diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json new file mode 100644 index 0000000000000000000000000000000000000000..a6c1cae17bfc24f586ad8a7cb1befbc984478096 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json @@ -0,0 +1,133 @@ +{ + "language": "en", + "title": "Mishneh Torah, Blessings", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864", + "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967", + "status": "locked", + "priority": 1.0, + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967", + "shortVersionTitle": "Philip Birnbaum, 1967", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/4b82435f5a510ebc30f3abd06880521b.png", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ברכות", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "It is a biblical positive command to recite grace after meals, as it is written: \"When you have eaten your fill, bless the Lord your God\" (Deuteronomy 8:10). One is biblically obligated to recite the grace only when sated, since it is written when you have eaten your fill, bless. But on rabbinic grounds, one is to recite grace after eating anything the size of an olive.", + "By rabbinical enactment, one should recite a blessing before enjoying any food. He should even recite a blessing before eating or drinking anything at all. So too, one should recite a blessing before enjoying a sweet fragrance. Whoever enjoys anything without a blessing commits sacrilege. Similarly, by rabbinical enactment, one should recite grace after eating or drinking anything; that is, if he drinks a quarter of a log [equal to the contents of an egg and a half] or eats an olive's bulk. Mere tasting requires no blessing either before or after, if it is less than a quarter of a log.", + "Just as blessings are recited over food enjoyment, so must we recite a blessing before the performance of each religious duty. The sages instituted many blessings in the form of praise, thanksgiving, and petition, in order to have God in mind constantly, even when one does not partake of food and drink or perform a religious duty.", + "", + "", + "All blessings may be recited in any language, provided that they are in the form instituted by the sages. If one has changed the formula, he has nevertheless fulfilled his duty, since the divine name and sovereignty as well as the subject matter of the blessing have been mentioned, even though in a secular language.", + "One should recite all blessings audibly enough for himself to hear what he is saying; but if he did not recite them audibly, he has nevertheless fulfilled his duty, whether he uttered them with his lips or recited them in his mind.", + "There must be no pause between any blessing and the object for which it is pronounced. If such a pause has occurred, the blessing must be repeated. If the interruption was due to anything pertaining to the blessing, the blessing should not be repeated. If, for example, one recited the blessing over bread, and before eating he said: \"Bring salt, bring the cooked food, give food to so-and-so, feed the animals,\" he should not repeat the blessing.", + "", + "", + "Anyone who hears a blessing from beginning to end, thereby intending to fulfill his duty, has fulfilled his duty even if he has failed to answer Amen. Whoever answers Amen after a blessing recited by someone else is regarded as if he has recited it himself, provided that the person who recites the blessing is obliged to do so. — —", + "When many people assembled to eat bread or drink wine, and one of them recited the blessing while all the rest answered Amen, they are permitted to eat and drink.— —", + "Whoever hears a Jew recite a blessing has to answer Amen, even if he has not heard the entire blessing from beginning to end.— —", + "", + "Whoever recites a blessing in vain is like one who takes the name of God in vain or swears in vain. It is forbidden to answer Amen after such a blessing. Children are taught the blessings in their regular form. This is permitted, even though they recite the blessings in vain during the study period. We should not answer Amen after them; he who answers Amen after them does not fulfill his duty." + ], + [], + [], + [], + [ + "", + "If three eat bread together, they should say an introductory blessing before the grace. It is as follows: if the table companions number from three to ten, one of them leads by saying: \"Let us bless him whose food we have eaten.\" And they respond: \"Blessed be he whose food we have eaten and through whose goodness we live.\" The leader then repeats: \"Blessed be he whose food we have eaten and through whose goodness we live.\"", + "", + "If the table companions number ten or more, the introductory blessing includes the name of God. The leader says: \"Let us bless our God whose food we have eaten.\" And they respond: \"Blessed be our God whose food we have eaten and through whose goodness we live.\" The leader then repeats: \"Blessed be our God whose food we have eaten and through whose goodness we live.\" And he begins the grace.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "If two eat together, each of them says grace for himself. If one knows the grace and the other does not, the one who knows should recite it aloud while the other should answer Amen after each blessing, thus fulfilling his duty.— —", + "", + "If one joins a group of people who are about to recite grace, and hears the leader say: \"Let us bless,\" he should respond: \"Blessed be he.\" If he hears the table companions answer: \"Blessed be he whose food we have eaten,\" he should respond Amen." + ], + [ + "Anyone who eats bread for which the blessing Hammotzi is required must wash his hands before and after the meal. Even if it is ordinary, unconsecrated bread and his hands are not soiled and he is unaware of any uncleanness, he must not eat until he has washed his hands.— —", + "Anyone who washes his hands, whether before eating or reciting the Shema or the Amidah prayer, should first say: \"Blessed … who hast sanctified us with thy commandments, and commanded us concerning the washing of the hands.\" This is an enactment by the sages, and we are commanded to obey them, as it is written: \"You shall be careful to do according to the instruction which they give you\" (Deuteronomy 17:11). No blessing is pronounced over the washing of hands after meals, since it is merely a precautionary measure against danger to health. One should therefore carefully wash his hands after meals.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "One should dry his hands before eating. Anyone who eats without first drying his hands is like one who eats unclean bread.— —" + ], + [], + [ + "Over fruits growing on trees the initial blessing is \"who createst the fruit of the tree,\" and at the end, after the eating, \"who createst many living beings and the things they need.\" The five species of fruit mentioned in the Torah form an exception. They are: grapes, pomegranates, figs, olives and dates. After eating any of these, one blessing is recited that sums up the first three blessings of the grace after meals. Over fruit that grows on the ground and over green vegetables the initial blessing is \"who createst the fruit of the earth,\" and at the end, \"who createst many living beings.\" Over food that does not grow from the soil, such as meat, cheese, fish, eggs, water, milk and honey, the initial blessing is \"by whose word all things come into being,\" and at the end, \"who createst many living beings.\" A person who drinks water not to quench his thirst is not required to say a blessing before or after.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "If one took a glass of strong drink [other than wine] and began the blessing, intending to say \"by whose word all things come into being,\" but made a mistake and said instead \"who createst the fruit of the vine,\" he should not be made to repeat the blessing correctly. So too, if he had in front of him fruits that grow from the soil, and he began reciting the blessing \"who createst the fruit of the earth\" but made a mistake and said instead \"who createst the fruit of the tree,\" he should not be made to repeat the blessing correctly; because when he utterd the divine name and declared the sovereignty of God, the essential part of the blessing, he intended to pronounce the blessing appropriate to that particular kind of food only. Since there was no error in the essential part of the blessing, even though he made a mistake at the end, he fulfilled his duty, and he should not be made to repeat the blessing correctly." + ], + [], + [ + "", + "", + "On hearing good news, one should say: \"Blessed art thou, Lord our God, King of the universe, who art good and beneficent.\" On hearing bad news, one should say: \"Blessed be the true Judge.\" One is required to bless goodheartedly for the evil, even as he blesses for the good joyously.— —", + "When a person has attained good fortune or heard good news, even though the indications are that the good will cause him evil, he should say \"who art good and beneficent.\" So too, if disaster has overtaken him, or he has heard evil tidings, even though the indications are that the evil will result in good, he should say: \"Blessed be the true Judge.\" The blessings we recite refer to what has happened and not to future events.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "In sum: One should always pray for what is still to come, and offer praise for past events, lauding and praising as much as possible. The more anyone praises God at all times, the more praise he deserves himself." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..849caf1a5be34494f3dfb2b35ce505d9ed488c7e --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,231 @@ +{ + "language": "en", + "title": "Mishneh Torah, Blessings", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 3.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ברכות", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "It is a positive mitzvah1Sefer HaMitzvot (Positive Commandment 19) and Sefer HaChinuch (Mitzvah 430) include this as one of the 613 mitzvot of the Torah. from the Torah2as opposed to the other blessings, which were ordained by the Rabbis. to bless [God] after eating satisfying food,3The Kiryat Sefer and others interpret \"satisfying food\" as referring to bread made from the five species of grain mentioned in Chapter 3, Halachah 1. Significantly, the Rishon LeTzion and the Noda BiYhudah maintain that with this expression, the Rambam is implying that the blessing al hamichyah, which is recited over other foods made from these species, also has its source in the Torah itself (See also Beit Yosef, Orach Chayim 209). as [Deuteronomy 8:10] states: \"When you have eaten and are satiated, you shall bless God, your Lord.\"
The Torah itself requires a person to recite grace only when he eats to the point of satiation,4The Rabbis do not specify a standard quantity or measure of food that a person must eat to have reached this state. Rather, they leave the matter up to the person's own feelings. as implied by the above verse, \"When you have eaten and are satiated, you shall bless....\"5The proof-text clearly indicates that the obligation to \"bless\" applies only when one is \"satiated.\" The Sages, however, ordained6Berachot 20b relates:
The angels complained to the Holy One, blessed be He: \"...In Your Torah, it is written [that You] 'will not show favor, nor take bribes,' and yet You show favor to the Jews....\"
God replied: \"Are the Jews not worthy that I show them favor? In My Torah, I have written, ‘When you have eaten and are satiated, you shall bless,’ and they have nevertheless adopted the stringency of reciting grace after eating an amount equivalent to an olive.\" that one should recite grace after eating [an amount of bread equal] to the size of an olive.7a k'zayit. This is the measurement generally intended by the Torah for the mitzvot and prohibitions concerned with eating. In contemporary measure, it is equivalent to 28.8 cc according to Shiurei Torah, and 33 cc according to the Chazon Ish.
Note the commentary on Chapter 5, Halachah 16, which discusses the Ra'avad's opinion that anyone who eats a k'zayit of bread is required by the Torah to recite grace.", + "Similarly, the Rabbis ordained1The definition of this obligation as Rabbinical in nature has aroused questions. Berachot 35a states that this concept can be derived through one of the thirteen principles of Biblical interpretation. Thus, it has all the authority of a Torah law. Though the Rambam (see the Introduction to Sefer HaMitzvot, General Principle 2) refers to laws derived in this manner as מדברי סופרים - literally, \"from the words of our Sages,\" the same term used here - his intent is not to imply that the law did not originate in the Torah itself.
Tosafot (Berachot, loc. cit.), however, explain that the Talmud ultimately does not accept the interpretation that the obligation is derived from the Torah, and maintain that the obligation to recite blessings is Rabbinic in origin. Even according to these opinions, it appears that the Sages ordained the recitation of blessings rather early in our national history. Midrashim referring to the age of King David explicitly mention the recitation of blessings, and there are intimations of this obligation in references to earlier periods. See also the commentary on Halachah 5. that we recite blessings before partaking of any food.2Berachot, loc. cit., states: \"It is forbidden to benefit from this world without reciting a blessing.\" Therefore, Even when one wants to eat the slightest amount of food or drink,3i.e., less than a k'zayit or a revi'it one should recite a blessing, and then derive benefit from it.4In this instance, however, a blessing need not be recited after eating or drinking.
Similarly, when smelling a pleasant fragrance, one should recite a blessing5See Chapter 9 with regard to the particular blessings required. and then smell.6Berachot 43b quotes Psalms 150:6: \"All souls shall praise God,\" and asks: \"From what does a soul benefit? Fragrance.\" Anyone who derives benefit [from this world] without reciting a blessing is considered as if he misappropriated a sacred article.7Berachot 35a explains that the entire world belongs to God, as Psalms 24:1 declares: \"The earth and its fullness are God's.\" Although God allows man to benefit from this world, that license is granted only when man acknowledges God's control by reciting a blessing.
The Rabbis also ordained that one should recite a blessing after eating or drinking, provided one drinks a revi'it8The word revi'it means \"a fourth.\" It is one fourth of a larger measure, known as a log. In contemporary measure, a revi'it is equivalent to 86.6 cc according to Shiurei Torah, and 150 cc according to the Chazon Ish. and eats a k'zayit.9Anything less is not considered significant enough to require a blessing afterwards. A blessing beforehand must nevertheless be recited, because \"it is forbidden to benefit from this world without a blessing.\"
There is, however, a law which appears to be an exception to this principle: A person who [merely] tastes food is not required to recite a blessing before partaking of it or afterwards unless he partakes of a revi'it.10Rav David Arameah explains that this law applies only when one spits out the food one tastes. If one swallows it, a blessing is required. The Kessef Mishneh differs, and maintains that even when a person swallows the food, since his intent is not to benefit from it - but merely to taste it - and he partakes of only a very small amount, a blessing is not required.", + "Just as we recite blessings for benefit which we derive from the world,1as explained above, we should also recite blessings for each mitzvah before we fulfill it.2The laws governing the blessings recited over the performance of mitzvot are discussed in Chapter 11.
Similarly, the Sages instituted many blessings as expressions of praise and thanks to God and as a means of petition,3See Chapter 10. so that we will always remember the Creator, even though we have not received any benefit or performed a mitzvah.4By reciting blessings over the special events which occur to us, we become conscious of God's control of all aspects of our daily existence. We learn to appreciate Him, not only as the Creator who brought the world into being, but as the One who directs the functioning of our lives and the world around us.", + "Thus, all the blessings can be divided into three categories:
a) blessings over benefit;
b) blessings over mitzvot;
c) blessings recited as expressions of praise and thanks to God and as a means of petition, so that we will always remember the Creator and fear Him.", + "The text of all the blessings was ordained by Ezra and his court.1Berachot 33a explains that when the Men of the Great Assembly established the text of the prayer service (see Hilchot Tefillah 1:4), they also established the text for the various blessings and for kiddush and havdalah.
This, however, does not mean that the blessings were not recited beforehand. Rather, just as explained with regard to prayer, before Ezra's time each person would recite the blessings according to his own inspiration and ability to express himself. In Ezra's time, many people had difficulty expressing themselves eloquently and, therefore, Ezra and his court established a standard text. It is not fit to alter it,2to substitute different words to add to it, or to detract from it. Whoever alters the text of a blessing from that ordained by the Sages is making an error.3The Radbaz (Vol. 5, Responsum 1424) states that as long as the person mentions God's name, His sovereignty over the world, and the subject of the blessing, he fulfills his obligation even if he does not use the text ordained by the Sages. (This interpretation is borne out by the next halachah.)
The Kessef Mishneh explains that the Rambam's phraseology alludes to two types of changes:a) Changes which do not substantially alter the blessing from the text ordained by the Sages. With regard to such changes, the Rambam uses the expression \"it is not fit,\" which implies that although the person's deed is not desirable, he fulfills his obligation.b) A change of an innovative nature which alters the text of the blessing entirely. These changes the Rambam considers as \"errors\" which prevent a person from fulfilling his obligation. See also Halachah 13, Berachot 40b, and Hilchot Kri'at Shema 1:7.
A blessing that does not include the mention of God's name4i.e., the phrase י-ה-ו-ה א-להנו (God, our Lord), and His sovereignty [over the world]5i.e., the phrase מלך העולם (King of the universe) is not considered a blessing6and the person reciting it does not fulfill his obligation. See Berachot 40b. unless it is recited in proximity to a blessing [which meets these criteria].7For example, the second and third blessings in grace, which do not mention God's sovereignty because they follow directly after the first blessing, which does. Since the blessings are recited in one continuum, one's original statement is applied to the subsequent blessings as well.", + "All the blessings may be recited in any language,1Although the text ordained by Ezra and his court was in Hebrew, there is no absolute requirement to use that language provided one recites [a translation of] the text ordained by the Sages.2Note Shulchan Aruch HaRav 185:1-2, which quotes an opinion that maintains that a person who recites a blessing does not fulfill his obligation unless he understands what he is saying, even when he recites the blessing in Hebrew. Although there are other opinions that maintain that as long as the blessing is recited in Hebrew, one fulfills his obligation, Shulchan Aruch HaRav concludes that it is preferable for a person who does not understand Hebrew to recite the blessings - in particular, the grace - in a language he understands. [A person who] changes that text3reciting a different blessing from that ordained by the Sages fulfills his obligation nonetheless4since he mentioned God's name, His sovereignty, and the subject of the blessing - although he did so in a ordinary language. –I.e., a language other than “the Holy Tongue,” Hebrew. See Berachot 40b, which states that a person who recites the phrase \"Blessed be God, Master of this bread\" in Aramaic fulfills his obligation for the first blessing of grace. Note the Shulchan Aruch (Orach Chayim 167:10) which requires that God's sovereignty over the world also be mentioned. - since he mentioned God's name, His sovereignty, and the subject of the blessing - although he did so in a ordinary language.", + "A person should recite all the blessings loud enough for him to hear what he is saying. Nevertheless, a person who does not recite a blessing out loud fulfills his obligation, whether he verbalizes the blessing1pronouncing the words with his lips or merely recites it in his heart.2The Rambam's statements are based on Berachot 15a-b, which states:
A person who reads the Shema in a tone too low to hear fulfills his obligation. Rabbi Yosse states: \"He does not fulfill his obligation.\"...The difference of opinion applies with regard to the recitation of the Shema because it states, \"Hear, Israel.\" With regard to other mitzvot (blessings, Rashi), everyone agrees that one fulfills one's obligation.
The Rambam's decision that, after the fact, one fulfills his obligation by reciting grace or other blessings in thought alone is not accepted by other authorities. Rashi, Rabbenu Asher, the Tur, and the Shulchan Aruch, Orach Chayim 185:2 maintain that though one need not recite the blessings out loud, it is necessary to subvocalize them, pronouncing them with one's lips.", + "Whenever one recites a blessing, one should not make an interruption between the blessing and the subject for which the blessing is recited.1This applies with regard to both blessings recited before food and blessings recited before performing a mitzvah. If one makes an interruption with other matters, one must recite the blessing again.2This is a literal translation of the Rambam's words. Note Shulchan Aruch HaRav 206:3 which states that even remaining silent for the time it takes to say, Shalom alecha, Rebbe constitutes an interruption.
If, however, one makes an interruption which relates to the subject of the blessing, one does not have to repeat the blessing.3The Rambam's phraseology appears to indicate that, at the outset, one should not make any interruption. If, however, the situation demands that an interruption be made or if one inadvertently does so, the blessing need not be repeated when it is of the following nature. What is implied? When a person recites a blessing over bread and before eating says, \"Bring salt,\" \"Bring food,\" \"Give4to eat,\" \"Bring food for the animal,\" or the like - See Berachot 40a and commentaries, which explain why each of these statements is connected with the meal. so-and-so to eat,\" \"Bring food for the animal,\" or the like, he need not repeat the blessing.", + "A person who is ritually impure is permitted to recite all the blessings.1In Hilchot Kri'at Shema 4:8, the Rambam states:
The words of Torah never contract impurity. Rather, they remain pure forever, as [Jeremiah 23:29] states: \"Are not My words as fire....\" Just as fire can never contract impurity, the words of Torah never contract impurity.
In Hilchot Tefillah 4:4, the Rambam applies these same principles to the words of prayer. This applies regardless of whether the impurity is of a type from which one can purify oneself on the same day2e.g., the impurity which comes as a result of contact with the carcass of an animal. In this case, to regain ritual purity, one must immerse oneself in a mikveh and wait until nightfall. or not.3There are some impurities - e.g., the impurity of a זב or the impurity resulting from contact with a human corpse - which require an extended period of time and other rituals besides immersion to regain ritual purity. (See also Berachot 3:4-6 and the Rambam's commentary on those Mishnayot.)
A person who is naked should not recite a blessing until he covers his genitals.4As explained in Hilchot Kri'at Shema 3:16-17, a person is not allowed to recite the Shema in a place where he can see naked people or when he, himself, is naked. The same principles apply with regard to the recitation of blessings.
The Shulchan Aruch (Orach Chayim 206:3) adds that a person may not recite any blessings unless there is a separation between his heart and his genitals and his head is covered. To whom does this apply? To men.5whose genitals protrude. In contrast, Women may recite blessings [while naked], provided they sit with their genitals facing the ground.6Note the Rambam's Commentary on the Mishnah, Challah 2:3, and the Magen Avraham's interpretation of his words (206:5).", + "[The following principle applies to] all blessings: Although a person has already recited them and fulfilled his own obligation,1In one of his responsa, the Rambam explains that the same principle applies when the person reciting the blessing has not fulfilled his obligation, but does not desire to do so at the present time. he may recite them again for others who have not fulfilled their obligation,2Rashi, Rosh HaShanah 29a, explains this principle on the basis of the concept of ערבות (mutual responsibility) that exists among the Jewish people. Each Jew shares a responsibility for his colleague's observance. Therefore, although he personally has already recited the blessing, he has not discharged his obligation entirely until each of his fellow Jews fulfills the requirements incumbent upon him. so that they can fulfill their obligation.3The Rambam describes the manner in which the listener fulfills his obligation in the next halachah.
For the above principle to apply, however, the listener must be obligated to fulfill the mitzvah. When the listener is not obligated - e.g., a woman for shofar blowing - a person should not recite a blessing unless he is obligated himself (Shulchan Aruch, Orach Chayim 589:6).
There is, however, one exception: blessings over benefit which is not associated with a mitzvah.4e.g., the blessings recited over food in an ordinary meal. In this instance, one may not recite a blessing for others unless one enjoys benefit together with them.5In this instance, there is no obligation for a person to partake of this food. Hence, the principle of ערבות does not apply (Rashi, loc. cit.) unless the person reciting the blessing also desires to partake of the food. Should he desire to do so, the blessing he recites may include others as well. (Note an alternate explanation in the commentary on Chapter 5, Halachah 16.) Nevertheless, one may recite blessings for benefit which is associated with a mitzvah6e.g., eating matzah on Pesach and reciting kiddush [on Sabbaths and festivals] - i.e., not only the blessing al achilat matzah, which mentions the mitzvah of eating matzah, but also the blessing hamotzi, which is recited for eating bread; not only the blessing of kiddush, but also the blessing borey pri hagafen, on the wine. - e.g., eating matzah on Pesach and reciting kiddush [on Sabbaths and festivals] - for others.7since, in this instance, the only way the mitzvah can be fulfilled is by eating the food.
Note the Tur, Orach Chayim 273, which states that, at the outset, a person who has already recited kiddush should not recite kiddush for others, unless they are incapable of doing so themselves. They may then eat or drink, even though the one [who recites the blessing] does not eat or drink with them.8Note Sefer HaKovetz, which states that a person is not allowed to recitehamotzi to enable a colleague to partake of the Sabbath meal when he does not join them. There is reason to assume that, since partaking of such a meal is a mitzvah, one would be allowed to recite a blessing, and thus enable a colleague to do so. Nevertheless, following the reasoning mentioned in Sefer HaKovetz, the Shulchan Aruch (Orach Chayim 167:20) and commentaries mention only the examples cited by the Rambam.", + "Whenever a person listens to the entire recitation of a blessing with the intention of fulfilling his obligation,1The Shulchan Aruch (Orach Chayim 213:3) rules that the person reciting the blessing also must intend that the listener fulfill his obligation by hearing the blessing.
The Beit Yosef and the Bayit Chadash 213 explain that this ruling points to a question of a larger scope: Do mitzvot of the Rabbis require intention, or is it possible to fulfill one's obligation by performing the required act without any intent.
According to the latter view, although the person reciting the blessing does not have the intention of fulfilling the obligation of the listener, since \"one who listens is considered as though he responded,\" the listener is considered to have recited the blessing, and thus to have fulfilled his obligation.
In contrast, the former view requires that one have a conscious desire to fulfill one's obligation when fulfilling a Rabbinic obligation. Since the person reciting the blessing did not have such an intention on behalf of the listener, the listener cannot fulfill his obligation. he is considered to have fulfilled his obligation although he does not answer Amen.2According to the Shulchan Aruch (Orach Chayim 167:13, 213:1), this applies to all blessings. The Ramah (Orach Chayim 213:1) differs, however, and explains that with regard to blessings for mitzvot, the principle stated by the Rambam is acceptable. With regard to blessings for deriving benefit, however, different rules apply, and a person can fulfill his obligation to recite a blessing by listening to someone else's blessing only when they intentionally sit down to break bread or drink wine together. See the commentary on the following halachah.
Sukkah 38b states:
What is the source which teaches that a person who listens is considered as if he responded?[II Kings 22:16] mentions: \"all the words of the scroll read by the king.\" Did Josaiah [the king] read them? Shafan read them.... Thus, this teaches that a person who listens is considered as if he responded. Whoever answers Amen to a blessing recited by another person is considered as if he recited the blessing himself,3Berachot 53b mentions two opinions, one which equates the person answeringAmen with the person actually reciting the blessing (the opinion cited by the Rambam), and one which considers the person answering to be on an even higher level.
Thus, with this statement, the Rambam is explaining that, although a person can fulfill his obligation by listening without answering Amen, when he answers he is considered as if he actually recited the blessing himself (Kessef Mishneh). provided the person who recites the blessing is obligated to recite that blessing.4This excludes a blessing recited by a mentally incapable individual, a deaf-mute, or a child, who are not obligated to fulfill mitzvot (Berachot 20a, Rosh HaShanah 29a).
In Chapter 5, Halachot 15-16, the Rambam mentions that an adult who did not eat a full meal and is obligated to recite grace only by Rabbinic decree can fulfill his obligation by listening to the blessings recited by a child. This, however, is a unique instance and does not apply to blessings recited in the prayer service or over the fulfillment of other mitzvot. With regard to grace, the child's recitation of the blessings comes as a result of a single Rabbinic obligation. Hence, he can fulfill the mitzvah on behalf of an individual whose obligation is also Rabbinic in origin.
In contrast, with regard to other blessings, the blessings themselves are Rabbinic in origin, and the child's obligation to recite them constitutes a second Rabbinic obligation. Accordingly, he cannot fulfill the mitzvah for someone whose obligation stems from a single Rabbinic decree (Tosafot, Megillah 19b).
If the person who recites the blessing is obligated only because of a Rabbinic ordinance,5e.g., an adult male who has not eaten to the point of satiation while the person responding is obligated by Torah law,6an adult who ate to the point of satiation the listener cannot fulfill his obligation until he repeats7word for word in response [to the one reciting the blessings]8Our translation (based on Sefer HaKovetz and the Bnei Binyamin) does conform to Biblical and Mishnaic interpretations of the word יענה. It does, however, appear slightly forced. Nevertheless, it is the most appropriate way to interpret the Rambam's words according to the halachah which states that, only with regard to grace, may an adult fulfill his obligation to recite a blessing by answering Amen to a child's blessing.
Rav Kapach presents a unique thesis, maintaining that in this halachah the Rambam is teaching us that an adult can fulfill his obligation to recite any blessing by responding Amen to a blessing recited by a child. His interpretation, though contrary to the accepted halachah, allows for a more direct translation of the Rambam's words. or until he hears [the blessing recited] by someone who, like him, is obligated by Torah law.9In the latter case, the listener is not obligated to recite Amen.", + "When many people gather together to eat [a meal with] bread or to drink wine, and one recites the blessing1Our translation follows the standard text of the Mishneh Torah. According to the source for this law, Berachot 6:6, and the manner it is quoted in the Shulchan Aruch (Orach Chayim 167:11), it should read, \"one person should recite the blessing.\" This is the preferred manner for the group to bless their food, because \"within the multitude of people is the glory of the king\" (Proverbs 14:28 .
Shulchan Aruch HaRav 167:18 relates that today, even when eating a meal as a group, it is customary for each person to recite the blessing over bread himself, so that an interruption is not made between the recitation of the blessing and partaking of the food. while the others respond Amen, they are [all] permitted to eat and drink.2without reciting blessings themselves. They fulfill their obligation by listening to the blessing recited previously. If, however, they did not intend to eat together, but rather they each came on their own initiative, although they all eat from a single loaf of bread, each one should recite the blessings [before eating] by himself.3Although this is the desired practice, if one answers Amen to another person's blessing, he fulfills his obligation, as stated in the previous halachah.
This reflects the position of the Shulchan Aruch (Orach Chayim 167:13). The Magen Avraham, however, differs, and maintains that one cannot fulfill his obligation to recite blessings that involve benefit unless one had the intention of eating together with the other person and responding to his blessings. This view takes a more lenient position regarding blessings over mitzvot, which we are obligated to fulfill, than regarding the blessings over food, which we are not obligated to eat.
When does the above apply? With regard to bread and wine. With regard to other foods, however, which do not require [premeditated intent] to be eaten together as a group,4Our interpretation of הסבה is based on the Rambam's Commentary on the Mishnah, Berachot 6:6. if one person recited a blessing and everyone answered Amen, they may eat and drink although they did not intend to gather together as a group.5The Ra'avad differs and maintains that when eating foods other than bread or wine, each person should recite the blessings for himself. (Significantly, on this issue there is a responsum which is attributed to the Rambam. However, it has raised difficulties among the commentaries and its authenticity has been challenged.)
The Shulchan Aruch (Orach Chayim 213:1) accepts the Rambam's opinion, but states that this applies only when people sit around a single table as a group. Eating in a single room is not sufficient. The Ramah, however, quotes the Ra'avad's view.", + "Whenever a person hears a Jew recite a blessing, he is obligated1This represents a difference of opinion between the Rambam and the Tur (Orach Chayim 215), who considers respondingAmen a matter left to our own volition. The Shulchan Aruch (Orach Chayim 215:2) quotes the Rambam's opinion. Furthermore, the Magen Avrahamh 6:9 mentions an obligation to reciteAmen ninety times each day. to respond Amen,2Shabbat 119b states that Amen is an acronym for the words, א-ל מלך נאמן (God, faithful King). In that passage, our Sages declare that, \"the Gates of Gan Eden will be opened for a person who answers Amen with all his strength.\"
The Tur (Orach Chayim 124) explains that Amen implies an acknowledgement of the truth of a statement. The Magen Avraham 124:9 adds that when answered in response to a request, it also has the implication that one prays that the request be fulfilled speedily. although
a) he did not hear the blessing in its entirety,
b)3but merely its conclusion. See also the commentary on the last clause of the following halachah. he was not obligated to recite that blessing himself.
One should not respond Amen if the person reciting the blessing is a gentile,4Although the latter word is surrounded by parentheses in the standard published text of the Mishneh Torah (indicating a question with regard to its inclusion), it is found in all the authoritative manuscripts and reflects the Rambam's statements in his Commentary on the Mishnah (Berachot 8:8, the source for this law).
The reason we do not respond to a gentile's blessing is that we assume that although he mentions God's name, his blessing is directed toward the alien deity in which he believes.
Rabbenu Asher maintains that a person should respond Amen to a gentile's blessing when he hear the blessing recited in its entirety and he supports his statements with a quote from the Jerusalem Talmud, Berachot 8:8. The Ramah (Orach Chayim 215:2) quotes this opinion. There is not necessarily a contradiction between the latter ruling and the Rambam's. The Rambam's statements can be interpreted as applying to gentiles in general, while those of the Jerusalem Talmud, as applying to those gentiles - e.g., Moslems - who are known not to worship any idols or alien gods. an apostate,5Since, \"It can be assumed that an apostate has false gods in mind (Hilchot Avodat Kochavim 2:5),\" we are forbidden to respond to his blessings. a Samaritan,6In his Commentary on the Mishnah (loc. cit.), the Rambam elaborates in the description of the Samaritans. He explains that after Sancheriv exiled the ten tribes, he settled several gentile tribes in their land. These tribes adopted certain aspects of Jewish practice. Hence, with regard to certain laws, the Sages considered them as converts. Afterward, however, the Sages discovered that they were idolaters. From that time onward, they were considered as other gentiles. a child in the midst of study,7and recites blessings for practice. When a child recites a blessing with the intent of fulfilling his obligation, however, it is appropriate to respond Amen (Shulchan Aruch, Orach Chayim 215:3). or an adult who altered the text of the blessing.8Since (as stated in the commentary on Halachah 5) a person who alters the text of the blessing does not fulfill his obligation, Amen should not be recited. [This applies only when the change in the text of the blessings is significant enough to prevent one from fulfilling his obligation with such a blessing (Mishnah Berurah 215:11).]", + "Whenever responding Amen, one should not recite a rushed Amen,1Our translation is based on the interpretation of the Aruch, which explains that this means that a person should not answer Amen before the one reciting the blessing has concluded its recitation.
Rashi (Berachot 47a) interprets this to mean that one substitutes a chataf patach (:-) for a kamatz in the vocalization of the Alef. The Shulchan Aruch (Orach Chayim 124:8) accepts both interpretations as halachah. a cut off Amen,2The Aruch explains that this refers to pronouncing Amen as if the word were cut in two. Rashi (loc. cit.) explains that this refers to swallowing the pronunciation (\"cutting off\") of the final nun. Again, the Shulchan Aruch (loc. cit.) and the Ramah quote both interpretations as halachah. nor a short or a prolonged Amen,3Berachot (loc. cit.) states, \"Whoever prolongs the recitation of Amen errs,\" since by doing so one distorts the pronunciation of the word (Tosafot). but rather an Amen of intermediate length.
One should not raise one's voice above that of the person reciting the blessing.4Berachot 45a states that this law is derived from Psalms 34:4: \"Exalt God with me and let us extol His name together.\" Whoever did not hear a blessing that he is obligated to recite should not answer Amen together with the others.5Berachot 47a describes this as \"an orphaned Amen\" - i.e., an Amen that is separated from the blessing that gave rise to it.
The Rambam specifies that this applies only regarding \"a blessing that he is required to recite,\" because of a passage from Sukkah 51b. There, the Talmud relates that the synagogue in Alexandria was so large that flags would be waved as a signal that the chazan had finished a blessing, and then everyone would recite Amen, even though they had not heard the blessing themselves.
[Rashi (loc. cit.) interprets \"an orphaned Amen\" as reciting Amen although one does not know which blessing was recited. Shulchan Aruch HaRav (loc. cit.) accepts the stringencies that result from both opinions.", + "Whoever recites a blessing for which he is not obligated is considered as if he took God's name in vain.1See Hilchot Sh'vuot 12:9-10, where the Rambam states that a person who intentionally recites a blessing in vain should be placed under a ban of ostracism.
Note Chapter 4, Halachah 10, which states that after reciting an unnecessary blessing, one should praise God, saying, \"Blessed be the Name of Him whose glorious kingdom is forever and ever\" so that his mention of God's name will not be in vain. He is considered as one who took a false oath,2The Minchat Chinuch (Mitzvah 30) states that, with this statement, the Rambam intended to imply that the person should be lashed in punishment. Other Rabbis rule less severely, stating that although this punishment is not administered, the person is considered to have violated the commandment, \"Do not take God's name in vain.\" Shulchan Aruch HaRav 215:3, however, maintains that since he intended to recite a blessing, his mention of God's name is not entirely frivolous, and he is hence considered to have violated a Rabbinic prohibition and not the commandment of the Torah itself. and it is forbidden to answer Amen after his blessing.3For this reason, it is forbidden to recite a blessing unnecessarily - e.g., to recite two blessings when a single blessing is sufficient. Similarly, for this reason, a person who is unsure of whether or not he is obligated to recite a blessing should not recite it, lest he recite a blessing in vain.
Despite the severity of the prohibition against taking God's name in vain
We may teach children the blessings using the full text. Even though in this manner, they recite blessings in vain in the midst of their study, it is permissible.4so that the child will learn how to recite blessings properly. One should not recite Amen after their blessings.5The source of this halachah, Berachot 53b, indicates that this law applies only when the children are reciting the blessings for practice. When they are reciting the blessings to fulfill their obligation, we should respond Amen. A person who answers Amen after their blessings does not fulfill his obligation.6Note our commentary on Halachah 11, which explains that only with regard to grace (see Chapter 3, Halachot 15- 16) may an adult fulfill his obligation by reciting Amen to a blessing recited by a child.", + "It is demeaning for a person to recite Amen after his own blessings.1This does not refer to the recitation of a single blessing (which is discussed in Halachah 18), but the recitation ofAmen after each blessing recited in a series of blessings. Reciting Amen is considered demeaning because it implies a conclusion of one's prayers. It is not proper to conclude and begin, conclude and begin, several times in one series (Kessef Mishneh). When, however, one concludes the last of a series of blessings, it is praiseworthy to answer Amen2This serves as a statement that one has concluded one's prayers with praise of God. - e.g., after the blessing, Boneh Yerushalayim in grace,3The third blessing in grace. Note also the following halachah. This example is explicitly mentioned by Berachot 45b, the source for this halachah. and after the final blessing [following] the recitation of the Shema in the evening service.4This example was chosen by the Rambam himself. The Rambam specifies the evening service because he considers the recitation of Amen at this point in the morning service as an interruption between the blessing גאל ישראל and the beginning of Shemoneh Esreh. Similarly, always, at the conclusion of the last of a series of blessings, one should recite Amen after one's own blessing.5Tosafot, Berachot, loc. cit., and the Ramah (Orach Chayim 215:1) state that Amen is recited only after Boneh Yerushalayim and not after other series of blessings. Shulchan Aruch HaRav 54:1 explains this ruling, stating that there is another advantage to reciting Amen after Boneh Yerushalayim: It differentiates between blessings required by the Torah and those ordained by Rabbinic decree.", + "Why is Amen recited after the blessing Boneh Yerushalayim, although it is followed by the blessing Hatov v'hametiv?1On the surface, the latter blessing, and not the blessing Boneh Yerushalayim, marks the conclusion of the blessings of grace. Because the latter blessing was ordained in the era of the Mishnah2See Chapter 2, Halachah 1, and commentary. and is considered to be an addition. The conclusion of the essential blessings of grace is Boneh Yerushalayim.3Hence Amen is recited at this point. As mentioned in the commentary on the previous halachah, its recitation differentiates between the blessings required by the Torah and those instituted by the Rabbis.
Why is Amen not recited after the blessing Ahavat olam?4Its recitation would be appropriate because Ahavat olam concludes the two blessings recited before the Shema. Because it is the conclusion of the blessings recited before the Shema.5and an interruption should not be made between these blessings and the recitation of the Shema. Similarly, in other instances when [a series of] blessings are recited before a practice6e.g., the blessings recited before the reading of the Megillah or the kindling of the Chanukah lights - when two or three blessings are recited in succession, - e.g., the blessings recited before the reading of the Megillah or the kindling of the Chanukah lights - Amen [is not recited] lest it constitute an interruption between the blessings and [the fulfillment of] the performance over which they are being recited.7See Halachah 8.", + "Why is Amen not recited after the blessing over fruits and the like?1The Ra'avad and the Kessef Mishneh explain that the Rambam is not referring to the blessing recited before partaking of fruit. All agree that one should not recite Amen after such a blessing, because Amen would constitute an interruption between the blessing and partaking of the fruit. Rather, the Rambam is speaking about the blessing al hapairot or other similar blessings.
The Ra'avad differs with the Rambam on this matter and suggests that a person should recite Amen after concluding any of these blessings. The later authorities, however, accept the Rambam's decision. Because it is only a single blessing, and Amen is recited only after a concluding blessing that follows another blessing or blessings2e.g., the blessings of the king - The series of seven blessings recited by the king after reading from the Torah at the Hakhel gathering held in the Temple once every seven years (Hilchot Chaggigah 3:4) - e.g., the blessings of the king or the blessings of the High Priest3The series of eight blessings recited by the High Priest after reading from the Torah during the Temple service on Yom Kippur (Hilchot Avodat Yom HaKippurim 3:11). - to signify the conclusion of the blessings. Therefore, reciting Amen is appropriate.4The Jerusalem Talmud (Berachot 5:4) also cites the blessings recited after the haftarah as an example of a sequence at whose conclusion it is appropriate to recite Amen.", + "When a person eats a forbidden food - whether consciously or inadvertently - he should not recite a blessing beforehand or afterward.1It is improper to bless God after transgressing His commandments. On the contrary, concerning a similar incident, the Jerusalem Talmud (Challah 1:5) cites Psalms 10:3, \"A thief who recites a blessing disgusts God.\" Even an inadvertent violation of the law is an act against His will for which it is not appropriate to bless Him.
The Ra'avad and Rabbenu Asher differ with the Rambam's decision and maintain that the fact that a person violates a commandment against eating forbidden food should not cause him to violate another commandment and benefit from the world without praising God. TheTurei Zahav 196:1 attempts to resolve the two views and offers a compromise: A person who intentionally violates a prohibition should not recite a blessing. If, however, a person eats a forbidden food inadvertently, he should recite a blessing afterwards.
Significantly, the Beit Yosef (Orach Chayim 196) explains that even the Rambam would agree that a sick person who is required to eat a forbidden food for medicinal purposes should recite a blessing. There are, however, authorities who differ with this ruling as well.
What is implied? If one eats tevel2grain, oil, or wine from which terumah was not separated - even food that is classified as tevel by Rabbinical decree,3e.g., produce that grows in containers. According to Torah law, the agricultural gifts are required to be given only from produce that grows in the earth itself (Rambam's Commentary on the Mishnah, Berachot 7:1). the first tithe from which terumah was not separated,4Even when the first tithe was separated before terumah, terumah should be separated from the tithe as well (loc. cit.). or the second tithe5which must be eaten in Jerusalem. If this is not possible, the food can be redeemed and the money brought to Jerusalem to purchase food there. It is forbidden to eat this food outside Jerusalem until it is redeemed (Deuteronomy 14:22-27). In this instance, we are speaking about a situation where the redemption was improperly performed - e.g., one used uncoined metal (the Rambam's Commentary on the Mishnah, Berachot 7:1). or sanctified foods6foods consecrated to the Temple that were not redeemed in the proper manner,7They were redeemed using landed property, which is unacceptable (loc. cit.). one should not recite a blessing. Needless to say, this applies if one ate meat from an animal that was not ritually slaughtered8but rather, died naturally or was slaughtered without using the proper procedure or was trefah9An animal attacked by a wild beast or diseased and therefore suffering from an affliction that will cause it to die within twelve months (Hilchot Shechitah, Chapter 5). or if one drank wine used as a libation for idol worship.10It is forbidden to drink such wine. See Hilchot Ma'achalot Asurot, Chapter 11.", + "If, however, a person ate d'mai, although it is fit only for the poor, the first tithe from which terumat ma'aser was separated, even though the proper amount for terumah was not separated because the tithe was taken while the grain was still in sheaves, or the second tithe or sanctified food that was redeemed, but an additional fifth was not added upon it, one should recite a blessing beforehand and afterwards. The same applies in other similar situations." + ], + [ + "This is the order of the blessings of the grace after meals:
The first blessing [thanks God for providing our] sustenance;
The1Deuteronomy 8:10 states: \"When you have eaten and are satiated, you shall bless God, your Lord....\" Berachot 48b states that this command obligates us to recite the blessing thanking God for our sustenance. second blessing [thanks God for granting us] Eretz [Yisrael];
The2The above verse continues, \"for the good land which He has granted you.\" Berachot (loc. cit.) interprets this as an obligation to add a special blessing thanking God for Eretz Yisrael. third blessing [praises God as] \"the builder of Jerusalem\";3Berachot (loc. cit.) interprets the modifier \"good\" in the above verse as a reference to Jerusalem and the Temple. This allusion implies an obligation to add a blessing thanking God for these gifts. and
The fourth blessing [praises God as] \"He who is good and does good.\"
The4As the Rambam explains, this blessing was a later addition. The Rambam includes the full text for these blessings in \"The Order of Prayers for the Entire Year,\" which is found at the end of this text. first blessing was instituted by Moses, our teacher;5Berachot (loc. cit.) explains that Moses instituted this blessing when the manna descended. The manna serves as a clear sign of God's beneficence in granting sustenance to His creations. the second blessing by Joshua;6Berachot (loc. cit.) continues, relating that when the Jews entered Eretz Yisrael and began to benefit from its produce, Joshua instituted the second blessing of grace. the third by King David7who solidified the kingdom of Israel and conquered Jerusalem. He instituted the blessing thanking God, \"for Israel, Your people, and Jerusalem, Your city\" (Berachot, loc. cit.). and his son, Solomon;8who built the Temple and added to the blessing instituted by his father, acknowledgement of \"the great and holy house on which Your name is called\" (Berachot, loc. cit.).
There is a slight difficulty with these statements. The first three blessings are considered to have been instituted by the Torah. If so, how can the authorship of the latter two of them be attributed to Joshua, David, and Solomon, who lived in later generations?
The Ramban in his Hasagot explains that, although the fundamental obligation to recite these blessings originates in the Torah, the basic form of the text of these blessings was ordained by each of these prophets in his time. Beforehand, each person would recite the grace in his own words. (See also the commentary on the following halachah.)
The Ramban also explains that, after the destruction of the Temple, a prayer that it be rebuilt was included in the third blessing. In this context, it is also worthy to question whether Ezra and the Men of the Great Assembly also made any changes in the grace when they arranged all the prayers and blessings, as mentioned in Chapter 1, Halachah 5 and commentary. (See Kochba d'Shavit.) and the fourth by the Sages of the9Berachot (loc. cit.) relates that the Sages instituted this blessing on the day the Romans granted permission for the dead of Beitar to be buried. This city had served as the capital of Bar Kochba's revolt against Rome and had exacted a heavy toll of legionnaires while making a valiant defense. When the city finally fell, the Romans slew hundreds of thousands mercilessly, the extent of the carnage staggering all chroniclers. As a further measure of punishment to its inhabitants, they refused to allow them to be buried.
Years passed before such permission was granted. When the Romans finally granted the Sages permission to bury these people, they were amazed at the wondrous miracle their eyes beheld. The corpses had remained whole. They had neither rotted, nor been eaten by predators. In appreciation of this Divine kindness, the Sages instituted this blessing, praising God for being \"good\" (for preventing them from rotting) and \"doing good\" (for allowing the corpses to be buried). Mishnah.", + "When workers are employed by an employer and eat a meal of bread, they should not recite a blessing before eating.1The obligation to recite the blessing before eating is Rabbinic in origin. In certain situations, the Sages did not institute such a requirement. Similarly, they should recite only two blessings after eating2combining the second and third blessings and omitting the fourth.
Tosafot, Berachot 16a, states that although the third blessing is required by the Torah, it is not recited because the Sages have the power to withhold the fulfillment of a Torah precept. The Kessef Mishneh offers a different rationale, explaining that the Rambam did not state that the Torah requires that a specific number of blessings be recited for grace.
The Rishon LeTzion clarifies the matter further, explaining that the Rambam maintains that the Torah requires us to mention three concepts in grace: appreciation for the sustenance God grants us, appreciation for Eretz Yisrael, and appreciation for Jerusalem. According to the Torah, it does not matter how these three concepts are mentioned, whether in one blessing (as in al hamichyah), two blessings (as in this law), or three blessings (as is the usual case). so that they do not neglect their employer's work.3From this we learn two concepts:a) that it is forbidden to work while reciting grace (Jerusalem Talmud, Berachot 2:5; Shulchan Aruch, Orach Chayim 183:12);b) how important it is for a worker to devote himself faithfully to his work. See the conclusion of Hilchot Sechirut.
[In such an instance,] the complete text of the first blessing should be recited.4Rashi, Berachot (loc. cit.), explains that this distinction is made because the latter two blessings resemble each other, and hence can be combined with little difficulty. In contrast, the first blessing focuses on a different theme. In the second blessing, they should begin with the text of the blessing for Eretz Yisrael, include aspects of the blessing for the building of Jerusalem,5One should recite:
We offer thanks to You, God, our Lord, for having granted our ancestors a precious, good, and spacious land, and Jerusalem, Your city. May You rebuild it speedily in our days (Rabbenu Manoach).
It may be presumed that one should also include the aspects of the second and third blessings that Halachot 3 and 4 consider as absolute requirements (Kinat Eliyahu). and conclude using the standard conclusion of the second blessing.6and conclude using the standard conclusion of the second blessing.
If they do not receive a wage, but only meals in return for their services7their responsibility to their employer is less, and they are required to recite all the blessings. or if they eat together with their employer, they should recite the full text of the four blessings as others do.8The fact that their employer joins them can be interpreted as license to take the leisure of reciting the full text of grace.
At present, it is assumed that employers allow their workers greater leniency and, in all instances, workers are required to recite the entire grace (Shulchan Aruch, Orach Chayim 191:2).", + "The blessing for Eretz Yisrael should include an acknowledgement of thanks [to God] at its beginning and at its conclusion.1In \"The Order of Prayers for the Entire Year,\" the Rambam relates that this blessing begins, \"We offer thanks to You, God, our Lord...\" and states, shortly before its conclusion, \"For all these, God, our Lord, we give thanks to You.\" An omission of the second mention of thanks, however, does not require the repetition of grace (Shulchan Aruch HaRav 187:4). It should conclude: \"[Blessed are You, God,] for the land and for the sustenance.\"2This is a single expression of thanks, acknowledging God's gift of \"a land which produces sustenance\" (Berachot 49a). Whoever does not include the phrase \"a precious, good, and spacious land\"3This expression is a combination of the praises of Eretz Yisrael mentioned in Jeremiah 3:19 and Exodus 3:8. in the blessing for Eretz Yisrael does not fulfill his obligation.4Unless one mentions these qualities, one has not adequately expressed one's appreciation for Eretz Yisrael. The omission of this phrase requires the repetition of the grace. See Halachah 12.
A person must mention the covenant [of circumcision]5Rashi (Berachot 48b) explains that the mitzvah of circumcision is connected with God's promise of Eretz Yisrael to Abraham, as Genesis 17:8-10 states: \"I will give you and your descendants... the entire land of Canaan.... You shall keep My covenant.... Circumcise every male.\" and the Torah [in this blessing],6Rashi (loc. cit.) notes that a similar connection applies with regard to the Torah, as Deuteronomy 8:1 states: \"Observe all the mitzvot which I am commanding you... so that you will... inherit the land that God promised to your ancestors.\"
The phraseology used by the Rambam indicates that he does not require the repetition of the grace if either of these points is omitted. Other authorities (including the Shulchan Aruch, Orach Chayim 187:3) differ and require the repetition of grace in such an instance. mentioning the covenant before the Torah. [The reason for this order7which gives priority to the covenant is] that the covenant mentioned in the blessing for Eretz Yisrael refers to the covenant of circumcision, concerning which thirteen covenants [are mentioned in the Torah].8Note the conclusion of Hilchot Milah, where the Rambam enumerates these thirteen expressions. In contrast, [the Torah mentions only] three covenants with regard to the Torah, as [Deuteronomy 28:69] states: \"These are the words of the covenant... in addition to the covenant He established with you at Chorev,\" and [Deuteronomy 29:9-11] states: \"You are standing... to establish a covenant.\"9The Lechem Mishneh notes that there are several other verses that refer to a covenant with regard to the Torah. These three, however, are unique in that they refer to the establishment of a covenant regarding the bond between the Jews and the Torah.1. Berachot 49a mentions both these possibilities. In \"The Order of Prayers for the Entire Year,\" the Rambam quotes the former expression.2. The beginning of a blessing must share the same theme as its conclusion. Nevertheless, the rebuilding of Jerusalem shares a connection with God's showing mercy to the people of Israel, since the rebuilding of Jerusalem is an expression of God's mercy to the Jewish people (Berachot, loc. cit.).3. Although Berachot (loc. cit.) mentions that two different concepts should not be mentioned in the conclusion of a blessing, this version of the blessing does not contradict that rule. The intent is a single request that Israel be granted the ultimate comfort, the rebuilding of Jerusalem.4. Rashi, Berachot 48b, mentions another reason for the mention of the House of David. It was David who conquered Jerusalem and established the holiness of the city. 5. Since an integral element of our celebration of the Sabbath and festivals is eating festive meals, the sacred element of the day should be mentioned in the grace recited after partaking of those meals. Nevertheless, the uniqueness of the day does not require a blessing in its own right, nor is it made the essential element of the third blessing. Therefore, one begins and concludes that blessing in the same manner as is done during the week (Rashi, Tosafot, Berachot 48b).6. The order in which these alternatives are mentioned in this halachah is the reverse of that mentioned in the previous halachah. It can be explained that in the previous halachah, the Rambam mentioned the text he considered most appropriate first. The order he mentions in this halachah, however, is closer to the expression used by our Sages in Berachot (loc. cit.), the source for this halachah.7. Pesach, Shavuot, and Sukkot. With regard to Rosh HaShanah, see the commentary on Halachah 13.8. Shabbat 24a explains that since an additional sacrifice (korban musaf) is offered on these days, they possess an element of sanctity that is worthy of mention. As obvious from the contrast of Halachah 12 to Halachah 13, however, there is a difference between the obligation to mention these days and the obligation to mention Sabbaths and festivals. 9. Since Chanukah and Purim are Rabbinic holidays which are not associated with an additional sacrificial offering, they are not mentioned in the third blessing. The second blessing is more appropriate for the mention of the miracles of these holidays, since it is an expression of thanks to God (Shabbat 24a).
The Kessef Mishneh and the Lechem Mishneh note that from Shabbat (loc. cit.), it would appear that while permission is granted to mention Chanukah and Purim in the second blessing, it is not an obligation to do so. In contrast, the Rambam requires that they be mentioned. They explain that since the Sages of the Talmud were wont to mention these holidays in grace, and the Jerusalem Talmud (Berachot 7:6) considers their mention a binding obligation, the Rambam established their mention as a requirement. See also Halachah 13 and commentary.10. Precedence is given to the Sabbath because it occurs more frequently than the festivals and is on a higher spiritual level (Kessef Mishneh). 11. \"Blessed are You, God, our Lord, 16King13 of the Universe, the God, who is our Father and our 16King13... the 16King13 who is good.\" The reason for this stress on God's sovereignty in this blessing is that the blessing recited previously mentions the sovereignty of the House of David, and the Sages wanted to emphasize how all earthly kings are subordinate to a higher authority (Berachot 49a).12. The blessing mentioned is quoted from Berachot 46a. That source also contains additions to the blessing that Rabbi Yehudah HaNasi would recite. 13. The Rambam's words are quoted from Berachot 46b, which relates that Mar Zutra recited this blessing.
The Shulchan Aruch (Yoreh De'ah 379:14) relates that this blessing should be recited throughout the seven days of mourning by the mourners and by all who recite grace together with him when there is a zimun. Other opinions (based on Ketubot 8a) state that this blessing should be recited only when ten people recite grace together. The Kitzur Shulchan Aruch 207:7 writes that it is Ashkenazic custom to rely on this opinion, and hence, this blessing is generally not recited.14. Berachot (loc. cit.) relates several additions Mar Zutra made on the above occasion.15. In \"The Order of Prayers for the Entire Year,\" the Rambam includes several requests beginning with the word Harachaman (May the Merciful One...) in his text of grace. These requests were additions to the grace made by the Geonim, who lived in the era subsequent to the Talmud. 16. This refers to the final blessing quoted in Halachah 11.17. Nisu'in (marriage) is marked by the entry of a bride and groom into a private chamber together. This ceremony is referred to as chuppah and is accompanied by a celebration. See Hilchot Ishut, Chapter 10, and commentaries.
As mentioned at the conclusion of the following halachah, according to the Rambam this blessing is recited only when ten adult males are present. The Shulchan Aruch (Even HaEzer 62:4) differs and maintains that it should be recited even when fewer than ten people are present. Note the Ramah (Even HaEzer 62:7) who states that today this blessing is never recited alone. If \"new faces\" - people who had not attended the wedding celebrations previously - are present, all seven blessings are recited. If no \"new faces\" are present (although ten males are), the meal is considered like a meal eaten by the bridegroom alone, and the blessing is not recited.18. The same laws applying to a widow or widower apply to a person who has been divorced. Significantly, in Hilchot Ishut 10:12, the Rambam states that even if a woman has been married before, her husband should celebrate with her for three days.19. Surely, this also applies when neither the bride nor groom have been married before. Hilchot Ishut (loc. cit.) states: \"The Sages ordained that everyone who marries a maiden should celebrate with her for seven days.\"
The differences between the time limits mentioned in this halachah and those mentioned in Chapter 5, Halachah 5, are worthy of comparison. See the commentary on that halachah.20. Ketubot 8a states that after the first day of the wedding celebrations, Rav Ashi would recite the wedding blessings only when \"new faces\" were present. In his responsa, the Rambam's son states that his father required only two \"new faces.\" Note the Beit Shmuel 64:7 who requires only one \"new face.\" The Hagahot Maimoniot write that on the Sabbath the presence of new guests is not necessary, since the Sabbath itself is considered as \"guests.\"21. Ketubot 7b derives this rule from the account of the wedding between Ruth and Boaz. Ruth 4:2 relates that Boaz invited ten men to witness the marriage. 22. Only six blessings are mentioned below; the seventh blessing is the blessing over the wine. (See Hilchot Ishut 10:4.)23. Rashi (Ketubot 7b) explains that this blessing is in praise of the creation of Adam, the first man.
In Hilchot Ishut, where the text of the wedding blessings is repeated, this blessing follows the blessing \"who has created all things for His glory.\" This order is the sequence in which these blessings are recited today. It appears more appropriate, particularly according to Rashi's commentary (loc. cit.), which explains that the blessing \"who has created all things...\" is not directly connected to the wedding itself, but rather is recited in appreciation of the guests who have come to celebrate together with the new couple.
[The repetition of the text of the blessings in two separate halachot, something very out of character for the Rambam in the Mishneh Torah, has aroused the attention of the commentaries. Some have gone so far as to suggest that the text of the blessings here was added by the printers, and not by the Rambam himself.]24. Despite the fact that this blessing follows two (or three) blessings which begin with \"Blessed...,\" it also begins with \"Blessed....\" Among the explanations offered is that the first blessings are short, and if the line \"Blessed...\" were not mentioned, they would appear as a single blessing (Tosafot, Ketubot, loc. cit.).25. Rashi (loc. cit.) interprets this as a reference to the creation of woman, who was created from man (\"his own self\"), and gives him the potential for reproduction (\"a structure that will last for all time\").26. \"The barren one\" refers to Jerusalem. Psalms 137:6 states: \"Let my tongue cleave to my palate if I do not place Jerusalem above my highest joy.\" Thus, at the height of the wedding celebration, we recall the holy city and pray that it be rebuilt. 27. This is a prayer that the bride and groom enjoy the happiness experienced by Adam in Eve before the first sin.
Several manuscripts and early printings of the Mishneh Torah mention a different conclusion for this blessing, \"Blessed are You, God, who brings joy to His people, Israel, and rebuilds Jerusalem.\" (In this context, note the commentary of the Lechem Mishneh.)28. The blessing joins our wishes for the happiness of the particular couple with our hope for the Messianic redemption and the rebuilding of Jerusalem. The ultimate marriage relationship is the bond between God and the Jewish people, which will be realized in the Messianic age. Thus, the two themes, marriage and redemption, share an intrinsic link.29. Rashi, Ketubot 8a, explains the difference between the last two blessings. The fifth of the blessings concludes with a request that the bride and groom enjoy a lifetime of happiness and success together. The sixth and final blessing concludes with a request that they find happiness in each other, that their wedding joy be extended throughout their lives. Alternatively, the final blessing is a blessing for the Jewish people as a whole who find fulfillment in married life.", + "The third blessing begins as follows: \"Have mercy on us, God, our Lord, and on Israel, Your people, on Jerusalem, Your city, and on Zion, the abode of Your glory...\" Alternatively, it begins: \"Comfort us, God, our Lord, with Jerusalem, Your city....\"
One should conclude: \"[Blessed are You, God,] who will build Jerusalem,\" or \"...who will comfort His people Israel with the building of Jerusalem.\" For this reason, this blessing is referred to as \"the blessing of comfort.\"
Whoever does not mention the kingdom of the House of David in this blessing does not fulfill his obligation, because it is an essential element of the blessing. There will be no complete comfort until the return of the sovereignty to the House of David.", + "On Sabbaths and on the festivals, one should begin with the concept of comfort and conclude with the concept of comfort and, in the midst of the blessing, mention the sacred quality of the day.
How should one begin? Either with, \"Comfort us, God, our Lord, with Zion, Your city...\" or \"Have mercy on us, God, our Lord, and on Israel, Your people, on Jerusalem, Your city....\" One should conclude with: \"[Blessed are You, God,] who will comfort His people Israel with the building of Jerusalem\" or \"... who will build Jerusalem.\"
On the Sabbath, in the midst [of the blessing], one should say:
Our God, and God of our fathers, may it please You, God, our Lord, to strengthen us through Your mitzvot and through the mitzvah of this great and holy seventh day. For this day is great and holy before You for us to refrain from work and rest on it with love in accordance with the commandment of Your will. In Your good will, God, our Lord, grant us tranquility and prevent distress, evil, and sorrow on the day of our rest.
On the festivals, one should include the prayer Ya'aleh v'yavo in this blessing. Similarly, on Rosh Chodesh and on Chol HaMo’ed, one should include the prayer Ya'aleh v'yavo in the third blessing.", + "On Chanukah and Purim, one should add the prayer Al hanisim in the blessing for Eretz Yisrael, as one adds in the Shemoneh Esreh.
When a festival or Rosh Chodesh falls on the Sabbath, one recites R'tzey vahachalitzenu first, and then Ya'aleh v'yavo. Similarly, when Rosh Chodesh Tevet falls on the Sabbath, one recites Al hanisim in the blessing for Eretz Yisrael, and R'tzey vahachalitzenu and Ya'aleh v'yavo in the blessing of comfort.", + "In the fourth blessing, one must mention God's sovereignty three times.
When a guest recites grace in the home of his host, he should add a blessing for his host in this blessing. What should he say? \"May it be Your will that [my] host not be disgraced in this world or shamed in the world to come.\" He may add to the blessing for [his] host and extend it [as he desires].", + "When grace is being recited in the house of a mourner, the following addition should be made in the fourth blessing:
The Living King who is good and does good, the true God, the true Judge who judges justly, the absolute ruler of His world who may do as He chooses. We are His people and His servants and we are obligated to thank Him and bless Him for everything.
He should request mercy for the mourner to comfort him in the matters that he desires. [Afterwards,] he concludes, Harachaman....", + "The blessing for the bridegroom is recited after these four blessings at each meal eaten in the place of the wedding celebration. This blessing should not be recited by servants or by minors.
Until when is the blessing recited? When a widower marries a widow, it is recited only on the first day. When a groom who has never married before marries a widow or when a bride who has never married before marries a widower, it is recited during all the seven days of the marriage celebrations.", + "The blessing that is added at the place of the wedding celebration is the final blessing of the seven blessings recited at the wedding.
When does the above apply? When [all] the people who eat there were present [at the wedding] and heard the wedding blessings being recited. If, however, other people were present who had not heard the wedding blessings at the wedding, the seven wedding blessings are recited for them after grace, just as they are recited at the wedding itself.
The above applies when [a quorum of] ten are present. The groom can be counted as part of this quorum.", + "These are the seven blessings:
Blessed are You, God, our Lord, King of the universe, Creator of man.
Blessed are You, God, our Lord, King of the universe, who created all things for His glory.
Blessed are You, God, our Lord, King of the universe, who created man in His image, in an image reflecting His likeness, [He brought forth] his form and prepared for him from his own self a structure that will last for all time. Blessed are You, God, Creator of man.
May the barren one rejoice and exult as her children are gathered to her with joy. Blessed are You, God, who makes Zion rejoice in her children.
Grant joy to these loving companions as You granted joy to Your creation in the Garden of Eden long ago. Blessed are You, God, who grants joy to the groom and the bride.
Blessed are You, God, our Lord, King of the universe, who created joy and happiness, bride and groom, gladness, song, cheer, and delight, love and harmony, peace and friendship. Soon, God, our Lord, may there be heard in the cities of Judah and the outskirts of Jerusalem, a voice of joy and a voice of happiness, a voice of a groom and a voice of a bride, a voice of grooms rejoicing from their wedding canopies and youths from their songfests. Blessed are You, God, who grants joy to the groom together with the bride.", + "[The following rules apply when a person who is reciting grace] on a Sabbath or a festival [concludes the third blessing1More precisely, mentions God's name in the conclusion of the third blessing. If he remembers his omission before he mentions God's name, he should add the special passage, and then repeat Uvneh Yerushalayim. Once he mentions God's name, however, he should complete the blessing, \"boneh Yerushalayim. Amen,\" and then add the blessing mentioned below. and] forgets to mention the aspect of holiness connected with the day:2See Halachah 5. If he remembers before he begins the fourth blessing,3Shulchan Aruch HaRav 188:9 interprets this to mean: before he mentions even a single word of the blessing. The Mishnah Berurah 188:23, however, differs and maintains that even after mentioning God's name, one may still continue, \"who has granted rest....\" he should recite the following:
On the Sabbath:4Significantly, throughout this halachah, the Rambam does not differentiate between the first two meals of the Sabbaths and festivals and any subsequent ones. As will be explained, the Shulchan Aruch (Orach Chayim 188:8) does make such a distinction with regard to the repetition of grace. Nevertheless, if a person remembers his omission in time to add the special blessing, even the Shulchan Aruch (loc. cit.:7) requires it to be recited after any and all meals on Sabbaths and festivals. Blessed [are You, God...] who has granted rest to His people Israel as a sign and a holy covenant. Blessed are You, God, who sanctifies the Sabbath.5The Sabbath was sanctified by God on the seventh day of creation.
On the festivals: Blessed [are You, God...]6Our text follows the position of the Lechem Mishneh, who emphasizes that this blessing contains God's name and the phrase \"King of the universe,\" as do other blessings. This view is not shared by the Rishon LeTzion and several other commentaries, who point to the fact that neither Berachot 49a nor the Rambam explicitly mentions God's sovereignty. Nevertheless, the Shulchan Aruch (loc. cit.:6) shares the Lechem Mishneh's position. who has granted festivals to His people Israel for rejoicing and for happiness. Blessed are You, God, who sanctifies Israel and the seasons.7The sanctification of the festivals is dependent on the Jews, who fix the monthly calendar. (See Beitzah 17a.)
Afterwards, one should begin the fourth blessing and conclude grace.8without any further changes. If he [does not] remember [the omission of the special passages until after] he begins the fourth blessing,9i.e., even if he merely mentions the first word, Baruch, as explained above he should cease [his prayers]10Based on Berachot 49b, the Shulchan Aruch (loc. cit.:8) mentions a difference between the first two meals on the Sabbath and festivals and any subsequent ones. We are obligated to eat only two meals that require grace on these holy days. One may fulfill his obligation for the third meal with other foods, without eating bread on the Sabbath, whereas on festivals one is not obligated to eat a third meal at all.
Accordingly, although there is a dimension of holiness connected with all the Sabbath and festival meals, the need to mention this dimension in grace is considered significant enough to require repetition of all the blessings only when an omission is made in the first two meals of the day.
It must be noted that neither the Rambam nor Berachot (loc. cit.) make such a differentiation explicitly. This has led the Rishon LeTzion and others to postulate that the Rambam maintains that an omission of the Sabbath or festivals in grace is sufficient to require repetition of the blessings in any meal eaten on these holy days. and return to the beginning [of grace], the blessing for sustenance.11If three people ate together and made the same omission, however, they do not repeat the zimmun (Shulchan Aruch, loc. cit.:9).
The Ra'avad challenges the Rambam's decision, calling attention to a law quoted by the Rambam in Hilchot Tefillah 10:10. When a person omits Ya'aleh v'yavo in the Shemoneh Esreh, he is required to repeat the entire Shemoneh Esreh. Nevertheless, if he is accustomed to recite prayers of supplication after Shemoneh Esreh before withdrawing from his place of prayer, and remembers while in the midst of those supplications, he is not required to repeat Shemoneh Esreh. All that is necessary is to return to the blessing R'tzey.
Similarly, the Ra'avad argues, the blessing Hatov v'hametiv resembles the supplicatory prayers recited after Shemoneh Esreh. Accordingly, one should return to the third blessing of grace and not recite the other two.
This opinion, although respected for its sound reasoning, is not accepted by most authorities. The Shulchan Aruch (loc. cit.:6) and others quote the Rambam's view.", + "[The following rules apply when a person who is reciting grace] on Rosh Chodesh [concludes the third blessing and] forgets to recite Ya'aleh v'yavo:
If1as required in Halachah 5: he remembers before he begins the fourth blessing,2as mentioned in the commentary on the previous halachah, this means after one has recited even a single word of the blessing. he should recite the following: \"Blessed [are You, God...] who granted Rashei Chadashim to His people Israel as a remembrance.\" The blessing does not include a chatimah.3Many blessings begin: \"Blessed are You, God, King of the universe...,\" and conclude, \"Blessed are You, God....\" The latter concluding phrase is referred to as a chatimah. (See Hilchot Kri'at Shema 1:7.)
Berachot 49a mentions that the Sages were unsure of whether this blessing should include a chatimah or not. Therefore, to avoid the possibility of mentioning God's name in vain, the chatimah is omitted. Afterwards, he should begin the fourth blessing and conclude grace.4without any further changes. If he remembers5the omission after beginning the fourth blessing, he should complete it6the fourth blessing [without making any additions]. He need not repeat [the entire grace].7Berachot 49b explains that although in prayer (see Hilchot Tefillah 10:10), the omission of Ya'aleh v'yavo warrants a repetition of the Shemoneh Esreh, on Rosh Chodesh its omission does not warrant a repetition of grace. The difference between the two is that prayer is an obligation, while eating a meal of bread is not. Since there is no obligation to recite grace on Rosh Chodesh, failing to mention it in grace is not sufficient cause to warrant its repetition. The same rules apply on Chol HaMo’ed.8since we are not obligated to eat a meal of bread on these days.
Within this context, it is worthy to mention the laws regarding the recitation of Ya'aleh v'yavo on Rosh HaShanah. Neither the Rambam nor the Talmudic sources which deal with this subject (Berachot 49a-b and Shabbat 24a) mention adding Ya'aleh v'yavo to grace on Rosh HaShanah. Nevertheless, the Magen Avraham (188:7) takes it for granted that such an addition should be made.
Furthermore, if one becomes conscious of the omission of that addition before beginning the fourth blessing, one should add a special blessing to mention Rosh HaShanah. If, however, one has already begun the fourth blessing, one should continue grace without mentioning Rosh HaShanah, since there is no obligation to eat festive meals on that day. On the contrary, fasting is allowed.
[When a person reciting grace] on Chanukah or on Purim forgets to mention the uniqueness of the day in grace,9Al hanisim, as mentioned in Halachah 6. he need not repeat [the grace].10The Jerusalem Talmud (Berachot 7:6) requires grace to be repeated for such an omission. Nevertheless, since there is no indication in the Babylonian Talmud of such an obligation (indeed, Shabbat 24a does not require even the recitation of Al hanisim), the Rambam does not accept that ruling.
It has, however, become customary to add Al hanisim among the paragraphs beginning Harachaman at the conclusion of grace if one forgets to recite it in its proper place (Ramah, Orach Chayim 187:4).", + "[The following rules apply to] a person who ate and forgot to recite grace: If he remembers before his food becomes digested, he should return and recite grace. If he remembers after his food becomes digested, he should not return and recite grace.
If a person forgets and is unsure whether he recited grace or not, he must return and recite grace, provided his food has not become digested." + ], + [ + "There are five species [of grain]:1As will be explained, there are special laws regarding the blessings recited before and after food made from these species of grain. These five species are also mentioned in Hilchot Chametz UMatzah 5:1. wheat, barley,2These grains, fundamental to day to day life in Western society, are among the seven species for which Deuteronomy 8:8 praises Eretz Yisrael for producing. rye, oats, and spelt. Rye3This is the accepted translation. There is some difficulty, however, in accepting it, since rye was not commonly grown in the Mediterranean region. In his Commentary on the Mishnah, Kilayim 1:1, the Rambam defines כוסמין as \"wild wheat.\" is a sub-species of wheat, and oats4In his Commentary on the Mishnah (loc. cit.), the Rambam describes oats as \"wild barley.\"
The term שבולת שועל, which literally means \"the kernels of the fox,\" is used because, unlike wheat and barley, oat kernels grow separate from the stalk of the grain, like a fox tail, which has hairs that stand out rather than lie flat. and spelt5In his Commentary on the Mishnah (loc. cit.), the Rambam mentions that this grain resembles כוסמין. [For this reason, there are commentaries which interchange the translations of כוסמין and שיפון.] are sub-species of barley.6Although this statement has other implications (see Rashi, Pesachim 35a), the Rambam mentions it here to teach us that although Deuteronomy (loc. cit.) mentions only wheat and barley, since these other three grains are sub-species of them, they are governed by the same laws.
When these five species are in their stalks, they are referred to as tevuah. After they have been threshed and winnowed, they are referred to as grain.7Here, also, although these statements have other halachic implications (e.g., Challah 1:2 mentions these points within the context of vows: if a person vows not to benefit from tevuah or grain, he is forbidden to benefit from these species), the Rambam is defining these terms here because he will refer to them throughout this chapter. When they have been milled and their flour kneaded and baked, they are referred to as bread.8and require the ritual washing of hands and the blessing hamotzi beforehand and grace afterwards. Bread made from these species is referred to as bread without any additional modifier.9If, however, bread is made from other grains - e.g., rice or corn - it is referred to as ricebread or cornbread.", + "Before eating bread,1made from the five species of grain mentioned in the previous halachah a person should recite the blessing, \"Blessed are You, God, our Lord, King of the universe, who brings forth bread from the earth.\"2Tosafot, Berachot 38b, notes that the conclusion of the blessing is taken from Psalms 104:14. Because of its importance as \"the staff of life,\" the Sages established a special blessing for bread in place of the blessing borey pri ha'adamah. Afterwards, he should recite the four blessings [of grace].3discussed in the previous chapter.
Before eating kernels of grain that have been cooked without being processed,4i.e., without removing the kernel's shell or crushing it. See Halachah 4.
Literally, the Rambam's words mean \"grain cooked as it is.\" The Kessef Mishneh interprets this to mean \"as it comes from the silo.\" a person should recite the blessing borey pri ha'adamah.5the blessing recited for eating vegetables and other products of the earth (Chapter 8, Halachah 1).
Berachot 37a states, \"A person who chews [kernels of] wheat should recite the blessing borey pri ha'adamah.\" Even though the grain has been cooked, since the kernels were not processed at all, it does not warrant a blessing of greater importance (Kessef Mishnah).
The Mishnah Berurah 208:3-6 discusses the question of grains that are cooked whole, but are cooked for a long period until their shell dissolves. There are authorities who recommend that unless the kernels have been cooked to the extent that they stick together as a single mass, whole grains should be eaten only in the midst of a meal containing bread. See also Halachah 4. Afterwards, he should recite the blessing borey nefashot rabbot.6The blessing usually recited after partaking of foods other than those from the seven species for which Eretz Yisrael was praised. The same rationale mentioned above applies. Since the kernels were served without being processed, they do not warrant a blessing of greater importance. Before eating flour,7which has not been cooked a person should recite the blessing shehakol. Afterwards, he should recite the blessing borey nefashot rabbot.8In this instance as well, the special blessings for grain products are not recited because the food was not prepared in the usual fashion. Furthermore, even the blessing borey pri ha'adamah is not recited, because generally people do not eat flour (Rabbenu Yitzchak Alfasi, See also Berachot 36a).1. I.e., it resembles a porridge.2. Because of the importance of the five species of grain, the Sages ordained the recitation of a special blessing before and after partaking of them. Since this mixture is considered a food and not a beverage, it warrants the recitation of these blessings.3. Since this mixture is considered a beverage and not a food, it does not warrant the recitation of these blessings. 4. Berachot 37b relates that any food that is made from the five species of grain but is not considered bread requires the blessing al hamichyah. Since these foods are cooked in a pot, they are not considered bread. See also note 6.5. Since the grain kernels have been processed slightly, they are considered worthy of the special blessings ordained for foods from the five species. As mentioned in the commentary on Halachah 2, the later authorities suggest that the grains be cooked to the point that they stick together as a single mass before these blessings should be recited. If, however, both the shell of the kernel has been removed and they have been crushed, the blessing al hamichyah may be recited even when the kernels do not stick together (Mishnah Berurah 208:15).6. As mentioned in Halachah 6, as long as the grain is included to add flavor, it is considered the primary element in the mixture, and the blessing al hamichyah should be recited, even though quantitatively, the dish contains a majority of other substances. (See Shulchan Aruch, Orach Chayim 208:2.) 7. The definition of foods as primary and secondary depends on the person's intention and not the quantity of the foods included in the mixture.8. This principle is quoted from the Mishnah, Berachot 6:7.9. Thus producing a single food, as exemplified in Halachah 6.10. In this instance, the two foods remain separate, yet the secondary food is included in the blessing recited over the primary one, as exemplified in Halachah 7. 11. The Rambam is quoting Berachot 39a, which states that this law applies even to turnips that require a large amount of flour.12. Beitzah 38a states, \"Anything added for flavor is never considered negligible.\"
The Magen Avraham 204:25 and the Chacham Tzvi (Responsum 129) explain that the Rambam's (and the Talmud's) statements apply only to products from the five species of grain. Whenever they are added to flavor foods, they are considered of primary importance even when, quantitatively, they are less than the other ingredients of a particular dish. In contrast, when two or more types of foods other than grain products are mixed together in a single dish and both are intended to add flavor and/or satiate the person eating, the food which is greater in quantity is considered as the primary ingredient.
The Kessef Mishneh adds that if the starch was added for flavor, the mixture would require the blessing borey minei mezonot. He continues, explaining that when other foods - e.g., fruits which are not usually eaten raw, are cooked in sugar to produce jam, the fruits are considered of primary importance. Hence, the blessing borey pri ha'etz should be recited. See Shulchan Aruch, Orach Chayim 204:11. 14. By adding the clause, \"so that the heavy brine...,\" the Rambam explains the source for this ruling, Berachot 6:7, and clarifies a problem posed by the commentaries.
Although the Mishnah mentions the example of bread serving as a secondary food when it accompanies salted foods, the Talmud (Berachot 44a) protests, and explains that in almost all situations bread would be considered the primary food. The Mishnah is describing a specific instance: people who eat fruit that originates in the area around Lake Kineret.
In his Commentary on the Mishnah, the Rambam explains that this refers to people who work as watchmen in orchards. They eat large quantities of fruit. Hence, in order to help their digestion, they also must partake of brine. Since the brine itself could be harmful, they eat bread with it.
Here, also, the Rambam is referring to a case where the person has no desire to eat bread and does so only to protect his throat. If, however, a person wanted to eat salted fish on bread and desired both the bread and the fish, he must recite the blessing hamotzi and recite grace. (See Turei Zahav 212:1-2.)
Shulchan Aruch HaRav 212:2 gives another example: A person who eats bread to weaken the taste of an alcoholic beverage. 16. A k'zayit. In contemporary measure, it is equivalent to 28.8 cc according to Shiurei Torah and 33 cc according to the Chazon Ish.17. Out of faithfulness to the Rambam's text, we have translated his words literally, although they have caused the commentaries great difficulty. On the surface, there is an open contradiction between the first clause and the second clause. From the first clause, it appears that a piece of bread less than the size of an olive which resembles bread warrants the blessing hamotzi. In contrast, the latter clause appears to indicate that the bread must both be the size of an olive and have the appearance of bread to warrant the blessing hamotzi.
Because of this difficulty, the Radbaz (Vol. V, Responsum 1393) and Sefer HaBatim have suggested amending the text and rendering the latter clause, \"If they are not the size of an olive and no longer resemble bread because of the cooking process.\" Furthermore, even without amending the text, this interpretation can be accepted, since, as the Rambam's own descendant, Rabbi Yehoshua, explains, there are times when the Hebrew או can be rendered as \"if.\" Thus, the passage would read, \"If they are not the size of an olive, if....\"
Rav Yosef Karo was aware of the text's difficulty and the suggestions to amend it. Nevertheless, both in his Kessef Mishneh and his Shulchan Aruch (Orach Chayim 168:10), he seeks to justify the Rambam's choice of phraseology, explaining his statements as follows:
When one cooked pieces of bread or mixed them into soup, if they are the size of an olive, one should recite the blessing hamotzi although they no longer resemble bread. If they are less than the size of an olive but resemble bread, one should recite this blessing when they have been mixed into soup. If, however, they have been cooked, and although it is obvious that these pieces came from a loaf of bread, they no longer have the appearance of bread, only the blessing borey minei mezonot should be recited.
To summarize: when one breaks bread into pieces and puts them into soup, since the pieces still resemble bread they may not be eaten unless one recites the blessing hamotzi. If the pieces of bread were cooked completely to prepare a different food and less than a k'zayit remains whole, the blessing borey minei mezonot should be recited. According to most authorities, if one cooks with bread crumbs or matzah meal, the blessing borey minei mezonot, should be recited on the foods produced.", + "[The following rules apply] when a person cooks flour from one of the five species of grain, which has been mixed with water or other liquids: If the mixture is thick, so that it is fit to be eaten and chewed, one should recite the blessing borey minei mezonot beforehand and the blessing al hamichyah v'al hakalkalah afterward. If the mixture is thin, so that it is fit to be drunk, one should recite the blessing shehakol beforehand and the blessing borey nefashot rabbot afterward.", + "The blessing borey minei mezonot is recited before [partaking of any of the following foods]:
flour from one of the five species of grain that was cooked in a pot - whether alone or whether it was mixed together with other ingredients - e.g., dumplings or the like;
grain that was divided or crushed and cooked in a pot - e.g., groats or grits. These [two categories] are referred to as cooked dishes.
The same laws also apply to any dish in which flour or bread from the five species of grain was mixed.", + "When does the above apply? When the person considers the [flour or bread] from the five species of grain as the primary element [of the mixture] and not as a secondary element. If, however, the [flour or bread] from the five species of grain is a secondary element of a mixture, the person should recite the [appropriate] blessing over the primary food, and thus fulfill his obligation regarding the secondary food.
This is a major principle with regard to blessings: Whenever a food contains primary and secondary elements, a person should recite a blessing over the primary element, and thus fulfill his obligation regarding the secondary element. [This principle applies] regardless of whether the secondary element is mixed together with the primary element or not.", + "What is an example of a secondary food mixed together [with a primary food]? Cooked turnips or cabbage to which flour from one of the five species was added so that it would hold together. The blessing borey minei mezonot is not recited, because the turnips are of primary importance and the flour is secondary.
Similarly, whenever a substance is added to hold food together, to add fragrance, or to color a dish, it is considered secondary. If, however, it was added in order to add flavor to the food, it is considered of primary importance.
Accordingly, when sweets are made by cooking honey and mixing it with starch so that it will stick together, the blessing borey minei mezonot is not recited, because the honey is of primary importance.", + "What is an example of a secondary food which is not mixed together? A person who wants to eat salted fish and eats bread with it so that the heavy brine will not harm his throat or tongue. [In this instance,] he should recite a blessing on the salted fish, and by doing so fulfill his obligation regarding the bread, because the bread is secondary. The same principle applies in other similar situations.", + "[The following rules apply when] bread was broken into pieces and cooked in a pot or mixed into soup: If the pieces are the size of an olive or they can be recognized as bread and their appearance has not changed, the blessing hamotzi should be recited before partaking of them. If, however, they are not the size of an olive or they no longer resemble bread because of the cooking process, the blessing borey minei mezonot should be recited before partaking of them.", + "Before partaking of dough baked over the ground1Significantly, the Rambam's definition of the term כובא דארעא, discussed by our Sages, Berachot 38a, differs from that of Rashi, whose interpretation is quoted in the Tur and the Shulchan Aruch (Orach Chayim 168:15). as is baked by the Arabs living in the desert,2Rav Kapach explains that the Arabs would dig a hole in the ground, fill it with wood, and start a fire. When the wood had burned until all that remained was glowing coals, they would remove them and fill the hole with dough. Afterwards, the coals would be placed above the dough and allowed to remain there until the dough was baked. (See also Hilchot Chametz UMatzah 6:6.) one should recite the blessing borey minei mezonot,3and not hamotzi because it does not have the appearance of bread.4The fact that it does not look like bread - although its manner of preparation, taste, and texture are similar - is significant enough to prevent it from receiving the blessing hamotzi.
[The Rambam's conception is significant since other halachic authorities - e.g., the Magen Avraham 168:40 - maintain thathamotzi should not be recited because this dough is soft, like pancakes.] If, however, one uses it as the basis of a meal,5Based on Berachot 42a, the Shulchan Aruch (Orach Chayim 168:6) interprets this to mean \"a measure that others would usually use as the basis for a meal even though, personally, one is not satisfied from it.\"
Quantitatively, Shulchan Aruch HaRav 168:8 states that the intention is a full meal, an isaron. [He arrives at this calculation as follows: In the desert, the Jews received an omer of manna for two meals each day. An omer is twice the quantity of an isaron.] This is approximately 22 k'beitzot, or 1266 cc according to Shiurei Torah, and 1452 cc according to the Chazon Ish. This figure includes not only the grain product, but also other foods - e.g., meat, fish, or vegetables - that are eaten together with it.
Nevertheless, there are more stringent opinions, and accordingly, Shulchan Aruch HaRav (loc. cit.) and the Mishnah Berurah 168:24 suggest not eating a meal consisting of more than four k'beitzot of food with such \"bread\" as its base. one should recite the blessing hamotzi.6Shulchan Aruch HaRav 168:8 states that the blessing hamotzi was designated for bread to indicate its importance as a satisfying food and the foundation of our diet. Hence, it was instituted only for breads that are usually served for such a purpose. If, however, a person decided to serve another food made from flour and resembling bread with a similar intent, it is also appropriate that he recite hamotzi.
Similar [laws apply to] dough that was kneaded with honey, oil, or milk,7The Shulchan Aruch (Orach Chayim 168:7) states that all that is necessary is to mix enough of these ingredients into the dough so that their taste is felt. The Ramah and the Magen Avraham 168:16 differ and maintain that the amount of these ingredients must exceed the quantity of water used. Support for their ruling can be drawn from the Rambam's statements in Hilchot Chametz UMatzah 5:20.
The above is significant with regard to what is popularly called today mezonot bread, which is produced by using apple juice instead of (or together with) water. According to the Ramah, the blessing borey minei mezonot should not be recited:a) if the dough is made with more water than juice, b) if one uses this bread as the basis for a large meal. or mixed together with different condiments8sugar, honey, nuts, fruits, or spices and baked.9producing a product which, like cake, is generally eaten for pleasure and not as the basis of a meal. It is referred to as pat haba'ah b'kisnin.10Note theShulchan Aruch (Orach Chayim 168:7), which offers two other interpretations of the term, pat haba'ah b'kisnin:a) Rabbenu Chananel's interpretation - dough filled with other sweet substances - e.g., pies that are served for dessert, like apple pie;b) Rav Hai Gaon's interpretation - crackers. Although it [resembles] bread, the blessing borey minei mezonot is recited over it.11because it is not food which, like bread, is the foundation of our diets. If, however, one uses it as the basis of a meal,12eating the quantity mentioned above of this grain product either alone or together with other foods (Magen Avraham 168:13) one should recite the blessing hamotzi.13The Shulchan Aruch (loc. cit.) states that all three opinions may be accepted as halachah, and none of these three types of foods requires the blessing hamotzi or grace, unless it is eaten as the basis of a meal.
There are, however, several difficulties with the application of this decision in contemporary situations, particularly with regard to \"mezonot bread.\" Surely, when one eats a complete meal, serving such bread does not free one of the obligation of washing and reciting grace. Furthermore, there are difficulties even when one eats only a snack with such bread. First, some authorities - e.g., Rav Shneur Zalman of Liadi in his Piskei Siddur - state that a meticulous person should not each such bread without having recited hamotzi on other bread first.
Second, when one eats sandwiches using such bread or eats it with other foods, one may easily eat more than four k'beitzot of food, and that, as explained above, is problematic according to certain authorities.", + "Before eating rice1In this halachah, we have translated אורז as \"rice\" and דוחן as \"millet,\" based on the Rambam's Commentary on the Mishnah, Shvi'it 2:7. There is, however, debate concerning this manner among the halachic authorities. Rashi (Berachot 37a) and the Maharil interpret אורז as \"millet.\" With respect to these opinions, the Magen Avraham 208:9 and the Turei Zahav 208:11 suggest partaking of rice or millet only in the midst of a meal including bread. If either are eaten separately, the blessing shehakol should be recited beforehand because of the doubt involved.
In contrast, the Sha'ar Tziyun 208:31 rules that the blessing borey minei mezonot should be recited before partaking of rice. He explains that there are opinions that the blessing borey minei mezonot should be recited on all satisfying food. Since rice serves this purpose, it can be given this blessing. that has been cooked2after its shell has been removed and it has been crushed or bread made from rice,3In contrast, before eating kernels of rice, one should recite the blessing borey pri ha'adamah as is done before partaking of kernels of grain. (See Halachah 2 and Berachot 37a.) one should recite the blessing borey minei mezonot.4The latter phrase praises God as \"the Creator of satisfying food.\" Since rice falls into this category, Berachot, loc. cit., decided that it should be given this blessing. Afterwards, the blessing borey nefashot should be recited.5Although rice is a satisfying food, it is not one of the five species of grain. Hence, neither grace nor al hamichyah is recited after partaking of it. See also the following halachah. This applies only when no other ingredients are combined together with the rice.6Thus, the law regarding rice differs from that regarding cooked foods made from the five grains. As explained in Halachot 4-6, although quantitatively a food may contain a mixture of other ingredients, as long as the grain was intended to add flavor to the food, it is considered the primary ingredient. In contrast, the blessing borey minei mezonot is recited on a mixture of rice and other foods only when rice is quantitatively the primary element of the mixture. See Shulchan Aruch (14Orach Chayim13 208:7).
The Turei Zahav 208:9, however, maintains that the Rambam's words should be interpreted literally. Thus, the blessing borey minei mezonot should be recited only when rice is prepared by itself and not when eaten in combination with even a minority of other foods.
In contrast, before eating bread made from millet7Rabbenu Asher and many other Ashkenazic authorities differ with the Rambam and maintain that since millet, like rice, is a sustaining food, it warrants the blessing borey minei mezonot. Nevertheless, theShulchan Aruch (loc. cit.:8) and the later authorities follow the Rambam's opinion. Note, however, the difference of opinion on the definition of the terms אורז and דוחן mentioned above. or other species of kitniyot,8Kitniyot is generally translated as \"legumes.\" In halachic literature, however, it is used to refer to a far wider scope of agricultural products, particularly with regard to the laws of Pesach. (See Hilchot Chametz UMatzah 5:1.) For example, corn is referred to as kitniyot. one should recite the blessing shehakol.9Although allkitniyot grow from the ground, the blessing borey pri ha'adamah is recited only when one eats them cooked as vegetables, and not when they have been ground into flour and baked into other foods, since this is not the normal manner in which they are eaten (Magen Avraham 208:12). Afterwards, the blessing borey nefashot should be recited.10as is proper after partaking of all foods of this type.", + "Whenever the blessing hamotzi is recited before [partaking of a food],1i.e., when one eats bread or enough of other grain substances to warrant the recitation of hamotzi, as mentioned in Halachah 9. the four blessings of grace are recited afterwards in their proper order. Whenever the blessing borey minei mezonot is recited before [partaking of a food],2i.e, the foods made from the five species of grain that are mentioned in Halachot 3, 4, 8, and 9. a single blessing, which includes the three [blessings of grace], is recited afterward,3This blessing contains the three primary elements of the first three blessings of grace, an expression of thanks to God for granting us sustenance, for granting us Eretz Yisrael, and for granting us Jerusalem. The full text of this blessing is quoted in Halachah 13. except when one eats rice.4as explained in the previous halachah.", + "When does the above apply? When a person ate more than the size of an olive [from these foods]. If, however, he ate less than the size of an olive, whether from bread or from other food, or drank less than a revi'it, whether from wine or from other beverages, he should recite the appropriate blessing before partaking of the food or drink, but should not recite any blessing at all afterward.", + "This is [the text of] the single blessing that includes the three blessings of grace:
Blessed are You, God, our Lord, King of the universe, for the life- giving and the sustaining [food], for the precious, good, and spacious land which You have graciously given as a heritage to our ancestors. Have mercy, God, our Lord, on us, and on all Israel, Your people, and on Jerusalem, Your city, and on Zion, the abode of Your glory. And may You cause us to ascend to it and let us rejoice in its rebuilding and we will bless You in holiness and in purity. Blessed are You, God, for the land and for the sustenance.
On Sabbaths and festivals, one should include in this blessing a condensed reference to the sanctity of the day as one does in grace." + ], + [ + "Everyone who recites grace or the single blessing that includes the three [blessings of grace] should recite these blessings in the place where he ate. If he ate while walking, he should sit down where he concluded eating and recite the blessings. If he ate while standing, he should sit down in his place and recite grace.
If a person forgets to recite grace and remembers before his food becomes digested, he may recite grace in the place where he remembers. If he intentionally [did not recite grace in the place where he ate], he should return to his place and recite grace. Should he recite grace in the place where he remembers, he fulfills his obligation.
Similarly, a person who recites grace while standing or while walking fulfills his obligation. Nevertheless, at the outset, a person should not recite grace or the single blessing which includes the three [blessings of grace] except when he is seated in the place where he ate.", + "A person who is in doubt whether he recited the blessing hamotzi or not should not repeat the blessing, because it is not required by the Torah.
A person who forgets to recite hamotzi should recite the blessing if he remembers before he completes his meal. If he remembers after he completed his meal, he should not recite the blessing.", + "[The following rules apply when] a person was eating in one house, interrupted his meal, and went to another house, or when a friend called to him and he went out the doorway of his house to speak to him: When he returns, he is required to recite grace after what he originally ate, and to recite hamotzi again because he changed his place. [Only] after this, may he complete his meal.", + "[The following rules apply when] friends joined to eat a meal together and [interrupted their meal to] go out to greet a groom or a bride: If they left an old man or a sick person [in the place where they ate], they may return to their place and complete their meal without having to recite a second blessing.
If they did not leave an old man or a sick person [in the place where they ate], when they depart they are required to recite a blessing after eating. When they return, they must recite a blessing before [beginning to eat again].", + "Similar laws apply when people drink together as a group or eat fruits together. Whenever one changes one's place, it is considered as if he interrupted his eating. Therefore, he must recite a blessing after what he ate and must recite a second blessing before partaking of any other foods.
A person who changes his place from one corner to another in the same room need not recite another blessing. In contrast, a person who ate on the east side of a fig tree and goes to eat on the west side of the fig tree must recite another blessing.", + "When a person recites a blessing on bread, it also includes1This halachah has raised questions among the commentaries. TheKessef Mishneh, the Lechem Mishneh, and others interpret this halachah as referring to the blessings before eating. Thus, with regard to bread, it is to a large part analogous to Halachah 11.
In this context, the Kessef Mishneh asks why the Rambam did not mention these laws in the context of Chapter 3, Halachot 5-7, which state the rule that the blessing on primary foods includes secondary foods. The Kessef Mishneh answers that those halachot describe a situation where the person has no desire to eat the secondary food in its own right and eats it only because of the primary food. In this halachah, the Rambam is speaking about an instance in which one desires to eat the other foods; nevertheless, they are included in the blessing recited over bread because bread includes all other foods.
The Rishon LeTzion offers a different interpretation, which appears more appropriate to the context in which the laws are discussed. Here, the Rambam is speaking only about the blessing recited after eating. the appetizers2In his Commentary on the Mishnah,Berachot 6:5 (the source for this halachah), the Rambam defines the term פרפרת as לפתן, which is generally translated as \"relish.\" Note the Tur and the Shulchan Aruch (Orach Chayim 176:1), which offer a different interpretation of the term פרפרת. eaten together with bread3This does not refer only to instances when these foods are eaten while placed on bread, but also to times when they are eaten at a meal at which bread is served. - e.g., cooked food or fruit.4Because the main element of a meal is considered to be bread, reciting a blessing upon it - either before or after partaking of it - includes the other foods that are eaten together with it. Reciting a blessing on these foods, however, does not include bread.5The commentaries question why this clause is necessary according to the Rambam's definition of פרפרת. It is obvious that bread would not be considered secondary to any other foods.
Reciting a blessing on cooked grains6Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.) and on Chapter 3, Halachah 4. includes cooked food.7Since the cooked grains are considered \"sustaining food\" and have been granted a special blessing which includes (in synopsis) all the blessings of grace, reciting a blessing over them includes other cooked dishes eaten with them.
The Rishon LeTzion emphasizes that this applies to cooked foods that are eaten together with the grains. Otherwise, it would be difficult to understand how the blessing for the grains could cover foods that require other blessings. Note also the Kessef Mishneh, which offers an alternate explanation. Reciting a blessing on cooked food, however, does not include cooked grains.8Since these cooked foods are not as satisfying as grains, the blessing recited over them cannot include grains.
Several commentaries have raised the question that from Berachot 42b, it appears that the Rambam's decision follows the School of Shammai and not the School of Hillel. The clearest resolution of the difficulty is offered by the Rishon LeTzion, who explains that the Rambam's decision is based on the Jerusalem Talmud (Berachot 6:5). When the passage from the Babylonian Talmud is studied in the light of the passage from the Jerusalem Talmud, the Rambam's ruling is no longer difficult.
This relates to a concept frequently discussed by students of the Rambam: Does the Rambam accept the principle that when there is a difference of opinion between the Babylonian Talmud and the Jerusalem Talmud, the Halachah follows the Babylonian Talmud, or not?", + "A person who decides not to continue eating or drinking,1The Kessef Mishneh cites Pesachim 103b, which states that once a person diverts his attention from drinking wine, he must recite another blessing when he begins drinking again.
The Ra'avad notes that the passage from Pesachim (loc. cit.) mentions only drinking and does not discuss eating, and on that basis protests against the Rambam's equation of the two. From Berachot 42a, however, it appears that similar principles apply with regard to eating. and afterwards changes his mind and [desires to] eat or drink, must recite another blessing2before partaking of the food or drink. He is not, however, required to recite a blessing after the first food or drink. Rather, he is required to recite only a single blessing after he completes eating. although he has not changed his place.3As mentioned in Halachot 3-5, a person who changes his place while eating must recite both a blessing after the food he has eaten previously and a blessing over the food he plans to eat in his new place.
Many authorities do not accept the Rambam's decision with regard to a meal that includes bread. When a person sits down to such a meal, he is considered to have fixed his attention on eating. People frequently become drawn into eating more than they originally intended at such meals. Thus, a person's decision not to continue eating is not considered final, since it is quite possible that he will change his mind and decide to eat again. (See Shulchan Aruch HaRav 179:1).
Based on these principles, the Shulchan Aruch (Orach Chayim 179:1) rules that, although once a person has decided to cease eating or drinking a new blessing is generally required, when partaking of a meal it is not sufficient to make a mental decision, and a person must wash before grace to be considered to have ceased eating. If he did not decide [to cease] eating or drinking and had in mind to continue4eating at a later time - even if he5remained in the place in which he ate originally, and made an interruption for the entire day6The Rambam's terminology appears to be a stylistic exaggeration. If a person waits long enough for the food he has eaten to digest, it would appear that he is required to recite another blessing before beginning to eat again (Kin’at Eliyahu). - he is not required to recite a second blessing.7before partaking of more food or drink.", + "When people who are sitting together1after having completed a meal and drinking say2This refers to a consensus agreed to by all the participants, and not a mere suggestion raised by a single individual. \"Let us recite grace,\" or \"Let us recite kiddush,\"3i.e., they were eating on Friday afternoon or the afternoon before a festival. From sunset onward, it is forbidden to continue eating until one recites kiddush. It is, however, possible to recite kiddush early (see Hilchot Shabbat 29:11). Once the people agree to recite kiddush, they may no longer continue their meal (Kessef Mishneh). they are4considered to have diverted their attention from drinking, as mentioned in the previous halachah. Hence, they are forbidden to continue drinking until they recite grace or kiddush.5The Turei Zahav 179:2 states that, according to the authorities who differ with the Rambam on the previous halachah, if one's desire to drink stems from having eaten, one may continue to drink at this point. Should they desire to drink more6although they are not permitted to do so - i.e., they are obligated to recite grace orkiddush before drinking. Should they desire to ignore that obligation and drink immediately, - although they are not permitted to do so - before reciting grace or kiddush, they are required to recite the blessing borey pri hagafen before drinking.7because, as mentioned in the previous halachah, the blessing they recited originally does not cover any drink consumed after they concluded drinking. In contrast, should they say, \"Let us recite havdalah,\" they are not required to recite a blessing [should they continue drinking].8The difference between kiddush and havdalah is that kiddush initiates the Sabbath. Accordingly, the respect due to the Sabbath adds importance to the diversion of our attention from drinking implied by the statement, \"Let us recite kiddush.\" In contrast, havdalah marks the beginning of the week, which we are not required to treat with such distinction. Thus, as Hilchot Shabbat 29:12 states, a person is not required to interrupt his meal at nightfall on Saturday, but may continue and recite havdalah when he concludes eating (Radbaz).
24. Berachot 59b emphasizes that this blessing is recited only when one drinks in a company. When one drinks alone, this blessing should not be recited, because it praises God for \"being good\" - i.e., to me - and \"doing good\" - for others (Shulchan Aruch, Orach Chayim 175:4).25. Tosafot, Berachot (loc. cit.) notes that the Sages instituted this blessing only for different types of wine and not for different types of bread or meat, since wine has two positive qualities: It satisfies a person's appetite and lifts his spirits.26. Rashi, Berachot (loc. cit.), states that this blessing should be recited only when the second type of wine is better than the first. If the first type of wine is better, no blessing should be recited. The commentaries maintain that the Rambam differs and maintains that the blessing should be recited whenever one changes types of wine. The Shulchan Aruch (Orach Chayim 175:2-3) rules that if one knows that the second type of wine is of a lesser quality than the first, the blessing should not be recited.", + "When a company who gathered together to drink wine were served another type of wine - e.g., they were drinking red wine and black wine was brought, or they were drinking aged wine and fresh wine was brought - they need not recite a second blessing over wine. They should, however, recite the following blessing: \"Blessed are You, God, our Lord, King of the universe, who is good and does good.\"", + "A person should not recite a blessing over any food or drink until it is brought before him.1The Shulchan Aruch (Orach Chayim 206:4) states that a person should hold the food in his right hand before reciting the blessing for it. If he2ignored the above directive and recited a blessing, and then the food was brought before him,3The blessing is considered to be in vain, and before partaking of the food, he must recite a second blessing.4There are some authorities who maintain that even though the food was not before one at the time the blessing was recited, if one was absolutely sure that it would be brought before him immediately, he can rely on that blessing (Mishneh Berurah 206:19).
When a person took food in his hand and recited a blessing, but [before he could eat it] it fell from his hand and was burned or washed away by a river,5or in any other way became inedible he should take other food and recite another blessing.6i.e., the first blessing is no longer in effect ,and a second blessing must be recited before eating. [This applies] even when the food is of the same species.7The Shulchan Aruch (Orach Chayim 206:6) adds, \"and even if the other fruit was before him when he recited the blessing originally.\" The Ramah (based on the Hagahot Maimoniot) differs, and maintains that if he originally intended to partake of the other fruit as well, it is included in the first blessing and he should eat it without hesitation so that the blessing will not have to be repeated. He should also say, \"Blessed be the Name of Him whose glorious kingdom is forever and ever\" for the first blessing, so that he will not be considered to have recited a blessing in vain.8See Chapter 1, Halachah 15, which discusses the seriousness of reciting a blessing in vain. See also Hilchot Sh'vuot 12:9-11, where the Rambam discusses related concepts, concluding:
The Torah has adjured us \"to fear [His] glorious and awesome name.\" Included in this fear is that it should not be mentioned in vain. If, because of a slip of the tongue, one mentioned God's name in vain, one should immediately praise and laud... it.
A person may stand over a stream of water, recite a blessing, and drink.9The Jerusalem Talmud (Berachot 6:1) mentions this instance as a contrast to the previous law. Although the water that was before him at the time he recited the blessing is not the water he drinks, this was his original intention.10He knew that the water would continue to flow. When he recited the blessing on the water, his intent was on water from the stream and not on the particular water before him at the time he recited the blessing.", + "Foods that are eaten within the meal, because of the meal,1The Rambam's statements are quoted, with slight changes, from Berachot 41b. In his commentary on this passage, Rashi defines this first category of foods as relishes eaten with bread. He explains that other foods - e.g., cereals or vegetables - although they are eaten as part of a meal, require an independent blessing.
Tosafot differs, and maintains that any food that is eaten as part of a meal - e.g., the foods mentioned by Rashi, meat or fish - is included in this category. Even if they are not eaten with bread, merely at the same meal, they do not require a blessing beforehand or afterward.2The commentaries question whether the Rambam's position follows that of Rashi or Tosafot. The following sentence (which is the Rambam's addition to Berachot, loc. cit.) sheds light on the question. Rather, the blessing hamotzi that is recited in the beginning and the grace recited afterward include everything, because everything is secondary to the meal.3This sentence explains the rationale for this ruling. These foods are not eaten casually during the day, but rather are eaten only as part of a meal, with the intent of satiating one's appetite. Accordingly, they are considered as secondary to bread, which is the primary element of the meal (Shulchan Aruch HaRav 177:1). Accordingly, we follow the ruling mentioned in Chapter 3, Halachah 5, that the blessing on primary foods includes secondary foods.
This explanation appears to indicate that the Rambam followsTosafot's interpretation. The Shulchan Aruch (Orach Chayim 171:1) also rules accordingly. The Magen Avraham 177:1, however, postulates that it is logical to assume that this ruling applies only when bread is eaten throughout the meal. If only a small amount of bread is eaten at the beginning of a meal, and no bread is eaten while the main course is being eaten, it is questionable whether the blessing over the bread covers these foods.
Foods that are eaten within the meal, but do not come because of the meal,4This refers to fruits and the like, which are not satisfying food and are eaten throughout the day, frequently outside the context of a meal, but at times within the context of a meal. This indicates that they are not necessarily connected with the meal and, therefore, are not included in the blessing hamotzi. Accordingly, they require a blessing before partaking of them, but do not require a blessing afterward.5Since they are eaten within the meal, they also satisfy a person's appetite. Accordingly, they are included in the blessing that is required by the commandment, \"When you have eaten and are satiated, you shall bless....\"
The Shulchan Aruch (loc. cit.:1,3, based on Rabbenu Asher's commentary on Berachot, loc. cit.) mentions two instances when fruit is included in the blessing hamotzi:
a) When the fruits are eaten on bread itself,b) When one eats a meal of fruit - i.e., the fruit is served to satiate one's appetite.
Foods that are eaten after the meal, whether because of the meal6i.e., foods served to satiate one's appetite or independent of the meal,7fruits, desserts, or drinks require a blessing beforehand and afterward.8Tosafot (Berachot, loc. cit.) states that this law does not apply at present. Our eating habits have changed, and bread is constantly before us during a meal, and it is customary to partake of it at all times.
The Shulchan Aruch (loc. cit.:2) accepts Tosafot's position. The Magen Avraham 177:7 adds that even at large feasts, when it is customary to eat desert without eating bread, a new blessing is not required because, in Talmudic times, bread and the main course were served on a small table, which was then removed, and dessert was served on a new table. Thus, the dessert appeared as a separate meal and required separate blessings. In contrast, at present, desert is served on the same table on which the bread was served. Hence, it is still considered a continuation of the same meal and does not require a separate blessing.", + "On Sabbaths, on festivals, at the meal after one lets blood or leaves the bath, and the like, when a person makes wine a primary element of his meal, if he recites a blessing on wine before eating his meal, that blessing includes the wine that he drinks after the meal, before he recites grace. In contrast, on other days, a person should recite another blessing on wine that is drunk after the meal.
If wine is served to a company in the midst of the meal, each person should recite a blessing by himself, because one's mouth may not be empty to recite Amen. [This blessing] does not include the wine that is drunk after the meal." + ], + [ + "Women and slaves1whose Torah obligations are equivalent (Chagigah 4a) are obligated to recite grace.2There are opinions that state that a woman does not have to recite the part of grace that blesses God for \"Your covenant that You have sealed in our flesh, and for Your Torah that You have taught us,\" since women are not obligated to fulfill these mitzvot. Nevertheless, in practice, it is agreed that women should mention both these mitzvot, because the ultimate fulfillment of the creation of both men and women is when they marry. Therefore, a man and his wife are considered a single unit (Shulchan Aruch HaRav 187:7). There is a doubt whether their obligation stems from the Torah, since [this is a positive mitzvah] that is not linked to a specific time,3Women are not obligated to fulfill such mitzvot. See Kiddushin (1:7). Since the obligation to recite grace is constant, whether one eats during the day or at night, it would appear that women are obligated. Some commentaries point to Sefer HaMitzvot (Positive Commandment 19) and the Rambam's Commentary on the Mishnah (Berachot 3:3 and Kiddushin, loc. cit.) as indications that the Rambam supports the view that a woman's obligation for grace stems from the Torah. or whether their obligation does not stem from the Torah.4Berachot 20b explains this hypothesis: Since Deuteronomy 8:10, the proof-text requiring us to recite grace, states: \"You shall bless God, your Lord, for the good land that He gave you,\" one might think that only those who were given an inheritance in Eretz Yisrael are required to recite grace, thus excluding women who were not given an inheritance. Therefore,5i.e., because of this doubt they should not6endeavor to fulfill the obligation of grace on behalf of others.7Since, as stated in Chapter 1, Halachah 11, a person can only recite a blessing on behalf of another person if he shares an equal obligation himself. Children,8Boys below thirteen and girls below twelve, or individuals above that age who have not demonstrated signs of physical maturity. however, are obligated to recite grace9This expression appears to indicate that the Sages placed the obligation on the child himself. See also Hilchot Sukkah 6:1 and Hilchot Lulav 7:19, where the Rambam uses similar expressions. (In Hilchot Tefillin 4:13 and Hilchot Chagigah 2:3, however, the Rambam states that the obligation to train a child to fulfill these mitzvot lies on the father.)
The hypothesis that the obligation lies on the child is supported by Halachah 16, which states that a child may fulfill the obligation of grace for a person who did not eat to the point of satisfaction (and, therefore, is obligated to recite grace only by Rabbinic decree). Were the Sages to have placed the obligation to educate the child on his father and not on the child himself, the child would not be able to fulfill the mitzvah on behalf of another person.
Nevertheless, it is possible to explain that the Sages placed the obligation on the father. This obligation, however, encompasses the child and, hence, causes him to be considered as obligated in the mitzvah (Likkutei Sichot, Vol. 17). by virtue of Rabbinic decree,10until a child reaches intellectual maturity, the Torah itself places no obligations upon him (Pesachim 116a). in order to educate them to perform mitzvot.", + "When three people eat [a meal including] bread together, they are obligated to recite the blessing of zimmun before grace.
What is the blessing of zimmun? If there were between three and ten participants in a meal, one recites the blessing, saying, \"Let us bless Him of whose [bounty] we have eaten.\"
Everyone responds: \"Blessed be He of whose [bounty] we have eaten and by whose goodness we live.\" The one [reciting the blessing] then repeats: \"Blessed be He of whose [bounty] we have eaten and by whose goodness we live.\"", + "Afterwards, he recites, \"Blessed are You, God, our Lord, King of the universe, who sustains the entire world in His goodness...\" until he completes the four blessings [of grace]. The others answer Amen after each blessing.", + "If ten or more people eat together, the zimmun should be recited with God's name. What is implied? The one reciting the blessing declares, \"Let us bless to our God of whose [bounty] we have eaten.\"
The others respond: \"Blessed be our God of whose [bounty] we have eaten and by whose goodness we live.\" The one [reciting the blessing] then repeats: \"Blessed be our God of whose [bounty] we have eaten and by whose goodness we live.\" He then begins reciting grace.", + "When eating in the home of a bridegroom from the time when the preparations for the wedding feast have begun until 30 days after the wedding, the one reciting the blessings should say, \"Let us bless Him in whose abode is joy, of whose bounty we have eaten,\" and the others respond, \"Blessed be He in whose abode is joy, of whose bounty we have eaten....\"
If ten people are present, he says, \"Let us bless our God in whose abode is joy, of whose bounty we have eaten...\" and the others respond, \"Blessed be our God in whose abode is joy, of whose bounty we have eaten....\" Similarly, whenever a feast is held because of the wedding for twelve months after the wedding, one should include the phrase, \"in whose abode is joy.\"", + "All men are obligated in the blessing of the zimmun as they are obligated in grace, even priests who partook of sacrifices of the most sacred order in the Temple Courtyard. Similarly, priests and Israelites who ate together are required to recite the zimmun as they are required to recite grace, although the priests partook of terumah and the Israelites ordinary food.", + "Women, servants, and1very young children are not included in a zimmun.2i.e., if there are two adult males and one of these three types of individuals, it is impossible to make a zimmun. The Shulchan Aruch (Orach Chayim 199:7) states that when women eat together with men who make a zimmun, they are obligated to answer. They may, however, make a zimmun among themselves. Nevertheless, for the sake of modesty,3If any two of these three categories of people eat together, there is a possibility of undesirable results. In order not to encourage such meals, the Sages did not impose the obligation of zimmun.
The Rambam mentions modesty only as a reason why women and servants should not join in a zimmun. Significantly, other authorities explain that it is for reasons of modesty that women should not be counted in a zimmun together with men. there should not be a company that consists of women, servants, and children [together].4Nor should a company consist of two of these three categories. Instead, women may make a zimmun alone,5There is, however, no obligation for them to do so (Shulchan Aruch, Orach Chayim 199:7). Rabbenu Asher considers them as obligated to make azimmun. Nevertheless, even among the Ashkenazic community, most authorities do not accept his ruling. as may servants and as may children. They should not, however, mention God's name.6The mention of God's name causes the recitation of grace to be considered \"a holy matter.\" As stated in Hilchot Tefillah 8:6, prayers of this nature can be recited only when a quorum of ten adult males is present (Kessef Mishneh).
An androgynous7A person who possesses both male and female sexual organs may make a zimmun among his own kind, but should not be included among a zimmun either of men or of women.8since he is not a member of either sex. A tumtum9a person who has flesh covering his genitalia, making it impossible to determine whether he is a male or a female should not be included in a zimmun at all.10He should not be counted among men or women, because we are unsure of his sex. Furthermore, unlike androgynouses a group of tumtumim cannot make a zimmun of their own.
In the case of an androgynous, the doubt is how to define his halachic status properly. Hence, they are considered a separate category. In contrast, a tumtum is either a male or a female, and it is his physical condition that prevents us from determining his sex. Thus, a group of tumtumim may include both males and females, and hence they are not allowed to be counted in a zimmun at all (Kessef Mishneh).
A child11The Magen Avraham 199:6 states that this applies to only one child, but not two or more. who understands Whom is being blessed may be included in a zimmun, although he is merely seven or eight years old.12Rav Yitzchak Alfasi mentions an age of nine or ten. The Beit Yosef (Orach Chayim 199) states that all authorities agree that a child below the age of six may not be counted in a zimmun. He may be counted among either a group of three13to recite the zimmun together with two adult males or a group of ten14to include the mention of God's name together with nine adults for the purpose of zimmun.15The Magen Avraham, loc. cit., explains why such a decision is granted with regard to a zimmun and not with regard to kaddish, barchu, kedushah, and the like. The latter prayers are obligations incumbent on a person each day, and may be fulfilled only with a quorum of adult men. In contrast, since each person may fulfill his obligation to recite grace without a zimmun, leniencies were granted in counting the people included.
Rabbenu Asher and the Ramah (Orach Chayim 199:10) do not accept this distinction, and rule that a child may not be counted in a zimun until he is thirteen years of age and has exhibited signs of physical maturity. A gentile may not be included in a zimmun.16even when we are certain that he will bless God.
In his Commentary on the Mishnah (Berachot 7:1, based on Berachot 47b), the Rambam states that this refers to a gentile who has already made a decision to convert and has been circumcised for that reason. Nevertheless, if he has not immersed himself in the mikveh, he is not considered a Jew, and may not be included in a zimmun.14. This ruling is not accepted by many other authorities, including Rabbenu Yitzchak Alfasi and Rabbenu Asher. Because of the difference of opinion, the Shulchan Aruch (Orach Chayim 197:3) rules that, at the outset, an attempt should be made to follow the Rambam's decision. If, however, the third person does not desire to eat bread, he may be included in the zimmun as long as he partook of ak'zayit of other foods.15. The commentaries note that the Rambam does not quote Berachot 48a (the source for this halachah) exactly. The Talmud states \"dipped his food in brine with them.\" The Rambam's choice of phraseology is particularly difficult since, as the Rambam himself writes in Hilchot Sh'vitat Asor 2:5, brine is generally not eaten alone as a food.16. The commentaries have noted the apparent redundancy in the Rambam's expressions. The Kol ben Levi offers a possible resolution, explaining that, in the opening clause, the Rambam states that these people are not required to make a zimmun. In the final clause, he states that they are not allowed to do so. 17. Tosafot, Berachot 47a, writes that if they have already decided to recite grace, the third person may not be included in azimmun with them. The Shulchan Aruch (Orach Chayim 197:1) accepts this ruling.18. According to the Rambam's opinion mentioned in the previous halachah, the third person must partake of bread. According to the other opinions mentioned above, if the third person partakes of other foods, the first two may include him in a zimmun.19. Berachot 47a relates that Rav Simai bar Chiyya joined Rav and Shemuel in a meal after the latter had completed eating. They ate another side dish together with him, and then recited the zimmun.20. Note the Be'ur Halachah 197, which states that they are obligated to recite the zimmun.21. He may, however, convey this privilege on another person if he desires (Tosafot, loc. cit.; Shulchan Aruch, Orach Chayim 201:1).
The Shulchan Aruch (loc. cit.) mentions that if a guest is present, he should be given the privilege of reciting thezimmun, so that he will be able to recite a blessing for the host, as mentioned in Chapter 2, Halachah 7.
The Shulchan Aruch (loc. cit.:2) also mentions that a priest who is a Torah sage should be given the privilege of reciting the zimmun. (See Hilchot Klei HaMikdash 4:2 and Hilchot Tefillah 12:18.)
22. Although a sufficient number of people to recite grace with azimmun will remain, each individual is personally obligated to participate in the zimmun and may not recite grace alone.23. Enough people remain in each group to allow them both to recite grace with a zimmun. There is, however, no obligation to separate. If the people desire, they may recite grace in a single group (Ramah, Orach Chayim 193:1).24. Until there are twenty people, separation will prevent - at the very least - the people who separate from reciting grace with God's name.
The Shulchan Aruch (Orach Chayim 193:1, based onBerachot 50a) states that, at a meal attended by many people, if there is a difficulty or inconvenience preventing an individual from participating in the zimmun in which God's name is mentioned, he may recite grace with a zimmun of three.", + "Only those who ate at least an amount of bread equal to the size of an olive should be included in a zimmun.
When seven people partake of bread and three eat vegetables or brine and the like with them, the latter may be included in the zimmun, so that God's name may be mentioned, provided the one reciting the blessings partook of bread. In contrast, should six people partake of bread and four eat vegetables, the latter may not be included. There has to be a distinct majority of people who partook of bread.
When does the above apply? With regard to [a zimmun of] ten. Regarding three, however, they should not recite the zimmun unless each one of them eats a portion of bread the size of an olive.", + "[The following rule applies when] two people eat together and complete their meal, and afterward, a third person comes and eats. If the others can eat any food [- they need not partake of bread -] together with him, he should be included [in the zimmun] with them.
The sage of the greatest stature among those dining should recite grace, although he arrived at the end of the meal.", + "When three people eat together, they may not separate [and recite grace without a zimmun]. The same applies to four and five people. Between six and ten people may separate [and recite grace in two groups].
If more then ten people are present, they may not separate until [their number reaches] twenty. [The governing principle is that a group may separate only if] the blessing of the zimmun will be the same for both groups if they separate.", + "When three people who each came1It is possible to explain that this is referring to three individuals who each began eating with a separate group in the same large room. Afterwards, they joined together and ate at the same table.
Alternatively, the halachah is speaking about three groups that ate on the same table, and one remained from each group (Merchevat HaMishneh), or the three individuals came from different groups, but left their original group inadvertently or because of forces beyond their control (Mishnah Berurah 193:25). from a different group of three2and thus were each personally obligated to participate in a zimmun (Rashi, Berachot 50a) [join together],3even when they themselves do not eat together (loc. cit.). According to the Kessef Mishneh, this applies when they eat together. The Shulchan Aruch (Orach Chayim 193:5) states that, in either instance, the following law applies. they should not separate [without reciting grace with a zimmun].4Ideally, they should not have separated from their first company. See the Rishon LeTzion; Ramah, Orach Chayim 193:6). After the fact, since they all have still not recited grace and are all obligated to participate in a zimmun, they should do so. If each of them already participated in a zimmun,5i.e., although they desired to continue eating, they responded to thezimmun and listened to the first blessing of grace (Tosafot, Berachot, loc. cit.; Ramah, Orach Chayim 200:1) they may separate. They are not obligated6The Shulchan Aruch (193:5) states, \"They cannot...\"; i.e., it is forbidden for them to participate in a zimmun again. to participate in a zimmun again,7Even if the latter group of three eat together, since they did not begin their meal with the intention of eating as a company, they are not obligated to recite grace with a zimmun. because a zimmun was already recited including them.8This expression implies a different concept. If a fourth person joined the two remaining in the original group and a zimmun was recited, the obligation of a zimmun is no longer incumbent on the person who left the group. Therefore, a zimmun may not be recited in the new group of three (Shulchan Aruch, Orach Chayim 193:6).
If the three people in the new group eat together as a company, they may recite a zimmun (Mishnah Berurah 193:33).
When three people sit down [together] to eat bread, they may not separate9even though one of the three desires to recite grace before the others, they must recite the zimmun as a group (Mishnah Berurah 193:28). even though each person eats from his own food.10It is the intent to sit down together at a single table that establishes them as a company, and not the fact that they share food.
25. This halachah describes a large feast, at which many people eat at different tables. Nevertheless, they all came together for the same purpose, and thus are considered a single group. (See the Jerusalem Talmud, Berachot 7:5; and Shulchan Aruch HaRav 195:2).
In contrast, in a restaurant, although many people eat in the same room, since they did not come with the intention of eating together, they are considered as a single group. 26. The Rambam is quoting the Mishnah (Berachot 7:5). Rabbenu Asher and the Shulchan Aruch (Orach Chayim 195:1) state that the same principles apply if the feast is held in two separate rooms (or houses), as long as they are not separated by a street.27. Similarly, if a single group is large enough to prevent the words of the blessings from being heard, people should recite the zimmun in smaller groups (Kessef Mishneh; Shulchan Aruch, Orach Chayim 193:1). 28. He must also respond (Berachot 45b; Mishnah Berurah 194:6).29. He fulfills his obligation for zimmun, but not for grace.30. It is only proper that God's name be mentioned when the ten people are in the same room (Berachot, loc. cit.). 31. If, however, two people from a group of three recite grace alone, a zimmun may not be recited (Shulchan Aruch, Orach Chayim 194:1).32. The Ramah (Orach Chayim 194:1) states that this law only applies when the individual has not answered to a zimmun previously. If, however, he answered to the zimmun of a previous group, he may not be included in this zimmun.33. He should respond as usual.34. Zimmun should precede grace. Once a person has recited grace, he can no longer fulfill his obligation for zimmun
.", + "[The following rules apply when] two groups eat together in the same building: When part of one group can see part of the other group, they may join together in a single zimmun. If not, they should each recite a zimmun separately.
If there is a single attendant who serves both of these groups, they may join in a single zimmun, even though none of the people in the two groups see each other, provided both groups can clearly hear the words of the person reciting the blessings.", + "When three people ate together and one went out to the marketplace, he should be called to pay attention to what they are saying. He may be included in the zimmun while he is at the marketplace, and thus fulfill his obligation. Afterwards, when he returns to his house, he should recite grace alone. In contrast, when ten people eat together and one goes out to the market place, the zimmun may not be recited until he returns to his place.", + "When three people eat together and one recites grace alone before the others, the zimmun can be recited with him and the other two fulfill their obligation. He, however, is not considered to have fulfilled his obligation, because the zimmun cannot be fulfilled retroactively.", + "When two people eat together, each person should recite grace by himself. If one knows [how to recite grace] and the other does not, the one who knows should recite the grace out loud, and the other person should recite Amen after each blessing. In this manner, he fulfills his obligation.
A son may recite grace for his father, a servant for his master, and a woman for her husband - and thus enable the person to fulfill his obligation. Nevertheless, our Sages said, \"May a curse come on a person whose wife or children recite grace for him.\"", + "When do the statements that [it is possible to] fulfill one's obligation [in this manner] apply? When they have not eaten to the point of satiation. Therefore, their obligation is only Rabbinic in origin, and can be fulfilled by [listening to] a minor, a servant, or a woman.
If, however, they ate to the point of satisfaction, and thus are obligated according to the Torah itself to recite grace, they cannot fulfill their obligation by [listening to] either a woman, a minor, or a servant. Anyone who is obligated according to the Torah to perform a mitzvah can have his obligation fulfilled only by another person who is also obligated from the Torah [to fulfill this mitzvah] as he is.", + "[The following rules apply when] a person enters [a room where] others are reciting the blessing of zimmun]: If he [enters when] the person reciting the blessings says, \"Let us recite grace,\" he should respond, \"Blessed is He, and may He be blessed.\" If he [enters when] the others reply, he should say Amen afterward." + ], + [ + "Anyone who eats bread over which the blessing hamotzi is recited1The commentaries explain that the modifying clause is added to include two types of grain products mentioned in Chapter 3, Halachah 9, that resemble bread, but do not require the blessing hamotzi unless they are eaten as the basis for an entire meal. When the blessing hamotzi is recited over them, the ritual washing of the hands is also required. Otherwise, it is not (Shulchan Aruch, Orach Chayim 158:1). must wash his hands2This washing is not intended for the purpose of cleanliness. Indeed, as explained in the commentary on Halachah 4, one's hands must be clean before washing them. Rather, it is a ritual matter and, therefore, requires adherence to all the particular laws mentioned in this chapter. before3Shabbat 14b, 15a states that the washing of the hands before partaking of sacrificial offerings was instituted by King Solomon. Hillel and Shammai extended the practice to include terumah, and Rabbi Eleazar ben Arach widened its scope to include even unconsecrated foods (Chulin 106a).
The latter decree was also intended to remind the priests to keep their hands ritually pure while partaking of terumah. It was, however, instituted not only for the priests, but for the nation as a whole (even though non-priests may not partake of terumah), so that it would be a universally accepted practice.
Even after the destruction of the Temple, when it was no longer possible to practice ritual purity, this mitzvah was continued in the hope that the Temple will soon be rebuilt, and the priests will resume continue their previous obligations (Shulchan Aruch HaRav 158:1; Mishnah Berurah 158:1). and after partaking of4This washing, referred to asmayim acharonim, is discussed in Halachot 2 and 3. it.This applies even when the bread one eats is not sacred food.5terumah or sacrificial offerings.
Although a person's hands are not dirty,6See the commentary, Halachah 4. nor is he aware that they have contracted any type of ritual impurity,7Note the Rambam's Commentary on the Mishnah (Tohorot 7:8), where the Rambam explains that \"'hands are busy' - i.e., frequently touching [objects] - and it is possible that one touched an impure substance without realizing it.\" See also Chapter 7, Note 17. he should not eat until he washes both his hands. Similarly, before [partaking of] any food dipped8or washed (Mishnah Berurah 158:12). This requirement applies whether one dips food into liquid while eating, or whether it was dipped into liquid beforehand and left undried. If, however, it was dipped in liquid and the liquid dried, there is no need to wash before partaking of it. in liquid,9Liquid in this instance refers to wine, honey, olive oil, milk, dew, and water. It does not include fruit juices or other oils (Shulchan Aruch, Orach Chayim 158:4). one must wash one's hands.10This practice was instituted in respect for the terumah separated from olive oil and wine. It was extended to all liquids because the laws governing the contraction of ritual impurity by liquids are more severe than those involving other foods (Rabbenu Yonah, Levush, Orach Chayim 158:3).
Tosafot, Pesachim 115b, explains that after the destruction of the Temple, the practice of washing before partaking of fruits dipped in liquid was discontinued because we are all ritually impure. Although most authorities do not accept this position, they respect it to the extent that they state that a blessing should not be made before such a washing. In practice, however, there are many who are not precise in washing in these circumstances. There is, nevertheless, one instance when this practice is observed universally. At the Pesach seder, we wash before dipping the karpas in salt water.", + "Whenever a person washes his hands1whether before eating - The Rambam requires that a blessing be recited in both the instances mentioned in the previous halachah. As mentioned in the commentary, our practice is to recite a blessing only before partaking of bread, and not before partaking of foods dipped in liquids. - whether before eating, before the recitation of the Shema,2See Hilchot Kri'at Shema 3:1. or before prayer3See Hilchot Tefillah 4:2-3.
The Radbaz (Vol. IV, Responsum 1365) states that although the Rambam requires that we wash before the afternoon and evening services, a blessing should be recited only when washing before the morning service. This opinion is reinforced by the fact that, when counting the hundred blessings recited each day (Hilchot Tefillah 7:14), the Rambam enumerates only one blessing for washing for prayer. - he should recite the following blessing beforehand:4Rabbenu Manoach notes that the Rambam's phraseology implies that the blessing should be recited before washing one's hands. This is also indicated by Chapter 11, Halachah 7, which states:
There is no mitzvah for which the blessing is recited after its fulfillment except the immersion of a convert.
The Shulchan Aruch (Orach Chayim 158:11, based onTosafot, Berachot 51a) states that it is not customary to recite the blessing before washing, lest one's hands be dirty. At present, Ashkenazic custom (see Shulchan Aruch HaRav 158:16; Mishnah Berurah 158:41) is to recite the blessing after washing, but before drying one's hands. \"[Blessed are You...] who sanctified us with His commandments and commanded us concerning the washing of hands.\" 5The word \"washing\" is not a precise translation of the Hebrew נטילת. Rabbenu Asher (Berachot, Chapter 9) explains that this term was used because in Talmudic times, the utensil with which it was customary to wash one's hands was called נטלא. The Sages phrased the blessing in this manner to emphasize that the mere rinsing of one's hands is insufficient and one must use such a utensil.
This6With the following sentence, the Rambam is explaining why a blessing is recited, despite the fact that this commandment was instituted by the Sages and not by God, Himself. is a Rabbinic mitzvah that we have been commanded by the Torah to follow,7In Chapter 11, Halachah 3, the Rambam interprets the blessing recited over Rabbinic commandments as follows: \"who has sanctified us with His commandments and commanded us to follow the instructions of the Sages who commanded us concerning....\" as [Deuteronomy 17:11] states: \"[Do not stray...] from all the laws that they direct you.\"8Note the explanation of this proof-text in Hilchot Mamrim 1:1-2. A blessing should not, however, be recited before washing after eating,9Although the Ra'avad protests strongly the Rambam's ruling, it is accepted by the Shulchan Aruch (Orach Chayim 181:7). (The difference between the Ra'avad and the Rambam revolves around the rationale for this washing. See Note 3 below.) for this was instituted only as a protective measure.10as mentioned in the following halachah. (See also Chapter 11, Halachah 4.) This rationale, however, obligates a person to be more careful in the observance of this practice.11for as Chulin 10a states, \"Danger is more serious than a prohibition.\"
1. This washing, referred to as mayim emtzayim, is mentioned in Chulin 105a,b and the Shulchan Aruch (Orach Chayim, Chapter 173). At present, this practice is generally not followed.2. There are no fruits that are eaten as terumah according to Torah law. (It is wine and oil, not grapes and olives, which carry such an obligation.) Therefore, the Sages did not impose an obligation to wash before eating from such food if it was not consecrated (Rabbenu Yonah, Berachot 8).3. The Tur (Orach Chayim 181:1), the Ra'avad, and others offer a different rationale for this washing, quoting Berachot 53a's interpretation of Leviticus 11:44: \"'Make yourselves holy,' this refers to the first washing; 'And you shall be holy,' this refers to the second washing.\" They explain that this washing is necessary as a token of respect to clean one's hands before reciting grace.4. Note Hilchot Melachim 6:13, which mentions other Rabbinic prohibitions that are relaxed in wartime.
See also Shulchan Aruch (Orach Chayim 158:8) which draws parallels to these laws and frees a person in a desert or in another dangerous situation from the obligation to wash his hands.", + "Washing hands between one course and another is a matter of choice. If one desires, one may wash; if not, one need not.
There is no obligation to wash before partaking of unconsecrated fruit, whether before eating or afterward. [On the contrary,] whoever washes his hands before partaking of fruit is considered among the haughty.
Whenever bread [is eaten] with salt, it is necessary to wash one's hands afterward, lest it contain Sodomite salt or salt that resembles Sodomite salt, and [after eating,] one [inadvertently] pass one's hands over one's eyes and blind them. This - [the possibility of acrid] salt - is the reason why we are obligated to wash after eating.
In an army camp, [the soldiers] are not obligated to wash before eating, because they are involved in the war. They are, however, obligated to wash afterwards because of the danger involved.", + "To what point should one's hands be washed? To the wrist.1Although Rabbenu Asher maintains that it is only necessary to wash to the point of connection between the fingers and the hand, the Shulchan Aruch (Orach Chayim 161:4) accepts the Rambam's decision. Nevertheless, when a person has only a limited supply of water, he may rely on Rabbenu Asher's opinion (Shulchan Aruch HaRav 161:8; Mishnah Berurah 161:22). How much water should be used? A [minimum of2It is preferable to pour a generous quantity of water over one's hands (Shulchan Aruch, Orach Chayim 158:10). Rav Chisda would say: \"I wash with a full handful of water and [God] grants me a full handful of goodness\" (Shabbat 62b). a] revi'it3one fourth of a larger measure known as a log. In contemporary measure, a revi'it is equivalent to 86.6 cc according to Shiurei Torah, and 150 cc according to the Chazon Ish.
A revi'it is significant in this context because immersion in a revi'it of water is enough to restore ritual purity to a utensil according to Torah law. The Rabbis, however, obligated the use of a mikveh of 40 se'ah for all ritual immersions. for each pair of hands.4The Rambam's decision differs from that of the Ra'avad, Rashi, the Rashba, and many other authorities. The other authorities maintain that as long as the vessel from which the water is poured contains a revi'it, two people may have their hands washed from it. The Shulchan Aruch (Orach Chayim 160:13) accepts the latter view.
Significantly, the Rambam mentions washing the hands only once before partaking of food. In Hilchot Mikveot 11:3, where he mentions the washing of the hands within the context of ritual purity, he mentions the need to wash hands twice: once to purify the hands, and once to wash off the water used to purify them. (See Halachah 10 and commentary.) In these halachot, he makes no mention of a second washing, seeming to imply that it is unnecessary to do so. (Rav Kapach adds that it is customary in certain Yemenite groups to wash only once before meals, and bases this practice on the Rambam's decision.)
The Shulchan Aruch and the Ramah (Orach Chayim 162:2) mention washing the hands two or three times before partaking of a meal. This is the accepted practice in almost all communities at present.
Anything that is considered an intervening substance [and thus invalidates] a ritual immersion5In Hilchot Mikveot 1:12, the Rambam provides this general rule:
Any substance that intervenes [between one's flesh and the water] and disturbs one nullifies the immersion, even if it covers only a minor portion of one's flesh.... Any substance that covers the major portion of one's flesh nullifies the immersion, even though it does not disturb one.
In Chapter 2 of those halachot, the Rambam mentions a long list of particular substances that nullify immersions, including filth, mud, and dough. is also considered an intervening substance with regard to washing hands.6This implies that one should clean one's hands before washing them for this ritual purpose. The Shulchan Aruch (Orach Chayim, 161) discusses the particular laws regarding intervening substances. All liquids that may be included in the measure of a mikveh7This includes substances like ice and snow, which can be used to make up the measure of a mikveh (Hilchot Mikveot 7:3). may be included in the measure of the revi'it [necessary for the washing8Note the Shulchan Aruch and the Ramah (Orach Chayim 160:12), which discuss the use of wine, beer, and fruit juices for washing hands.
5. I.e., whether before a meal or in preparation for prayer.6. The Kessef Mishneh explains that this expression indicates that it is not necessary to wash one's hands a second time (see the commentary on the previous halachah) or to dry them before partaking of the food. When washing one's hands for food, this is required because the water used for the first washing that remains on the hands becomes ritually impure. In contrast, the water that remains on one's hands after immersion in a mikveh is pure. (See Shulchan Aruch, Orach Chayim 159:19.)7. A mikveh must have at least 40 se'ah of water that has flowed into it by natural means. In contemporary measurements, 331 liters according to Shiurei Torah, and 648 liters according to the Chazon Ish.
The Kessef Mishneh notes that this applies only to water that does not emanate from a natural spring. When a person immerses his hands in such a spring, all that is necessary is that there be sufficient water to cover his hands. (See also Hilchot Mikveot 9:8.)
Significantly, Rabbenu Yonah maintains that it is acceptable to immerse one's hands in a mikveh containing even less than 40 se'ah. The Shulchan Aruch (Orach Chayim 159:14) accepts this view, although the Ramah favors the Rambam's position.
8. The Ra'avad objects to the Rambam's ruling, and maintains that one may immerse one's hands in water poured into a pool in the ground. He supports his position by referring to the immersion of a ba'al keri (see Hilchot Tefillah 4:4-5), which is acceptable even in such pool. (See the Rambam's Commentary on the Mishnah (Mikveot 8:1.) Nevertheless, most authorities accept the Rambam's decision. (See Shulchan Aruch HaRav 159:23; Be'ur Halachah 159.) 9. See Halachot 7-9.10. See Halachot 4 and 10.11. See Halachot 11-12. The Rashba quotes the Halachot Gedolot as explaining that it is necessary to wash with a vessel, because the washing of hands is derived from the sanctification of the priest's hands in the Temple.12. See Halachot 13-14.13. The Beit Yosef (Orach Chayim 160) states that this concept is derived from the laws of the ki'or (the basin in the Temple from which the priests washed their hands). If its water changed color, it could no longer be used.14. E.g., ink or another coloring fell into it.15. It became rusty from a metal container. Note, however, Shulchan Aruch HaRav 160:1 and the Mishnah Berurah 160:22, which state that water that has become murky from mud or dirt is acceptable, because even this is often the color of natural stream water.
If after water was disqualified because of an abnormal color, its color reverts to the norm, it can be used to wash one's hands (Shulchan Aruch HaRav 160:1; Mishnah Berurah 160:5).
16. See Hilchot Rotzeach USh'mirat HaNefesh 11:6-16, which discusseshe prohibition of water left uncovered. This prohibition was enacted out of fear of the possibility that a poisonous snake or the like released venom into the water.17. Avodah Zarah 30b states that washing with such water could be dangerous lest the venom seep into cuts or sores or even through the body's pores. The Tur (Orach Chayim 160) notes that since the presence of poisonous snakes and the like is no longer widespread, the prohibition against drinking - and hence, washing with - such water need not be observed at present. This ruling is accepted by the later authorities.18. The Rambam is implying that the water in a mikveh or in a natural stream remains acceptable for washing although it was used for other tasks (Kessef Mishneh).19. If, however, the bread fell into the water accidentally, the water is not disqualified (Shulchan Aruch HaRav 160:2; Mishnah Berurah 160:8).20. The Ramah (Orach Chayim 160:2) states that even if the baker washed his hands in the water, the water does not become unacceptable. The Turei Zahav (160:3) refutes this ruling. His opinion is accepted by the later authorities. 21. Slightly murky water is acceptable, as mentioned above. The determining factor is whether or not a dog will drink from the water.22. Since a mikveh containing such water is acceptable for the immersion of one's entire body, it is surely acceptable for the immersion of hands, which is only a Rabbinic commandment.23. These hot springs have a high mineral content and are very bitter.24. The Kessef Mishneh interprets this as referring to a stream that was diverted into a trench that does not contain forty se'ah. Although logically, this would be acceptable for the immersion of hands, the Sages forbade using such water, lest one also immerse one's hands in a container of water. Significantly, in his Shulchan Aruch (Orach Chayim 160:7), Rav Yosef Karo adds a further point, that the water was cut off from its source.25. I.e., the washing before partaking of bread.26. I.e., the washing after the meal (see Halachah 17); alternatively, the second pouring of water over one's hands, as mentioned in the commentary on Halachah 4. Note the explanation of the Kessef Mishneh. 27. In both instances, one must pour at least a revi'it of water over one's hands in a single pouring. In the first instance, while the water is being poured one gradually moves one's hands under the water, while in the second instance, one pours hurriedly, but forcefully, over the entire hand at once.28. I.e., several people stand with their hands outstretched, and a person passes in front of them pouring water over their hands.29. Although the water first passes over the hands of one person, it is still acceptable for the person whose hands are held below, because as long as it contains the required quantity and comes in one continuous stream, it does not become impure.
Nevertheless, Shulchan Aruch HaRav 160:16 and the Mishnah Berurah 160:68,72 state that the two people must originally have the intention to wash their hands as one, and must hold their hands close together. Otherwise, it is considered as if the second person washed with the water that was rendered impure by the first person's washing.
30. Note the difference of opinion on this issue between the Rambam and the other Halachic authorities mentioned in the commentary on Halachah 4. of hands].", + "Whoever had to wash his hands and [instead] immersed them in the water of a mikveh need not do anything else. If he immersed them in a body of water that does not have the required measure of a mikveh, or in water that has been poured onto the ground, he has not accomplished anything. Water that is poured [by man] can purify hands only when it is poured over them.", + "Everyone who washes his hands must show concern for four matters:
the water itself - that it not be unacceptable for washing hands,
its measure - that there be a revi'it for each pair of hands,
the container - that one wash from a container,
the individual pouring - that the water come from the power of a person who pours it.", + "There are four matters that render water unacceptable: a change in its color, its being left open, its having been used for work, and its becoming spoiled to the point that an animal would not drink from it.
What is implied? Water whose color changes becomes unacceptable whether it is contained [in a pool] in the ground or in a container, or whether it changed because of something that fell into it or because of the place where it is contained.
Similarly, if the water was left uncovered in a manner that causes it to become forbidden to be drunken, it is unacceptable for washing hands.", + "Any water that was used for a task is considered as sewage water and is unfit to use for washing hands. What is implied? Water that has been drawn from its source, which was used to wash utensils, to dip one's bread in, or the like, whether [it was stored] in a container or [in a pool] in the ground, becomes unacceptable for washing hands.
If one uses the water to wash clean utensils or new ones, it does not becomes unacceptable. Water in which a baker dips crackers is unacceptable. In contrast, water from which [he removes some] to baste the dough when kneading it is acceptable. It is the water that he removes that was used for a task; the water from which he removed it remains acceptable [as before].", + "All water that becomes unfit for a dog to drink - e.g., bitter [water], salty [water], very murky [water], foul-smelling [water] - which is contained in a vessel may not be used for washing hands. If [such water] is [contained in a pool] in the ground, one may immerse one's hands in it.
[The following rules apply to] the hot springs of Tiberias. In their [natural] place, one may immerse one's hands in them. If, however, one removed them with a container or diverted a stream of them into another place, they may not be used for either the first or the final washing of the hands, because they are not fit for an animal to drink.", + "One may pour water over one's hands a little at a time until one has poured out the entire amount. If, however, one poured out the entire revi'it at one time, it is acceptable.
Four or five people may wash with a single pouring while they are standing next to each other or with their hands above each other's, provided:
a) they leave space between their hands for the water to enter, and
b) there is enough water in that pouring to provide each one with a revi'it.", + "One may not use the following to wash one's hands:1because they are not vessels and were not made with the intent of containing water (Kessef Mishneh): the sides of vessels,2Broken shards of an earthenware container that are still capable of holding water. The Tur (Orach Chayim 159) states that if a broken vessel can still hold a revi'it when it stands unsupported, it is not disqualified for use. The later authorities (see Shulchan Aruch HaRav 159:6; Mishnah Berurah 159:12) favor the Rambam's ruling. the base of a samovar,3Our translation is based on Rav Kapach's interpretation of the Rambam's Commentary on the Mishnah (Yadayim 1:2 which is the source for this halachah). pieces of earthenware,4Although some commentaries state that this also refers to shards, others, to avoid redundancy, state that it is referring to unshaped pieces of earthenware. or the covering of a jug.5These usually contain a handle on their top, and thus cannot stand erect when turned upside down. Should one modify such a covering6by breaking the handle so that it could stand erect to use for washing, it is acceptable.7Although the covering was not originally made to contain liquid, since it was modified with that intention and, in its present state, it can contain a revi'it without being supported, it is acceptable. Similarly, a wine-pouch that was modified8by having a stand erected for it (Sefer Mitzvot Gadol) may be used for the washing of hands.9The Bayit Chadash (Orach Chayim 159) questions why any modification is necessary for a wine-pouch, since it is also originally made with the intention of containing liquids. It explains that generally, if left uncovered, without a stand, a pouch will not be able to contain water. Hence, unless a stand is made for it, it is unacceptable.
In contrast, a sack or a basket10[although] they have been modified - and the holes in them filled with tar to prevent water from flowing out - [although] they have been modified - may not be used to wash hands.11The Bayit Chadash (loc. cit.) explains the difference between these and the former two instances:
The purpose for which a covering of a jug and a wine pouch are made is related to the containing of liquids. Accordingly, although without modification they cannot serve that purpose in a manner acceptable for use in washing hands, once they are modified they are acceptable. In contrast, a sack or a basket is never used to contain liquids. Therefore, even after modification, it is unacceptable. One may not hold water in one's hands and pour it over a colleague's [hands], because one's hands are not a vessel.12See Shulchan Aruch (Orach Chayim 159:6).
Vessels that have been broken to the extent that the laws of ritual impurity no longer apply to them13Hilchot Keilim, Chapters 6, 11, and 19, relates the following general principle: Once a vessel is broken to the point that it can no longer serve its original purpose, it is no longer considered a vessel and can no longer contract ritual impurity.
Chulin 107a mentions that a vessel that is used for containing liquids becomes disqualified when it contains a hole large enough to allow liquids to enter when the vessel is placed within them. may not be used to wash hands, because they are considered to be broken vessels.14In his Kessef Mishneh, Rav Yosef Karo states that the Rambam would consider a vessel acceptable if the hole is on the side and the portion of the vessel below the hole contains more than a revi'it of liquid.
In contrast, in his Beit Yosef (Orach Chayim 159), he explains that the Rambam would disqualify such a utensil because even though it can still contain a sufficient amount of liquid, it is a broken vessel and, as such, unsuitable for use for this mitzvah. In his Shulchan Aruch (Orach Chayim 159:1), he rules that a hole on the side disqualifies a vessel unless one is able to pour water through the hole.", + "All vessels, even those made from cow dung or earth,1e.g., utensils made from mud without being fired in a kiln may be used to wash hands,2Although utensils made from these substances are not categorized as \"vessels\" with regard to the laws of ritual impurity, they are acceptable for this purpose. provided they are whole.3as mentioned in the previous halachah.
A vessel that cannot contain a revi'it4i.e., is too small to contain this amount of water or a vessel that5is of sufficient size to contain this amount, but at the present time does not contain a revi'it may not be used for the washing of hands.6This refers to pouring the first amount of water over one's hands. According to our custom of pouring water twice (or three times) over our hands, the second pouring need not contain a revi'it. (See Hilchot Mikveot 11:8.)", + "All people are acceptable to pour water over one's hands, even a deaf-mute, a mentally incapable person, or a minor. If no one else is present, one should hold the vessel between one's knees, and thus pour it out over one's hands; lean a jug over so that the water will fall out over one's hands; or pour the water over each of one's hands individually.
It is acceptable if a monkey pours water over one's hands.", + "When a person pours water into a trough by hand or by using a pulley, and afterwards the water flows out from it through an irrigation channel that brings the water to vegetables or to animals, it is not acceptable for one to place one's hands in the trough and have the water pass over them, because the water is not coming from \"the power of a giver.\" If one's hands were close to the place where the bucket is poured out so that the water passes over one's hands because of the power of a human being, the washing is acceptable.", + "When there is a doubt with regard to the water [used to wash one's hands] - e.g., whether it had been used for other tasks or not, whether it contained the required quantity or not, whether it [the water itself] is ritually pure or not, and, similarly, when a person has a doubt whether he washed his hands or not, [in all these instances,] his hands are considered to be pure. In all instances where doubt arises concerning the ritual purity of hands, the hands are considered to be pure.", + "When washing before eating, a person should raise his hands upward so that that water will not flow past the wrist, and then return and make the hands impure. In contrast, when washing after eating, a person should hold his hands downward so that all the power of the salt should be rinsed away off one's hands.
Before eating, one may wash into a container or onto the ground. After eating, one should wash only into a container. Before eating, one may wash with hot water or with cold water. After eating, one should not wash with hot water - i.e., water that will scald one's hands. It will not [serve the purpose of] removing filth, because one cannot rub one's hands together with it. If the water is merely warm, it may be used for washing after eating.", + "A person may wash his hands in the morning and stipulate that [the washing will be effective] for the entire day. Thus, he will not have to wash before each time he eats. [This rule applies] only when he does not divert his attention from his hands. If, however, he diverts his attention from them, he must wash them whenever it is required.", + "A person may wrap his hands in a cloth and eat bread or food dipped in liquid although he did not wash his hands.
A person who feeds others need not wash his hands. The person who eats, however, must wash his hands, although another person puts food into his mouth and he does not touch the food at all. Similarly, a person who eats with a fork must wash his hands.", + "It is forbidden to feed someone who did not wash his hands even if one puts the food directly into his mouth.
It is forbidden to treat the washing of hands with disdain. Our Sages have authored many commands and warnings about this manner. Even when one has a minimum amount of water to drink, one should wash one's hands with a portion, eat, and drink the remainder.", + "[After washing,] a person must dry his hands before eating. Anyone who eats without drying his hands is considered to have eaten impure bread.
Similarly, whenever a person washes his hands after eating, he should dry them and then recite grace. One should recite grace directly after washing one's hands. No interruptions should be made. It is even forbidden to drink water after washing one's hands after eating until one recites grace." + ], + [ + "The Sages of Israel were wont to follow many customs at meals. All these are included in the realm of mannered behavior. Among them:
When entering for a meal, the man of greatest stature should wash his hands first. Afterwards, all should enter enter and sit down, reclining on couches. The man of greatest stature reclines at the head of the company, and the person who is second in prominence reclines below him. If there are three couches, the man of greatest stature reclines at the head of the company, the person who is second in prominence reclines above him, and the person who is third in prominence reclines below him.", + "The host should recite the blessing hamotzi. When he completes the blessing, he should break bread. A guest should recite grace, so that he will bless the host. If they are all members of the household, the person of greatest stature should break bread and recite grace.", + "The person breaking bread is not permitted to do so until salt or relishes have been brought before each individual, unless their intention was to eat bread by itself.
One should not break off a small piece, lest one appear stingy, nor a piece larger than the size of an egg, lest one appear like a glutton. On the Sabbath, however, one may break off a large piece. One should break the bread at the place that it has been baked thoroughly.", + "The most preferable way to perform the mitzvah is to break open a whole loaf. When one possesses a whole loaf of barley bread and a sliced loaf of wheat bread, one should put the sliced loaf together with the whole loaf, so that one will break open both a loaf of wheat and a whole loaf.
On Sabbaths and on festivals, one is obligated to break bread on two whole loaves. One should hold both in one's hands [when reciting the blessing] and break open one.", + "The person who breaks bread should give a slice of bread to each individual, the latter should each pick up the piece with his hand. The person who breaks bread should not place the bread in the hand of a person who is eating unless the latter is a mourner.
The person who breaks bread should take the bread first and eat. Those assembled may not eat until the person who recites the blessing tastes [from the bread]. The person reciting the blessing may not taste [from the bread] until those assembled complete the recitation of Amen. Should the person breaking bread desire to honor his teacher or a scholar of greater stature than he by allowing him to take the bread before he does, he may.", + "Two people should wait for each other when [eating from the same] dish. When three people are [eating from the same dish], it is not [necessary] to wait. When two have completed eating, the third should also cease. If, however, one completes eating, the other two need not cease.
One should not talk during a meal lest a dangerous situation arise. For this reason, if wine is brought in the midst of the meal, each person should recite the blessing alone. Were one to recite the blessing and another to answer Amen while he is swallowing, a dangerous situation might arise.
One should not look at the face of a person who is eating or at his portion, lest he become embarrassed.", + "An attendant who stands before those dining should not eat together with them. As an act of mercy, one should allow him to taste each dish to satisfy his desire. If the assembled give him wine, he should recite a blessing over each cup, because his drinking is dependent on their desire, not his own.", + "Should one of the assembled go out to urinate, he need wash only one hand [before] entering. Should he speak with a friend and thus remain outside for an extended period of time, he should wash both his hands [before] entering.
If [the company] was sitting and drinking, he should enter, sit in his place, wash his hands [with his back turned], and then turn to face the guests. Why should he wash in his place? So that the others will not say that he did not wash his hands because bread is not being served.", + "Raw meat should not be placed on bread, nor should a full cup be passed over bread. Similarly, bread should not be used as a support for a plate, nor should it be thrown. The same applies to pieces [of meat or fish] and other foods that do not have shells - e.g., berries, grapes, and figs - because they will become disgusting.
It is permissible to cause wine to flow through pipes in the halls of bridegrooms, and roasted grains and nuts may be tossed at the bridegrooms in summer. This is not permitted in the winter, however, because they will become disgusting.
We should not wash our hands with wine, whether it has been mixed with water or not. Similarly, we may not spoil any other food or beverage in a contemptuous and derisive manner.", + "It is forbidden for guests to take any of [the food] that they have been served and give it to the sons or the daughters of the host. Perhaps the host will become embarrassed because all he had was what he had served and that will have been taken away by the children.
A person should not send a friend a cask of wine with oil floating on its surface, lest one send a friend a cask that is [almost] entirely wine with only [a small amount] of oil on its surface. The recipient may be [unaware of the cask's contents,] invite guests [with the intention of serving them oil,] and become embarrassed [at his inability to do so]. Similarly, any other activity that may cause a person who holds a feast to become embarrassed is forbidden.", + "After [everyone] finishes eating, the tables should be removed and the place where they ate should be swept. Afterwards, [those assembled] should wash their hands [as mentioned above].
[This practice should be followed] lest pieces [of bread] the size of an olive be found on the floor. It is forbidden to walk or wash over [pieces of this size]. If, however, the pieces are smaller than an olive, it is permissible to destroy them intentionally.", + "When water is brought to wash, the one who recites grace washes his hands first, so that the person of greatest stature will not sit with dirty hands while others are washing. The remainder of the people eating wash one after another.
Honor is not paid to anyone with regard to [the order of washing], because honor is not extended with regard to dirty hands, crossing bridges, or on the roads, with the exception of an entrance that is fit to have a mezuzah, and even then only with regard to entering.", + "After [the assembled] finish washing their hands, drying their hands, and reciting grace, the person who recited grace should recite the blessing over the incense when the incense burner is brought in. Everyone should answer Amen.", + "If wine is available, [grace should be recited over a cup of wine]. We bring a cup that contains a revi'it or more and spices. [The person reciting grace] should hold the wine in his right hand and the spices in his left hand while reciting grace. Afterwards, he should recite the blessing on the wine, and then the blessing on the spices.
If the spices were fragrant oil or the like, he should spread them on the head of the attendant afterwards. If the attendant was a Torah sage, he should spread it on the wall so that he will not be going out to the marketplace with perfume.", + "Although grace does not require wine, should one recite grace over wine according to the custom we have mentioned, [several conditions must be met:]
One should wash out the cup over which the blessing is recited on the inside and rinse its outside.
It should be filled with undiluted wine. When one reaches the blessing for Eretz Yisrael, one should add a small amount of water so that it will be pleasant to drink.
Conversation should not be made over the cup over which grace is recited. Rather, everyone should remain silent until grace and the blessing of the wine is concluded, and then they should drink." + ], + [ + "[When partaking of] all fruit that grows on trees, we recite the blessing borey pri ha'etz beforehand, and borey nefashot rabbot... afterward. An exception is made regarding the five species of fruit mentioned in the Torah: grapes, figs, pomegranates, olives, and dates. The single blessing that includes the three [blessings of grace] is recited after them.
[When partaking of] fruit that grows from the earth and vegetables, we recite the blessing borey pri ha'adamah beforehand and borey nefashot rabbot afterward.
[When partaking of] foods that do not grow from the earth - e.g., meat, cheese, fish, eggs, water, milk, honey, and the like - we recite the blessing, shehakol beforehand and borey nefashot rabbot afterward.
When a person drinks water for an intention other than fulfilling his thirst, it is not necessary for him to recite a blessing beforehand or afterward.", + "When a person squeezes fruit - with the exception of grapes and olives - to extract its juices, he should recite the blessings shehakol beforehand and borey nefashot afterward.
Over wine, he should recite the blessing borey pri hagafen beforehand and the single blessing that includes the three [blessings of grace] afterward. Over oil, he should recite the blessing borey pri ha'etz beforehand.
When does the above apply? When he has a sore throat and drinks the oil together with the sauce of cooked [vegetables] and the like, for he benefited by drinking. If, however, a person drank oil alone or did not have a sore throat, he should recite the blessing shehakol, because he did not benefit from the taste of the oil.", + "When fruits and vegetables that are usually eaten raw are cooked or stewed, one should recite the blessings shehakol beforehand and borey nefashot afterward.
[Conversely,] when one eats vegetables that are usually eaten cooked - e.g., cabbage or turnips - raw, one should recite the blessings shehakol beforehand and borey nefashot afterward. When one eats them cooked or stewed, one should recite the blessings borey pri ha'adamah beforehand and borey nefashot afterward.
When foods are commonly eaten both raw and cooked, regardless of whether one eats them raw or cooked, one should recite the blessing appropriate for them: i.e., if they are fruit that grows on trees, borey pri ha'etz; if they are fruits that grow from the ground or vegetables, borey pri ha'adamah.", + "When one stews vegetables that are frequently stewed, one should recite the blessing borey pri ha'adamah on the soup produced, because the soup produced by stewing is equivalent to [the vegetables] that are stewed if it is common custom to stew them. This applies only when one stews them to drink the soup.
The blessing shehakol is recited over date-honey. Nevertheless, when one crushes dates by hand, removes their pits, and makes them into a substance resembling a dough, one should recite the blessing borey pri ha'etz beforehand and the single blessing that includes the three [blessings of grace] afterward.", + "Regarding sugar cane whose sap is extracted and cooked until it crystallizes like salt: The overwhelming majority of the Geonim require that the blessing borey pri ha'adamah is recited upon it. Others say that the blessing borey pri ha'etz should be recited upon it.
Similarly, they say that one who sucks sugar cane should recite the blessing borey pri ha'adamah. I say that this is not a fruit, and the blessing shehakol should be recited upon it. The \"honey\" produced by these canes that has been altered by fire should not be given greater prominence than date honey, which is not changed by fire, and yet the blessing shehakol is recited upon it.", + "[When partaking of] the top stalk of the palm tree [hearts of palm], which is like white wood, one should recite the blessingshehakol.[When partaking of] petals from [the flowers of] the caper bush, one should recite the blessing borey pri ha'adamah, because they are not fruit. Caper berries - the fruit of this bush which looks like small dates - require the blessing borey pri ha'etz.", + "[When partaking of] fresh peppers and ginger, one should recite the blessing borey pri ha'adamah. When these products are dry, they do not require any blessing, neither beforehand nor afterward, because they are considered spices and not food.
Similarly, foods that are not fit to be eaten and beverages that are not fit to be drunk do not require any blessing, neither beforehand nor afterward.", + "The blessing shehakol is recited over bread that has become moldy, wine on which a film has risen, food that has spoiled, windfall fruit that is underdeveloped, beer, vinegar, locusts, salt, truffles, and mushrooms.
Whenever shehakol is recited before partaking of a food, the blessing borey nefashot is recited afterwards. Whenever a food requires a blessing afterwards, it also requires a blessing beforehand.", + "When one pours three measures [of water] over [wine] dregs and receives four measures of liquid, one should recite the blessing borey pri hagafen upon it, for it is considered to be diluted wine. If one receives less than four measures of liquid, one should recite the blessing shehakol even when the liquid tastes like wine.", + "A person who recited the blessing borey pri ha'adamah over fruits that grow on trees fulfills his obligation. Conversely, one who recited the blessing borey pri ha'etz over fruits that grow from the ground does not fulfill his obligation. One who recites the blessing shehakol over any food fulfills his obligation. [This applies even in regard] to bread and wine.", + "Should a person take a cup of beer in his hand and begin reciting a blessing with the intention of saying shehakol..., and instead err and say borey pri hagafen, he is not compelled to repeat [the blessing].
Similarly, if fruits that grow from the earth were placed before him, and he began reciting a blessing with the intention of saying borey pri ha'adamah, and instead erred and said borey pri ha'etz, he is not compelled to repeat [the blessing].
By the same token, if a cooked dish of grain was placed before him and he began reciting a blessing with the intention of saying borey minei mezonot, and instead erred and said hamotzi..., he fulfills his obligation.
[These decisions were rendered] because at the time when he mentioned God's name and His sovereignty, which are the essence of this blessing, he had the intention of reciting the appropriate blessing for this food. Therefore, since the essence of the blessing was not recited in error, he is considered to have fulfilled his obligation and need not repeat it, although he erred at its conclusion.", + "With regard to all these blessings, if a doubt arises whether one recited the blessing or not, one should not repeat the blessing, neither before eating or afterwards, because [the blessings] were instituted by the Sages.
[The following rules apply when] a person forgets and places food in his mouth without reciting a blessing: with regard to beverages, he should swallow them and recite a blessing afterwards. If they were fruit which would become disgusting if he would remove them [from his mouth] - e.g., berries or grapes - he should push them to the side [of his mouth], recite the blessing and swallow them afterwards. If they would not become disgusting - e.g., beans or peas - he should remove them, so that his mouth will be free to recite the blessing and eat them afterwards.", + "[The following rules apply when] several types of food are placed before a person [at the same time]: If the same blessing applies to all of them, one should recite the blessing on one, and thus fulfill one's obligation regarding the others. If the same blessing does not apply to all of them, one should recite the blessing that is appropriate for each one individually. The order of precedence depends on one's desires.
When there is no one type of food that one desires more than the others, [the order of precedence is as follows:] If among the foods there are foods from the seven species [for which Eretz Yisrael was praised], the blessing should be recited over them first. The species that are mentioned first in the verse receive precedence with regard to the blessing.
The seven species are those mentioned in the following verse, [Deuteronomy 8:8:] \"A land of wheat, barley, vines, figs, and pomegranates, a land of olives that produce oil and honey.\" Honey refers to date-honey.
Dates are given precedence over grapes because dates were mentioned second in proximity to the word \"land,\" and grapes were mentioned third in proximity to that word.", + "The single blessing that includes the three blessings [of grace] recited over the five species of fruit and over wine is the same as that recited over grain products, except that for fruit, one should say [at the beginning]: \"for the trees, for the fruit of the trees and for the produce of the field, and for the precious land...\" and for wine, one should say [at the beginning]: \"for the vines and for the fruit of the vine....\"
For both [wine and fruit], one should conclude: \"for the land and for the fruits.\" A person in Eretz Yisrael should conclude: \"for the land and for its fruits.\"
There are some who add the following phrase before the conclusion of this blessing: \"For You, God, are good and do good,\" for it reflects the fourth blessing [of grace]. There is, however, an opinion that states that the fourth blessing was instituted for grace alone.", + "Should a person drink wine, eat dates, and also eat cooked food made from the five species of grain, he should recite [a single] blessing afterwards: \"Blessed are You, God, our Lord, King of the universe, for the life-giving and the sustaining [food], for the vines and the fruit of the vine, for the trees and for the fruit of the trees and for the produce of the field, and for the precious land....\" He should conclude, \"Blessed are You, God, for the land and for the sustenance and for the fruits.\"", + "If, however, a person ate meat and drank wine, he should recite a separate blessing afterwards for each food. Nevertheless, if he ate figs or grapes with apples, pears, and the like, he should recite the single blessing that includes the three blessings [of grace] afterwards. It includes everything that he ate, since all the foods are \"fruit of the trees.\" The same principles apply in other similar situations." + ], + [ + "Just as it is forbidden to benefit from food or drink before reciting a blessing, so too, it is forbidden to benefit from a pleasant fragrance before reciting a blessing.
What blessings should be recited over pleasant fragrance? If the fragrant substance is a tree or the product of a tree, one should recite the blessing \"[Blessed...] who created fragrant trees.\" If the fragrant substance is an herb or the product of an herb, one should recite the blessing \"[Blessed...] who created fragrant herbs.\"
If it is not from a tree or an herb - e.g., musk, which comes from an animal - one should recite the blessing \"[Blessed...] who created various kinds of spices.\" If it is a fruit that is fit to eat - e.g., an etrog or an apple - one should recite the blessing \"[Blessed...] who endowed fruits with pleasant fragrance.\"
Should one recite the blessing \"[Blessed...] who created various kinds of spices,\" on any fragrance, one fulfills one's obligation.", + "A blessing should not be recited on incense until a cloud of smoke rises up.
What blessing should be recited over it? If the incense comes from a tree, one should recite the blessing \"[Blessed...] who created fragrant trees.\" If it comes from an herb, [one should recite] \"... who created fragrant herbs.\" If it came from an animal or the like, [one should recite] \"... who created various kinds of spices.\"", + "Balsam oil and the like require the blessing \"... who created pleasant oil.\" If, however, one pressed or soaked olives until they produced oil with a pleasant fragrance, one should recite the blessing \"...who created fragrant trees.\" Oil in which spices were mixed, as was done for the anointing oil, requires the blessing \"...who created various kinds of spices.\"
If one brought both oil and a myrtle to a person, he should recite the blessing on the myrtle and include the oil, because the same blessing, \"...who created fragrant trees,\" applies to both of them.", + "When one has both a fragrant spice from a tree and a fragrant spice from an herb, a single blessing should not be recited to include both of them. Rather, a blessing should be recited for each one individually.
When wine and fragrant oil are brought before a person, he should hold the wine in his right hand and the oil in his left hand, recite the blessing over the wine and drink it, and then recite the blessing over the oil, smell it, and then, spread it on the attendant's head. If the attendant is a Torah scholar, he should spread it on the wall.", + "If there is a doubt whether a spice requires the blessing \"...who created fragrant trees\" or the blessing \"...who created fragrant herbs,\" one should recite the blessing \"...who created various kinds of spices.\" Similarly, one should recite the blessing \"...who created various kinds of spices\" over a mixture of spices prepared by a perfumer.
When a person enters a perfumery, he should recite the blessing \"...who created various kinds of spices.\" If he spends the entire day there, he should recite only one blessing. If he enters and leaves several times, he should recite a blessing each time he enters.", + "Anemones and lavender require the blessing \"...who created fragrant trees.\" Lilies that are raised in a garden require the blessing \"...who created fragrant trees\"; those that grow in the field require the blessing \"...who created fragrant herbs.\"
Roses, rose water, frankincense, and rock roses require the blessing \"...who created fragrant trees.\"", + "There are types of pleasant fragrances over which blessings should not be recited: a pleasant fragrance that is forbidden, a pleasant fragrance used as a deodorant, and a pleasant fragrance that was not prepared with the intent that it be smelled itself.", + "What is implied? One should not recite a blessing over perfumes of false gods or over perfumes of women with whom sexual relations are forbidden, because it is forbidden to smell them.
Blessings should not be recited over perfumes placed by the dead, perfumes placed in toilets, or an oil used to remove filth, because they are intended to remove a foul odor.
A blessing is not recited when incense is burned to perfume utensils or clothes, because the incense was not prepared with the intent that it be smelled itself. Similarly, a blessing should not be recited on clothes that were perfumed in this manner, because the fragrant substance itself is not present; there is merely a fragrance without any substance.", + "A blessing should not be recited on spices used at a gentile party, because we assume that a gentile party is dedicated to idol worship.
[The following rules apply when] a person smelled a pleasant fragrance while walking outside a city: If the majority of the city are gentiles, he should not recite a blessing. If the majority of the city are Jewish, he should. If a fragrance for which a blessing should be recited becomes mixed with a fragrance for which a blessing should not be recited, the ruling depends on the majority." + ], + [ + "The Sages1In Chapter 1, Halachah 5, the Rambam attributed the composition of the text of all the blessings to Ezra and his court, the Anshei K'nesset Hagedolah. instituted other blessings2The previous chapters described the birkat hanehenim, the blessings recited in acknowledgement of the benefit received from food or fragrance, based on the principle, \"it is forbidden to receive benefit from this world without a blessing.\" In this chapter, the Rambam mentions other blessings that are recited in connection with events, sights, or news that are out of the ordinary. By reciting a blessing over these occurrences, we focus our awareness on the Divine origin of everything that occurs in this world. and many other statements3See Halachot 19-25. that lack a p'tichah4The words, \"Blessed are You, God, our Lord, King of the World,\" which are used to begin blessings. (See Hilchot Kri'at Shema 1:7 and commentary.) and a chatimah,5The words, \"Blessed are You, God,\" which are used to conclude blessings. (See Hilchot Kri'at Shema, ibid.) as an expression of praise and acknowledgement of the Holy One, blessed be He6See Chapter 1, Halachah 4, which states that these blessings were instituted \"to remember the Creator at all times and to fear Him.\" - for example, the blessings of prayer that we have already mentioned.7See Hilchot Tefillah, Chapter 7, which mentions the morning blessings. Among these [blessings are the following]:
A person who builds a new house8Rav Shneur Zalman of Liadi (Piskei Siddur 12:2) also mentions purchasing a new house. or buys9The Shulchan Aruch (Orach Chayim 223:4) states that the blessing should be recited when the article is purchased, and not when it is first used. One feels greater satisfaction when purchasing the article than when using it. new10This also refers to articles that are new for the purchaser (e.g., a used car). The world \"new\" is intended to exclude articles that were sold and repurchased (Shulchan Aruch, ibid.:3). articles11i.e., garments or household goods (Mishnah Berurah 223:13). This blessing should be recited only on the acquisition of important articles, whose purchase brings one considerable satisfaction. See Shulchan Aruch (ibid.:6) and Mishnah Berurah (ibid.). should recite the blessing: \"Blessed are You, God, our Lord, who has granted us life, sustained us, and enabled us to reach this occasion.\"12As mentioned in Halachah 7, this blessing is associated with \"all benefits that a person appreciates alone.\" Similarly, it is recited in praise of God for allowing us to fulfill certain mitzvot. [This blessing is recited] regardless of whether he possesses13According to the Rambam, this refers to articles acquired through inheritance. If one has already purchased such an article, he should not recite a blessing. The Shulchan Aruch (ibid.:3, based on the decisions of Rabbenu Yitzchak Alfasi and Rabbenu Asher), however, states that the blessing should be recited even when he had purchased such articles before. similar articles or not.14This decision is based on the Rambam's analysis of Berachot 59b-60a.", + "Similarly, a person who sees a friend1Tosafot, Berachot 58b, states that this refers to a friend who is dear and whose sight brings one satisfaction. after [not seeing him2The Mishnah Berurah 225:2 mentions opinions that maintain that if one has heard news of one's friend's well-being or received a letter from him during this period, the blessing should not be recited. Note, however, Rav Shneur Zalman of Liadi's Piskei Siddur 12:11, in which he negates these opinions, stating that a person feels genuine satisfaction only when he sees a friend face to face. for] thirty days [or more]3Thirty days is considered a significant period regarding various matters of Scriptural Law. should recite the blessing shehecheyanu4mentioned in the previous halachah. . If he sees him after a hiatus of twelve months [or more], he should recite the blessing \"Blessed are You, God...5Although the Panim Me'irot states that the words \"our Lord, King of the universe\" need not be mentioned, the consensus of halachic opinion (see Mishnah Berurah 225:3) is that they should be recited. who resurrects the dead.\"6Berachot 58b states that just as a dead person is forgotten after a year's time, so, too, a friend whom one has not seen for such a period is as if he has ceased to exist.
A person who sees7Although from Bereishit Rabbah 29:2, it is clear that the blessing should be recited whether he eats the fruit or not, the Shulchan Aruch (Orach Chayim 225:3) states that it is customary to recite the blessing before partaking of the fruit. a fruit8whether of trees or of the earth. For example, Eruvin 40b states the blessing should be recited over squash. that grows only in a specific season each year9The Ramah (Orach Chayim 225:6) states that the blessing should be recited even if the fruit has two seasons a year in which it grows. The intent is to exclude fruits and vegetables that grow throughout the year. should10Eruvin, ibid., emphasizes that we are not obligated to recite this blessing (Mishnah Berurah 225:9). recite the blessing shehecheyanu when he sees it for the first time.11The Ramah (Orach Chayim 225:3) writes that a person who did not recite the blessing the first time he saw the fruit may recite the blessing when he sees it a second time. The Mishnah Berurah 225:13 supports this opinion, noting that, at present, it is customary not to recite the blessing until one partakes of the fruit. Nevertheless, should he taste the fruit without reciting the blessing, it should not be recited at a later time.", + "When a person hears favorable tidings,1This halachah is complemented by Halachah 7, which explains that the blessing hatov v’hameitiv is recited when the positive nature of the tidings effect others as well as oneself. If the favorable tidings are individual in nature, the blessing shehecheyanu should be recited. The Rambam mentions hatov v’hameitiv in this halachah, because he is referring to - although not quoting exactly - the text of the Mishnah, Berachot 9:2. he should recite the blessing: \"Blessed are You, God, our Lord, King of the universe, who is good and does good.\"2As mentioned in Chapter 4, Halachah 9, this same blessing is also recited when different wine is served during a meal. If he hears bad tidings, he should recite the blessing: \"Blessed [are You...] the true Judge.\"3This blessing has the implication that, although one personally feels upset over the event, he realizes that since everything is controlled by God and He is \"the true Judge\":
a) the occurrence, however tragic, was just,b) ultimately, it is intended for the good. God, who is truly good, cannot be the source of evil.
A person is obligated to recite a blessing4Dayan ha'emet over undesirable occurrences with a positive spirit, in the same manner as he joyfully recites a blessing5shehecheyanu or hatov v’hameitiv. over desirable occurrences. [This is implied by Deuteronomy 6:5]: \"And you shall love God, your Lord... with all your might.\" Included in this extra dimension of love6The Hebrew word translated as \"your might,\" מאודך, is related to the word, מאוד, meaning \"very.\" This implies that this is a dimension of love above the ordinary. that we were commanded [to express]7Loving God is one of the 613 mitzvot of the Torah. (See Hilchot Yesodei HaTorah 2:1-2.) The verse cited above is the proof-text for that commandment. Thus, the mitzvah to love God includes this \"extra dimension of love.\" is to acknowledge and praise [God] with happiness even at one's time of difficulty.8This halachah is based onBerachot 9:5. Because of the deep message communicated by that Mishnah, it is worthy to quote it and the Rambam's commentary upon it:
We are obligated to bless [God] for undesirable occurrences in the same manner as we bless [Him] for desirable occurrences. [This is implied by Deuteronomy 6:5]: \"And you shall love God, your Lord with all your heart, with all your soul, and with all your might.\"\"With all your heart\": with both your inclinations; the good inclination and the evil inclination;\"With all your soul\": even if it takes your soul; \"With all your might\": with all your money. Alternatively, the expression בכל מאדך [can be associated with the words בכל מדה and interpreted to mean] for every measure that He deals you be very, very thankful to Him.
On this Mishnah, the Rambam comments:
[The Mishnah] states: In the same manner as one blesses Him for good... [i.e.,] he should accept them with happiness, overcome his feelings, and compose his mind when reciting the blessing Dayan ha'emet to the extent that he should appear in the same state as when reciting the blessing hatov v’hameitiv.Our Sages declared... \"Everything Heaven does is for good.\"... Although many matters may originally look unfavorable, ultimately they will bring great good. Conversely, there are many things which, at the outset, appear good, and ultimately are very bad. Therefore, an understanding person should not become aggrieved when beset with difficulties... because he does not know the ultimate outcome.A person should concentrate his thoughts [on the following objective] and ask God [for it to be realized]: That everything that happens to him in this world, both positive and unfavorable occurrences, should be with the intent of bringing him the ultimate happiness, [a portion in the world to come].", + "When a desirable event occurred to a person or he heard favorable tidings, although it appears that this good will ultimately cause one difficulty,1In his Commentary on the Mishnah (Berachot 9:3, based on Berachot 60a), the Rambam gives an example of such a situation: A person who found a lost object in Eretz Yisrael in Talmudic times. The Romans would punish anyone who did not deliver a lost object he discovered to the government authorities. Thus, one could ultimately be reported for having found a lost object and be forced to pay an exorbitant fine for it. Nevertheless, at the time the object is found, it is an obvious good. he should recite the blessing hatov v’hameitiv. Conversely, if a person suffered a difficulty or heard unfavorable tidings, although it appears that this difficulty will ultimately bring him good,2The Rambam (ibid.) exemplifies this situation as follows: A person's fields were flooded, damaging his crops. Although the fact that his fields were watered will ultimately prove advantageous, he should recite Dayan ha'emet, since, immediately, he suffered a loss. he should recite the blessing Dayan ha'emet. Blessings are not recited in consideration of future possibilities, but rather on what happens at present.3The Rishon LeTzion relates that the Rambam's choice of phraseology implies that even when one is certain that the opposite quality will ultimately become manifest, he should recite the blessing appropriate for the situation at present.", + "[The following rules govern the recitation of blessings for] abundant rainfall: If one owns a field [individually], he should recite the blessing shehecheyanu. If one owns it in partnership with others,4Rabbenu Asher maintains that even if one owns a field individually, if there are other Jews in the area who will benefit from the rain, he should recite hatov v’hameitiv. he should recite the blessing hatov v’hameitiv. If one does not own a field, he should recite the following blessing:
We5Significantly, this blessing does not begin: \"Blessed are You, God....\" thankfully acknowledge You, God, our Lord, for each and every drop that you have caused to descend for us. If our mouths were filled....6One continues, reciting the text of the Nishmat prayer recited on Sabbath mornings. They shall all give thanks, praise, and bless Your name, our King. Blessed are You, God, the Almighty, who is worthy of manifold thanksgiving and praise.7The Bayit Chadash and the Ramah (Orach Chayim 221:1) state that it is not customary to recite this blessing in European countries. Since rain is plentiful there, people do not appreciate it as much. Nevertheless, should there be a drought in these countries, this blessing should be recited (Mishnah Berurah 221:2).", + "When should the blessing be recited? When much water collects on the face of the earth, the raindrops cause bubbles to form in the rain that has already collected, and the bubbles begin to flow one into another.8Ta'anit 6b, the source for this halachah, describes this situation metaphorically, \"when the groom goes out to greet the bride.\" (See also Berachot 59b.)", + "[The following blessings should be recited] when a person was told that his father died and that he is his heir: If he has brothers [who will share the inheritance] with him, he should first recite, Dayan ha'emet, and afterwards, hatov v’hameitiv. If he has no brothers [who will share] with him, he should recite the blessing shehecheyanu.9The same holds true for other circumstances that are, simultaneously, of both a positive and undesirable nature. For example, Ramah (Orach Chayim 223:1) mentions the recitation of the two blessings (shehecheyanu and Dayan ha'emet) when a man's wife dies after giving birth to a son.
To summarize the matter: Whenever a circumstance is of benefit to one together with others, he should recite the blessing hatov v’hameitiv. Should it be of benefit to him alone, he should recite the blessing shehecheyanu.", + "Four individuals are required to render thanks: a person who had been sick and recuperated, a person who had been imprisoned and was released, people who alight [at their destination] after a journey at sea, and travelers who reach a settlement.
These thanks must be rendered in the presence of ten people, of whom two are sages, as [implied by Psalms 107:32]: \"They will exalt Him in the congregation of the people and they will praise Him in the seat of the elders.\"
How does one give thanks and what blessing should he recite? He should stand in the midst of the [abovementioned] company and say:
Blessed are You, God, our Lord, King of the universe, who bestows benefits upon the culpable, who has bestowed all goodness upon me.
Those who hear should respond: May He who granted you beneficence continue to bestow good upon you forever.", + "A person who sees a place where miracles were wrought for the Jewish people - for example, the Red Sea or the crossings of the Jordan - should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought miracles for our ancestors in this place.
This blessing is recited wherever miracles were performed for many people. In contrast, in a place where a miracle was performed for an individual, that individual, his son, and his grandson should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought a miracle for me in this place.
or \"...who wrought a miracle for my ancestors in this place.\"
A person who sees the den of lions [into which Daniel was thrown] or the fiery furnace into which Chananiah, Mishael, and Azariah were thrown should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought miracles for the righteous in this place.
A person who sees a place in which false gods are worshiped should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who grants patience to those who transgress His will.
[When a person sees] a place from which the worship of false gods has been uprooted in Eretz Yisrael, he should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who uproots foreign worship from our land.
In the Diaspora, he should recite the blessing:
...who uproots foreign worship from this place.
In both instances, he should say:
As You have uprooted [foreign worship] from this place, so may it be uprooted from all places. And may You turn the hearts of its worshipers to serve You.", + "A person who sees a settlement of Jewish homes should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who establishes the border of the widow.
[One who sees Jewish homes that are] destroyed should recite the blessing, \"the true Judge.\" A person who sees Jewish graves should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who created you with justice, judged you with justice, sustained you with justice, took your lives with justice, and ultimately, will lift you up with justice to the life of the world to come. Blessed are You, God, who resurrects the dead.", + "The following should be recited when one sees 600,000 people at one time. If they are gentiles, he should recite the verse (Jeremiah 50:12 : \"Your mother shall be greatly ashamed; she that bore you will be disgraced. Behold, the ultimate fate of the gentiles will be an arid wilderness and a desolate land.\"
If they are Jews and in Eretz Yisrael, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, the Wise [who knows] secrets.
One who sees a gentile wise man should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His wisdom to flesh and blood.
[When one sees] Jewish wise men, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His wisdom to those who fear Him.
[When one sees] a Jewish king, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His glory and might to those who fear Him.
[When one sees] a gentile king, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His glory to flesh and blood.", + "A person who sees a Kushit or a person who has a strange-looking face or an abnormal limb should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has altered His creations.
When one sees a blind man, a one-legged person, a person with skin boils or white blotches, or the like, he should recite the blessing \"the true Judge.\" If they were born with these afflictions, he should recite the blessing \"who has altered His creations.\"
When one sees an elephant, monkey, or owl, he should recite the blessing: \"Blessed... who has altered His creations.\"", + "A person who sees beautiful and well-formed creations or pleasant-looking trees should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] whose world is like this.
A person who goes out to the fields or gardens in the month of Nisan and sees flowering trees sprouting branches should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who did not leave anything lacking in His world and created within it fine creations and beautiful and fine trees so that they would give pleasure to men.", + "[When one perceives] any of the following: winds that blow extremely powerfully, lightning, thunder, loud rumblings that sound like large mills when they are heard on the earth, shooting stars, or comets, he should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] whose power and might fill up the world.
If one desires, he may recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who performs the work of creation.", + "Whenever one sees mountains, hills, seas, deserts, or rivers after a thirty day interval, he should recite the blessing \"who performs the work of creation.\"
A person who sees the ocean after an interval of thirty days or more should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who created the ocean.", + "A person who sees a rainbow should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who remembers the covenant, is faithful to His covenant, and maintains His word.
When a person sees the moon after it is renewed, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who created the heavens with His word and all their hosts with the breath of His mouth. He granted them a fixed law and schedule so that they should not alter their tasks. They rejoice and are glad to carry out the will of their Creator. They are faithful servants whose work is righteous. And He instructed the moon to renew itself as a crown of glory to those who are borne [by Him] from the womb, who are destined to be similarly renewed and to glorify their Creator for the name of the glory of His kingdom and for all He has created. Blessed are You, God, who renews the months.", + "This blessing should be recited while standing, for whoever recites the blessing on the new moon at its appropriate time is considered as if he greeted the Divine Presence.
If a person did not recite the blessing on the first night, he may recite the blessing until the sixteenth of the month, until the moon becomes full.", + "A person who sees the sun on the day of the spring equinox at the beginning of the twenty-eight year cycle that begins on Wednesday night [must recite a blessing]. When he sees the sun on Wednesday morning, he should recite the blessing \"who performs the work of creation.\"
Similarly, the blessing \"who performs the work of creation\" should be recited when the moon reaches the beginning of the zodiac constellation taleh at the beginning of the month when it is not pointing to the north or the south, when any of the other five stars [that revolve in separate spheres] arrive at the beginning of the constellation taleh and do not point to the north or the south, and when one sees the constellation taleh ascend to the eastern corner [of the sky].", + "When a person sees a settlement of gentile homes, he should recite the verse (Proverbs 15:25): \"God will pluck up the house of the proud.\" Should he see a desolate settlement of gentile homes, he should recite the verse (Psalms 94:1): \"The Lord is a God of retribution. O God of retribution, reveal Yourself.\" When one sees gentile graves, he should recite the verse (Jeremiah 50:12): \"Your mother shall be greatly ashamed....\"", + "A person who enters a bathhouse should say \"May it be Your will, God, our Lord, to allow me to enter in peace and leave in peace, and may You save me from this and the like in the future.\"
When one leaves the bath, he should say, \"I give thanks to You, God, our Lord, for saving me from fire.\"", + "A person who goes to let blood should say, \"May it be Your will, God, our Lord, that this activity bring me a recovery, for You are a generous healer.\" Afterward, he should recite the blessing, \"Blessed are You, God... Healer of the sick.\"", + "A person who goes to measure his silo should say, \"May it be Your will, God, our Lord, that You send blessing to the work of my hands.\" When he begins to measure, he should say, \"Blessed be He who sends blessings to this heap of grain.\"
If he asks for mercy after measuring [his grain], his prayer is considered to be in vain. [Similarly,] whoever calls out [to God] over events that have already happened is considered to have uttered a prayer in vain.", + "When a person enters a house of study, he should say:
May it be Your will, God, our Lord, that I not stumble regarding a point of law, that I not call something that is pure impure, nor something that is impure pure, nor call something that is permitted forbidden, nor something that is forbidden permitted, and that I not err regarding a point of Scriptural Law and cause my colleagues to laugh at me, nor my colleagues err and I laugh at them.", + "When one leaves the house of study, he should say:
I thank You, God, our Lord, that You have granted me a portion among those who sit in the House of Study and have not granted me a portion among those who sit on the street-corners.
I rise early and they rise early: I rise early to the words of Torah, and they rise early to fruitless matters. I labor and they labor: I labor for the words of Torah and receive a reward; they labor and do not receive a reward. I run and they run: I run to the life of the world to come, and they run to the pit of destruction.", + "A person who enters a metropolis should say, \"May it be Your will, God, my Lord, to allow me to enter this metropolis in peace.\" If one enters in peace, he should say, \"I thank You, God, my Lord, for allowing me to enter in peace.\"
When one desires to leave, he should say, \"May it be Your will, God, my Lord, to allow me to depart from this metropolis in peace.\" If one departs in peace, he should say:
I thank You, God, my Lord, for allowing me to depart in peace. As You have allowed me to depart in peace, lead me [on my way] in peace, direct my steps in peace, support me in peace, and save me from the hands of the enemies and lurking foes on the way.", + "The general rule is: A person should always cry out [to God] over future possibilities, asking for mercy. He should thank [God] for what has transpired in the past, thanking Him and praising Him according to his capacity. Whoever praises and thanks God abundantly and continuously is worthy to be praised." + ], + [ + "All blessings begin with \"Blessed [are You, God...]\"1\"our Lord and King of the universe...\" and conclude with \"Blessed [are You, God...],\" with the exception of the blessing after the recitation of the Shema,2Although the Shema interposes between this blessing and the blessings that precede it, they are still considered as blessings that come in succession to each other. This same rule applies to other blessings, e.g., the blessings Yishtabach and Baruch she'amar and the blessings before and after Hallel. blessings that come in succession to each other,3In this instance, the phrase \"Blessed...\" which begins the first blessing in the succession, applies to the blessings that follow as well. the blessings over fruit4See Chapters 8 and 9. and the like,5See Hilchot Tefilah, Chapter 7. The blessings mentioned there are equivalent to the blessings recited over fruit. the blessings over the fulfillment of the mitzvot,6These blessings are discussed in this chapter. and the blessings that we have mentioned which are expressions of praise and thanks.7The blessings mentioned in the previous chapter. The [latter blessings] include some that begin with \"Blessed [are You, God...]\" and do not conclude with \"Blessed [are You, God...]\"8Indeed, most of the blessings mentioned in the previous chapter are structured in this manner. and others that conclude with \"Blessed [are You, God...]\" but do not begin with \"Blessed [are You, God...].\"
[There9e.g., the blessing on rain mentioned in Halachah 5. are certain exceptions10The bracketed additions are based on the commentary of the Kessef Mishneh. to these rules,]11i.e., blessings from these categories that both begin and concluded with \"Blessed are You....\" for example, a small number of blessings over the mitzvot, such as the blessing recited [when reading from] a Torah scroll12See Hilchot Tefillah 12:5. Other examples are the blessings over the haftarah and the blessing over consecrating a wife. and [some of the blessings recited as an expression of praise and thanks;] for example, the blessing recited when one sees Jewish graves.13See Chapter 10, Halachah 10. Other examples are Kiddush, Havdalah, and the blessing sanctifying the new moon. The rest of the blessings over mitzvot begin with \"Blessed [are You, God...]\" and do not conclude [with \"Blessed are You, God...].", + "There are positive commandments that a person is obligated to make an effort to pursue [their fulfillment] until he performs them - for example, tefillin, sukkah, lulav, and shofar.1Tefillin represent a mitzvah that we are required to fulfill each day, while sukkah, lulav, and shofar are fulfilled only on the holidays with which they are associated. By mentioning both these types of obligations, the Rambam expresses his point more clearly. It is, nevertheless, worthy of question why the Rambam lists the mitzvot of sukkah, lulav, and shofar in this order. In Hilchot Shofar V'Sukkah V'Lulav, he discusses them in a different order. These are referred to as obligations, since a person is obligated to fulfill them.
There are other mitzvot that are not obligations, but resemble voluntary activities - for example, [the mitzvot of] mezuzah and constructing a guardrail. A person is not obligated to dwell in a house that requires a mezuzah2See Hilchot mezuzah 6:1. The Rambam lists ten qualifications a house must have to require a mezuzah. A person may choose to live in a house that does not fulfill all these requirements. [just in order] to fulfill this mitzvah. Instead, if he desires, he can dwell in a tent or a ship for his entire life. Similarly, he does not have to build a house [just] in order to build a guardrail.
A blessing should be recited3The Jerusalem Talmud (Berachot 6:1) derives the obligation to recite a blessing before fulfilling mitzvot as follows: Exodus 24:12 establishes an equation between Torah study and the mitzvot. Therefore, since blessings are recited before Torah study (see Hilchot Tefillah 7:10), a blessing should also be recited before fulfilling a mitzvah. It must, however, be emphasized that this is an asmachtah and the obligation to recite these blessings originates in Rabbinic law and not in the Torah itself. before4According to the Rambam, there is one exception to this principle: the ritual immersion of a convert, as explained in Halachah 7. Although other authorities maintain that the blessing before washing hands should be recited after washing and not beforehand, as mentioned in Chapter 6, Halachah 2, the Rambam does not agree, and requires that this blessing also be recited before fulfilling the mitzvah. fulfilling all positive commandments that are between man and God,5The Rambam's statements imply that a blessing should not be recited before fulfilling any of the mitzvot between man and man. The Rabbis have given several explanations why blessings are not recited before fulfilling such commandments:
a) A blessing is recited only when a person can fulfill a mitzvah on his own, without requiring the assistance of another person. Many of the mitzvot between man and man require a recipient - e.g., charity cannot be given without a poor man being willing to receive it, a lost object cannot be returned unless its owner accepts it (Rashba, Vol. I, Responsum 18).
b) Many of the mitzvot between man and man (e.g., visiting the sick, comforting mourners, giving charity) were instituted because of undesirable circumstances. Hence, it is not appropriate that a blessing be recited in connection with them (Rav David Avudraham).
[Although as stated in the previous chapter, a person is obligated to recite a blessing when undesirable events occur to him, it is not appropriate to do so when such events happen to a colleague. Should a person do so, he would appear to be rejoicing in his colleague's misfortune.]
c) The gentiles are also obligated to give charity and establish a stable society. Hence, they fulfill many of the positive commandments. Thus, the blessing recited before fulfilling a mitzvah, praising God for sanctifying - i.e., differentiating - \"us with Your commandments\" is inappropriate (Torah Temimah). whether they are mitzvot that are obligatory or are not obligatory.", + "Similarly, with regard to all the Rabbinic mitzvot - both the mitzvot that the Rabbis established as obligations6I.e., mitzvot that we are required to fulfill at a specific time. - e.g., regarding the megillah, lighting Shabbat candles, and lighting Chanukah candles - and the mitzvot that are not obligations7I.e., mitzvot that have a voluntary dimension; thus, if one desires to carry within a carmelit on the Sabbath, one must establish an eruv; if one desires to eat bread, one must wash one's hands. - e.g., an eruv8There are several types of eruvim, as the Rambam explains in Hilchot Eruvin. All are included in the same blessing. or washing hands9There is a slight difficulty with the Rambam's statements. Although washing hands before eating has a voluntary aspect, as explained above, we are required to wash before prayer each morning. (See Chapter 6, Halachah 2.) - one should recite a blessing before performing them, [praising God] \"who has sanctified us with Your commandments and commanded us….”
Where has He commanded us [to fulfill these commandments]?10The Rambam's question is: Since these commandments were instituted by the Sages, how can we say that God commanded us to fulfill them? In the Torah, which states [Deuteronomy 17:11]: \"Act [according to the judgment] they relate to you.\"11The Rambam's statements are based on Shabbat 23a, except that he quotes a different portion of the proof-text mentioned by the Talmud in order to emphasize the positive nature of the Biblical commandment (Kessef Mishneh). Compare also to Chapter 6, Halachah 2, where he quotes another portion of the verse.
(Note the Ramban's objection to the Rambam's definition of Rabbinic commandments and the Kiryat Sefer's resolution of the difficulty in the fifth chapter of his introduction to the Mishneh Torah.) [Based on this Biblical verse, the blessing recited before fulfilling a Rabbinical commandment] can be interpreted as follows: Who has sanctified us with Your commandments and commanded us to listen to these [sages] who have commanded us to light Chanukah candles or read the megillah. The same applies regarding all Rabbinic commandments.", + "Why do we not recite a blessing before washing our hands after [eating]? Because the Sages obligated us [to do] this only because of danger.12See Chapter 6, Halachot 2-3, which explain that the obligation to wash after eating was instituted lest a person use Sodomite salt and, after eating, inadvertently pass his hands over his eyes and blind himself. Note also the objection of the Ra'avad to the Rambam's statements in Halachah 2 of that chapter. Blessings are not recited over an [obligation that was instituted] because of danger.13There is a slight difficulty with the Rambam's statements. In Halachot 9 and 12, the Rambam states that a blessing is recited when one fulfills the mitzvah of constructing a guardrail. On the surface, the purpose of that mitzvah is to prevent danger. This question can, however, be resolved on the basis of Hilchot Tefillah 9:7, which states:
One who says... \"May He who showed mercy on a bird's nest... show mercy on us\"... should be silenced, because these mitzvot are God's decrees and are not [expressions of] mercy.
Although the obvious reason for the mitzvah of chasing away the mother bird is to show mercy (and the Rambam himself gives such an explanation in the Guide to the Perplexed, Vol. III, Chapter 38), that mitzvah - and every mitzvah - is ultimately a Divine decree that surpasses human intellect. Any rationale we provide is limited and cannot define the mitzvah in a complete manner.
The same applies in the present instance. Although the obvious reason for constructing a guardrail is to prevent a dangerous situation from arising, this nevertheless represents only man's conception of the mitzvah. God's purpose is beyond our comprehension. Therefore, a Rabbinic ordinance like washing after the meal can be considered as having been established because of danger, and, for that reason, a blessing is not recited in connection with its performance. In contrast, with regard to a commandment from the Torah itself, there is no way that we can define the ultimate purpose for its performance and consider it as having been granted us only to avoid danger (Kinat Eliyahu). [See also Likkutei Sichot, Vol. IX. Note also that although the Rambam and the She'iltot of Rav Achai Gaon mention reciting a blessing over the construction of a guardrail, the Shulchan Aruch (Choshen Mishpat, Chapter 427) does not mention this blessing.]
To what can this be compared? To someone who strains drinking water at night because of the danger of leeches. [Surely,] he does not recite a blessing, [praising God,] \"who commanded us to strain water.\" The same applies in all similar situations.", + "[The following rules apply when] a person performs a mitzvah, but does not recite a blessing: If the fulfillment of the mitzvah still continues, he may recite the blessing even though he already performed it.14To explain this concept, using one of the examples cited by the Rambam: When one puts on tefillin, one's fulfillment of the mitzvah continues throughout the entire time one is wearing them. Therefore, although one should recite the blessing before putting them on, if one did not, it is still proper to do so afterwards, because one is still fulfilling the mitzvah. If the mitzvah is a deed that is completed, he should not recite a blessing.15The Rambam gives examples of this concept in the following halachah.
What is implied? When a person wrapped himself in tzitzit, donned tefillin, or sat in a sukkah without reciting a blessing at the outset, after wrapping himself [in tzitzit] he should recite the blessing \"... who commanded us to wrap ourselves in tzitzit\"; after donning [tefillin], he should recite the blessing \"... who commanded us to put on tefillin\"; after sitting [in the sukkah], he should recite the blessing \"... who commanded us to sit in the sukkah.\" The same applies in all similar situations.", + "In contrast, if a person slaughtered [an animal] without reciting a blessing,16Since the mitzvah is already completed, there is no further cause to recite the blessing. On the contrary, according to the Rambam, doing so would be a recitation of the blessing in vain. (See Hilchot Ishut 3:23.) he should not recite the blessing \"... who sanctified us with Your commandments and commanded us concerning slaughter,\" after the slaughter [is completed]. Similarly, if he covered [a fowl's] blood, separated terumah or the tithes, or immersed himself without reciting a blessing beforehand,17See note 17 in the commentary on the following halachah. he should not recite a blessing afterwards. The same applies in all similar situations.", + "There is no mitzvah for which the blessing should be recited after its fulfillment, with the exception of the immersion of a convert.18As he mentions in the previous halachah, the Rambam maintains that this exception applies only regarding the immersion of a convert. Other individuals - e.g., a woman immersing herself to emerge from the niddah state or, in the times of the Temple, a person immersing himself to emerge from other states of impurity - should recite a blessing before immersing. (As the Rambam states in Hilchot Tefillah 4:4, there is no difficulty in a person who is ritually impure reciting prayers.)
Tosafot, Berachot 51a, differ, maintaining that since an exception is made regarding the immersion of a convert, the Sages did not differentiate and required that the blessings for all immersions be recited afterwards. The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 200:1), while the Ramah follows Tosafot's view. (See also the commentary on Chapter 6, Halachah 2, which discusses whether the blessing for washing hands should be recited before washing or afterwards.) [In this instance, the exception was made] because he could not say, \"who sanctified us with Your commandments and commanded us.\" Until [the convert] immersed himself, he was neither sanctified nor commanded. Therefore, he recites the blessing over the immersion [only] after immersing himself. [This is allowed] since at the outset, he was unfit and unable to recite the blessing.19Therefore, in this instance, at the outset, the Sages instituted the obligation to recite a blessing after immersion.", + "Whenever the performance of a mitzvah constitutes the completion of one's obligation, he should recite the blessing before performing it. When, however, there is another commandment that follows the performance of a particular mitzvah,20The Rambam's phraseology is somewhat problematic, for it implies that there is a separate mitzvah in making a sukkah or a lulav. His intent, however, is clear. When a mitzvah has two phases - the preparations for performing it and its actual performance - the blessing is recited only before the latter. the blessing should not be recited until the other mitzvah is performed.
What is implied? When a person makes a sukkah, a lulav,21The commentaries have questioned the Rambam's intention in using the phrase \"making a lulav.\" What has to be made? According to the Rambam (Hilchot Lulav 7:6), we are not required to bind the three species of the lulav together. This question can be resolved, however, because according to Rabbinical decree, it is desirable that the species be bound together (Rav Kapach). a shofar, tzitzit, tefillin, or a mezuzah, he should not recite a blessing at the time he made [them]: [praising God for] \"sanctifying us with Your commandments and commanding us to make a sukkah\" or \"a lulav,\" or \"to write tefillin,\" because there is another commandment that follows this action.
When is the blessing recited? When one sits in the sukkah, shakes the lulav, hears the sounding of the shofar, wraps oneself in tzitzit, dons tefillin, or affixes the mezuzah. In contrast, when one constructs a guardrail,22Note the Chatam Sofer (Orach Chayim, Responsum 52), who states that whenever the fulfillment of a mitzvah takes a long time, one should recite the blessing before one completes the last phase. Thus, with regard to the construction of a guardrail, one should recite the blessing before constructing the last portion of the divider. (See also Halachah 4, note 13.) before constructing it one should recite the blessing \"...who has sanctified us with Your commandments and commanded us to construct a guardrail.\" The same applies in all similar situations.", + "The blessing shehecheyanu is recited:
[before] fulfilling every mitzvah that we are obligated to fulfill only at a specific time - e.g., shofar, sukkah, lulav, reading the Megillah, and [lighting] Chanukah candles,
[before fulfilling] every mitzvah that involves the acquisition of property23In one of his responsa, the Rambam explains that just as we recite the blessing shehecheyanu over the acquisition of new clothing (Chapter 10, Halachah 1), we recite this blessing over the acquisition of new mitzvot. - e.g., tzitzit, tefillin, and a guardrail - and
[before fulfilling] every mitzvah that we are obligated to fulfill infrequently - for this resembles a mitzvah we are obligated to fulfill only at a specific time - e.g., circumcising one's son24According to Ashkenazic custom, the blessing shehecheyanu is not recited over circumcision. See Hilchot Milah 3:3 and commentary. and redeeming him.
If one did not recite the blessing shehecheyanu when making a sukkah or a lulav, one should recite this blessing when fulfilling the mitzvah.25The Rambam's phraseology appears to indicate that it is proper to recite the blessing shehecheyanu when making the sukkah. The common practice, however, in both the Sephardic and Ashkenazic communities, is to recite the blessing when fulfilling the mitzvah. One should, however, also have in mind the construction of the sukkah. The same applies in other similar situations.", + "Whether a person performs a mitzvah for himself or for a colleague,26For example, he affixes a mezuzah for a colleague. before performing the mitzvah, he should recite the blessing \"... who has sanctified us with Your commandments and commanded us....\" He should, however, recite the blessing shehecheyanu only on mitzvot that he is performing for himself.27One may, however, recite shehecheyanu for another individual with the intent that the other person answer Amen, and thus fulfill his requirement for reciting the blessing even when one has already recited the blessing oneself. (See Kessef Mishneh.)
If a person is [intending to] fulfill several mitzvot, he should not recite the blessing \"... who has sanctified us with Your commandments and commanded us to fulfill the mitzvot ---.\" Instead, he should recite a blessing over each mitzvah individually.28See Sukkah 46a.", + "Whoever performs a mitzvah for his own sake, whether it is an obligation incumbent upon him29For example, mitzvot such as tefillin, shofar, or sukkah. or not,30For example, mitzvot such as mezuzah or constructing a guardrail. The fulfillment of these mitzvot is not an absolute obligation, since, as the Rambam stated previously, one may dwell in a house that does not require a mezuzah or a guardrail. Nevertheless, once one builds such a house, there is an obligatory aspect to their performance. Hence, it is appropriate to say, \"who has... commanded us to affix a mezuzah,\" and the like. Note the contrast to the \"voluntary\" mitzvot mentioned in Halachah 15. should recite a blessing, [praising God \"who sanctified us with Your commandments and commanded us] to perform ----.\" In contrast, if he performs a mitzvah on behalf of another person, the form of the blessing is [\"who sanctified us... and commanded us] concerning the performance of ----.\"31Since the person is not performing the mitzvah on his own behalf, it is not appropriate that he praise God for commanding us to perform a specific activity. Therefore, he should use the form \"... concerning the mitzvah of....\"
The general principles stated by the Rambam in this halachah (and illustrated in the four succeeding halachot) are as a whole reflected in the text of the blessings we recite. Nevertheless, with regard to this last point, most other authorities prefer that there be a uniform text for all blessings, whether we perform them on our own behalf or on behalf of others.
Also, there are certain particular blessings that some commentaries have cited as exceptions to these rules. There are, however, other commentaries who have explained these. For example, before eating matzah (and similarly, with regard to other mitzvot that involve partaking of certain foods), we recite the blessing \"... concerning the eating of matzah,\" and not \"...to eat matzah.\" This is because the activity of eating itself is not what God has commanded - indeed, man performs this function on his own accord - what is holy is the object that the person eats. By placing the emphasis on \"the eating of\" a particular food, we focus our attention on the food and not its actual consumption (Or Sameach).", + "What is implied? Before donning tefillin,1a mitzvah that we are obligated to fulfill each day one recites the blessing \"... to put on tefillin\";2This is the blessing recited over the arm tefillin, and over both the arm and head tefillin when one does not speak between putting them on. Should one speak, one should recite the blessing \"... concerning the mitzvah of tefillin\" before putting the head tefillin on (Hilchot Tefillin 4:6).
The latter statement is problematic for the Rambam: Since the blessing is recited before putting on the head tefillin, it should use the form \"... and commanded us to...\" rather than \"... and commanded us concerning the mitzvah of....\" before wrapping oneself in tzitzit,3A mitzvah that, as mentioned in the previous halachah, has a non-obligatory nature. The Torah does not obligate us to wear tzitzit each day. (See Hilchot Tzitzit 3:11.) Nevertheless, a person who wears a garment requiring tzitzit is obligated to fulfill the mitzvah each day. one recites the blessing \"... to wrap...\";4This blessing is recited before putting on the tallit gadol. As mentioned in the commentary on Hilchot Tzitzit, the Rambam does not mention the custom of wearing a tallit katan at all. It is our custom to recite the blessing \"... concerning the mitzvah of tzitzit\" for such a garment. It is possible to explain that the form \"... concerning...\" is used because, generally, we have touched unclean portions of our body before putting on the tallit katan. Hence, the blessing cannot be recited before donning the garment. Accordingly, the form \"...concerning the mitzvah...\" is more appropriate, as stated in Halachah 15. before sitting in the sukkah,5a mitzvah that is obligatory in nature, but which can be performed only during a certain time of the year. one recites the blessing \"...to sit in the sukkah.\"6It is our custom to recite this blessing even if one began sitting in the sukkah without reciting the blessing, and recited the blessing afterwards. From Halachah 15, however, it does not appear that the Rambam would accept this practice. Similarly, one recites the blessings7The Rambam mentions Shabbat candles and Hallel specifically because these are Rabbinic mitzvot. \"... to kindle the Sabbath light,\" and \"... to complete the Hallel.\"
Similarly,8This is the Sephardic custom. Today, in Ashkenazic communities, the text of the blessing is \"... to read the Hallel.\" if one affixes a mezuzah on one's own house,9The Rambam mentions the mitzvot of mezuzah and a guardrail for two reasons: First, as explained in the commentary on the previous halachah, there is a non-obligatory aspect to these mitzvot. Second, as explained in the following halachah, there is a difference whether one performs these mitzvot by oneself or whether one performs them on behalf of another person. one should recite the blessing \"... to affix a mezuzah\"; if one erects a guardrail on one's roof, one should recite the blessing \"... to erect a guardrail.\"10See Halachah 4, Note 13. Should one separate terumah for oneself, one should recite the blessing \"... to separate [terumah].\"11The Yemenite manuscripts of the Mishneh Torah also mention the separation of tithes in this context. Should one circumcise one's own son, one should recite the blessing \"... to circumcise [one's] son.\"12Although the Shulchan Aruch (Yoreh De'ah 265:2) mentions the Rambam's opinion, the Ramah states that it is customary to recite the blessing \"... concerning the circumcision,\" at all times. Should one slaughter one's Paschal sacrifice or festive sacrifice, one recites the blessing \"... to slaughter....\"13The Rambam mentions these mitzvot to contrast them with the following halachah, which describes their performance on behalf of another person. It would appear that the Rambam is making the point that one should use the form \"... to...\" when performing the mitzvah oneself even when, in general, it is more likely that the mitzvah be performed by an agent (Kin’at Eliyahu).", + "If, however, one affixes a mezuzah for others, one should recite the blessing \"... concerning the affixing of a mezuzah.\"32The Shulchan Aruch (Yoreh De'ah 289:1) and other authorities mention the recitation of only the blessing \"to affix a mezuzah.\" Should one construct a guardrail for others, one should recite the blessing \"... concerning the building of a guardrail.\" Should one separate terumah for others, one should recite the blessing \"... concerning the separation of terumah. Should one circumcise a colleague's son, one should recite the blessing \"... concerning the circumcision.\" The same applies in all similar situations.", + "[The following rules apply] when a person performs a mitzvah on his own behalf and on behalf of others simultaneously. If the mitzvah is not obligatory in nature, he should use the form \"... concerning...\" for the blessing.33Even if he would perform such a mitzvah only on his own behalf, he would use this form, as explained in the following halachah. Therefore, one recites the blessing \"... concerning the mitzvah of eruv.\"34See Halachah 3.
If the mitzvah is obligatory and he had the intent of fulfilling his own obligation and that of the others, he should use the form \"... to...\" for the blessing.35In this instance as well, were he to perform the mitzvah only for himself, he would use this form. Therefore, one recites the blessing \"... to hear the sound of the shofar.\"", + "When one takes the lulav, one should recite the blessing \"... concerning the taking of the lulav.\" [This form is used] because a person fulfills his obligation36As mentioned in Halachot 5 and 6, once a mitzvah has been fulfilled, it is no longer proper to recite a blessing. The mitzvah of lulav, however, represents an exception to the rules stated there. Unlike tefillin or sukkah, the mitzvah of lulav does not continue for the entire time one holds it. Instead, as the Rambam states, as soon as one picks it up, one fulfills the obligation as required by the Scriptural Law (mid'oraita). Nevertheless, it is still permissible to recite a blessing, because the Sages ordained that the mitzvah be fulfilled by carrying out the nanu'im (shakings) of the lulav in the Hallel prayers.
Since this dimension of the mitzvah remains, one may still recite a blessing. Nevertheless, since mid'oraita one has fulfilled one's obligation, it is not proper to use the form \"... to...,\" which implies an activity to be fulfilled in the future (Tosafot, Pesachim 7b). when he picks [the lulav] up. If one recites the blessing before taking the lulav, one should recite the blessing \"... to take the lulav,\"37The Shulchan Aruch (Orach Chayim 651:5) relates that the blessing \"... concerning the mitzvah of lulav\" should be recited even when one recites the blessing before picking up the lulav. as one recites the blessing \"... to sit in the sukkah.\" From this, one derives the principle that a person who recites a blessing after performing [a mitzvah] blesses \"... concerning...\" [the mitzvah's] performance.38This refers to an instance when the fulfillment of a mitzvah continues beyond the first moment, and one did not recite the blessing at the outset, as explained in Halachah 4. According to the Rambam, one should change the form of the blessings in such an instance. The Ra'avad objects to the Rambam's decision, explaining that we should not change the form of the blessings. It is the Ra'avad's view that is accepted in practice at present.
With regard to the washing of hands and ritual slaughter, since they are of a voluntary nature,39There is a distinction between these mitzvot and those mitzvot mentioned in Halachot 11 and 12 that were described as not being obligatory in nature. One is not obligated to live in a house that requires a mezuzah. Nevertheless, should one dwell in such a house, one is obligated to fulfill the mitzvah. In contrast, there is never any obligation to carry out the activities which require one to fulfill the mitzvot described in this halachah. even if a person slaughters on his own behalf, he should recite the blessings \"... concerning slaughter,\" \"... concerning the covering of the blood,\" and \"... concerning the washing of hands.\"40See also Halachah 3.
Similarly, one recites the blessing \"... concerning the destruction of chametz,\" whether one searches for leaven on one's own behalf or on behalf of others. [This form is used] because once a person resolves in his heart to nullify his ownership [over chametz], the mitzvah of destroying it is fulfilled41The Rambam states in Hilchot Chametz UMatzah 2:1-2:
It is a positive mitzvah from the Torah to destroy chametz.... What is the destruction to which the Torah refers? To nullify chametz within one's heart and to consider it as dust, and to resolve within one's heart that he possesses no chametz at all. even before one searches,42Nevertheless, since the Sages required one to search for chametz throughout one's house (see Hilchot Chametz UMatzah 2:3), the mitzvah is not completely fulfilled until the search is completed. Therefore, a blessing may be recited. as will be explained in its place.", + "[A blessing is not recited over] all practices that are customs. [This applies] even to a custom established by the prophets - for example, taking the willow branches on the seventh day of Sukkot.43Hilchot Lulav 7:20-22 relates that while the Temple was standing, willow branches were placed near the altar on each of the seven days of the Sukkot festival, with the exception of the Sabbath. At present, to commemorate that practice, it is customary to take willow branches on the seventh day of the holiday and hit them five times against the ground. Needless to say, a blessing is not recited over customs established by the Sages - e.g., reading Hallel on Rosh Chodesh44In contrast to the recitation of Hallel on the festivals, which the Rambam (Hilchot Chanukah 3:6) considers a mitzvah instituted by the Sages, the recitation of Hallel on Rosh Chodesh was not uniformly accepted among the Jewish community in Talmudic times. Thus, Ta'anit 28b relates that the great Sage Rav was not accustomed to reciting Hallel on Rosh Chodesh. Rather, it is a custom that was practiced in Babylon for years, and ultimately became universally accepted. Therefore, certain portions are not recited and a blessing is not recited.
The Ra'avad and Tosafot, Ta'anit (ibid.) differ and maintain that, in contrast to taking the willow, which is not an involved practice, the recitation of Hallel is worthy of a blessing. The Shulchan Aruch (Orach Chayim 422:2) quotes the Rambam's opinion and states that it is the accepted practice in Eretz Yisrael. In contrast, the Ramah follows the other view. and on the intermediate days of Pesach.45Since there was no special sacrifice ordained for each of the latter days of Pesach individually, but rather the same sacrifices were offered throughout the festival, the full Hallel is not recited. The same laws that govern the recitation of Hallel on Rosh Chodesh apply.
Similarly whenever there is a question whether a practice requires a blessing or not,46The Kessef Mishneh and other commentaries give several examples of such practices:
a) Separating tithes from produce that is classified as d'mai (produce sold by an unlearned person). The Sages required this separation as a safeguard, because they were unsure whether the unlearned person had separated the tithes or not. Although the tithes should be separated because of this doubt, since it is possible that they had been separated previously, a blessing should not be recited.
b) Covering the blood of a kvi. The Sages were unsure whether such an animal should be classified as a behemah, whose blood should not be covered, or as a chayah, whose blood must be covered. Because of the doubt, we cover the animal's blood. We do not, however, recite a blessing (see Hilchot Shechitah 14:4).
c) Dwelling in the sukkah on Shemini Atzeret. Although it is customary to dwell in the sukkah on this day in the diaspora, in deference to the possibility that Sukkot actually began on the second day, a blessing is not recited. (See Hilchot Sukkah 6:13.) it should be performed without reciting a blessing.47The blessing is not recited lest the deed one performs not be necessary, and thus the blessing one recites would be considered as taking God's name in vain.
Note the question of the Kessef Mishneh concerning the Rambam's decision (Hilchot Kri'at Shema13 2:13) that a person who is unsure whether he recited the Shema should recite its blessings as well.
A person should always take care not to recite blessings that are not necessary, and should recite many blessings that are required. Thus, David declared [Psalms 145:2]: \"I will bless you each day.\"48Sukkah 46a quotes a similar verse and comments, \"Each day, respond to Him in a manner that reflects His blessings.\"
The Rambam appears to be implying that a person should be continuously aware of the kindness God is granting him and respond by blessing Him." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..e6711aa6a2e7e26a8dc2d5d03c76fa48782956d0 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/Sefaria Community Translation.json @@ -0,0 +1,139 @@ +{ + "language": "en", + "title": "Mishneh Torah, Blessings", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ברכות", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "It’s a positive mitzvah from the Torah to bless after eating food, as it says, “And you shall eat, and you shall be satisfied, and you shall bless HaShem your God.” And there is no obligation from the Torah unless there he is satiated, as it says, “And you shall eat, and you shall be satisfied, and you shall bless,” but the words of the scribes [from the rabbis] [if] he ate even the size of an olive, he bless after. ", + "According to our sages [also], bless upon all food that we eat in at the beginning and after that the enjoyments from it. And even if one intends to eat or drink anything he wants, he blesses. And after that, enjoy it…. And all the enjoyment in not blessing is misappropriated. It is also a rabbinic saying that one should bless after anything that one eats and whatever one drinks. This is the case when one that drinks 4 milliliters and one that eats an olive-sizes food item. And a taster doesn’t need a b’racha before or after for up to a 4 milliliter taste. ", + "And like the name that the blessing over the enjoyment thus the blessing over all the mitzvah and the mitzvah and after that do it. Our sages established many blessings, expressions of praise and thanks, and ways of requests in order to remember the creator always even if there is no enjoyment and no positive mitzvah. ", + "So it is that there are three forms of blessing: blessing for deriving benefit, blessing for fulfilling a mitzvah, and blessing of thanks. Expressions of praise and gratitude and requests in order to remember the Creator always and to see from them. ", + "And the rites of all blessings were established by Ezra and his Beit Din. And one should not change them and not add to them or subtract from any of it. And all the text formula that the sages formulated in the blessings only tinkers it. And each blessing that doesn’t contain the mentioning of HaShem and Sovereignty is not a blessing, unless it was attached to its fellow blessing. ", + "And all of all the blessings are said in every tongue. Namely, one that says like the eye of [the essence of] that which the sages established. And if one changes the formula, since he mentioned the mention [of the Name] and Sovereignty, and the essence of the blessing, even in the vernacular tongue, he has fulfilled his obligation. ", + "All of every blessing needs to be made audible to his ears what he says. And if he doesn’t cause his ear to hear it he has still fulfilled his obligation, whether it comes out his lips or that he blessed in his heart. ", + "", + "", + "", + "", + "", + "", + "", + "", + "Anyone who answers “Amen” after his own brachot, such a person is a disgrace. However, if one answer “amen” at the conclusion of a blessing that is the end of a series of concluding blessings, this is praiseworthy. This is the case after “building of Jerusalem” in the Birkat HaMazon and after the blessing concluding the Keriat Shema of the evening. And thus in the end of the end of the bracha that end the concluding blessing in it, he who says “amen” after that. ", + "Why would one say “amen” after “building Jerusalem” and this concluding the blessings of goodness and making good. Because that this blessing is established from the days of the sages of the Mishnah, and it is as if it was like the Tosefta. But the end of the essence of the blessing of the Birkat Hamazon has “boneh Yirushalyim”. And why does one not say “amen” after the “Ahavat Olam”, which is the last of the first blessings of the keriat shema, and so all are like as though they have fulfilled the obligation in it from the blessing that blessed its praise to speak like the case of the blessings that bless before the keriat Megillah and the lighting of the Hanukkah candles? In order that one not interrupt with an “amen” between the blessing and the subject of the blessing. ", + "", + "Anyone who eats a thing that is forbidden whether it is intentional or mistaken, there is not blessing over it. Not at the beginning and not at the end. How is this implied? Behold, the tithe of the rabbis, or the first tithes, that the terumah is not separate or the second pledge that wasn’t divvied up as in its proper way. One does not bless and do not need to say if one ate treyf (an animal killed but not in correct kosher slaughter) or niveilah (carrion) or drank wine libations and the like in it. " + ], + [], + [], + [], + [ + "Women and Slaves are obligated in Birkat HaMazon, and there is a doubt in the matter, whether they are biblically obligated because there is no fixed time, or whether they are not biblically obligated. Therefore, they do not fulfill the requirement for adult [men]. But minors are obligated in Birkat HaMazon by the words of the Scribes to teach them the commandments.", + "Three that ate bread as one (together) is obligated to bless Birkat HaZimun. Preceding Birkat Hamazon and what is Birkat HaZimun? If they that ate from the three to the ten bless one, from them, and saying “Let us bless because we ate from His” and all answer “Blessed be for we have eaten from that which is His, and by His goodness, we live.” And he responds and blesses “Blessed be for we have eaten from that which is His, and by His goodness, we live.”", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "If one enters a place of others and finds them blessing with Grace After Meals, if he found the one blessing saying \"let us bless\", he responds: \"Blessed is He and may He be blessed\"; if he found the eaters responding \"blessed is He from whom we have eaten\", he responds \"amen\" after them. " + ], + [ + "Anyone who eats bread, which we bless ha-motzi [who brings out]\" over, requires washing of the hands at the beginning and end [of the meal]. And [this is the case] even though the bread is ordinary [i.e. not consecrated] and even though his hands are not dirty, and he does not know of any ritual impurity regarding them, he does not eat until he washes his two hands. And so too any matter of dipping in liquids - it requires washing of the hands at the beginning.", + "Anyone who washes his hands, whether for eating or for reciting the Sh'ma or for prayer, blesses at the beginning, \"who made us holy with His commandments and commanded us regarding washing of hands\", since this is a commandment of the Sages, [and] we are commanded from the Torah to listen to them, as was said, \"according to Torah which they instruct you\" (Deut. 17:11). And latter water [i.e. washing] - we do not bless over it since it is for none other than because of the danger, and therefore a person is obligated to be exceedingly careful regarding it.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "A person needs to dry his hands and afterwards eat. And anyone who eats without drying hands, it is like eating ritually impure bread. And anyone who washes his hands in the latter [washing] dries and afterwards blesses, and proceeds immediately from washing of hands to Grace After Meals. One does not interrupt between them for any other matter, even to drink water. After he washes his hands in the latter [washing], it is forbidden until he blesses Grace After Meals." + ], + [ + "", + "", + "", + "", + "", + "Two wait for each other [to take from] the plate. Three don't wait. If two of the three finished, the third stops with them. If one of them finished, the [other] two don't stop, but instead, keep eating until they finish. We don't converse during a meal, so as not to come to danger. And therefore, if wine arrived in the middle of the meal, each one makes his own blessing, since if one blesses and another answers, someone who says \"Amen\" while swallowing will come to danger. And we don't look at the face of someone who is eating or at his serving, so as not to embarrass him." + ], + [ + "The blessings to be made upon all fruits of the tree are, before [eating] \"...who creates the fruit of the tree\", and after \"...who creates many souls...\", except the five species which are written in the Torah, namely: grapes, pomegranates, figs, olives, and dates, after which one makes the threefold blessing. And on fruits of the earth and vegetables, one makes the blessing, before: \"...who creates the fruit of the earth\", and after \"...who creates many souls...\". Things which do not grow from the ground, such as meat, cheese, fish, eggs, water, milk, honey, and so on, before [eating] one makes the blessing \"...that all...\", and after \"...who creates many souls...\". And one who drinks water for purposes other than to quench his thirst does not require a blessing, neither before nor after.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "The one who took a cup of strong drink in his hand and began the blessing intending to say \"...that all...\", but erred and said \"...who creates fruit of the vine\", we do not make him return [and say the correct blessing]. And similarly if there were fruits of the earth before him and he began the blessing intending to say \"...who creates fruit of the earth\", but errs and says \"...who creates fruit of the tree\", we do not make him go back. And similarly, if a cooked dish of grain was before him and he opened intending to say \"...who creates types of foods\", but erred and said \"...who brings out\", he has fulfilled his obligation because at the time that he mentioned the Name and the kingship, which are the essence of the blessing, he had no other intention but for the appropriate blessing for that type, and since the essence of the blessing was not in error, despite that he erred in its ending, he fulfilled [his obligation], and we do not make him go back." + ], + [ + "Just as it is forbidden for a person to enjoy a food or drink before blessing, so it is forbidden for him to enjoy a good smell before blessing. And how should he bless on a good smell? If it was this that it is possible to smell wood or a kind of wood, he blesses \"the Creator of woods of incense.\" And if it was grass or a kind of grass, he blesses \"the Creator of grasses of incense.\" And if it was not from wood and not from the ground, such as myrrh, which is from an animal, he blesses \"the Creator of types of incense.\" And if it was a fruit that is fit to eat, such as a citron or apple, he blesses \"Who put good smell into fruits.\" And on all of them, if he said \"the Creator of types of incense,\" he discharged his obligation." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "On seeing a Cushite [Rabbinic euphemism for a person of color], or anyone unusual in facial appearance or conformation of his limbs, one says, \"Blessed art Thou, O Lord our God, King of the Universe, Who variest the forms of creatures.\" On seeing a blind person, a person with a physical disability, or one afflicted with boils or tetters, etc. the blessing said is \"Blessed art Thou, O Lord our God, King of the Universe, the true Judge.\" If the affliction is congenital, the blessing is \"Who variest the forms of creatures.\" On seeing an elephant, an ape or an owl one says, \"Blessed be He Who varieth the forms of creatures.\"" + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "Any [performance of positive] commandments that comes from time to time (i.e. during the calendar year), such as shofar, sukkah, lulav, reading of the megillah, lighting of Hannukah candles, as well as any [positive] commandment that involves personal acquisition, such as tzitzit, tefillin, mezuzah, installment of a railing, as well as a [positive] commandment that is not routine and is not available to perform at any time, as it is similar to a [positive] commandment that comes from time to time, such as the circumcision and redemption of one's son, a \"shehechiyanu\" blessing is said on the [positive] commandment at the time it is performed. And if one did not make the blessing on sukkah and lulav and the like at the time the commandment was performed, one may make the \"shehechiyanu\" blessing at the time that his obligation to perform the commandment is fulfilled and similarly for like cases." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..c705f94e73b75635edb0981db2ad5793bee8f560 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,230 @@ +{ + "language": "en", + "title": "Mishneh Torah, Blessings", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 2.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949", + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ברכות", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "It is an affirmative precept of the Torah to say Grace after a meal, as it is said, \"And thou shalt eat and be satisfied and shalt bless the Lord, thy God\" (Deuteronomy 8:10). The Torah only imposes the obligation on a person when he is satisfied; for it is said, \"When thou hast eaten and art satisfied, thou shalt bless etc.\" According to the ordinances of the sages, however, even if one has eaten only as much food as the size of an olive, he recites Grace after the meal.", + "It is also an ordinance of the Sages that before partaking of any food, a blessing is first recited and then it is eaten. And however little one intends to eat or drink, the blessing is first recited and then the refreshment is taken. So too, one who wishes to smell a fragrant odor first recites the blessing and then enjoys the fragrance. Whoever partakes of any enjoyment without reciting a blessing commits a trespass. It is also an ordinance of the sages that a blessing is to be recited after eating or drinking, provided that the quantity drunk is at least a quarter of a log (equal to the volume of an egg and a half), and the food eaten is at least as much as an olive in size. A cook who is tasting food does not need to recite a blessing before or after doing so, provided that the quantity tasted is less than a quarter of a log.", + "And just as blessings are recited when partaking of material enjoyments, so when about to fulfill any precept, a blessing is said, after which the precept is performed. The sages have moreover instituted several blessings of praise and thanksgiving and petition, in order that when not partaking of material enjoyments nor engaged in the fulfillment of religious duties we should constantly have God in mind. ", + "All blessings accordingly fall into three kinds; blessings recited when partaking of material enjoyments, blessings recited when fulfilling religious duties, and blessings of thanksgiving, which have the character of praise, thanksgiving and supplication, and the purpose of which is that we should always have the Creator in mind and revere Him.", + "The forms of all the blessings were established by Ezra and his Court. It is not proper to vary them, or add to or take aught away from any one of them. Whoever deviates from the form which the Sages have given to the Blessings, is in error. Any blessing in which the name of God and His Sovereignty are not mentioned is not regarded as a blessing, unless it follows immediately another blessing.", + "All blessings may be recited in any language, provided that the form instituted by the sages is followed. And if the form has been changed, the duty of reciting the blessing is discharged, since the name of God and His sovereignty as well as the subject matter of the blessing have been mentioned, even though in a foreign tongue.", + "All blessings should be so recited that the reciter hears what he is saying. But if he has not recited the blessings so that he can hear them, he has nevertheless fulfilled his duty, whether he uttered them with his lips or recited them mentally.", + "There must be no interruption between the recital of any blessing and that for which it is recited. If such an interruption has taken place, the blessing must be repeated. If the interruption was in connection with matters appertaining to the blessing, the blessing need not be recited a second time. For example, a person recites the blessing over bread; and, before he eats it, says \"Bring salt\", \"bring the cooked course\", \"give food to So and So\", \"Feed the cattle\", he need not recite the blessing a second time. The same is the rule in similar cases.", + "All blessings may be recited by one ritually unclean, whether the uncleanness is of such a nature that he can free himself of it the same day or not. It is forbidden to a male to recite blessings while in a nude state.", + "Blessings, even when they have already been recited by a person in fulfillment of his obligation, may be said by him, a second time, on behalf of others who have not said them, so as to free them of their obligation. Blessings recited on partaking of refreshments, when this is not a religious duty, form an exception. A person may only recite the blessings on behalf of others, when he also partakes of the refreshment. But when the refreshment is also a religious duty, as, for instance, eating unleavened bread on the first nights of Passover, eating bread or drinking wine at the inauguration of Sabbath and Festival, a person may recite the blessings for others who eat and drink, without having to join them.", + "He who hears any blessing from beginning to end, with the intent to fulfill his obligation (to recite that blessing) has fulfilled his obligation, even if he has not responded \"Amen\". Whoever responds Amen after a blessing has been said is in the same category with the reciter, provided that the latter was under the obligation of saying such a blessing. If the reciter's obligation was only Rabbinical, while the respondent's was Scriptural, the latter does not fulfill his duty unless he responds Amen or listens to the recital of the blessing by one who is under a scriptural obligation.", + "When several persons had agreed to eat bread or drink wine in company, and one of them recited the blessing, while all the rest responded \"Amen\", they are permitted to eat and drink. If, however they had not intended to have a meal together but each came (without preconcerted arrangement) even though they should be eating of the same loaf, each of them recites the blessing for himself. This rule refers to bread and wine only. The consumption of other foods and beverages does not require an agreement to form one party. If any one of those present recites the blessing and the rest respond \"Amen\", they may all eat and drink, even if originally they had had no intention to form one company.", + "Whoever hears an Israelite recite a blessing has to respond \"Amen\", even if he has not heard the entire blessing from beginning to end, and even if he himself is not under an obligation to recite that blessing. If however the reciter was an idolater, a free thinker (Epikoros), a Samaritan, a child practising blessings, or an adult who deviated from the fixed form of the blessing, no response of Amen is made.", + "Whoever responds \"Amen\", must not utter it with the first or last letter clipped, or unduly hurried or drawn out, but should utter it in the way it is ordinarily pronounced. He should not raise his voice above that of the reciter of the blessing. A person who is under an obligation to recite a blessing and has not heard it recited by another may not join the hearers in responding Amen.", + "Whoever recites a blessing unnecessarily takes the name of God in vain and is like one who swears in vain. After such a blessing it is forbidden to respond Amen. But children are taught the blessings in their regular form. Although while they are learning, they recite the blessings without due occasion, this is permitted. There must however be no response (of Amen) to such recitals, nor does any one who responds Amen discharge his obligation if he had occasion to recite such blessings.", + "Whoever responds Amen to the blessings which he himself says acts objectionably; but to add Amen to the last of concluding blessings is laudable; as, for instance, after the phrase, \"Who rebuildeth Jerusalem\" in the Grace after meals, or after the last of the blessings recited after the Shema in the Evening Service, or at the close of the concluding blessings the reciter responds Amen to his own recital of the blessings.", + "Why does one respond \"Amen\" to the blessing ending \"Who rebuildeth Jerusalem\", seeing that it is followed by the benediction, \"Who is kind and dealeth kindly\"? Because this last named benediction was instituted in the times of the Sages of the Mishna, and is in the nature of a supplement, while the essential portion of the Grace after meals ends with the formula, \"Who rebuildeth Jerusalem.\" Why does one not respond \"Amen\" to the blessing beginning, \"With everlasting love\"? Because it is the conclusion of the blessings preceding the recital of the Shema. The rule is the same with all blessings said before any act; as, for instance those said before reading the Scroll of Esther or those said before kindling the Hanucah Lights, so that there should be no interruption between the recital of the blessings and the act for which the reciter said the blessings.", + "Why does one not add \"Amen\" to the blessing one has said on partaking of fruit etc.? Because it is a single blessing, and Amen is only added to a final blessing, when preceded by one or more blessings; for example, the blessings recited by the King or the High Priest,*Mentioned in Mishnah Sotah, chapter I, paragraph 1 and set forth in detail in paragraphs 7 and 8. Paragraph 7:—Blessings recited after reading by the High Priest, or someone else, in his presence, during the night of the Day of Atonement, sections from the Book of Leviticus appertaining to the Day (Leviticus ch. 16 and ch. 23:26-32). Paragraph 8:—Blessings after recital in public of passages from the Book of Deuteronomy, on the second evening of the Feast of Tabernacles after the close of the Sabbatical year. This in accordance with the precept (Deuteronomy 31:10-13). The reading was done in the courtyard of the Temple on Mount Zion. The King was the Reader. If there was no King, the chief leader of the people was the reader. The passages read were Deuteronomy 1:1 till 6:9; 11:13 till 11:21; 14:22 till 14:29; 26:12 till 26:15, 17:15 till 17:20; chapter 28; and 17:15 till 17:20 were repeated. the addition of the Amen in these cases indicating that all the blessings had been completed.", + "Whoever eats forbidden food, wilfully or in error—recites no blessing either before or after. For example, if one eats of that which is Rabbinically regarded as Tevel (produce from which priest's dues and Levite's tithes should have been, but had not been separated), or eats Levite's tithes from which the priest's dues (two per cent by the original owners, and ten per cent by the Levite of his portion) had not been taken, or eats (outside Jerusalem) Second tithes (which should be consumed in Jerusalem), or consumes that which had been set apart for the Sanctuary and had not been properly redeemed, he does not recite the blessings for the food. Needless it is to add that no blessing is recited if flesh is eaten of a beast that was not properly slain or was pronounced unfit for consumption by Jews owing to a lesion, or if wine is drunk that is forbidden to Jews etc.", + "But if one eats Demai (produce bought from those concerning whom it is doubtful whether they give the tithe), or of the Levite's tithe from which the priest's dues given by the Levite have been separated, but not the proportion of priest's dues, which should have been given by the original owner, provided that the Levite took his tithe while the grain was still in the ear, or of the Second Tithe, or of that which was devoted to the Sanctuary and has been redeemed, but without the addition of an extra fifth of the value—in these, and all similar cases, the blessings, both before and after partaking of the food, are said." + ], + [ + "The order of the Grace after meals is as follows: The first blessing is that beginning \"Who feedeth\"; the second is the blessing for the Promised Land; the third, that ending \"Who rebuildeth Jerusalem\"; the fourth, that beginning \"Who is good and doeth good\". The first blessing was instituted by Moses, our teacher; the second, by Joshua; the third, by David and Solomon, his son; the fourth, by the Sages of the Mishna.", + "Laborers when taking a meal during the time that they are working for an employer, do not recite the blessing before the meal, so that they may not neglect his work, and only recite two blessings after it. The first of these two blessings is recited in its regular form. The second begins with the blessing for the Promised Land, includes a reference to the blessing, \"Who will rebuild Jerusalem\" and ends with the concluding formula of the second blessing, \"Blessed art thou, O Lord, for the land and the food.\" If however the workmen's sole wage is their board, or if their employer takes the meal with them, they recite all the four blessings of the Grace after meals in their complete form as others do.", + "The blessing for the Promised Land must begin and end with thanksgiving and its concluding formula is \"for the land and for the food\". Whoever omits in this blessing the phrase, \"a land, desirable, good and ample\" has not fulfilled his duty. The Abrahamic covenant and the Torah must also be mentioned in it. The reference to the Covenant must come first, since the covenant referred to in the benediction for the land is the rite of circumcision in connection with which there were thirteen covenants, while in connection with the Torah there were only three, as it is said, \"These are the words of the Covenant\" (Deuteronomy 28:69); \"beside the Covenant which He made with them in Horeb\" (ibid. 28:69); \"Ye stand this day … that thou shouldst enter into the Covenant (ibid. 29:9-11).", + "The third blessing begins, \"Have mercy, O Lord our God, upon us and upon Israel, Thy people, and upon Jerusalem Thy city, and upon Zion, the abiding place of Thy glory\"; or \"Comfort us, O Lord our God, in Jerusalem, Thy city\", and concludes, \"Who will rebuild Jerusalem\" or \"Who will comfort His people Israel in the rebuilding of Jerusalem\". This benediction is accordingly styled \"Comfort\". Whoever has not mentioned in it the Sovereignty of the House of David has not fulfilled his duty. For this constitutes the very essence of the blessing. Israel's consolation will only be a complete consolation when the House of David will be restored to Sovereignty.", + "On Sabbaths and Festivals, one begins [this blessing] and concludes it with Consolation, and includes a reference to the special holy character of the day. One begins, \"Comfort us, O Lord our God, in Zion Thy city\"; or \"Have mercy, O Lord our God upon Israel, Thy people, and upon Jerusalem, Thy city\", and ends, \"Who comfortest Thy people Israel in the rebuilding of Jerusalem\", or \"Who rebuildest Jerusalem\". In the middle of the blessing one adds, \"O our God and God of our fathers, be pleased to fortify us by Thy commandments, and especially by the commandment of this great and holy seventh day, (since this day is great and holy before Thee*Omitted in the manuscript but included in the extant editions.*Omitted in the manuscript but included in the extant editions.*Omitted in the manuscript but included in the extant editions.), we will rest and repose thereon (in love) in accordance with the precept of Thy will. (In Thy favor, O Lord our God, grant us repose), and let there be among us no trouble, evil, sorrow nor sighing on the day of our rest\". On the Festivals the formula beginning, \"May our remembrance rise and come\" is added in the third blessing, as also on the first day of the month and on the intermediate days of the festivals.", + "On the Feast of Lights and on the Feast of Lots, there is added in the blessing for the Promised Land the formula beginning, \"For the miracles\" which is inserted on these days in the Amidah prayer. When a festival or the first day of the month falls on a Sabbath, the paragraph beginning, \"Be pleased to fortify us\" is said first, and then that beginning, \"Let arise and come\". So too, when the first day of the month of Tebeth falls on a Sabbath, the paragraph beginning, \"For the miracles\" is added in the blessing for the Promised Land and those respectively commencing, \"Be pleased to fortify us\" and \"let arise and come\" are added in the blessing for the comforting of Israel.", + "In the fourth blessing, the sovereignty of God must be mentioned three times. When there is a guest at table who recites Grace after the meal, he adds a blessing for the host, as follows: \"May it be the Supreme Will that the master of the house shall not suffer shame in this world nor be confounded in the world to come.\" The guest may add other blessings to this blessing for the host or expand it.", + "When Grace is said in the home of a mourner, the following is added in the fourth blessing: \"O living King who art kind and dealest kindly, true God and Judge Who judgest righteously and rulest in Thy world, doing therein according to Thy Will, Whose people and servants we are and Whom in all situations we have to thank and bless\". The reciter of Grace then offers up a prayer at his discretion that the mourner shall be vouchsafed comfort, and continues, \"May the All-merciful etc.\".", + "In the home of the newly wedded, the marriage blessing is recited at every meal after the four blessings of the Grace. This blessing is not recited by slaves nor by minors (those under thirteen years of age). For how long a period is it recited? When a widower marries a widow, it is recited on the first day only. When a bachelor marries a widow or a widower marries a spinster, it is recited during the seven days of the festivity (after the marriage).", + "The blessing which is added to the Grace in the bridegroom's home is the last of the seven marriage benedictions. And this rule applies if those at the meal attended the wedding and heard the blessings. But if there are other guests at the table who had not heard the blessings at the wedding ceremony, the seven blessings are recited for their sake, after Grace, provided however that a quorum of ten adult males is present, including the groom.", + "The following in brackets is omitted in the manuscript but included in the extant editions: [The seven benedictions are as follows: Blessed art Thou, O Lord our God, King of the Universe, who hast formed man. Blessed art Thou, O Lord our God, King of the Universe, who hast created all things to Thy glory. Blessed art Thou, O Lord our God, King of the Universe, who hast formed man in Thine image, after Thy likeness, and hast prepared unto him out of his very self a perpetual fabric; blessed art Thou, O Lord, Creator of man. May she who was barren (Zion) be exceedingly glad and exult when her children are gathered within her in joy; blessed art Thou, O Lord, who makest Zion joyful through her children. O make these loved companions greatly to rejoice, even as of old Thou didst gladden Thy creature in the garden of Eden; blessed art Thou, O Lord, who makest bridegroom and bride to rejoice. Blessed art Thou, O Lord our God, King of the Universe, who hast created joy and gladness, bridegroom and bride, mirth and exultation, pleasure and delight, love, brotherhood, peace and fellowship. Soon may there be heard in the cities of Judah and in the streets of Jerusalem, the voice of joy and gladness, the voice of the bridegroom and the voice of the bride, the jubilant voice of bridegrooms from their canopies and of youths from their feasts of song; blessed art Thou, O Lord, who makest the bridegroom to rejoice with the bride.]", + "If, on Sabbath or Festival, a person forgot to recite in the Grace after meals, the paragraph referring to the special sanctity of the day, and became aware of the omission before he began the fourth blessing, he says, on Sabbath, \"Blessed be the Lord who has given rest to His people Israel, as a sign and holy covenant, blessed art Thou, O Lord, who hallowest the Sabbath\". And on festivals he says, \"Blessed be He who appointed feasts unto His people Israel for joy and gladness, blessed art Thou. O Lord who hallowest Israel and the festivals\". He then begins the fourth blessing and continues to the end. If he only became aware of the omission after he had begun the fourth blessing, he stops and goes back to the beginning of the Grace, namely to the blessing for food.", + "If, on New Moons, one forgot to recite the paragraph beginning, \"Let arise and come\", and became aware of the omission before beginning the fourth blessing, he says, \"Blessed is He who appointed New Moons unto His people Israel as a remembrance\" and does not conclude with any other formula, (Blessed art Thou, O Lord, etc.\" as on Sabbaths and Festivals) but begins the fourth blessing and continues to the end. If he became aware of the omission after he had begun the fourth blessing, he continues to the end and does not go back. So too, on the intermediate days of the festivals and on the Feast of Lights and the Feast of Lots, if he forgot and made no reference to the special character of the day he does not go back.", + "If one forgot to say Grace after a meal, and became aware of the omission before the meal was digested*as long as he is not hungry. he goes back and recites Grace. Once the food has been digested, he does not go back to say Grace. So too, if he has forgotten whether he had said Grace or not, he recites it as long as the meal is not yet digested." + ], + [ + "There are five species of grain;—wheat, barley, spelt, oats and rye. Spelt belongs to the wheat species; oats and rye belong to the barley species. As long as they are in the ear, these five species are everywhere called produce. After having been threshed and winnowed, they are termed grain. When they have been ground and the meal has been kneaded and baked, the product is called bread. The bread made of any of these species is everywhere styled bread without qualification.", + "Whoever eats bread has to recite before the meal the blessing, \"Blessed art Thou, O Lord our God, King of the Universe, who bringest forth bread from the earth\"; [and after the meal, the four blessings of the Grace after meals.*Words in brackets are not in the manuscript but are in the printed text.] If one eats grain, plainly boiled, he recites before the meal the blessing; *All these blessings have the introductory formula “Blessed art Thou Lord, our God, King of the Universe”. \"… Who createst the fruit of the earth\", and after it, \"Who createst many living beings with their wants etc.\". If one eats meal, he first recites the blessing \"by Whose word all things exist\", and after he has eaten, \"Who createst many living beings\".", + "Meal of any one of these five species of grain that had been boiled and then mixed with water or other fluids, if it is so thick that it can be eaten and masticated, requires, before it is eaten, the recital of the blessing, \"Who createst various kinds of foods,\" and after it is eaten, the recital of the blessing, \"For the sustenance and nourishment etc.\" If the gruel was so thin that it could only be drunk, the blessing before partaking of it is, \"by Whose word all things exist\", and afterwards that beginning, \"Who createst many living beings\".", + "If meal of one of these five species was boiled in a saucepan by itself, or mixed with other ingredients, as in the case of pancakes etc., or if grain was split or crushed and boiled in a saucepan as for example, groats or crushed early grain—all of which are called pot-food,—or if any one of these five species was mixed, either in the form of meal or bread with any cooked food, the blessing to be recited before partaking of it is \"Who createst different species of food.\"", + "This only applies when this species of grain was regarded by the consumer as the chief constituent in the dish and not as an adjunct. But if one of the five species of grain that had been mixed with other ingredients was secondary, the consumer recites the blessing for the chief constituent of the dish and is freed from the obligation of uttering a blessing for the adjunct. For the general rule in the recital of blessings is that where a dish contained both a principal and a secondary constituent, the blessing is recited for the principal constituent, and this recital dispenses one from reciting a blessing for the adjunct, whether the latter was mixed with the former or not.", + "What is a mixed adjunct? For example, if turnip or cabbage is cooked, and meal of one of the five species of grain is added in the cooking to thicken the dish, the blessing \"Who created different species of foods\" is not recited, because the turnip or cabbage is the principal constituent while the meal is secondary. For everything added to a dish to give it thickness, fragrance or color, is adjunctory. What however is added to give savour [taste] to the mixture, is regarded as a chief constituent. Accordingly, when various kinds of honey are cooked together with the addition of starch to thicken the mixture in order to make sweetmeats, the blessing \"Who createst different species of food\" is not recited over the products, since the principal constituent is the honey.", + "What is an unmixed adjunct? If one needs to eat salt fish and eats bread with it, so that the salt should not injure his throat and tongue, he recites the blessing for the salty dish, and this dispenses him from the obligation of reciting the blessing for the bread, since the bread is an adjunct. The same rule applies to similar cases.", + "When bread is broken up and the pieces are cooked in a saucepan or kneaded together with the addition of broth, if there are some pieces of the size of an olive, or if they are recognizable as bread,—their appearance being unchanged, the blessing before eating them is \"Who bringest forth bread from the earth\". But if none of the pieces is of the size of an olive, or if they have completely lost the appearance of bread, the blessing before eating them is \"Who createst different species of food.\"", + "When dough is baked in the earth, as the Arabs who live in the desert bake it, the previous blessing is \"Who createst different kinds of food\", the product riot having the appearance of bread. If one makes a meal of it, the blessing is \"Who bringest forth bread from the earth.\" So too when a dough is kneaded with honey, oil or milk, or mixed with different ingredients and then baked—this is termed cake,—the blessing, before eating it, is \"Who createst different kinds of food.\" But if one makes a meal of it, the blessing is \"Who bringest forth bread from the earth.\"", + "When rice is cooked or bread is made of it, the blessing said before eating it is \"Who createst various kinds of food\", and afterwards \"Who createst many living beings etc.\"—provided however that the food is not mixed with anything else but is only rice. When bread is made of millet or other species of rice, the blessing recited before eating it is \"By Whose word all things exist\", and afterwards \"Who createst many living beings etc.\"", + "Any food for which the blessing \"Who bringest forth bread from the earth\" is first said, requires, after it is eaten, the recital of the full Grace after Meals with its four blessings. Any food for which the blessing \"Who createst different kinds of food\" is first said requires after the meal the Blessing which is an epitome of the first three blessings of the Grace after meals. Rice is an exception to this rule.", + "The above rules apply if the food consumed is as much [in size] as an olive, or more. But if the food eaten by an individual is less in volume than an olive—whether it be bread or other food,—or if the quantity drunk by a person is less than the fourth of a Log—whether it be wine or other liquids, he first recites the blessing prescribed for the particular food or drink but says no blessing afterwards.", + "The Epitome of the first three blessings of the Grace after meals is as follows: \"Blessed art Thou, O Lord our God, King of the Universe, for the sustenance and for the nourishment, and for the desirable, good and ample land which Thou wast pleased to give as an heritage unto our fathers. Have mercy, O Lord our God, (upon us and upon Israel Thy people),*Omitted in the manuscript. upon Jerusalem Thy city, and upon Zion, the abiding-place of Thy glory. Lead us up thither and make us rejoice in its rebuilding.\"*“May we eat of its fruits and be satisfied with its goodness” is in the manuscript but marked to be struck out. And we will bless Thee for it in holiness and purity. Blessed art Thou, O Lord, for the land and for the sustenance.\" On Sabbaths and Festivals a reference to the special sanctity of the day is added, as in the Grace after meals." + ], + [ + "The Grace after meals as well as the Single Blessing epitomizing its first three Blessings must be said in the place where the meal was taken. If a person ate, while walking, he should sit down at the spot where he finished his meal and say Grace. If one ate standing, he should sit down in the same place and say Grace. If he forgot to say the Grace after meals, and becomes aware of his omission before the meal is digested, he recites the Grace at the place where he becomes aware of it. If the omission was a wilful neglect, he has to return to the place where the meal was taken and there say Grace. Nevertheless, if the Grace was said in the place where he recalled the omission, he has fulfilled his duty. So too the duty is fulfilled if the Grace is said, standing or walking. But one should not deliberately say Grace or its Epitome otherwise than sitting down and in the place where the meal was taken.", + "If one is in doubt as to whether he said the blessing \"Who bringest forth bread etc.\" or not, he should not say it again, because this blessing is not prescribed in the Torah. But if one forgot to say this blessing and became aware of the omission before the completion of the meal, he says the blessing. If he only becomes aware of the omission after the meal was completed, he does not say it.", + "If a person began his meal in one apartment and interrupted it and went to another apartment or a friend called him while he was eating, wishing to speak to him, and he went to the door of his apartment, and in either of these cases returned to his place, he must, since he had moved from it, first say Grace for what he had eaten, and again repeat the blessing \"Who bringest forth bread\", after which he completes his meal.", + "Friends who sat down to have a meal in company, and went out to greet a bridegroom or bride, if they left behind an old man or a sick man, they return to their places and complete their meal without having to say the preliminary blessing a second time. But if they left no one behind, they need, before going out, to say Grace for what they have eaten, and when they return, to say the blessing for the food they are about to eat.", + "The same is the rule with persons who form a drinking party or sit down to eat fruit together. Any one who leaves the place is regarded as having finished eating or drinking. He must therefore first say Grace for what he has already consumed and (when he comes back) again say the blessing for what he is about to eat or drink. But a person who changes his seat from one corner of the room to another need not repeat the blessing. If one began a meal on the east side of a fig-tree and then goes to the west side to continue the meal, he must say the preliminary blessing again.", + "If one said the blessing for the bread, this dispenses him from saying the blessing for the relish eaten with the bread, whether it be a cooked dish, fruit or similar things. But if he said the blessing for the relish, this does not dispense him from saying the blessing for the bread. If one said the blessing for cooked cereals, this dispenses him from the blessing for the soup, and if he said the blessing for the other cooked dish, this exempts him from saying the blessing for the cooked cereal.*So in the manuscript. But in the extant printed editions the last sentence reads: But if he said the blessing for the other cooked dish, this does not exempt him from saying the blessing for the cooked cereal.", + "A person who intended to stop eating or drinking and then changed his mind and resolved to continue his meal, even if he has not moved from his place, has first to repeat the blessing (for what he is about to take). But if he has not made up his mind but intended, on the contrary, to resume the meal, he need not say the blessing a second time, even though the interruption lasted the whole day.", + "If a company drinking together said \"Come, let us say Grace\" or \"Come, let us say the Blessing for the Sanctification of the Day\" (i.e. inauguration of the incoming Sabbath or Festival), they are forbidden to continue drinking till they have said Grace or recited the Blessing for the Sanctification of the Day. But if, regardless of the prohibition, they wish to drink before saying Grace or the blessing for the Sanctification of the Day, (though they are forbidden to do so) they must first say the blessing \"Who createst the fruit of the vine\" and then drink. But if they said \"Come let us say the Blessing for the conclusion of Sabbath or Festival,\" they need not, if they continue drinking, first say the blessing \"Who created the fruit of the vine.\"", + "If a company was drinking wine, and another kind of wine was brought them; for instance if they were drinking red wine and black wine was brought, or old wine and new wine was brought, they need not say the blessing for the wine a second time; but they say the blessing \"Blessed art Thou, O Lord our God, King of the Universe, who is good and doeth good\".", + "No blessing for any food or drink is said till it has been placed before the one who says the blessing. If he has already said the blessing and then the food or drink is brought to him, he must say the blessing a second time. If a person took food in his hand and said the blessing, and it dropped out of his hand and was burnt or swept away in the river, he takes another portion of food and says the blessing a second time even though the food be of the same kind. He also needs to recite the sentence \"Blessed be the name of His glorious sovereignty for ever and ever,\" so as to avoid the sin of having uttered God's name in vain. A person, standing by a water-course, says the blessing and drinks, although the draught of water which he drinks is not that which was before him at the moment when he said the blessing, since he had this in mind from the beginning.", + "Dishes served in the course of the meal and which are part of the meal need no blessing to be said before or after partaking of them. The blessing for bread at the beginning of the meal and the Grace at the end cover all these which are contributory to the meal. Dishes not part of the meal, but which are served in the course of the meal, require a blessing to be said before they are eaten but none afterwards. Dishes served after the meal is over, whether they belong to the meal or not, require a blessing to be said before they are eaten and a blessing afterwards.", + "On Sabbaths and festivals, as also at the meal eaten after blood-letting or after one has had a vapor-bath and on similar occasions, when wine is a principal part of the meal, a blessing recited for wine drunk before the meal exempts one from saying the blessing for wine drunk after the meal and before the recital of Grace. On other days however, he must recite the blessing for wine drunk after the meal. When wine is served during the meal, every one at the table says the blessing for himself; for the throat, engaged in swallowing the food, is not free to respond Amen. This blessing does not exempt the diners from saying the blessing for wine drunk after the meal." + ], + [ + "Women and slaves are also under the obligation of saying Grace after meals. It is doubtful however whether this obligation is imposed by the Torah, there being no set time for its fulfillment—or whether it is one only imposed by the sages. Hence they cannot, by saying it, discharge male adults from their obligation. Boys (under 13) are under an obligation to say Grace after meals by an ordinance of the sages so that they may be trained in the observance of religious duties.", + "When three persons or more eat bread together, they have to say before the Grace a preliminary benedictory formula. If the company at table consisted of at least three and fewer than ten, one of them says \"We will bless Him of Whose bounty we have eaten\". All the others respond \"Blessed be He of Whose bounty we have eaten and by Whose goodness we live.\" ", + "He then repeats \"Blessed be He of Whose bounty we have eaten and by Whose goodness we live.\" Then he begins \"Blessed art Thou O Lord our God, King of the Universe, Who feedest the whole world with His goodness\" and continues to the end of the four Blessings,—the others responding \"Amen\" after each blessing.", + "If the company at table consisted of ten or more, the introductory formula includes the name of God. The one who says Grace begins \"We will bless our God, of Whose bounty we have eaten.\" The others respond \"Blessed be our God, of Whose bounty we have eaten, and by Whose goodness we live.\" The leader then repeats \"Blessed be our God, of Whose bounty we have eaten, and by Whose goodness we live.\" And then he commences the Grace.", + "If one takes a meal at a bridegroom's table—during the period extending from the time that preparations are begun for the requisites of the wedding banquet up to the expiry of thirty days after the marriage—he introduces the Grace thus \"We will bless Him in Whose abode is joy, and of Whose bounty we have eaten.\" The others respond \"Blessed be He in Whose abode is joy and of Whose bounty we have eaten.\" If there were ten persons present, he says \"We will bless our God in Whose abode is joy, and of Whose bounty we have eaten.\" The others respond \"Blessed be our God in Whose abode is joy and of Whose bounty we have eaten.\" So too when a banquet is given in honor of the marriage within twelve months of its having taken place, the formula \"in Whose abode is joy\" is used.", + "All are under the obligation of reciting the introductory benedictory formula, just as they are under an obligation to say Grace after meals. This applies also to priests partaking of holiest food in the Courtyard of the Temple. On the same principle also, when priests and ordinary Israelites are eating in company, the former partaking of the heave-offerings, the latter of unconsecrated food, they are all under the obligation of reciting the Introductory Benedictory formula before Grace.", + "Women, slaves and minors are not eligible for the quorum required for the introductory formula. But they recite it when they are by themselves. However, to prevent licentiousness, women, slaves and minors should not be formed into a joint company for Grace. But women may form a quorum for themselves, and so may slaves. In either case they do not use the name of God in the introductory formula. An androgyne recites the introductory formula if the entire company is of his class, but not if the other members are normal men and women. One whose sex cannot be determined never says the introductory formula. A minor if he is only seven or eight years of age, provided he understands Who it is that is addressed in benediction, may be counted in the quorum, whether it consists of three or ten persons. A non-Israelite is not to be counted.", + "That person only may be counted who ate bread at least as much as the size of an olive. If seven of a company ate bread while the other three ate vegetables or partook of juice, etc. they all join for Grace and insert the name of God in the introductory formula, provided that the one who says Grace is of those who ate bread. But if six ate bread while four partook of vegetables, they do not form a quorum of ten, because for such a quorum there must be an easily recognizable majority of those who ate bread. This rule applies to a quorum of ten. But to constitute a quorum of three, each of the party must have eaten bread as much as the size of an olive, and in such a case they recite the introductory formula.", + "If two persons were eating together and after they had concluded their meal, a third person joined them, they may form a quorum, provided that the first two could eat with him, however little it might be, and even if it were different food. The greatest scholar in the company says Grace, even though he arrived last.", + "Where three persons have eaten together, they may not separate for Grace. The same is the rule with four or five. A company of six however (less than ten) may divide for Grace into two groups. When there are ten or more in the company, they may not separate for Grace till they are twenty; for fellow-diners may only separate themselves into groups, when each group is sufficiently large to qualify for the recital of the same introductory formula as would be recited if they continued to be all together.", + "When three men, belonging to three distinct groups at table, each of which consisted of three individuals come together, they may not separate for Grace. But if each of these had already joined in the Introductory formula, they may say Grace separately, and are not under an obligation to form a new group, they having done so once already. When three men take their meals at one table, even though each of them eats of his own bread, they may not separate for Grace, but are to say Grace together as a group with the Introductory formula.", + "If two companies have a meal in the same house and some in each company can see those in the other company, they all form one group for Grace. Should this not be the case, each company says Grace for itself. If they are all served by one waiter who goes from one company to the other, they say Grace together, even if they do not see each other. It is essential however that every word uttered by the one who says Grace should be heard distinctly by both companies.", + "If three persons had their meals in company and one went out into the street, the other two call to him to attend to what they will say. They then count him in the quorum, though he is in the street, and he too discharges his obligation to join in the Grace. When he returns home, he must say Grace for himself. But when ten persons had their meals together and one of them went out into the street, they do not count him in the quorum of ten till he has returned and is seated in his place.", + "If three persons ate together, and one of them anticipated the others and said Grace for himself, the others may still count him in their quorum of three, and have fulfilled their duty, but he has not done so since the obligation of saying Grace in a group cannot be discharged retroactively.", + "If two persons had their meals together, each of them says Grace for himself. If one knew the Grace while the other did not know it, the former recites it aloud and the latter responds \"Amen\" after each blessing and thus fulfills his duty. A son may in this way recite Grace on his father's behalf; a slave for his master; a wife for her husband. But the sages say \"A curse will befall one whose wife or child recites the Grace for him.\"", + "It is however to be noted that these persons are only discharged of their obligation if they partook of a meal and their hunger is not satisfied. In this case the obligation to say Grace is one imposed by the dicta of the Scribes, and can therefore be fulfilled on their behalf by a minor, slave or woman. But if one has eaten and is satisfied, the duty to say Grace is Scriptural and cannot be discharged on his behalf by a woman, minor or slave, on the principle that anyone who is under an obligation imposed by the Torah can only be discharged of it by one upon whom the Torah imposes the same obligation.", + "When a person joins a company at the time when they are beginning the Introductory formula to the Grace, the rule is as follows: If he enters at the moment when the leader who says Grace utters the sentence \"Let us bless etc.\", he responds \"Blessed be He and blessed be His name for ever and ever.\" Should he enter when the company is responding \"Blessed be He of Whose bounty we have partaken,\" he responds \"Amen\"." + ], + [ + "When one eats that kind of bread, the blessing for which is \"Who bringest forth bread from the earth\", he must wash his hands before and after the meal. Even if it is unconsecrated bread and his hands are free from dirt and he is not aware of any uncleanliness attaching to them, he should not eat till he has washed his hands. Similarly any food that is dipped in liquids requires previous washing of the hands.", + "When washing the hands, whether for a meal or for the recital of the Shema or the Amidah prayer, one first says the blessing \"Who hast sanctified us by Thy commandments and given us command concerning the washing of the hands\". For this is an ordinance of the sages whose instructions the Torah bids us heed, as it is said \"According to the law which they shall teach thee' (Deut. 17-11). The washing of the hands after a meal requires no blessing, since it was only instituted as a precautionary measure against danger to health.*that might arise from touching the eyes with fingers that have salt adhering to them. (See next paragraph.) Special attention should, on this account, be paid to the observance.", + "Washing of the hands between the courses is permissive; a person may wash or refrain from doing so, as he pleases. Fruit that is unconsecrated does not require washing of the hands either before or after being eaten; and anyone who washes his hands for fruit belongs to the class of the arrogant. All bread that has salt in it requires washing of the hands at the end of the meal, for it may contain Salt of Sodom*Dead Sea. or salt with similar properties, and a person after eating such bread may pass his hands over his eyes and lose his sight. Hence the obligation to wash the hands at the end of each meal, on account of the salt. Soldiers in camp are dispensed from the duty of washing their hands before meals as their minds are preoccupied. But they are under the obligation of washing their hands after meals as a precaution against risk to health.", + "How far up must the hands be washed? Up to the wrist. How much water should be used? A quarter (of a log) for both hands. Whatever substances are regarded as preventing the water from coming in contact with the body, when bathing in a ritual bath, are also so regarded in washing the hands.*See Laws of Ritual Baths, Chapter 2. Whatever may serve to make up the measure of water required in a ritual bath*E.g., snow. will also serve for the fourth of a log requisite for washing the hands.", + "If a person who has to wash his hands dipped them into the water of a ritual bath,—this is sufficient. But if he dipped them in a quantity of water less than that required for a ritual bath or in water that had been drawn forth from the ritual bath even if it is now in (a hollow of) the ground, his act is ineffective. For water that is drawn forth is only regarded as cleansing the hands, if poured on them.", + "A person washing his hands must have regard to four things: as to the water, that it should not be unfit for washing the hands; as to the quantity, that there should be the fourth of a log for each pair of hands; as to the vessel, that the water used for washing the hands should be in a vessel; and as to the person who washes the hands, that the pouring of the water should result directly from the exercise of human effort.", + "Four circumstances render water unfit for washing the hands,—change in color, exposure, previous use, and deterioration to an extent that would prevent cattle drinking of it. If water has changed in color, whether it is contained in a vessel or kept in the ground and whether the change was caused by a substance dropped into the water, or is due to its situation, it is unfit for washing the hands. So also, if it has been subjected to such an exposure as would prohibit its being used for drinking, it is unfit for washing the hands.", + "Water used in work becomes waste and is unfit for washing the hands. For example, water in which one washed utensils or dipped his bread, etc., whether the water is in vessels or in the ground is unfit for washing the hands. But if one rinses in it utensils that have been washed or that are new, he does not render it unfit. The water in which the baker dips the loaves is unfit for washing the hands; but that from which he fills his hands while kneading is fit, because only the water in his hands is regarded as having been used, but not the water left in the vessel from which he filled his hands.", + "Any water, unfit for a dog to drink, e.g. water that is so bitter, salty, muddy or malodorous that a dog will not drink it, is unfit for washing the hands, if contained in vessels. As long as it is in the ground, it is fit for ritual bathing. While the hot waters of Tiberias are in their natural situation, the hands may be immersed in them. But if one has drawn off some of it in a vessel, or diverted it by a channel to another situation, it may not be used for washing the hands before or after a meal because it is unfit for an animal to drink.", + "A person washing his hands should pour the water on his hands little by little, till the prescribed quantity has been used. If the entire quarter of a log has been poured forth at once, this too is a correct lavation. Four or five persons may wash at the same time, their hands being adjacent or above each other, provided that the hands are kept loose, so that the water can pass between, and provided also that the quantity of water used amounts to a quarter of a log for each person.", + "The hands are not to be washed with water contained either in the sides of broken vessels or in the bottom of a cask, or in potsherds, or in the spigot of a cask. If however the spigot was specially fashioned for washing the hands, it may be so used. So too a skin bottle that has been adapted for the purpose (hollowed out to contain the requisite quantity), may be used for washing the hands. A sack or basket even if specially adapted may not be used for washing the hands, because they cannot hold the water. One should not hand water in one's palm to another person for washing the hands, for one's palms are not a vessel. Vessels broken to an extent that would free them of ritual defilement are not to be used for washing the hands, since they are fragments.", + "All kinds of vessels may be used for washing the hands, even those made of dung or of earth, provided that they are whole. A vessel which does not hold a quarter of a log or which at the time does not actually contain that quantity of water is not to be used for washing the hands.", + "Anyone, even a deaf-mute, idiot or minor, is qualified to pour water on a person's hands for ritual washing. If no one else is present, the person washing his hands places the vessel between his knees and so causes the water to flow upon the hands or tilts the cask above his hands and so washes them, or holding the vessel in each hand alternately, washes the other. An ape may be employed for pouring the water.", + "In the case of a trough, filled by hand or by means of a wheel, from which the water passes into a trench to irrigate growing vegetables or to water cattle; if a person puts his hands in the trough and the water passes over them and rinses them, this does not constitute a ritual washing of the hands. But if they were held close to the place where the bucket empties the water into the trough, so that the waters flow over the hands as the direct effect of the action of the man who poured the water into the trough, it is accounted a ritual washing.", + "When one is in doubt whether the water he used in washing his hands had been previously used or not, whether it had been of the prescribed quantity or not, whether it was ritually clean or not, or is in doubt whether he had washed his hands or not, the decision is that he is ritually clean, because any doubt that arises as to the ritual cleanliness of the hands is resolved in a favorable sense.", + "In washing before a meal, the hands should be raised, so that the water, after reaching the wrist, may not flow back and render the hands unclean. In washing after a meal, the hands should be lowered so that every trace of salt should be removed from them. The washing of the hands before a meal may take place above (into) a vessel or on the ground. But after a meal the washing must be above (into) a vessel. The water used for washing before a meal may be made hot by fire, or be cold. But for washing after a meal, hot water may not be taken, that is, water sufficiently hot to scald the hands; for in such a case the grubbiness of the hands would not be removed since in water of that temperature, the hands cannot be rubbed. If however the water was tepid, it may be used for washing the hands after a meal.", + "A person may wash his hands in the morning and make a condition with himself that this shall be the ablution for the entire day, and then he need not wash his hands for each meal—provided however that he does not allow his mind to become at any time oblivious of the intent to keep his hands clean. Should he have become oblivious, he has to wash his hands each time when this would ordinarily be required.", + "A person may wrap his hands in a napkin and eat bread or other food that is dipped in a liquid, even if he had not washed his hands. An individual, feeding another individual, need not wash his hands. But the one fed has to wash his hands, even if another individual puts the food into his mouth while he does not touch it. Likewise a person who uses a fork has to wash his hands.", + "It is forbidden to feed any one who has not washed his hands, even if the food is put into the person's mouth. It is forbidden to treat the rite of washing the hands as a matter of slight importance. The sages have many ordinances and exhortations on this subject. Even if a person has only enough water for drinking, he should use part of it to wash his hands, take his meal, and drink the rest of the water.", + "The hands are to be dried first and then the meal is to be begun. To eat without having dried one's hands is the same as partaking of bread that is unclean. Anyone who washes his hands after a meal dries them and then says Grace. Immediately after washing the hands, Grace should follow without interruption. After having washed the hands at the close of a meal, it is forbidden even to drink water till Grace has been recited." + ], + [ + "The Sages of Israel observed many customs at meals—all of them, rules of good manners. They are as follows: When the meal is to be taken, the senior in the company washes his hands first; then they enter the room and take their seats and sit in a reclining posture. The senior reclines at the head of the room, the next most distinguished below him. If there are three couches, the most distinguished occupies one at the head of the room, the person next in degree occupies the couch above this; the person third in rank below it.*And thus the most distinguished is seated between the two other persons.", + "The host recites the blessing \"Who bringest forth bread from the earth,\" concludes it and cuts the bread. A guest recites Grace after meals so that he may pronounce a benediction on the host. If there is no host, the senior in the company cuts the bread and also says Grace after meals.", + "The one who cuts the bread may not do so till salt or a relish has been placed before every one at the table—unless they propose to eat dry bread. He is not to cut a small size because this would make him seem parsimonious, nor a slice larger than the size of an egg for then he would seem ravenous. On Sabbath a large slice is cut. The bread is to be cut only at the part where it has been thoroughly baked.", + "The most preferable way is to cut a whole loaf. If there is a whole loaf of barley bread and there is also a cut loaf of wheaten bread, the host puts the whole loaf within the cut loaf and divides them both, so that he cuts the wheaten bread and at the same time the whole loaf. On Sabbaths and Festivals, it is obligatory to say the blessing over two loaves. The host takes both loaves in his hand and cuts one of them.", + "The individual who cuts the loaf places a slice before everyone at table; and a slice he takes in his hand. He does not put the bread into the hand of anyone except that of a mourner. The person who cuts the bread helps himself first and begins to eat. Those at the table may not taste of any dish till the person who has said the blessing over the bread, has tasted first. He may not however begin to eat till the sound of the \"Amen\" uttered by the majority of those present has ceased. If he desires to show courtesy to his teacher or to his superior in learning by permitting him to help himself first, he is at liberty to do so.", + "Two having a meal together, in partaking of the successive dishes, wait for each other; but three do not need to do so. If two of them have completed their meal, the third pauses for grace. If one has finished, the other two do not pause, but continue their meal, till they have completed it. No conversation takes place during a meal, to avoid the risk (of choking). Hence, when wine is served in the course of the meal, every one at table says the blessing for himself; for if one were to say the blessing, and another responded \"Amen\" while swallowing, he might be in danger of choking. Nor may one stare at a person while he is eating, or at his portion of food, so as not to embarrass him.", + "The waiter who serves those at table does not join them in the meal. But it is kindly to put into his mouth a morsel of every dish so as to quiet his mind. If wine is offered him, he says the blessing for each cup separately, for his drinking does not depend on his volition but on the good will of those at table.", + "If one of the diners left the room, to relieve himself, he washes one hand and re-enters. If he was engaged in conversation, and was away a considerable time, he washes both hands before rejoining his companions. If they formed a drinking party, he enters the room, resumes his seat, washes his hands and then turns his face to the guests. Why does he wash his hands when he is in his place? Lest they say that, as no food is being consumed, he has not washed his hands.", + "Raw meat is not to be put on bread. A full cup of wine is not to be passed over bread. A dish should not be supported with a slice (or loaf) of bread. Bread must not be thrown. Nor should this be done with pieces of food, or with food that is without a shell, such as mulberries, grapes, figs, because they are thus rendered nauseous. Wine may be drawn through pipes in houses where wedding festivities are taking place. Parched corn and nuts may be flung in front of a bridal couple, but only in summer and not in winter, for then they would become nauseous. The hands may not be washed in wine, whether it be pure or diluted. So too no kind of food or drink may be spoilt by being handled contemptuously or roughly.", + "Guests may not take of the food put before them and give it to the host's son or daughter For the host would be ashamed if it was to be that which he had put before his guests and it turned out that the children had taken it. One may not send to his friend a cask of wine with oil floating on its surface. For the latter may have received another cask containing wine only; and under the impression that the former cask contains oil, will invite guests to a meal and be put to shame. Similarly any procedure of a like character which might bring shame to a host is forbidden.", + "After the guests have ended the meal, the table is removed, the floor is swept at the place where they have eaten, after which they wash their hands. For there might have been crumbs on the floor, the size of an olive, on which one may not step and over which one may not wash. Crumbs less than the size of an olive may be destroyed with the hands.", + "When water has been brought for washing the hands, the person who is to say Grace after meals washes first, so that he, the senior, shall not sit with unclean hands till another has washed. His companions at tables then wash their hands, one after another, without regard to order of precedence. This courtesy is not observed in washing the hands, nor in crossing bridges nor when walking on roads but only when passing through a door which requires a Mezuzah, and then only when entering.", + "After the washing and drying of the hands has been completed and Grace said and the fumigator of sweet spices brought in, the person who said Grace recites the blessing for the fumigatory compound, and the others present respond \"Amen\".", + "If there is wine, a cup holding a quarter [of a log] or more, is brought together with spices. The person who is to say Grace takes the wine in his right hand and the spices in his left, and recites Grace after meals, then says the blessing for the wine and lastly the blessing for the spices. If the spices are in the form of a fragrant oil or something similar, he smears the head of the waiter with it. Should the latter be a scholar, he daubs it on the wall, so that the latter should not go out into the street smelling of perfume.", + "Although wine is not indispensable for Grace after meals, still if it is said with wine, according to the custom mentioned, it is necessary that the cup used for Grace should first be washed within and rinsed without, and then filled with pure wine. When the second blessing—that for the holy land is reached, a little water is poured into the cup so that the contents may be pleasant to drink. After the Cup for Grace is on the table, there must be no conversation. But all remain silent till the Grace after meals and the blessing for the wine have been said, and then they drink." + ], + [ + "Before partaking of fruits of trees, the blessing is said, \"Who createst the fruit of the tree;\" and after these are consumed, \"Who createst many living beings and their wants.\" The five species of fruit mentioned in the Torah, namely, grapes, pomegranates, figs, olives and dates form an exception. After partaking of any of these, the blessing said is the single blessing which is a summary of the first three blessings of the Grace after meals. For fruit that grows on the ground as also for green vegetables, the blessing before they are eaten is \"Who createst the fruit of the earth\", and the subsequent blessing is \"Who createst many living beings etc.\". For food that does not belong to the vegetable kingdom such as flesh, cheese, fish, eggs, water, milk, honey and similar things, the blessing before partaking of any of them is \"By Whose word all things exist\"; and the subsequent blessing is \"Who createst many living beings etc.\". A person drinking water, but not to quench his thirst, does not require to say a blessing before or after.", + "If a person squeezes fruit and extracts its juice he says the blessing before he drinks it, \"By Whose word, all things exist,\" and afterwards, the blessing \"Who createst many living beings\"…. Grapes and olives form an exception to this rule. The blessing before drinking wine is \"Who createst the fruit of the vine\"; and afterwards the blessing which is a summary of the first three blessings of the Grace after meals. The blessing before drinking olive oil is \"Who createst the fruit of the tree.\" Such is the rule only if a person suffers from sore throat and drinks oil mixed with thin gruel, and similar things. For he receives specific benefit from drinking it. But if he drinks the oil by itself or is not suffering from a sore throat, he says the blessing \"By Whose word all things exist,\" since he derived no specific benefit from the taste of the oil.", + "For fruits or vegetables, usually eaten raw, if they have been boiled or scalded, the blessing before they are consumed is \"By Whose word, all things exist,\" and after they have been eaten, \"Who createst many living beings.\" … For vegetables like cabbages and turnips that are usually eaten cooked, the blessing first said if they are eaten raw, is \"By Whose word all things exist\", and the blessing said, after they are consumed, is \"Who createst many livng beings.\" … When they are boiled, or steeped in hot water, the blessing before eating them is \"Who createst the fruit of the earth,\" and the blessing after is \"Who createst many living beings.\" … For foods eaten either raw or cooked, the blessing appropriate to them is said before partaking of them in either state. If it is fruit that grows on a tree, the blessing is \"Who createst the fruit of the tree\"; if fruit that grows on the ground, \"Who createst the fruit of the earth.\"", + "Where vegetables customarily steeped in boiling water, have been so treated, the blessing before drinking the liquid is \"Who createst the fruit of the earth\"; provided that when steeping the vegetable there was an intent that the liquid should be drunk. For where it is customary to drink the liquid it is like the steeped food. The blessing before partaking of date honey is \"By Whose word all things exist.\" But for dates crushed by hand, the stones removed, and fashioned into a dough-like mass, the preliminary blessing is \"Who createst the fruit of the tree\" and the blessing, after eating of it, is the summary of the first three blessings of the Grace after meals.", + "The juice pressed out of the sweet canes and boiled till it coagulates and crystallizes like salt, requires, according to all the Geonim, the blessing \"Who createst the fruit of the earth.\" Some hold that the blessing is \"Who createst the fruit of the tree.\" I hold that this is not a fruit, and the only blessing to be said is \"By Whose word all things exist,\" since the honey (sugar) extracted from these canes and changed by fire is not of more consequence than date honey which has undergone no such transformation by fire and for which the blessing is \"By Whose word all things exist.\"", + "For the palm stalk, that is, the top growth of the palm tree which looks like white wood, the preliminary blessing is \"By Whose word all things exist.\" For the caperflower-buds, the blessing is \"Who createst the fruit of the earth,\" because it is not fruit. For caper berries, i.e. its fruit, which have the appearance of small thin dates, the blessing is \"Who createst the fruit of the tree.\"", + "For pepper and ginger in their fresh state, the blessing is \"Who createst the fruit of the earth.\" When dry, they require no blessing either before or after they are eaten, as they are spice and not food. Thus also, provisions not suitable for food and fluids not fit for drink require no blessing before or after they are consumed.", + "As to bread that has turned mouldy, wine that has become filmy, a cooked dish that has lost its characteristic appearance, windfall fruit that has lost its taste, beer, vinegar, locusts, salt, mushrooms,—for any of these, the blessing is \"By Whose word all things exist.\" Whenever this blessing is recited before partaking of food, the blessing \"Who createst many living beings and their wants\" … is said afterwards. And whatever requires a blessing afterward, requires a preliminary blessing.", + "When three measures of water were poured on lees of wine and four measures of fluid were drawn off, the blessing for drinking it is \"Who createst the fruit of the vine-tree\"—it being regarded as diluted wine. But if less than four measures were drawn off, the blessing before partaking of it is \"By Whose word everything exists.\"", + "If, before partaking of fruit that grows on a tree, a person said the blessing \"Who createst the fruits of the earth,\" he has fulfilled his duty. If, for fruit that grows on the ground, a person said the blessing, \"Who createst the fruit of the tree,\" he has not fulfilled his duty. If, before partaking of any food, including even bread or wine, a person said \"By Whose word everything exists\", he has fulfilled his duty.", + "If a person took a cup of strong drink*that is not wine. in his hand and began the blessing with the intent to say \"By Whose word all things exist\", but by mistake said \"Who createst the fruit of the vine\", he is not required to repeat the correct blessing. So, too, if one had fruit growing on the ground before him, and began the blessing with the intent to say \"Who createst the fruit of the earth\", but by mistake said \"Who createst the fruit of the tree\", he is not required to repeat the correct blessing. So too, if a person has before him a dish of cereal and began the blessing intending to say \"Who createst different kinds of food\" and by mistake said \"Who bringest forth bread from the earth\" he has fulfilled his duty; because when he uttered the name of God and declared His sovereignty he had no other intent than to say the blessing appropriate to the particular kind of food before him; and since there was no error in the essential portion of the blessing, he fulfilled his duty, notwithstanding that he made a mistake in its conclusion, and is not required to repeat the correct blessing.", + "In regard to all these blessings, if one is in doubt whether he has said any of them or not, he does not repeat them, irrespective of whether it is recited before or after [partaking of food], since these blessings have all been ordained by the Scribes. Should one have forgotten and put food into his mouth without having previously said the blessing, he swallows it if it is a liquid and then says the blessing. Should it be fruit like mulberries or grapes, which, removed from the mouth, would be unpleasant to eat, he moves it to one side of the mouth, says the blessing and then swallows it. If the food is such that it would not become nauseous if removed from the mouth, e.g. beans and pulse, he removes it, says the blessing with his mouth free and then eats it.", + "When one has several kinds of food before him, and the blessing is the same for each of them, he says the blessing before partaking of one kind, this exempting him from repeating the blessing for the others. If however the blessings vary, he says the blessing appropriate to each kind, and may begin the meal with whichever dish he pleases. If he has no preference and there is on the table any one of the seven fruits indigenous to the Holy Land, he says the blessing over it first. Among these seven, that first mentioned in the Biblical verse is to be preferred. The seven fruits are those named in the text: \"A land of wheat, barley, vine, fig, pomegranate, a land of olive oil and honey\" (Deut. 8:8). The honey here referred to, is the honey of dates. Dates have the preference over grapes, because dates are mentioned in the text second after the word \"land\" (in the second part of the verse), while grapes come third after that word (in the first half of the verse).", + "The blessing summarizing the first three blessings of the Grace after Meals and which is recited after partaking of any of the five species of fruit (mentioned in the previous paragraph), or after drinking wine, is that said after eating cereal dishes made of any of the five species of grain. With this difference, that after partaking of the fruits the opening formula is \"for the tree and the fruit of the tree, for the produce of the field, for the desirable good and ample land etc.;\" while after drinking wine, one says \"for the vine and the fruit of the vine; the concluding phrase in both cases being \"for the land and its fruits.\" Some add to this summary before its conclusion a sentence as follows \"for Thou art a God who is good and beneficent\" as the gist of the fourth blessing of the Grace. Others hold that the fourth blessing was ordained exclusively as a part of the full Grace after Meals.", + "If a person has at one meal, drunk wine, eaten dates, and consumed cereals made of any of the five species of grain, he says as follows: \"Blessed art Thou, O Lord, our God, King of the Universe, for the sustenance and the nourishment, for the vine and the fruit of the vine, for the tree and the fruit of the tree, for the produce of the field, for the desirable land etc.\", and concludes \"Blessed art Thou, O Lord, for the land, for the sustenance and for the fruits\".", + "But if one ate meat and drank wine, he says a separate subsequent blessing for each. If one ate figs, grapes, apples, pears and similar things, he says afterwards the Summary of the Grace, the formula of which covers them all since they are all fruits of trees. The same principle applies to similar cases." + ], + [ + "Just as a person is forbidden to partake of food or drink without first saying a blessing, so it is forbidden to enjoy a fragrant odor without a previous blessing. What blessing is said for a fragrant odor? If the odoriferous substance was wood or something that comes from wood,*e.g. bark of a tree. the blessing is \"Who createst fragrant trees.\" If it was a herb, or something that comes from a herb, the blessing is \"Who createst fragrant herbs\". If it was neither wood nor a herb, as for instance musk which comes from a wild beast, the blessing is \"Who createst diverse kinds of spices.\" If it was an edible fruit, such as a citron or an apple, the blessing is \"Who givest a goodly scent to fruits.\" If for any of these things, one said \"Who createst diverse kinds of spices,\" he has fulfilled his duty.", + "The blessing for incense is not recited till its smoke ascends. What blessing is said for it? If the substance which is burnt and gives forth an odor is of wood, the blessing is \"Who createst fragrant trees.\" If it is a herb,—\"Who createst fragrant herbs.\" If it is an animal substance or something similar, the blessing said is \"Who createst diverse kinds of spices.\"", + "For balsam oil and similar substances, the blessing is \"Who createst sweet-smelling oil.\" But for oil of olives pressed or ground with fragrant species of wood till it emits a fragrant odor, the blessing is \"Who createst spicy plants.\" For oil made fragrant with sweet-smelling essences like the oil of anointment, the blessing is \"Who createst diverse kinds of spices.\" When oil and a branch of myrtle are brought at the same time, the blessing is said for the myrtle, and this exempts one from the obligation of saying a blessing for the oil,—the same blessing being said for both, namely, \"Who createst fragrant plants.\"", + "If one has a perfume derived from a tree and one that is herbaceous, a blessing said for one does not discharge the obligation of saying a blessing for the other; a blessing must be said for each separately. If wine and fragrant oil are brought to a person at the same time, he takes the wine in the right hand and the oil in the left, says the blessing for the wine and drinks it, and then the blessing for the oil and smells it, and dabs the head of the waiter with it.\"*so that his own hand shall not smell of scent. If the waiter is a scholar, he dabs it on the wall.", + "When it is doubtful whether a fragrant substance is derived from a tree or herb, the blessing is \"Who createst diverse kinds of spices.\" For a perfume compounded by a druggist and consisting of several spices, the blessing is \"Who createst diverse kinds of spices.\" When one enters a perfumery store which contains many varieties of sweet scents, he says the blessing \"Who createst diverse kinds of spices.\" Should he stay there the whole day, he says the blessing once only. If he goes in and out he says it each time that he enters.", + "For the rose and spikenard, the blessing is \"Who createst fragrant plants.\" For lilies of the garden the blessing is \"Who createst fragrant plants;\" for lilies of the field, \"Who createst odorous herbs.\" For the rhododendron, rose water, frankincense, mastic, or similar substances, the blessing is \"Who createst fragrant plants.\"", + "There are three classes of perfumes for which no blessing is said: a perfume which it is forbidden to smell, a perfume, the purpose of which is to remove a foul odor, and a perfume that had not been manufactured for the purpose of being smelt.", + "Examples: For perfumes used in idolatry, or by women within the prohibited degrees, no blessing is said, since the fragrance may not be inhaled. For perfumes placed near the remains of the dead, or in a lavatory, or oils used to remove unpleasant exhalations from the body, no blessing is said, as their purpose is to remove a foul odor. No blessing is said for a fumigating material used to fumigate vessels or apparel, for it is not used for the purpose of itself being smelt. So too, one who smells garments that have been fumigated says no blessing, as they contain no odorous substance but only an odor without substance.", + "No blessing is said for perfumes in a company of idolaters as the presumptive purpose of such an assemblage is idolatrous worship. A person walking outside a city, smells a fragrant odor. If the majority of the inhabitants of that city are idolaters, he does not say a blessing; if the majority are Israelites, he says a blessing. If a perfume for which a blessing should be said is mingled with one for which it is not said, the predominant odor decides as to whether it should or should not be said." + ], + [ + "Other blessings and many other utterances without [the formal] introduction or conclusion have been ordained by the sages by way of praise and thanks, offered to the Holy God, blessed be He, in the same way as they ordained the blessings in the liturgy previously set forth. These are as follows: When a person has erected a new house or bought new things, whether he already possesses similar things or not, he says \"Blessed art thou, O Lord our God, King of the Universe, who hast kept us in life and hast preserved us and enabled us to reach this season.\"", + "The same blessing is said when one sees an associate after thirty days. If however twelve months have elapsed since he was last seen, one says \"Blessed art Thou, O Lord, Who quickenest the dead.\" The first time in the season that one sees*according to the Ashkenazi practice, when eating it for the first time in the season. a fruit that is renewed every year, the blessing is said \"Who hast kept us in life, etc.\"", + "On hearing good news, one says, \"Blessed art thou, O Lord our God, King of the Universe, Who art good, and doest good.\" On hearing evil tidings, one says, \"Blessed be the true judge.\" A person has to bless God with good will, for ill fortune, just as he has to bless Him with joy for good fortune, as it is said \"And thou shalt love the Lord thy God with all thine heart, with all thy soul and with all thy might.\" (Deuteronomy 6:5). In the abounding love of God enjoined upon us, it is implied that even in distress, one should thank and praise Him with joy.", + "When one has experienced good fortune or heard good news, even if the indications are that the good fortune will be followed by evil consequences, he says the blessing \"Who art good and doest good.\" So too, if one suffers a misfortune or has heard evil tidings, even if the circumstances indicate that the results will be advantageous, he says \"Blessed be the true Judge\"; since the blessings we say have reference not to future events, but to what has just happened.", + "When heavy rains fall, the owner of a field repeats the blessing \"Who hast preserved us in life.\" If one is part owner with others, he recites the blessing \"Who art good and doest good.\" One who does not own a field says \"We thank Thee, O Lord, our God, for every drop which Thou hast caused to fall for us. And even if our mouths were full of song as the sea,*See the Nishmath introductory to Morning Service on Sabbaths and Festivals. and our tongues of exultations as the multitude of its waves, and our lips of praise as the wide extended firmament; and though our eyes shone with light like the sun and the moon, and our hands were spread forth like the eagles of heaven, and our feet were swift as hinds, we should be unable to thank Thee, O Lord our God, and to bless Thy name, O our King, for one minute portion of the billions and trillions of bounties that Thou hast bestowed upon us and upon our fathers in former times. From Egypt Thou hast redeemed us, O Lord our God; from the house of bondage, Thou hast delivered us. During famine Thou hast fed us and didst sustain us in plenty; from the sword Thou didst save us, and from pestilence Thou didst cause us to escape, and from sore and lasting diseases Thou didst draw us forth, O our King. Up till now, Thy tender mercies have helped us, and Thy loving-kindnesses have not forsaken us. Therefore the limbs which Thou hast spread forth in us, and the spirit and soul which Thou hast breathed into our nostrils and the tongue which Thou hast placed in our mouths, 10, they shall thank and bless Thy name, O Lord our God, Blessed art Thou, O Lord, to Whom is due abounding thanksgiving, God ever to be praised.", + "When is the blessing for rain said? From the time when the water swells upon the ground and the continuing rain causes bubbles to form on the surface of the water, and these join together.", + "A person is told that his father died and he is heir. If he has brothers, he first says the blessing which concludes with the phrase \"Judge of Truth\", and then the blessing, the formula of which is \"Who is good and doeth good.\" If he has no brothers, he says the blessing \"Who hast preserved us in life etc.\" In short, one who shares a benefit with others, says the blessing \"Who is good and doeth good.\" When he is the sole beneficiary, he recites the blessing \"Who hast preserved us in life.\"", + "Four categories of individuals are required to offer thanksgiving: A person who had been sick and has recovered, a prisoner who has been released from prison, voyagers when they have landed, and travellers in the desert when they reach settled territory. The thanksgiving is to be offered in the presence of ten persons, of whom two, at least, must be scholars; as it is said \"Let them exalt Him in the assembly of the people and praise Him in the seat of the elders\" (Ps. 107:32). How is this thanksgiving offered, and what is the form of the blessing? The individual (who has occasion for gratitude) rises in the assembly and says the following blessing: \"Blessed art Thou, O Lord our God, King of the Universe, who vouchsafest benefits unto the undeserving, who hast also vouchsafed good unto me. All the hearers present say: \"He who hath vouchsafed good unto thee, may He vouchsafe good unto thee forever.\"", + "On seeing a place where miracles had been wrought for Israel, such as the Red Sea or the fords of the Jordan, which the Israelites crossed with Joshua, one says \"Blessed art Thou, O Lord our God, King of the Universe, Who wroughtest miracles for our fathers in this place.\" This blessing is also said in any place where miracles had been vouchsafed to a multitude. But where a miracle had been vouchsafed to an individual, he, his son, and his grandson,*his remotest descendant. also say the blessing \"Blessed art Thou, O Lord our God, King of the Universe, Who wroughtest miracles for me in this place\" or \"Who wroughtest miracles for my fathers in this place.\" When viewing the lion's den (into which Daniel was cast) or the fiery furnace (into which Chananiah, Mishael and Azariah were thrust), the blessing is recited \"Blessed art Thou, O Lord our God, King of the Universe, Who wroughtest miracles for the righteous at this place.\" When seeing a place where idols are worshipped, the blessing is said, \"Blessed art Thou, O Lord, our God, King of the Universe,*This introductory formula is put in the Hebrew manuscript in abbreviated form—only the first letters of each word being given. The equivalent in English would be B for blessed, T for art Thou, L for O Lord, etc. who hast been long suffering with those who transgress Thy will.\" When seeing a place from which idolatry has been eradicated, if it is in the Holy Land, the blessing is said \"Who hast uprooted idolatry from our land\"; if it is outside Palestine, \"Who hast uprooted idolatry from this place.\" To both blessings, the petition is added \"Even as Thou hast uprooted idolatry from this place, so do Thou uproot it from all places and turn the heart of idol worshippers to serve Thee.", + "If one sees fine houses of Israelites (that are inhabited),*According to Alfasi, Synagogues in the Holy Land. he says, \"Blessed art Thou, O Lord our God, King of the Universe who settest up the border stone of the widow.\" If they are in ruins, he says, \"Blessed be the true judge.\" On seeing the graves of Israelites, one says, \"Blessed art Thou, O Lord our God, King of the Universe, who formed you in judgment, and quickened you in judgment, sustained you in judgment and nourished you in judgment and will hereafter raise you up in judgment, to life in the world to come, Blessed art Thou O Lord, who quickenest the dead.\"", + "If one sees at one time six hundred thousand persons, who are heathens, he says \"Your mother shall be sore ashamed, she that bore you shall be confounded; behold, the latter end of the nations shall be a wilderness, a dry land and a desert.\" (Jerem. 50:12) Should they be Israelites, and he sees them in the land of Israel, he says, \"Blessed art Thou, O Lord our God, King of the Universe, wise in secrets.\" When seeing a gentile sage, one says, \"Blessed art Thou, O Lord our God, King of the Universe Who hast imparted of Thy wisdom to flesh and blood.\" If the sage is an Israelite, he says \"Who hast imparted of Thy wisdom unto them that fear Thee.\" When seeing Israelite kings, one says \"Who hast given of Thy glory and might to them that fear Thee.\" If they are gentile kings, he says \"Who hast given of Thy glory to flesh and blood.\"", + "On seeing a negro, or anyone unusual in facial appearance or conformation of his limbs, one says, \"Blessed art Thou, O Lord our God, King of the Universe, Who variest the forms of creatures.\" On seeing a blind person, a cripple, or one afflicted with boils or tetters, etc. the blessing said is \"Blessed art Thou, O Lord our God, King of the Universe, the true Judge.\" If the affliction is congenital, the blessing is \"Who variest the forms of creatures.\" On seeing an elephant, an ape or an owl one says, \"Blessed be He Who varieth the forms of creatures.\"", + "On seeing creatures that are beautiful or exceptionally well formed or goodly trees, one says \"Blessed art Thou, O Lord our God, King of the Universe Who hast such as these in the world.\" If one goes out into the fields or gardens during Nisan (i.e. in the Spring) and sees the trees in bud and the flowers in bloom, he says, \"Blessed art Thou, O Lord our God, King of the Universe, Who hast made Thy world lacking in nought, and hast produced therein goodly creatures and good and beautiful trees wherewith to delight the children of men\".", + "For fierce gales, lightning, thunder, terrestrial rumblings that sound like the grinding of huge mills, or for an atmospheric light that has the appearance of shooting stars, swiftly moving from place to place, or of comets;—the witness of any of these phenomena says the blessing. \"Blessed art Thou O Lord our God, King of the Universe, Whose strength and might fill the world\", or \"Who hast made the Creation\".", + "For mountains and hills, seas, deserts or rivers, if one sees any of these at intervals of thirty days, he says the blessing \"Who hast made the Creation.\" On seeing the Ocean at intervals of thirty days or more, one says \"Who hast made the Great Sea.\"", + "At sight of a rainbow, one says the blessing \"Blessed art Thou, O Lord our God, King of the Universe, Who rememberest the Covenant, art faithful to Thy Covenant and keepest Thy promise.\" At sight of the new moon, one says, \"Blessed art Thou, O Lord our God, King of the Universe, by Whose word the heavens were created, and by the breath of Whose mouth all their hosts. A statute and season Thou didst assign unto them, that they should not change their appointed charge. They are glad and rejoice to do the will of their Master—faithful workers whose work is faithful. And the moon He bade renew herself as a crown of glory unto those that have been upborne by Him from the womb, who, in the time to come, will themselves be renewed like her, to honor their Creator for His glorious sovereignty's sake and for all that He has created. Blessed art Thou, O Lord, Who renewest the months.\"", + "This blessing is said standing; For everyone who says the blessing for the new moon at the appointed time is regarded as if he had received the Divine Presence. If one has not said the blessing the first night, (of the new moon) he may do so up to the sixteenth of the month, when it is full moon.", + "When one sees the Sun at the vernal equinox, at the beginning of the twenty-eight years' cycle, in the morning of the fourth day of the week, the exact time of the equinox being at the beginning of the evening of the fourth day of the week, he says the blessing, \"Blessed art Thou … Who hast made the Creation.\" So also, when the moon enters the zodiacal constellation of Aries (the Ram) at the beginning of the month and does not deflect its course, neither to the north nor to the south; so too when any of the remaining five planets (Jupiter, Mars, Saturn, Venus, Mercury) enters the constellation of Aries (the Ram) at the beginning of the month and does not deflect its course either to the north or the south; or when one sees the constellation of the Ram rise from the extreme East of the horizon, he says \"Blessed art Thou … Who hast made the Creation.\"", + "At the sight of houses of idolators in good condition,*That are inhabited. one says, \"The Lord will pluck up the house of the proud.\" (Prov. 15:25) If these are in ruins, he says, \"O God of Vengeance, Lord, O God of vengeance, shine forth\" (Ps. 94:1). On seeing graves of idolaters, one says, \"Your mother shall be ashamed etc.\" (Jerem. 50:12)", + "When about to enter a bath house, one says, \"May it be Thy will, O Lord, My God, to cause me to enter in peace and come forth in peace and deliver me from peril in the present and also in the future. And when he leaves the bath-house, he says: I give thanks to Thee, O Lord my God, that Thou hast saved me from the (excessive) heat.", + "Before the operation of blood letting, the patient says \"May it be Thy will, O Lord, my God, that this may conduce to my health, for Thou healest of Thy free grace.\" After the treatment is over, he says \"Blessed art Thou, O Lord, who healest the sick.\"", + "When one proceeds to measure grain on his threshing-floor, he says \"May it be Thy will, O Lord my God, to send a blessing on the work of my hands.\" After he has begun to measure, he says \"Blessed be He Who sendeth a blessing on this quantity of grain. If he first measures and then offers up a petition,—this is a vain prayer; and generally supplication with reference to what is past is a vain prayer.", + "On entering the house of study, one says \"May it by Thy will, O Lord my God, that I may not err in a matter of Halacha (law), that I may not say of that which is clean that it is unclean, or of that which is unclean that it is clean; or of that which is permitted that it is forbidden, or of that which is forbidden that it is permitted; so that, not erring in a Halachie matter, my colleagues may rejoice with me; and that my colleagues may not err so that I may rejoice with them.\" ", + "On leaving the house of study, one says \"I render thanks unto Thee, O Lord my God for that Thou hast appointed my portion with those who abide in the house of study and hast not appointed my portion with those who tarry at the street corners; for I rise up early and they rise up early. I rise up early to study the words of the Torah, and they rise up early to engage in vain things, I labour and they labour. I labour in the words of the Torah and receive a reward. They labour and have no reward. I hasten and they hasten. I hasten to life in the world to come and they hasten to the pit of destruction.\"", + "On entering a city, one says, \"May it be Thy will, O Lord my God, to cause me to enter this city in peace.\" Having entered it safely, he says, \"I thank Thee, O Lord my God, that Thou hast caused me to enter in peace.\" When about to leave, he says, \"May it be Thy will, O Lord my God, to cause me to go forth from this city in peace.\" Having left safely, he says, \"I thank Thee, O Lord my God, that Thou hast brought me forth in peace. And even as Thou hast brought me forth in peace, so lead me in peace, guide my steps in peace, sustain me in peace, and save me from the power of the enemy and from him that lurketh by the way.\"", + "To sum up: One should always offer supplications in regard to the future and ask for Divine mercies, and give thanks for the past, praising God and lauding Him according to one's abilities. The more one praises and lauds God, the more praiseworthy one is. " + ], + [ + "All blessings begin with the formula \"Blessed art Thou O Lord\" and conclude with the same formula; with the exception of the blessing said after the recital of the Shema, or a blessing immediately following a blessing connected with it, the blessing for fruits, and similar blessings as well as those said at the fulfillment of religious duties. Among these blessings, of which we have spoken, and which are in the nature of praise and thanksgiving, some begin with the formula \"Blessed art Thou, etc.\" but do not so conclude; while others conclude with this formula but do not begin with it. There are still a few blessings recited at the fulfilment of religious duties, such as the blessing said at the reading of the Law and that said on viewing the graves of Israelites, which are in the nature of praise and thanksgiving (and nevertheless open and close with the formula \"Blessed art Thou etc\"). All other blessings said at the fulfilment of religious duties, begin with the formula \"Blessed art Thou\" but do not so conclude.", + "There are some affirmative precepts in regard to which there is an obligation sedulously to strive to fulfil them; as, for example, to put on phylacteries, dwell in a booth on the feast of Tabernacles, take in the hand a palm branch together with the other plants on that feast, hear the sound of the ram's horn on the New Year. These are termed obligatory because there is an unconditional obligation to fulfill them. Again there are religious duties which are not obligatory but are in a sense permissive; for example, to affix a Mezuzah to the doors of a house or build a parapet on the roof; since there is no obligation to dwell in a house that requires a Mezuzah to be affixed to it. One may, if one chooses, live all one's lifetime in a tent or on a ship. Similarly there is no obligation to build a house in order to erect a parapet round the roof. Every duty to God, whether permissive or obligatory, requires a blessing to be said before its fulfilment.", + "So too, all religious duties ordained by the Scribes, whether these are according to their dicta, obligatory; (for example, to read the Scroll of Esther on the Feast of Lots, to kindle lights on the Eve of the Sabbath and during the feast of Chanucah); or whether these duties are optional,—for example, to make an Erub*Setting aside food on the eve of a festival, to permit the cooking of food on the festival for the Sabbath, or on the eve of a Sabbath to permit carrying on the Sabbath in a court or a town. or to wash the hands*for prayers or meals. all require, before they are performed, the recital of a blessing, containing the formula \"Who hast sanctified us with Thy commandment and commanded us (to perform that particular duty). Where in the Torah did God so command us? In the text (Deut. 17:11) \"… and according to the judgment which they tell thee, thou shalt do.\" Hence, the meaning and purport of the Benedictory formula is as follows \"Who hast sanctified us with Thy commandments among which Thou hast commanded us to give heed to those spiritual leaders who ordained that we should kindle the Chanucah light or read the Scroll of Esther.\" This applies to all the other duties ordained by the Scribes.", + "Why is no blessing said, when washing the hands at the close of a meal? Because this was only ordained as a precaution against danger to health,*Touching or rubbing the eyes with fingers to which strong salt may be adhering. and acts that are of a precautionary character do not require the recital of a blessing. This is similar to the rule that, before drinking water at night, one strains it to avoid the risk of swallowing a leech. One does not, on such an occasion, recite a blessing \"And commanded us to strain water.\" The same principle applies to all similar cases.", + "If a person fulfilled a religious duty and omitted to say the appropriate blessing, he still says the blessing as long as the duty is in course of fulfilment. Once the fulfilment is past, he does not say the blessing. For example, when a man puts on a garment with Zizith (ritual fringes) or puts on phylacteries, or sits down in a booth on the Feast of Tabernacles, without reciting the appropriate blessing, he says, after having put on the garments with fringes, \"Who hast sanctified us with Thy commandments, and commanded us to enwrap ourselves in a garment with fringes.\" Similarly, after having put on phylacteries, he says the blessing \"Who hast sanctified us with Thy commandments and commanded us to put on phylacteries;\" or after sitting down in the booth, he says \"Who hast sanctified us with Thy commandments and commanded us to dwell in a booth.\" And so in all similar cases [where the fulfillment of the duty is continuing, the blessing may be recited during its continuance, if he has not done so at the beginning].", + "But if he ritually slew a beast or fowl without reciting the blessing, he should not, after the slaying, recite the blessing \"Who hast sanctified us with Thy commandments and commanded us concerning ritual slaughter.\" So too, if he had already covered the blood (of a fowl or clean wild beast), or set apart the priest's dues or levite's tithes, or taken a ritual bath, without saying the appropriate blessing, he should not say it after the religious duty had been discharged. The principle applies to all similar cases.", + "There is one religious duty only where the blessing is said after the act to which it refers, namely the immersion of a proselyte (at his reception into Judaism). The reason is that, previously to the rite, he could not have said \"Who hast sanctified us with Thy commandments and commanded us,\" as he was neither sanctified nor commanded till he had taken the ritual bath. Hence he recites the blessing after the immersion, because, till that act had been performed, he was primarily ineligible and not qualified to say the blessing.", + "Whenever the performance of a religious duty definitely completes the obligation, the blessing is recited at the time it is performed. Whenever the fulfillment of a precept is an antecedent to another precept, the blessing is said at the fulfillment of the latter. For example. A person builds a booth for the Feast of Tabernacles, prepares the palm branch for that festival, fashions a ram's horn for the New Year, puts fringes on a garment, or prepares phylacteries or a Mezuzah.*slip of parchment containing passages of Scripture and affixed to the doors of rooms for habitation. He does not, when preparing any of these articles of religious use, say the blessing \"Who hast sanctified us with Thy commandments and commanded us to build a booth, prepare the palm branch, write phylacteries\"; because the act in each of these cases is followed by another precept. When is the blessing said? When one sits in the booth (on the feast of Tabernacles), handles the palm branch, listens to the sound of the ram's horn (on the New Year) enwraps himself in the fringed garment, puts on phylacteries, affixes the Mezuzah. If however one erects a parapet on the roof, he recites, at the time of erection, the blessing \"Who hast sanctified us with Thy commandments and commanded us concerning a parapet\"; and so with similar precepts.", + "A precept which is fulfilled at definite periods, for example, listening to the sound of the ram's horn, sitting in the tabernacle, handling the palm branch, reading the Scroll of Esther, lighting the Chanucah light; likewise every precept, connected with private property, e.g. putting on a fringed garment or putting on phylacteries for the first time, fixing the Mezuzah, erection of a parapet on the roof; as also a precept, not of a continuous character, and for which the opportunity of fulfillment does not always occur, e.g. circumcision of a male infant, redemption of the first born,—each of these requires the blessing \"Who hast preserved us in life, etc.\" to be said at the time of performance. If one omitted to say this blessing when building the tabernacle, or preparing the palm branch, he says it, when he fulfills his obligation connected therewith. This principle obtains in all similar cases.", + "Whether one fulfills a religious duty for oneself or on behalf of others, he always, before doing it, says the blessing \"Who hast sanctified us with Thy commandments and commanded us to do, etc.\" The blessing \"Who hast preserved us in life, etc.\" is only said when a precept is fulfilled on one's own behalf. If a person has several duties to perform, he does not say \"Who hast sanctified us with Thy commandments and commanded us concerning the precepts\", but, at the performance of each precept, he says the blessing appropriate to it.", + "When fulfilling a religious duty—whether it be a personal obligation or not, if one does it for himself, he says, \"… and commanded us to do (the particular duty)\". If he does it on behalf of others, he says \"… and commanded us concerning the duty.\"", + "For example, on putting on phylacteries, one says the blessing concluding \"… and commanded us to lay Tephillin (phylacteries)\". When putting on the Tallith (fringed garment), he says the blessing ending \"… to enwrap oneself in the fringed garment.\" On taking a seat in the tabernacle (on the feast of Tabernacles), the blessing to be said ends \"to dwell in the tabernacle\". And so other blessings end \"to kindle the light for the Sabbath\"; to read the Hallel*The manuscript has ligmor. This means to complete the Hallel (Psalms 113-118). (Psalms 113-118) recited on Festivals and on the Feast of Dedication. So too, if a person affixes the Mezuzah, to rooms in his own home, he ends the blessing—\"to affix the Mezuzah.\" If he builds a parapet for his own roof, he says the blessing \"Who hast sanctified us with Thy commandments and commanded us to make a parapet.\" If a person sets aside the priest's dues from his own produce, he says a blessing ending \"to set aside the dues\". If he circumcises his son, the blessing he says ends \"to circumcise the son\". If he slays his own paschal lamb or brings his festival offering, he says the blessing ending \"to slay, etc.\"", + "But if he affixes a Mezuzah to the door of another's home, the blessing he says ends \"Concerning the affixing of a Mezuzah\". If he makes a parapet to the roof of a house belonging to others, he says a blessing concluding \"concerning the making of a parapet.\" If he separates priests' dues for other owners' produce, he says a blessing ending \"concerning the setting apart of dues.\" If he circumcises another person's male infant, he says the blessing ending \"concerning the circumcision.\" The same principle applies to all similar cases.", + "When a person fulfills a precept for himself and others jointly, and the precept is not of an obligatory character, he says a blessing which ends \"concerning the fulfillment of the precept.\" Thus the blessing said, when making an Erub, ends \"concerning the precept of the Erub.\" If the precept is obligatory and the intent was to discharge the obligation for himself and others, the blessing concludes \"to fulfill the precept.\" Thus the blessing said at the sounding of the ram's horn (on the New Year) ends \"to hear the sound of the ram's horn.\"", + "When a person takes the palm branch (on the feast of Tabernacles), he says the blessing ending \"concerning the taking of the palm-branch;\" because, as soon as he has taken it, he has discharged his obligation. If however one says the blessing before taking the palm branch, the blessing ends \"to take the palm-branch,\" on the analogy of the formula \"to dwell in the tabernacle.\" Hence the general rule that when the blessing is said after the precept has been performed, the blessing ends with the formula \"concerning the precept.\" But when one washes the hands or slaughters cattle for food, even for one's own consumption,—since these are optional, the blessings end with the respective formulas \"concerning the slaughtering of cattle;\" \"concerning covering the blood (of birds or deer);\" \"concerning washing of the hands.\" So also the blessing said \"when searching for leaven on the evening after the 13th of Nisan\" ends \"concerning the destruction of leaven\"—whether the search is on one's own behalf or for others; because, as soon as he has resolved in his mind to annul the leaven, the duty of destroying it has been discharged, before he begins the search,—as will be expounded in the proper place.", + "For a practice that is only customary, even if traced to the prophets, for example, taking the willow branch on the seventh day of the feast of Tabernacles, and—needless to add—if it is ascribed to the Sages, for example, reciting the Hallel*Psalms 113-118 omitting 115:1-11 and 116:1-11. on new moons and the intermediate days of Passover, no blessing is to be recited at its performance.*In the Ashkenazi ritual, a blessing is recited. Thus also any act, in regard to which you are in doubt whether it requires a blessing or not, should be performed without a blessing. One should always carefully avoid saying blessings unnecessarily; and should be heedful to recite, as often as there may be occasion, the blessings that are requisite. And so David said \"Every day I will bless Thee and praise Thy name forever\" (Ps. 145:2)." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..45f4f6669e410157c6ec09edaffd4b1e6c5cc7ee --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/English/merged.json @@ -0,0 +1,224 @@ +{ + "title": "Mishneh Torah, Blessings", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Blessings", + "text": [ + [ + "It is a positive mitzvah1Sefer HaMitzvot (Positive Commandment 19) and Sefer HaChinuch (Mitzvah 430) include this as one of the 613 mitzvot of the Torah. from the Torah2as opposed to the other blessings, which were ordained by the Rabbis. to bless [God] after eating satisfying food,3The Kiryat Sefer and others interpret \"satisfying food\" as referring to bread made from the five species of grain mentioned in Chapter 3, Halachah 1. Significantly, the Rishon LeTzion and the Noda BiYhudah maintain that with this expression, the Rambam is implying that the blessing al hamichyah, which is recited over other foods made from these species, also has its source in the Torah itself (See also Beit Yosef, Orach Chayim 209). as [Deuteronomy 8:10] states: \"When you have eaten and are satiated, you shall bless God, your Lord.\"
The Torah itself requires a person to recite grace only when he eats to the point of satiation,4The Rabbis do not specify a standard quantity or measure of food that a person must eat to have reached this state. Rather, they leave the matter up to the person's own feelings. as implied by the above verse, \"When you have eaten and are satiated, you shall bless....\"5The proof-text clearly indicates that the obligation to \"bless\" applies only when one is \"satiated.\" The Sages, however, ordained6Berachot 20b relates:
The angels complained to the Holy One, blessed be He: \"...In Your Torah, it is written [that You] 'will not show favor, nor take bribes,' and yet You show favor to the Jews....\"
God replied: \"Are the Jews not worthy that I show them favor? In My Torah, I have written, ‘When you have eaten and are satiated, you shall bless,’ and they have nevertheless adopted the stringency of reciting grace after eating an amount equivalent to an olive.\" that one should recite grace after eating [an amount of bread equal] to the size of an olive.7a k'zayit. This is the measurement generally intended by the Torah for the mitzvot and prohibitions concerned with eating. In contemporary measure, it is equivalent to 28.8 cc according to Shiurei Torah, and 33 cc according to the Chazon Ish.
Note the commentary on Chapter 5, Halachah 16, which discusses the Ra'avad's opinion that anyone who eats a k'zayit of bread is required by the Torah to recite grace.", + "Similarly, the Rabbis ordained1The definition of this obligation as Rabbinical in nature has aroused questions. Berachot 35a states that this concept can be derived through one of the thirteen principles of Biblical interpretation. Thus, it has all the authority of a Torah law. Though the Rambam (see the Introduction to Sefer HaMitzvot, General Principle 2) refers to laws derived in this manner as מדברי סופרים - literally, \"from the words of our Sages,\" the same term used here - his intent is not to imply that the law did not originate in the Torah itself.
Tosafot (Berachot, loc. cit.), however, explain that the Talmud ultimately does not accept the interpretation that the obligation is derived from the Torah, and maintain that the obligation to recite blessings is Rabbinic in origin. Even according to these opinions, it appears that the Sages ordained the recitation of blessings rather early in our national history. Midrashim referring to the age of King David explicitly mention the recitation of blessings, and there are intimations of this obligation in references to earlier periods. See also the commentary on Halachah 5. that we recite blessings before partaking of any food.2Berachot, loc. cit., states: \"It is forbidden to benefit from this world without reciting a blessing.\" Therefore, Even when one wants to eat the slightest amount of food or drink,3i.e., less than a k'zayit or a revi'it one should recite a blessing, and then derive benefit from it.4In this instance, however, a blessing need not be recited after eating or drinking.
Similarly, when smelling a pleasant fragrance, one should recite a blessing5See Chapter 9 with regard to the particular blessings required. and then smell.6Berachot 43b quotes Psalms 150:6: \"All souls shall praise God,\" and asks: \"From what does a soul benefit? Fragrance.\" Anyone who derives benefit [from this world] without reciting a blessing is considered as if he misappropriated a sacred article.7Berachot 35a explains that the entire world belongs to God, as Psalms 24:1 declares: \"The earth and its fullness are God's.\" Although God allows man to benefit from this world, that license is granted only when man acknowledges God's control by reciting a blessing.
The Rabbis also ordained that one should recite a blessing after eating or drinking, provided one drinks a revi'it8The word revi'it means \"a fourth.\" It is one fourth of a larger measure, known as a log. In contemporary measure, a revi'it is equivalent to 86.6 cc according to Shiurei Torah, and 150 cc according to the Chazon Ish. and eats a k'zayit.9Anything less is not considered significant enough to require a blessing afterwards. A blessing beforehand must nevertheless be recited, because \"it is forbidden to benefit from this world without a blessing.\"
There is, however, a law which appears to be an exception to this principle: A person who [merely] tastes food is not required to recite a blessing before partaking of it or afterwards unless he partakes of a revi'it.10Rav David Arameah explains that this law applies only when one spits out the food one tastes. If one swallows it, a blessing is required. The Kessef Mishneh differs, and maintains that even when a person swallows the food, since his intent is not to benefit from it - but merely to taste it - and he partakes of only a very small amount, a blessing is not required.", + "Just as we recite blessings for benefit which we derive from the world,1as explained above, we should also recite blessings for each mitzvah before we fulfill it.2The laws governing the blessings recited over the performance of mitzvot are discussed in Chapter 11.
Similarly, the Sages instituted many blessings as expressions of praise and thanks to God and as a means of petition,3See Chapter 10. so that we will always remember the Creator, even though we have not received any benefit or performed a mitzvah.4By reciting blessings over the special events which occur to us, we become conscious of God's control of all aspects of our daily existence. We learn to appreciate Him, not only as the Creator who brought the world into being, but as the One who directs the functioning of our lives and the world around us.", + "Thus, all the blessings can be divided into three categories:
a) blessings over benefit;
b) blessings over mitzvot;
c) blessings recited as expressions of praise and thanks to God and as a means of petition, so that we will always remember the Creator and fear Him.", + "The text of all the blessings was ordained by Ezra and his court.1Berachot 33a explains that when the Men of the Great Assembly established the text of the prayer service (see Hilchot Tefillah 1:4), they also established the text for the various blessings and for kiddush and havdalah.
This, however, does not mean that the blessings were not recited beforehand. Rather, just as explained with regard to prayer, before Ezra's time each person would recite the blessings according to his own inspiration and ability to express himself. In Ezra's time, many people had difficulty expressing themselves eloquently and, therefore, Ezra and his court established a standard text. It is not fit to alter it,2to substitute different words to add to it, or to detract from it. Whoever alters the text of a blessing from that ordained by the Sages is making an error.3The Radbaz (Vol. 5, Responsum 1424) states that as long as the person mentions God's name, His sovereignty over the world, and the subject of the blessing, he fulfills his obligation even if he does not use the text ordained by the Sages. (This interpretation is borne out by the next halachah.)
The Kessef Mishneh explains that the Rambam's phraseology alludes to two types of changes:a) Changes which do not substantially alter the blessing from the text ordained by the Sages. With regard to such changes, the Rambam uses the expression \"it is not fit,\" which implies that although the person's deed is not desirable, he fulfills his obligation.b) A change of an innovative nature which alters the text of the blessing entirely. These changes the Rambam considers as \"errors\" which prevent a person from fulfilling his obligation. See also Halachah 13, Berachot 40b, and Hilchot Kri'at Shema 1:7.
A blessing that does not include the mention of God's name4i.e., the phrase י-ה-ו-ה א-להנו (God, our Lord), and His sovereignty [over the world]5i.e., the phrase מלך העולם (King of the universe) is not considered a blessing6and the person reciting it does not fulfill his obligation. See Berachot 40b. unless it is recited in proximity to a blessing [which meets these criteria].7For example, the second and third blessings in grace, which do not mention God's sovereignty because they follow directly after the first blessing, which does. Since the blessings are recited in one continuum, one's original statement is applied to the subsequent blessings as well.", + "All the blessings may be recited in any language,1Although the text ordained by Ezra and his court was in Hebrew, there is no absolute requirement to use that language provided one recites [a translation of] the text ordained by the Sages.2Note Shulchan Aruch HaRav 185:1-2, which quotes an opinion that maintains that a person who recites a blessing does not fulfill his obligation unless he understands what he is saying, even when he recites the blessing in Hebrew. Although there are other opinions that maintain that as long as the blessing is recited in Hebrew, one fulfills his obligation, Shulchan Aruch HaRav concludes that it is preferable for a person who does not understand Hebrew to recite the blessings - in particular, the grace - in a language he understands. [A person who] changes that text3reciting a different blessing from that ordained by the Sages fulfills his obligation nonetheless4since he mentioned God's name, His sovereignty, and the subject of the blessing - although he did so in a ordinary language. –I.e., a language other than “the Holy Tongue,” Hebrew. See Berachot 40b, which states that a person who recites the phrase \"Blessed be God, Master of this bread\" in Aramaic fulfills his obligation for the first blessing of grace. Note the Shulchan Aruch (Orach Chayim 167:10) which requires that God's sovereignty over the world also be mentioned. - since he mentioned God's name, His sovereignty, and the subject of the blessing - although he did so in a ordinary language.", + "A person should recite all the blessings loud enough for him to hear what he is saying. Nevertheless, a person who does not recite a blessing out loud fulfills his obligation, whether he verbalizes the blessing1pronouncing the words with his lips or merely recites it in his heart.2The Rambam's statements are based on Berachot 15a-b, which states:
A person who reads the Shema in a tone too low to hear fulfills his obligation. Rabbi Yosse states: \"He does not fulfill his obligation.\"...The difference of opinion applies with regard to the recitation of the Shema because it states, \"Hear, Israel.\" With regard to other mitzvot (blessings, Rashi), everyone agrees that one fulfills one's obligation.
The Rambam's decision that, after the fact, one fulfills his obligation by reciting grace or other blessings in thought alone is not accepted by other authorities. Rashi, Rabbenu Asher, the Tur, and the Shulchan Aruch, Orach Chayim 185:2 maintain that though one need not recite the blessings out loud, it is necessary to subvocalize them, pronouncing them with one's lips.", + "Whenever one recites a blessing, one should not make an interruption between the blessing and the subject for which the blessing is recited.1This applies with regard to both blessings recited before food and blessings recited before performing a mitzvah. If one makes an interruption with other matters, one must recite the blessing again.2This is a literal translation of the Rambam's words. Note Shulchan Aruch HaRav 206:3 which states that even remaining silent for the time it takes to say, Shalom alecha, Rebbe constitutes an interruption.
If, however, one makes an interruption which relates to the subject of the blessing, one does not have to repeat the blessing.3The Rambam's phraseology appears to indicate that, at the outset, one should not make any interruption. If, however, the situation demands that an interruption be made or if one inadvertently does so, the blessing need not be repeated when it is of the following nature. What is implied? When a person recites a blessing over bread and before eating says, \"Bring salt,\" \"Bring food,\" \"Give4to eat,\" \"Bring food for the animal,\" or the like - See Berachot 40a and commentaries, which explain why each of these statements is connected with the meal. so-and-so to eat,\" \"Bring food for the animal,\" or the like, he need not repeat the blessing.", + "A person who is ritually impure is permitted to recite all the blessings.1In Hilchot Kri'at Shema 4:8, the Rambam states:
The words of Torah never contract impurity. Rather, they remain pure forever, as [Jeremiah 23:29] states: \"Are not My words as fire....\" Just as fire can never contract impurity, the words of Torah never contract impurity.
In Hilchot Tefillah 4:4, the Rambam applies these same principles to the words of prayer. This applies regardless of whether the impurity is of a type from which one can purify oneself on the same day2e.g., the impurity which comes as a result of contact with the carcass of an animal. In this case, to regain ritual purity, one must immerse oneself in a mikveh and wait until nightfall. or not.3There are some impurities - e.g., the impurity of a זב or the impurity resulting from contact with a human corpse - which require an extended period of time and other rituals besides immersion to regain ritual purity. (See also Berachot 3:4-6 and the Rambam's commentary on those Mishnayot.)
A person who is naked should not recite a blessing until he covers his genitals.4As explained in Hilchot Kri'at Shema 3:16-17, a person is not allowed to recite the Shema in a place where he can see naked people or when he, himself, is naked. The same principles apply with regard to the recitation of blessings.
The Shulchan Aruch (Orach Chayim 206:3) adds that a person may not recite any blessings unless there is a separation between his heart and his genitals and his head is covered. To whom does this apply? To men.5whose genitals protrude. In contrast, Women may recite blessings [while naked], provided they sit with their genitals facing the ground.6Note the Rambam's Commentary on the Mishnah, Challah 2:3, and the Magen Avraham's interpretation of his words (206:5).", + "[The following principle applies to] all blessings: Although a person has already recited them and fulfilled his own obligation,1In one of his responsa, the Rambam explains that the same principle applies when the person reciting the blessing has not fulfilled his obligation, but does not desire to do so at the present time. he may recite them again for others who have not fulfilled their obligation,2Rashi, Rosh HaShanah 29a, explains this principle on the basis of the concept of ערבות (mutual responsibility) that exists among the Jewish people. Each Jew shares a responsibility for his colleague's observance. Therefore, although he personally has already recited the blessing, he has not discharged his obligation entirely until each of his fellow Jews fulfills the requirements incumbent upon him. so that they can fulfill their obligation.3The Rambam describes the manner in which the listener fulfills his obligation in the next halachah.
For the above principle to apply, however, the listener must be obligated to fulfill the mitzvah. When the listener is not obligated - e.g., a woman for shofar blowing - a person should not recite a blessing unless he is obligated himself (Shulchan Aruch, Orach Chayim 589:6).
There is, however, one exception: blessings over benefit which is not associated with a mitzvah.4e.g., the blessings recited over food in an ordinary meal. In this instance, one may not recite a blessing for others unless one enjoys benefit together with them.5In this instance, there is no obligation for a person to partake of this food. Hence, the principle of ערבות does not apply (Rashi, loc. cit.) unless the person reciting the blessing also desires to partake of the food. Should he desire to do so, the blessing he recites may include others as well. (Note an alternate explanation in the commentary on Chapter 5, Halachah 16.) Nevertheless, one may recite blessings for benefit which is associated with a mitzvah6e.g., eating matzah on Pesach and reciting kiddush [on Sabbaths and festivals] - i.e., not only the blessing al achilat matzah, which mentions the mitzvah of eating matzah, but also the blessing hamotzi, which is recited for eating bread; not only the blessing of kiddush, but also the blessing borey pri hagafen, on the wine. - e.g., eating matzah on Pesach and reciting kiddush [on Sabbaths and festivals] - for others.7since, in this instance, the only way the mitzvah can be fulfilled is by eating the food.
Note the Tur, Orach Chayim 273, which states that, at the outset, a person who has already recited kiddush should not recite kiddush for others, unless they are incapable of doing so themselves. They may then eat or drink, even though the one [who recites the blessing] does not eat or drink with them.8Note Sefer HaKovetz, which states that a person is not allowed to recitehamotzi to enable a colleague to partake of the Sabbath meal when he does not join them. There is reason to assume that, since partaking of such a meal is a mitzvah, one would be allowed to recite a blessing, and thus enable a colleague to do so. Nevertheless, following the reasoning mentioned in Sefer HaKovetz, the Shulchan Aruch (Orach Chayim 167:20) and commentaries mention only the examples cited by the Rambam.", + "Whenever a person listens to the entire recitation of a blessing with the intention of fulfilling his obligation,1The Shulchan Aruch (Orach Chayim 213:3) rules that the person reciting the blessing also must intend that the listener fulfill his obligation by hearing the blessing.
The Beit Yosef and the Bayit Chadash 213 explain that this ruling points to a question of a larger scope: Do mitzvot of the Rabbis require intention, or is it possible to fulfill one's obligation by performing the required act without any intent.
According to the latter view, although the person reciting the blessing does not have the intention of fulfilling the obligation of the listener, since \"one who listens is considered as though he responded,\" the listener is considered to have recited the blessing, and thus to have fulfilled his obligation.
In contrast, the former view requires that one have a conscious desire to fulfill one's obligation when fulfilling a Rabbinic obligation. Since the person reciting the blessing did not have such an intention on behalf of the listener, the listener cannot fulfill his obligation. he is considered to have fulfilled his obligation although he does not answer Amen.2According to the Shulchan Aruch (Orach Chayim 167:13, 213:1), this applies to all blessings. The Ramah (Orach Chayim 213:1) differs, however, and explains that with regard to blessings for mitzvot, the principle stated by the Rambam is acceptable. With regard to blessings for deriving benefit, however, different rules apply, and a person can fulfill his obligation to recite a blessing by listening to someone else's blessing only when they intentionally sit down to break bread or drink wine together. See the commentary on the following halachah.
Sukkah 38b states:
What is the source which teaches that a person who listens is considered as if he responded?[II Kings 22:16] mentions: \"all the words of the scroll read by the king.\" Did Josaiah [the king] read them? Shafan read them.... Thus, this teaches that a person who listens is considered as if he responded. Whoever answers Amen to a blessing recited by another person is considered as if he recited the blessing himself,3Berachot 53b mentions two opinions, one which equates the person answeringAmen with the person actually reciting the blessing (the opinion cited by the Rambam), and one which considers the person answering to be on an even higher level.
Thus, with this statement, the Rambam is explaining that, although a person can fulfill his obligation by listening without answering Amen, when he answers he is considered as if he actually recited the blessing himself (Kessef Mishneh). provided the person who recites the blessing is obligated to recite that blessing.4This excludes a blessing recited by a mentally incapable individual, a deaf-mute, or a child, who are not obligated to fulfill mitzvot (Berachot 20a, Rosh HaShanah 29a).
In Chapter 5, Halachot 15-16, the Rambam mentions that an adult who did not eat a full meal and is obligated to recite grace only by Rabbinic decree can fulfill his obligation by listening to the blessings recited by a child. This, however, is a unique instance and does not apply to blessings recited in the prayer service or over the fulfillment of other mitzvot. With regard to grace, the child's recitation of the blessings comes as a result of a single Rabbinic obligation. Hence, he can fulfill the mitzvah on behalf of an individual whose obligation is also Rabbinic in origin.
In contrast, with regard to other blessings, the blessings themselves are Rabbinic in origin, and the child's obligation to recite them constitutes a second Rabbinic obligation. Accordingly, he cannot fulfill the mitzvah for someone whose obligation stems from a single Rabbinic decree (Tosafot, Megillah 19b).
If the person who recites the blessing is obligated only because of a Rabbinic ordinance,5e.g., an adult male who has not eaten to the point of satiation while the person responding is obligated by Torah law,6an adult who ate to the point of satiation the listener cannot fulfill his obligation until he repeats7word for word in response [to the one reciting the blessings]8Our translation (based on Sefer HaKovetz and the Bnei Binyamin) does conform to Biblical and Mishnaic interpretations of the word יענה. It does, however, appear slightly forced. Nevertheless, it is the most appropriate way to interpret the Rambam's words according to the halachah which states that, only with regard to grace, may an adult fulfill his obligation to recite a blessing by answering Amen to a child's blessing.
Rav Kapach presents a unique thesis, maintaining that in this halachah the Rambam is teaching us that an adult can fulfill his obligation to recite any blessing by responding Amen to a blessing recited by a child. His interpretation, though contrary to the accepted halachah, allows for a more direct translation of the Rambam's words. or until he hears [the blessing recited] by someone who, like him, is obligated by Torah law.9In the latter case, the listener is not obligated to recite Amen.", + "When many people gather together to eat [a meal with] bread or to drink wine, and one recites the blessing1Our translation follows the standard text of the Mishneh Torah. According to the source for this law, Berachot 6:6, and the manner it is quoted in the Shulchan Aruch (Orach Chayim 167:11), it should read, \"one person should recite the blessing.\" This is the preferred manner for the group to bless their food, because \"within the multitude of people is the glory of the king\" (Proverbs 14:28 .
Shulchan Aruch HaRav 167:18 relates that today, even when eating a meal as a group, it is customary for each person to recite the blessing over bread himself, so that an interruption is not made between the recitation of the blessing and partaking of the food. while the others respond Amen, they are [all] permitted to eat and drink.2without reciting blessings themselves. They fulfill their obligation by listening to the blessing recited previously. If, however, they did not intend to eat together, but rather they each came on their own initiative, although they all eat from a single loaf of bread, each one should recite the blessings [before eating] by himself.3Although this is the desired practice, if one answers Amen to another person's blessing, he fulfills his obligation, as stated in the previous halachah.
This reflects the position of the Shulchan Aruch (Orach Chayim 167:13). The Magen Avraham, however, differs, and maintains that one cannot fulfill his obligation to recite blessings that involve benefit unless one had the intention of eating together with the other person and responding to his blessings. This view takes a more lenient position regarding blessings over mitzvot, which we are obligated to fulfill, than regarding the blessings over food, which we are not obligated to eat.
When does the above apply? With regard to bread and wine. With regard to other foods, however, which do not require [premeditated intent] to be eaten together as a group,4Our interpretation of הסבה is based on the Rambam's Commentary on the Mishnah, Berachot 6:6. if one person recited a blessing and everyone answered Amen, they may eat and drink although they did not intend to gather together as a group.5The Ra'avad differs and maintains that when eating foods other than bread or wine, each person should recite the blessings for himself. (Significantly, on this issue there is a responsum which is attributed to the Rambam. However, it has raised difficulties among the commentaries and its authenticity has been challenged.)
The Shulchan Aruch (Orach Chayim 213:1) accepts the Rambam's opinion, but states that this applies only when people sit around a single table as a group. Eating in a single room is not sufficient. The Ramah, however, quotes the Ra'avad's view.", + "Whenever a person hears a Jew recite a blessing, he is obligated1This represents a difference of opinion between the Rambam and the Tur (Orach Chayim 215), who considers respondingAmen a matter left to our own volition. The Shulchan Aruch (Orach Chayim 215:2) quotes the Rambam's opinion. Furthermore, the Magen Avrahamh 6:9 mentions an obligation to reciteAmen ninety times each day. to respond Amen,2Shabbat 119b states that Amen is an acronym for the words, א-ל מלך נאמן (God, faithful King). In that passage, our Sages declare that, \"the Gates of Gan Eden will be opened for a person who answers Amen with all his strength.\"
The Tur (Orach Chayim 124) explains that Amen implies an acknowledgement of the truth of a statement. The Magen Avraham 124:9 adds that when answered in response to a request, it also has the implication that one prays that the request be fulfilled speedily. although
a) he did not hear the blessing in its entirety,
b)3but merely its conclusion. See also the commentary on the last clause of the following halachah. he was not obligated to recite that blessing himself.
One should not respond Amen if the person reciting the blessing is a gentile,4Although the latter word is surrounded by parentheses in the standard published text of the Mishneh Torah (indicating a question with regard to its inclusion), it is found in all the authoritative manuscripts and reflects the Rambam's statements in his Commentary on the Mishnah (Berachot 8:8, the source for this law).
The reason we do not respond to a gentile's blessing is that we assume that although he mentions God's name, his blessing is directed toward the alien deity in which he believes.
Rabbenu Asher maintains that a person should respond Amen to a gentile's blessing when he hear the blessing recited in its entirety and he supports his statements with a quote from the Jerusalem Talmud, Berachot 8:8. The Ramah (Orach Chayim 215:2) quotes this opinion. There is not necessarily a contradiction between the latter ruling and the Rambam's. The Rambam's statements can be interpreted as applying to gentiles in general, while those of the Jerusalem Talmud, as applying to those gentiles - e.g., Moslems - who are known not to worship any idols or alien gods. an apostate,5Since, \"It can be assumed that an apostate has false gods in mind (Hilchot Avodat Kochavim 2:5),\" we are forbidden to respond to his blessings. a Samaritan,6In his Commentary on the Mishnah (loc. cit.), the Rambam elaborates in the description of the Samaritans. He explains that after Sancheriv exiled the ten tribes, he settled several gentile tribes in their land. These tribes adopted certain aspects of Jewish practice. Hence, with regard to certain laws, the Sages considered them as converts. Afterward, however, the Sages discovered that they were idolaters. From that time onward, they were considered as other gentiles. a child in the midst of study,7and recites blessings for practice. When a child recites a blessing with the intent of fulfilling his obligation, however, it is appropriate to respond Amen (Shulchan Aruch, Orach Chayim 215:3). or an adult who altered the text of the blessing.8Since (as stated in the commentary on Halachah 5) a person who alters the text of the blessing does not fulfill his obligation, Amen should not be recited. [This applies only when the change in the text of the blessings is significant enough to prevent one from fulfilling his obligation with such a blessing (Mishnah Berurah 215:11).]", + "Whenever responding Amen, one should not recite a rushed Amen,1Our translation is based on the interpretation of the Aruch, which explains that this means that a person should not answer Amen before the one reciting the blessing has concluded its recitation.
Rashi (Berachot 47a) interprets this to mean that one substitutes a chataf patach (:-) for a kamatz in the vocalization of the Alef. The Shulchan Aruch (Orach Chayim 124:8) accepts both interpretations as halachah. a cut off Amen,2The Aruch explains that this refers to pronouncing Amen as if the word were cut in two. Rashi (loc. cit.) explains that this refers to swallowing the pronunciation (\"cutting off\") of the final nun. Again, the Shulchan Aruch (loc. cit.) and the Ramah quote both interpretations as halachah. nor a short or a prolonged Amen,3Berachot (loc. cit.) states, \"Whoever prolongs the recitation of Amen errs,\" since by doing so one distorts the pronunciation of the word (Tosafot). but rather an Amen of intermediate length.
One should not raise one's voice above that of the person reciting the blessing.4Berachot 45a states that this law is derived from Psalms 34:4: \"Exalt God with me and let us extol His name together.\" Whoever did not hear a blessing that he is obligated to recite should not answer Amen together with the others.5Berachot 47a describes this as \"an orphaned Amen\" - i.e., an Amen that is separated from the blessing that gave rise to it.
The Rambam specifies that this applies only regarding \"a blessing that he is required to recite,\" because of a passage from Sukkah 51b. There, the Talmud relates that the synagogue in Alexandria was so large that flags would be waved as a signal that the chazan had finished a blessing, and then everyone would recite Amen, even though they had not heard the blessing themselves.
[Rashi (loc. cit.) interprets \"an orphaned Amen\" as reciting Amen although one does not know which blessing was recited. Shulchan Aruch HaRav (loc. cit.) accepts the stringencies that result from both opinions.", + "Whoever recites a blessing for which he is not obligated is considered as if he took God's name in vain.1See Hilchot Sh'vuot 12:9-10, where the Rambam states that a person who intentionally recites a blessing in vain should be placed under a ban of ostracism.
Note Chapter 4, Halachah 10, which states that after reciting an unnecessary blessing, one should praise God, saying, \"Blessed be the Name of Him whose glorious kingdom is forever and ever\" so that his mention of God's name will not be in vain. He is considered as one who took a false oath,2The Minchat Chinuch (Mitzvah 30) states that, with this statement, the Rambam intended to imply that the person should be lashed in punishment. Other Rabbis rule less severely, stating that although this punishment is not administered, the person is considered to have violated the commandment, \"Do not take God's name in vain.\" Shulchan Aruch HaRav 215:3, however, maintains that since he intended to recite a blessing, his mention of God's name is not entirely frivolous, and he is hence considered to have violated a Rabbinic prohibition and not the commandment of the Torah itself. and it is forbidden to answer Amen after his blessing.3For this reason, it is forbidden to recite a blessing unnecessarily - e.g., to recite two blessings when a single blessing is sufficient. Similarly, for this reason, a person who is unsure of whether or not he is obligated to recite a blessing should not recite it, lest he recite a blessing in vain.
Despite the severity of the prohibition against taking God's name in vain
We may teach children the blessings using the full text. Even though in this manner, they recite blessings in vain in the midst of their study, it is permissible.4so that the child will learn how to recite blessings properly. One should not recite Amen after their blessings.5The source of this halachah, Berachot 53b, indicates that this law applies only when the children are reciting the blessings for practice. When they are reciting the blessings to fulfill their obligation, we should respond Amen. A person who answers Amen after their blessings does not fulfill his obligation.6Note our commentary on Halachah 11, which explains that only with regard to grace (see Chapter 3, Halachot 15- 16) may an adult fulfill his obligation by reciting Amen to a blessing recited by a child.", + "It is demeaning for a person to recite Amen after his own blessings.1This does not refer to the recitation of a single blessing (which is discussed in Halachah 18), but the recitation ofAmen after each blessing recited in a series of blessings. Reciting Amen is considered demeaning because it implies a conclusion of one's prayers. It is not proper to conclude and begin, conclude and begin, several times in one series (Kessef Mishneh). When, however, one concludes the last of a series of blessings, it is praiseworthy to answer Amen2This serves as a statement that one has concluded one's prayers with praise of God. - e.g., after the blessing, Boneh Yerushalayim in grace,3The third blessing in grace. Note also the following halachah. This example is explicitly mentioned by Berachot 45b, the source for this halachah. and after the final blessing [following] the recitation of the Shema in the evening service.4This example was chosen by the Rambam himself. The Rambam specifies the evening service because he considers the recitation of Amen at this point in the morning service as an interruption between the blessing גאל ישראל and the beginning of Shemoneh Esreh. Similarly, always, at the conclusion of the last of a series of blessings, one should recite Amen after one's own blessing.5Tosafot, Berachot, loc. cit., and the Ramah (Orach Chayim 215:1) state that Amen is recited only after Boneh Yerushalayim and not after other series of blessings. Shulchan Aruch HaRav 54:1 explains this ruling, stating that there is another advantage to reciting Amen after Boneh Yerushalayim: It differentiates between blessings required by the Torah and those ordained by Rabbinic decree.", + "Why is Amen recited after the blessing Boneh Yerushalayim, although it is followed by the blessing Hatov v'hametiv?1On the surface, the latter blessing, and not the blessing Boneh Yerushalayim, marks the conclusion of the blessings of grace. Because the latter blessing was ordained in the era of the Mishnah2See Chapter 2, Halachah 1, and commentary. and is considered to be an addition. The conclusion of the essential blessings of grace is Boneh Yerushalayim.3Hence Amen is recited at this point. As mentioned in the commentary on the previous halachah, its recitation differentiates between the blessings required by the Torah and those instituted by the Rabbis.
Why is Amen not recited after the blessing Ahavat olam?4Its recitation would be appropriate because Ahavat olam concludes the two blessings recited before the Shema. Because it is the conclusion of the blessings recited before the Shema.5and an interruption should not be made between these blessings and the recitation of the Shema. Similarly, in other instances when [a series of] blessings are recited before a practice6e.g., the blessings recited before the reading of the Megillah or the kindling of the Chanukah lights - when two or three blessings are recited in succession, - e.g., the blessings recited before the reading of the Megillah or the kindling of the Chanukah lights - Amen [is not recited] lest it constitute an interruption between the blessings and [the fulfillment of] the performance over which they are being recited.7See Halachah 8.", + "Why is Amen not recited after the blessing over fruits and the like?1The Ra'avad and the Kessef Mishneh explain that the Rambam is not referring to the blessing recited before partaking of fruit. All agree that one should not recite Amen after such a blessing, because Amen would constitute an interruption between the blessing and partaking of the fruit. Rather, the Rambam is speaking about the blessing al hapairot or other similar blessings.
The Ra'avad differs with the Rambam on this matter and suggests that a person should recite Amen after concluding any of these blessings. The later authorities, however, accept the Rambam's decision. Because it is only a single blessing, and Amen is recited only after a concluding blessing that follows another blessing or blessings2e.g., the blessings of the king - The series of seven blessings recited by the king after reading from the Torah at the Hakhel gathering held in the Temple once every seven years (Hilchot Chaggigah 3:4) - e.g., the blessings of the king or the blessings of the High Priest3The series of eight blessings recited by the High Priest after reading from the Torah during the Temple service on Yom Kippur (Hilchot Avodat Yom HaKippurim 3:11). - to signify the conclusion of the blessings. Therefore, reciting Amen is appropriate.4The Jerusalem Talmud (Berachot 5:4) also cites the blessings recited after the haftarah as an example of a sequence at whose conclusion it is appropriate to recite Amen.", + "When a person eats a forbidden food - whether consciously or inadvertently - he should not recite a blessing beforehand or afterward.1It is improper to bless God after transgressing His commandments. On the contrary, concerning a similar incident, the Jerusalem Talmud (Challah 1:5) cites Psalms 10:3, \"A thief who recites a blessing disgusts God.\" Even an inadvertent violation of the law is an act against His will for which it is not appropriate to bless Him.
The Ra'avad and Rabbenu Asher differ with the Rambam's decision and maintain that the fact that a person violates a commandment against eating forbidden food should not cause him to violate another commandment and benefit from the world without praising God. TheTurei Zahav 196:1 attempts to resolve the two views and offers a compromise: A person who intentionally violates a prohibition should not recite a blessing. If, however, a person eats a forbidden food inadvertently, he should recite a blessing afterwards.
Significantly, the Beit Yosef (Orach Chayim 196) explains that even the Rambam would agree that a sick person who is required to eat a forbidden food for medicinal purposes should recite a blessing. There are, however, authorities who differ with this ruling as well.
What is implied? If one eats tevel2grain, oil, or wine from which terumah was not separated - even food that is classified as tevel by Rabbinical decree,3e.g., produce that grows in containers. According to Torah law, the agricultural gifts are required to be given only from produce that grows in the earth itself (Rambam's Commentary on the Mishnah, Berachot 7:1). the first tithe from which terumah was not separated,4Even when the first tithe was separated before terumah, terumah should be separated from the tithe as well (loc. cit.). or the second tithe5which must be eaten in Jerusalem. If this is not possible, the food can be redeemed and the money brought to Jerusalem to purchase food there. It is forbidden to eat this food outside Jerusalem until it is redeemed (Deuteronomy 14:22-27). In this instance, we are speaking about a situation where the redemption was improperly performed - e.g., one used uncoined metal (the Rambam's Commentary on the Mishnah, Berachot 7:1). or sanctified foods6foods consecrated to the Temple that were not redeemed in the proper manner,7They were redeemed using landed property, which is unacceptable (loc. cit.). one should not recite a blessing. Needless to say, this applies if one ate meat from an animal that was not ritually slaughtered8but rather, died naturally or was slaughtered without using the proper procedure or was trefah9An animal attacked by a wild beast or diseased and therefore suffering from an affliction that will cause it to die within twelve months (Hilchot Shechitah, Chapter 5). or if one drank wine used as a libation for idol worship.10It is forbidden to drink such wine. See Hilchot Ma'achalot Asurot, Chapter 11.", + "If, however, a person ate d'mai, although it is fit only for the poor, the first tithe from which terumat ma'aser was separated, even though the proper amount for terumah was not separated because the tithe was taken while the grain was still in sheaves, or the second tithe or sanctified food that was redeemed, but an additional fifth was not added upon it, one should recite a blessing beforehand and afterwards. The same applies in other similar situations." + ], + [ + "This is the order of the blessings of the grace after meals:
The first blessing [thanks God for providing our] sustenance;
The1Deuteronomy 8:10 states: \"When you have eaten and are satiated, you shall bless God, your Lord....\" Berachot 48b states that this command obligates us to recite the blessing thanking God for our sustenance. second blessing [thanks God for granting us] Eretz [Yisrael];
The2The above verse continues, \"for the good land which He has granted you.\" Berachot (loc. cit.) interprets this as an obligation to add a special blessing thanking God for Eretz Yisrael. third blessing [praises God as] \"the builder of Jerusalem\";3Berachot (loc. cit.) interprets the modifier \"good\" in the above verse as a reference to Jerusalem and the Temple. This allusion implies an obligation to add a blessing thanking God for these gifts. and
The fourth blessing [praises God as] \"He who is good and does good.\"
The4As the Rambam explains, this blessing was a later addition. The Rambam includes the full text for these blessings in \"The Order of Prayers for the Entire Year,\" which is found at the end of this text. first blessing was instituted by Moses, our teacher;5Berachot (loc. cit.) explains that Moses instituted this blessing when the manna descended. The manna serves as a clear sign of God's beneficence in granting sustenance to His creations. the second blessing by Joshua;6Berachot (loc. cit.) continues, relating that when the Jews entered Eretz Yisrael and began to benefit from its produce, Joshua instituted the second blessing of grace. the third by King David7who solidified the kingdom of Israel and conquered Jerusalem. He instituted the blessing thanking God, \"for Israel, Your people, and Jerusalem, Your city\" (Berachot, loc. cit.). and his son, Solomon;8who built the Temple and added to the blessing instituted by his father, acknowledgement of \"the great and holy house on which Your name is called\" (Berachot, loc. cit.).
There is a slight difficulty with these statements. The first three blessings are considered to have been instituted by the Torah. If so, how can the authorship of the latter two of them be attributed to Joshua, David, and Solomon, who lived in later generations?
The Ramban in his Hasagot explains that, although the fundamental obligation to recite these blessings originates in the Torah, the basic form of the text of these blessings was ordained by each of these prophets in his time. Beforehand, each person would recite the grace in his own words. (See also the commentary on the following halachah.)
The Ramban also explains that, after the destruction of the Temple, a prayer that it be rebuilt was included in the third blessing. In this context, it is also worthy to question whether Ezra and the Men of the Great Assembly also made any changes in the grace when they arranged all the prayers and blessings, as mentioned in Chapter 1, Halachah 5 and commentary. (See Kochba d'Shavit.) and the fourth by the Sages of the9Berachot (loc. cit.) relates that the Sages instituted this blessing on the day the Romans granted permission for the dead of Beitar to be buried. This city had served as the capital of Bar Kochba's revolt against Rome and had exacted a heavy toll of legionnaires while making a valiant defense. When the city finally fell, the Romans slew hundreds of thousands mercilessly, the extent of the carnage staggering all chroniclers. As a further measure of punishment to its inhabitants, they refused to allow them to be buried.
Years passed before such permission was granted. When the Romans finally granted the Sages permission to bury these people, they were amazed at the wondrous miracle their eyes beheld. The corpses had remained whole. They had neither rotted, nor been eaten by predators. In appreciation of this Divine kindness, the Sages instituted this blessing, praising God for being \"good\" (for preventing them from rotting) and \"doing good\" (for allowing the corpses to be buried). Mishnah.", + "When workers are employed by an employer and eat a meal of bread, they should not recite a blessing before eating.1The obligation to recite the blessing before eating is Rabbinic in origin. In certain situations, the Sages did not institute such a requirement. Similarly, they should recite only two blessings after eating2combining the second and third blessings and omitting the fourth.
Tosafot, Berachot 16a, states that although the third blessing is required by the Torah, it is not recited because the Sages have the power to withhold the fulfillment of a Torah precept. The Kessef Mishneh offers a different rationale, explaining that the Rambam did not state that the Torah requires that a specific number of blessings be recited for grace.
The Rishon LeTzion clarifies the matter further, explaining that the Rambam maintains that the Torah requires us to mention three concepts in grace: appreciation for the sustenance God grants us, appreciation for Eretz Yisrael, and appreciation for Jerusalem. According to the Torah, it does not matter how these three concepts are mentioned, whether in one blessing (as in al hamichyah), two blessings (as in this law), or three blessings (as is the usual case). so that they do not neglect their employer's work.3From this we learn two concepts:a) that it is forbidden to work while reciting grace (Jerusalem Talmud, Berachot 2:5; Shulchan Aruch, Orach Chayim 183:12);b) how important it is for a worker to devote himself faithfully to his work. See the conclusion of Hilchot Sechirut.
[In such an instance,] the complete text of the first blessing should be recited.4Rashi, Berachot (loc. cit.), explains that this distinction is made because the latter two blessings resemble each other, and hence can be combined with little difficulty. In contrast, the first blessing focuses on a different theme. In the second blessing, they should begin with the text of the blessing for Eretz Yisrael, include aspects of the blessing for the building of Jerusalem,5One should recite:
We offer thanks to You, God, our Lord, for having granted our ancestors a precious, good, and spacious land, and Jerusalem, Your city. May You rebuild it speedily in our days (Rabbenu Manoach).
It may be presumed that one should also include the aspects of the second and third blessings that Halachot 3 and 4 consider as absolute requirements (Kinat Eliyahu). and conclude using the standard conclusion of the second blessing.6and conclude using the standard conclusion of the second blessing.
If they do not receive a wage, but only meals in return for their services7their responsibility to their employer is less, and they are required to recite all the blessings. or if they eat together with their employer, they should recite the full text of the four blessings as others do.8The fact that their employer joins them can be interpreted as license to take the leisure of reciting the full text of grace.
At present, it is assumed that employers allow their workers greater leniency and, in all instances, workers are required to recite the entire grace (Shulchan Aruch, Orach Chayim 191:2).", + "The blessing for Eretz Yisrael should include an acknowledgement of thanks [to God] at its beginning and at its conclusion.1In \"The Order of Prayers for the Entire Year,\" the Rambam relates that this blessing begins, \"We offer thanks to You, God, our Lord...\" and states, shortly before its conclusion, \"For all these, God, our Lord, we give thanks to You.\" An omission of the second mention of thanks, however, does not require the repetition of grace (Shulchan Aruch HaRav 187:4). It should conclude: \"[Blessed are You, God,] for the land and for the sustenance.\"2This is a single expression of thanks, acknowledging God's gift of \"a land which produces sustenance\" (Berachot 49a). Whoever does not include the phrase \"a precious, good, and spacious land\"3This expression is a combination of the praises of Eretz Yisrael mentioned in Jeremiah 3:19 and Exodus 3:8. in the blessing for Eretz Yisrael does not fulfill his obligation.4Unless one mentions these qualities, one has not adequately expressed one's appreciation for Eretz Yisrael. The omission of this phrase requires the repetition of the grace. See Halachah 12.
A person must mention the covenant [of circumcision]5Rashi (Berachot 48b) explains that the mitzvah of circumcision is connected with God's promise of Eretz Yisrael to Abraham, as Genesis 17:8-10 states: \"I will give you and your descendants... the entire land of Canaan.... You shall keep My covenant.... Circumcise every male.\" and the Torah [in this blessing],6Rashi (loc. cit.) notes that a similar connection applies with regard to the Torah, as Deuteronomy 8:1 states: \"Observe all the mitzvot which I am commanding you... so that you will... inherit the land that God promised to your ancestors.\"
The phraseology used by the Rambam indicates that he does not require the repetition of the grace if either of these points is omitted. Other authorities (including the Shulchan Aruch, Orach Chayim 187:3) differ and require the repetition of grace in such an instance. mentioning the covenant before the Torah. [The reason for this order7which gives priority to the covenant is] that the covenant mentioned in the blessing for Eretz Yisrael refers to the covenant of circumcision, concerning which thirteen covenants [are mentioned in the Torah].8Note the conclusion of Hilchot Milah, where the Rambam enumerates these thirteen expressions. In contrast, [the Torah mentions only] three covenants with regard to the Torah, as [Deuteronomy 28:69] states: \"These are the words of the covenant... in addition to the covenant He established with you at Chorev,\" and [Deuteronomy 29:9-11] states: \"You are standing... to establish a covenant.\"9The Lechem Mishneh notes that there are several other verses that refer to a covenant with regard to the Torah. These three, however, are unique in that they refer to the establishment of a covenant regarding the bond between the Jews and the Torah.1. Berachot 49a mentions both these possibilities. In \"The Order of Prayers for the Entire Year,\" the Rambam quotes the former expression.2. The beginning of a blessing must share the same theme as its conclusion. Nevertheless, the rebuilding of Jerusalem shares a connection with God's showing mercy to the people of Israel, since the rebuilding of Jerusalem is an expression of God's mercy to the Jewish people (Berachot, loc. cit.).3. Although Berachot (loc. cit.) mentions that two different concepts should not be mentioned in the conclusion of a blessing, this version of the blessing does not contradict that rule. The intent is a single request that Israel be granted the ultimate comfort, the rebuilding of Jerusalem.4. Rashi, Berachot 48b, mentions another reason for the mention of the House of David. It was David who conquered Jerusalem and established the holiness of the city. 5. Since an integral element of our celebration of the Sabbath and festivals is eating festive meals, the sacred element of the day should be mentioned in the grace recited after partaking of those meals. Nevertheless, the uniqueness of the day does not require a blessing in its own right, nor is it made the essential element of the third blessing. Therefore, one begins and concludes that blessing in the same manner as is done during the week (Rashi, Tosafot, Berachot 48b).6. The order in which these alternatives are mentioned in this halachah is the reverse of that mentioned in the previous halachah. It can be explained that in the previous halachah, the Rambam mentioned the text he considered most appropriate first. The order he mentions in this halachah, however, is closer to the expression used by our Sages in Berachot (loc. cit.), the source for this halachah.7. Pesach, Shavuot, and Sukkot. With regard to Rosh HaShanah, see the commentary on Halachah 13.8. Shabbat 24a explains that since an additional sacrifice (korban musaf) is offered on these days, they possess an element of sanctity that is worthy of mention. As obvious from the contrast of Halachah 12 to Halachah 13, however, there is a difference between the obligation to mention these days and the obligation to mention Sabbaths and festivals. 9. Since Chanukah and Purim are Rabbinic holidays which are not associated with an additional sacrificial offering, they are not mentioned in the third blessing. The second blessing is more appropriate for the mention of the miracles of these holidays, since it is an expression of thanks to God (Shabbat 24a).
The Kessef Mishneh and the Lechem Mishneh note that from Shabbat (loc. cit.), it would appear that while permission is granted to mention Chanukah and Purim in the second blessing, it is not an obligation to do so. In contrast, the Rambam requires that they be mentioned. They explain that since the Sages of the Talmud were wont to mention these holidays in grace, and the Jerusalem Talmud (Berachot 7:6) considers their mention a binding obligation, the Rambam established their mention as a requirement. See also Halachah 13 and commentary.10. Precedence is given to the Sabbath because it occurs more frequently than the festivals and is on a higher spiritual level (Kessef Mishneh). 11. \"Blessed are You, God, our Lord, 16King13 of the Universe, the God, who is our Father and our 16King13... the 16King13 who is good.\" The reason for this stress on God's sovereignty in this blessing is that the blessing recited previously mentions the sovereignty of the House of David, and the Sages wanted to emphasize how all earthly kings are subordinate to a higher authority (Berachot 49a).12. The blessing mentioned is quoted from Berachot 46a. That source also contains additions to the blessing that Rabbi Yehudah HaNasi would recite. 13. The Rambam's words are quoted from Berachot 46b, which relates that Mar Zutra recited this blessing.
The Shulchan Aruch (Yoreh De'ah 379:14) relates that this blessing should be recited throughout the seven days of mourning by the mourners and by all who recite grace together with him when there is a zimun. Other opinions (based on Ketubot 8a) state that this blessing should be recited only when ten people recite grace together. The Kitzur Shulchan Aruch 207:7 writes that it is Ashkenazic custom to rely on this opinion, and hence, this blessing is generally not recited.14. Berachot (loc. cit.) relates several additions Mar Zutra made on the above occasion.15. In \"The Order of Prayers for the Entire Year,\" the Rambam includes several requests beginning with the word Harachaman (May the Merciful One...) in his text of grace. These requests were additions to the grace made by the Geonim, who lived in the era subsequent to the Talmud. 16. This refers to the final blessing quoted in Halachah 11.17. Nisu'in (marriage) is marked by the entry of a bride and groom into a private chamber together. This ceremony is referred to as chuppah and is accompanied by a celebration. See Hilchot Ishut, Chapter 10, and commentaries.
As mentioned at the conclusion of the following halachah, according to the Rambam this blessing is recited only when ten adult males are present. The Shulchan Aruch (Even HaEzer 62:4) differs and maintains that it should be recited even when fewer than ten people are present. Note the Ramah (Even HaEzer 62:7) who states that today this blessing is never recited alone. If \"new faces\" - people who had not attended the wedding celebrations previously - are present, all seven blessings are recited. If no \"new faces\" are present (although ten males are), the meal is considered like a meal eaten by the bridegroom alone, and the blessing is not recited.18. The same laws applying to a widow or widower apply to a person who has been divorced. Significantly, in Hilchot Ishut 10:12, the Rambam states that even if a woman has been married before, her husband should celebrate with her for three days.19. Surely, this also applies when neither the bride nor groom have been married before. Hilchot Ishut (loc. cit.) states: \"The Sages ordained that everyone who marries a maiden should celebrate with her for seven days.\"
The differences between the time limits mentioned in this halachah and those mentioned in Chapter 5, Halachah 5, are worthy of comparison. See the commentary on that halachah.20. Ketubot 8a states that after the first day of the wedding celebrations, Rav Ashi would recite the wedding blessings only when \"new faces\" were present. In his responsa, the Rambam's son states that his father required only two \"new faces.\" Note the Beit Shmuel 64:7 who requires only one \"new face.\" The Hagahot Maimoniot write that on the Sabbath the presence of new guests is not necessary, since the Sabbath itself is considered as \"guests.\"21. Ketubot 7b derives this rule from the account of the wedding between Ruth and Boaz. Ruth 4:2 relates that Boaz invited ten men to witness the marriage. 22. Only six blessings are mentioned below; the seventh blessing is the blessing over the wine. (See Hilchot Ishut 10:4.)23. Rashi (Ketubot 7b) explains that this blessing is in praise of the creation of Adam, the first man.
In Hilchot Ishut, where the text of the wedding blessings is repeated, this blessing follows the blessing \"who has created all things for His glory.\" This order is the sequence in which these blessings are recited today. It appears more appropriate, particularly according to Rashi's commentary (loc. cit.), which explains that the blessing \"who has created all things...\" is not directly connected to the wedding itself, but rather is recited in appreciation of the guests who have come to celebrate together with the new couple.
[The repetition of the text of the blessings in two separate halachot, something very out of character for the Rambam in the Mishneh Torah, has aroused the attention of the commentaries. Some have gone so far as to suggest that the text of the blessings here was added by the printers, and not by the Rambam himself.]24. Despite the fact that this blessing follows two (or three) blessings which begin with \"Blessed...,\" it also begins with \"Blessed....\" Among the explanations offered is that the first blessings are short, and if the line \"Blessed...\" were not mentioned, they would appear as a single blessing (Tosafot, Ketubot, loc. cit.).25. Rashi (loc. cit.) interprets this as a reference to the creation of woman, who was created from man (\"his own self\"), and gives him the potential for reproduction (\"a structure that will last for all time\").26. \"The barren one\" refers to Jerusalem. Psalms 137:6 states: \"Let my tongue cleave to my palate if I do not place Jerusalem above my highest joy.\" Thus, at the height of the wedding celebration, we recall the holy city and pray that it be rebuilt. 27. This is a prayer that the bride and groom enjoy the happiness experienced by Adam in Eve before the first sin.
Several manuscripts and early printings of the Mishneh Torah mention a different conclusion for this blessing, \"Blessed are You, God, who brings joy to His people, Israel, and rebuilds Jerusalem.\" (In this context, note the commentary of the Lechem Mishneh.)28. The blessing joins our wishes for the happiness of the particular couple with our hope for the Messianic redemption and the rebuilding of Jerusalem. The ultimate marriage relationship is the bond between God and the Jewish people, which will be realized in the Messianic age. Thus, the two themes, marriage and redemption, share an intrinsic link.29. Rashi, Ketubot 8a, explains the difference between the last two blessings. The fifth of the blessings concludes with a request that the bride and groom enjoy a lifetime of happiness and success together. The sixth and final blessing concludes with a request that they find happiness in each other, that their wedding joy be extended throughout their lives. Alternatively, the final blessing is a blessing for the Jewish people as a whole who find fulfillment in married life.", + "The third blessing begins as follows: \"Have mercy on us, God, our Lord, and on Israel, Your people, on Jerusalem, Your city, and on Zion, the abode of Your glory...\" Alternatively, it begins: \"Comfort us, God, our Lord, with Jerusalem, Your city....\"
One should conclude: \"[Blessed are You, God,] who will build Jerusalem,\" or \"...who will comfort His people Israel with the building of Jerusalem.\" For this reason, this blessing is referred to as \"the blessing of comfort.\"
Whoever does not mention the kingdom of the House of David in this blessing does not fulfill his obligation, because it is an essential element of the blessing. There will be no complete comfort until the return of the sovereignty to the House of David.", + "On Sabbaths and on the festivals, one should begin with the concept of comfort and conclude with the concept of comfort and, in the midst of the blessing, mention the sacred quality of the day.
How should one begin? Either with, \"Comfort us, God, our Lord, with Zion, Your city...\" or \"Have mercy on us, God, our Lord, and on Israel, Your people, on Jerusalem, Your city....\" One should conclude with: \"[Blessed are You, God,] who will comfort His people Israel with the building of Jerusalem\" or \"... who will build Jerusalem.\"
On the Sabbath, in the midst [of the blessing], one should say:
Our God, and God of our fathers, may it please You, God, our Lord, to strengthen us through Your mitzvot and through the mitzvah of this great and holy seventh day. For this day is great and holy before You for us to refrain from work and rest on it with love in accordance with the commandment of Your will. In Your good will, God, our Lord, grant us tranquility and prevent distress, evil, and sorrow on the day of our rest.
On the festivals, one should include the prayer Ya'aleh v'yavo in this blessing. Similarly, on Rosh Chodesh and on Chol HaMo’ed, one should include the prayer Ya'aleh v'yavo in the third blessing.", + "On Chanukah and Purim, one should add the prayer Al hanisim in the blessing for Eretz Yisrael, as one adds in the Shemoneh Esreh.
When a festival or Rosh Chodesh falls on the Sabbath, one recites R'tzey vahachalitzenu first, and then Ya'aleh v'yavo. Similarly, when Rosh Chodesh Tevet falls on the Sabbath, one recites Al hanisim in the blessing for Eretz Yisrael, and R'tzey vahachalitzenu and Ya'aleh v'yavo in the blessing of comfort.", + "In the fourth blessing, one must mention God's sovereignty three times.
When a guest recites grace in the home of his host, he should add a blessing for his host in this blessing. What should he say? \"May it be Your will that [my] host not be disgraced in this world or shamed in the world to come.\" He may add to the blessing for [his] host and extend it [as he desires].", + "When grace is being recited in the house of a mourner, the following addition should be made in the fourth blessing:
The Living King who is good and does good, the true God, the true Judge who judges justly, the absolute ruler of His world who may do as He chooses. We are His people and His servants and we are obligated to thank Him and bless Him for everything.
He should request mercy for the mourner to comfort him in the matters that he desires. [Afterwards,] he concludes, Harachaman....", + "The blessing for the bridegroom is recited after these four blessings at each meal eaten in the place of the wedding celebration. This blessing should not be recited by servants or by minors.
Until when is the blessing recited? When a widower marries a widow, it is recited only on the first day. When a groom who has never married before marries a widow or when a bride who has never married before marries a widower, it is recited during all the seven days of the marriage celebrations.", + "The blessing that is added at the place of the wedding celebration is the final blessing of the seven blessings recited at the wedding.
When does the above apply? When [all] the people who eat there were present [at the wedding] and heard the wedding blessings being recited. If, however, other people were present who had not heard the wedding blessings at the wedding, the seven wedding blessings are recited for them after grace, just as they are recited at the wedding itself.
The above applies when [a quorum of] ten are present. The groom can be counted as part of this quorum.", + "These are the seven blessings:
Blessed are You, God, our Lord, King of the universe, Creator of man.
Blessed are You, God, our Lord, King of the universe, who created all things for His glory.
Blessed are You, God, our Lord, King of the universe, who created man in His image, in an image reflecting His likeness, [He brought forth] his form and prepared for him from his own self a structure that will last for all time. Blessed are You, God, Creator of man.
May the barren one rejoice and exult as her children are gathered to her with joy. Blessed are You, God, who makes Zion rejoice in her children.
Grant joy to these loving companions as You granted joy to Your creation in the Garden of Eden long ago. Blessed are You, God, who grants joy to the groom and the bride.
Blessed are You, God, our Lord, King of the universe, who created joy and happiness, bride and groom, gladness, song, cheer, and delight, love and harmony, peace and friendship. Soon, God, our Lord, may there be heard in the cities of Judah and the outskirts of Jerusalem, a voice of joy and a voice of happiness, a voice of a groom and a voice of a bride, a voice of grooms rejoicing from their wedding canopies and youths from their songfests. Blessed are You, God, who grants joy to the groom together with the bride.", + "[The following rules apply when a person who is reciting grace] on a Sabbath or a festival [concludes the third blessing1More precisely, mentions God's name in the conclusion of the third blessing. If he remembers his omission before he mentions God's name, he should add the special passage, and then repeat Uvneh Yerushalayim. Once he mentions God's name, however, he should complete the blessing, \"boneh Yerushalayim. Amen,\" and then add the blessing mentioned below. and] forgets to mention the aspect of holiness connected with the day:2See Halachah 5. If he remembers before he begins the fourth blessing,3Shulchan Aruch HaRav 188:9 interprets this to mean: before he mentions even a single word of the blessing. The Mishnah Berurah 188:23, however, differs and maintains that even after mentioning God's name, one may still continue, \"who has granted rest....\" he should recite the following:
On the Sabbath:4Significantly, throughout this halachah, the Rambam does not differentiate between the first two meals of the Sabbaths and festivals and any subsequent ones. As will be explained, the Shulchan Aruch (Orach Chayim 188:8) does make such a distinction with regard to the repetition of grace. Nevertheless, if a person remembers his omission in time to add the special blessing, even the Shulchan Aruch (loc. cit.:7) requires it to be recited after any and all meals on Sabbaths and festivals. Blessed [are You, God...] who has granted rest to His people Israel as a sign and a holy covenant. Blessed are You, God, who sanctifies the Sabbath.5The Sabbath was sanctified by God on the seventh day of creation.
On the festivals: Blessed [are You, God...]6Our text follows the position of the Lechem Mishneh, who emphasizes that this blessing contains God's name and the phrase \"King of the universe,\" as do other blessings. This view is not shared by the Rishon LeTzion and several other commentaries, who point to the fact that neither Berachot 49a nor the Rambam explicitly mentions God's sovereignty. Nevertheless, the Shulchan Aruch (loc. cit.:6) shares the Lechem Mishneh's position. who has granted festivals to His people Israel for rejoicing and for happiness. Blessed are You, God, who sanctifies Israel and the seasons.7The sanctification of the festivals is dependent on the Jews, who fix the monthly calendar. (See Beitzah 17a.)
Afterwards, one should begin the fourth blessing and conclude grace.8without any further changes. If he [does not] remember [the omission of the special passages until after] he begins the fourth blessing,9i.e., even if he merely mentions the first word, Baruch, as explained above he should cease [his prayers]10Based on Berachot 49b, the Shulchan Aruch (loc. cit.:8) mentions a difference between the first two meals on the Sabbath and festivals and any subsequent ones. We are obligated to eat only two meals that require grace on these holy days. One may fulfill his obligation for the third meal with other foods, without eating bread on the Sabbath, whereas on festivals one is not obligated to eat a third meal at all.
Accordingly, although there is a dimension of holiness connected with all the Sabbath and festival meals, the need to mention this dimension in grace is considered significant enough to require repetition of all the blessings only when an omission is made in the first two meals of the day.
It must be noted that neither the Rambam nor Berachot (loc. cit.) make such a differentiation explicitly. This has led the Rishon LeTzion and others to postulate that the Rambam maintains that an omission of the Sabbath or festivals in grace is sufficient to require repetition of the blessings in any meal eaten on these holy days. and return to the beginning [of grace], the blessing for sustenance.11If three people ate together and made the same omission, however, they do not repeat the zimmun (Shulchan Aruch, loc. cit.:9).
The Ra'avad challenges the Rambam's decision, calling attention to a law quoted by the Rambam in Hilchot Tefillah 10:10. When a person omits Ya'aleh v'yavo in the Shemoneh Esreh, he is required to repeat the entire Shemoneh Esreh. Nevertheless, if he is accustomed to recite prayers of supplication after Shemoneh Esreh before withdrawing from his place of prayer, and remembers while in the midst of those supplications, he is not required to repeat Shemoneh Esreh. All that is necessary is to return to the blessing R'tzey.
Similarly, the Ra'avad argues, the blessing Hatov v'hametiv resembles the supplicatory prayers recited after Shemoneh Esreh. Accordingly, one should return to the third blessing of grace and not recite the other two.
This opinion, although respected for its sound reasoning, is not accepted by most authorities. The Shulchan Aruch (loc. cit.:6) and others quote the Rambam's view.", + "[The following rules apply when a person who is reciting grace] on Rosh Chodesh [concludes the third blessing and] forgets to recite Ya'aleh v'yavo:
If1as required in Halachah 5: he remembers before he begins the fourth blessing,2as mentioned in the commentary on the previous halachah, this means after one has recited even a single word of the blessing. he should recite the following: \"Blessed [are You, God...] who granted Rashei Chadashim to His people Israel as a remembrance.\" The blessing does not include a chatimah.3Many blessings begin: \"Blessed are You, God, King of the universe...,\" and conclude, \"Blessed are You, God....\" The latter concluding phrase is referred to as a chatimah. (See Hilchot Kri'at Shema 1:7.)
Berachot 49a mentions that the Sages were unsure of whether this blessing should include a chatimah or not. Therefore, to avoid the possibility of mentioning God's name in vain, the chatimah is omitted. Afterwards, he should begin the fourth blessing and conclude grace.4without any further changes. If he remembers5the omission after beginning the fourth blessing, he should complete it6the fourth blessing [without making any additions]. He need not repeat [the entire grace].7Berachot 49b explains that although in prayer (see Hilchot Tefillah 10:10), the omission of Ya'aleh v'yavo warrants a repetition of the Shemoneh Esreh, on Rosh Chodesh its omission does not warrant a repetition of grace. The difference between the two is that prayer is an obligation, while eating a meal of bread is not. Since there is no obligation to recite grace on Rosh Chodesh, failing to mention it in grace is not sufficient cause to warrant its repetition. The same rules apply on Chol HaMo’ed.8since we are not obligated to eat a meal of bread on these days.
Within this context, it is worthy to mention the laws regarding the recitation of Ya'aleh v'yavo on Rosh HaShanah. Neither the Rambam nor the Talmudic sources which deal with this subject (Berachot 49a-b and Shabbat 24a) mention adding Ya'aleh v'yavo to grace on Rosh HaShanah. Nevertheless, the Magen Avraham (188:7) takes it for granted that such an addition should be made.
Furthermore, if one becomes conscious of the omission of that addition before beginning the fourth blessing, one should add a special blessing to mention Rosh HaShanah. If, however, one has already begun the fourth blessing, one should continue grace without mentioning Rosh HaShanah, since there is no obligation to eat festive meals on that day. On the contrary, fasting is allowed.
[When a person reciting grace] on Chanukah or on Purim forgets to mention the uniqueness of the day in grace,9Al hanisim, as mentioned in Halachah 6. he need not repeat [the grace].10The Jerusalem Talmud (Berachot 7:6) requires grace to be repeated for such an omission. Nevertheless, since there is no indication in the Babylonian Talmud of such an obligation (indeed, Shabbat 24a does not require even the recitation of Al hanisim), the Rambam does not accept that ruling.
It has, however, become customary to add Al hanisim among the paragraphs beginning Harachaman at the conclusion of grace if one forgets to recite it in its proper place (Ramah, Orach Chayim 187:4).", + "[The following rules apply to] a person who ate and forgot to recite grace: If he remembers before his food becomes digested, he should return and recite grace. If he remembers after his food becomes digested, he should not return and recite grace.
If a person forgets and is unsure whether he recited grace or not, he must return and recite grace, provided his food has not become digested." + ], + [ + "There are five species [of grain]:1As will be explained, there are special laws regarding the blessings recited before and after food made from these species of grain. These five species are also mentioned in Hilchot Chametz UMatzah 5:1. wheat, barley,2These grains, fundamental to day to day life in Western society, are among the seven species for which Deuteronomy 8:8 praises Eretz Yisrael for producing. rye, oats, and spelt. Rye3This is the accepted translation. There is some difficulty, however, in accepting it, since rye was not commonly grown in the Mediterranean region. In his Commentary on the Mishnah, Kilayim 1:1, the Rambam defines כוסמין as \"wild wheat.\" is a sub-species of wheat, and oats4In his Commentary on the Mishnah (loc. cit.), the Rambam describes oats as \"wild barley.\"
The term שבולת שועל, which literally means \"the kernels of the fox,\" is used because, unlike wheat and barley, oat kernels grow separate from the stalk of the grain, like a fox tail, which has hairs that stand out rather than lie flat. and spelt5In his Commentary on the Mishnah (loc. cit.), the Rambam mentions that this grain resembles כוסמין. [For this reason, there are commentaries which interchange the translations of כוסמין and שיפון.] are sub-species of barley.6Although this statement has other implications (see Rashi, Pesachim 35a), the Rambam mentions it here to teach us that although Deuteronomy (loc. cit.) mentions only wheat and barley, since these other three grains are sub-species of them, they are governed by the same laws.
When these five species are in their stalks, they are referred to as tevuah. After they have been threshed and winnowed, they are referred to as grain.7Here, also, although these statements have other halachic implications (e.g., Challah 1:2 mentions these points within the context of vows: if a person vows not to benefit from tevuah or grain, he is forbidden to benefit from these species), the Rambam is defining these terms here because he will refer to them throughout this chapter. When they have been milled and their flour kneaded and baked, they are referred to as bread.8and require the ritual washing of hands and the blessing hamotzi beforehand and grace afterwards. Bread made from these species is referred to as bread without any additional modifier.9If, however, bread is made from other grains - e.g., rice or corn - it is referred to as ricebread or cornbread.", + "Before eating bread,1made from the five species of grain mentioned in the previous halachah a person should recite the blessing, \"Blessed are You, God, our Lord, King of the universe, who brings forth bread from the earth.\"2Tosafot, Berachot 38b, notes that the conclusion of the blessing is taken from Psalms 104:14. Because of its importance as \"the staff of life,\" the Sages established a special blessing for bread in place of the blessing borey pri ha'adamah. Afterwards, he should recite the four blessings [of grace].3discussed in the previous chapter.
Before eating kernels of grain that have been cooked without being processed,4i.e., without removing the kernel's shell or crushing it. See Halachah 4.
Literally, the Rambam's words mean \"grain cooked as it is.\" The Kessef Mishneh interprets this to mean \"as it comes from the silo.\" a person should recite the blessing borey pri ha'adamah.5the blessing recited for eating vegetables and other products of the earth (Chapter 8, Halachah 1).
Berachot 37a states, \"A person who chews [kernels of] wheat should recite the blessing borey pri ha'adamah.\" Even though the grain has been cooked, since the kernels were not processed at all, it does not warrant a blessing of greater importance (Kessef Mishnah).
The Mishnah Berurah 208:3-6 discusses the question of grains that are cooked whole, but are cooked for a long period until their shell dissolves. There are authorities who recommend that unless the kernels have been cooked to the extent that they stick together as a single mass, whole grains should be eaten only in the midst of a meal containing bread. See also Halachah 4. Afterwards, he should recite the blessing borey nefashot rabbot.6The blessing usually recited after partaking of foods other than those from the seven species for which Eretz Yisrael was praised. The same rationale mentioned above applies. Since the kernels were served without being processed, they do not warrant a blessing of greater importance. Before eating flour,7which has not been cooked a person should recite the blessing shehakol. Afterwards, he should recite the blessing borey nefashot rabbot.8In this instance as well, the special blessings for grain products are not recited because the food was not prepared in the usual fashion. Furthermore, even the blessing borey pri ha'adamah is not recited, because generally people do not eat flour (Rabbenu Yitzchak Alfasi, See also Berachot 36a).1. I.e., it resembles a porridge.2. Because of the importance of the five species of grain, the Sages ordained the recitation of a special blessing before and after partaking of them. Since this mixture is considered a food and not a beverage, it warrants the recitation of these blessings.3. Since this mixture is considered a beverage and not a food, it does not warrant the recitation of these blessings. 4. Berachot 37b relates that any food that is made from the five species of grain but is not considered bread requires the blessing al hamichyah. Since these foods are cooked in a pot, they are not considered bread. See also note 6.5. Since the grain kernels have been processed slightly, they are considered worthy of the special blessings ordained for foods from the five species. As mentioned in the commentary on Halachah 2, the later authorities suggest that the grains be cooked to the point that they stick together as a single mass before these blessings should be recited. If, however, both the shell of the kernel has been removed and they have been crushed, the blessing al hamichyah may be recited even when the kernels do not stick together (Mishnah Berurah 208:15).6. As mentioned in Halachah 6, as long as the grain is included to add flavor, it is considered the primary element in the mixture, and the blessing al hamichyah should be recited, even though quantitatively, the dish contains a majority of other substances. (See Shulchan Aruch, Orach Chayim 208:2.) 7. The definition of foods as primary and secondary depends on the person's intention and not the quantity of the foods included in the mixture.8. This principle is quoted from the Mishnah, Berachot 6:7.9. Thus producing a single food, as exemplified in Halachah 6.10. In this instance, the two foods remain separate, yet the secondary food is included in the blessing recited over the primary one, as exemplified in Halachah 7. 11. The Rambam is quoting Berachot 39a, which states that this law applies even to turnips that require a large amount of flour.12. Beitzah 38a states, \"Anything added for flavor is never considered negligible.\"
The Magen Avraham 204:25 and the Chacham Tzvi (Responsum 129) explain that the Rambam's (and the Talmud's) statements apply only to products from the five species of grain. Whenever they are added to flavor foods, they are considered of primary importance even when, quantitatively, they are less than the other ingredients of a particular dish. In contrast, when two or more types of foods other than grain products are mixed together in a single dish and both are intended to add flavor and/or satiate the person eating, the food which is greater in quantity is considered as the primary ingredient.
The Kessef Mishneh adds that if the starch was added for flavor, the mixture would require the blessing borey minei mezonot. He continues, explaining that when other foods - e.g., fruits which are not usually eaten raw, are cooked in sugar to produce jam, the fruits are considered of primary importance. Hence, the blessing borey pri ha'etz should be recited. See Shulchan Aruch, Orach Chayim 204:11. 14. By adding the clause, \"so that the heavy brine...,\" the Rambam explains the source for this ruling, Berachot 6:7, and clarifies a problem posed by the commentaries.
Although the Mishnah mentions the example of bread serving as a secondary food when it accompanies salted foods, the Talmud (Berachot 44a) protests, and explains that in almost all situations bread would be considered the primary food. The Mishnah is describing a specific instance: people who eat fruit that originates in the area around Lake Kineret.
In his Commentary on the Mishnah, the Rambam explains that this refers to people who work as watchmen in orchards. They eat large quantities of fruit. Hence, in order to help their digestion, they also must partake of brine. Since the brine itself could be harmful, they eat bread with it.
Here, also, the Rambam is referring to a case where the person has no desire to eat bread and does so only to protect his throat. If, however, a person wanted to eat salted fish on bread and desired both the bread and the fish, he must recite the blessing hamotzi and recite grace. (See Turei Zahav 212:1-2.)
Shulchan Aruch HaRav 212:2 gives another example: A person who eats bread to weaken the taste of an alcoholic beverage. 16. A k'zayit. In contemporary measure, it is equivalent to 28.8 cc according to Shiurei Torah and 33 cc according to the Chazon Ish.17. Out of faithfulness to the Rambam's text, we have translated his words literally, although they have caused the commentaries great difficulty. On the surface, there is an open contradiction between the first clause and the second clause. From the first clause, it appears that a piece of bread less than the size of an olive which resembles bread warrants the blessing hamotzi. In contrast, the latter clause appears to indicate that the bread must both be the size of an olive and have the appearance of bread to warrant the blessing hamotzi.
Because of this difficulty, the Radbaz (Vol. V, Responsum 1393) and Sefer HaBatim have suggested amending the text and rendering the latter clause, \"If they are not the size of an olive and no longer resemble bread because of the cooking process.\" Furthermore, even without amending the text, this interpretation can be accepted, since, as the Rambam's own descendant, Rabbi Yehoshua, explains, there are times when the Hebrew או can be rendered as \"if.\" Thus, the passage would read, \"If they are not the size of an olive, if....\"
Rav Yosef Karo was aware of the text's difficulty and the suggestions to amend it. Nevertheless, both in his Kessef Mishneh and his Shulchan Aruch (Orach Chayim 168:10), he seeks to justify the Rambam's choice of phraseology, explaining his statements as follows:
When one cooked pieces of bread or mixed them into soup, if they are the size of an olive, one should recite the blessing hamotzi although they no longer resemble bread. If they are less than the size of an olive but resemble bread, one should recite this blessing when they have been mixed into soup. If, however, they have been cooked, and although it is obvious that these pieces came from a loaf of bread, they no longer have the appearance of bread, only the blessing borey minei mezonot should be recited.
To summarize: when one breaks bread into pieces and puts them into soup, since the pieces still resemble bread they may not be eaten unless one recites the blessing hamotzi. If the pieces of bread were cooked completely to prepare a different food and less than a k'zayit remains whole, the blessing borey minei mezonot should be recited. According to most authorities, if one cooks with bread crumbs or matzah meal, the blessing borey minei mezonot, should be recited on the foods produced.", + "[The following rules apply] when a person cooks flour from one of the five species of grain, which has been mixed with water or other liquids: If the mixture is thick, so that it is fit to be eaten and chewed, one should recite the blessing borey minei mezonot beforehand and the blessing al hamichyah v'al hakalkalah afterward. If the mixture is thin, so that it is fit to be drunk, one should recite the blessing shehakol beforehand and the blessing borey nefashot rabbot afterward.", + "The blessing borey minei mezonot is recited before [partaking of any of the following foods]:
flour from one of the five species of grain that was cooked in a pot - whether alone or whether it was mixed together with other ingredients - e.g., dumplings or the like;
grain that was divided or crushed and cooked in a pot - e.g., groats or grits. These [two categories] are referred to as cooked dishes.
The same laws also apply to any dish in which flour or bread from the five species of grain was mixed.", + "When does the above apply? When the person considers the [flour or bread] from the five species of grain as the primary element [of the mixture] and not as a secondary element. If, however, the [flour or bread] from the five species of grain is a secondary element of a mixture, the person should recite the [appropriate] blessing over the primary food, and thus fulfill his obligation regarding the secondary food.
This is a major principle with regard to blessings: Whenever a food contains primary and secondary elements, a person should recite a blessing over the primary element, and thus fulfill his obligation regarding the secondary element. [This principle applies] regardless of whether the secondary element is mixed together with the primary element or not.", + "What is an example of a secondary food mixed together [with a primary food]? Cooked turnips or cabbage to which flour from one of the five species was added so that it would hold together. The blessing borey minei mezonot is not recited, because the turnips are of primary importance and the flour is secondary.
Similarly, whenever a substance is added to hold food together, to add fragrance, or to color a dish, it is considered secondary. If, however, it was added in order to add flavor to the food, it is considered of primary importance.
Accordingly, when sweets are made by cooking honey and mixing it with starch so that it will stick together, the blessing borey minei mezonot is not recited, because the honey is of primary importance.", + "What is an example of a secondary food which is not mixed together? A person who wants to eat salted fish and eats bread with it so that the heavy brine will not harm his throat or tongue. [In this instance,] he should recite a blessing on the salted fish, and by doing so fulfill his obligation regarding the bread, because the bread is secondary. The same principle applies in other similar situations.", + "[The following rules apply when] bread was broken into pieces and cooked in a pot or mixed into soup: If the pieces are the size of an olive or they can be recognized as bread and their appearance has not changed, the blessing hamotzi should be recited before partaking of them. If, however, they are not the size of an olive or they no longer resemble bread because of the cooking process, the blessing borey minei mezonot should be recited before partaking of them.", + "Before partaking of dough baked over the ground1Significantly, the Rambam's definition of the term כובא דארעא, discussed by our Sages, Berachot 38a, differs from that of Rashi, whose interpretation is quoted in the Tur and the Shulchan Aruch (Orach Chayim 168:15). as is baked by the Arabs living in the desert,2Rav Kapach explains that the Arabs would dig a hole in the ground, fill it with wood, and start a fire. When the wood had burned until all that remained was glowing coals, they would remove them and fill the hole with dough. Afterwards, the coals would be placed above the dough and allowed to remain there until the dough was baked. (See also Hilchot Chametz UMatzah 6:6.) one should recite the blessing borey minei mezonot,3and not hamotzi because it does not have the appearance of bread.4The fact that it does not look like bread - although its manner of preparation, taste, and texture are similar - is significant enough to prevent it from receiving the blessing hamotzi.
[The Rambam's conception is significant since other halachic authorities - e.g., the Magen Avraham 168:40 - maintain thathamotzi should not be recited because this dough is soft, like pancakes.] If, however, one uses it as the basis of a meal,5Based on Berachot 42a, the Shulchan Aruch (Orach Chayim 168:6) interprets this to mean \"a measure that others would usually use as the basis for a meal even though, personally, one is not satisfied from it.\"
Quantitatively, Shulchan Aruch HaRav 168:8 states that the intention is a full meal, an isaron. [He arrives at this calculation as follows: In the desert, the Jews received an omer of manna for two meals each day. An omer is twice the quantity of an isaron.] This is approximately 22 k'beitzot, or 1266 cc according to Shiurei Torah, and 1452 cc according to the Chazon Ish. This figure includes not only the grain product, but also other foods - e.g., meat, fish, or vegetables - that are eaten together with it.
Nevertheless, there are more stringent opinions, and accordingly, Shulchan Aruch HaRav (loc. cit.) and the Mishnah Berurah 168:24 suggest not eating a meal consisting of more than four k'beitzot of food with such \"bread\" as its base. one should recite the blessing hamotzi.6Shulchan Aruch HaRav 168:8 states that the blessing hamotzi was designated for bread to indicate its importance as a satisfying food and the foundation of our diet. Hence, it was instituted only for breads that are usually served for such a purpose. If, however, a person decided to serve another food made from flour and resembling bread with a similar intent, it is also appropriate that he recite hamotzi.
Similar [laws apply to] dough that was kneaded with honey, oil, or milk,7The Shulchan Aruch (Orach Chayim 168:7) states that all that is necessary is to mix enough of these ingredients into the dough so that their taste is felt. The Ramah and the Magen Avraham 168:16 differ and maintain that the amount of these ingredients must exceed the quantity of water used. Support for their ruling can be drawn from the Rambam's statements in Hilchot Chametz UMatzah 5:20.
The above is significant with regard to what is popularly called today mezonot bread, which is produced by using apple juice instead of (or together with) water. According to the Ramah, the blessing borey minei mezonot should not be recited:a) if the dough is made with more water than juice, b) if one uses this bread as the basis for a large meal. or mixed together with different condiments8sugar, honey, nuts, fruits, or spices and baked.9producing a product which, like cake, is generally eaten for pleasure and not as the basis of a meal. It is referred to as pat haba'ah b'kisnin.10Note theShulchan Aruch (Orach Chayim 168:7), which offers two other interpretations of the term, pat haba'ah b'kisnin:a) Rabbenu Chananel's interpretation - dough filled with other sweet substances - e.g., pies that are served for dessert, like apple pie;b) Rav Hai Gaon's interpretation - crackers. Although it [resembles] bread, the blessing borey minei mezonot is recited over it.11because it is not food which, like bread, is the foundation of our diets. If, however, one uses it as the basis of a meal,12eating the quantity mentioned above of this grain product either alone or together with other foods (Magen Avraham 168:13) one should recite the blessing hamotzi.13The Shulchan Aruch (loc. cit.) states that all three opinions may be accepted as halachah, and none of these three types of foods requires the blessing hamotzi or grace, unless it is eaten as the basis of a meal.
There are, however, several difficulties with the application of this decision in contemporary situations, particularly with regard to \"mezonot bread.\" Surely, when one eats a complete meal, serving such bread does not free one of the obligation of washing and reciting grace. Furthermore, there are difficulties even when one eats only a snack with such bread. First, some authorities - e.g., Rav Shneur Zalman of Liadi in his Piskei Siddur - state that a meticulous person should not each such bread without having recited hamotzi on other bread first.
Second, when one eats sandwiches using such bread or eats it with other foods, one may easily eat more than four k'beitzot of food, and that, as explained above, is problematic according to certain authorities.", + "Before eating rice1In this halachah, we have translated אורז as \"rice\" and דוחן as \"millet,\" based on the Rambam's Commentary on the Mishnah, Shvi'it 2:7. There is, however, debate concerning this manner among the halachic authorities. Rashi (Berachot 37a) and the Maharil interpret אורז as \"millet.\" With respect to these opinions, the Magen Avraham 208:9 and the Turei Zahav 208:11 suggest partaking of rice or millet only in the midst of a meal including bread. If either are eaten separately, the blessing shehakol should be recited beforehand because of the doubt involved.
In contrast, the Sha'ar Tziyun 208:31 rules that the blessing borey minei mezonot should be recited before partaking of rice. He explains that there are opinions that the blessing borey minei mezonot should be recited on all satisfying food. Since rice serves this purpose, it can be given this blessing. that has been cooked2after its shell has been removed and it has been crushed or bread made from rice,3In contrast, before eating kernels of rice, one should recite the blessing borey pri ha'adamah as is done before partaking of kernels of grain. (See Halachah 2 and Berachot 37a.) one should recite the blessing borey minei mezonot.4The latter phrase praises God as \"the Creator of satisfying food.\" Since rice falls into this category, Berachot, loc. cit., decided that it should be given this blessing. Afterwards, the blessing borey nefashot should be recited.5Although rice is a satisfying food, it is not one of the five species of grain. Hence, neither grace nor al hamichyah is recited after partaking of it. See also the following halachah. This applies only when no other ingredients are combined together with the rice.6Thus, the law regarding rice differs from that regarding cooked foods made from the five grains. As explained in Halachot 4-6, although quantitatively a food may contain a mixture of other ingredients, as long as the grain was intended to add flavor to the food, it is considered the primary ingredient. In contrast, the blessing borey minei mezonot is recited on a mixture of rice and other foods only when rice is quantitatively the primary element of the mixture. See Shulchan Aruch (14Orach Chayim13 208:7).
The Turei Zahav 208:9, however, maintains that the Rambam's words should be interpreted literally. Thus, the blessing borey minei mezonot should be recited only when rice is prepared by itself and not when eaten in combination with even a minority of other foods.
In contrast, before eating bread made from millet7Rabbenu Asher and many other Ashkenazic authorities differ with the Rambam and maintain that since millet, like rice, is a sustaining food, it warrants the blessing borey minei mezonot. Nevertheless, theShulchan Aruch (loc. cit.:8) and the later authorities follow the Rambam's opinion. Note, however, the difference of opinion on the definition of the terms אורז and דוחן mentioned above. or other species of kitniyot,8Kitniyot is generally translated as \"legumes.\" In halachic literature, however, it is used to refer to a far wider scope of agricultural products, particularly with regard to the laws of Pesach. (See Hilchot Chametz UMatzah 5:1.) For example, corn is referred to as kitniyot. one should recite the blessing shehakol.9Although allkitniyot grow from the ground, the blessing borey pri ha'adamah is recited only when one eats them cooked as vegetables, and not when they have been ground into flour and baked into other foods, since this is not the normal manner in which they are eaten (Magen Avraham 208:12). Afterwards, the blessing borey nefashot should be recited.10as is proper after partaking of all foods of this type.", + "Whenever the blessing hamotzi is recited before [partaking of a food],1i.e., when one eats bread or enough of other grain substances to warrant the recitation of hamotzi, as mentioned in Halachah 9. the four blessings of grace are recited afterwards in their proper order. Whenever the blessing borey minei mezonot is recited before [partaking of a food],2i.e, the foods made from the five species of grain that are mentioned in Halachot 3, 4, 8, and 9. a single blessing, which includes the three [blessings of grace], is recited afterward,3This blessing contains the three primary elements of the first three blessings of grace, an expression of thanks to God for granting us sustenance, for granting us Eretz Yisrael, and for granting us Jerusalem. The full text of this blessing is quoted in Halachah 13. except when one eats rice.4as explained in the previous halachah.", + "When does the above apply? When a person ate more than the size of an olive [from these foods]. If, however, he ate less than the size of an olive, whether from bread or from other food, or drank less than a revi'it, whether from wine or from other beverages, he should recite the appropriate blessing before partaking of the food or drink, but should not recite any blessing at all afterward.", + "This is [the text of] the single blessing that includes the three blessings of grace:
Blessed are You, God, our Lord, King of the universe, for the life- giving and the sustaining [food], for the precious, good, and spacious land which You have graciously given as a heritage to our ancestors. Have mercy, God, our Lord, on us, and on all Israel, Your people, and on Jerusalem, Your city, and on Zion, the abode of Your glory. And may You cause us to ascend to it and let us rejoice in its rebuilding and we will bless You in holiness and in purity. Blessed are You, God, for the land and for the sustenance.
On Sabbaths and festivals, one should include in this blessing a condensed reference to the sanctity of the day as one does in grace." + ], + [ + "Everyone who recites grace or the single blessing that includes the three [blessings of grace] should recite these blessings in the place where he ate. If he ate while walking, he should sit down where he concluded eating and recite the blessings. If he ate while standing, he should sit down in his place and recite grace.
If a person forgets to recite grace and remembers before his food becomes digested, he may recite grace in the place where he remembers. If he intentionally [did not recite grace in the place where he ate], he should return to his place and recite grace. Should he recite grace in the place where he remembers, he fulfills his obligation.
Similarly, a person who recites grace while standing or while walking fulfills his obligation. Nevertheless, at the outset, a person should not recite grace or the single blessing which includes the three [blessings of grace] except when he is seated in the place where he ate.", + "A person who is in doubt whether he recited the blessing hamotzi or not should not repeat the blessing, because it is not required by the Torah.
A person who forgets to recite hamotzi should recite the blessing if he remembers before he completes his meal. If he remembers after he completed his meal, he should not recite the blessing.", + "[The following rules apply when] a person was eating in one house, interrupted his meal, and went to another house, or when a friend called to him and he went out the doorway of his house to speak to him: When he returns, he is required to recite grace after what he originally ate, and to recite hamotzi again because he changed his place. [Only] after this, may he complete his meal.", + "[The following rules apply when] friends joined to eat a meal together and [interrupted their meal to] go out to greet a groom or a bride: If they left an old man or a sick person [in the place where they ate], they may return to their place and complete their meal without having to recite a second blessing.
If they did not leave an old man or a sick person [in the place where they ate], when they depart they are required to recite a blessing after eating. When they return, they must recite a blessing before [beginning to eat again].", + "Similar laws apply when people drink together as a group or eat fruits together. Whenever one changes one's place, it is considered as if he interrupted his eating. Therefore, he must recite a blessing after what he ate and must recite a second blessing before partaking of any other foods.
A person who changes his place from one corner to another in the same room need not recite another blessing. In contrast, a person who ate on the east side of a fig tree and goes to eat on the west side of the fig tree must recite another blessing.", + "When a person recites a blessing on bread, it also includes1This halachah has raised questions among the commentaries. TheKessef Mishneh, the Lechem Mishneh, and others interpret this halachah as referring to the blessings before eating. Thus, with regard to bread, it is to a large part analogous to Halachah 11.
In this context, the Kessef Mishneh asks why the Rambam did not mention these laws in the context of Chapter 3, Halachot 5-7, which state the rule that the blessing on primary foods includes secondary foods. The Kessef Mishneh answers that those halachot describe a situation where the person has no desire to eat the secondary food in its own right and eats it only because of the primary food. In this halachah, the Rambam is speaking about an instance in which one desires to eat the other foods; nevertheless, they are included in the blessing recited over bread because bread includes all other foods.
The Rishon LeTzion offers a different interpretation, which appears more appropriate to the context in which the laws are discussed. Here, the Rambam is speaking only about the blessing recited after eating. the appetizers2In his Commentary on the Mishnah,Berachot 6:5 (the source for this halachah), the Rambam defines the term פרפרת as לפתן, which is generally translated as \"relish.\" Note the Tur and the Shulchan Aruch (Orach Chayim 176:1), which offer a different interpretation of the term פרפרת. eaten together with bread3This does not refer only to instances when these foods are eaten while placed on bread, but also to times when they are eaten at a meal at which bread is served. - e.g., cooked food or fruit.4Because the main element of a meal is considered to be bread, reciting a blessing upon it - either before or after partaking of it - includes the other foods that are eaten together with it. Reciting a blessing on these foods, however, does not include bread.5The commentaries question why this clause is necessary according to the Rambam's definition of פרפרת. It is obvious that bread would not be considered secondary to any other foods.
Reciting a blessing on cooked grains6Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.) and on Chapter 3, Halachah 4. includes cooked food.7Since the cooked grains are considered \"sustaining food\" and have been granted a special blessing which includes (in synopsis) all the blessings of grace, reciting a blessing over them includes other cooked dishes eaten with them.
The Rishon LeTzion emphasizes that this applies to cooked foods that are eaten together with the grains. Otherwise, it would be difficult to understand how the blessing for the grains could cover foods that require other blessings. Note also the Kessef Mishneh, which offers an alternate explanation. Reciting a blessing on cooked food, however, does not include cooked grains.8Since these cooked foods are not as satisfying as grains, the blessing recited over them cannot include grains.
Several commentaries have raised the question that from Berachot 42b, it appears that the Rambam's decision follows the School of Shammai and not the School of Hillel. The clearest resolution of the difficulty is offered by the Rishon LeTzion, who explains that the Rambam's decision is based on the Jerusalem Talmud (Berachot 6:5). When the passage from the Babylonian Talmud is studied in the light of the passage from the Jerusalem Talmud, the Rambam's ruling is no longer difficult.
This relates to a concept frequently discussed by students of the Rambam: Does the Rambam accept the principle that when there is a difference of opinion between the Babylonian Talmud and the Jerusalem Talmud, the Halachah follows the Babylonian Talmud, or not?", + "A person who decides not to continue eating or drinking,1The Kessef Mishneh cites Pesachim 103b, which states that once a person diverts his attention from drinking wine, he must recite another blessing when he begins drinking again.
The Ra'avad notes that the passage from Pesachim (loc. cit.) mentions only drinking and does not discuss eating, and on that basis protests against the Rambam's equation of the two. From Berachot 42a, however, it appears that similar principles apply with regard to eating. and afterwards changes his mind and [desires to] eat or drink, must recite another blessing2before partaking of the food or drink. He is not, however, required to recite a blessing after the first food or drink. Rather, he is required to recite only a single blessing after he completes eating. although he has not changed his place.3As mentioned in Halachot 3-5, a person who changes his place while eating must recite both a blessing after the food he has eaten previously and a blessing over the food he plans to eat in his new place.
Many authorities do not accept the Rambam's decision with regard to a meal that includes bread. When a person sits down to such a meal, he is considered to have fixed his attention on eating. People frequently become drawn into eating more than they originally intended at such meals. Thus, a person's decision not to continue eating is not considered final, since it is quite possible that he will change his mind and decide to eat again. (See Shulchan Aruch HaRav 179:1).
Based on these principles, the Shulchan Aruch (Orach Chayim 179:1) rules that, although once a person has decided to cease eating or drinking a new blessing is generally required, when partaking of a meal it is not sufficient to make a mental decision, and a person must wash before grace to be considered to have ceased eating. If he did not decide [to cease] eating or drinking and had in mind to continue4eating at a later time - even if he5remained in the place in which he ate originally, and made an interruption for the entire day6The Rambam's terminology appears to be a stylistic exaggeration. If a person waits long enough for the food he has eaten to digest, it would appear that he is required to recite another blessing before beginning to eat again (Kin’at Eliyahu). - he is not required to recite a second blessing.7before partaking of more food or drink.", + "When people who are sitting together1after having completed a meal and drinking say2This refers to a consensus agreed to by all the participants, and not a mere suggestion raised by a single individual. \"Let us recite grace,\" or \"Let us recite kiddush,\"3i.e., they were eating on Friday afternoon or the afternoon before a festival. From sunset onward, it is forbidden to continue eating until one recites kiddush. It is, however, possible to recite kiddush early (see Hilchot Shabbat 29:11). Once the people agree to recite kiddush, they may no longer continue their meal (Kessef Mishneh). they are4considered to have diverted their attention from drinking, as mentioned in the previous halachah. Hence, they are forbidden to continue drinking until they recite grace or kiddush.5The Turei Zahav 179:2 states that, according to the authorities who differ with the Rambam on the previous halachah, if one's desire to drink stems from having eaten, one may continue to drink at this point. Should they desire to drink more6although they are not permitted to do so - i.e., they are obligated to recite grace orkiddush before drinking. Should they desire to ignore that obligation and drink immediately, - although they are not permitted to do so - before reciting grace or kiddush, they are required to recite the blessing borey pri hagafen before drinking.7because, as mentioned in the previous halachah, the blessing they recited originally does not cover any drink consumed after they concluded drinking. In contrast, should they say, \"Let us recite havdalah,\" they are not required to recite a blessing [should they continue drinking].8The difference between kiddush and havdalah is that kiddush initiates the Sabbath. Accordingly, the respect due to the Sabbath adds importance to the diversion of our attention from drinking implied by the statement, \"Let us recite kiddush.\" In contrast, havdalah marks the beginning of the week, which we are not required to treat with such distinction. Thus, as Hilchot Shabbat 29:12 states, a person is not required to interrupt his meal at nightfall on Saturday, but may continue and recite havdalah when he concludes eating (Radbaz).
24. Berachot 59b emphasizes that this blessing is recited only when one drinks in a company. When one drinks alone, this blessing should not be recited, because it praises God for \"being good\" - i.e., to me - and \"doing good\" - for others (Shulchan Aruch, Orach Chayim 175:4).25. Tosafot, Berachot (loc. cit.) notes that the Sages instituted this blessing only for different types of wine and not for different types of bread or meat, since wine has two positive qualities: It satisfies a person's appetite and lifts his spirits.26. Rashi, Berachot (loc. cit.), states that this blessing should be recited only when the second type of wine is better than the first. If the first type of wine is better, no blessing should be recited. The commentaries maintain that the Rambam differs and maintains that the blessing should be recited whenever one changes types of wine. The Shulchan Aruch (Orach Chayim 175:2-3) rules that if one knows that the second type of wine is of a lesser quality than the first, the blessing should not be recited.", + "When a company who gathered together to drink wine were served another type of wine - e.g., they were drinking red wine and black wine was brought, or they were drinking aged wine and fresh wine was brought - they need not recite a second blessing over wine. They should, however, recite the following blessing: \"Blessed are You, God, our Lord, King of the universe, who is good and does good.\"", + "A person should not recite a blessing over any food or drink until it is brought before him.1The Shulchan Aruch (Orach Chayim 206:4) states that a person should hold the food in his right hand before reciting the blessing for it. If he2ignored the above directive and recited a blessing, and then the food was brought before him,3The blessing is considered to be in vain, and before partaking of the food, he must recite a second blessing.4There are some authorities who maintain that even though the food was not before one at the time the blessing was recited, if one was absolutely sure that it would be brought before him immediately, he can rely on that blessing (Mishneh Berurah 206:19).
When a person took food in his hand and recited a blessing, but [before he could eat it] it fell from his hand and was burned or washed away by a river,5or in any other way became inedible he should take other food and recite another blessing.6i.e., the first blessing is no longer in effect ,and a second blessing must be recited before eating. [This applies] even when the food is of the same species.7The Shulchan Aruch (Orach Chayim 206:6) adds, \"and even if the other fruit was before him when he recited the blessing originally.\" The Ramah (based on the Hagahot Maimoniot) differs, and maintains that if he originally intended to partake of the other fruit as well, it is included in the first blessing and he should eat it without hesitation so that the blessing will not have to be repeated. He should also say, \"Blessed be the Name of Him whose glorious kingdom is forever and ever\" for the first blessing, so that he will not be considered to have recited a blessing in vain.8See Chapter 1, Halachah 15, which discusses the seriousness of reciting a blessing in vain. See also Hilchot Sh'vuot 12:9-11, where the Rambam discusses related concepts, concluding:
The Torah has adjured us \"to fear [His] glorious and awesome name.\" Included in this fear is that it should not be mentioned in vain. If, because of a slip of the tongue, one mentioned God's name in vain, one should immediately praise and laud... it.
A person may stand over a stream of water, recite a blessing, and drink.9The Jerusalem Talmud (Berachot 6:1) mentions this instance as a contrast to the previous law. Although the water that was before him at the time he recited the blessing is not the water he drinks, this was his original intention.10He knew that the water would continue to flow. When he recited the blessing on the water, his intent was on water from the stream and not on the particular water before him at the time he recited the blessing.", + "Foods that are eaten within the meal, because of the meal,1The Rambam's statements are quoted, with slight changes, from Berachot 41b. In his commentary on this passage, Rashi defines this first category of foods as relishes eaten with bread. He explains that other foods - e.g., cereals or vegetables - although they are eaten as part of a meal, require an independent blessing.
Tosafot differs, and maintains that any food that is eaten as part of a meal - e.g., the foods mentioned by Rashi, meat or fish - is included in this category. Even if they are not eaten with bread, merely at the same meal, they do not require a blessing beforehand or afterward.2The commentaries question whether the Rambam's position follows that of Rashi or Tosafot. The following sentence (which is the Rambam's addition to Berachot, loc. cit.) sheds light on the question. Rather, the blessing hamotzi that is recited in the beginning and the grace recited afterward include everything, because everything is secondary to the meal.3This sentence explains the rationale for this ruling. These foods are not eaten casually during the day, but rather are eaten only as part of a meal, with the intent of satiating one's appetite. Accordingly, they are considered as secondary to bread, which is the primary element of the meal (Shulchan Aruch HaRav 177:1). Accordingly, we follow the ruling mentioned in Chapter 3, Halachah 5, that the blessing on primary foods includes secondary foods.
This explanation appears to indicate that the Rambam followsTosafot's interpretation. The Shulchan Aruch (Orach Chayim 171:1) also rules accordingly. The Magen Avraham 177:1, however, postulates that it is logical to assume that this ruling applies only when bread is eaten throughout the meal. If only a small amount of bread is eaten at the beginning of a meal, and no bread is eaten while the main course is being eaten, it is questionable whether the blessing over the bread covers these foods.
Foods that are eaten within the meal, but do not come because of the meal,4This refers to fruits and the like, which are not satisfying food and are eaten throughout the day, frequently outside the context of a meal, but at times within the context of a meal. This indicates that they are not necessarily connected with the meal and, therefore, are not included in the blessing hamotzi. Accordingly, they require a blessing before partaking of them, but do not require a blessing afterward.5Since they are eaten within the meal, they also satisfy a person's appetite. Accordingly, they are included in the blessing that is required by the commandment, \"When you have eaten and are satiated, you shall bless....\"
The Shulchan Aruch (loc. cit.:1,3, based on Rabbenu Asher's commentary on Berachot, loc. cit.) mentions two instances when fruit is included in the blessing hamotzi:
a) When the fruits are eaten on bread itself,b) When one eats a meal of fruit - i.e., the fruit is served to satiate one's appetite.
Foods that are eaten after the meal, whether because of the meal6i.e., foods served to satiate one's appetite or independent of the meal,7fruits, desserts, or drinks require a blessing beforehand and afterward.8Tosafot (Berachot, loc. cit.) states that this law does not apply at present. Our eating habits have changed, and bread is constantly before us during a meal, and it is customary to partake of it at all times.
The Shulchan Aruch (loc. cit.:2) accepts Tosafot's position. The Magen Avraham 177:7 adds that even at large feasts, when it is customary to eat desert without eating bread, a new blessing is not required because, in Talmudic times, bread and the main course were served on a small table, which was then removed, and dessert was served on a new table. Thus, the dessert appeared as a separate meal and required separate blessings. In contrast, at present, desert is served on the same table on which the bread was served. Hence, it is still considered a continuation of the same meal and does not require a separate blessing.", + "On Sabbaths, on festivals, at the meal after one lets blood or leaves the bath, and the like, when a person makes wine a primary element of his meal, if he recites a blessing on wine before eating his meal, that blessing includes the wine that he drinks after the meal, before he recites grace. In contrast, on other days, a person should recite another blessing on wine that is drunk after the meal.
If wine is served to a company in the midst of the meal, each person should recite a blessing by himself, because one's mouth may not be empty to recite Amen. [This blessing] does not include the wine that is drunk after the meal." + ], + [ + "Women and slaves1whose Torah obligations are equivalent (Chagigah 4a) are obligated to recite grace.2There are opinions that state that a woman does not have to recite the part of grace that blesses God for \"Your covenant that You have sealed in our flesh, and for Your Torah that You have taught us,\" since women are not obligated to fulfill these mitzvot. Nevertheless, in practice, it is agreed that women should mention both these mitzvot, because the ultimate fulfillment of the creation of both men and women is when they marry. Therefore, a man and his wife are considered a single unit (Shulchan Aruch HaRav 187:7). There is a doubt whether their obligation stems from the Torah, since [this is a positive mitzvah] that is not linked to a specific time,3Women are not obligated to fulfill such mitzvot. See Kiddushin (1:7). Since the obligation to recite grace is constant, whether one eats during the day or at night, it would appear that women are obligated. Some commentaries point to Sefer HaMitzvot (Positive Commandment 19) and the Rambam's Commentary on the Mishnah (Berachot 3:3 and Kiddushin, loc. cit.) as indications that the Rambam supports the view that a woman's obligation for grace stems from the Torah. or whether their obligation does not stem from the Torah.4Berachot 20b explains this hypothesis: Since Deuteronomy 8:10, the proof-text requiring us to recite grace, states: \"You shall bless God, your Lord, for the good land that He gave you,\" one might think that only those who were given an inheritance in Eretz Yisrael are required to recite grace, thus excluding women who were not given an inheritance. Therefore,5i.e., because of this doubt they should not6endeavor to fulfill the obligation of grace on behalf of others.7Since, as stated in Chapter 1, Halachah 11, a person can only recite a blessing on behalf of another person if he shares an equal obligation himself. Children,8Boys below thirteen and girls below twelve, or individuals above that age who have not demonstrated signs of physical maturity. however, are obligated to recite grace9This expression appears to indicate that the Sages placed the obligation on the child himself. See also Hilchot Sukkah 6:1 and Hilchot Lulav 7:19, where the Rambam uses similar expressions. (In Hilchot Tefillin 4:13 and Hilchot Chagigah 2:3, however, the Rambam states that the obligation to train a child to fulfill these mitzvot lies on the father.)
The hypothesis that the obligation lies on the child is supported by Halachah 16, which states that a child may fulfill the obligation of grace for a person who did not eat to the point of satisfaction (and, therefore, is obligated to recite grace only by Rabbinic decree). Were the Sages to have placed the obligation to educate the child on his father and not on the child himself, the child would not be able to fulfill the mitzvah on behalf of another person.
Nevertheless, it is possible to explain that the Sages placed the obligation on the father. This obligation, however, encompasses the child and, hence, causes him to be considered as obligated in the mitzvah (Likkutei Sichot, Vol. 17). by virtue of Rabbinic decree,10until a child reaches intellectual maturity, the Torah itself places no obligations upon him (Pesachim 116a). in order to educate them to perform mitzvot.", + "When three people eat [a meal including] bread together, they are obligated to recite the blessing of zimmun before grace.
What is the blessing of zimmun? If there were between three and ten participants in a meal, one recites the blessing, saying, \"Let us bless Him of whose [bounty] we have eaten.\"
Everyone responds: \"Blessed be He of whose [bounty] we have eaten and by whose goodness we live.\" The one [reciting the blessing] then repeats: \"Blessed be He of whose [bounty] we have eaten and by whose goodness we live.\"", + "Afterwards, he recites, \"Blessed are You, God, our Lord, King of the universe, who sustains the entire world in His goodness...\" until he completes the four blessings [of grace]. The others answer Amen after each blessing.", + "If ten or more people eat together, the zimmun should be recited with God's name. What is implied? The one reciting the blessing declares, \"Let us bless to our God of whose [bounty] we have eaten.\"
The others respond: \"Blessed be our God of whose [bounty] we have eaten and by whose goodness we live.\" The one [reciting the blessing] then repeats: \"Blessed be our God of whose [bounty] we have eaten and by whose goodness we live.\" He then begins reciting grace.", + "When eating in the home of a bridegroom from the time when the preparations for the wedding feast have begun until 30 days after the wedding, the one reciting the blessings should say, \"Let us bless Him in whose abode is joy, of whose bounty we have eaten,\" and the others respond, \"Blessed be He in whose abode is joy, of whose bounty we have eaten....\"
If ten people are present, he says, \"Let us bless our God in whose abode is joy, of whose bounty we have eaten...\" and the others respond, \"Blessed be our God in whose abode is joy, of whose bounty we have eaten....\" Similarly, whenever a feast is held because of the wedding for twelve months after the wedding, one should include the phrase, \"in whose abode is joy.\"", + "All men are obligated in the blessing of the zimmun as they are obligated in grace, even priests who partook of sacrifices of the most sacred order in the Temple Courtyard. Similarly, priests and Israelites who ate together are required to recite the zimmun as they are required to recite grace, although the priests partook of terumah and the Israelites ordinary food.", + "Women, servants, and1very young children are not included in a zimmun.2i.e., if there are two adult males and one of these three types of individuals, it is impossible to make a zimmun. The Shulchan Aruch (Orach Chayim 199:7) states that when women eat together with men who make a zimmun, they are obligated to answer. They may, however, make a zimmun among themselves. Nevertheless, for the sake of modesty,3If any two of these three categories of people eat together, there is a possibility of undesirable results. In order not to encourage such meals, the Sages did not impose the obligation of zimmun.
The Rambam mentions modesty only as a reason why women and servants should not join in a zimmun. Significantly, other authorities explain that it is for reasons of modesty that women should not be counted in a zimmun together with men. there should not be a company that consists of women, servants, and children [together].4Nor should a company consist of two of these three categories. Instead, women may make a zimmun alone,5There is, however, no obligation for them to do so (Shulchan Aruch, Orach Chayim 199:7). Rabbenu Asher considers them as obligated to make azimmun. Nevertheless, even among the Ashkenazic community, most authorities do not accept his ruling. as may servants and as may children. They should not, however, mention God's name.6The mention of God's name causes the recitation of grace to be considered \"a holy matter.\" As stated in Hilchot Tefillah 8:6, prayers of this nature can be recited only when a quorum of ten adult males is present (Kessef Mishneh).
An androgynous7A person who possesses both male and female sexual organs may make a zimmun among his own kind, but should not be included among a zimmun either of men or of women.8since he is not a member of either sex. A tumtum9a person who has flesh covering his genitalia, making it impossible to determine whether he is a male or a female should not be included in a zimmun at all.10He should not be counted among men or women, because we are unsure of his sex. Furthermore, unlike androgynouses a group of tumtumim cannot make a zimmun of their own.
In the case of an androgynous, the doubt is how to define his halachic status properly. Hence, they are considered a separate category. In contrast, a tumtum is either a male or a female, and it is his physical condition that prevents us from determining his sex. Thus, a group of tumtumim may include both males and females, and hence they are not allowed to be counted in a zimmun at all (Kessef Mishneh).
A child11The Magen Avraham 199:6 states that this applies to only one child, but not two or more. who understands Whom is being blessed may be included in a zimmun, although he is merely seven or eight years old.12Rav Yitzchak Alfasi mentions an age of nine or ten. The Beit Yosef (Orach Chayim 199) states that all authorities agree that a child below the age of six may not be counted in a zimmun. He may be counted among either a group of three13to recite the zimmun together with two adult males or a group of ten14to include the mention of God's name together with nine adults for the purpose of zimmun.15The Magen Avraham, loc. cit., explains why such a decision is granted with regard to a zimmun and not with regard to kaddish, barchu, kedushah, and the like. The latter prayers are obligations incumbent on a person each day, and may be fulfilled only with a quorum of adult men. In contrast, since each person may fulfill his obligation to recite grace without a zimmun, leniencies were granted in counting the people included.
Rabbenu Asher and the Ramah (Orach Chayim 199:10) do not accept this distinction, and rule that a child may not be counted in a zimun until he is thirteen years of age and has exhibited signs of physical maturity. A gentile may not be included in a zimmun.16even when we are certain that he will bless God.
In his Commentary on the Mishnah (Berachot 7:1, based on Berachot 47b), the Rambam states that this refers to a gentile who has already made a decision to convert and has been circumcised for that reason. Nevertheless, if he has not immersed himself in the mikveh, he is not considered a Jew, and may not be included in a zimmun.14. This ruling is not accepted by many other authorities, including Rabbenu Yitzchak Alfasi and Rabbenu Asher. Because of the difference of opinion, the Shulchan Aruch (Orach Chayim 197:3) rules that, at the outset, an attempt should be made to follow the Rambam's decision. If, however, the third person does not desire to eat bread, he may be included in the zimmun as long as he partook of ak'zayit of other foods.15. The commentaries note that the Rambam does not quote Berachot 48a (the source for this halachah) exactly. The Talmud states \"dipped his food in brine with them.\" The Rambam's choice of phraseology is particularly difficult since, as the Rambam himself writes in Hilchot Sh'vitat Asor 2:5, brine is generally not eaten alone as a food.16. The commentaries have noted the apparent redundancy in the Rambam's expressions. The Kol ben Levi offers a possible resolution, explaining that, in the opening clause, the Rambam states that these people are not required to make a zimmun. In the final clause, he states that they are not allowed to do so. 17. Tosafot, Berachot 47a, writes that if they have already decided to recite grace, the third person may not be included in azimmun with them. The Shulchan Aruch (Orach Chayim 197:1) accepts this ruling.18. According to the Rambam's opinion mentioned in the previous halachah, the third person must partake of bread. According to the other opinions mentioned above, if the third person partakes of other foods, the first two may include him in a zimmun.19. Berachot 47a relates that Rav Simai bar Chiyya joined Rav and Shemuel in a meal after the latter had completed eating. They ate another side dish together with him, and then recited the zimmun.20. Note the Be'ur Halachah 197, which states that they are obligated to recite the zimmun.21. He may, however, convey this privilege on another person if he desires (Tosafot, loc. cit.; Shulchan Aruch, Orach Chayim 201:1).
The Shulchan Aruch (loc. cit.) mentions that if a guest is present, he should be given the privilege of reciting thezimmun, so that he will be able to recite a blessing for the host, as mentioned in Chapter 2, Halachah 7.
The Shulchan Aruch (loc. cit.:2) also mentions that a priest who is a Torah sage should be given the privilege of reciting the zimmun. (See Hilchot Klei HaMikdash 4:2 and Hilchot Tefillah 12:18.)
22. Although a sufficient number of people to recite grace with azimmun will remain, each individual is personally obligated to participate in the zimmun and may not recite grace alone.23. Enough people remain in each group to allow them both to recite grace with a zimmun. There is, however, no obligation to separate. If the people desire, they may recite grace in a single group (Ramah, Orach Chayim 193:1).24. Until there are twenty people, separation will prevent - at the very least - the people who separate from reciting grace with God's name.
The Shulchan Aruch (Orach Chayim 193:1, based onBerachot 50a) states that, at a meal attended by many people, if there is a difficulty or inconvenience preventing an individual from participating in the zimmun in which God's name is mentioned, he may recite grace with a zimmun of three.", + "Only those who ate at least an amount of bread equal to the size of an olive should be included in a zimmun.
When seven people partake of bread and three eat vegetables or brine and the like with them, the latter may be included in the zimmun, so that God's name may be mentioned, provided the one reciting the blessings partook of bread. In contrast, should six people partake of bread and four eat vegetables, the latter may not be included. There has to be a distinct majority of people who partook of bread.
When does the above apply? With regard to [a zimmun of] ten. Regarding three, however, they should not recite the zimmun unless each one of them eats a portion of bread the size of an olive.", + "[The following rule applies when] two people eat together and complete their meal, and afterward, a third person comes and eats. If the others can eat any food [- they need not partake of bread -] together with him, he should be included [in the zimmun] with them.
The sage of the greatest stature among those dining should recite grace, although he arrived at the end of the meal.", + "When three people eat together, they may not separate [and recite grace without a zimmun]. The same applies to four and five people. Between six and ten people may separate [and recite grace in two groups].
If more then ten people are present, they may not separate until [their number reaches] twenty. [The governing principle is that a group may separate only if] the blessing of the zimmun will be the same for both groups if they separate.", + "When three people who each came1It is possible to explain that this is referring to three individuals who each began eating with a separate group in the same large room. Afterwards, they joined together and ate at the same table.
Alternatively, the halachah is speaking about three groups that ate on the same table, and one remained from each group (Merchevat HaMishneh), or the three individuals came from different groups, but left their original group inadvertently or because of forces beyond their control (Mishnah Berurah 193:25). from a different group of three2and thus were each personally obligated to participate in a zimmun (Rashi, Berachot 50a) [join together],3even when they themselves do not eat together (loc. cit.). According to the Kessef Mishneh, this applies when they eat together. The Shulchan Aruch (Orach Chayim 193:5) states that, in either instance, the following law applies. they should not separate [without reciting grace with a zimmun].4Ideally, they should not have separated from their first company. See the Rishon LeTzion; Ramah, Orach Chayim 193:6). After the fact, since they all have still not recited grace and are all obligated to participate in a zimmun, they should do so. If each of them already participated in a zimmun,5i.e., although they desired to continue eating, they responded to thezimmun and listened to the first blessing of grace (Tosafot, Berachot, loc. cit.; Ramah, Orach Chayim 200:1) they may separate. They are not obligated6The Shulchan Aruch (193:5) states, \"They cannot...\"; i.e., it is forbidden for them to participate in a zimmun again. to participate in a zimmun again,7Even if the latter group of three eat together, since they did not begin their meal with the intention of eating as a company, they are not obligated to recite grace with a zimmun. because a zimmun was already recited including them.8This expression implies a different concept. If a fourth person joined the two remaining in the original group and a zimmun was recited, the obligation of a zimmun is no longer incumbent on the person who left the group. Therefore, a zimmun may not be recited in the new group of three (Shulchan Aruch, Orach Chayim 193:6).
If the three people in the new group eat together as a company, they may recite a zimmun (Mishnah Berurah 193:33).
When three people sit down [together] to eat bread, they may not separate9even though one of the three desires to recite grace before the others, they must recite the zimmun as a group (Mishnah Berurah 193:28). even though each person eats from his own food.10It is the intent to sit down together at a single table that establishes them as a company, and not the fact that they share food.
25. This halachah describes a large feast, at which many people eat at different tables. Nevertheless, they all came together for the same purpose, and thus are considered a single group. (See the Jerusalem Talmud, Berachot 7:5; and Shulchan Aruch HaRav 195:2).
In contrast, in a restaurant, although many people eat in the same room, since they did not come with the intention of eating together, they are considered as a single group. 26. The Rambam is quoting the Mishnah (Berachot 7:5). Rabbenu Asher and the Shulchan Aruch (Orach Chayim 195:1) state that the same principles apply if the feast is held in two separate rooms (or houses), as long as they are not separated by a street.27. Similarly, if a single group is large enough to prevent the words of the blessings from being heard, people should recite the zimmun in smaller groups (Kessef Mishneh; Shulchan Aruch, Orach Chayim 193:1). 28. He must also respond (Berachot 45b; Mishnah Berurah 194:6).29. He fulfills his obligation for zimmun, but not for grace.30. It is only proper that God's name be mentioned when the ten people are in the same room (Berachot, loc. cit.). 31. If, however, two people from a group of three recite grace alone, a zimmun may not be recited (Shulchan Aruch, Orach Chayim 194:1).32. The Ramah (Orach Chayim 194:1) states that this law only applies when the individual has not answered to a zimmun previously. If, however, he answered to the zimmun of a previous group, he may not be included in this zimmun.33. He should respond as usual.34. Zimmun should precede grace. Once a person has recited grace, he can no longer fulfill his obligation for zimmun
.", + "[The following rules apply when] two groups eat together in the same building: When part of one group can see part of the other group, they may join together in a single zimmun. If not, they should each recite a zimmun separately.
If there is a single attendant who serves both of these groups, they may join in a single zimmun, even though none of the people in the two groups see each other, provided both groups can clearly hear the words of the person reciting the blessings.", + "When three people ate together and one went out to the marketplace, he should be called to pay attention to what they are saying. He may be included in the zimmun while he is at the marketplace, and thus fulfill his obligation. Afterwards, when he returns to his house, he should recite grace alone. In contrast, when ten people eat together and one goes out to the market place, the zimmun may not be recited until he returns to his place.", + "When three people eat together and one recites grace alone before the others, the zimmun can be recited with him and the other two fulfill their obligation. He, however, is not considered to have fulfilled his obligation, because the zimmun cannot be fulfilled retroactively.", + "When two people eat together, each person should recite grace by himself. If one knows [how to recite grace] and the other does not, the one who knows should recite the grace out loud, and the other person should recite Amen after each blessing. In this manner, he fulfills his obligation.
A son may recite grace for his father, a servant for his master, and a woman for her husband - and thus enable the person to fulfill his obligation. Nevertheless, our Sages said, \"May a curse come on a person whose wife or children recite grace for him.\"", + "When do the statements that [it is possible to] fulfill one's obligation [in this manner] apply? When they have not eaten to the point of satiation. Therefore, their obligation is only Rabbinic in origin, and can be fulfilled by [listening to] a minor, a servant, or a woman.
If, however, they ate to the point of satisfaction, and thus are obligated according to the Torah itself to recite grace, they cannot fulfill their obligation by [listening to] either a woman, a minor, or a servant. Anyone who is obligated according to the Torah to perform a mitzvah can have his obligation fulfilled only by another person who is also obligated from the Torah [to fulfill this mitzvah] as he is.", + "[The following rules apply when] a person enters [a room where] others are reciting the blessing of zimmun]: If he [enters when] the person reciting the blessings says, \"Let us recite grace,\" he should respond, \"Blessed is He, and may He be blessed.\" If he [enters when] the others reply, he should say Amen afterward." + ], + [ + "Anyone who eats bread over which the blessing hamotzi is recited1The commentaries explain that the modifying clause is added to include two types of grain products mentioned in Chapter 3, Halachah 9, that resemble bread, but do not require the blessing hamotzi unless they are eaten as the basis for an entire meal. When the blessing hamotzi is recited over them, the ritual washing of the hands is also required. Otherwise, it is not (Shulchan Aruch, Orach Chayim 158:1). must wash his hands2This washing is not intended for the purpose of cleanliness. Indeed, as explained in the commentary on Halachah 4, one's hands must be clean before washing them. Rather, it is a ritual matter and, therefore, requires adherence to all the particular laws mentioned in this chapter. before3Shabbat 14b, 15a states that the washing of the hands before partaking of sacrificial offerings was instituted by King Solomon. Hillel and Shammai extended the practice to include terumah, and Rabbi Eleazar ben Arach widened its scope to include even unconsecrated foods (Chulin 106a).
The latter decree was also intended to remind the priests to keep their hands ritually pure while partaking of terumah. It was, however, instituted not only for the priests, but for the nation as a whole (even though non-priests may not partake of terumah), so that it would be a universally accepted practice.
Even after the destruction of the Temple, when it was no longer possible to practice ritual purity, this mitzvah was continued in the hope that the Temple will soon be rebuilt, and the priests will resume continue their previous obligations (Shulchan Aruch HaRav 158:1; Mishnah Berurah 158:1). and after partaking of4This washing, referred to asmayim acharonim, is discussed in Halachot 2 and 3. it.This applies even when the bread one eats is not sacred food.5terumah or sacrificial offerings.
Although a person's hands are not dirty,6See the commentary, Halachah 4. nor is he aware that they have contracted any type of ritual impurity,7Note the Rambam's Commentary on the Mishnah (Tohorot 7:8), where the Rambam explains that \"'hands are busy' - i.e., frequently touching [objects] - and it is possible that one touched an impure substance without realizing it.\" See also Chapter 7, Note 17. he should not eat until he washes both his hands. Similarly, before [partaking of] any food dipped8or washed (Mishnah Berurah 158:12). This requirement applies whether one dips food into liquid while eating, or whether it was dipped into liquid beforehand and left undried. If, however, it was dipped in liquid and the liquid dried, there is no need to wash before partaking of it. in liquid,9Liquid in this instance refers to wine, honey, olive oil, milk, dew, and water. It does not include fruit juices or other oils (Shulchan Aruch, Orach Chayim 158:4). one must wash one's hands.10This practice was instituted in respect for the terumah separated from olive oil and wine. It was extended to all liquids because the laws governing the contraction of ritual impurity by liquids are more severe than those involving other foods (Rabbenu Yonah, Levush, Orach Chayim 158:3).
Tosafot, Pesachim 115b, explains that after the destruction of the Temple, the practice of washing before partaking of fruits dipped in liquid was discontinued because we are all ritually impure. Although most authorities do not accept this position, they respect it to the extent that they state that a blessing should not be made before such a washing. In practice, however, there are many who are not precise in washing in these circumstances. There is, nevertheless, one instance when this practice is observed universally. At the Pesach seder, we wash before dipping the karpas in salt water.", + "Whenever a person washes his hands1whether before eating - The Rambam requires that a blessing be recited in both the instances mentioned in the previous halachah. As mentioned in the commentary, our practice is to recite a blessing only before partaking of bread, and not before partaking of foods dipped in liquids. - whether before eating, before the recitation of the Shema,2See Hilchot Kri'at Shema 3:1. or before prayer3See Hilchot Tefillah 4:2-3.
The Radbaz (Vol. IV, Responsum 1365) states that although the Rambam requires that we wash before the afternoon and evening services, a blessing should be recited only when washing before the morning service. This opinion is reinforced by the fact that, when counting the hundred blessings recited each day (Hilchot Tefillah 7:14), the Rambam enumerates only one blessing for washing for prayer. - he should recite the following blessing beforehand:4Rabbenu Manoach notes that the Rambam's phraseology implies that the blessing should be recited before washing one's hands. This is also indicated by Chapter 11, Halachah 7, which states:
There is no mitzvah for which the blessing is recited after its fulfillment except the immersion of a convert.
The Shulchan Aruch (Orach Chayim 158:11, based onTosafot, Berachot 51a) states that it is not customary to recite the blessing before washing, lest one's hands be dirty. At present, Ashkenazic custom (see Shulchan Aruch HaRav 158:16; Mishnah Berurah 158:41) is to recite the blessing after washing, but before drying one's hands. \"[Blessed are You...] who sanctified us with His commandments and commanded us concerning the washing of hands.\" 5The word \"washing\" is not a precise translation of the Hebrew נטילת. Rabbenu Asher (Berachot, Chapter 9) explains that this term was used because in Talmudic times, the utensil with which it was customary to wash one's hands was called נטלא. The Sages phrased the blessing in this manner to emphasize that the mere rinsing of one's hands is insufficient and one must use such a utensil.
This6With the following sentence, the Rambam is explaining why a blessing is recited, despite the fact that this commandment was instituted by the Sages and not by God, Himself. is a Rabbinic mitzvah that we have been commanded by the Torah to follow,7In Chapter 11, Halachah 3, the Rambam interprets the blessing recited over Rabbinic commandments as follows: \"who has sanctified us with His commandments and commanded us to follow the instructions of the Sages who commanded us concerning....\" as [Deuteronomy 17:11] states: \"[Do not stray...] from all the laws that they direct you.\"8Note the explanation of this proof-text in Hilchot Mamrim 1:1-2. A blessing should not, however, be recited before washing after eating,9Although the Ra'avad protests strongly the Rambam's ruling, it is accepted by the Shulchan Aruch (Orach Chayim 181:7). (The difference between the Ra'avad and the Rambam revolves around the rationale for this washing. See Note 3 below.) for this was instituted only as a protective measure.10as mentioned in the following halachah. (See also Chapter 11, Halachah 4.) This rationale, however, obligates a person to be more careful in the observance of this practice.11for as Chulin 10a states, \"Danger is more serious than a prohibition.\"
1. This washing, referred to as mayim emtzayim, is mentioned in Chulin 105a,b and the Shulchan Aruch (Orach Chayim, Chapter 173). At present, this practice is generally not followed.2. There are no fruits that are eaten as terumah according to Torah law. (It is wine and oil, not grapes and olives, which carry such an obligation.) Therefore, the Sages did not impose an obligation to wash before eating from such food if it was not consecrated (Rabbenu Yonah, Berachot 8).3. The Tur (Orach Chayim 181:1), the Ra'avad, and others offer a different rationale for this washing, quoting Berachot 53a's interpretation of Leviticus 11:44: \"'Make yourselves holy,' this refers to the first washing; 'And you shall be holy,' this refers to the second washing.\" They explain that this washing is necessary as a token of respect to clean one's hands before reciting grace.4. Note Hilchot Melachim 6:13, which mentions other Rabbinic prohibitions that are relaxed in wartime.
See also Shulchan Aruch (Orach Chayim 158:8) which draws parallels to these laws and frees a person in a desert or in another dangerous situation from the obligation to wash his hands.", + "Washing hands between one course and another is a matter of choice. If one desires, one may wash; if not, one need not.
There is no obligation to wash before partaking of unconsecrated fruit, whether before eating or afterward. [On the contrary,] whoever washes his hands before partaking of fruit is considered among the haughty.
Whenever bread [is eaten] with salt, it is necessary to wash one's hands afterward, lest it contain Sodomite salt or salt that resembles Sodomite salt, and [after eating,] one [inadvertently] pass one's hands over one's eyes and blind them. This - [the possibility of acrid] salt - is the reason why we are obligated to wash after eating.
In an army camp, [the soldiers] are not obligated to wash before eating, because they are involved in the war. They are, however, obligated to wash afterwards because of the danger involved.", + "To what point should one's hands be washed? To the wrist.1Although Rabbenu Asher maintains that it is only necessary to wash to the point of connection between the fingers and the hand, the Shulchan Aruch (Orach Chayim 161:4) accepts the Rambam's decision. Nevertheless, when a person has only a limited supply of water, he may rely on Rabbenu Asher's opinion (Shulchan Aruch HaRav 161:8; Mishnah Berurah 161:22). How much water should be used? A [minimum of2It is preferable to pour a generous quantity of water over one's hands (Shulchan Aruch, Orach Chayim 158:10). Rav Chisda would say: \"I wash with a full handful of water and [God] grants me a full handful of goodness\" (Shabbat 62b). a] revi'it3one fourth of a larger measure known as a log. In contemporary measure, a revi'it is equivalent to 86.6 cc according to Shiurei Torah, and 150 cc according to the Chazon Ish.
A revi'it is significant in this context because immersion in a revi'it of water is enough to restore ritual purity to a utensil according to Torah law. The Rabbis, however, obligated the use of a mikveh of 40 se'ah for all ritual immersions. for each pair of hands.4The Rambam's decision differs from that of the Ra'avad, Rashi, the Rashba, and many other authorities. The other authorities maintain that as long as the vessel from which the water is poured contains a revi'it, two people may have their hands washed from it. The Shulchan Aruch (Orach Chayim 160:13) accepts the latter view.
Significantly, the Rambam mentions washing the hands only once before partaking of food. In Hilchot Mikveot 11:3, where he mentions the washing of the hands within the context of ritual purity, he mentions the need to wash hands twice: once to purify the hands, and once to wash off the water used to purify them. (See Halachah 10 and commentary.) In these halachot, he makes no mention of a second washing, seeming to imply that it is unnecessary to do so. (Rav Kapach adds that it is customary in certain Yemenite groups to wash only once before meals, and bases this practice on the Rambam's decision.)
The Shulchan Aruch and the Ramah (Orach Chayim 162:2) mention washing the hands two or three times before partaking of a meal. This is the accepted practice in almost all communities at present.
Anything that is considered an intervening substance [and thus invalidates] a ritual immersion5In Hilchot Mikveot 1:12, the Rambam provides this general rule:
Any substance that intervenes [between one's flesh and the water] and disturbs one nullifies the immersion, even if it covers only a minor portion of one's flesh.... Any substance that covers the major portion of one's flesh nullifies the immersion, even though it does not disturb one.
In Chapter 2 of those halachot, the Rambam mentions a long list of particular substances that nullify immersions, including filth, mud, and dough. is also considered an intervening substance with regard to washing hands.6This implies that one should clean one's hands before washing them for this ritual purpose. The Shulchan Aruch (Orach Chayim, 161) discusses the particular laws regarding intervening substances. All liquids that may be included in the measure of a mikveh7This includes substances like ice and snow, which can be used to make up the measure of a mikveh (Hilchot Mikveot 7:3). may be included in the measure of the revi'it [necessary for the washing8Note the Shulchan Aruch and the Ramah (Orach Chayim 160:12), which discuss the use of wine, beer, and fruit juices for washing hands.
5. I.e., whether before a meal or in preparation for prayer.6. The Kessef Mishneh explains that this expression indicates that it is not necessary to wash one's hands a second time (see the commentary on the previous halachah) or to dry them before partaking of the food. When washing one's hands for food, this is required because the water used for the first washing that remains on the hands becomes ritually impure. In contrast, the water that remains on one's hands after immersion in a mikveh is pure. (See Shulchan Aruch, Orach Chayim 159:19.)7. A mikveh must have at least 40 se'ah of water that has flowed into it by natural means. In contemporary measurements, 331 liters according to Shiurei Torah, and 648 liters according to the Chazon Ish.
The Kessef Mishneh notes that this applies only to water that does not emanate from a natural spring. When a person immerses his hands in such a spring, all that is necessary is that there be sufficient water to cover his hands. (See also Hilchot Mikveot 9:8.)
Significantly, Rabbenu Yonah maintains that it is acceptable to immerse one's hands in a mikveh containing even less than 40 se'ah. The Shulchan Aruch (Orach Chayim 159:14) accepts this view, although the Ramah favors the Rambam's position.
8. The Ra'avad objects to the Rambam's ruling, and maintains that one may immerse one's hands in water poured into a pool in the ground. He supports his position by referring to the immersion of a ba'al keri (see Hilchot Tefillah 4:4-5), which is acceptable even in such pool. (See the Rambam's Commentary on the Mishnah (Mikveot 8:1.) Nevertheless, most authorities accept the Rambam's decision. (See Shulchan Aruch HaRav 159:23; Be'ur Halachah 159.) 9. See Halachot 7-9.10. See Halachot 4 and 10.11. See Halachot 11-12. The Rashba quotes the Halachot Gedolot as explaining that it is necessary to wash with a vessel, because the washing of hands is derived from the sanctification of the priest's hands in the Temple.12. See Halachot 13-14.13. The Beit Yosef (Orach Chayim 160) states that this concept is derived from the laws of the ki'or (the basin in the Temple from which the priests washed their hands). If its water changed color, it could no longer be used.14. E.g., ink or another coloring fell into it.15. It became rusty from a metal container. Note, however, Shulchan Aruch HaRav 160:1 and the Mishnah Berurah 160:22, which state that water that has become murky from mud or dirt is acceptable, because even this is often the color of natural stream water.
If after water was disqualified because of an abnormal color, its color reverts to the norm, it can be used to wash one's hands (Shulchan Aruch HaRav 160:1; Mishnah Berurah 160:5).
16. See Hilchot Rotzeach USh'mirat HaNefesh 11:6-16, which discusseshe prohibition of water left uncovered. This prohibition was enacted out of fear of the possibility that a poisonous snake or the like released venom into the water.17. Avodah Zarah 30b states that washing with such water could be dangerous lest the venom seep into cuts or sores or even through the body's pores. The Tur (Orach Chayim 160) notes that since the presence of poisonous snakes and the like is no longer widespread, the prohibition against drinking - and hence, washing with - such water need not be observed at present. This ruling is accepted by the later authorities.18. The Rambam is implying that the water in a mikveh or in a natural stream remains acceptable for washing although it was used for other tasks (Kessef Mishneh).19. If, however, the bread fell into the water accidentally, the water is not disqualified (Shulchan Aruch HaRav 160:2; Mishnah Berurah 160:8).20. The Ramah (Orach Chayim 160:2) states that even if the baker washed his hands in the water, the water does not become unacceptable. The Turei Zahav (160:3) refutes this ruling. His opinion is accepted by the later authorities. 21. Slightly murky water is acceptable, as mentioned above. The determining factor is whether or not a dog will drink from the water.22. Since a mikveh containing such water is acceptable for the immersion of one's entire body, it is surely acceptable for the immersion of hands, which is only a Rabbinic commandment.23. These hot springs have a high mineral content and are very bitter.24. The Kessef Mishneh interprets this as referring to a stream that was diverted into a trench that does not contain forty se'ah. Although logically, this would be acceptable for the immersion of hands, the Sages forbade using such water, lest one also immerse one's hands in a container of water. Significantly, in his Shulchan Aruch (Orach Chayim 160:7), Rav Yosef Karo adds a further point, that the water was cut off from its source.25. I.e., the washing before partaking of bread.26. I.e., the washing after the meal (see Halachah 17); alternatively, the second pouring of water over one's hands, as mentioned in the commentary on Halachah 4. Note the explanation of the Kessef Mishneh. 27. In both instances, one must pour at least a revi'it of water over one's hands in a single pouring. In the first instance, while the water is being poured one gradually moves one's hands under the water, while in the second instance, one pours hurriedly, but forcefully, over the entire hand at once.28. I.e., several people stand with their hands outstretched, and a person passes in front of them pouring water over their hands.29. Although the water first passes over the hands of one person, it is still acceptable for the person whose hands are held below, because as long as it contains the required quantity and comes in one continuous stream, it does not become impure.
Nevertheless, Shulchan Aruch HaRav 160:16 and the Mishnah Berurah 160:68,72 state that the two people must originally have the intention to wash their hands as one, and must hold their hands close together. Otherwise, it is considered as if the second person washed with the water that was rendered impure by the first person's washing.
30. Note the difference of opinion on this issue between the Rambam and the other Halachic authorities mentioned in the commentary on Halachah 4. of hands].", + "Whoever had to wash his hands and [instead] immersed them in the water of a mikveh need not do anything else. If he immersed them in a body of water that does not have the required measure of a mikveh, or in water that has been poured onto the ground, he has not accomplished anything. Water that is poured [by man] can purify hands only when it is poured over them.", + "Everyone who washes his hands must show concern for four matters:
the water itself - that it not be unacceptable for washing hands,
its measure - that there be a revi'it for each pair of hands,
the container - that one wash from a container,
the individual pouring - that the water come from the power of a person who pours it.", + "There are four matters that render water unacceptable: a change in its color, its being left open, its having been used for work, and its becoming spoiled to the point that an animal would not drink from it.
What is implied? Water whose color changes becomes unacceptable whether it is contained [in a pool] in the ground or in a container, or whether it changed because of something that fell into it or because of the place where it is contained.
Similarly, if the water was left uncovered in a manner that causes it to become forbidden to be drunken, it is unacceptable for washing hands.", + "Any water that was used for a task is considered as sewage water and is unfit to use for washing hands. What is implied? Water that has been drawn from its source, which was used to wash utensils, to dip one's bread in, or the like, whether [it was stored] in a container or [in a pool] in the ground, becomes unacceptable for washing hands.
If one uses the water to wash clean utensils or new ones, it does not becomes unacceptable. Water in which a baker dips crackers is unacceptable. In contrast, water from which [he removes some] to baste the dough when kneading it is acceptable. It is the water that he removes that was used for a task; the water from which he removed it remains acceptable [as before].", + "All water that becomes unfit for a dog to drink - e.g., bitter [water], salty [water], very murky [water], foul-smelling [water] - which is contained in a vessel may not be used for washing hands. If [such water] is [contained in a pool] in the ground, one may immerse one's hands in it.
[The following rules apply to] the hot springs of Tiberias. In their [natural] place, one may immerse one's hands in them. If, however, one removed them with a container or diverted a stream of them into another place, they may not be used for either the first or the final washing of the hands, because they are not fit for an animal to drink.", + "One may pour water over one's hands a little at a time until one has poured out the entire amount. If, however, one poured out the entire revi'it at one time, it is acceptable.
Four or five people may wash with a single pouring while they are standing next to each other or with their hands above each other's, provided:
a) they leave space between their hands for the water to enter, and
b) there is enough water in that pouring to provide each one with a revi'it.", + "One may not use the following to wash one's hands:1because they are not vessels and were not made with the intent of containing water (Kessef Mishneh): the sides of vessels,2Broken shards of an earthenware container that are still capable of holding water. The Tur (Orach Chayim 159) states that if a broken vessel can still hold a revi'it when it stands unsupported, it is not disqualified for use. The later authorities (see Shulchan Aruch HaRav 159:6; Mishnah Berurah 159:12) favor the Rambam's ruling. the base of a samovar,3Our translation is based on Rav Kapach's interpretation of the Rambam's Commentary on the Mishnah (Yadayim 1:2 which is the source for this halachah). pieces of earthenware,4Although some commentaries state that this also refers to shards, others, to avoid redundancy, state that it is referring to unshaped pieces of earthenware. or the covering of a jug.5These usually contain a handle on their top, and thus cannot stand erect when turned upside down. Should one modify such a covering6by breaking the handle so that it could stand erect to use for washing, it is acceptable.7Although the covering was not originally made to contain liquid, since it was modified with that intention and, in its present state, it can contain a revi'it without being supported, it is acceptable. Similarly, a wine-pouch that was modified8by having a stand erected for it (Sefer Mitzvot Gadol) may be used for the washing of hands.9The Bayit Chadash (Orach Chayim 159) questions why any modification is necessary for a wine-pouch, since it is also originally made with the intention of containing liquids. It explains that generally, if left uncovered, without a stand, a pouch will not be able to contain water. Hence, unless a stand is made for it, it is unacceptable.
In contrast, a sack or a basket10[although] they have been modified - and the holes in them filled with tar to prevent water from flowing out - [although] they have been modified - may not be used to wash hands.11The Bayit Chadash (loc. cit.) explains the difference between these and the former two instances:
The purpose for which a covering of a jug and a wine pouch are made is related to the containing of liquids. Accordingly, although without modification they cannot serve that purpose in a manner acceptable for use in washing hands, once they are modified they are acceptable. In contrast, a sack or a basket is never used to contain liquids. Therefore, even after modification, it is unacceptable. One may not hold water in one's hands and pour it over a colleague's [hands], because one's hands are not a vessel.12See Shulchan Aruch (Orach Chayim 159:6).
Vessels that have been broken to the extent that the laws of ritual impurity no longer apply to them13Hilchot Keilim, Chapters 6, 11, and 19, relates the following general principle: Once a vessel is broken to the point that it can no longer serve its original purpose, it is no longer considered a vessel and can no longer contract ritual impurity.
Chulin 107a mentions that a vessel that is used for containing liquids becomes disqualified when it contains a hole large enough to allow liquids to enter when the vessel is placed within them. may not be used to wash hands, because they are considered to be broken vessels.14In his Kessef Mishneh, Rav Yosef Karo states that the Rambam would consider a vessel acceptable if the hole is on the side and the portion of the vessel below the hole contains more than a revi'it of liquid.
In contrast, in his Beit Yosef (Orach Chayim 159), he explains that the Rambam would disqualify such a utensil because even though it can still contain a sufficient amount of liquid, it is a broken vessel and, as such, unsuitable for use for this mitzvah. In his Shulchan Aruch (Orach Chayim 159:1), he rules that a hole on the side disqualifies a vessel unless one is able to pour water through the hole.", + "All vessels, even those made from cow dung or earth,1e.g., utensils made from mud without being fired in a kiln may be used to wash hands,2Although utensils made from these substances are not categorized as \"vessels\" with regard to the laws of ritual impurity, they are acceptable for this purpose. provided they are whole.3as mentioned in the previous halachah.
A vessel that cannot contain a revi'it4i.e., is too small to contain this amount of water or a vessel that5is of sufficient size to contain this amount, but at the present time does not contain a revi'it may not be used for the washing of hands.6This refers to pouring the first amount of water over one's hands. According to our custom of pouring water twice (or three times) over our hands, the second pouring need not contain a revi'it. (See Hilchot Mikveot 11:8.)", + "All people are acceptable to pour water over one's hands, even a deaf-mute, a mentally incapable person, or a minor. If no one else is present, one should hold the vessel between one's knees, and thus pour it out over one's hands; lean a jug over so that the water will fall out over one's hands; or pour the water over each of one's hands individually.
It is acceptable if a monkey pours water over one's hands.", + "When a person pours water into a trough by hand or by using a pulley, and afterwards the water flows out from it through an irrigation channel that brings the water to vegetables or to animals, it is not acceptable for one to place one's hands in the trough and have the water pass over them, because the water is not coming from \"the power of a giver.\" If one's hands were close to the place where the bucket is poured out so that the water passes over one's hands because of the power of a human being, the washing is acceptable.", + "When there is a doubt with regard to the water [used to wash one's hands] - e.g., whether it had been used for other tasks or not, whether it contained the required quantity or not, whether it [the water itself] is ritually pure or not, and, similarly, when a person has a doubt whether he washed his hands or not, [in all these instances,] his hands are considered to be pure. In all instances where doubt arises concerning the ritual purity of hands, the hands are considered to be pure.", + "When washing before eating, a person should raise his hands upward so that that water will not flow past the wrist, and then return and make the hands impure. In contrast, when washing after eating, a person should hold his hands downward so that all the power of the salt should be rinsed away off one's hands.
Before eating, one may wash into a container or onto the ground. After eating, one should wash only into a container. Before eating, one may wash with hot water or with cold water. After eating, one should not wash with hot water - i.e., water that will scald one's hands. It will not [serve the purpose of] removing filth, because one cannot rub one's hands together with it. If the water is merely warm, it may be used for washing after eating.", + "A person may wash his hands in the morning and stipulate that [the washing will be effective] for the entire day. Thus, he will not have to wash before each time he eats. [This rule applies] only when he does not divert his attention from his hands. If, however, he diverts his attention from them, he must wash them whenever it is required.", + "A person may wrap his hands in a cloth and eat bread or food dipped in liquid although he did not wash his hands.
A person who feeds others need not wash his hands. The person who eats, however, must wash his hands, although another person puts food into his mouth and he does not touch the food at all. Similarly, a person who eats with a fork must wash his hands.", + "It is forbidden to feed someone who did not wash his hands even if one puts the food directly into his mouth.
It is forbidden to treat the washing of hands with disdain. Our Sages have authored many commands and warnings about this manner. Even when one has a minimum amount of water to drink, one should wash one's hands with a portion, eat, and drink the remainder.", + "[After washing,] a person must dry his hands before eating. Anyone who eats without drying his hands is considered to have eaten impure bread.
Similarly, whenever a person washes his hands after eating, he should dry them and then recite grace. One should recite grace directly after washing one's hands. No interruptions should be made. It is even forbidden to drink water after washing one's hands after eating until one recites grace." + ], + [ + "The Sages of Israel were wont to follow many customs at meals. All these are included in the realm of mannered behavior. Among them:
When entering for a meal, the man of greatest stature should wash his hands first. Afterwards, all should enter enter and sit down, reclining on couches. The man of greatest stature reclines at the head of the company, and the person who is second in prominence reclines below him. If there are three couches, the man of greatest stature reclines at the head of the company, the person who is second in prominence reclines above him, and the person who is third in prominence reclines below him.", + "The host should recite the blessing hamotzi. When he completes the blessing, he should break bread. A guest should recite grace, so that he will bless the host. If they are all members of the household, the person of greatest stature should break bread and recite grace.", + "The person breaking bread is not permitted to do so until salt or relishes have been brought before each individual, unless their intention was to eat bread by itself.
One should not break off a small piece, lest one appear stingy, nor a piece larger than the size of an egg, lest one appear like a glutton. On the Sabbath, however, one may break off a large piece. One should break the bread at the place that it has been baked thoroughly.", + "The most preferable way to perform the mitzvah is to break open a whole loaf. When one possesses a whole loaf of barley bread and a sliced loaf of wheat bread, one should put the sliced loaf together with the whole loaf, so that one will break open both a loaf of wheat and a whole loaf.
On Sabbaths and on festivals, one is obligated to break bread on two whole loaves. One should hold both in one's hands [when reciting the blessing] and break open one.", + "The person who breaks bread should give a slice of bread to each individual, the latter should each pick up the piece with his hand. The person who breaks bread should not place the bread in the hand of a person who is eating unless the latter is a mourner.
The person who breaks bread should take the bread first and eat. Those assembled may not eat until the person who recites the blessing tastes [from the bread]. The person reciting the blessing may not taste [from the bread] until those assembled complete the recitation of Amen. Should the person breaking bread desire to honor his teacher or a scholar of greater stature than he by allowing him to take the bread before he does, he may.", + "Two people should wait for each other when [eating from the same] dish. When three people are [eating from the same dish], it is not [necessary] to wait. When two have completed eating, the third should also cease. If, however, one completes eating, the other two need not cease.
One should not talk during a meal lest a dangerous situation arise. For this reason, if wine is brought in the midst of the meal, each person should recite the blessing alone. Were one to recite the blessing and another to answer Amen while he is swallowing, a dangerous situation might arise.
One should not look at the face of a person who is eating or at his portion, lest he become embarrassed.", + "An attendant who stands before those dining should not eat together with them. As an act of mercy, one should allow him to taste each dish to satisfy his desire. If the assembled give him wine, he should recite a blessing over each cup, because his drinking is dependent on their desire, not his own.", + "Should one of the assembled go out to urinate, he need wash only one hand [before] entering. Should he speak with a friend and thus remain outside for an extended period of time, he should wash both his hands [before] entering.
If [the company] was sitting and drinking, he should enter, sit in his place, wash his hands [with his back turned], and then turn to face the guests. Why should he wash in his place? So that the others will not say that he did not wash his hands because bread is not being served.", + "Raw meat should not be placed on bread, nor should a full cup be passed over bread. Similarly, bread should not be used as a support for a plate, nor should it be thrown. The same applies to pieces [of meat or fish] and other foods that do not have shells - e.g., berries, grapes, and figs - because they will become disgusting.
It is permissible to cause wine to flow through pipes in the halls of bridegrooms, and roasted grains and nuts may be tossed at the bridegrooms in summer. This is not permitted in the winter, however, because they will become disgusting.
We should not wash our hands with wine, whether it has been mixed with water or not. Similarly, we may not spoil any other food or beverage in a contemptuous and derisive manner.", + "It is forbidden for guests to take any of [the food] that they have been served and give it to the sons or the daughters of the host. Perhaps the host will become embarrassed because all he had was what he had served and that will have been taken away by the children.
A person should not send a friend a cask of wine with oil floating on its surface, lest one send a friend a cask that is [almost] entirely wine with only [a small amount] of oil on its surface. The recipient may be [unaware of the cask's contents,] invite guests [with the intention of serving them oil,] and become embarrassed [at his inability to do so]. Similarly, any other activity that may cause a person who holds a feast to become embarrassed is forbidden.", + "After [everyone] finishes eating, the tables should be removed and the place where they ate should be swept. Afterwards, [those assembled] should wash their hands [as mentioned above].
[This practice should be followed] lest pieces [of bread] the size of an olive be found on the floor. It is forbidden to walk or wash over [pieces of this size]. If, however, the pieces are smaller than an olive, it is permissible to destroy them intentionally.", + "When water is brought to wash, the one who recites grace washes his hands first, so that the person of greatest stature will not sit with dirty hands while others are washing. The remainder of the people eating wash one after another.
Honor is not paid to anyone with regard to [the order of washing], because honor is not extended with regard to dirty hands, crossing bridges, or on the roads, with the exception of an entrance that is fit to have a mezuzah, and even then only with regard to entering.", + "After [the assembled] finish washing their hands, drying their hands, and reciting grace, the person who recited grace should recite the blessing over the incense when the incense burner is brought in. Everyone should answer Amen.", + "If wine is available, [grace should be recited over a cup of wine]. We bring a cup that contains a revi'it or more and spices. [The person reciting grace] should hold the wine in his right hand and the spices in his left hand while reciting grace. Afterwards, he should recite the blessing on the wine, and then the blessing on the spices.
If the spices were fragrant oil or the like, he should spread them on the head of the attendant afterwards. If the attendant was a Torah sage, he should spread it on the wall so that he will not be going out to the marketplace with perfume.", + "Although grace does not require wine, should one recite grace over wine according to the custom we have mentioned, [several conditions must be met:]
One should wash out the cup over which the blessing is recited on the inside and rinse its outside.
It should be filled with undiluted wine. When one reaches the blessing for Eretz Yisrael, one should add a small amount of water so that it will be pleasant to drink.
Conversation should not be made over the cup over which grace is recited. Rather, everyone should remain silent until grace and the blessing of the wine is concluded, and then they should drink." + ], + [ + "[When partaking of] all fruit that grows on trees, we recite the blessing borey pri ha'etz beforehand, and borey nefashot rabbot... afterward. An exception is made regarding the five species of fruit mentioned in the Torah: grapes, figs, pomegranates, olives, and dates. The single blessing that includes the three [blessings of grace] is recited after them.
[When partaking of] fruit that grows from the earth and vegetables, we recite the blessing borey pri ha'adamah beforehand and borey nefashot rabbot afterward.
[When partaking of] foods that do not grow from the earth - e.g., meat, cheese, fish, eggs, water, milk, honey, and the like - we recite the blessing, shehakol beforehand and borey nefashot rabbot afterward.
When a person drinks water for an intention other than fulfilling his thirst, it is not necessary for him to recite a blessing beforehand or afterward.", + "When a person squeezes fruit - with the exception of grapes and olives - to extract its juices, he should recite the blessings shehakol beforehand and borey nefashot afterward.
Over wine, he should recite the blessing borey pri hagafen beforehand and the single blessing that includes the three [blessings of grace] afterward. Over oil, he should recite the blessing borey pri ha'etz beforehand.
When does the above apply? When he has a sore throat and drinks the oil together with the sauce of cooked [vegetables] and the like, for he benefited by drinking. If, however, a person drank oil alone or did not have a sore throat, he should recite the blessing shehakol, because he did not benefit from the taste of the oil.", + "When fruits and vegetables that are usually eaten raw are cooked or stewed, one should recite the blessings shehakol beforehand and borey nefashot afterward.
[Conversely,] when one eats vegetables that are usually eaten cooked - e.g., cabbage or turnips - raw, one should recite the blessings shehakol beforehand and borey nefashot afterward. When one eats them cooked or stewed, one should recite the blessings borey pri ha'adamah beforehand and borey nefashot afterward.
When foods are commonly eaten both raw and cooked, regardless of whether one eats them raw or cooked, one should recite the blessing appropriate for them: i.e., if they are fruit that grows on trees, borey pri ha'etz; if they are fruits that grow from the ground or vegetables, borey pri ha'adamah.", + "When one stews vegetables that are frequently stewed, one should recite the blessing borey pri ha'adamah on the soup produced, because the soup produced by stewing is equivalent to [the vegetables] that are stewed if it is common custom to stew them. This applies only when one stews them to drink the soup.
The blessing shehakol is recited over date-honey. Nevertheless, when one crushes dates by hand, removes their pits, and makes them into a substance resembling a dough, one should recite the blessing borey pri ha'etz beforehand and the single blessing that includes the three [blessings of grace] afterward.", + "Regarding sugar cane whose sap is extracted and cooked until it crystallizes like salt: The overwhelming majority of the Geonim require that the blessing borey pri ha'adamah is recited upon it. Others say that the blessing borey pri ha'etz should be recited upon it.
Similarly, they say that one who sucks sugar cane should recite the blessing borey pri ha'adamah. I say that this is not a fruit, and the blessing shehakol should be recited upon it. The \"honey\" produced by these canes that has been altered by fire should not be given greater prominence than date honey, which is not changed by fire, and yet the blessing shehakol is recited upon it.", + "[When partaking of] the top stalk of the palm tree [hearts of palm], which is like white wood, one should recite the blessingshehakol.[When partaking of] petals from [the flowers of] the caper bush, one should recite the blessing borey pri ha'adamah, because they are not fruit. Caper berries - the fruit of this bush which looks like small dates - require the blessing borey pri ha'etz.", + "[When partaking of] fresh peppers and ginger, one should recite the blessing borey pri ha'adamah. When these products are dry, they do not require any blessing, neither beforehand nor afterward, because they are considered spices and not food.
Similarly, foods that are not fit to be eaten and beverages that are not fit to be drunk do not require any blessing, neither beforehand nor afterward.", + "The blessing shehakol is recited over bread that has become moldy, wine on which a film has risen, food that has spoiled, windfall fruit that is underdeveloped, beer, vinegar, locusts, salt, truffles, and mushrooms.
Whenever shehakol is recited before partaking of a food, the blessing borey nefashot is recited afterwards. Whenever a food requires a blessing afterwards, it also requires a blessing beforehand.", + "When one pours three measures [of water] over [wine] dregs and receives four measures of liquid, one should recite the blessing borey pri hagafen upon it, for it is considered to be diluted wine. If one receives less than four measures of liquid, one should recite the blessing shehakol even when the liquid tastes like wine.", + "A person who recited the blessing borey pri ha'adamah over fruits that grow on trees fulfills his obligation. Conversely, one who recited the blessing borey pri ha'etz over fruits that grow from the ground does not fulfill his obligation. One who recites the blessing shehakol over any food fulfills his obligation. [This applies even in regard] to bread and wine.", + "Should a person take a cup of beer in his hand and begin reciting a blessing with the intention of saying shehakol..., and instead err and say borey pri hagafen, he is not compelled to repeat [the blessing].
Similarly, if fruits that grow from the earth were placed before him, and he began reciting a blessing with the intention of saying borey pri ha'adamah, and instead erred and said borey pri ha'etz, he is not compelled to repeat [the blessing].
By the same token, if a cooked dish of grain was placed before him and he began reciting a blessing with the intention of saying borey minei mezonot, and instead erred and said hamotzi..., he fulfills his obligation.
[These decisions were rendered] because at the time when he mentioned God's name and His sovereignty, which are the essence of this blessing, he had the intention of reciting the appropriate blessing for this food. Therefore, since the essence of the blessing was not recited in error, he is considered to have fulfilled his obligation and need not repeat it, although he erred at its conclusion.", + "With regard to all these blessings, if a doubt arises whether one recited the blessing or not, one should not repeat the blessing, neither before eating or afterwards, because [the blessings] were instituted by the Sages.
[The following rules apply when] a person forgets and places food in his mouth without reciting a blessing: with regard to beverages, he should swallow them and recite a blessing afterwards. If they were fruit which would become disgusting if he would remove them [from his mouth] - e.g., berries or grapes - he should push them to the side [of his mouth], recite the blessing and swallow them afterwards. If they would not become disgusting - e.g., beans or peas - he should remove them, so that his mouth will be free to recite the blessing and eat them afterwards.", + "[The following rules apply when] several types of food are placed before a person [at the same time]: If the same blessing applies to all of them, one should recite the blessing on one, and thus fulfill one's obligation regarding the others. If the same blessing does not apply to all of them, one should recite the blessing that is appropriate for each one individually. The order of precedence depends on one's desires.
When there is no one type of food that one desires more than the others, [the order of precedence is as follows:] If among the foods there are foods from the seven species [for which Eretz Yisrael was praised], the blessing should be recited over them first. The species that are mentioned first in the verse receive precedence with regard to the blessing.
The seven species are those mentioned in the following verse, [Deuteronomy 8:8:] \"A land of wheat, barley, vines, figs, and pomegranates, a land of olives that produce oil and honey.\" Honey refers to date-honey.
Dates are given precedence over grapes because dates were mentioned second in proximity to the word \"land,\" and grapes were mentioned third in proximity to that word.", + "The single blessing that includes the three blessings [of grace] recited over the five species of fruit and over wine is the same as that recited over grain products, except that for fruit, one should say [at the beginning]: \"for the trees, for the fruit of the trees and for the produce of the field, and for the precious land...\" and for wine, one should say [at the beginning]: \"for the vines and for the fruit of the vine....\"
For both [wine and fruit], one should conclude: \"for the land and for the fruits.\" A person in Eretz Yisrael should conclude: \"for the land and for its fruits.\"
There are some who add the following phrase before the conclusion of this blessing: \"For You, God, are good and do good,\" for it reflects the fourth blessing [of grace]. There is, however, an opinion that states that the fourth blessing was instituted for grace alone.", + "Should a person drink wine, eat dates, and also eat cooked food made from the five species of grain, he should recite [a single] blessing afterwards: \"Blessed are You, God, our Lord, King of the universe, for the life-giving and the sustaining [food], for the vines and the fruit of the vine, for the trees and for the fruit of the trees and for the produce of the field, and for the precious land....\" He should conclude, \"Blessed are You, God, for the land and for the sustenance and for the fruits.\"", + "If, however, a person ate meat and drank wine, he should recite a separate blessing afterwards for each food. Nevertheless, if he ate figs or grapes with apples, pears, and the like, he should recite the single blessing that includes the three blessings [of grace] afterwards. It includes everything that he ate, since all the foods are \"fruit of the trees.\" The same principles apply in other similar situations." + ], + [ + "Just as it is forbidden to benefit from food or drink before reciting a blessing, so too, it is forbidden to benefit from a pleasant fragrance before reciting a blessing.
What blessings should be recited over pleasant fragrance? If the fragrant substance is a tree or the product of a tree, one should recite the blessing \"[Blessed...] who created fragrant trees.\" If the fragrant substance is an herb or the product of an herb, one should recite the blessing \"[Blessed...] who created fragrant herbs.\"
If it is not from a tree or an herb - e.g., musk, which comes from an animal - one should recite the blessing \"[Blessed...] who created various kinds of spices.\" If it is a fruit that is fit to eat - e.g., an etrog or an apple - one should recite the blessing \"[Blessed...] who endowed fruits with pleasant fragrance.\"
Should one recite the blessing \"[Blessed...] who created various kinds of spices,\" on any fragrance, one fulfills one's obligation.", + "A blessing should not be recited on incense until a cloud of smoke rises up.
What blessing should be recited over it? If the incense comes from a tree, one should recite the blessing \"[Blessed...] who created fragrant trees.\" If it comes from an herb, [one should recite] \"... who created fragrant herbs.\" If it came from an animal or the like, [one should recite] \"... who created various kinds of spices.\"", + "Balsam oil and the like require the blessing \"... who created pleasant oil.\" If, however, one pressed or soaked olives until they produced oil with a pleasant fragrance, one should recite the blessing \"...who created fragrant trees.\" Oil in which spices were mixed, as was done for the anointing oil, requires the blessing \"...who created various kinds of spices.\"
If one brought both oil and a myrtle to a person, he should recite the blessing on the myrtle and include the oil, because the same blessing, \"...who created fragrant trees,\" applies to both of them.", + "When one has both a fragrant spice from a tree and a fragrant spice from an herb, a single blessing should not be recited to include both of them. Rather, a blessing should be recited for each one individually.
When wine and fragrant oil are brought before a person, he should hold the wine in his right hand and the oil in his left hand, recite the blessing over the wine and drink it, and then recite the blessing over the oil, smell it, and then, spread it on the attendant's head. If the attendant is a Torah scholar, he should spread it on the wall.", + "If there is a doubt whether a spice requires the blessing \"...who created fragrant trees\" or the blessing \"...who created fragrant herbs,\" one should recite the blessing \"...who created various kinds of spices.\" Similarly, one should recite the blessing \"...who created various kinds of spices\" over a mixture of spices prepared by a perfumer.
When a person enters a perfumery, he should recite the blessing \"...who created various kinds of spices.\" If he spends the entire day there, he should recite only one blessing. If he enters and leaves several times, he should recite a blessing each time he enters.", + "Anemones and lavender require the blessing \"...who created fragrant trees.\" Lilies that are raised in a garden require the blessing \"...who created fragrant trees\"; those that grow in the field require the blessing \"...who created fragrant herbs.\"
Roses, rose water, frankincense, and rock roses require the blessing \"...who created fragrant trees.\"", + "There are types of pleasant fragrances over which blessings should not be recited: a pleasant fragrance that is forbidden, a pleasant fragrance used as a deodorant, and a pleasant fragrance that was not prepared with the intent that it be smelled itself.", + "What is implied? One should not recite a blessing over perfumes of false gods or over perfumes of women with whom sexual relations are forbidden, because it is forbidden to smell them.
Blessings should not be recited over perfumes placed by the dead, perfumes placed in toilets, or an oil used to remove filth, because they are intended to remove a foul odor.
A blessing is not recited when incense is burned to perfume utensils or clothes, because the incense was not prepared with the intent that it be smelled itself. Similarly, a blessing should not be recited on clothes that were perfumed in this manner, because the fragrant substance itself is not present; there is merely a fragrance without any substance.", + "A blessing should not be recited on spices used at a gentile party, because we assume that a gentile party is dedicated to idol worship.
[The following rules apply when] a person smelled a pleasant fragrance while walking outside a city: If the majority of the city are gentiles, he should not recite a blessing. If the majority of the city are Jewish, he should. If a fragrance for which a blessing should be recited becomes mixed with a fragrance for which a blessing should not be recited, the ruling depends on the majority." + ], + [ + "The Sages1In Chapter 1, Halachah 5, the Rambam attributed the composition of the text of all the blessings to Ezra and his court, the Anshei K'nesset Hagedolah. instituted other blessings2The previous chapters described the birkat hanehenim, the blessings recited in acknowledgement of the benefit received from food or fragrance, based on the principle, \"it is forbidden to receive benefit from this world without a blessing.\" In this chapter, the Rambam mentions other blessings that are recited in connection with events, sights, or news that are out of the ordinary. By reciting a blessing over these occurrences, we focus our awareness on the Divine origin of everything that occurs in this world. and many other statements3See Halachot 19-25. that lack a p'tichah4The words, \"Blessed are You, God, our Lord, King of the World,\" which are used to begin blessings. (See Hilchot Kri'at Shema 1:7 and commentary.) and a chatimah,5The words, \"Blessed are You, God,\" which are used to conclude blessings. (See Hilchot Kri'at Shema, ibid.) as an expression of praise and acknowledgement of the Holy One, blessed be He6See Chapter 1, Halachah 4, which states that these blessings were instituted \"to remember the Creator at all times and to fear Him.\" - for example, the blessings of prayer that we have already mentioned.7See Hilchot Tefillah, Chapter 7, which mentions the morning blessings. Among these [blessings are the following]:
A person who builds a new house8Rav Shneur Zalman of Liadi (Piskei Siddur 12:2) also mentions purchasing a new house. or buys9The Shulchan Aruch (Orach Chayim 223:4) states that the blessing should be recited when the article is purchased, and not when it is first used. One feels greater satisfaction when purchasing the article than when using it. new10This also refers to articles that are new for the purchaser (e.g., a used car). The world \"new\" is intended to exclude articles that were sold and repurchased (Shulchan Aruch, ibid.:3). articles11i.e., garments or household goods (Mishnah Berurah 223:13). This blessing should be recited only on the acquisition of important articles, whose purchase brings one considerable satisfaction. See Shulchan Aruch (ibid.:6) and Mishnah Berurah (ibid.). should recite the blessing: \"Blessed are You, God, our Lord, who has granted us life, sustained us, and enabled us to reach this occasion.\"12As mentioned in Halachah 7, this blessing is associated with \"all benefits that a person appreciates alone.\" Similarly, it is recited in praise of God for allowing us to fulfill certain mitzvot. [This blessing is recited] regardless of whether he possesses13According to the Rambam, this refers to articles acquired through inheritance. If one has already purchased such an article, he should not recite a blessing. The Shulchan Aruch (ibid.:3, based on the decisions of Rabbenu Yitzchak Alfasi and Rabbenu Asher), however, states that the blessing should be recited even when he had purchased such articles before. similar articles or not.14This decision is based on the Rambam's analysis of Berachot 59b-60a.", + "Similarly, a person who sees a friend1Tosafot, Berachot 58b, states that this refers to a friend who is dear and whose sight brings one satisfaction. after [not seeing him2The Mishnah Berurah 225:2 mentions opinions that maintain that if one has heard news of one's friend's well-being or received a letter from him during this period, the blessing should not be recited. Note, however, Rav Shneur Zalman of Liadi's Piskei Siddur 12:11, in which he negates these opinions, stating that a person feels genuine satisfaction only when he sees a friend face to face. for] thirty days [or more]3Thirty days is considered a significant period regarding various matters of Scriptural Law. should recite the blessing shehecheyanu4mentioned in the previous halachah. . If he sees him after a hiatus of twelve months [or more], he should recite the blessing \"Blessed are You, God...5Although the Panim Me'irot states that the words \"our Lord, King of the universe\" need not be mentioned, the consensus of halachic opinion (see Mishnah Berurah 225:3) is that they should be recited. who resurrects the dead.\"6Berachot 58b states that just as a dead person is forgotten after a year's time, so, too, a friend whom one has not seen for such a period is as if he has ceased to exist.
A person who sees7Although from Bereishit Rabbah 29:2, it is clear that the blessing should be recited whether he eats the fruit or not, the Shulchan Aruch (Orach Chayim 225:3) states that it is customary to recite the blessing before partaking of the fruit. a fruit8whether of trees or of the earth. For example, Eruvin 40b states the blessing should be recited over squash. that grows only in a specific season each year9The Ramah (Orach Chayim 225:6) states that the blessing should be recited even if the fruit has two seasons a year in which it grows. The intent is to exclude fruits and vegetables that grow throughout the year. should10Eruvin, ibid., emphasizes that we are not obligated to recite this blessing (Mishnah Berurah 225:9). recite the blessing shehecheyanu when he sees it for the first time.11The Ramah (Orach Chayim 225:3) writes that a person who did not recite the blessing the first time he saw the fruit may recite the blessing when he sees it a second time. The Mishnah Berurah 225:13 supports this opinion, noting that, at present, it is customary not to recite the blessing until one partakes of the fruit. Nevertheless, should he taste the fruit without reciting the blessing, it should not be recited at a later time.", + "When a person hears favorable tidings,1This halachah is complemented by Halachah 7, which explains that the blessing hatov v’hameitiv is recited when the positive nature of the tidings effect others as well as oneself. If the favorable tidings are individual in nature, the blessing shehecheyanu should be recited. The Rambam mentions hatov v’hameitiv in this halachah, because he is referring to - although not quoting exactly - the text of the Mishnah, Berachot 9:2. he should recite the blessing: \"Blessed are You, God, our Lord, King of the universe, who is good and does good.\"2As mentioned in Chapter 4, Halachah 9, this same blessing is also recited when different wine is served during a meal. If he hears bad tidings, he should recite the blessing: \"Blessed [are You...] the true Judge.\"3This blessing has the implication that, although one personally feels upset over the event, he realizes that since everything is controlled by God and He is \"the true Judge\":
a) the occurrence, however tragic, was just,b) ultimately, it is intended for the good. God, who is truly good, cannot be the source of evil.
A person is obligated to recite a blessing4Dayan ha'emet over undesirable occurrences with a positive spirit, in the same manner as he joyfully recites a blessing5shehecheyanu or hatov v’hameitiv. over desirable occurrences. [This is implied by Deuteronomy 6:5]: \"And you shall love God, your Lord... with all your might.\" Included in this extra dimension of love6The Hebrew word translated as \"your might,\" מאודך, is related to the word, מאוד, meaning \"very.\" This implies that this is a dimension of love above the ordinary. that we were commanded [to express]7Loving God is one of the 613 mitzvot of the Torah. (See Hilchot Yesodei HaTorah 2:1-2.) The verse cited above is the proof-text for that commandment. Thus, the mitzvah to love God includes this \"extra dimension of love.\" is to acknowledge and praise [God] with happiness even at one's time of difficulty.8This halachah is based onBerachot 9:5. Because of the deep message communicated by that Mishnah, it is worthy to quote it and the Rambam's commentary upon it:
We are obligated to bless [God] for undesirable occurrences in the same manner as we bless [Him] for desirable occurrences. [This is implied by Deuteronomy 6:5]: \"And you shall love God, your Lord with all your heart, with all your soul, and with all your might.\"\"With all your heart\": with both your inclinations; the good inclination and the evil inclination;\"With all your soul\": even if it takes your soul; \"With all your might\": with all your money. Alternatively, the expression בכל מאדך [can be associated with the words בכל מדה and interpreted to mean] for every measure that He deals you be very, very thankful to Him.
On this Mishnah, the Rambam comments:
[The Mishnah] states: In the same manner as one blesses Him for good... [i.e.,] he should accept them with happiness, overcome his feelings, and compose his mind when reciting the blessing Dayan ha'emet to the extent that he should appear in the same state as when reciting the blessing hatov v’hameitiv.Our Sages declared... \"Everything Heaven does is for good.\"... Although many matters may originally look unfavorable, ultimately they will bring great good. Conversely, there are many things which, at the outset, appear good, and ultimately are very bad. Therefore, an understanding person should not become aggrieved when beset with difficulties... because he does not know the ultimate outcome.A person should concentrate his thoughts [on the following objective] and ask God [for it to be realized]: That everything that happens to him in this world, both positive and unfavorable occurrences, should be with the intent of bringing him the ultimate happiness, [a portion in the world to come].", + "When a desirable event occurred to a person or he heard favorable tidings, although it appears that this good will ultimately cause one difficulty,1In his Commentary on the Mishnah (Berachot 9:3, based on Berachot 60a), the Rambam gives an example of such a situation: A person who found a lost object in Eretz Yisrael in Talmudic times. The Romans would punish anyone who did not deliver a lost object he discovered to the government authorities. Thus, one could ultimately be reported for having found a lost object and be forced to pay an exorbitant fine for it. Nevertheless, at the time the object is found, it is an obvious good. he should recite the blessing hatov v’hameitiv. Conversely, if a person suffered a difficulty or heard unfavorable tidings, although it appears that this difficulty will ultimately bring him good,2The Rambam (ibid.) exemplifies this situation as follows: A person's fields were flooded, damaging his crops. Although the fact that his fields were watered will ultimately prove advantageous, he should recite Dayan ha'emet, since, immediately, he suffered a loss. he should recite the blessing Dayan ha'emet. Blessings are not recited in consideration of future possibilities, but rather on what happens at present.3The Rishon LeTzion relates that the Rambam's choice of phraseology implies that even when one is certain that the opposite quality will ultimately become manifest, he should recite the blessing appropriate for the situation at present.", + "[The following rules govern the recitation of blessings for] abundant rainfall: If one owns a field [individually], he should recite the blessing shehecheyanu. If one owns it in partnership with others,4Rabbenu Asher maintains that even if one owns a field individually, if there are other Jews in the area who will benefit from the rain, he should recite hatov v’hameitiv. he should recite the blessing hatov v’hameitiv. If one does not own a field, he should recite the following blessing:
We5Significantly, this blessing does not begin: \"Blessed are You, God....\" thankfully acknowledge You, God, our Lord, for each and every drop that you have caused to descend for us. If our mouths were filled....6One continues, reciting the text of the Nishmat prayer recited on Sabbath mornings. They shall all give thanks, praise, and bless Your name, our King. Blessed are You, God, the Almighty, who is worthy of manifold thanksgiving and praise.7The Bayit Chadash and the Ramah (Orach Chayim 221:1) state that it is not customary to recite this blessing in European countries. Since rain is plentiful there, people do not appreciate it as much. Nevertheless, should there be a drought in these countries, this blessing should be recited (Mishnah Berurah 221:2).", + "When should the blessing be recited? When much water collects on the face of the earth, the raindrops cause bubbles to form in the rain that has already collected, and the bubbles begin to flow one into another.8Ta'anit 6b, the source for this halachah, describes this situation metaphorically, \"when the groom goes out to greet the bride.\" (See also Berachot 59b.)", + "[The following blessings should be recited] when a person was told that his father died and that he is his heir: If he has brothers [who will share the inheritance] with him, he should first recite, Dayan ha'emet, and afterwards, hatov v’hameitiv. If he has no brothers [who will share] with him, he should recite the blessing shehecheyanu.9The same holds true for other circumstances that are, simultaneously, of both a positive and undesirable nature. For example, Ramah (Orach Chayim 223:1) mentions the recitation of the two blessings (shehecheyanu and Dayan ha'emet) when a man's wife dies after giving birth to a son.
To summarize the matter: Whenever a circumstance is of benefit to one together with others, he should recite the blessing hatov v’hameitiv. Should it be of benefit to him alone, he should recite the blessing shehecheyanu.", + "Four individuals are required to render thanks: a person who had been sick and recuperated, a person who had been imprisoned and was released, people who alight [at their destination] after a journey at sea, and travelers who reach a settlement.
These thanks must be rendered in the presence of ten people, of whom two are sages, as [implied by Psalms 107:32]: \"They will exalt Him in the congregation of the people and they will praise Him in the seat of the elders.\"
How does one give thanks and what blessing should he recite? He should stand in the midst of the [abovementioned] company and say:
Blessed are You, God, our Lord, King of the universe, who bestows benefits upon the culpable, who has bestowed all goodness upon me.
Those who hear should respond: May He who granted you beneficence continue to bestow good upon you forever.", + "A person who sees a place where miracles were wrought for the Jewish people - for example, the Red Sea or the crossings of the Jordan - should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought miracles for our ancestors in this place.
This blessing is recited wherever miracles were performed for many people. In contrast, in a place where a miracle was performed for an individual, that individual, his son, and his grandson should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought a miracle for me in this place.
or \"...who wrought a miracle for my ancestors in this place.\"
A person who sees the den of lions [into which Daniel was thrown] or the fiery furnace into which Chananiah, Mishael, and Azariah were thrown should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought miracles for the righteous in this place.
A person who sees a place in which false gods are worshiped should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who grants patience to those who transgress His will.
[When a person sees] a place from which the worship of false gods has been uprooted in Eretz Yisrael, he should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who uproots foreign worship from our land.
In the Diaspora, he should recite the blessing:
...who uproots foreign worship from this place.
In both instances, he should say:
As You have uprooted [foreign worship] from this place, so may it be uprooted from all places. And may You turn the hearts of its worshipers to serve You.", + "A person who sees a settlement of Jewish homes should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who establishes the border of the widow.
[One who sees Jewish homes that are] destroyed should recite the blessing, \"the true Judge.\" A person who sees Jewish graves should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who created you with justice, judged you with justice, sustained you with justice, took your lives with justice, and ultimately, will lift you up with justice to the life of the world to come. Blessed are You, God, who resurrects the dead.", + "The following should be recited when one sees 600,000 people at one time. If they are gentiles, he should recite the verse (Jeremiah 50:12 : \"Your mother shall be greatly ashamed; she that bore you will be disgraced. Behold, the ultimate fate of the gentiles will be an arid wilderness and a desolate land.\"
If they are Jews and in Eretz Yisrael, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, the Wise [who knows] secrets.
One who sees a gentile wise man should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His wisdom to flesh and blood.
[When one sees] Jewish wise men, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His wisdom to those who fear Him.
[When one sees] a Jewish king, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His glory and might to those who fear Him.
[When one sees] a gentile king, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His glory to flesh and blood.", + "A person who sees a Kushit or a person who has a strange-looking face or an abnormal limb should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has altered His creations.
When one sees a blind man, a one-legged person, a person with skin boils or white blotches, or the like, he should recite the blessing \"the true Judge.\" If they were born with these afflictions, he should recite the blessing \"who has altered His creations.\"
When one sees an elephant, monkey, or owl, he should recite the blessing: \"Blessed... who has altered His creations.\"", + "A person who sees beautiful and well-formed creations or pleasant-looking trees should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] whose world is like this.
A person who goes out to the fields or gardens in the month of Nisan and sees flowering trees sprouting branches should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who did not leave anything lacking in His world and created within it fine creations and beautiful and fine trees so that they would give pleasure to men.", + "[When one perceives] any of the following: winds that blow extremely powerfully, lightning, thunder, loud rumblings that sound like large mills when they are heard on the earth, shooting stars, or comets, he should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] whose power and might fill up the world.
If one desires, he may recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who performs the work of creation.", + "Whenever one sees mountains, hills, seas, deserts, or rivers after a thirty day interval, he should recite the blessing \"who performs the work of creation.\"
A person who sees the ocean after an interval of thirty days or more should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who created the ocean.", + "A person who sees a rainbow should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who remembers the covenant, is faithful to His covenant, and maintains His word.
When a person sees the moon after it is renewed, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who created the heavens with His word and all their hosts with the breath of His mouth. He granted them a fixed law and schedule so that they should not alter their tasks. They rejoice and are glad to carry out the will of their Creator. They are faithful servants whose work is righteous. And He instructed the moon to renew itself as a crown of glory to those who are borne [by Him] from the womb, who are destined to be similarly renewed and to glorify their Creator for the name of the glory of His kingdom and for all He has created. Blessed are You, God, who renews the months.", + "This blessing should be recited while standing, for whoever recites the blessing on the new moon at its appropriate time is considered as if he greeted the Divine Presence.
If a person did not recite the blessing on the first night, he may recite the blessing until the sixteenth of the month, until the moon becomes full.", + "A person who sees the sun on the day of the spring equinox at the beginning of the twenty-eight year cycle that begins on Wednesday night [must recite a blessing]. When he sees the sun on Wednesday morning, he should recite the blessing \"who performs the work of creation.\"
Similarly, the blessing \"who performs the work of creation\" should be recited when the moon reaches the beginning of the zodiac constellation taleh at the beginning of the month when it is not pointing to the north or the south, when any of the other five stars [that revolve in separate spheres] arrive at the beginning of the constellation taleh and do not point to the north or the south, and when one sees the constellation taleh ascend to the eastern corner [of the sky].", + "When a person sees a settlement of gentile homes, he should recite the verse (Proverbs 15:25): \"God will pluck up the house of the proud.\" Should he see a desolate settlement of gentile homes, he should recite the verse (Psalms 94:1): \"The Lord is a God of retribution. O God of retribution, reveal Yourself.\" When one sees gentile graves, he should recite the verse (Jeremiah 50:12): \"Your mother shall be greatly ashamed....\"", + "A person who enters a bathhouse should say \"May it be Your will, God, our Lord, to allow me to enter in peace and leave in peace, and may You save me from this and the like in the future.\"
When one leaves the bath, he should say, \"I give thanks to You, God, our Lord, for saving me from fire.\"", + "A person who goes to let blood should say, \"May it be Your will, God, our Lord, that this activity bring me a recovery, for You are a generous healer.\" Afterward, he should recite the blessing, \"Blessed are You, God... Healer of the sick.\"", + "A person who goes to measure his silo should say, \"May it be Your will, God, our Lord, that You send blessing to the work of my hands.\" When he begins to measure, he should say, \"Blessed be He who sends blessings to this heap of grain.\"
If he asks for mercy after measuring [his grain], his prayer is considered to be in vain. [Similarly,] whoever calls out [to God] over events that have already happened is considered to have uttered a prayer in vain.", + "When a person enters a house of study, he should say:
May it be Your will, God, our Lord, that I not stumble regarding a point of law, that I not call something that is pure impure, nor something that is impure pure, nor call something that is permitted forbidden, nor something that is forbidden permitted, and that I not err regarding a point of Scriptural Law and cause my colleagues to laugh at me, nor my colleagues err and I laugh at them.", + "When one leaves the house of study, he should say:
I thank You, God, our Lord, that You have granted me a portion among those who sit in the House of Study and have not granted me a portion among those who sit on the street-corners.
I rise early and they rise early: I rise early to the words of Torah, and they rise early to fruitless matters. I labor and they labor: I labor for the words of Torah and receive a reward; they labor and do not receive a reward. I run and they run: I run to the life of the world to come, and they run to the pit of destruction.", + "A person who enters a metropolis should say, \"May it be Your will, God, my Lord, to allow me to enter this metropolis in peace.\" If one enters in peace, he should say, \"I thank You, God, my Lord, for allowing me to enter in peace.\"
When one desires to leave, he should say, \"May it be Your will, God, my Lord, to allow me to depart from this metropolis in peace.\" If one departs in peace, he should say:
I thank You, God, my Lord, for allowing me to depart in peace. As You have allowed me to depart in peace, lead me [on my way] in peace, direct my steps in peace, support me in peace, and save me from the hands of the enemies and lurking foes on the way.", + "The general rule is: A person should always cry out [to God] over future possibilities, asking for mercy. He should thank [God] for what has transpired in the past, thanking Him and praising Him according to his capacity. Whoever praises and thanks God abundantly and continuously is worthy to be praised." + ], + [ + "All blessings begin with \"Blessed [are You, God...]\"1\"our Lord and King of the universe...\" and conclude with \"Blessed [are You, God...],\" with the exception of the blessing after the recitation of the Shema,2Although the Shema interposes between this blessing and the blessings that precede it, they are still considered as blessings that come in succession to each other. This same rule applies to other blessings, e.g., the blessings Yishtabach and Baruch she'amar and the blessings before and after Hallel. blessings that come in succession to each other,3In this instance, the phrase \"Blessed...\" which begins the first blessing in the succession, applies to the blessings that follow as well. the blessings over fruit4See Chapters 8 and 9. and the like,5See Hilchot Tefilah, Chapter 7. The blessings mentioned there are equivalent to the blessings recited over fruit. the blessings over the fulfillment of the mitzvot,6These blessings are discussed in this chapter. and the blessings that we have mentioned which are expressions of praise and thanks.7The blessings mentioned in the previous chapter. The [latter blessings] include some that begin with \"Blessed [are You, God...]\" and do not conclude with \"Blessed [are You, God...]\"8Indeed, most of the blessings mentioned in the previous chapter are structured in this manner. and others that conclude with \"Blessed [are You, God...]\" but do not begin with \"Blessed [are You, God...].\"
[There9e.g., the blessing on rain mentioned in Halachah 5. are certain exceptions10The bracketed additions are based on the commentary of the Kessef Mishneh. to these rules,]11i.e., blessings from these categories that both begin and concluded with \"Blessed are You....\" for example, a small number of blessings over the mitzvot, such as the blessing recited [when reading from] a Torah scroll12See Hilchot Tefillah 12:5. Other examples are the blessings over the haftarah and the blessing over consecrating a wife. and [some of the blessings recited as an expression of praise and thanks;] for example, the blessing recited when one sees Jewish graves.13See Chapter 10, Halachah 10. Other examples are Kiddush, Havdalah, and the blessing sanctifying the new moon. The rest of the blessings over mitzvot begin with \"Blessed [are You, God...]\" and do not conclude [with \"Blessed are You, God...].", + "There are positive commandments that a person is obligated to make an effort to pursue [their fulfillment] until he performs them - for example, tefillin, sukkah, lulav, and shofar.1Tefillin represent a mitzvah that we are required to fulfill each day, while sukkah, lulav, and shofar are fulfilled only on the holidays with which they are associated. By mentioning both these types of obligations, the Rambam expresses his point more clearly. It is, nevertheless, worthy of question why the Rambam lists the mitzvot of sukkah, lulav, and shofar in this order. In Hilchot Shofar V'Sukkah V'Lulav, he discusses them in a different order. These are referred to as obligations, since a person is obligated to fulfill them.
There are other mitzvot that are not obligations, but resemble voluntary activities - for example, [the mitzvot of] mezuzah and constructing a guardrail. A person is not obligated to dwell in a house that requires a mezuzah2See Hilchot mezuzah 6:1. The Rambam lists ten qualifications a house must have to require a mezuzah. A person may choose to live in a house that does not fulfill all these requirements. [just in order] to fulfill this mitzvah. Instead, if he desires, he can dwell in a tent or a ship for his entire life. Similarly, he does not have to build a house [just] in order to build a guardrail.
A blessing should be recited3The Jerusalem Talmud (Berachot 6:1) derives the obligation to recite a blessing before fulfilling mitzvot as follows: Exodus 24:12 establishes an equation between Torah study and the mitzvot. Therefore, since blessings are recited before Torah study (see Hilchot Tefillah 7:10), a blessing should also be recited before fulfilling a mitzvah. It must, however, be emphasized that this is an asmachtah and the obligation to recite these blessings originates in Rabbinic law and not in the Torah itself. before4According to the Rambam, there is one exception to this principle: the ritual immersion of a convert, as explained in Halachah 7. Although other authorities maintain that the blessing before washing hands should be recited after washing and not beforehand, as mentioned in Chapter 6, Halachah 2, the Rambam does not agree, and requires that this blessing also be recited before fulfilling the mitzvah. fulfilling all positive commandments that are between man and God,5The Rambam's statements imply that a blessing should not be recited before fulfilling any of the mitzvot between man and man. The Rabbis have given several explanations why blessings are not recited before fulfilling such commandments:
a) A blessing is recited only when a person can fulfill a mitzvah on his own, without requiring the assistance of another person. Many of the mitzvot between man and man require a recipient - e.g., charity cannot be given without a poor man being willing to receive it, a lost object cannot be returned unless its owner accepts it (Rashba, Vol. I, Responsum 18).
b) Many of the mitzvot between man and man (e.g., visiting the sick, comforting mourners, giving charity) were instituted because of undesirable circumstances. Hence, it is not appropriate that a blessing be recited in connection with them (Rav David Avudraham).
[Although as stated in the previous chapter, a person is obligated to recite a blessing when undesirable events occur to him, it is not appropriate to do so when such events happen to a colleague. Should a person do so, he would appear to be rejoicing in his colleague's misfortune.]
c) The gentiles are also obligated to give charity and establish a stable society. Hence, they fulfill many of the positive commandments. Thus, the blessing recited before fulfilling a mitzvah, praising God for sanctifying - i.e., differentiating - \"us with Your commandments\" is inappropriate (Torah Temimah). whether they are mitzvot that are obligatory or are not obligatory.", + "Similarly, with regard to all the Rabbinic mitzvot - both the mitzvot that the Rabbis established as obligations6I.e., mitzvot that we are required to fulfill at a specific time. - e.g., regarding the megillah, lighting Shabbat candles, and lighting Chanukah candles - and the mitzvot that are not obligations7I.e., mitzvot that have a voluntary dimension; thus, if one desires to carry within a carmelit on the Sabbath, one must establish an eruv; if one desires to eat bread, one must wash one's hands. - e.g., an eruv8There are several types of eruvim, as the Rambam explains in Hilchot Eruvin. All are included in the same blessing. or washing hands9There is a slight difficulty with the Rambam's statements. Although washing hands before eating has a voluntary aspect, as explained above, we are required to wash before prayer each morning. (See Chapter 6, Halachah 2.) - one should recite a blessing before performing them, [praising God] \"who has sanctified us with Your commandments and commanded us….”
Where has He commanded us [to fulfill these commandments]?10The Rambam's question is: Since these commandments were instituted by the Sages, how can we say that God commanded us to fulfill them? In the Torah, which states [Deuteronomy 17:11]: \"Act [according to the judgment] they relate to you.\"11The Rambam's statements are based on Shabbat 23a, except that he quotes a different portion of the proof-text mentioned by the Talmud in order to emphasize the positive nature of the Biblical commandment (Kessef Mishneh). Compare also to Chapter 6, Halachah 2, where he quotes another portion of the verse.
(Note the Ramban's objection to the Rambam's definition of Rabbinic commandments and the Kiryat Sefer's resolution of the difficulty in the fifth chapter of his introduction to the Mishneh Torah.) [Based on this Biblical verse, the blessing recited before fulfilling a Rabbinical commandment] can be interpreted as follows: Who has sanctified us with Your commandments and commanded us to listen to these [sages] who have commanded us to light Chanukah candles or read the megillah. The same applies regarding all Rabbinic commandments.", + "Why do we not recite a blessing before washing our hands after [eating]? Because the Sages obligated us [to do] this only because of danger.12See Chapter 6, Halachot 2-3, which explain that the obligation to wash after eating was instituted lest a person use Sodomite salt and, after eating, inadvertently pass his hands over his eyes and blind himself. Note also the objection of the Ra'avad to the Rambam's statements in Halachah 2 of that chapter. Blessings are not recited over an [obligation that was instituted] because of danger.13There is a slight difficulty with the Rambam's statements. In Halachot 9 and 12, the Rambam states that a blessing is recited when one fulfills the mitzvah of constructing a guardrail. On the surface, the purpose of that mitzvah is to prevent danger. This question can, however, be resolved on the basis of Hilchot Tefillah 9:7, which states:
One who says... \"May He who showed mercy on a bird's nest... show mercy on us\"... should be silenced, because these mitzvot are God's decrees and are not [expressions of] mercy.
Although the obvious reason for the mitzvah of chasing away the mother bird is to show mercy (and the Rambam himself gives such an explanation in the Guide to the Perplexed, Vol. III, Chapter 38), that mitzvah - and every mitzvah - is ultimately a Divine decree that surpasses human intellect. Any rationale we provide is limited and cannot define the mitzvah in a complete manner.
The same applies in the present instance. Although the obvious reason for constructing a guardrail is to prevent a dangerous situation from arising, this nevertheless represents only man's conception of the mitzvah. God's purpose is beyond our comprehension. Therefore, a Rabbinic ordinance like washing after the meal can be considered as having been established because of danger, and, for that reason, a blessing is not recited in connection with its performance. In contrast, with regard to a commandment from the Torah itself, there is no way that we can define the ultimate purpose for its performance and consider it as having been granted us only to avoid danger (Kinat Eliyahu). [See also Likkutei Sichot, Vol. IX. Note also that although the Rambam and the She'iltot of Rav Achai Gaon mention reciting a blessing over the construction of a guardrail, the Shulchan Aruch (Choshen Mishpat, Chapter 427) does not mention this blessing.]
To what can this be compared? To someone who strains drinking water at night because of the danger of leeches. [Surely,] he does not recite a blessing, [praising God,] \"who commanded us to strain water.\" The same applies in all similar situations.", + "[The following rules apply when] a person performs a mitzvah, but does not recite a blessing: If the fulfillment of the mitzvah still continues, he may recite the blessing even though he already performed it.14To explain this concept, using one of the examples cited by the Rambam: When one puts on tefillin, one's fulfillment of the mitzvah continues throughout the entire time one is wearing them. Therefore, although one should recite the blessing before putting them on, if one did not, it is still proper to do so afterwards, because one is still fulfilling the mitzvah. If the mitzvah is a deed that is completed, he should not recite a blessing.15The Rambam gives examples of this concept in the following halachah.
What is implied? When a person wrapped himself in tzitzit, donned tefillin, or sat in a sukkah without reciting a blessing at the outset, after wrapping himself [in tzitzit] he should recite the blessing \"... who commanded us to wrap ourselves in tzitzit\"; after donning [tefillin], he should recite the blessing \"... who commanded us to put on tefillin\"; after sitting [in the sukkah], he should recite the blessing \"... who commanded us to sit in the sukkah.\" The same applies in all similar situations.", + "In contrast, if a person slaughtered [an animal] without reciting a blessing,16Since the mitzvah is already completed, there is no further cause to recite the blessing. On the contrary, according to the Rambam, doing so would be a recitation of the blessing in vain. (See Hilchot Ishut 3:23.) he should not recite the blessing \"... who sanctified us with Your commandments and commanded us concerning slaughter,\" after the slaughter [is completed]. Similarly, if he covered [a fowl's] blood, separated terumah or the tithes, or immersed himself without reciting a blessing beforehand,17See note 17 in the commentary on the following halachah. he should not recite a blessing afterwards. The same applies in all similar situations.", + "There is no mitzvah for which the blessing should be recited after its fulfillment, with the exception of the immersion of a convert.18As he mentions in the previous halachah, the Rambam maintains that this exception applies only regarding the immersion of a convert. Other individuals - e.g., a woman immersing herself to emerge from the niddah state or, in the times of the Temple, a person immersing himself to emerge from other states of impurity - should recite a blessing before immersing. (As the Rambam states in Hilchot Tefillah 4:4, there is no difficulty in a person who is ritually impure reciting prayers.)
Tosafot, Berachot 51a, differ, maintaining that since an exception is made regarding the immersion of a convert, the Sages did not differentiate and required that the blessings for all immersions be recited afterwards. The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 200:1), while the Ramah follows Tosafot's view. (See also the commentary on Chapter 6, Halachah 2, which discusses whether the blessing for washing hands should be recited before washing or afterwards.) [In this instance, the exception was made] because he could not say, \"who sanctified us with Your commandments and commanded us.\" Until [the convert] immersed himself, he was neither sanctified nor commanded. Therefore, he recites the blessing over the immersion [only] after immersing himself. [This is allowed] since at the outset, he was unfit and unable to recite the blessing.19Therefore, in this instance, at the outset, the Sages instituted the obligation to recite a blessing after immersion.", + "Whenever the performance of a mitzvah constitutes the completion of one's obligation, he should recite the blessing before performing it. When, however, there is another commandment that follows the performance of a particular mitzvah,20The Rambam's phraseology is somewhat problematic, for it implies that there is a separate mitzvah in making a sukkah or a lulav. His intent, however, is clear. When a mitzvah has two phases - the preparations for performing it and its actual performance - the blessing is recited only before the latter. the blessing should not be recited until the other mitzvah is performed.
What is implied? When a person makes a sukkah, a lulav,21The commentaries have questioned the Rambam's intention in using the phrase \"making a lulav.\" What has to be made? According to the Rambam (Hilchot Lulav 7:6), we are not required to bind the three species of the lulav together. This question can be resolved, however, because according to Rabbinical decree, it is desirable that the species be bound together (Rav Kapach). a shofar, tzitzit, tefillin, or a mezuzah, he should not recite a blessing at the time he made [them]: [praising God for] \"sanctifying us with Your commandments and commanding us to make a sukkah\" or \"a lulav,\" or \"to write tefillin,\" because there is another commandment that follows this action.
When is the blessing recited? When one sits in the sukkah, shakes the lulav, hears the sounding of the shofar, wraps oneself in tzitzit, dons tefillin, or affixes the mezuzah. In contrast, when one constructs a guardrail,22Note the Chatam Sofer (Orach Chayim, Responsum 52), who states that whenever the fulfillment of a mitzvah takes a long time, one should recite the blessing before one completes the last phase. Thus, with regard to the construction of a guardrail, one should recite the blessing before constructing the last portion of the divider. (See also Halachah 4, note 13.) before constructing it one should recite the blessing \"...who has sanctified us with Your commandments and commanded us to construct a guardrail.\" The same applies in all similar situations.", + "The blessing shehecheyanu is recited:
[before] fulfilling every mitzvah that we are obligated to fulfill only at a specific time - e.g., shofar, sukkah, lulav, reading the Megillah, and [lighting] Chanukah candles,
[before fulfilling] every mitzvah that involves the acquisition of property23In one of his responsa, the Rambam explains that just as we recite the blessing shehecheyanu over the acquisition of new clothing (Chapter 10, Halachah 1), we recite this blessing over the acquisition of new mitzvot. - e.g., tzitzit, tefillin, and a guardrail - and
[before fulfilling] every mitzvah that we are obligated to fulfill infrequently - for this resembles a mitzvah we are obligated to fulfill only at a specific time - e.g., circumcising one's son24According to Ashkenazic custom, the blessing shehecheyanu is not recited over circumcision. See Hilchot Milah 3:3 and commentary. and redeeming him.
If one did not recite the blessing shehecheyanu when making a sukkah or a lulav, one should recite this blessing when fulfilling the mitzvah.25The Rambam's phraseology appears to indicate that it is proper to recite the blessing shehecheyanu when making the sukkah. The common practice, however, in both the Sephardic and Ashkenazic communities, is to recite the blessing when fulfilling the mitzvah. One should, however, also have in mind the construction of the sukkah. The same applies in other similar situations.", + "Whether a person performs a mitzvah for himself or for a colleague,26For example, he affixes a mezuzah for a colleague. before performing the mitzvah, he should recite the blessing \"... who has sanctified us with Your commandments and commanded us....\" He should, however, recite the blessing shehecheyanu only on mitzvot that he is performing for himself.27One may, however, recite shehecheyanu for another individual with the intent that the other person answer Amen, and thus fulfill his requirement for reciting the blessing even when one has already recited the blessing oneself. (See Kessef Mishneh.)
If a person is [intending to] fulfill several mitzvot, he should not recite the blessing \"... who has sanctified us with Your commandments and commanded us to fulfill the mitzvot ---.\" Instead, he should recite a blessing over each mitzvah individually.28See Sukkah 46a.", + "Whoever performs a mitzvah for his own sake, whether it is an obligation incumbent upon him29For example, mitzvot such as tefillin, shofar, or sukkah. or not,30For example, mitzvot such as mezuzah or constructing a guardrail. The fulfillment of these mitzvot is not an absolute obligation, since, as the Rambam stated previously, one may dwell in a house that does not require a mezuzah or a guardrail. Nevertheless, once one builds such a house, there is an obligatory aspect to their performance. Hence, it is appropriate to say, \"who has... commanded us to affix a mezuzah,\" and the like. Note the contrast to the \"voluntary\" mitzvot mentioned in Halachah 15. should recite a blessing, [praising God \"who sanctified us with Your commandments and commanded us] to perform ----.\" In contrast, if he performs a mitzvah on behalf of another person, the form of the blessing is [\"who sanctified us... and commanded us] concerning the performance of ----.\"31Since the person is not performing the mitzvah on his own behalf, it is not appropriate that he praise God for commanding us to perform a specific activity. Therefore, he should use the form \"... concerning the mitzvah of....\"
The general principles stated by the Rambam in this halachah (and illustrated in the four succeeding halachot) are as a whole reflected in the text of the blessings we recite. Nevertheless, with regard to this last point, most other authorities prefer that there be a uniform text for all blessings, whether we perform them on our own behalf or on behalf of others.
Also, there are certain particular blessings that some commentaries have cited as exceptions to these rules. There are, however, other commentaries who have explained these. For example, before eating matzah (and similarly, with regard to other mitzvot that involve partaking of certain foods), we recite the blessing \"... concerning the eating of matzah,\" and not \"...to eat matzah.\" This is because the activity of eating itself is not what God has commanded - indeed, man performs this function on his own accord - what is holy is the object that the person eats. By placing the emphasis on \"the eating of\" a particular food, we focus our attention on the food and not its actual consumption (Or Sameach).", + "What is implied? Before donning tefillin,1a mitzvah that we are obligated to fulfill each day one recites the blessing \"... to put on tefillin\";2This is the blessing recited over the arm tefillin, and over both the arm and head tefillin when one does not speak between putting them on. Should one speak, one should recite the blessing \"... concerning the mitzvah of tefillin\" before putting the head tefillin on (Hilchot Tefillin 4:6).
The latter statement is problematic for the Rambam: Since the blessing is recited before putting on the head tefillin, it should use the form \"... and commanded us to...\" rather than \"... and commanded us concerning the mitzvah of....\" before wrapping oneself in tzitzit,3A mitzvah that, as mentioned in the previous halachah, has a non-obligatory nature. The Torah does not obligate us to wear tzitzit each day. (See Hilchot Tzitzit 3:11.) Nevertheless, a person who wears a garment requiring tzitzit is obligated to fulfill the mitzvah each day. one recites the blessing \"... to wrap...\";4This blessing is recited before putting on the tallit gadol. As mentioned in the commentary on Hilchot Tzitzit, the Rambam does not mention the custom of wearing a tallit katan at all. It is our custom to recite the blessing \"... concerning the mitzvah of tzitzit\" for such a garment. It is possible to explain that the form \"... concerning...\" is used because, generally, we have touched unclean portions of our body before putting on the tallit katan. Hence, the blessing cannot be recited before donning the garment. Accordingly, the form \"...concerning the mitzvah...\" is more appropriate, as stated in Halachah 15. before sitting in the sukkah,5a mitzvah that is obligatory in nature, but which can be performed only during a certain time of the year. one recites the blessing \"...to sit in the sukkah.\"6It is our custom to recite this blessing even if one began sitting in the sukkah without reciting the blessing, and recited the blessing afterwards. From Halachah 15, however, it does not appear that the Rambam would accept this practice. Similarly, one recites the blessings7The Rambam mentions Shabbat candles and Hallel specifically because these are Rabbinic mitzvot. \"... to kindle the Sabbath light,\" and \"... to complete the Hallel.\"
Similarly,8This is the Sephardic custom. Today, in Ashkenazic communities, the text of the blessing is \"... to read the Hallel.\" if one affixes a mezuzah on one's own house,9The Rambam mentions the mitzvot of mezuzah and a guardrail for two reasons: First, as explained in the commentary on the previous halachah, there is a non-obligatory aspect to these mitzvot. Second, as explained in the following halachah, there is a difference whether one performs these mitzvot by oneself or whether one performs them on behalf of another person. one should recite the blessing \"... to affix a mezuzah\"; if one erects a guardrail on one's roof, one should recite the blessing \"... to erect a guardrail.\"10See Halachah 4, Note 13. Should one separate terumah for oneself, one should recite the blessing \"... to separate [terumah].\"11The Yemenite manuscripts of the Mishneh Torah also mention the separation of tithes in this context. Should one circumcise one's own son, one should recite the blessing \"... to circumcise [one's] son.\"12Although the Shulchan Aruch (Yoreh De'ah 265:2) mentions the Rambam's opinion, the Ramah states that it is customary to recite the blessing \"... concerning the circumcision,\" at all times. Should one slaughter one's Paschal sacrifice or festive sacrifice, one recites the blessing \"... to slaughter....\"13The Rambam mentions these mitzvot to contrast them with the following halachah, which describes their performance on behalf of another person. It would appear that the Rambam is making the point that one should use the form \"... to...\" when performing the mitzvah oneself even when, in general, it is more likely that the mitzvah be performed by an agent (Kin’at Eliyahu).", + "If, however, one affixes a mezuzah for others, one should recite the blessing \"... concerning the affixing of a mezuzah.\"32The Shulchan Aruch (Yoreh De'ah 289:1) and other authorities mention the recitation of only the blessing \"to affix a mezuzah.\" Should one construct a guardrail for others, one should recite the blessing \"... concerning the building of a guardrail.\" Should one separate terumah for others, one should recite the blessing \"... concerning the separation of terumah. Should one circumcise a colleague's son, one should recite the blessing \"... concerning the circumcision.\" The same applies in all similar situations.", + "[The following rules apply] when a person performs a mitzvah on his own behalf and on behalf of others simultaneously. If the mitzvah is not obligatory in nature, he should use the form \"... concerning...\" for the blessing.33Even if he would perform such a mitzvah only on his own behalf, he would use this form, as explained in the following halachah. Therefore, one recites the blessing \"... concerning the mitzvah of eruv.\"34See Halachah 3.
If the mitzvah is obligatory and he had the intent of fulfilling his own obligation and that of the others, he should use the form \"... to...\" for the blessing.35In this instance as well, were he to perform the mitzvah only for himself, he would use this form. Therefore, one recites the blessing \"... to hear the sound of the shofar.\"", + "When one takes the lulav, one should recite the blessing \"... concerning the taking of the lulav.\" [This form is used] because a person fulfills his obligation36As mentioned in Halachot 5 and 6, once a mitzvah has been fulfilled, it is no longer proper to recite a blessing. The mitzvah of lulav, however, represents an exception to the rules stated there. Unlike tefillin or sukkah, the mitzvah of lulav does not continue for the entire time one holds it. Instead, as the Rambam states, as soon as one picks it up, one fulfills the obligation as required by the Scriptural Law (mid'oraita). Nevertheless, it is still permissible to recite a blessing, because the Sages ordained that the mitzvah be fulfilled by carrying out the nanu'im (shakings) of the lulav in the Hallel prayers.
Since this dimension of the mitzvah remains, one may still recite a blessing. Nevertheless, since mid'oraita one has fulfilled one's obligation, it is not proper to use the form \"... to...,\" which implies an activity to be fulfilled in the future (Tosafot, Pesachim 7b). when he picks [the lulav] up. If one recites the blessing before taking the lulav, one should recite the blessing \"... to take the lulav,\"37The Shulchan Aruch (Orach Chayim 651:5) relates that the blessing \"... concerning the mitzvah of lulav\" should be recited even when one recites the blessing before picking up the lulav. as one recites the blessing \"... to sit in the sukkah.\" From this, one derives the principle that a person who recites a blessing after performing [a mitzvah] blesses \"... concerning...\" [the mitzvah's] performance.38This refers to an instance when the fulfillment of a mitzvah continues beyond the first moment, and one did not recite the blessing at the outset, as explained in Halachah 4. According to the Rambam, one should change the form of the blessings in such an instance. The Ra'avad objects to the Rambam's decision, explaining that we should not change the form of the blessings. It is the Ra'avad's view that is accepted in practice at present.
With regard to the washing of hands and ritual slaughter, since they are of a voluntary nature,39There is a distinction between these mitzvot and those mitzvot mentioned in Halachot 11 and 12 that were described as not being obligatory in nature. One is not obligated to live in a house that requires a mezuzah. Nevertheless, should one dwell in such a house, one is obligated to fulfill the mitzvah. In contrast, there is never any obligation to carry out the activities which require one to fulfill the mitzvot described in this halachah. even if a person slaughters on his own behalf, he should recite the blessings \"... concerning slaughter,\" \"... concerning the covering of the blood,\" and \"... concerning the washing of hands.\"40See also Halachah 3.
Similarly, one recites the blessing \"... concerning the destruction of chametz,\" whether one searches for leaven on one's own behalf or on behalf of others. [This form is used] because once a person resolves in his heart to nullify his ownership [over chametz], the mitzvah of destroying it is fulfilled41The Rambam states in Hilchot Chametz UMatzah 2:1-2:
It is a positive mitzvah from the Torah to destroy chametz.... What is the destruction to which the Torah refers? To nullify chametz within one's heart and to consider it as dust, and to resolve within one's heart that he possesses no chametz at all. even before one searches,42Nevertheless, since the Sages required one to search for chametz throughout one's house (see Hilchot Chametz UMatzah 2:3), the mitzvah is not completely fulfilled until the search is completed. Therefore, a blessing may be recited. as will be explained in its place.", + "[A blessing is not recited over] all practices that are customs. [This applies] even to a custom established by the prophets - for example, taking the willow branches on the seventh day of Sukkot.43Hilchot Lulav 7:20-22 relates that while the Temple was standing, willow branches were placed near the altar on each of the seven days of the Sukkot festival, with the exception of the Sabbath. At present, to commemorate that practice, it is customary to take willow branches on the seventh day of the holiday and hit them five times against the ground. Needless to say, a blessing is not recited over customs established by the Sages - e.g., reading Hallel on Rosh Chodesh44In contrast to the recitation of Hallel on the festivals, which the Rambam (Hilchot Chanukah 3:6) considers a mitzvah instituted by the Sages, the recitation of Hallel on Rosh Chodesh was not uniformly accepted among the Jewish community in Talmudic times. Thus, Ta'anit 28b relates that the great Sage Rav was not accustomed to reciting Hallel on Rosh Chodesh. Rather, it is a custom that was practiced in Babylon for years, and ultimately became universally accepted. Therefore, certain portions are not recited and a blessing is not recited.
The Ra'avad and Tosafot, Ta'anit (ibid.) differ and maintain that, in contrast to taking the willow, which is not an involved practice, the recitation of Hallel is worthy of a blessing. The Shulchan Aruch (Orach Chayim 422:2) quotes the Rambam's opinion and states that it is the accepted practice in Eretz Yisrael. In contrast, the Ramah follows the other view. and on the intermediate days of Pesach.45Since there was no special sacrifice ordained for each of the latter days of Pesach individually, but rather the same sacrifices were offered throughout the festival, the full Hallel is not recited. The same laws that govern the recitation of Hallel on Rosh Chodesh apply.
Similarly whenever there is a question whether a practice requires a blessing or not,46The Kessef Mishneh and other commentaries give several examples of such practices:
a) Separating tithes from produce that is classified as d'mai (produce sold by an unlearned person). The Sages required this separation as a safeguard, because they were unsure whether the unlearned person had separated the tithes or not. Although the tithes should be separated because of this doubt, since it is possible that they had been separated previously, a blessing should not be recited.
b) Covering the blood of a kvi. The Sages were unsure whether such an animal should be classified as a behemah, whose blood should not be covered, or as a chayah, whose blood must be covered. Because of the doubt, we cover the animal's blood. We do not, however, recite a blessing (see Hilchot Shechitah 14:4).
c) Dwelling in the sukkah on Shemini Atzeret. Although it is customary to dwell in the sukkah on this day in the diaspora, in deference to the possibility that Sukkot actually began on the second day, a blessing is not recited. (See Hilchot Sukkah 6:13.) it should be performed without reciting a blessing.47The blessing is not recited lest the deed one performs not be necessary, and thus the blessing one recites would be considered as taking God's name in vain.
Note the question of the Kessef Mishneh concerning the Rambam's decision (Hilchot Kri'at Shema13 2:13) that a person who is unsure whether he recited the Shema should recite its blessings as well.
A person should always take care not to recite blessings that are not necessary, and should recite many blessings that are required. Thus, David declared [Psalms 145:2]: \"I will bless you each day.\"48Sukkah 46a quotes a similar verse and comments, \"Each day, respond to Him in a manner that reflects His blessings.\"
The Rambam appears to be implying that a person should be continuously aware of the kindness God is granting him and respond by blessing Him." + ] + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ] + ], + "heTitle": "משנה תורה, הלכות ברכות", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/Torat Emet 370.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/Torat Emet 370.json new file mode 100644 index 0000000000000000000000000000000000000000..2bfb515c1ca57321fad2dcb723d820f8e39a929f --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/Torat Emet 370.json @@ -0,0 +1,228 @@ +{ + "language": "he", + "title": "Mishneh Torah, Blessings", + "versionSource": "http://www.toratemetfreeware.com/index.html?downloads", + "versionTitle": "Torat Emet 370", + "status": "locked", + "priority": 3.0, + "license": "unknown", + "versionTitleInHebrew": "תורת אמת 370", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות ברכות", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְבָרֵךְ אַחַר אֲכִילַת מָזוֹן שֶׁנֶּאֱמַר (דברים ח י) ״וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ׳‎ אֱלֹהֶיךָ״. וְאֵינוֹ חַיָּב מִן הַתּוֹרָה אֶלָּא אִם כֵּן שָׂבַע שֶׁנֶּאֱמַר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ. וּמִדִּבְרֵי סוֹפְרִים אָכַל אֲפִלּוּ כְּזַיִת מְבָרֵךְ אַחֲרָיו: ", + "וּמִדִּבְרֵי סוֹפְרִים לְבָרֵךְ עַל כָּל מַאֲכָל תְּחִלָּה וְאַחַר כָּךְ יֵהָנֶה מִמֶּנּוּ. וַאֲפִלּוּ נִתְכַּוֵּן לֶאֱכל אוֹ לִשְׁתּוֹת כָּל שֶׁהוּא מְבָרֵךְ וְאַחַר כָּךְ יֵהָנֶה. וְכֵן אִם הֵרִיחַ רֵיחַ טוֹב מְבָרֵךְ וְאַחַר כָּךְ יֵהָנֶה מִמֶּנּוּ. וְכָל הַנֶּהֱנֶה בְּלֹא בְּרָכָה מָעַל. וְכֵן מִדִּבְרֵי סוֹפְרִים לְבָרֵךְ אַחַר כָּל מַה שֶּׁיֹּאכַל וְכָל מַה שֶּׁיִּשְׁתֶּה. וְהוּא שֶׁיִּשְׁתֶּה רְבִיעִית וְהוּא שֶׁיֹּאכַל כְּזַיִת. וּמַטְעֶמֶת אֵינָהּ צְרִיכָה בְּרָכָה לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ עַד רְבִיעִית:", + "וּכְשֵׁם שֶׁמְּבָרְכִין עַל הַהֲנָיָה כָּךְ מְבָרְכִין עַל כָּל מִצְוָה וּמִצְוָה וְאַחַר כָּךְ יַעֲשֶׂה אוֹתָהּ. וּבְרָכוֹת רַבּוֹת תִּקְּנוּ חֲכָמִים דֶּרֶךְ שֶׁבַח וְהוֹדָיָה וְדֶרֶךְ בַּקָּשָׁה כְּדֵי לִזְכֹּר אֶת הַבּוֹרֵא תָּמִיד אַף עַל פִּי שֶׁלֹּא נֶהֱנָה וְלֹא עָשָׂה מִצְוָה:", + "נִמְצְאוּ כָּל הַבְּרָכוֹת כֻּלָּן שְׁלֹשָׁה מִינִים. בִּרְכוֹת הֲנָיָה. וּבִרְכוֹת מִצְוֹת. וּבִרְכוֹת הוֹדָאָה שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה וּבַקָּשָׁה כְּדֵי לִזְכֹּר אֶת הַבּוֹרֵא תָּמִיד וּלְיִרְאָה מִמֶּנּוּ:", + "וְנֹסַח כָּל הַבְּרָכוֹת עֶזְרָא וּבֵית דִּינוֹ תִּקְּנוּם. וְאֵין רָאוּי לְשַׁנּוֹתָם וְלֹא לְהוֹסִיף עַל אַחַת מֵהֶם וְלֹא לִגְרֹעַ מִמֶּנָּה. וְכָל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בַּבְּרָכוֹת אֵינוֹ אֶלָּא טוֹעֶה. וְכָל בְּרָכָה שֶׁאֵין בָּהּ הַזְכָּרַת הַשֵּׁם וּמַלְכוּת אֵינָהּ בְּרָכָה אֶלָּא אִם כֵּן הָיְתָה סְמוּכָה לַחֲבֵרְתָהּ:", + "וְכָל הַבְּרָכוֹת כֻּלָּן נֶאֱמָרִין בְּכָל לָשׁוֹן וְהוּא שֶׁיֹּאמַר כְּעֵין שֶׁתִּקְּנוּ חֲכָמִים. וְאִם שִׁנָּה אֶת הַמַּטְבֵּעַ הוֹאִיל וְהִזְכִּיר אַזְכָּרָה וּמַלְכוּת וְעִנְיַן הַבְּרָכָה אֲפִלּוּ בִּלְשׁוֹן חֹל יָצָא:", + "כָּל הַבְּרָכוֹת כֻּלָּן צָרִיךְ שֶׁיַּשְׁמִיעַ לְאָזְנוֹ מַה שֶּׁהוּא אוֹמֵר וְאִם לֹא הִשְׁמִיעַ לְאָזְנוֹ יָצָא בֵּין שֶׁהוֹצִיא בִּשְׂפָתָיו בֵּין שֶׁבֵּרֵךְ בְּלִבּוֹ:", + "כָּל הַבְּרָכוֹת כֻּלָּן לֹא יַפְסִיק בֵּין הַבְּרָכָה וּבֵין הַדָּבָר שֶׁמְּבָרְכִין עָלָיו בִּדְבָרִים אֲחֵרִים וְאִם הִפְסִיק צָרִיךְ לַחֲזֹר וּלְבָרֵךְ שְׁנִיָּה. וְאִם הִפְסִיק בִּדְבָרִים שֶׁהֵן מֵעִנְיַן דְּבָרִים שֶׁמְּבָרְכִין עָלָיו אֵינוֹ צָרִיךְ לְבָרֵךְ שְׁנִיָּה. כֵּיצַד. כְּגוֹן שֶׁבֵּרֵךְ עַל הַפַּת וְקֹדֶם שֶׁיֹּאכַל אָמַר הָבִיאוּ מֶלַח הָבִיאוּ תַּבְשִׁיל תְּנוּ לִפְלוֹנִי לֶאֱכל תְּנוּ מַאֲכָל לַבְּהֵמָה וְכַיּוֹצֵא בָּאֵלּוּ אֵינוֹ צָרִיךְ לְבָרֵךְ שֵׁנִית. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "כָּל הַבְּרָכוֹת כֻּלָּם מֻתָּר לְטָמֵא לְבָרֵךְ אוֹתָן. בֵּין שֶׁהָיָה טָמֵא טֻמְאָה שֶׁהוּא יָכוֹל לַעֲלוֹת מִמֶּנָּה בּוֹ בַּיּוֹם. בֵּין טֻמְאָה שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת מִמֶּנָּה בּוֹ בַּיּוֹם. וְאָסוּר לַמְבָרֵךְ לְבָרֵךְ כְּשֶׁהוּא עָרֹם עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאִישׁ אֲבָל בְּאִשָּׁה יוֹשֶׁבֶת וּפָנֶיהָ טוּחוֹת בַּקַּרְקַע וּמְבָרֶכֶת:", + "כָּל הַבְּרָכוֹת כֻּלָּן אַף עַל פִּי שֶׁבֵּרֵךְ וְיָצָא יְדֵי חוֹבָתוֹ מֻתָּר לוֹ לְבָרֵךְ לַאֲחֵרִים שֶׁלֹּא יָצְאוּ יְדֵי חוֹבָתָן כְּדֵי לְהוֹצִיאָן. חוּץ מִבִּרְכַּת הַהֲנָיָה שֶׁאֵין בָּהּ מִצְוָה שֶׁאֵינוֹ מְבָרֵךְ לַאֲחֵרִים אֶלָּא אִם כֵּן נֶהֱנָה עִמָּהֶן. אֲבָל בִּרְכַּת הַהֲנָיָה שֶׁיֵּשׁ בָּהּ מִצְוָה כְּגוֹן אֲכִילַת מַצָּה בְּלֵילֵי הַפְּסָחִים וְקִדּוּשׁ הַיּוֹם הֲרֵי זֶה מְבָרֵךְ לַאֲחֵרִים וְאוֹכְלִין וְשׁוֹתִים אַף עַל פִּי שֶׁאֵינוֹ אוֹכֵל עִמָּהֶן:", + "כָּל הַשּׁוֹמֵעַ בְּרָכָה מִן הַבְּרָכוֹת מִתְּחִלָּתָהּ וְעַד סוֹפָהּ וְנִתְכַּוֵּן לָצֵאת בָּהּ יְדֵי חוֹבָתוֹ יָצָא וְאַף עַל פִּי שֶׁלֹּא עָנָה אָמֵן. וְכָל הָעוֹנֶה אָמֵן אַחַר הַמְבָרֵךְ הֲרֵי זֶה כִּמְבָרֵךְ וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ חַיָּב בְּאוֹתָהּ בְּרָכָה. הָיָה הַמְבָרֵךְ חַיָּב מִדִּבְרֵי סוֹפְרִים וְהָעוֹנֶה חַיָּב מִן הַתּוֹרָה לֹא יָצַא יְדֵי חוֹבָתוֹ עַד שֶׁיַּעֲנֶה אוֹ עַד שֶׁיִּשְׁמַע מִמִּי שֶׁהוּא חַיָּב בָּהּ מִן הַתּוֹרָה כָּמוֹהוּ:", + "רַבִּים שֶׁנִּתְוַעֲדוּ לֶאֱכל פַּת אוֹ לִשְׁתּוֹת יַיִן וּבֵרֵךְ אֶחָד מֵהֶן וְעָנוּ כֻּלָּם אָמֵן הֲרֵי אֵלּוּ מֻתָּרִין לֶאֱכל וְלִשְׁתּוֹת. אֲבָל אִם לֹא נִתְכַּוְּנוּ לֶאֱכל כְּאֶחָד אֶלָּא זֶה בָּא מֵעַצְמוֹ וְזֶה בָּא מֵעַצְמוֹ אַף עַל פִּי שֶׁהֵן אוֹכְלִין מִכִּכָּר אֶחָד כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּפַת וְיַיִן בִּלְבַד אֲבָל שְׁאָר אֳכָלִים וּמַשְׁקִין אֵינָן צְרִיכִין הַסִּבָּה אֶלָּא אִם בֵּרֵךְ אֶחָד מֵהֶן וְעָנוּ כֻּלָּן אָמֵן הֲרֵי אֵלּוּ אוֹכְלִים וְשׁוֹתִין. וְאַף עַל פִּי שֶׁלֹּא נִתְכַּוְּנוּ לְהָסֵב כְּאֶחָד:", + "כָּל הַשּׁוֹמֵעַ אֶחָד מִיִּשְׂרָאֵל מְבָרֵךְ בְּרָכָה מִכָּל הַבְּרָכוֹת כֻּלָּן אַף עַל פִּי שֶׁלֹּא שָׁמַע הַבְּרָכָה כֻּלָּהּ מִתְּחִלָּתָהּ וְעַד סוֹפָהּ וְאַף עַל פִּי שֶׁאֵינוֹ חַיָּב בְּאוֹתָהּ בְּרָכָה חַיָּב לַעֲנוֹת אָמֵן. וְאִם הָיָה הַמְבָרֵךְ גוי אוֹ אֶפִּיקוֹרוֹס אוֹ כּוּתִי אוֹ תִּינוֹק הַמִּתְלַמֵּד אוֹ שֶׁהָיָה גָּדוֹל וְשִׁנָּה מִמַּטְבֵּעַ הַבְּרָכָה אֵין עוֹנִין אַחֲרֵיהֶן אָמֵן:", + "כָּל הָעוֹנֶה אָמֵן לֹא יַעֲנֶה לֹא אָמֵן חֲטוּפָה וְלֹא אָמֵן קְטוּפָה וְלֹא אָמֵן קְצָרָה וְלֹא אֲרֻכָּה אֶלָּא אָמֵן בֵּינוֹנִית. וְלֹא יַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַמְבָרֵךְ. וְכָל מִי שֶׁלֹּא שָׁמַע אֶת הַבְּרָכָה שֶׁהוּא חַיָּב בָּהּ לֹא יַעֲנֶה אָמֵן בִּכְלַל הָעוֹנִים:", + "כָּל הַמְבָרֵךְ בְּרָכָה שֶׁאֵינָהּ צְרִיכָה הֲרֵי זֶה נוֹשֵׂא שֵׁם שָׁמַיִם לַשָּׁוְא וַהֲרֵי הוּא כְּנִשְׁבָּע לַשָּׁוְא וְאָסוּר לַעֲנוֹת אַחֲרָיו אָמֵן. הַתִּינוֹקוֹת מְלַמְּדִין אוֹתָן הַבְּרָכוֹת כְּתִקּוּנָן וְאַף עַל פִּי שֶׁהֵן מְבָרְכִין לְבַטָּלָה בִּשְׁעַת לִמּוּד הֲרֵי זֶה מֻתָּר. וְאֵין עוֹנִין אַחֲרֵיהֶן אָמֵן. וְהָעוֹנֶה אַחֲרֵיהֶן אָמֵן לֹא יָצָא יְדֵי חוֹבָתוֹ:", + "כָּל הָעוֹנֶה אָמֵן אַחַר בִּרְכוֹתָיו הֲרֵי זֶה מְגֻנֶּה. וְהָעוֹנֶה אַחַר בְּרָכָה שֶׁהִיא סוֹף בְּרָכוֹת אַחֲרוֹנוֹת הֲרֵי זֶה מְשֻׁבָּח. כְּגוֹן אַחַר בּוֹנֵה יְרוּשָׁלַיִם בְּבִרְכַּת הַמָּזוֹן וְאַחַר בְּרָכָה אַחֲרוֹנָה שֶׁל קְרִיאַת שְׁמַע שֶׁל עַרְבִית. וְכֵן בְּסוֹף כָּל בְּרָכָה שֶׁהִיא סוֹף בְּרָכוֹת אַחֲרוֹנוֹת עוֹנֶה בָּהּ אָמֵן אַחַר עַצְמוֹ:", + "וְלָמָּה יַעֲנֶה אָמֵן אַחַר בּוֹנֵה יְרוּשָׁלָיִם וַהֲרֵי אַחֲרֶיהָ בִּרְכַּת הַטּוֹב וְהַמֵּטִיב. מִפְּנֵי שֶׁבְּרָכָה זוֹ בִּימֵי חַכְמֵי מִשְׁנָה תִּקְּנוּהָ וּכְאִלּוּ הִיא תּוֹסֶפֶת. אֲבָל סוֹף עִקַּר הַבְּרָכוֹת שֶׁל בִּרְכַּת הַמָּזוֹן הִיא בּוֹנֵה יְרוּשָׁלַיִם. וְלָמָּה לֹא יַעֲנֶה אָמֵן אַחַר אַהֲבַת עוֹלָם מִפְּנֵי שֶׁהִיא סוֹף בְּרָכוֹת רִאשׁוֹנוֹת שֶׁל קְרִיאַת שְׁמַע, וְכֵן כָּל כַּיּוֹצֵא בָּהּ מִבְּרָכוֹת שֶׁמְּבָרְכִין אוֹתָן תְּחִלָּה לַדָּבָר, כְּגוֹן בְּרָכוֹת שֶׁמְּבָרְכִין לִפְנֵי קְרִיאַת מְגִלָּה וְהַדְלָקַת נֵר חֲנֻכָּה. לְמַעַן לֹא יַפְסִיק בְּאָמֵן בֵּין בְּרָכָה וּבֵין הַדָּבָר שֶׁבֵּרֵךְ עָלָיו:", + "וְלָמָּה לֹא יַעֲנֶה אָמֵן אַחַר בִּרְכַּת הַפֵּרוֹת וְכַיּוֹצֵא בָּהּ. מִפְּנֵי שֶׁהִיא בְּרָכָה אַחַת וְאֵין עוֹנִין אָמֵן אֶלָּא אַחַר בְּרָכָה אַחֲרוֹנָה שֶׁקָּדְמָה אוֹתָהּ בְּרָכָה אַחֶרֶת אוֹ בְּרָכוֹת כְּגוֹן בִּרְכוֹת הַמֶּלֶךְ וּבִרְכוֹת כֹּהֵן גָּדוֹל וְכַיּוֹצֵא בָּהֶן, לְהוֹדִיעַ שֶׁכְּבָר הִשְׁלִים כָּל בִּרְכוֹתָיו וּלְפִיכָךְ עוֹנֶה אָמֵן:", + "כָּל הָאוֹכֵל דָּבָר הָאָסוּר בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה אֵינוֹ מְבָרֵךְ עָלָיו לֹא בַּתְּחִלָּה וְלֹא בַּסּוֹף. כֵּיצַד. הֲרֵי שֶׁאָכַל טֶבֶל שֶׁל דִּבְרֵיהֶם אוֹ שֶׁאָכַל מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלוּ תְּרוּמוֹתָיו אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ כְּהִלְכָתָן אֵינוֹ מְבָרֵךְ. וְאֵין צָרִיךְ לוֹמַר אִם אָכַל נְבֵלוֹת וּטְרֵפוֹת אוֹ שָׁתָה יֵין נֶסֶךְ וְכַיּוֹצֵא בּוֹ:", + "אֲבָל אִם אָכַל דְּמַאי אַף עַל פִּי שֶׁאֵינוֹ רָאוּי אֶלָּא לַעֲנִיִּים אוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ אַף עַל פִּי שֶׁלֹּא נִטַּל מִמֶּנּוּ חֶשְׁבּוֹן תְּרוּמָה גְּדוֹלָה וְהוּא שֶׁהִקְדִּימוֹ בְּשִׁבֳּלִין, אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ אַף עַל פִּי שֶׁלֹּא נָתַן אֶת הַחֹמֶשׁ. הֲרֵי זֶה מְבָרֵךְ תְּחִלָּה וָסוֹף. וְכֵן כָּל כְּיוֹצֵא בָּהֶן:" + ], + [ + "סֵדֶר בִּרְכַּת הַמָּזוֹן כָּךְ הִיא. רִאשׁוֹנָה בִּרְכַּת הַזָּן. שְׁנִיָּה בִּרְכַּת הָאָרֶץ. שְׁלִישִׁית בּוֹנֵה יְרוּשָׁלָיִם. רְבִיעִית הַטּוֹב וְהַמֵּטִיב. בְּרָכָה רִאשׁוֹנָה משֶׁה רַבֵּנוּ תִּקְּנָהּ. שְׁנִיָּה תִּקֵּן יְהוֹשֻׁעַ. שְׁלִישִׁית תִּקֵּן דָּוִד וּשְׁלֹמֹה בְּנוֹ. רְבִיעִית חַכְמֵי מִשְׁנָה תִּקְּנוּהָ:", + "הַפּוֹעֲלִים שֶׁהָיוּ עוֹשִׂין מְלָאכָה אֵצֶל בַּעַל הַבַּיִת וְאָכְלוּ פִּתָּן אֵין מְבָרְכִין לְפָנֶיהָ. וּמְבָרְכִין לְאַחַר סְעֻדָּתָן שְׁתֵּי בְּרָכוֹת בִּלְבַד כְּדֵי שֶׁלֹּא יְבַטְּלוּ מְלֶאכֶת בַּעַל הַבַּיִת. בְּרָכָה רִאשׁוֹנָה כְּתִקּוּנָהּ. שְׁנִיָּה פּוֹתֵחַ בְּבִרְכַּת הָאָרֶץ וְכוֹלֵל בָּהּ בּוֹנֵה יְרוּשָׁלַיִם וְחוֹתֵם בְּבִרְכַּת הָאָרֶץ. וְאִם הָיוּ עוֹשִׂין בִּסְעֻדָּתָן בִּלְבַד אוֹ שֶׁהָיָה בַּעַל הַבַּיִת מֵסֵב עִמָּהֶן מְבָרְכִין אַרְבַּע בְּרָכוֹת כְּתִקּוּנָן כִּשְׁאָר כָּל אָדָם:", + "בִּרְכַּת הָאָרֶץ צָרִיךְ לוֹמַר הוֹדָיָה בִּתְחִלָּתָהּ וּבְסוֹפָהּ וְחוֹתֵם בָּהּ עַל הָאָרֶץ וְעַל הַמָּזוֹן. וְכָל שֶׁלֹּא אָמַר אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּבִרְכַּת הָאָרֶץ לֹא יָצָא יְדֵי חוֹבָתוֹ. וְצָרִיךְ לְהַזְכִּיר בָּהּ בְּרִית וְתוֹרָה וּלְהַקְדִּים בְּרִית לְתוֹרָה. שֶׁהַבְּרִית הַזֹּאת שֶׁאוֹמְרִים בְּבִרְכַּת הָאָרֶץ הִיא בְּרִית מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְּרִיתוֹת וְהַתּוֹרָה כֻּלָּהּ נִכְרְתוּ עָלֶיהָ שָׁלֹשׁ בְּרִיתוֹת שֶׁנֶּאֱמַר (דברים כח סט) ״אֵלֶּה דִבְרֵי הַבְּרִית״ וְגוֹ׳‎, (דברים כח סט) ״מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב״, (דברים כט ט) ״אַתֶּם נִצָּבִים״ וְגוֹ׳‎ (דברים כט יא) ״לְעָבְרְךָ בִּבְרִית״ וְגוֹ׳‎:", + "בְּרָכָה שְׁלִישִׁית פּוֹתֵחַ בָּהּ רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ. אוֹ נַחֲמֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בִּירוּשָׁלַיִם עִירֶךָ וְחוֹתֵם בָּהּ בּוֹנֵה יְרוּשָׁלָיִם אוֹ מְנַחֵם עַמּוֹ יִשְׂרָאֵל בְּבִנְיַן יְרוּשָׁלָיִם. וּלְפִיכָךְ נִקְרֵאת בְּרָכָה זוֹ נֶחָמָה. וְכָל מִי שֶׁלֹּא אָמַר מַלְכוּת בֵּית דָּוִד בִּבְרָכָה זוֹ לֹא יָצָא יְדֵי חוֹבָתוֹ מִפְּנֵי שֶׁהִיא עִנְיַן הַבְּרָכָה, שֶׁאֵין נֶחָמָה גְּמוּרָה אֶלָּא בַּחֲזָרַת מַלְכוּת בֵּית דָּוִד:", + "בְּשַׁבָּתוֹת וּבְיָמִים טוֹבִים מַתְחִיל בְּנֶחָמָה וּמְסַיֵּם בְּנֶחָמָה וְאוֹמֵר קְדֻשַּׁת הַיּוֹם בָּאֶמְצַע. כֵּיצַד מַתְחִיל. נַחֲמֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בְּצִיּוֹן עִירֶךָ אוֹ רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ. וּמְסַיֵּם מְנַחֵם עַמּוֹ יִשְׂרָאֵל בְּבִנְיַן יְרוּשָׁלַיִם אוֹ בּוֹנֵה יְרוּשָׁלָיִם. וְאוֹמֵר בָּאֶמְצַע בְּשַׁבָּת אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה וְהַחֲלִיצֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא מִלְּפָנֶיךָ נִשְׁבֹּת בּוֹ וְנָנוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ בִּרְצוֹנְךָ הָנַח לָנוּ יְיָ׳‎ אֱלֹהֵינוּ וְאַל תְּהֵא עָלֵינוּ צָרָה וְרָעָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵנוּ. וּבְיָמִים טוֹבִים אוֹמֵר יַעֲלֶה וְיָבוֹא. וְכֵן בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מוֹסִיף בְּאֶמְצַע בְּרָכָה שְׁלִישִׁית יַעֲלֶה וְיָבוֹא:", + "בַּחֲנֻכָּה וּבְפוּרִים מוֹסִיף בְּאֶמְצַע בִּרְכַּת הָאָרֶץ עַל הַנִּסִּים כְּדֶרֶךְ שֶּׁמּוֹסִיף בַּתְּפִלָּה. וְיוֹם טוֹב אוֹ רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת מַזְכִּיר רְצֵה וְהַחֲלִיצֵנוּ תְּחִלָּה וְאַחַר כָּךְ יַעֲלֶה וְיָבוֹא. וְכֵן רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בְּשַׁבָּת מַזְכִּיר עַל הַנִּסִּים בְּבִרְכַּת הָאָרֶץ וּרְצֵה וְהַחֲלִיצֵנוּ וְיַעֲלֶה וְיָבוֹא בְּנֶחָמָה:", + "בְּרָכָה רְבִיעִית צָרִיךְ לְהַזְכִּיר בָּהּ שָׁלֹשׁ מַלְכֻיּוֹת. וּכְשֶׁמְּבָרֵךְ הָאוֹרֵחַ אֵצֶל בַּעַל הַבַּיִת מוֹסִיף בָּהּ בְּרָכָה לְבַעַל הַבַּיִת. כֵּיצַד. אוֹמֵר יְהִי רָצוֹן שֶׁלֹּא יֵבוֹשׁ בַּעַל הַבַּיִת בָּעוֹלָם הַזֶּה וְלֹא יִכָּלֵם לָעוֹלָם הַבָּא וְכוּ׳‎. וְיֵשׁ לוֹ רְשׁוּת לְהוֹסִיף בְּבִרְכַּת בַּעַל הַבַּיִת וּלְהַאֲרִיךְ בָּהּ:", + "וּכְשֶׁמְּבָרְכִין בְּבֵית הָאָבֵל אוֹמֵר בִּבְרָכָה רְבִיעִית הַמֶּלֶךְ הַחַי הַטּוֹב וְהַמֵּטִיב אֵל אֱמֶת דַּיַן אֱמֶת שׁוֹפֵט בְּצֶדֶק שַׁלִּיט בְּעוֹלָמוֹ לַעֲשׂוֹת בּוֹ כִּרְצוֹנוֹ שֶׁאֲנַחְנוּ עַמּוֹ וַעֲבָדָיו וּבַכּל אֲנַחְנוּ חַיָּבִין לְהוֹדוֹת לוֹ וּלְבָרְכוֹ. וּמְבַקֵּשׁ רַחֲמִים עַל הָאָבֵל לְנַחֲמוֹ כְּפִי מַה שֶּׁיִּרְצֶה. וְגוֹמֵר הָרַחֲמָן כוּ׳‎:", + "בְּבֵית חֲתָנִים מְבָרְכִין בִּרְכַּת חֲתָנִים אַחַר אַרְבַּע בְּרָכוֹת אֵלּוּ בְּכָל סְעֻדָּה וּסְעֻדָּה שֶׁאוֹכְלִים שָׁם. וְאֵין מְבָרְכִין בְּרָכָה זוֹ לֹא עֲבָדִים וְלֹא קְטַנִּים. עַד כַּמָּה מְבָרְכִין בְּרָכָה זוֹ. אִם הָיָה אַלְמוֹן שֶׁנָּשָׂא אַלְמָנָה מְבָרְכִין אוֹתָהּ בְּיוֹם רִאשׁוֹן בִּלְבַד. וְאִם בָּחוּר שֶׁנָּשָׂא אַלְמָנָה אוֹ אַלְמוֹן שֶׁנָּשָׂא בְּתוּלָה מְבָרְכִין אוֹתָהּ כָּל שִׁבְעַת יְמֵי הַמִּשְׁתֶּה:", + "בְּרָכָה זוֹ שֶׁמּוֹסִיפִין בְּבֵית חֲתָנִים הִיא בְּרָכָה אַחֲרוֹנָה מִשֶּׁבַע בְּרָכוֹת שֶׁל נִשּׂוּאִין. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיוּ הָאוֹכְלִין הֵם שֶׁעָמְדוּ בְּבִרְכַּת נִשּׂוּאִין וְשָׁמְעוּ הַבְּרָכוֹת אֲבָל אִם הָיוּ הָאוֹכְלִין אֲחֵרִים שֶׁלֹּא שָׁמְעוּ בִּרְכַּת נִשּׂוּאִין בִּשְׁעַת נִשּׂוּאִין מְבָרְכִין בִּשְׁבִילָם אַחַר בִּרְכַּת מָזוֹן שֶׁבַע בְּרָכוֹת כְּדֶרֶךְ שֶׁמְּבָרְכִין בִּשְׁעַת נִשּׂוּאִין. וְהוּא שֶׁיִּהְיוּ עֲשָׂרָה. וַחֲתָנִים מִן הַמִּנְיָן:", + "וְאֵלּוּ הֵן שֶׁבַע בְּרָכוֹת. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם יוֹצֵר הָאָדָם. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכּל בָּרָא לִכְבוֹדוֹ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם דְּמוּת תַּבְנִיתוֹ וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד בָּרוּךְ אַתָּה יְיָ׳‎ יוֹצֵר הָאָדָם. שׂוֹשׂ תָּשִׂישׂ וְתָגֵל עֲקָרָה בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה בָּרוּךְ [אַתָּה] יְיָ׳‎ מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ. שַׂמֵּחַ תְּשַׂמַּח רֵעִים וַאֲהוּבִים כְּשַׂמֵּחֲךָ יְצִירְךָ בְּגַן עֵדֶן מִקֶּדֶם בָּרוּךְ אַתָּה יְיָ׳‎ מְשַׂמֵּחַ חָתָן וְכַלָּה. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה חָתָן וְכַלָּה גִּילָה וְרִנָּה דִּיצָה וְחֶדְוָה אַהֲבָה אַחֲוָה שָׁלוֹם וְרֵעוּת מְהֵרָה יְיָ׳‎ אֱלֹהֵינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלַיִם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל מִצְהֲלוֹת חֲתָנִים [מֵחֻפָּתָם] וּנְעָרִים מִנְּגִינָתָם בָּרוּךְ אַתָּה יְיָ׳‎ מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה:", + "שָׁכַח וְלֹא הִזְכִּיר בְּשַׁבָּת אוֹ בְּיוֹם טוֹב קְדֻשַּׁת הַיּוֹם. אִם נִזְכַּר קֹדֶם שֶׁיַּתְחִיל בִּבְרָכָה רְבִיעִית בְּשַׁבָּת אוֹמֵר בָּרוּךְ יְיָ׳‎ אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל לְאוֹת וְלִבְרִית קֹדֶשׁ בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. בְּיוֹם טוֹב אוֹמֵר בָּרוּךְ אֲשֶׁר נָתַן יָמִים טוֹבִים לְעַמּוֹ יִשְׂרָאֵל לְשָׂשוֹן וּלְשִׂמְחָה בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וּמַתְחִיל בְּבִרְכַּת רְבִיעִית וְגוֹמֵר. וְאִם נִזְכַּר אַחַר שֶׁהִתְחִיל בִּבְרָכָה רְבִיעִית פּוֹסֵק וְחוֹזֵר לָרֹאשׁ שֶׁהוּא בִּרְכַּת הַזָּן:", + "בְּרָאשֵׁי חֳדָשִׁים שָׁכַח וְלֹא אָמַר יַעֲלֶה וְיָבוֹא אִם נִזְכַּר קֹדֶם שֶׁיַּתְחִיל בְּרָכָה רְבִיעִית אוֹמֵר בָּרוּךְ אֲשֶׁר נָתַן רָאשֵׁי חֳדָשִׁים לְעַמּוֹ יִשְׂרָאֵל לְזִכָּרוֹן וְאֵינוֹ חוֹתֵם בָּהּ וּמַתְחִיל בִּבְרָכָה רְבִיעִית וְגוֹמֵר. וְאִם נִזְכַּר אַחַר שֶׁהִתְחִיל בִּבְרָכָה רְבִיעִית גּוֹמֵר אוֹתָהּ וְאֵינוֹ חוֹזֵר. וְכֵן בְּחֻלּוֹ שֶׁל מוֹעֵד וּבַחֲנֻכָּה וּבְפוּרִים, שָׁכַח וְלֹא הִזְכִּיר הָעִנְיָן בְּבִרְכַּת הַמָּזוֹן אֵינוֹ חוֹזֵר:", + "מִי שֶׁאָכַל וְשָׁכַח וְלֹא בֵּרֵךְ. אִם נִזְכַּר קֹדֶם שֶׁיִּתְעַכֵּל הַמַּאֲכָל שֶׁבְּמֵעָיו חוֹזֵר וּמְבָרֵךְ. נִתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו אֵינוֹ חוֹזֵר וּמְבָרֵךְ. וְכֵן אִם נֶעֱלַם מִמֶּנּוּ וְלֹא יָדַע אִם בֵּרֵךְ אוֹ לֹא בֵּרֵךְ חוֹזֵר וּמְבָרֵךְ וְהוּא שֶׁלֹּא נִתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו:" + ], + [ + "חֲמִשָּׁה מִינִין הֵן. הַחִטִּין וְהַשְּׂעוֹרִין וְהַכֻּסְּמִין וְשִׁבּלֶת שׁוּעָל וְשִׁיפּוֹן. הַכֻּסְּמִין מִמִּין הַחִטִּין וְשִׁבּלֶת שׁוּעָל וְשִׁיפּוֹן מִמִּין הַשְּׂעוֹרִים. וַחֲמִשָּׁה מִינִין הָאֵלּוּ כְּשֶׁהֵן שִׁבֳּלִים נִקְרָאִים תְּבוּאָה בְּכָל מָקוֹם. וְאַחַר שֶׁדָּשִׁין וְזוֹרִין אוֹתָן נִקְרָאִין דָּגָן. וּכְשֶׁטּוֹחֲנִין אוֹתָן וְלָשִׁין אֶת קִמְחָן וְאוֹפִין אוֹתָן נִקְרָאִין פַּת. וְהַפַּת הַנַּעֲשֶׂה מֵאֶחָד מֵהֶן הִיא הַנִּקְרֵאת פַּת בְּכָל מָקוֹם בְּלֹא לִוּוּי:", + "הָאוֹכֵל פַּת חַיָּב לְבָרֵךְ לְפָנֶיהָ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. וּלְאַחֲרֶיהָ אַרְבַּע בְּרָכוֹת. אָכַל דָּגָן שָׁלוּק כְּמוֹ שֶׁהוּא מְבָרֵךְ לְפָנָיו בּוֹרֵא פְּרִי הָאֲדָמָה. וּלְאַחֲרָיו בּוֹרֵא נְפָשׁוֹת רַבּוֹת. אָכַל קֶמַח מְבָרֵךְ לְפָנָיו שֶׁהַכּל וּלְאַחֲרָיו בּוֹרֵא נְפָשׁוֹת רַבּוֹת:", + "קֶמַח שֶׁל אֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁשְּׁלָקוּהוּ וְעֵרְבוּ בְּמַיִם אוֹ בִּשְׁאָר מַשְׁקִים אִם הָיָה עָבֶה כְּדֵי שֶׁיִּהְיֶה רָאוּי לַאֲכִילָה וּלְלָעֳסוֹ מְבָרֵךְ עָלָיו בַּתְּחִלָּה בּוֹרֵא מִינֵי מְזוֹנוֹת וּלְבַסּוֹף עַל הַמִּחְיָה וְעַל הַכַּלְכָּלָה. וְאִם הָיָה רַךְ כְּדֵי שֶׁיִּהְיֶה רָאוּי לִשְׁתִיָּה מְבָרֵךְ עָלָיו בַּתְּחִלָּה שֶׁהַכּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת:", + "קֶמַח שֶׁל אֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁבִּשְּׁלוֹ בִּקְדֵרָה בֵּין לְבַדּוֹ בֵּין שֶׁעֵרְבוֹ עִם דְּבָרִים אֲחֵרִים כְּגוֹן לְבִיבוֹת וְכַיּוֹצֵא בָּהֶן. וְכֵן הַדָּגָן שֶׁחִלְּקוֹ אוֹ כְּתָשׁוֹ וּבִשְּׁלוֹ בִּקְדֵרָה כְּגוֹן הָרִיפוֹת וְגֶרֶשׂ הַכַּרְמֶל וְכַיּוֹצֵא בָּהֶן וְכָל זֶה הוּא הַנִּקְרָא מַעֲשֵׂה קְדֵרָה. וְכֵן כָּל תַּבְשִׁיל שֶׁעֵרֵב בּוֹ מֵחֲמֵשֶׁת הַמִּינִין בֵּין קֶמַח בֵּין פַּת. בַּתְּחִלָּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת:", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה הַמִּין הַזֶּה חָשׁוּב אֶצְלוֹ וְלֹא הָיָה טְפֵלָה. אֲבָל אִם הָיָה אֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁעֵרֵב טְפֵלָה אֵינוֹ מְבָרֵךְ אֶלָּא עַל הָעִקָּר וּפוֹטֵר אֶת הַטְּפֵלָה. וְזֶה כְּלָל בִּבְרָכוֹת כָּל שֶׁהוּא עִקָּר וְעִמּוֹ טְפֵלָה מְבָרֵךְ עַל הָעִקָּר וּפוֹטֵר אֶת הַטְּפֵלָה בֵּין שֶׁהָיְתָה הַטְּפֵלָה מְעֹרֶבֶת עִם הָעִקָּר בֵּין שֶׁלֹּא הָיְתָה מְעֹרֶבֶת:", + "כֵּיצַד הִיא הַטְּפֵלָה הַמְעֹרֶבֶת. כְּגוֹן לֶפֶת אוֹ כְּרוּב שֶׁבִּשְּׁלוֹ וְעֵרֵב בּוֹ קֶמַח שֶׁל אֶחָד מֵחֲמֵשֶׁת הַמִּינִין כְּדֵי לְדַבְּקוֹ אֵינוֹ מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת שֶׁהַלֶּפֶת הוּא הָעִקָּר וְקִמְחוֹ טְפֵלָה. שֶׁכָּל דָּבָר שֶׁמְּעָרְבִין אוֹתוֹ לְדַבֵּק אוֹ כְּדֵי לִתֵּן רֵיחַ אוֹ כְּדֵי לִצְבֹּעַ אֶת הַתַּבְשִׁיל הֲרֵי זוֹ טְפֵלָה. אֲבָל אִם עֵרֵב כְּדֵי לִתֵּן טַעַם בַּתַּעֲרוֹבוֹת הֲרֵי הוּא עִקָּר. לְפִיכָךְ מִינֵי דְּבַשׁ שֶׁמְּבַשְּׁלִין אוֹתָן וְנוֹתְנִין בָּהֶן חֵלֶב חִטָּה כְּדֵי לְדַבֵּק וְעוֹשִׂין מֵהֶן מִינֵי מְתִיקָה אֵינוֹ מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת מִפְּנֵי שֶׁהַדְּבַשׁ הוּא הָעִקָּר:", + "כֵּיצַד הִיא הַטְּפֵלָה שֶׁאֵינָהּ מְעֹרֶבֶת. הֲרֵי שֶׁצָּרִיךְ לֶאֱכל דָּג מָלִיחַ וְאָכַל הַפַּת עִמּוֹ כְּדֵי שֶׁלֹּא יַזִּיק הַמֶּלַח גְּרוֹנוֹ וּלְשׁוֹנוֹ הֲרֵי זֶה מְבָרֵךְ עַל הַמָּלִיחַ וּפוֹטֵר אֶת הַפַּת מִפְּנֵי שֶׁהַפַּת טְפֵלָה לוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "הַפַּת שֶׁפָּתַת אוֹתָהּ פִּתִּים וּבִשְׁלָהּ בִּקְדֵרָה אוֹ לָשָׁהּ בְּמָרָק. אִם יֵשׁ בַּפְּתִיתִין כְּזַיִת אוֹ שֶׁנִכָּר שֶׁהֵן פַּת וְלֹא נִשְׁתַּנָּה צוּרָתָהּ מְבָרֵךְ עָלֶיהָ בַּתְּחִלָּה הַמּוֹצִיא. וְאִם אֵין בָּהֶן כְּזַיִת אוֹ שֶׁעֻבְּרָה צוּרַת הַפַּת בַּבִּשּׁוּל מְבָרֵךְ עָלֶיהָ בַּתְּחִלָּה בּוֹרֵא מִינֵי מְזוֹנוֹת:", + "עִסָּה שֶׁנֶּאֱפֵית בַּקַּרְקַע כְּמוֹ שֶׁהָעַרְבִיִּים שׁוֹכְנֵי הַמִּדְבָּרוֹת אוֹפִים הוֹאִיל וְאֵין עָלֶיהָ צוּרַת פַּת מְבָרֵךְ עָלֶיהָ בַּתְּחִלָּה בּוֹרֵא מִינֵי מְזוֹנוֹת. וְאִם קָבַע מְזוֹנוֹ עָלֶיהָ מְבָרֵךְ הַמּוֹצִיא. וְכֵן עִסָּה שֶׁלָּשָׁהּ בִּדְבַשׁ אוֹ בְּשֶׁמֶן אוֹ בְּחָלָב אוֹ שֶׁעֵרֵב בָּהּ מִינֵי תַּבְלִין וַאֲפָאָהּ וְהִיא הַנִּקְרֵאת פַּת הַבָּאָה בְּכִסְנִין אַף עַל פִּי שֶׁהוּא פַּת מְבָרֵךְ עָלֶיהָ בּוֹרֵא מִינֵי מְזוֹנוֹת. וְאִם קָבַע סְעֻדָּתוֹ עָלֶיהָ מְבָרֵךְ הַמּוֹצִיא:", + "אֹרֶז שֶׁבִּשְּׁלוֹ אוֹ שֶׁעָשָׂה מִמֶּנּוּ פַּת בַּתְּחִלָּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת. וּבִלְבַד שֶׁלֹּא יְהֵא מְעֹרָב עִם דָּבָר אַחֵר אֶלָּא אֹרֶז לְבַדּוֹ. אֲבָל פַּת דֹּחַן אוֹ פַּת שֶׁל שְׁאָר מִינֵי קִטְנִית בַּתְּחִלָּה מְבָרֵךְ שֶׁהַכּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת:", + "כָּל שֶׁמְּבָרְכִין עָלָיו בַּתְּחִלָּה הַמּוֹצִיא מְבָרְכִין לְאַחֲרָיו בַּסּוֹף בִּרְכַּת הַמָּזוֹן כְּסִדְרָהּ אַרְבַּע בְּרָכוֹת. וְכָל שֶׁמְּבָרְכִין עָלָיו בַּתְּחִלָּה בּוֹרֵא מִינֵי מְזוֹנוֹת מְבָרְכִין בַּסּוֹף לְאַחֲרָיו בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ חוּץ מִן הָאֹרֶז:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאָכַל מִכְּזַיִת וּלְמַעְלָה אֲבָל אָכַל פָּחוֹת מִכְּזַיִת בֵּין מִן הַפַּת בֵּין מִשְּׁאָר אוֹכְלִין. וְהַשּׁוֹתֶה פָּחוֹת מֵרְבִיעִית בֵּין מִן הַיַּיִן בֵּין מִשְּׁאָר מַשְׁקִין. מְבָרֵךְ בַּתְּחִלָּה בְּרָכָה הָרְאוּיָה לְאוֹתוֹ הַמִּין וּלְבַסּוֹף אֵינוֹ מְבָרֵךְ כְּלָל:", + "וְזוֹ הִיא בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם עַל הַמִּחְיָה וְעַל הַכַּלְכָּלָה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְשֶׁהִנְחַלְתָּ אֶת אֲבוֹתֵינוּ רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְּחֵנוּ בְּבִנְיָנָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָּׁה וּבְטָהֳרָה בָּרוּךְ אַתָּה יְיָ׳‎ עַל הָאָרֶץ וְעַל הַמִּחְיָה. וּבְשַׁבָּתוֹת וְיָמִים טוֹבִים אוֹמֵר בִּבְרָכָה זוֹ בִּכְלָלָהּ מֵעֵין קְדֻשַּׁת הַיּוֹם כְּדֶרֶךְ שֶׁמַּזְכִּיר בְּבִרְכַּת הַמָּזוֹן:" + ], + [ + "כָּל הַמְבָרֵךְ בִּרְכַּת הַמָּזוֹן אוֹ בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ צָרִיךְ לְבָרֵךְ אוֹתָהּ בַּמָּקוֹם שֶׁאָכַל. אָכַל כְּשֶׁהוּא מְהַלֵּךְ יוֹשֵׁב בְּמָקוֹם שֶׁפָּסַק וִיבָרֵךְ. אָכַל כְּשֶׁהוּא עוֹמֵד יוֹשֵׁב בִּמְקוֹמוֹ וִיבָרֵךְ. שָׁכַח לְבָרֵךְ בִּרְכַּת הַמָּזוֹן וְנִזְכַּר קֹדֶם שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו מְבָרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּר. וְאִם הָיָה מֵזִיד חוֹזֵר לִמְקוֹמוֹ וּמְבָרֵךְ. וְאִם בֵּרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּר יָצָא יְדֵי חוֹבָתוֹ. וְכֵן אִם בֵּרֵךְ כְּשֶׁהוּא עוֹמֵד אוֹ כְּשֶׁהוּא מְהַלֵּךְ יָצָא יְדֵי חוֹבָתוֹ. וּלְכַתְּחִלָּה לֹא יְבָרֵךְ בִּרְכַּת הַמָּזוֹן וְלֹא בְּרָכָה שֶׁמֵּעֵין שָׁלֹשׁ אֶלָּא כְּשֶׁהוּא יוֹשֵׁב וּבַמָּקוֹם שֶׁאָכַל:", + "מִי שֶׁנִּסְתַּפֵּק לוֹ אִם בֵּרֵךְ הַמּוֹצִיא אוֹ לֹא בֵּרֵךְ הַמּוֹצִיא אֵינוֹ חוֹזֵר וּמְבָרֵךְ מִפְּנֵי שֶׁאֵינוֹ מִן הַתּוֹרָה. שָׁכַח לְבָרֵךְ הַמּוֹצִיא. אִם נִזְכַּר עַד שֶׁלֹּא גָּמַר סְעֻדָּתוֹ חוֹזֵר וּמְבָרֵךְ וְאִם נִזְכַּר לְאַחַר שֶׁגָּמַר אֵינוֹ חוֹזֵר וּמְבָרֵךְ:", + "הָיָה אוֹכֵל בְּבַיִת זֶה וּפָסַק סְעֻדָּתוֹ וְהָלַךְ לְבַיִת אַחֵר. אוֹ שֶׁהָיָה אוֹכֵל וּקְרָאָהוּ חֲבֵרוֹ לְדַבֵּר עִמּוֹ וְיָצָא לוֹ לְפֶתַח בֵּיתוֹ וְחָזַר הוֹאִיל וְשִׁנָּה מְקוֹמוֹ צָרִיךְ לְבָרֵךְ לְמַפְרֵעַ עַל מַה שֶּׁאָכַל וְחוֹזֵר וּמְבָרֵךְ בַּתְּחִלָּה הַמּוֹצִיא וְאַחַר כָּךְ יִגְמֹר סְעֻדָּתוֹ:", + "חֲבֵרִים שֶׁהָיוּ יוֹשְׁבִים לֶאֱכל וְיָצְאוּ לִקְרַאת חָתָן אוֹ לִקְרַאת כַּלָּה. אִם הִנִּיחוּ שָׁם זָקֵן אוֹ חוֹלֶה חוֹזְרִין לִמְקוֹמָן וְגוֹמְרִין סְעֻדָּתָן וְאֵינָן צְרִיכִין לְבָרֵךְ שְׁנִיָּה. וְאִם לֹא הִנִּיחוּ שָׁם אָדָם כְּשֶׁהֵן יוֹצְאִין צְרִיכִין בְּרָכָה לְמַפְרֵעַ וּכְשֶׁהֵן חוֹזְרִין צְרִיכִין בְּרָכָה לְכַתְּחִלָּה:", + "וְכֵן אִם הָיוּ מְסֻבִּין בִּשְׁתִיָּה אוֹ לֶאֱכל פֵּרוֹת. שֶׁכָּל הַמְשַׁנֶּה מְקוֹמוֹ הֲרֵי פָּסַק אֲכִילָתוֹ וּלְפִיכָךְ מְבָרֵךְ לְמַפְרֵעַ עַל מַה שֶּׁאָכַל וְחוֹזֵר וּמְבָרֵךְ שְׁנִיָּה לְכַתְּחִלָּה עַל מַה שֶּׁהוּא צָרִיךְ לֶאֱכל. וְהַמְשַׁנֶּה מְקוֹמוֹ מִפִּנָּה לְפִנָּה בְּבַיִת אֶחָד אֵינוֹ צָרִיךְ לַחֲזֹר וּלְבָרֵךְ. אָכַל בְּמִזְרָחָהּ שֶׁל תְּאֵנָה וּבָא לֶאֱכל בְּמַעֲרָבָהּ צָרִיךְ לַחֲזֹר וּלְבָרֵךְ:", + "בֵּרֵךְ עַל הַפַּת פָּטַר אֶת הַפַּרְפֶּרֶת שֶׁאוֹכְלִין בָּהֶן הַפַּת מִמִּינֵי הַתַּבְשִׁיל וּפֵרוֹת וְכַיּוֹצֵא בָּהֶן. אֲבָל אִם בֵּרֵךְ עַל הַפַּרְפֶּרֶת לֹא פָּטַר אֶת הַפַּת. בֵּרֵךְ עַל מַעֲשֵׂה קְדֵרָה פָּטַר אֶת הַתַּבְשִׁיל בֵּרֵךְ עַל הַתַּבְשִׁיל לֹא פָּטַר אֶת מַעֲשֵׂה קְדֵרָה:", + "גָּמַר בְּלִבּוֹ מִלֶּאֱכל אוֹ מִלִּשְׁתּוֹת וְאַחַר כָּךְ נִמְלַךְ לֶאֱכל אוֹ לִשְׁתּוֹת אַף עַל פִּי שֶׁלֹּא שִׁנָּה מְקוֹמוֹ חוֹזֵר וּמְבָרֵךְ. וְאִם לֹא גָּמַר בְּלִבּוֹ אֶלָּא דַּעְתּוֹ לַחֲזֹר לֶאֱכל וְלִשְׁתּוֹת אֲפִלּוּ פָּסַק כָּל הַיּוֹם כֻּלּוֹ אֵינוֹ צָרִיךְ לְבָרֵךְ שֵׁנִית:", + "הָיוּ שׁוֹתִין וְאָמְרוּ בּוֹאוּ וּנְבָרֵךְ בִּרְכַּת הַמָּזוֹן אוֹ בּוֹאוּ וּנְקַדֵּשׁ קִדּוּשׁ הַיּוֹם נֶאֱסַר עֲלֵיהֶם לִשְׁתּוֹת עַד שֶׁיְּבָרְכוּ אוֹ יְקַדְּשׁוּ. וְאִם רָצוּ לַחֲזֹר וְלִשְׁתּוֹת קֹדֶם שֶׁיְּבָרְכוּ אוֹ יְקַדְּשׁוּ אַף עַל פִּי שֶׁאֵינָם רַשָּׁאִים צְרִיכִים לַחֲזֹר וּלְבָרֵךְ תְּחִלָּה בּוֹרֵא פְּרִי הַגָּפֶן וְאַחַר כָּךְ יִשְׁתּוּ. אֲבָל אִם אָמְרוּ בּוֹאוּ וְנַבְדִּיל אֵין צְרִיכִין לַחֲזֹר וּלְבָרֵךְ:", + "הָיוּ מְסֻבִּין לִשְׁתּוֹת יַיִן וּבָא לָהֶן מִין יַיִן אַחֵר כְּגוֹן שֶׁהָיוּ שׁוֹתִין אָדֹם וְהֵבִיאוּ שָׁחֹר אוֹ יָשָׁן וְהֵבִיאוּ חָדָשׁ אֵינָן צְרִיכִין לְבָרֵךְ בִּרְכַּת הַיַּיִן פַּעַם שְׁנִיָּה. אֲבָל מְבָרְכִין בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַטּוֹב וְהַמֵּטִיב:", + "אֵין מְבָרְכִין עַל אֹכֶל מִן כָּל הָאֳכָלִין וְלֹא עַל מַשְׁקֶה מִן כָּל הַמַּשְׁקִין עַד שֶׁיָּבוֹא לְפָנָיו. וְאִם בֵּרֵךְ וְאַחַר כָּךְ הֱבִיאוֹ לְפָנָיו צָרִיךְ לַחֲזֹר וּלְבָרֵךְ. נָטַל אֹכֶל וּבֵרֵךְ עָלָיו וְנָפַל מִיָּדוֹ וְנִשְׂרַף אוֹ שְׁטָפוֹ נָהָר נוֹטֵל אַחֵר וְחוֹזֵר וּמְבָרֵךְ עָלָיו אַף עַל פִּי שֶׁהוּא מֵאוֹתוֹ הַמִּין. וְצָרִיךְ לוֹמַר בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד עַל בְּרָכָה רִאשׁוֹנָה כְּדֵי שֶׁלֹּא לְהוֹצִיא שֵׁם שָׁמַיִם לְבַטָּלָה. עוֹמֵד אָדָם עַל אַמַּת הַמַּיִם וּמְבָרֵךְ וְשׁוֹתֶה אַף עַל פִּי שֶׁהַמַּיִם שֶׁהָיוּ לְפָנָיו בִּשְׁעַת הַבְּרָכָה אֵינָם הַמַּיִם שֶׁשָּׁתָה מִפְּנֵי שֶׁלְּכָךְ נִתְכַּוֵּן תְּחִלָּה:", + "דְּבָרִים הַבָּאִים בְּתוֹךְ הַסְּעֻדָּה וְהֵן מֵחֲמַת הַסְּעֻדָּה אֵינָן צְרִיכִין בְּרָכָה לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם אֶלָּא בִּרְכַּת הַמּוֹצִיא שֶׁבַּתְּחִלָּה וּבִרְכַּת הַמָּזוֹן שֶׁבַּסּוֹף פּוֹטֶרֶת הַכּל שֶׁהַכּל טְפֵלָה לַסְּעֻדָּה. וּדְבָרִים שֶׁאֵינָן מֵחֲמַת הַסְּעֻדָּה שֶׁבָּאוּ בְּתוֹךְ הַסְּעֻדָּה טְעוּנִין בְּרָכָה לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם. וּדְבָרִים הַבָּאִים לְאַחַר הַסְּעֻדָּה בֵּין מֵחֲמַת הַסְּעֻדָּה בֵּין שֶׁלֹּא מֵחֲמַת הַסְּעֻדָּה טְעוּנִין בְּרָכָה לִפְנֵיהֶן וּלְאַחֲרֵיהֶם:", + "בְּשַׁבָּתוֹת וּבְיָמִים טוֹבִים וּבִסְעוּדַת הַקָּזַת הַדָּם וּבְשָׁעָה שֶׁיָּצָא מִן הַמֶּרְחָץ וְכַיּוֹצֵא בָּהֶן שֶׁאָדָם קוֹבֵעַ סְעֻדָּתוֹ עַל הַיַּיִן. אִם בֵּרֵךְ עַל הַיַּיִן שֶׁלִּפְנֵי הַמָּזוֹן פָּטַר אֶת הַיַּיִן שֶׁשָּׁתָה לְאַחַר הַמָּזוֹן קֹדֶם שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן. אֲבָל בִּשְׁאָר הַיָּמִים צָרִיךְ לַחֲזֹר וּלְבָרֵךְ בַּתְּחִלָּה עַל הַיַּיִן שֶׁל אַחַר הַמָּזוֹן. בָּא לָהֶן יַיִן בְּתוֹךְ הַמָּזוֹן כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ שֶׁאֵין בֵּית הַבְּלִיעָה פָּנוּי שֶׁיַּעֲנוּ אָמֵן וְאֵינוֹ פּוֹטֵר אֶת הַיַּיִן שֶׁלְּאַחַר הַמָּזוֹן:" + ], + [ + "נָשִׁים וַעֲבָדִים חַיָּבִין בְּבִרְכַּת הַמָּזוֹן. וְסָפֵק יֵשׁ בַּדָּבָר אִם הֵן חַיָּבִין מִן הַתּוֹרָה לְפִי שֶׁאֵין קָבוּעַ לָהּ זְמַן אוֹ אֵינָם חַיָּבִין מִן הַתּוֹרָה. לְפִיכָךְ אֵין מוֹצִיאִין אֶת הַגְּדוֹלִים יְדֵי חוֹבָתָן. אֲבָל הַקְּטַנִּים חַיָּבִין בְּבִרְכַּת הַמָּזוֹן מִדִּבְרֵי סוֹפְרִים כְּדֵי לְחַנְּכָן בְּמִצְוֹת:", + "שְׁלֹשָׁה שֶׁאָכְלוּ פַּת כְּאֶחָד חַיָּבִין לְבָרֵךְ בִּרְכַּת הַזִּמּוּן קֹדֶם בִּרְכַּת הַמָּזוֹן. וְאֵי זוֹ הִיא בִּרְכַּת הַזִּמּוּן. אִם הָיוּ הָאוֹכְלִים מִשְּׁלֹשָׁה עַד עֲשָׂרָה מְבָרֵךְ אֶחָד מֵהֶם וְאוֹמֵר נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְהַכּל עוֹנִין בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וְהוּא חוֹזֵר וּמְבָרֵךְ בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:", + "וְאַחַר כָּךְ אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ עַד שֶׁגּוֹמֵר אַרְבַּע בְּרָכוֹת. וְהֵן עוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה:", + "הָיוּ הָאוֹכְלִין מֵעֲשָׂרָה וּלְמַעְלָה מְזַמְּנִין בְּשֵׁם. כֵּיצַד. הַמְבָרֵךְ אוֹמֵר נְבָרֵךְ לֵאלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵן עוֹנִין בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וְהוּא חוֹזֵר וְאוֹמֵר בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וּמַתְחִיל בִּרְכַּת הַמָּזוֹן:", + "הַסּוֹעֵד בְּבֵית חֲתָנִים מִשֶּׁיַּתְחִילוּ לְהִתְעַסֵּק בְּצָרְכֵי סְעֻדַּת נִשּׂוּאִין וְלַהֲכִינָהּ עַד שְׁלֹשִׁים יוֹם אַחַר הַנִּשּׂוּאִין מְבָרֵךְ נְבָרֵךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵם עוֹנִים בָּרוּךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְכוּ׳‎. וְאִם הָיוּ עֲשָׂרָה מְבָרֵךְ נְבָרֵךְ לֵאלֹהֵינוּ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵם עוֹנִין בָּרוּךְ אֱלֹהֵינוּ שֶׁהַשִּׂמְחָה וְכוּ׳‎. וְכֵן סְעֻדָּה שֶׁעוֹשִׂין אוֹתָהּ אַחַר הַנִּשּׂוּאִין מֵחֲמַת הַנִּשּׂוּאִין עַד שְׁנֵים עָשָׂר חֹדֶשׁ מְבָרֵךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ:", + "הַכּל חַיָּבִין בְּבִרְכַּת הַזִּמּוּן כְּדֶרֶךְ שֶׁחַיָּבִין בְּבִרְכַּת הַמָּזוֹן. אֲפִלּוּ כֹּהֲנִים שֶׁאָכְלוּ קָדְשֵׁי הַקָּדָשִׁים בָּעֲזָרָה. וְכֵן כֹּהֲנִים וְיִשְׂרְאֵלִים שֶׁאָכְלוּ כְּאֶחָד וְאָכְלוּ הַכֹּהֲנִים תְּרוּמָה וְיִשְׂרָאֵל חֻלִּין חַיָּבִין בְּזִמּוּן כְּחִיּוּבָן בְּבִרְכַּת הַמָּזוֹן:", + "נָשִׁים וַעֲבָדִים וּקְטַנִּים אֵין מְזַמְּנִין עֲלֵיהֶן אֲבָל מְזַמְּנִין לְעַצְמָן. וְלֹא תְּהֵא חֲבוּרָה שֶׁל נָשִׁים וַעֲבָדִים וּקְטַנִּים מִפְּנֵי הַפְּרִיצוּת. אֲבָל נָשִׁים מְזַמְּנוֹת לְעַצְמָן אוֹ עֲבָדִים לְעַצְמָן וּבִלְבַד שֶׁלֹּא יְזַמְּנוּ בְּשֵׁם. אַנְדְּרוֹגִינוּס מְזַמֵּן לְמִינוֹ וְאֵינוֹ מְזַמֵּן לֹא לְנָשִׁים וְלֹא לַאֲנָשִׁים מִפְּנֵי שֶׁהוּא סָפֵק. וְהַטֻּמְטוּם אֵינוֹ מְזַמֵּן כְּלָל. קָטָן הַיּוֹדֵעַ לְמִי מְבָרְכִין מְזַמְּנִין עָלָיו וְאַף עַל פִּי שֶׁהוּא כְּבֶן שֶׁבַע אוֹ כְּבֶן שְׁמוֹנֶה. וּמִצְטָרֵף בֵּין לְמִנְיַן שְׁלֹשָׁה בֵּין לְמִנְיַן עֲשָׂרָה לְזַמֵּן עָלָיו. וְהַנָּכְרִי אֵין מְזַמְּנִין עָלָיו:", + "אֵין מְזַמְּנִין אֶלָּא עַל מִי שֶׁאָכַל כְּזַיִת פַּת וּלְמַעְלָה. שִׁבְעָה שֶׁאָכְלוּ פַּת וּשְׁלֹשָׁה אָכְלוּ עִמָּהֶן יָרָק אוֹ צִיר וְכַיּוֹצֵא בָּהֶן מִצְטָרְפִין לְזַמֵּן בְּשֵׁם. וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ מֵאוֹכְלֵי הַפַּת. אֲבָל שִׁשָּׁה שֶׁאָכְלוּ פַּת וְאַרְבָּעָה יָרָק אֵין מִצְטָרְפִין עַד שֶׁיִּהְיוּ אוֹכְלֵי הַפַּת רֹב הַנִּכָּר. בַּמֶּה דְּבָרִים אֲמוּרִים בַּעֲשָׂרָה. אֲבָל בִּשְׁלֹשָׁה צָרִיךְ שֶׁיֹּאכְלוּ כָּל אֶחָד וְאֶחָד מֵהֶן כְּזַיִת פַּת וְאַחַר כָּךְ מְזַמְּנִין:", + "שְׁנַיִם שֶׁאָכְלוּ וְגָמְרוּ מִלֶּאֱכל וּבָא שְׁלִישִׁי וְאָכַל. אִם יְכוֹלִין לֶאֱכל עִמּוֹ כָּל שֶׁהוּא וַאֲפִלּוּ מִשְּׁאָר אֳכָלִין מִצְטָרֵף עִמָּהֶן. וְחָכָם גָּדוֹל שֶׁבַּמְסֻבִּין הוּא שֶׁמְּבָרֵךְ לְכֻלָּן אַף עַל פִּי שֶׁלֹּא בָּא אֶלָּא בָּאַחֲרוֹנָה:", + "שְׁלֹשָׁה שֶׁאָכְלוּ כְּאֶחָד אֵינָן רַשָּׁאִין לֵחָלֵק. וְכֵן אַרְבָּעָה וְכֵן חֲמִשָּׁה. וְשִׁשָּׁה יֵשׁ לָהֶם לֵחָלֵק עַד עֲשָׂרָה. מֵעֲשָׂרָה וּלְמַעְלָה אֵינָם רַשָּׁאִים לֵחָלֵק עַד עֶשְׂרִים. שֶׁכָּל זְמַן שֶׁיֵּחָלְקוּ וְתִהְיֶה בִּרְכַּת הַזִּמּוּן לְכָל חֵלֶק וְחֵלֶק כְּזִמּוּן הַכּל יֵשׁ לָהֶם לֵחָלֵק:", + "שְׁלֹשָׁה בְּנֵי אָדָם שֶׁבָּאוּ מִשָּׁלֹשׁ חֲבוּרוֹת שֶׁל שְׁלֹשָׁה שְׁלֹשָׁה אֵינָן רַשָּׁאִין לֵחָלֵק. וְאִם כְּבָר זִמֵּן כָּל אֶחָד וְאֶחָד מֵהֶן בַּחֲבוּרָה שֶׁלּוֹ רַשָּׁאִין לֵחָלֵק. וְאֵינָן חַיָּבִין בְּזִמּוּן שֶׁכְּבָר זִמְּנוּ עֲלֵיהֶן. שְׁלֹשָׁה שֶׁיָּשְׁבוּ לֶאֱכל פַּת אַף עַל פִּי שֶׁכָּל אֶחָד וְאֶחָד אוֹכֵל מִשֶּׁלּוֹ אֵינָן רַשָּׁאִין לֵחָלֵק:", + "שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלִין בְּבַיִת אֶחָד. בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ מִצְטָרְפִין לְזִמּוּן אֶחָד. וְאִם לָאו אֵלּוּ מְזַמְּנִין לְעַצְמָן וְאֵלּוּ מְזַמְּנִין לְעַצְמָן. וְאִם יֵשׁ שַׁמָּשׁ אֶחָד בֵּינֵיהֶם שֶׁהוּא הוֹלֵךְ וּמְשַׁמֵּשׁ מֵחֲבוּרָה זוֹ לַחֲבוּרָה זוֹ מִצְטָרְפִין לְזִמּוּן אֶחָד אַף עַל פִּי שֶׁאֵין מִקְצָת אֵלּוּ רוֹאִין אֶת אֵלּוּ. וְהוּא שֶׁיִּשְׁמְעוּ שְׁתֵּיהֶן כָּל דִּבְרֵי הַמְבָרֵךְ בְּבֵאוּר:", + "שְׁלֹשָׁה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק קוֹרְאִין לוֹ כְּדֵי שֶׁיְּכַוֵּן לִשְׁמֹעַ מַה שֶּׁהֵן אוֹמְרִים וּמְזַמְּנִין עָלָיו וְהוּא בַּשּׁוּק וְיוֹצֵא יְדֵי חוֹבָתוֹ. וְלִכְשֶׁיַּחֲזֹר לְבֵיתוֹ יַחֲזֹר וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן לְעַצְמוֹ אֲבָל עֲשָׂרָה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק אֵין מְזַמְּנִין עָלָיו עַד שֶׁיַּחֲזֹר לִמְקוֹמוֹ וְיֵשֵׁב עִמָּהֶן:", + "שְׁלֹשָׁה שֶׁאָכְלוּ כְּאֶחָד וְקָדַם אֶחָד מֵהֶן וּבֵרֵךְ לְעַצְמוֹ מְזַמְּנִין עָלָיו וְיָצְאוּ הַשְּׁנַיִם יְדֵי חוֹבַת זִמּוּן וְהוּא לֹא יָצָא בְּזִמּוּן זֶה שֶׁאֵין זִמּוּן לְמַפְרֵעַ:", + "שְׁנַיִם שֶׁאָכְלוּ כְּאֶחָד כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. וְאִם הָיָה אֶחָד מֵהֶן יוֹדֵעַ וְאֶחָד אֵינוֹ יוֹדֵעַ זֶה שֶׁיּוֹדֵעַ מְבָרֵךְ בְּקוֹל רָם וְהַשֵּׁנִי עוֹנֶה אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה וְיוֹצֵא יְדֵי חוֹבָתוֹ. וּבֵן מְבָרֵךְ לְאָבִיו. וְעֶבֶד מְבָרֵךְ לְרַבּוֹ. וְאִשָּׁה מְבָרֶכֶת לְבַעְלָהּ. וְיוֹצְאִין יְדֵי חוֹבָתָן. אֲבָל אָמְרוּ חֲכָמִים תָּבוֹא מְאֵרָה לְמִי שֶׁאִשְׁתּוֹ וּבָנָיו מְבָרְכִין לוֹ:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁיָּצְאוּ יְדֵי חוֹבָתָן בִּזְמַן שֶׁאָכְלוּ וְלֹא שָׂבְעוּ שֶׁהֵן חַיָּבִים לְבָרֵךְ מִדִּבְרֵי סוֹפְרִים וּלְפִיכָךְ מוֹצִיאִין אוֹתָן קָטָן אוֹ עֶבֶד אוֹ אִשָּׁה מִידֵי חוֹבָתָן. אֲבָל אִם אָכַל וְשָׂבַע שֶׁהוּא חַיָּב בְּבִרְכַּת הַמָּזוֹן מִן הַתּוֹרָה. בֵּין אִשָּׁה בֵּין קָטָן אוֹ עֶבֶד אֵין מוֹצִיאִין אוֹתָן. שֶׁכָּל הַחַיָּב בְּדָבָר מִן הַתּוֹרָה אֵין מוֹצִיאִין אוֹתָן מִידֵי חוֹבָתָן אֶלָּא הַחַיָּב בְּאוֹתוֹ דָּבָר מִן הַתּוֹרָה כְּמוֹתוֹ:", + "הַנִּכְנָס אֵצֶל אֲחֵרִים וּמְצָאָן מְבָרְכִין בְּבִרְכַּת הַזִּמּוּן. אִם מָצָא הַמְבָרֵךְ אוֹמֵר נְבָרֵךְ הוּא עוֹנֶה בָּרוּךְ הוּא וּמְבֹרָךְ. וְאִם מָצָא הָאוֹכְלִים עוֹנִין בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ הוּא עוֹנֶה אַחֲרֵיהֶן אָמֵן:" + ], + [ + "כָּל הָאוֹכֵל הַפַּת שֶׁמְּבָרְכִין עָלָיו הַמּוֹצִיא צָרִיךְ נְטִילַת יָדַיִם תְּחִלָּה וָסוֹף. וְאַף עַל פִּי שֶׁהִיא פַּת חֻלִּין וְאַף עַל פִּי שֶׁאֵין יָדָיו מְלֻכְלָכוֹת וְאֵינוֹ יוֹדֵעַ לָהֶן טֻמְאָה לֹא יֹאכַל עַד שֶׁיִּטּל שְׁתֵּי יָדָיו. וְכֵן כָּל דָּבָר שֶׁטִּבּוּלוֹ בְּמַשְׁקִין צָרִיךְ נְטִילַת יָדַיִם תְּחִלָּה:", + "כָּל הַנּוֹטֵל יָדָיו בֵּין לַאֲכִילָה בֵּין לִקְרִיאַת שְׁמַע בֵּין לִתְפִלָּה מְבָרֵךְ תְּחִלָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם. שֶׁזּוֹ מִצְוַת חֲכָמִים שֶּׁנִּצְטַוֵּינוּ מִן הַתּוֹרָה לִשְׁמֹעַ מֵהֶן שֶׁנֶּאֱמַר (דברים יז יא) ״עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ״. ומַיִם אַחֲרוֹנִים אֵין מְבָרְכִין עֲלֵיהֶן שֶׁאֵינָם אֶלָּא מִפְּנֵי הַסַּכָּנָה. וּלְפִיכָךְ חַיָּב אָדָם לְהִזָּהֵר בָּהֶן בְּיוֹתֵר:", + "נְטִילַת יָדַיִם בֵּין תַּבְשִׁיל לְתַבְשִׁיל רְשׁוּת. רָצָה נוֹטֵל רָצָה אֵינוֹ נוֹטֵל. וּפֵרוֹת שֶׁל חֻלִּין אֵינָן צְרִיכִין נְטִילַת יָדַיִם בֵּין בַּתְּחִלָּה בֵּין בַּסּוֹף. וְכָל הַנּוֹטֵל יָדָיו לְפֵרוֹת הֲרֵי זֶה מִגַּסֵּי הָרוּחַ. כָּל פַּת שֶׁהַמֶּלַח בּוֹ צָרִיךְ נְטִילַת יָדַיִם בָּאַחֲרוֹנָה שֶׁמָּא יֵשׁ בּוֹ מֶלַח סְדוֹמִית אוֹ מֶלַח שֶׁטִּבְעוֹ כְּמֶלַח סְדוֹמִית וְיַעֲבִיר יָדָיו עַל עֵינָיו וִיסַמֵּא. מִפְּנֵי זֶה חַיָּבִין לִטּל יָדַיִם בְּסוֹף כָּל סְעֻדָּה מִפְּנֵי הַמֶּלַח. וּבְמַחֲנֶה פְּטוּרִים מִנְּטִילַת יָדַיִם בַּתְּחִלָּה מִפְּנֵי שֶׁהֵן טְרוּדִים בְּמִלְחָמָה. וְחַיָּבִין בָּאַחֲרוֹנָה מִפְּנֵי הַסַּכָּנָה:", + "עַד הֵיכָן הִיא נְטִילַת יָדַיִם. עַד הַפֶּרֶק. וְכַמָּה שִׁעוּר הַמַּיִם. רְבִיעִית לְכָל שְׁתֵּי יָדַיִם. וְכָל שֶׁחוֹצְצִים בִּטְבִילָה חוֹצֵץ בִּנְטִילַת יָדַיִם. וְכָל הָעוֹלֶה לְמִדַּת מִקְוֶה עוֹלֶה לְשִׁעוּר רְבִיעִית:", + "כָּל הַצָּרִיךְ נְטִילַת יָדַיִם וְהִטְבִּיל יָדָיו בְּמֵי מִקְוֶה אֵינוֹ צָרִיךְ דָּבָר אַחֵר. וְאִם הִטְבִּילָן בְּמַיִם שֶׁאֵין בָּהֶם שִׁעוּר מִקְוֶה אוֹ בְּמַיִם שְׁאוּבִין שֶׁבַּקַּרְקַע לֹא עָשָׂה כְּלוּם שֶׁאֵין הַמַּיִם שְׁאוּבִין מְטַהֲרִין אֶת הַיָּדַיִם אֶלָּא בִּנְטִילָה:", + "כָּל הַנּוֹטֵל יָדָיו צָרִיךְ לְהִזָּהֵר בְּאַרְבָּעָה דְּבָרִים. בַּמַּיִם עַצְמָן שֶׁלֹּא יִהְיוּ פְּסוּלִין לִנְטִילַת יָדַיִם. וּבַשִּׁעוּר שֶׁיִּהְיֶה בָּהֶן רְבִיעִית לְכָל שְׁתֵּי יָדַיִם. וּבַכְּלִי שֶׁיִּהְיוּ הַמַּיִם שֶׁנּוֹטְלִין בָּהֶן בִּכְלִי. וּבְנוֹטֵל שֶׁיִּהְיוּ הַמַּיִם בָּאִין מִכֹּחַ נוֹתֵן:", + "אַרְבָּעָה דְּבָרִים פּוֹסְלִין אֶת הַמַּיִם. שִׁנּוּי מַרְאֶה. וְגִלּוּי. וַעֲשִׂיַּת מְלָאכָה בָּהֶן. וְהֶפְסֵד שֶׁמּוֹנֵעַ אֶת הַבְּהֵמָה מִלִּשְׁתּוֹת מֵהֶן. כֵּיצַד. מַיִם שֶׁנִּשְׁתַּנּוּ מַרְאִיתָן בֵּין בְּכֵלִים בֵּין בְּקַרְקָעוֹת בֵּין מֵחֲמַת דָּבָר שֶׁנָּפַל לְתוֹכָן בֵּין מֵחֲמַת מְקוֹמָן הֲרֵי אֵלּוּ פְּסוּלִין. וְכֵן אִם נִתְגַּלּוּ גִּלּוּי הָאוֹסֵר אוֹתָן מִשְּׁתִיָּה נִפְסְלוּ לִנְטִילַת יָדַיִם:", + "כָּל מַיִם שֶׁנַּעֲשָׂה בָּהֶן מְלָאכָה נַעֲשׂוּ שׁוֹפְכִין וּפְסוּלִין לִנְטִילַת יָדַיִם. כֵּיצַד. מַיִם שְׁאוּבִין שֶׁהֵדִיחַ בָּהֶן כֵּלִים אוֹ שֶׁשָּׁרָה בָּהֶם פִּתּוֹ וְכַיּוֹצֵא בְּזֶה בֵּין בְּכֵלִים בֵּין בְּקַרְקָעוֹת פְּסוּלִין לִנְטִילַת יָדַיִם. הֵדִיחַ בָּהֶן כֵּלִים מוּדָחִין אוֹ חֲדָשִׁים לֹא פְּסָלָן. מַיִם שֶׁהַנַּחְתּוֹם מְטַבֵּל בָּהֶן אֶת הַכְּעָכִים פְּסוּלִין. וְשֶׁהוּא חוֹפֵן מֵהֶן בִּשְׁעַת לִישָׁה כְּשֵׁרִים. שֶׁהַמַּיִם שֶׁבְּחָפְנָיו הֵן שֶׁנַּעֲשׂוּ בָּהֶן מְלָאכָה. אֲבָל הַמַּיִם שֶׁחֹפֶן מֵהֶם הֲרֵי הֵן בְּכַשְׁרוּתָן:", + "וְכָל מַיִם שֶׁנִּפְסְלוּ מִשְּׁתִיַּת כֶּלֶב. כְּגוֹן שֶׁהָיוּ מָרִים אוֹ מְלוּחִים אוֹ עֲכוּרִין אוֹ רֵיחַ רַע עַד שֶׁלֹּא יִשְׁתֶּה מֵהֶן הַכֶּלֶב. בְּכֵלִים פְּסוּלִין לִנְטִילַת יָדַיִם וּבְקַרְקָעוֹת כְּשֵׁרִים לְהַטְבִּיל. חַמֵּי טְבֶרְיָא בִּמְקוֹמָן מַטְבִּילִין בָּהֶם אֶת הַיָּדַיִם. אֲבָל אִם נָטַל מֵהֶן בִּכְלִי אוֹ שֶׁהִפְלִיג מֵהֶן אַמָּה לְמָקוֹם אַחֵר אֵין נוֹטְלִין מֵהֶן לֹא רִאשׁוֹנִים וְלֹא אַחֲרוֹנִים מִפְּנֵי שֶׁאֵינָן רְאוּיִין לִשְׁתִיַּת בְּהֵמָה:", + "יֵשׁ לַנּוֹטֵל לִתֵּן עַל יָדָיו מְעַט מְעַט עַד שֶׁיִּתֵּן כַּשִּׁעוּר. וְאִם נָתַן הָרְבִיעִית כֻּלָּהּ בִּשְׁטִיפָה אַחַת כָּשֵׁר. נוֹטְלִין אַרְבָּעָה אוֹ חֲמִשָּׁה זֶה בְּצַד זֶה אוֹ יָד זֶה עַל גַּבֵּי זֶה בִּשְׁטִיפָה אַחַת. וּבִלְבַד שֶׁיַּרְפּוּ יְדֵיהֶן כְּדֵי שֶׁיָּבוֹא בֵּינֵיהֶן הַמַּיִם. וְיִהְיֶה בְּאוֹתָהּ הַשְּׁטִיפָה כְּדֵי רְבִיעִית לְכָל אֶחָד וְאֶחָד:", + "אֵין נוֹטְלִין מַיִם לַיָּדַיִם לֹא בְּדָפְנוֹת הַכֵּלִים וְלֹא בְּשׁוּלֵי הַמַּחַץ וְלֹא בַּחֲרָסִים וְלֹא בִּמְגוּפַת הֶחָבִית. וְאִם תִּקֵּן הַמְּגוּפָה לִנְטִילָה נוֹטְלִין מִמֶּנָּה לַיָּדַיִם. וְכֵן הַחֵמֶת שֶׁתִּקְּנָהּ נוֹטְלִין מִמֶּנָּה לַיָּדַיִם. אֲבָל שַׂק וְקֻפָּה שֶׁנִּתְקְנוּ אֵין נוֹטְלִין מֵהֶן לַיָּדַיִם. וְלֹא יִתֵּן לַחֲבֵרוֹ בְּחָפְנָיו שֶׁאֵין חָפְנָיו כְּלִי. וְכֵלִים שֶׁנִּשְׁבְּרוּ שְׁבִירָה הַמְטַהֶרֶת אוֹתָן מִידֵי טֻמְאָה אֵין נוֹתְנִין בָּהֶם לַיָּדַיִם מִפְּנֵי שֶׁהֵן שִׁבְרֵי כֵּלִים:", + "בְּכָל הַכֵּלִים נוֹטְלִים לַיָּדַיִם וַאֲפִלּוּ כְּלֵי גְּלָלִים וּכְלֵי אֲדָמָה. וְהוּא שֶׁיִּהְיוּ שְׁלֵמִים. כְּלִי שֶׁאֵינוֹ מַחֲזִיק רְבִיעִית אוֹ אֵין בּוֹ רְבִיעִית אֵין נוֹתְנִין מִמֶּנָּה לַיָּדַיִם:", + "הַכּל כְּשֵׁרִין לִתֵּן לַיָּדַיִם אֲפִלּוּ חֶרֶשׁ שׁוֹטֶה וְקָטָן. אִם אֵין שָׁם אַחֵר מַנִּיחַ הַכְּלִי בֵּין בִּרְכָּיו וְצַק עַל יָדָיו. אוֹ יַטֶּה הֶחָבִית עַל יָדָיו וְיִטּל. אוֹ נוֹטֵל יָדוֹ אַחַת וְצַק בְּזוֹ עַל זוֹ וְחוֹזֵר וְצַק בָּרִאשׁוֹנָה עַל הַשְּׁנִיָּה. וְהַקּוֹף נוֹטֵל לַיָּדַיִם:", + "הַשֹּׁקֶת שֶׁדּוֹלֶה אָדָם בְּיָדוֹ אוֹ בְּגַלְגַּל וְנוֹתֵן לְתוֹכָהּ וְהַמַּיִם נִמְשָׁכִין מִמֶּנָּה בָּאַמָּה וְהוֹלְכִין וּמַשְׁקִין הַיְרָקוֹת אוֹ הַבְּהֵמָה וְהִנִּיחַ יָדָיו בַּשֹּׁקֶת וְעָבְרוּ הַמַּיִם וְשָׁטְפוּ עַל יָדָיו לֹא עָלְתָה לוֹ נְטִילָה. שֶׁהֲרֵי אֵין כָּאן נוֹתֵן עַל יָדָיו. וְאִם הָיוּ יָדָיו קְרוֹבוֹת לִשְׁפִיכַת הַדְּלִי עַד שֶׁנִּמְצְאוּ הַמַּיִם שָׁטְפוּ עַל יָדָיו מִכֹּחַ נְתִינַת הָאָדָם עָלְתָה לוֹ נְטִילָה:", + "מַיִם שֶׁנִּסְתַּפֵּק לוֹ אִם נַעֲשָׂה מֵהֶן מְלָאכָה אוֹ לֹא נַעֲשָׂה. אִם יֵשׁ בָּהֶן כַּשִּׁעוּר אוֹ שֶׁאֵין בָּהֶן. אִם הֵן טְהוֹרִין אוֹ טְמֵאִין. סָפֵק נָטַל יָדָיו סָפֵק לֹא נָטַל יָדָיו. סְפֵקוֹ טָהוֹר שֶׁכָּל סָפֵק שֶׁבְּטָהֳרַת יָדַיִם טָהוֹר:", + "מַיִם הָרִאשׁוֹנִים צָרִיךְ שֶׁיַּגְבִּיהַּ יָדָיו לְמַעְלָה עַד שֶׁלֹּא יֵצְאוּ מַיִם חוּץ לַפֶּרֶק וְיַחְזְרוּ וִיטַמְּאוּ אֶת הַיָּדַיִם. וְאַחֲרוֹנִים צָרִיךְ שֶׁיַּשְׁפִּיל יָדָיו לְמַטָּה כְּדֵי שֶׁיֵּצֵא כָּל כֹּחַ הַמֶּלַח מֵעַל יָדָיו. מַיִם רִאשׁוֹנִים נִטָּלִים בֵּין עַל גַּבֵּי כְּלִי בֵּין עַל גַּבֵּי קַרְקַע. וְאַחֲרוֹנִים אֵינָן נִטָּלִין אֶלָּא עַל גַּבֵּי כְּלִי. מַיִם רִאשׁוֹנִים נִטָּלִין בֵּין בְּחַמֵּי הָאוּר בֵּין בְּצוֹנֵן. וְאַחֲרוֹנִים אֵינָן נִטָּלִין בְּחַמִּין. וְהוּא שֶׁיִּהְיוּ חַמִּים שֶׁהַיָּד סוֹלֶדֶת בָּהֶן מִפְּנֵי שֶׁאֵין מַעֲבִירִין אֶת הַזֻּהֲמָא, שֶׁאֵינוֹ יָכוֹל לְשַׁפְשֵׁף בָּהֶן. אֲבָל הָיוּ פּוֹשְׁרִין נוֹטְלִין מֵהֶן בָּאַחֲרוֹנָה:", + "נוֹטֵל אָדָם יָדָיו שַׁחֲרִית וּמַתְנֶה עֲלֵיהֶן כָּל הַיּוֹם וְאֵינוֹ צָרִיךְ לִטּל אֶת יָדָיו לְכָל אֲכִילָה וַאֲכִילָה. וְהוּא שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מֵהֶן. אֲבָל אִם הִסִּיחַ דַּעְתּוֹ מֵהֶן צָרִיךְ לִטּל יָדָיו בְּכָל עֵת שֶׁצָּרִיךְ נְטִילָה:", + "לָט אָדָם אֶת יָדָיו בְּמַפָּה וְאוֹכֵל בָּהֶן פַּת אוֹ דָּבָר שֶׁטִּבּוּלוֹ בְּמַשְׁקֶה אַף עַל פִּי שֶׁלֹּא נָטַל יָדָיו. הַמַּאֲכִיל לַאֲחֵרִים אֵינוֹ צָרִיךְ נְטִילַת יָדַיִם. וְהָאוֹכֵל צָרִיךְ נְטִילַת יָדַיִם אַף עַל פִּי שֶׁאַחֵר נוֹתֵן לְתוֹךְ פִּיו וְאֵינוֹ נוֹגֵעַ בַּמַּאֲכָל. וְהוּא הַדִּין לְאוֹכֵל בְּמַגְרֵפָה שֶׁצָּרִיךְ נְטִילַת יָדַיִם:", + "אָסוּר לְהַאֲכִיל מִי שֶׁלֹּא נָטַל יָדָיו וְאַף עַל פִּי שֶׁהוּא נוֹתֵן לְתוֹךְ פִּיו. וְאָסוּר לְזַלְזֵל בִּנְטִילַת יָדַיִם. וְצִוּוּיִים הַרְבֵּה צִוּוּ חֲכָמִים וְהִזְהִירוּ עַל הַדָּבָר. אֲפִלּוּ אֵין לוֹ מַיִם אֶלָּא כְּדֵי שְׁתִיָּה נוֹטֵל יָדָיו בְּמִקְצָתָן וְאַחַר כָּךְ אוֹכֵל וְשׁוֹתֶה מִקְצָתָן:", + "צָרִיךְ אָדָם לְנַגֵּב אֶת יָדָיו וְאַחַר כָּךְ יֹאכַל. וְכָל הָאוֹכֵל בְּלֹא נִגּוּב יָדַיִם כְּאוֹכֵל לֶחֶם טָמֵא. וְכָל הַנּוֹטֵל יָדָיו בָּאַחֲרוֹנָה מְנַגֵּב וְאַחַר כָּךְ מְבָרֵךְ. וְתֵכֶף לִנְטִילַת יָדַיִם בִּרְכַּת הַמָּזוֹן, לֹא יַפְסִיק בֵּינֵיהֶם בְּדָבָר אַחֵר. אֲפִלּוּ לִשְׁתּוֹת מַיִם אַחַר שֶׁנּוֹטֵל יָדָיו בָּאַחֲרוֹנָה אָסוּר עַד שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן:" + ], + [ + "מִנְהָגוֹת רַבּוֹת נָהֲגוּ חַכְמֵי יִשְׂרָאֵל בַּסְּעֻדָּה וְכֻלָּן דֶּרֶךְ אֶרֶץ. וְאֵלּוּ הֵן. כְּשֶׁנִּכְנָסִין לַסְּעֻדָּה הַגָּדוֹל שֶׁבְּכֻלָּן נוֹטֵל אֶת יָדָיו תְּחִלָּה. וְאַחַר כָּךְ נִכְנָסִין וְיוֹשְׁבִין מְסֻבִּין. וְגָדוֹל מֵסֵב בָּרֹאשׁ וְשֵׁנִי לוֹ לְמַטָּה הֵימֶנּוּ. הָיוּ שְׁלֹשָׁה מִטּוֹת גָּדוֹל מֵסֵב בָּרֹאשׁ וְשֵׁנִי לוֹ לְמַעְלָה הֵימֶנּוּ וּשְׁלִישִׁי לוֹ לְמַטָּה הֵימֶנּוּ:", + "בַּעַל הַבַּיִת מְבָרֵךְ הַמּוֹצִיא וּמַשְׁלִים הַבְּרָכָה וְאַחַר כָּךְ בּוֹצֵעַ. וְהָאוֹרֵחַ מְבָרֵךְ בִּרְכַּת הַמָּזוֹן כְּדֵי שֶׁיְּבָרֵךְ לְבַעַל הַבַּיִת. וְאִם הָיוּ כֻּלָּן בַּעֲלֵי הַבַּיִת הַגָּדוֹל שֶׁבָּהֶן בּוֹצֵעַ וְהוּא מְבָרֵךְ בִּרְכַּת הַמָּזוֹן:", + "אֵין הַבּוֹצֵעַ רַשַּׁאי לִבְצֹעַ עַד שֶׁיָּבִיאוּ מֶלַח אוֹ לִפְתָּן לִפְנֵי כָּל אֶחָד וְאֶחָד אֶלָּא אִם כֵּן נִתְכַּוְּנוּ לֶאֱכל פַּת חֲרֵבָה. וְאֵינוֹ בּוֹצֵעַ לֹא פְּרוּסָה קְטַנָּה מִפְּנֵי שֶׁהוּא נִרְאֶה כְּצַר עַיִן וְלֹא פְּרוּסָה גְּדוֹלָה יוֹתֵר מִכְּבֵיצָה מִפְּנֵי שֶׁנִּרְאֶה כִּרְעַבְתָּן. וּבְשַׁבָּת יֵשׁ לוֹ לִבְצֹעַ פְּרוּסָה גְּדוֹלָה. וְאֵינוֹ בּוֹצֵעַ אֶלָּא מִמָּקוֹם שֶׁנִּתְבַּשֵּׁל יָפֶה יָפֶה:", + "מִצְוָה מִן הַמֻּבְחָר לִבְצֹעַ כִּכָּר שְׁלֵמָה. אִם הָיְתָה שָׁם שְׁלֵמָה שֶׁל שְּׂעוֹרִים וּפְרוּסָה שֶׁל חִטִּים מַנִּיחַ שְׁלֵמָה בְּתוֹךְ פְּרוּסָה וּבוֹצֵעַ מִשְּׁתֵּיהֶן כְּדֵי שֶׁיִּבְצַע מֵחִטִּים וּמִשְּׁלֵמָה. בְּשַׁבָּתוֹת וּבְיָמִים טוֹבִים חַיָּב לִבְצֹעַ עַל שְׁתֵּי כִּכָּרוֹת נוֹטֵל שְׁתֵּיהֶן בְּיָדוֹ וּבוֹצֵעַ אַחַת מֵהֶן:", + "הַבּוֹצֵעַ נוֹתֵן פְּרוּסָה לִפְנֵי כָּל אֶחָד וְאֶחָד. וְהָאַחֵר נוֹטֵל בְּיָדוֹ. וְאֵין הַבּוֹצֵעַ נוֹתֵן בְּיַד הָאוֹכֵל אֶלָּא אִם כֵּן הָיָה אָבֵל. וְהַבּוֹצֵעַ הוּא פּוֹשֵׁט יָדָיו תְּחִלָּה וְאוֹכֵל. וְאֵין הַמְּסֻבִּין רַשָּׁאִין לִטְעֹם עַד שֶׁיִּטְעֹם הַמְבָרֵךְ. וְאֵין הַבּוֹצֵעַ רַשַּׁאי לִטְעֹם עַד שֶׁיִּכְלֶה אָמֵן מִפִּי רֹב הַמְּסֻבִּין. וְאִם רָצָה הַבּוֹצֵעַ לַחֲלֹק כָּבוֹד לְרַבּוֹ אוֹ לְמִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ בְּחָכְמָה וְיַנִּיחֶנּוּ לִפְשֹׁט יָדוֹ קֹדֶם לוֹ הָרְשׁוּת בְּיָדוֹ:", + "שְׁנַיִם מַמְתִּינִין זֶה לָזֶה בִּקְעָרָה. שְׁלֹשָׁה אֵין מַמְתִּינִין. גָּמְרוּ מֵהֶן שְׁנַיִם הַשְּׁלִישִׁי מַפְסִיק עִמָּהֶן. גָּמַר אֶחָד מֵהֶן הַשְּׁנַיִם אֵין מַפְסִיקִין לוֹ אֶלָּא אוֹכְלִין וְהוֹלְכִין עַד שֶׁגּוֹמְרִין. אֵין מְשִׂיחִין בִּסְעֻדָּה כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי סַכָּנָה. וּמִפְּנֵי זֶה אִם בָּא לָהֶם יַיִן בְּתוֹךְ הַמָּזוֹן כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. שֶׁאִם בֵּרֵךְ אֶחָד וְעוֹנֶה הָעוֹנֶה אָמֵן בִּשְׁעַת הַבְּלִיעָה יָבוֹא לִידֵי סַכָּנָה. וְאֵין מִסְתַּכְּלִין בִּפְנֵי הָאוֹכֵל וְלֹא לִמְנָתוֹ שֶׁלֹּא לְבַיְּשׁוֹ:", + "הַשַּׁמָּשׁ שֶׁעוֹמֵד לִפְנֵי הַמְּסֻבִּין אֵינוֹ אוֹכֵל עִמָּהֶן. וְדֶרֶךְ רַחֲמָנוּת הוּא לִתֵּן לְתוֹךְ פִּיו מִכָּל תַּבְשִׁיל וְתַבְשִׁיל כְּדֵי לְיַשֵּׁב דַּעְתּוֹ. וְאִם נָתְנוּ לוֹ יַיִן מְבָרֵךְ עַל כָּל כּוֹס וְכוֹס שֶׁנּוֹתְנִין לוֹ. מִפְּנֵי שֶׁאֵין שְׁתִיָּתוֹ תְּלוּיָה בִּרְצוֹנוֹ אֶלָּא בִּרְצוֹנָם:", + "יָצָא אֶחָד מִן הַמְּסֻבִּין לְהַשְׁתִּין מַיִם נוֹטֵל יָדוֹ אַחַת וְנִכְנָס. דִּבֵּר עִם חֲבֵרוֹ וְהִפְלִיג נוֹטֵל שְׁתֵּי יָדָיו וְנִכְנָס. אִם הָיוּ מְסֻבִּין לִשְׁתִיָּה נִכְנָס וְיוֹשֵׁב בִּמְקוֹמוֹ וְנוֹטֵל יָדָיו וְאַחַר כָּךְ מַחֲזִיר פָּנָיו לָאוֹרְחִין. וְלָמָּה נוֹטֵל בִּמְקוֹמוֹ שֶׁמָּא יֹאמְרוּ לֹא נָטַל יָדָיו מִפְּנֵי שֶׁאֵין שָׁם אֲכִילָה:", + "אֵין מַנִּיחִין בָּשָׂר חַי עַל הַפַּת. וְאֵין מַעֲבִירִין כּוֹס מָלֵא עַל הַפַּת. וְאֵין סוֹמְכִין אֶת הַקְּעָרָה בְּפַת. וְאֵין זוֹרְקִין אֶת הַפַּת. וְלֹא אֶת הַחֲתִיכוֹת וְלֹא אֶת הָאֳכָלִין שֶׁאֵין לָהֶן קְלִפִּין כְּגוֹן תּוּתִים וַעֲנָבִים וּתְאֵנִים מִפְּנֵי שֶׁהֵן נִמְאָסִין. וּמֻתָּר לִמְשֹׁךְ אֶת הַיַּיִן בְּצִנּוֹרוֹת בְּבָתֵּי חֲתָנִים וְזוֹרְקִין לִפְנֵיהֶם קְלָיוֹת וֶאֱגוֹזִים בִּימוֹת הַחַמָּה אֲבָל לֹא בִּימוֹת הַגְּשָׁמִים מִפְּנֵי שֶׁנִּמְאָסִין. וְאֵין נוֹטְלִין יְדֵיהֶן בְּיַיִן בֵּין חַי בֵּין מָזוּג. וְכֵן אֵין מַפְסִידִין שְׁאָר אֳכָלִין וּמַשְׁקִין דֶּרֶךְ בִּזּוּי וּבְעִיטָה:", + "אָסוּר לְאוֹרְחִים לִטּל כְּלוּם מִמַּה שֶּׁלִּפְנֵיהֶם וְלִתֵּן בְּיַד בְּנוֹ אוֹ בִּתּוֹ שֶׁל בַּעַל הַבַּיִת שֶׁמָּא יִתְבַּיֵּשׁ בַּעַל הַסְּעֻדָּה שֶׁהֲרֵי אֵין לוֹ אֶלָּא מַה שֶּׁהֵבִיא לִפְנֵיהֶם וְנִמְצְאוּ הַקְּטַנִּים נוֹטְלִים אוֹתָם וְהוֹלְכִים. לֹא יִשְׁלַח אָדָם לַחֲבֵרוֹ חָבִית יַיִן וְשֶׁמֶן צָף עַל פִּיהָ שֶׁמָּא יִשְׁלַח לוֹ אָדָם חָבִית שֶׁכֻּלָּהּ יַיִן וִידַמֶּה שֶׁהוּא שֶׁמֶן וְשֶׁמֶן הוּא שֶׁעַל פָּנֶיהָ בִּלְבַד וִיזַמֵּן אוֹרְחִים וְיִתְבַּיֵּשׁ. וְכֵן כָּל כַּיּוֹצֵא בִּדְבָרִים אֵלּוּ הַמְּבִיאִים לִידֵי בּוּשָׁה לְבַעַל הַסְּעֻדָּה אֲסוּרִין:", + "גָּמְרוּ מִלֶּאֱכל מְסַלְּקִין אֶת הַשֻּׁלְחָן וּמְכַבְּדִין אֶת הַמָּקוֹם שֶׁאָכְלוּ בּוֹ וְאַחַר כָּךְ נוֹטְלִין אֶת יְדֵיהֶם. שֶׁמָּא יְשַׁיְּרוּ שָׁם פֵּרוּרִין שֶׁיֵּשׁ בָּהֶן כְּזַיִת שֶׁאָסוּר לְהַלֵּךְ בָּהֶן וְלִרְחֹץ עֲלֵיהֶן. אֲבָל פֵּרוּרִין שֶׁאֵין בָּהֶן כְּזַיִת מֻתָּר לְאַבְּדָן בַּיָּד:", + "הֵבִיאוּ לָהֶם מַיִם לִנְטִילָה כָּל שֶׁמְּבָרֵךְ בִּרְכַּת הַמָּזוֹן הוּא נוֹטֵל יָדָיו תְּחִלָּה. כְּדֵי שֶׁלֹּא יֵשֵׁב הַגָּדוֹל וְיָדָיו מְזֹהָמוֹת עַד שֶׁיִּטּל אַחֵר. וּשְׁאָר הַסּוֹעֲדִין נוֹטְלִין יָדָן בַּסּוֹף זֶה אַחַר זֶה. וְאֵין מְכַבְּדִין בְּדָבָר זֶה שֶׁאֵין מְכַבְּדִין בְּיָדַיִם מְזֹהָמוֹת וְלֹא בִּגְשָׁרִים וְלֹא בִּדְרָכִים אֶלָּא בְּפֶתַח הָרָאוּי לִמְזוּזָה וּבִשְׁעַת כְּנִיסָה:", + "גָּמְרוּ לִטּל יְדֵיהֶן וְנִגְּבוּ יְדֵיהֶן וּבֵרְכוּ בִּרְכַּת הַמָּזוֹן וְהֵבִיאוּ אֶת הַמֻּגְמָר. מִי שֶׁבֵּרֵךְ בִּרְכַּת הַמָּזוֹן הוּא מְבָרֵךְ עַל הַמֻּגְמָר וְכֻלָּן עוֹנִין אָמֵן:", + "אִם הָיָה שָׁם יַיִן מְבִיאִין כּוֹס מַחֲזִיק רְבִיעִית אוֹ יָתֵר עַל רְבִיעִית. וּמְבִיאִין בְּשָׂמִים וְאוֹחֵז אֶת הַיַּיִן בִּימִינוֹ וְאֶת הַבְּשָׂמִים בִּשְׂמֹאלוֹ וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן. וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וְאַחַר כָּךְ מְבָרֵךְ עַל הַבְּשָׂמִים. אִם הָיוּ הַבְּשָׂמִים שֶׁמֶן עָרֵב וְכַיּוֹצֵא בּוֹ טָחוֹ בְּרֹאשׁ הַשַּׁמָּשׁ. וְאִם הָיָה הַשַּׁמָּשׁ תַּלְמִיד חָכָם טָחוֹ בַּכֹּתֶל כְּדֵי שֶׁלֹּא יֵצֵא מְבֻשָּׂם לַשּׁוּק:", + "אַף עַל פִּי שֶׁאֵין בִּרְכַּת הַמָּזוֹן צְרִיכָה יַיִן. אִם בֵּרֵךְ עַל הַיַּיִן כַּמִּנְהָג שֶׁאָמַרְנוּ צָרִיךְ שֶׁיָּדִיחַ כּוֹס שֶׁל בְּרָכָה מִבִּפְנִים וְלִשְׁטֹף אוֹתוֹ מִבַּחוּץ. וִימַלְּאֶנּוּ יַיִן חַי. וְכֵיוָן שֶׁהִגִּיעַ לְבִרְכַּת הָאָרֶץ נוֹתֵן לְתוֹכוֹ מְעַט מַיִם כְּדֵי שֶׁיְּהֵא עָרֵב לִשְׁתִיָּה. וְאֵין מְשִׂיחִין עַל כּוֹס שֶׁל בִּרְכַּת הַמָּזוֹן אֶלָּא הַכֹּל שׁוֹתְקִים עַד שֶׁתִּכְלֶה בִּרְכַּת הַמָּזוֹן וּבִרְכַּת הַיַּיִן וְיִשְׁתּוּ:" + ], + [ + "כָּל פֵּרוֹת הָאִילָן מְבָרְכִין עֲלֵיהֶן בַּתְּחִלָּה בּוֹרֵא פְּרִי הָעֵץ וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת חוּץ מֵחֲמֵשֶׁת הַמִּינִין הַכְּתוּבִין בַּתּוֹרָה. וְהֵם עֲנָבִים וְרִמּוֹנִים וּתְאֵנִים וְזֵיתִים וּתְמָרִים שֶׁהוּא מְבָרֵךְ עֲלֵיהֶן בַּסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ. וְעַל פֵּרוֹת הָאָרֶץ וְהַיְרָקוֹת מְבָרְכִין עֲלֵיהֶן בַּתְּחִלָּה בּוֹרֵא פְּרִי הָאֲדָמָה וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת. דְּבָרִים שֶׁאֵין גִּדּוּלָן מִן הָאָרֶץ כְּגוֹן בָּשָׂר וּגְבִינָה וְדָגִים וּבֵיצִים וּמַיִם וְחָלָב וּדְבַשׁ וְכַיּוֹצֵא בָּהֶן בַּתְּחִלָּה מְבָרֵךְ שֶׁהַכֹּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת. וְהַשּׁוֹתֶה מַיִם שֶׁלֹּא לְרַוּוֹת צָמְאוֹ אֵינוֹ טָעוּן בְּרָכָה לֹא לְפָנָיו וְלֹא לְאַחֲרָיו:", + "הַסּוֹחֵט פֵּרוֹת וְהוֹצִיא מֵהֶן מַשְׁקִין מְבָרֵךְ עֲלֵיהֶן בַּתְּחִלָּה שֶׁהַכֹּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת. חוּץ מִן הָעֲנָבִים וְהַזֵּיתִים. שֶׁעַל הַיַּיִן הוּא מְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן וּלְבַסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ. וְעַל הַשֶּׁמֶן בַּתְּחִלָּה הוּא מְבָרֵךְ בּוֹרֵא פְּרִי הָעֵץ. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁהָיָה חוֹשֵׁשׁ בִּגְרוֹנוֹ וְשָׁתָה מִן הַשֶּׁמֶן עִם מֵי הַשְּׁלָקוֹת וְכַיּוֹצֵא בָּהֶן שֶׁהֲרֵי נֶהֱנֶה בִּשְׁתִיָּתוֹ. אֲבָל אִם שָׁתָה הַשֶּׁמֶן לְבַדּוֹ אוֹ שֶׁלֹּא הָיָה חוֹשֵׁשׁ בִּגְרוֹנוֹ מְבָרֵךְ עָלָיו שֶׁהַכֹּל. שֶׁהֲרֵי לֹא נֶהֱנָה בְּטַעַם הַשֶּׁמֶן:", + "פֵּרוֹת אוֹ יְרָקוֹת שֶׁדַּרְכָּן לְהֵאָכֵל חַיִּים אִם בִּשְׁלָן אוֹ שְׁלָקָן מְבָרֵךְ עֲלֵיהֶן בַּתְּחִלָּה שֶׁהַכֹּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת. וִירָקוֹת שֶׁדַּרְכָּן לְהֵאָכֵל שְׁלוּקִין כְּגוֹן כְּרוּב וְלֶפֶת אִם אֲכָלָן חַיִּין מְבָרֵךְ עֲלֵיהֶן בַּתְּחִלָּה שֶׁהַכֹּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת. וְאִם בִּשְׁלָן אוֹ שְׁלָקָן מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הָאֲדָמָה וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת. דְּבָרִים שֶׁדַּרְכָּן לְהֵאָכֵל חַיִּין וּמְבֻשָּׁלִין אֲכָלָן בֵּין חַיִּין בֵּין מְבֻשָּׁלִין מְבָרֵךְ עֲלֵיהֶן בַּתְּחִלָּה בְּרָכָה הָרְאוּיָה לָהֶן. אִם הָיוּ פֵּרוֹת עֵץ מְבָרֵךְ בּוֹרֵא פְּרִי הָעֵץ וְאִם הָיוּ פֵּרוֹת הָאֲדָמָה אוֹ יְרָקוֹת מְבָרֵךְ בּוֹרֵא פְּרִי הָאֲדָמָה:", + "יְרָקוֹת שֶׁדַּרְכָּן לְהִשָּׁלֵק שְׁלָקָן מְבָרֵךְ עַל מֵי שֶׁלֶק שֶׁלָּהֶן בּוֹרֵא פְּרִי הָאֲדָמָה. וְהוּא שֶׁשְּׁלָקָן לִשְׁתּוֹת מֵימֵיהֶן שֶׁמֵּימֵי הַשְּׁלָקוֹת כִּשְׁלָקוֹת בְּמָקוֹם שֶׁדַּרְכָּן לִשְׁתּוֹתָן. דְּבַשׁ תְּמָרִים מְבָרְכִין עָלָיו תְּחִלָּה שֶׁהַכֹּל. אֲבָל תְּמָרִים שֶׁמְּעָכָן בַּיָּד וְהוֹצִיא גַּרְעִינִין שֶׁלָּהֶן וַעֲשָׂאָן כְּמוֹ עִסָּה מְבָרֵךְ עֲלֵיהֶן תְּחִלָּה בּוֹרֵא פְּרִי הָעֵץ וּלְבַסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ:", + "הַקָּנִים הַמְּתוּקִים שֶׁסּוֹחֲטִין אוֹתָן וּמְבַשְּׁלִין מֵימֵיהֶן עַד שֶׁיִּקְפָּא וְיִדְמֶה לְמֶלַח. כָּל הַגְּאוֹנִים אוֹמְרִים שֶׁמְּבָרְכִין עָלָיו בּוֹרֵא פְּרִי הָאֲדָמָה. וּמִקְצָתָם אָמְרוּ בּוֹרֵא פְּרִי הָעֵץ. וְכֵן אָמְרוּ שֶׁהַמּוֹצֵץ אוֹתָם קָנִים מְבָרֵךְ בּוֹרֵא פְּרִי הָאֲדָמָה. וַאֲנִי אוֹמֵר שֶׁאֵין זֶה פְּרִי וְאֵין מְבָרְכִין עָלָיו אֶלָּא שֶׁהַכֹּל. שֶׁלֹּא יִהְיֶה דְּבַשׁ אֵלּוּ הַקָּנִים שֶׁנִּשְׁתַּנָּה עַל יְדֵי אוּר גָּדוֹל מִדְּבַשׁ תְּמָרִים שֶׁלֹּא נִשְׁתַּנָּה עַל יְדֵי הָאוּר וּמְבָרְכִין עָלָיו שֶׁהַכֹּל:", + "הַקּוֹר וְהוּא רֹאשׁ הַדֶּקֶל שֶׁהוּא כְּמוֹ עֵץ לָבָן מְבָרֵךְ עָלָיו בַּתְּחִלָּה שֶׁהַכֹּל. קַפְרָס שֶׁל צָלָף מְבָרֵךְ עָלָיו בּוֹרֵא פְּרִי הָאֲדָמָה מִפְּנֵי שֶׁאֵינוֹ פְּרִי. וְהָאֶבְיוֹנוֹת שֶׁל צָלָף הֵן הַפְּרִי שֶׁהֵן כְּצוּרוֹת תְּמָרִים דַּקִּים קְטַנִּים מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הָעֵץ:", + "הַפִּלְפְּלִין וְהַזַּנְגְּבִיל בִּזְמַן שֶׁהֵן רְטֻבִּין מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הָאֲדָמָה. אֲבָל יְבֵשִׁין אֵין טְעוּנִין בְּרָכָה לֹא לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם מִפְּנֵי שֶׁהֵן תַּבְלִין וְאֵינוֹ אֹכֶל. וְכֵן אֳכָלִין שֶׁאֵין רְאוּיִין לַאֲכִילָה וּמַשְׁקִין שֶׁאֵינָן רְאוּיִין לִשְׁתִיָּה אֵינָן טְעוּנִין בְּרָכָה לֹא לִפְנֵיהֶן וְלֹא לְאַחֲרֵיהֶן:", + "הַפַּת שֶׁעִפְּשָׁה וְהַיַּיִן שֶׁהִקְרִים וְתַבְשִׁיל שֶׁעָבְרָה צוּרָתוֹ וְהַנּוֹבְלוֹת שֶׁהֵן פַּגִּין וְהַשֵּׁכָר וְהַחֹמֶץ וְהַגּוֹבַאי וְהַמֶּלַח וְהַכְּמֵהִין וְהַפִּטְרִיּוֹת עַל כֻּלָּן מְבָרֵךְ תְּחִלָּה שֶׁהַכֹּל. וְכָל הַמְבָרְכִין לְפָנָיו שֶׁהַכֹּל לָאַחֲרוֹנָה מְבָרֵךְ בּוֹרֵא נְפָשׁוֹת. וְכָל הַטָּעוּן בְּרָכָה לְאַחֲרָיו טָעוּן בְּרָכָה לְפָנָיו:", + "שְׁמָרִים שֶׁנָּתַן עֲלֵיהֶם שְׁלֹשָׁה וְהוֹצִיא מֵהֶן אַרְבָּעָה מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הַגָּפֶן שֶׁזֶּה יַיִן מָזוּג הוּא. הוֹצִיא פָּחוֹת מֵאַרְבָּעָה אַף עַל פִּי שֶׁיֵּשׁ בָּהֶם טַעַם יַיִן מְבָרֵךְ עֲלֵיהֶן שֶׁהַכֹּל תְּחִלָּה:", + "בֵּרֵךְ עַל פֵּרוֹת הָאִילָן בּוֹרֵא פְּרִי הָאֲדָמָה יָצָא. וְעַל פֵּרוֹת הָאֲדָמָה בּוֹרֵא פְּרִי הָעֵץ לֹא יָצָא. וְעַל כֻּלָּם אִם בֵּרֵךְ שֶׁהַכֹּל יָצָא. וַאֲפִלּוּ עַל הַפַּת וְעַל הַיַּיִן:", + "לָקַח כּוֹס שֶׁל שֵׁכָר בְּיָדוֹ וְהִתְחִיל הַבְּרָכָה עַל מְנָת לוֹמַר שֶׁהַכֹּל וְטָעָה וְאָמַר בּוֹרֵא פְּרִי הַגָּפֶן אֵין מַחְזִירִין אוֹתוֹ. וְכֵן אִם הָיוּ לְפָנָיו פֵּרוֹת הָאָרֶץ וְהִתְחִיל הַבְּרָכָה עַל מְנָת לוֹמַר בּוֹרֵא פְּרִי הָאֲדָמָה וְטָעָה וְאָמַר בּוֹרֵא פְּרִי הָעֵץ אֵין מַחְזִירִין אוֹתוֹ. וְכֵן אִם הָיָה לְפָנָיו תַּבְשִׁיל שֶׁל דָּגָן וּפָתַח עַל מְנָת לוֹמַר בּוֹרֵא מִינֵי מְזוֹנוֹת וְטָעָה וְאָמַר הַמּוֹצִיא יָצָא. מִפְּנֵי שֶׁבְּשָׁעָה שֶׁהִזְכִּיר אֶת הַשֵּׁם וְהַמַּלְכוּת שֶׁהֵן עִקַּר הַבְּרָכָה לֹא נִתְכַּוֵּן אֶלָּא לִבְרָכָה הָרְאוּיָה לְאוֹתוֹ הַמִּין. וְהוֹאִיל וְלֹא הָיָה בְּעִקַּר הַבְּרָכָה טָעוּת אַף עַל פִּי שֶׁטָּעָה בְּסוֹפָהּ יָצָא וְאֵין מַחְזִירִין אוֹתוֹ:", + "כָּל הַבְּרָכוֹת הָאֵלּוּ אִם נִסְתַּפֵּק לוֹ בָּהֶם אִם בֵּרֵךְ אוֹ לֹא בֵּרֵךְ אֵינוֹ חוֹזֵר וּמְבָרֵךְ לֹא בַּתְּחִלָּה וְלֹא בַּסּוֹף. מִפְּנֵי שֶׁהֵן מִדִּבְרֵי סוֹפְרִים. שָׁכַח וְהִכְנִיס אֳכָלִין לְתוֹךְ פִּיו בְּלֹא בְּרָכָה. אִם הָיוּ מַשְׁקִין בּוֹלְעָן וּמְבָרֵךְ עֲלֵיהֶן בַּסּוֹף. וְאִם הָיוּ פֵּרוֹת שֶׁאִם זְרָקָן יִמָּאֲסוּ כְּגוֹן תּוּתִים וַעֲנָבִים מְסַלְּקָן לְצַד אֶחָד וּמְבָרֵךְ וְאַחַר כָּךְ בּוֹלְעָן. וְאִם אֵינָן נִמְאָסִין כְּגוֹן פּוֹלִים וַאֲפוּנִים פּוֹלְטָן מִפִּיו עַד שֶׁיְּבָרֵךְ וּפִיו פָּנוּי וְאַחַר כָּךְ אוֹכֵל:", + "הָיוּ לְפָנָיו מִינִין הַרְבֵּה אִם הָיוּ בִּרְכוֹתֵיהֶן שָׁווֹת מְבָרֵךְ עַל אַחַת מֵהֶם וּפוֹטֵר אֶת הַשְּׁאָר. וְאִם אֵין בִּרְכוֹתֵיהֶם שָׁווֹת מְבָרֵךְ עַל כָּל אַחַת מֵהֶן בְּרָכָה הָרְאוּיָה לוֹ. וְאֵי זֶה מֵהֶם שֶׁיִּרְצֶה לְהַקְדִּים מַקְדִּים. וְאִם אֵינוֹ רוֹצֶה בְּזֶה יוֹתֵר מִזֶּה אִם יֵשׁ בֵּינֵיהֶם אֶחָד מִשִּׁבְעַת הַמִּינִים עָלָיו הוּא מְבָרֵךְ תְּחִלָּה. וְכָל הַקּוֹדֵם בַּפָּסוּק קוֹדֵם בַּבְּרָכָה. וְהַשִּׁבְעָה הֵן הָאֲמוּרִים בְּפָסוּק זֶה (דברים ח ח) ״אֶרֶץ חִטָּה וּשְׂעוֹרָה וְגֶפֶן וּתְאֵנָה וְרִמּוֹן אֶרֶץ זֵית שֶׁמֶן וּדְבַשׁ״. וּדְבַשׁ זֶה הוּא דְּבַשׁ תְּמָרִים. וְהַתְּמָרִים קוֹדְמִין לַעֲנָבִים. שֶׁהַתְּמָרִים שֵׁנִי לְאֶרֶץ וְהָעֲנָבִים שְׁלִישִׁי לְאֶרֶץ: ", + "בְּרָכָה אַחַת שֶׁהִיא מֵעֵין שָׁלֹשׁ שֶׁל חֲמֵשֶׁת הַמִּינִין שֶׁל פֵּרוֹת וְשֶׁל יַיִן הִיא שֶׁל מִינֵי הַדָּגָן. אֶלָּא שֶׁעַל הַפֵּרוֹת הוּא אוֹמֵר עַל הָעֵץ וְעַל פְּרִי הָעֵץ וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה וְכוּ׳‎. וְעַל הַיַּיִן הוּא אוֹמֵר עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן. וְחוֹתֵם בִּשְׁתֵּיהֶן עַל הָאָרֶץ וְעַל הַפֵּרוֹת. וְאִם הָיָה בְּאֶרֶץ יִשְׂרָאֵל חוֹתֵם עַל הָאָרֶץ וְעַל פֵּרוֹתֶיהָ. וְיֵשׁ מִי שֶּׁמּוֹסִיף בַּבְּרָכָה שֶׁמֵּעֵין שָׁלֹשׁ קֹדֶם חֲתִימָה כִּי אֵל טוֹב וּמֵטִיב אַתָּה שֶׁהוּא מֵעֵין בְּרָכָה רְבִיעִית. וְיֵשׁ מִי שֶׁאָמַר שֶׁלֹּא תִּקְּנוּ בְּרָכָה רְבִיעִית אֶלָּא בְּבִרְכַּת הַמָּזוֹן בִּלְבַד:", + "שָׁתָה יַיִן וְאָכַל תְּמָרִים וְאָכַל תַּבְשִׁיל שֶׁל חֲמֵשֶׁת מִינֵי דָּגָן מְבָרֵךְ בָּאַחֲרוֹנָה. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם עַל הַמִּחְיָה וְעַל הַכַּלְכָּלָה וְעַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן וְעַל הָעֵץ וְעַל פְּרִי הָעֵץ וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה וְכוּ׳‎ וְחוֹתֵם בָּרוּךְ אַתָּה יְיָ׳‎ עַל הָאָרֶץ וְעַל הַמִּחְיָה וְעַל הַפֵּרוֹת:", + "אֲבָל אִם אָכַל בָּשָׂר וְשָׁתָה יַיִן מְבָרֵךְ בַּסּוֹף עַל זֶה בִּפְנֵי עַצְמוֹ וְעַל זֶה בִּפְנֵי עַצְמוֹ. אָכַל תְּאֵנִים אוֹ עֲנָבִים וְתַפּוּחִים וַאֲגַסִּים וְכַיּוֹצֵא בָּהֶן מְבָרֵךְ בַּסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ וְהִיא כּוֹלֶלֶת הַכּל מִפְּנֵי שֶׁכֻּלָּן פֵּרוֹת הָעֵץ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:" + ], + [ + "כְּשֵׁם שֶׁאָסוּר לָאָדָם לֵהָנוֹת בְּמַאֲכָל אוֹ בְּמַשְׁקֶה קֹדֶם בְּרָכָה. כָּךְ אָסוּר לוֹ לֵהָנוֹת בְּרֵיחַ טוֹב קֹדֶם בְּרָכָה. וְכֵיצַד מְבָרֵךְ עַל רֵיחַ טוֹב. אִם הָיָה זֶה שֶׁיֵּשׁ לְהָרִיחַ עֵץ אוֹ מִן הָעֵץ מְבָרֵךְ בּוֹרֵא עֲצֵי בְּשָׂמִים. וְאִם הָיָה עֵשֶׂב אוֹ מִן הָעֵשֶׂב מְבָרֵךְ בּוֹרֵא עִשְׂבֵי בְּשָׂמִים. וְאִם לֹא הָיָה מִן הָעֵץ וְלֹא מִן הָאֲדָמָה כְּגוֹן הַמּוֹר שֶׁהוּא מִן הַחַיָּה מְבָרֵךְ בּוֹרֵא מִינֵי בְּשָׂמִים. וְאִם הָיָה פְּרִי הָרָאוּי לַאֲכִילָה כְּגוֹן אֶתְרוֹג אוֹ תַּפּוּחַ מְבָרֵךְ שֶׁנָּתַן רֵיחַ טוֹב בַּפֵּרוֹת. וְעַל הַכּל אִם אָמַר בּוֹרֵא מִינֵי בְּשָׂמִים יָצָא:", + "אֵין מְבָרְכִין עַל הַמֻּגְמָר עַד שֶׁתַּעֲלֶה תִּמְרָתוֹ. וְכֵיצַד מְבָרְכִין עָלָיו. אִם הָיָה זֶה הַנִּשְׂרָף שֶׁנָּתַן רֵיחַ מֵעֵץ מְבָרְכִין בּוֹרֵא עֲצֵי בְּשָׂמִים. וְאִם הָיָה עֵשֶׂב עִשְׂבֵי בְּשָׂמִים. וְאִם הָיָה מִמִּין חַיָּה וְכַיּוֹצֵא בָּהּ מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים:", + "שֶׁמֶן שֶׁל אֲפַרְסְמוֹן וְכַיּוֹצֵא בּוֹ מְבָרֵךְ עָלָיו בּוֹרֵא שֶׁמֶן עָרֵב. אֲבָל שֶׁמֶן זַיִת שֶׁכְּבָשׁוֹ אוֹ שֶׁטְּחָנוֹ עַד שֶׁחָזַר רֵיחוֹ נוֹדֵף מְבָרֵךְ עָלָיו בּוֹרֵא עֲצֵי בְּשָׂמִים. שֶׁמֶן שֶׁבִּשְׁמוֹ כְּעֵין שֶׁמֶן הַמִּשְׁחָה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים. הֵבִיאוּ לְפָנָיו שֶׁמֶן וַהֲדַס מְבָרֵךְ עַל הַהֲדַס וּפוֹטֵר אֶת הַשֶּׁמֶן מִפְּנֵי שֶׁבְּרָכָה אַחַת לִשְׁתֵּיהֶן וְהוּא עֲצֵי בְּשָׂמִים:", + "הָיוּ לְפָנָיו בּשֶֹׁם שֶׁהוּא עֵץ וּבשֶֹׁם שֶׁהוּא עֵשֶׂב אֵין בְּרָכָה אַחַת מֵהֶן פּוֹטֶרֶת אֶת חֲבֵרוֹ. אֶלָּא מְבָרֵךְ עַל זֶה לְעַצְמוֹ וְעַל זֶה לְעַצְמוֹ. הֵבִיאוּ לְפָנָיו יַיִן וְשֶׁמֶן אוֹחֵז יַיִן בִּימִינוֹ וְשֶׁמֶן בִּשְׂמֹאלוֹ וּמְבָרֵךְ עַל הַיַּיִן וְשׁוֹתֵהוּ וְחוֹזֵר וּמְבָרֵךְ עַל הַשֶּׁמֶן וּמֵרִיחַ בּוֹ וְטָחוֹ בְּרֹאשׁ הַשַּׁמָּשׁ. וְאִם הָיָה הַשַּׁמָּשׁ תַּלְמִיד חָכָם טָחוֹ בַּכֹּתֶל:", + "דָּבָר שֶׁהוּא סָפֵק אִם מִן הָעֵץ אִם מִן הָאֲדָמָה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים. בּשֶֹׁם שֶׁעֵרְבוֹ הָרוֹכֵל מִמִּינִין הַרְבֵּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים. נִכְנָס לַחֲנוּתוֹ שֶׁל בּוֹשֵׂם שֶׁיֵּשׁ בָּהּ מִינִין הַרְבֵּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים. אִם יָשַׁב שָׁם כָּל הַיּוֹם כֻּלּוֹ אֵינוֹ מְבָרֵךְ אֶלָּא אַחַת. נִכְנַס וְיָצָא נִכְנַס וְיָצָא מְבָרֵךְ עַל כָּל פַּעַם וּפַעַם:", + "הַשּׁוֹשַׁנָּה וַחֲלָפֵי הַמַּיִם מְבָרְכִין עֲלֵיהֶן בּוֹרֵא עֲצֵי בְּשָׂמִים. נַרְגִּיס שֶׁל גִּנָּה בּוֹרֵא עֲצֵי בְּשָׂמִים וְשֶׁל שָׂדֶה בּוֹרֵא עִשְׂבֵי בְּשָׂמִים. הַוֶּרֶד וּמֵי הַוֶּרֶד וְהַלְּבוֹנָה וְהַמַּסְטְכִי וְכַיּוֹצֵא בָּהֶן בּוֹרֵא עֲצֵי בְּשָׂמִים:", + "שְׁלֹשָׁה מִינֵי רֵיחַ טוֹב אֵין מְבָרְכִין עֲלֵיהֶן וְאֵלּוּ הֵן. רֵיחַ טוֹב שֶׁאָסוּר לְהָרִיחַ בּוֹ. וְרֵיחַ טוֹב שֶׁעָשׂוּי לְהַעֲבִיר רֵיחַ רַע. וְרֵיחַ טוֹב שֶׁלֹּא נַעֲשָׂה לְהָרִיחַ בְּעַצְמוֹ שֶׁל רֵיחַ זֶה:", + "כֵּיצַד. בְּשָׂמִים שֶׁל עַכּוּ״ם וּבְשָׂמִים שֶׁל עֶרְוָה מִן הָעֲרָיוֹת אֵין מְבָרְכִין עֲלֵיהֶן לְפִי שֶׁאָסוּר לְהָרִיחַ בָּהֶן. בְּשָׂמִים שֶׁל מֵתִים וּבְשָׂמִים שֶׁל בֵּית הַכִּסֵּא וְשֶׁמֶן הֶעָשׂוּי לְהַעֲבִיר אֶת הַזֻּהֲמָא אֵין מְבָרְכִין עֲלֵיהֶן לְפִי שֶׁנַּעֲשׂוּ לְהַעֲבִיר רֵיחַ רַע. מֻגְמָר שֶׁמְּגַמְּרִין בּוֹ אֶת הַכֵּלִים וְאֶת הַבְּגָדִים אֵין מְבָרְכִין עֲלֵיהֶן לְפִי שֶׁלֹּא נַעֲשָׂה לְהָרִיחַ בְּעַצְמוֹ שֶׁל מֻגְמָר. וְכֵן הַמֵּרִיחַ בִּבְגָדִים שֶׁהֵן מְגֻמָּרִים אֵינוֹ מְבָרֵךְ לְפִי שֶׁאֵין שָׁם עִקָּר בּשֶֹׁם אֶלָּא רֵיחַ בְּלֹא עִקָּר:", + "בְּשָׂמִים שֶׁל מְסִבָּה שֶׁל עַכּוּ״ם אֵין מְבָרְכִין עֲלֵיהֶם שֶׁסְּתָם מְסִבַּת עַכּוּ״ם לַעֲבוֹדַת כּוֹכָבִים. הָיָה מְהַלֵּךְ חוּץ לַכְּרַךְ וְהֵרִיחַ רֵיחַ טוֹב. אִם רֹב הָעִיר עַכּוּ״ם אֵינוֹ מְבָרֵךְ. וְאִם רֹב יִשְׂרָאֵל מְבָרֵךְ. נִתְעָרֵב רֵיחַ שֶׁמְּבָרְכִין עָלָיו בְּרֵיח שֶׁאֵין מְבָרְכִין עָלָיו הוֹלְכִין אַחֲרֵי הָרֹב:" + ], + [ + "בְרָכוֹת אֲחֵרוֹת וּדְבָרים אֲחֵרִים הַרְבֵּה שֶׁאֵין בָּהֶן פְּתִיחָה וְלֹא חֲתִימָה תִּקְּנוּ חֲכָמִים דֶּרֶךְ שֶׁבַח וְהוֹדָיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא. כְּמוֹ בִּרְכוֹת הַתְּפִלָּה שֶׁכְּבָר כְּתַבְנוּם. וְאֵלּוּ הֵן. הַבּוֹנֶה בַּיִת חָדָשׁ וְהַקּוֹנֶה כֵּלִים חֳדָשִׁים בֵּין יֵשׁ לוֹ כַּיּוֹצֵא בָּהֶן בֵּין אֵין לוֹ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה:", + "וְכֵן הָרוֹאֶה אֶת חֲבֵרוֹ לְאַחַר שְׁלֹשִׁים יוֹם מְבָרֵךְ שֶׁהֶחֱיָנוּ. וְאִם רָאָהוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ מְחַיֵּה הַמֵּתִים. הָרוֹאֶה פְּרִי הַמִּתְחַדֵּשׁ מִשָּׁנָה לְשָׁנָה בִּתְחִלַּת רְאִיָּתוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ:", + "שָׁמַע שְׁמוּעָה טוֹבָה מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַטּוֹב וְהַמֵּטִיב. שָׁמַע שְׁמוּעָה רָעָה מְבָרֵךְ בָּרוּךְ דַּיַּן הָאֱמֶת. וְחַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה בְּטוּב נֶפֶשׁ כְּדֶרֶךְ שֶׁמְּבָרֵךְ עַל הַטּוֹבָה בְּשִׂמְחָה שֶׁנֶּאֱמַר (דברים ו ה) ״וְאָהַבְתָּ אֵת יְיָ׳‎ אֱלֹהֶיךָ״ וְגוֹ׳‎ (דברים ו ה) ״וּבְכָל מְאֹדֶךָ״. וּבִכְלַל אַהֲבָה הַיְתֵרָה שֶׁנִּצְטַוֵּינוּ בָּהּ שֶׁאֲפִלּוּ בְּעֵת שֶׁיָּצֵר לוֹ יוֹדֶה וִישַׁבֵּחַ בְּשִׂמְחָה:", + "הִגִּיעָה אֵלָיו טוֹבָה אוֹ שֶׁשָּׁמַע שְׁמוּעָה טוֹבָה אַף עַל פִּי שֶׁהַדְּבָרִים מַרְאִין שֶׁטּוֹבָה זוֹ תִּגְרֹם לוֹ רָעָה מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב. וְכֵן אִם נָגְעָה אֵלָיו רָעָה אוֹ שָׁמַע שְׁמוּעָה רָעָה אַף עַל פִּי שֶׁהַדְּבָרִים מַרְאִים שֶׁרָעָה זוֹ גּוֹרֶמֶת לוֹ טוֹבָה מְבָרֵךְ דַּיַּן הָאֱמֶת. שֶׁאֵין מְבָרְכִין עַל הֶעָתִיד לִהְיוֹת אֶלָּא עַל מַה שֶּׁאֵרַע עַתָּה:", + "יָרְדוּ גְּשָׁמִים רַבִּים. אִם יֵשׁ לוֹ שָׂדֶה מְבָרֵךְ שֶׁהֶחֱיָנוּ. וְאִם הָיְתָה שֶׁלּוֹ וְשֶׁל אֲחֵרִים מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב. וְאִם אֵין לוֹ שָׂדֶה מְבָרֵךְ מוֹדִים אֲנַחְנוּ לָךְ יְיָ׳‎ אֱלֹהֵינוּ עַל כָּל טִפָּה וְטִפָּה שֶׁהוֹרַדְתָּ לָנוּ וְאִלּוּ פִינוּ מָלֵא כוּ׳‎ עַד הֵן הֵם יוֹדוּ וִישַׁבְּחוּ וִיבָרְכוּ אֶת שִׁמְךָ מַלְכֵּנוּ בָּרוּךְ אַתָּה יְיָ׳‎ אֵל רֹב הַהוֹדָאוֹת וְהַתִּשְׁבָּחוֹת:", + "מֵאֵימָתַי מְבָרְכִין עַל הַגְּשָׁמִים מִשֶּׁיִּרְבֶּה הַמַּיִם עַל הָאָרֶץ וְיַעֲלוּ אֲבַעְבּוּעוֹת מִן הַמָּטָר עַל פְּנֵי הַמַּיִם וְיֵלְכוּ הָאֲבַעְבּוּעוֹת זֶה לִקְרַאת זֶה:", + "אָמְרוּ לוֹ מֵת אָבִיו וִירָשָׁהוּ. אִם יֵשׁ עִמּוֹ אַחִין מְבָרֵךְ בַּתְּחִלָּה דַּיַּן הָאֱמֶת וְאַחַר כָּךְ הַטּוֹב וְהַמֵּטִיב. וְאִם אֵין עִמּוֹ אַחִים מְבָרֵךְ שֶׁהֶחֱיָנוּ. קְצָרוֹ שֶׁל דָּבָר כָּל דְּבַר טוֹבָה שֶׁהִיא לוֹ וְלַאֲחֵרִים מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב. וְטוֹבָה שֶׁהִיא לוֹ לְבַדּוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ:", + "אַרְבָּעָה צְרִיכִין לְהוֹדוֹת. חוֹלֶה שֶׁנִּתְרַפֵּא. וְחָבוּשׁ שֶׁיָּצָא מִבֵּית הָאֲסוּרִים. וְיוֹרְדֵי הַיָּם כְּשֶׁעָלוּ. וְהוֹלְכֵי דְּרָכִים כְּשֶׁיַּגִּיעוּ לַיִּשּׁוּב. וּצְרִיכִין לְהוֹדוֹת בִּפְנֵי עֲשָׂרָה וּשְׁנַיִם מֵהֶם חֲכָמִים שֶׁנֶּאֱמַר (תהילים קז לב) ״וִירֹמְמוּהוּ בִּקְהַל עָם וּבְמוֹשַׁב זְקֵנִים יְהַלְלוּהוּ״. וְכֵיצַד מוֹדֶה וְכֵיצַד מְבָרֵךְ. עוֹמֵד בֵּינֵיהֶן וּמְבָרֵךְ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב. וְכָל הַשּׁוֹמְעִין אוֹמְרִים שֶׁגְּמָלְךָ טוֹב הוּא יִגְמָלְךָ סֶלָה:", + "הָרוֹאֶה מָקוֹם שֶׁנַּעֲשׂוּ נִסִּים לְיִשְׂרָאֵל כְּגוֹן יַם סוּף וּמַעְבְּרוֹת הַיַּרְדֵּן אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה. וְכֵן כָּל מָקוֹם שֶׁנַּעֲשׂוּ בּוֹ נִסִּים לָרַבִּים. אֲבָל מָקוֹם שֶׁנַּעֲשָׂה בּוֹ נֵס לַיָּחִיד אוֹתוֹ הַיָּחִיד וּבְנוֹ וּבֶן בְּנוֹ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה לִי נֵס בַּמָּקוֹם הַזֶּה אוֹ שֶׁעָשָׂה נֵס לַאֲבוֹתַי בַּמָּקוֹם הַזֶּה. הָרוֹאֶה גֹּב אֲרָיוֹת וְכִבְשַׁן הָאֵשׁ שֶׁהֻשְׁלַךְ בּוֹ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה נֵס לַצַּדִּיקִים בַּמָּקוֹם הַזֶּה. הָרוֹאֶה מָקוֹם שֶׁעוֹבְדִין בּוֹ עַכּוּ״ם מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁנָּתַן אֶרֶךְ אַפַּיִם לְעוֹבְרֵי רְצוֹנוֹ. מָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ עַכּוּ״ם אִם בְּאֶרֶץ יִשְׂרָאֵל הוּא מְבָרֵךְ שֶׁעָקַר עַכּוּ״ם מֵאַרְצֵנוּ. וְאִם בְּחוּץ לָאָרֶץ הוּא מְבָרֵךְ שֶׁעָקַר עַכּוּ״ם מִמָּקוֹם הַזֶּה. וְאוֹמֵר בִּשְׁתֵּיהֶן כְּשֵׁם שֶׁעָקַרְתָּ מִמָּקוֹם זֶה כָּךְ תַּעֲקֹר מִכָּל מְקוֹמוֹת וְתָשִׁיב לֵב עוֹבְדֵיהֶם לְעָבְדְךָ:", + "הָרוֹאֶה בָּתֵּי יִשְׂרָאֵל בְּיִשּׁוּבָן מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם מַצִּיב גְּבוּל אַלְמָנָה. בְּחֻרְבָּנָן אוֹמֵר בָּרוּךְ דַּיַּן הָאֱמֶת. הָרוֹאֶה קִבְרֵי יִשְׂרָאֵל מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶתְכֶם בַּדִּין וְדָן אֶתְכֶם בַּדִּין וְכִלְכֵּל אֶתְכֶם בְּדִין וְהֵמִית אֶתְכֶם בַּדִּין וְהוּא עָתִיד לְהָקִים אֶתְכֶם בַּדִּין לְחַיֵּי הָעוֹלָם הַבָּא בָּרוּךְ אַתָּה יְיָ׳‎ מְחַיֵּה הַמֵּתִים:", + "הָרוֹאֶה שֵׁשׁ מֵאוֹת אֶלֶף אָדָם כְּאֶחָד. אִם עַכּוּ״ם הֵם אוֹמֵר (ירמיה נ יב) ״בּוֹשָׁה אִמְּכֶם מְאֹד חָפְרָה יוֹלַדְתְּכֶם הִנֵּה אַחֲרִית גּוֹיִם מִדְבָּר צִיָּה וַעֲרָבָה״. וְאִם יִשְׂרָאֵל הֵם וּבְאֶרֶץ יִשְׂרָאֵל אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם חֲכַם הָרָזִים. הָרוֹאֶה מֵחַכְמֵי אֻמּוֹת הָעוֹלָם אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁנָּתַן מֵחָכְמָתוֹ לְבָשָׂר וָדָם. חַכְמֵי יִשְׂרָאֵל מְבָרֵךְ שֶׁנָּתַן מֵחָכְמָתוֹ לִירֵאָיו. מַלְכֵי יִשְׂרָאֵל אוֹמֵר שֶׁנָּתַן מִכְּבוֹדוֹ וּמִגְּבוּרָתוֹ לִירֵאָיו. מַלְכֵי אֻמּוֹת הָעוֹלָם מְבָרֵךְ שֶׁנָּתַן מִכְּבוֹדוֹ לְבָשָׂר וָדָם:", + "הָרוֹאֶה אֶת הַכּוּשִׁי וְאֶת הַמְשֻׁנִּין בְּצוּרַת פְּנֵיהֶן אוֹ בְּאֵיבְרֵיהֶם מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם מְשַׁנֶּה אֶת הַבְּרִיּוֹת. הָרוֹאֶה סוּמָא אוֹ קִטֵּעַ וּמֻכֶּה שְׁחִין וּבוֹהֲקָנִין וְכַיּוֹצֵא בָּהֶן מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם דַּיַּן הָאֱמֶת. וְאִם נוֹלְדוּ כֵּן מִמְּעֵי אִמָּן מְבָרֵךְ מְשַׁנֶּה אֶת הַבְּרִיּוֹת. הָרוֹאֶה אֶת הַפִּיל וְאֶת הַקּוֹף וְאֶת הַקִּיפוֹף אוֹמֵר בָּרוּךְ מְשַׁנֶּה אֶת הַבְּרִיּוֹת:", + "הָרוֹאֶה בְּרִיּוֹת נָאוֹת וּמְתֻקָּנוֹת בְּיוֹתֵר וְאִילָנוֹת טוֹבוֹת מְבָרֵךְ שֶׁכָּכָה לוֹ בְּעוֹלָמוֹ. הַיּוֹצֵא לַשָּׂדוֹת אוֹ לַגִּנּוֹת בְּיוֹמֵי נִיסָן וְרָאָה אִילָנוֹת פּוֹרְחוֹת וְנִצָּנִים עוֹלִים מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא חִסַּר בְּעוֹלָמוֹ כְּלוּם וּבָרָא בּוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת וְנָאוֹת כְּדֵי לֵהָנוֹת בָּהֶן בְּנֵי אָדָם:", + "עַל הָרוּחוֹת שֶׁנָּשְׁבוּ בְּזַעַף וְעַל הַבְּרָקִים וְעַל הָרְעָמִים וְעַל קוֹל הַהֲבָרָה שֶׁתִּשָּׁמַע בָּאָרֶץ כְּמוֹ רֵיחַיִם גְּדוֹלִים וְעַל הָאוּר שֶׁבַּאֲוִיר שֶׁיֵּרָאוּ כְּאִלּוּ הֵם כּוֹכָבִים נוֹפְלִים וְרָצִים מִמָּקוֹם לְמָקוֹם אוֹ כְּמוֹ כּוֹכָבִים שֶׁיֵּשׁ לָהֶם זָנָב עַל כָּל אֶחָד מֵאֵלּוּ מְבָרֵךְ בָּרוּךְ שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם. וְאִם רָצָה מְבָרֵךְ עוֹשֶׂה בְּרֵאשִׁית:", + "עַל הֶהָרִים וְעַל הַגְּבָעוֹת עַל הַיַּמִּים וְעַל הַמִּדְבָּרוֹת וְעַל הַנְּהָרוֹת אִם רָאָה אַחַת מֵהֶן מִשְּׁלֹשִׁים יוֹם לִשְׁלֹשִׁים יוֹם מְבָרֵךְ עוֹשֶׂה בְּרֵאשִׁית. הָרוֹאֶה אֶת הַיָּם הַגָּדוֹל מִשְּׁלֹשִׁים יוֹם לִשְׁלֹשִׁים יוֹם אוֹ יוֹתֵר מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה אֶת הַיָּם הַגָּדוֹל:", + "הָרוֹאֶה קֶשֶׁת בֶּעָנָן מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם זוֹכֵר הַבְּרִית וְנֶאֱמָן בִּבְרִיתוֹ וְקַיָּם בְּמַאֲמָרוֹ. הָרוֹאֶה לְבָנָה בְּחִדּוּשָׁהּ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בְּמַאֲמָרוֹ בָּרָא שְׁחָקִים וּבְרוּחַ פִּיו כָּל צְבָאָם חֹק וּזְמַן נָתַן לָהֶם שֶׁלֹּא יְשַׁנּוּ אֶת תַּפְקִידָם שָׂשִׂים וּשְׂמֵחִים לַעֲשׂוֹת רְצוֹן קוֹנֵיהֶם פּוֹעֲלֵי אֱמֶת וּפְעֻלָּתָם צֶדֶק וְלַלְּבָנָה אָמַר שֶׁתִּתְחַדֵּשׁ עֲטָרָה תִּפְאֶרֶת לַעֲמוּסֵי בָטֶן שֶׁהֵם עֲתִידִין לְהִתְחַדֵּשׁ כְּמוֹתָהּ וּלְפָאֵר לְיוֹצְרָם עַל כְּבוֹד מַלְכוּתוֹ וְעַל כָּל מַה שֶּׁבָּרָא בָּרוּךְ אַתָּה יְיָ׳‎ מְחַדֵּשׁ הֶחֳדָשִׁים:", + "וְצָרִיךְ לְבָרֵךְ בְּרָכָה זוֹ מְעֻמָּד. שֶׁכָּל הַמְבָרֵךְ עַל הַחֹדֶשׁ בִּזְמַנּוֹ כְּאִלּוּ הִקְבִּיל פְּנֵי הַשְּׁכִינָה. אִם לֹא בֵּרֵךְ עָלֶיהָ בַּלַּיִל הָרִאשׁוֹן מְבָרֵךְ עָלֶיהָ עַד שִׁשָּׁה עָשָׂר יוֹם בַּחֹדֶשׁ עַד שֶׁתִּמָּלֵא פְּגִימָתָהּ:", + "הָרוֹאֶה אֶת הַחַמָּה בְּיוֹם תְּקוּפַת נִיסָן שֶׁל תְּחִלַּת הַמַּחֲזוֹר שֶׁל שְׁמוֹנֶה וְעֶשְׂרִים שָׁנָה שֶׁהַתְּקוּפָה בִּתְחִלַּת לֵיל רְבִיעִי כְּשֶׁרוֹאֶה אוֹתָהּ בְּיוֹם רְבִיעִי בַּבֹּקֶר מְבָרֵךְ בָּרוּךְ עוֹשֶׂה בְּרֵאשִׁית. וְכֵן כְּשֶׁתַּחֲזֹר הַלְּבָנָה לִתְחִלַּת מַזַּל טָלֶה בִּתְחִלַּת הַחֹדֶשׁ וְלֹא תִּהְיֶה נוֹטָה לֹא לְצָפוֹן וְלֹא לְדָרוֹם. וְכֵן כְּשֶׁיַּחֲזֹר כָּל כּוֹכָב וְכוֹכָב מֵחֲמֵשֶׁת הַכּוֹכָבִים הַנִּשְׁאָרִים לִתְחִלַּת מַזַּל טָלֶה וְלֹא יִהְיֶה נוֹטֶה לֹא לְצָפוֹן וְלֹא לְדָרוֹם. וְכֵן בְּכָל עֵת שֶׁיִּרְאֶה מַזַּל טָלֶה עוֹלֶה מִקְּצֵה הַמִּזְרָח עַל כָּל אֶחָד מֵאֵלּוּ מְבָרֵךְ עוֹשֶׂה בְּרֵאשִׁית:", + "הָרוֹאֶה בָּתֵּי עַכּוּ״ם בְּיִשּׁוּבָן אוֹמֵר (משלי טו כה) ״בֵּית גֵּאִים יִסַּח יְיָ׳‎״. בְּחֻרְבָּנָן אוֹמֵר (תהילים צד א) ״אֵל נְקָמוֹת יְיָ׳‎ אֵל נְקָמוֹת הוֹפִיעַ״. רָאָה קִבְרֵי עַכּוּ״ם אוֹמֵר (ירמיה נ יב) ״בּוֹשָׁה אִמְּכֶם מְאֹד״ וְגוֹ׳‎:", + "הַנִּכְנָס לַמֶּרְחָץ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתַּכְנִיסֵנִי לְשָׁלוֹם וְתוֹצִיאֵנִי לְשָׁלוֹם וְתַצִּילֵנִי מִזֶּה וּמִכַּיּוֹצֵא בָּזֶה לֶעָתִיד לָבוֹא. וּכְשֶׁיֵּצֵא מִן הַמֶּרְחָץ אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁהִצַּלְתַּנִי מִן הָאוּר וְכוּ׳‎:", + "הַנִּכְנָס לְהַקִּיז דָּם אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁיְּהֵא עֵסֶק זֶה לִי לִרְפוּאָה כִּי רוֹפֵא חִנָּם אָתָּה. וּכְשֶׁיֵּצֵא אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ רוֹפֵא חוֹלִים:", + "הַהוֹלֵךְ לָמֹד גָּרְנוֹ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתִּשְׁלַח בְּרָכָה בְּמַעֲשֵׂה יָדַי. הִתְחִיל לָמֹד אוֹמֵר בָּרוּךְ הַשּׁוֹלֵחַ בְּרָכָה בִּכְרִי זֶה. מָדַד וְאַחַר כָּךְ בִּקֵּשׁ רַחֲמִים הֲרֵי זוֹ תְּפִלַּת שָׁוְא. וְכָל הַצּוֹעֵק לְשֶׁעָבַר הֲרֵי זוֹ תְּפִלַּת שָׁוְא:", + "הַנִּכְנָס לְבֵית הַמִּדְרָשׁ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁלֹּא אֶכָּשֵׁל בִּדְבַר הֲלָכָה שֶׁלֹּא אֹמַר עַל טָהוֹר טָמֵא וְעַל טָמֵא טָהוֹר וְלֹא עַל מֻתָּר אָסוּר וְלֹא עַל אָסוּר מֻתָּר וְלֹא אֶכָּשֵׁל בִּדְבַר הֲלָכָה וְיִשְׂמְחוּ בִּי חֲבֵרַי וְאַל יִכָּשְׁלוּ חֲבֵרַי וְאֶשְׂמַח בָּהֶם:", + "וּבִיצִיאָתוֹ מִבֵּית הַמִּדְרָשׁ אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁשַּׂמְתָּ חֶלְקִי מִיּוֹשְׁבֵי בֵּית הַמִּדְרָשׁ וְלֹא שַׂמְתָּ חֶלְקִי מִיּוֹשְׁבֵי קְרָנוֹת שֶׁאֲנִי מַשְׁכִּים וְהֵם מַשְׁכִּימִים אֲנִי מַשְׁכִּים לְדִבְרֵי תּוֹרָה וְהֵם מַשְׁכִּימִים לִדְבָרִים בְּטֵלִים אֲנִי עָמֵל וְהֵם עֲמֵלִין אֲנִי עָמֵל לְדִבְרֵי תּוֹרָה וּמְקַבֵּל שָׂכָר וְהֵם עֲמֵלִין וְאֵין מְקַבְּלִין שָׂכָר אֲנִי רָץ וְהֵם רָצִים אֲנִי רָץ לְחַיֵּי הָעוֹלָם הַבָּא וְהֵם רָצִים לִבְאֵר שַׁחַת:", + "הַנִּכְנָס לִכְרַךְ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתַּכְנִיסֵנִי לִכְרַךְ זֶה לְשָׁלוֹם. וְאִם נִכְנַס בְּשָׁלוֹם אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁהִכְנַסְתַּנִי לְשָׁלוֹם. וּכְשֶׁיְּבַקֵּשׁ לָצֵאת אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתּוֹצִיאֵנִי מִכְּרַךְ זֶה לְשָׁלוֹם. וְאִם יָצָא בְּשָׁלוֹם אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁהוֹצֵאתַנִי מִכְּרַךְ זֶה לְשָׁלוֹם וּכְשֵׁם שֶׁהוֹצֵאתַנִי לְשָׁלוֹם כָּךְ תּוֹלִיכֵנִי לְשָׁלוֹם וְתַצְעִידֵנִי לְשָׁלוֹם וְתִסְמְכֵנִי לְשָׁלוֹם וְתַצִּילֵנִי מִכַּף אוֹיֵב וְאוֹרֵב בַּדֶּרֶךְ:", + "כְּלָלוֹ שֶׁל דָּבָר לְעוֹלָם יִצְעַק אָדָם עַל הֶעָתִיד לָבוֹא וִיבַקֵּשׁ רַחֲמִים וְיִתֵּן הוֹדָיָה עַל מַה שֶּׁעָבַר וְיוֹדֶה וִישַׁבֵּחַ כְּפִי כֹּחוֹ. וְכָל הַמַּרְבֶּה לְהוֹדוֹת אֶת יְיָ׳‎ וּלְשַׁבְּחוֹ תָּמִיד הֲרֵי זֶה מְשֻׁבָּח:" + ], + [ + "כָּל הַבְּרָכוֹת כֻּלָּן פּוֹתֵחַ בָּהֶם בְּבָרוּךְ וְחוֹתֵם בָּהֶם בְּבָרוּךְ חוּץ מִבְּרָכָה אַחֲרוֹנָה שֶׁל קְרִיאַת שְׁמַע וּבְרָכָה הַסְּמוּכָה לַחֲבֵרְתָהּ וּבִרְכַּת הַפֵּרוֹת וְהַדּוֹמֶה לָהּ וּבִרְכַּת עֲשִׂיַּת הַמִּצְוֹת. וּמֵאֵלּוּ הַבְּרָכוֹת שֶׁאָמַרְנוּ שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה יֵשׁ מֵהֶן פּוֹתֵחַ בְּבָרוּךְ וְאֵינוֹ חוֹתֵם בְּבָרוּךְ. וְיֵשׁ מֵהֶן שֶׁהוּא חוֹתֵם בְּבָרוּךְ וְאֵינוֹ פּוֹתֵחַ בְּבָרוּךְ, אֶלָּא מְעַט מִבִּרְכַּת הַמִּצְוֹת כְּגוֹן בִּרְכַּת סֵפֶר תּוֹרָה וְרוֹאֶה קִבְרֵי יִשְׂרָאֵל מֵאֵלּוּ שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה. אֲבָל שְׁאָר בִּרְכוֹת הַמִּצְוֹת כֻּלָּן פּוֹתֵחַ בָּהֶן בְּבָרוּךְ וְאֵינוֹ חוֹתֵם:", + "יֵשׁ מִצְוֹת עֲשֵׂה שֶׁאָדָם חַיָּב לְהִשְׁתַּדֵּל וְלִרְדֹּף עַד שֶׁיַּעֲשֶׂה אוֹתָהּ כְּגוֹן תְּפִלִּין וְסֻכָּה וְלוּלָב וְשׁוֹפָר וְאֵלּוּ הֵן הַנִּקְרָאִין חוֹבָה. לְפִי שֶׁאָדָם חַיָּב עַל כָּל פָּנִים לַעֲשׂוֹת. וְיֵשׁ מִצְוָה שֶׁאֵינָהּ חוֹבָה אֶלָּא דּוֹמִין לִרְשׁוּת כְּגוֹן מְזוּזָה וּמַעֲקֶה שֶׁאֵין אָדָם חַיָּב לִשְׁכֹּן בְּבַיִת הַחַיָּב מְזוּזָה כְּדֵי שֶׁיַּעֲשֶׂה מְזוּזָה אֶלָּא אִם רָצָה לִשְׁכֹּן כָּל יָמָיו בְּאֹהֶל אוֹ בִּסְפִינָה יֵשֵׁב. וְכֵן אֵינוֹ חַיָּב לִבְנוֹת בַּיִת כְּדֵי לַעֲשׂוֹת מַעֲקֶה. וְכָל מִצְוֹת עֲשֵׂה שֶׁבֵּין אָדָם לַמָּקוֹם בֵּין מִצְוָה שֶׁאֵינָהּ חוֹבָה בֵּין מִצְוָה שֶׁהִיא חוֹבָה מְבָרֵךְ עָלֶיהָ קֹדֶם לַעֲשִׂיָּתָהּ:", + "וְכֵן כָּל הַמִּצְוֹת שֶׁהֵן מִדִּבְרֵי סוֹפְרִים בֵּין מִצְוָה שֶׁהִיא חוֹבָה מִדִּבְרֵיהֶם כְּגוֹן מִקְרָא מְגִלָּה וְהַדְלָקַת נֵר בְּשַׁבָּת וְהַדְלָקַת נֵר חֲנֻכָּה. בֵּין מִצְוֹת שֶׁאֵינָן חוֹבָה כְּגוֹן עֵרוּב וּנְטִילַת יָדַיִם. מְבָרֵךְ עַל הַכּל קדֶם לַעֲשִׂיָּתָן אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת. וְהֵיכָן צִוָּנוּ בַּתּוֹרָה. שֶׁכָּתוּב בָּהּ (דברים יז יא) ״אֲשֶׁר יֹאמְרוּ לְךָ תַּעֲשֶׂה״. נִמְצָא עִנְיַן הַדְּבָרִים וְהֶצֵּעָן כָּךְ הוּא. אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו שֶׁצִּוָּה בָּהֶן לִשְׁמֹעַ מֵאֵלּוּ שֶׁצִּוָּנוּ לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה אוֹ לִקְרוֹת אֶת הַמְּגִלָּה. וְכֵן שְׁאָר כָּל הַמִּצְוֹת שֶׁמִּדִּבְרֵי סוֹפְרִים:", + "וְלָמָּה אֵין מְבָרְכִין עַל נְטִילַת יָדַיִם בָּאַחֲרוֹנָה. מִפְּנֵי שֶׁלֹּא חִיְּבוּ בְּדָבָר זֶה אֶלָּא מִפְּנֵי הַסַּכָּנָה וּדְבָרִים שֶׁהֵם מִשּׁוּם סַכָּנָה אֵין מְבָרְכִין עֲלֵיהֶם. הָא לְמָה זֶה דּוֹמֶה לְמִי שֶׁסִּנֵּן אֶת הַמַּיִם וְאַחַר כָּךְ שָׁתָה בַּלַּיְלָה מִפְּנֵי סַכָּנַת עֲלוּקָה שֶׁאֵינוֹ מְבָרֵךְ וְצִוָּנוּ לְסַנֵּן אֶת הַמַּיִם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "העוֹשֶׂה מִצְוָה וְלֹא בֵּרֵךְ. אִם מִצְוָה שֶׁעֲדַיִן עֲשִׂיָּתָהּ קַיֶּמֶת מְבָרֵךְ אַחַר עֲשִׂיָּה וְאִם דָּבָר שֶׁעָבַר הוּא אֵינוֹ מְבָרֵךְ. כֵּיצַד. הֲרֵי שֶׁנִּתְעַטֵּף בְּצִיצִית אוֹ שֶׁלָּבַשׁ תְּפִלִּין אוֹ שֶׁיָּשַׁב בְּסֻכָּה וְלֹא בֵּרֵךְ תְּחִלָּה חוֹזֵר וּמְבָרֵךְ אַחַר שֶׁנִּתְעַטֵּף אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בְּצִיצִית. וְכֵן מְבָרֵךְ אַחַר שֶׁלָּבַשׁ לְהָנִיחַ תְּפִלִּין. וְאַחַר שֶׁיָּשַׁב לֵישֵׁב בַּסֻּכָּה. וְכֵן כָּל כַּיּוֹצֵא בָּאֵלּוּ:", + "אֲבָל אִם שָׁחַט בְּלֹא בְּרָכָה אֵינוֹ חוֹזֵר אַחַר שְׁחִיטָה וּמְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַשְּׁחִיטָה. וְכֵן אִם כִּסָּה הַדָּם בְּלֹא בְּרָכָה אוֹ הִפְרִישׁ תְּרוּמָה וּמַעַשְׂרוֹת אוֹ שֶׁטָּבַל וְלֹא בֵּרֵךְ אֵינוֹ חוֹזֵר וּמְבָרֵךְ אַחַר עֲשִׂיָּה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "אֵין לְךָ מִצְוָה שֶׁמְּבָרְכִין אַחַר עֲשִׂיָּתָהּ אֶלָּא טְבִילַת הַגֵּר בִּלְבַד שֶׁאֵינוֹ יָכוֹל לוֹמַר אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ שֶׁעֲדַיִן לֹא נִתְקַדֵּשׁ וְלֹא נִצְטַוָּה עַד שֶׁיִּטְבּל. לְפִיכָךְ אַחַר שֶׁיִּטְבּל מְבָרֵךְ עַל הַטְּבִילָה מִפְּנֵי שֶׁהָיָה דָּחוּי מֵעִקָּרוֹ וְלֹא הָיָה רָאוּי לְבָרֵךְ:", + "כָּל מִצְוָה שֶׁעֲשִׂיָּתָהּ הִיא גְּמַר חִיּוּבָהּ מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה. וְכָל מִצְוָה שֶׁיֵּשׁ אַחַר עֲשִׂיָּתָהּ צִוּוּי אַחֵר אֵינוֹ מְבָרֵךְ אֶלָּא בְּשָׁעָה שֶׁעוֹשֶׂה הַצִּוּוּי הָאַחֲרוֹן. כֵּיצַד. הָעוֹשֶׂה סֻכָּה אוֹ לוּלָב אוֹ שׁוֹפָר אוֹ צִיצִית אוֹ תְּפִלִּין אוֹ מְזוּזָה אֵינוֹ מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת סֻכָּה אוֹ לוּלָב אוֹ לִכְתֹּב תְּפִלִּין מִפְּנֵי שֶׁיֵּשׁ אַחַר עֲשִׂיָּתוֹ צִוּוּי אַחֵר. וְאֵימָתַי מְבָרֵךְ בְּשָׁעָה שֶׁיֵּשֵׁב בַּסֻּכָּה אוֹ כְּשֶׁיְּנַעֲנֵעַ הַלּוּלָב אוֹ כְּשֶׁיִּשְׁמַע קוֹל הַשּׁוֹפָר אוֹ כְּשֶׁיִּתְעַטֵּף בַּצִּיצִית וּבִשְׁעַת לְבִישַׁת תְּפִלִּין וּבִשְׁעַת קְבִיעַת מְזוּזָה. אֲבָל אִם עָשָׂה מַעֲקֶה מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "כָּל מִצְוָה שֶׁהִיא מִזְּמַן לִזְמַן כְּגוֹן שׁוֹפָר וְסֻכָּה וְלוּלָב וּמִקְרָא מְגִלָּה וְנֵר חֲנֻכָּה. וְכֵן כָּל מִצְוָה וּמִצְוָה שֶׁהִיא קִנְיָן לוֹ כְּגוֹן צִיצִית וּתְפִלִּין וּמְזוּזָה וּמַעֲקֶה. וְכֵן מִצְוָה שֶׁאֵינָהּ תְּדִירָה וְאֵינָהּ מְצוּיָה בְּכָל עֵת שֶׁהֲרֵי הִיא דּוֹמָה לְמִצְוָה שֶׁהִיא מִזְּמַן לִזְמַן כְּגוֹן מִילַת בְּנוֹ וּפִדְיוֹן הַבֵּן, מְבָרֵךְ עָלֶיהָ בִּשְׁעַת עֲשִׂיָּתָהּ שֶׁהֶחֱיָנוּ. וְאִם לֹא בֵּרֵךְ עַל סֻכָּה וְלוּלָב וְכַיּוֹצֵא בָּהֶם שֶׁהֶחֱיָנוּ בִּשְׁעַת עֲשִׂיָּה מְבָרֵךְ עֲלֵיהֶן שֶׁהֶחֱיָנוּ בְּשָׁעָה שֶׁיֵּצֵא יְדֵי חוֹבָתוֹ בָּהֶן. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן:", + "אֶחָד הָעוֹשֶׂה מִצְוָה לְעַצְמוֹ וְאֶחָד הָעוֹשֶׂה אוֹתָהּ לַאֲחֵרִים מְבָרֵךְ קֹדֶם עֲשִׂיָּתָהּ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת. אֲבָל אֵינוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ אֶלָּא עַל מִצְוָה שֶׁעוֹשֶׂה אוֹתָהּ לְעַצְמוֹ. הָיוּ לְפָנָיו מִצְוֹת הַרְבֵּה אֵינוֹ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּצְוֹת אֶלָּא מְבָרֵךְ עַל כָּל אַחַת וְאַחַת בִּפְנֵי עַצְמָהּ:", + "כָּל הָעוֹשֶׂה מִצְוָה בֵּין שֶׁהָיְתָה חוֹבָה עָלָיו בֵּין שֶׁאֵינָהּ חוֹבָה עָלָיו אִם עָשָׂה אוֹתָהּ לְעַצְמוֹ מְבָרֵךְ לַעֲשׂוֹת. עָשָׂה אוֹתָהּ לַאֲחֵרִים מְבָרֵךְ עַל הָעֲשִׂיָּה:", + "כֵּיצַד. לָבַשׁ תְּפִלִּין מְבָרֵךְ לְהָנִיחַ תְּפִלִּין. נִתְעַטֵּף בְּצִיצִית מְבָרֵךְ לְהִתְעַטֵּף. יָשַׁב בְּסֻכָּה מְבָרֵךְ לֵישֵׁב בַּסֻּכָּה. וְכֵן הוּא מְבָרֵךְ לְהַדְלִיק נֵר שֶׁל שַׁבָּת וְלִגְמֹר אֶת הַהַלֵּל. וְכֵן אִם קָבַע מְזוּזָה לְבֵיתוֹ מְבָרֵךְ לִקְבֹּעַ מְזוּזָה. עָשָׂה מַעֲקֶה לְגַגּוֹ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה. הִפְרִישׁ תְּרוּמָה לְעַצְמוֹ מְבָרֵךְ לְהַפְרִישׁ. מָל אֶת בְּנוֹ מְבָרֵךְ לָמוּל אֶת הַבֵּן. שָׁחַט פִּסְחוֹ וַחֲגִיגָתוֹ מְבָרֵךְ לִשְׁחֹט:", + "אֲבָל אִם קָבַע מְזוּזָה לַאֲחֵרִים מְבָרֵךְ עַל קְבִיעַת מְזוּזָה. עָשָׂה לָהֶם מַעֲקֶה מְבָרֵךְ עַל עֲשִׂיַּת מַעֲקֶה. הִפְרִישׁ לָהֶם תְּרוּמָה מְבָרֵךְ עַל הַפְרָשַׁת תְּרוּמָה. מָל אֶת בֶּן חֲבֵרוֹ מְבָרֵךְ עַל הַמִּילָה. וְכֵן כָּל כַּיּוֹצֵא בְּאֵלּוּ:", + "עָשָׂה הַמִּצְוָה לוֹ וְלַאֲחֵרִים כְּאֶחָד אִם הָיְתָה מִצְוָה שֶׁאֵינָהּ חוֹבָה מְבָרֵךְ עַל הָעֲשִׂיָּה. לְפִיכָךְ הוּא מְבָרֵךְ עַל מִצְוַת עֵרוּב. הָיְתָה חוֹבָה וְנִתְכַּוֵּן לְהוֹצִיא עַצְמוֹ מִידֵי חוֹבָה וּלְהוֹצִיא אֲחֵרִים מְבָרֵךְ לַעֲשׂוֹת. לְפִיכָךְ הוּא מְבָרֵךְ לִשְׁמֹעַ קוֹל שׁוֹפָר:", + "נָטַל אֶת הַלּוּלָב מְבָרֵךְ עַל נְטִילַת לוּלָב שֶׁכֵּיוָן שֶׁהִגְבִּיהוֹ יָצָא יְדֵי חוֹבָתוֹ. אֲבָל אִם בֵּרֵךְ קֹדֶם שֶׁיִּטּל מְבָרֵךְ לִטּל לוּלָב כְּמוֹ לֵישֵׁב בַּסֻּכָּה. מִכָּאן אַתָּה לָמֵד שֶׁהַמְבָרֵךְ אַחַר שֶׁעָשָׂה מְבָרֵךְ עַל הָעֲשִׂיָּה. אֲבָל נְטִילַת יָדַיִם וּשְׁחִיטָה הוֹאִיל וּבְדִבְרֵי הָרְשׁוּת הֵן אֲפִלּוּ שָׁחַט לְעַצְמוֹ מְבָרֵךְ עַל הַשְּׁחִיטָה וְעַל כִּסּוּי הַדָּם וְעַל נְטִילַת יָדַיִם. וְכָךְ הוּא מְבָרֵךְ עַל בִּעוּר חָמֵץ בֵּין שֶׁבָּדַק לְעַצְמוֹ בֵּין שֶׁבָּדַק לַאֲחֵרִים שֶׁמִּשָּׁעָה שֶׁגָּמַר בְּלִבּוֹ לְבַטֵּל נַעֲשֵׂית מִצְוַת הַבִּעוּר קֹדֶם שֶׁיִּבְדֹּק כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ:", + "כָּל דָּבָר שֶׁהוּא מִנְהָג אַף עַל פִּי שֶׁמִּנְהַג נְבִיאִים הוּא כְּגוֹן נְטִילַת עֲרָבָה בִּשְׁבִיעִי שֶׁל חַג וְאֵין צָרִיךְ לוֹמַר מִנְהַג חֲכָמִים כְּגוֹן קְרִיאַת הַלֵּל בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד שֶׁל פֶּסַח אֵין מְבָרְכִין עָלָיו. וְכֵן כָּל דָּבָר שֶׁיִּסְתַּפֵּק לְךָ אִם טָעוּן בְּרָכָה אִם לָאו עוֹשִׂין אוֹתוֹ בְּלֹא בְּרָכָה. וּלְעוֹלָם יִזָּהֵר אָדָם בִּבְרָכָה שֶׁאֵינָהּ צְרִיכָה וְיַרְבֶּה בַּבְּרָכוֹת הַצְּרִיכוֹת. וְכֵן דָּוִד אָמַר (תהילים קמה ב) ״בְּכָל יוֹם אֲבָרְכֶךָּ״:
סְלִיק הִלְכוֹת בְּרָכוֹת" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..815888ccc9fcc04511321eb25dec0e50b389e2d7 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,227 @@ +{ + "language": "he", + "title": "Mishneh Torah, Blessings", + "versionSource": "http://he.wikisource.org/wiki/%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_%D7%9C%D7%A8%D7%9E%D7%91%22%D7%9D", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות ברכות", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "מצות עשה מן התורה לברך אחר אכילת מזון שנאמר ואכלת ושבעת וברכת את יי' אלהיך ואינו חייב מן התורה אלא אם כן שבע שנאמר ואכלת ושבעת וברכת ומדברי סופרים אכל אפילו כזית מברך אחריו.", + "ומדברי סופרים לברך על כל מאכל תחלה ואחר כך יהנה ממנו ואפילו נתכוין לאכול או לשתות כל שהוא מברך ואח\"כ יהנה וכן אם הריח ריח טוב מברך ואחר כך יהנה ממנו וכל הנהנה בלא ברכה מעל וכן מדברי סופרים לברך אחר כל מה שיאכל וכל מה שישתה והוא שישתה רביעית והוא שיאכל כזית ומטעמת אינה צריכה ברכה לא לפניה ולא לאחריה עד רביעית.", + "וכשם שמברכין על ההנייה כך מברכין על כל מצוה ומצוה ואח\"כ יעשה אותה וברכות רבות תקנו חכמים דרך שבח והודיה ודרך בקשה כדי לזכור את הבורא תמיד אע\"פ שלא נהנה ולא עשה מצוה.", + "נמצאו כל הברכות כולן שלשה מינים ברכות הנייה וברכות מצות וברכות הודאה שהן דרך שבח והודיה ובקשה כדי לזכור את הבורא תמיד וליראה ממנו.", + "ונוסח כל הברכות עזרא ובית דינו תקנום ואין ראוי לשנותם ולא להוסיף על אחת מהם ולא לגרוע ממנה וכל המשנה ממטבע שטבעו חכמים בברכות אינו אלא טועה וכל ברכה שאין בה הזכרת השם ומלכות אינה ברכה אא\"כ היתה סמוכה לחבירתה.", + "וכל הברכות כולן נאמרין בכל לשון והוא שיאמר כעין שתקנו חכמים ואם שינה את המטבע הואיל והזכיר אזכרה ומלכות וענין הברכה אפילו בלשון חול יצא.", + "כל הברכות כולן צריך שישמיע לאזנו מה שהוא אומר ואם לא השמיע לאזנו יצא בין שהוציא בשפתיו בין שבירך בלבו.", + "כל הברכות כולן לא יפסיק בין הברכה ובין הדבר שמברכין עליו בדברים אחרים ואם הפסיק צריך לחזור ולברך שנייה ואם הפסיק בדברים שהן מענין דברים שמברכין עליו אינו צריך לברך שנייה כיצד כגון שבירך על הפת וקודם שיאכל אמר הביאו מלח הביאו תבשיל תנו לפלוני לאכול תנו מאכל לבהמה וכיוצא באלו אינו צריך לברך שנית וכן כל כיוצא בזה.", + "כל הברכות כולם מותר לטמא לברך אותן בין שהיה טמא טומאה שהוא יכול לעלות ממנה בו ביום בין טומאה שאינו יכול לעלות ממנה בו ביום ואסור למברך לברך כשהוא ערום עד שיכסה ערותו בד\"א באיש אבל באשה יושבת ופניה טוחות בקרקע ומברכת.", + "כל הברכות כולן אף ע\"פ שבירך ויצא ידי חובתו מותר לו לברך לאחרים שלא יצאו ידי חובתן כדי להוציאן חוץ מברכת ההנייה שאין בה מצוה שאינו מברך לאחרים אלא אם כן נהנה עמהן אבל ברכת ההנייה שיש בה מצוה כגון אכילת מצה בלילי הפסחים וקידוש היום הרי זה מברך לאחרים ואוכלין ושותים אף על פי שאינו אוכל עמהן.", + "כל השומע ברכה מן הברכות מתחלתה ועד סופה ונתכוון לצאת בה ידי חובתו יצא ואף על פי שלא ענה אמן וכל העונה אמן אחר המברך הרי זה כמברך והוא שיהיה המברך חייב באותה ברכה היה המברך חייב מדברי סופרים והעונה חייב מן התורה לא יצא ידי חובתו עד שיענה או עד שישמע ממי שהוא חייב בה מן התורה כמוהו.", + "רבים שנתועדו לאכול פת או לשתות יין ובירך אחד מהן וענו כולם אמן הרי אלו מותרין לאכול ולשתות אבל אם לא נתכוונו לאכול כאחד אלא זה בא מעצמו וזה בא מעצמו אע\"פ שהן אוכלין מככר אחד כל אחד ואחד מברך לעצמו במה דברים אמורים בפת ויין בלבד אבל שאר אוכלים ומשקין אינן צריכין הסיבה אלא אם בירך אחד מהן וענו כולן אמן הרי אלו אוכלים ושותין ואף ע\"פ שלא נתכוונו להסב כאחד.", + "כל השומע אחד מישראל מברך ברכה מכל הברכות כולן אף על פי שלא שמע הברכה כולה מתחלתה ועד סופה ואע\"פ שאינו חייב באותה ברכה חייב לענות אמן ואם היה המברך (עכו\"ם או) אפיקורוס או כותי או תינוק המתלמד או שהיה גדול ושינה ממטבע הברכה אין עונין אחריהן אמן.", + "כל העונה אמן לא יענה לא אמן חטופה ולא אמן קטופה ולא אמן קצרה ולא ארוכה אלא אמן בינונית ולא יגביה קולו יותר מן המברך וכל מי שלא שמע את הברכה שהוא חייב בה לא יענה אמן בכלל העונים.", + "כל המברך ברכה שאינה צריכה הרי זה נושא שם שמים לשוא והרי הוא כנשבע לשוא ואסור לענות אחריו אמן התינוקות מלמדין אותן הברכות כתיקונן ואף על פי שהן מברכין לבטלה בשעת לימוד הרי זה מותר ואין עונין אחריהן אמן והעונה אחריהן אמן לא יצא ידי חובתו.", + "כל העונה אמן אחר ברכותיו הרי זה מגונה והעונה אחר ברכה שהיא סוף ברכות אחרונות הרי זה משובח כגון אחר בונה ירושלים בברכת המזון ואחר ברכה אחרונה של קריאת שמע של ערבית וכן בסוף כל ברכה שהיא סוף ברכות אחרונות עונה בה אמן אחר עצמו.", + "ולמה יענה אמן אחר בונה ירושלים והרי אחריה ברכת הטוב והמטיב מפני שברכה זו בימי חכמי משנה תקנוה וכאלו היא תוספת אבל סוף עיקר הברכות של ברכת המזון היא בונה ירושלים ולמה לא יענה אמן אחר אהבת עולם מפני שהיא סוף ברכות ראשונות של קריאת שמע וכן כל כיוצא בה מברכות שמברכין אותן תחלה לדבר כגון ברכות שמברכין לפני קריאת מגילה והדלקת נר חנוכה למען לא יפסיק באמן בין ברכה ובין הדבר שבירך עליו.", + "ולמה לא יענה אמן אחר ברכת הפירות וכיוצא בה מפני שהיא ברכה אחת ואין עונין אמן אלא אחר ברכה אחרונה שקדמה אותה ברכה אחרת או ברכות כגון ברכות המלך וברכות כהן גדול וכיוצא בהן להודיע שכבר השלים כל ברכותיו ולפיכך עונה אמן.", + "כל האוכל דבר האסור בין בזדון בין בשגגה אינו מברך עליו לא בתחלה ולא בסוף כיצד הרי שאכל טבל של דבריהם או שאכל מעשר ראשון שלא נטלו תרומותיו או מעשר שני והקדש שלא נפדו כהלכתן אינו מברך ואין צריך לומר אם אכל נבלות וטרפות או שתה יין נסך וכיוצא בו.", + "אבל אם אכל דמאי אף על פי שאינו ראוי אלא לעניים או מעשר ראשון שנטלה תרומתו אע\"פ שלא ניטל ממנו חשבון תרומה גדולה והוא שהקדימו בשבלין או מעשר שני והקדש שנפדו אף על פי שלא נתן את החומש הרי זה מברך תחלה וסוף וכן כל כיוצא בהן." + ], + [ + "סדר ברכת המזון כך היא:ראשונה ברכת הזן שנייה ברכת הארץ שלישית בונה ירושלים רביעית הטוב והמטיב ברכה ראשונה משה רבינו תקנה שנייה תיקן יהושע שלישית תיקן דוד ושלמה בנו רביעית חכמי משנה תקנוה.", + "הפועלים שהיו עושין מלאכה אצל בעל הבית ואכלו פתן אין מברכין לפניה ומברכין לאחר סעודתן שתי ברכות בלבד כדי שלא יבטלו מלאכת בעל הבית ברכה ראשונה כתיקונה שנייה פותח בברכת הארץ וכולל בה בונה ירושלים וחותם בברכת הארץ ואם היו עושין בסעודתן בלבד או שהיה בעל הבית מיסב עמהן מברכין ד' ברכות כתיקונן כשאר כל אדם.", + "ברכת הארץ צריך לומר הודייה בתחלתה ובסופה וחותם בה על הארץ ועל המזון וכל שלא אמר ארץ חמדה טובה ורחבה בברכת הארץ לא יצא ידי חובתו וצריך להזכיר בה ברית ותורה ולהקדים ברית לתורה שהברית הזאת שאומרים בברכת הארץ היא ברית מילה שנכרתו עליה שלש עשרה בריתות והתורה כולה נכרתו עליה שלש בריתות שנאמר אלה דברי הברית וגו' מלבד הברית אשר כרת אתם בחרב אתם נצבים וגו' לעברך בברית וגו'.", + "ברכה שלישית פותח בה רחם יי' אלהינו עלינו ועל ישראל עמך ועל ירושלים עירך ועל ציון משכן כבודך או נחמנו יי' אלהינו בירושלים עירך וחותם בה בונה ירושלים או מנחם עמו ישראל בבנין ירושלים ולפיכך נקראת ברכה זו נחמה וכל מי שלא אמר מלכות בית דוד בברכה זו לא יצא ידי חובתו מפני שהיא ענין הברכה שאין נחמה גמורה אלא בחזרת מלכות בית דוד.", + "בשבתות ובימים טובים מתחיל בנחמה ומסיים בנחמה ואומר קדושת היום באמצע כיצד מתחיל נחמנו יי' אלהינו בציון עירך או רחם יי' אלהינו על ישראל עמך ועל ירושלים עירך ומסיים מנחם עמו ישראל בבנין ירושלים או בונה ירושלים ואומר באמצע בשבת אלהינו ואלהי אבותינו רצה והחליצנו יי' אלהינו במצותיך ובמצות יום השביעי הגדול והקדוש הזה כי יום זה גדול וקדוש הוא מלפניך נשבות בו וננוח בו באהבה כמצות רצונך ברצונך הנח לנו יי' אלהינו ואל תהא עלינו צרה ורעה ויגון ואנחה ביום מנוחתנו ובימים טובים אומר יעלה ויבא וכן בראשי חדשים ובחולו של מועד מוסיף באמצע ברכה שלישית יעלה ויבא.", + "בחנוכה ובפורים מוסיף באמצע ברכת הארץ על הנסים כדרך שמוסיף בתפלה ויום טוב או ראש חדש שחל להיות בשבת מזכיר רצה והחליצנו תחילה ואחר כך יעלה ויבא וכן ראש חדש טבת שחל להיות בשבת מזכיר על הנסים בברכת הארץ ורצה והחליצנו ויעלה ויבא בנחמה.", + "ברכה רביעית צריך להזכיר בה שלש מלכיות וכשמברך האורח אצל בעל הבית מוסיף בה ברכה לבעל הבית כיצד אומר יהי רצון שלא יבוש בעל הבית בעולם הזה ולא יכלם לעולם הבא וכו' ויש לו רשות להוסיף בברכת בעל הבית ולהאריך בה.", + "וכשמברכין בבית האבל אומר בברכה רביעית המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק שליט בעולמו לעשות בו כרצונו שאנחנו עמו ועבדיו ובכל אנחנו חייבין להודות לו ולברכו ומבקש רחמים על האבל לנחמו כפי מה שירצה וגומר הרחמן כו'.", + "בבית חתנים מברכין ברכת חתנים אחר ארבע ברכות אלו בכל סעודה וסעודה שאוכלים שם ואין מברכין ברכה זו לא עבדים ולא קטנים עד כמה מברכין ברכה זו אם היה אלמון שנשא אלמנה מברכין אותה ביום ראשון בלבד ואם בחור שנשא אלמנה או אלמון שנשא בתולה מברכין אותה כל שבעת ימי המשתה.", + "ברכה זו שמוסיפין בבית חתנים היא ברכה אחרונה משבע ברכות של נישואין במה דברים אמורים כשהיו האוכלין הם שעמדו בברכת נישואין ושמעו הברכות אבל אם היו האוכלין אחרים שלא שמעו ברכת נישואין בשעת נישואין מברכין בשבילם אחר ברכת מזון שבע ברכות כדרך שמברכין בשעת נישואין והוא שיהיו עשרה וחתנים מן המנין.", + "ואלו הן שבע ברכות:ברוך אתה יי' אלהינו מלך העולם יוצר האדם ברוך אתה יי' אלהינו מלך העולם שהכל ברא לכבודו ברוך אתה יי' אלהינו מלך העולם אשר יצר את האדם בצלמו בצלם דמות תבניתו והתקין לו ממנו בנין עדי עד ברוך אתה יי' יוצר האדם שוש תשיש ותגל עקרה בקיבוץ בניה לתוכה בשמחה ברוך יי' משמח ציון בבניה שמח תשמח רעים ואהובים כשמחך יצירך בגן עדן מקדם ברוך אתה יי' משמח חתן וכלה ברוך אתה יי' אלהינו מלך העולם אשר ברא ששון ושמחה חתן וכלה גילה ורנה דיצה וחדוה אהבה אחוה שלום וריעות מהרה יי' אלהינו ישמע בערי יהודה ובחוצות ירושלים קול ששון וקול שמחה קול חתן וקול כלה קול מצהלות חתנים [מחופתם] ונערים מנגינתם ברוך אתה יי' משמח חתן עם הכלה.", + "שכח ולא הזכיר בשבת או ביום טוב קדושת היום אם נזכר קודם שיתחיל בברכה רביעית בשבת אומר ברוך יי' אשר נתן מנוחה לעמו ישראל לאות ולברית קדש ברוך אתה יי' מקדש השבת ביום טוב אומר ברוך אשר נתן ימים טובים לעמו ישראל לששון ולשמחה ברוך אתה יי' מקדש ישראל והזמנים ומתחיל בברכת רביעית וגומר ואם נזכר אחר שהתחיל בברכה רביעית פוסק וחוזר לראש שהוא ברכת הזן.", + "בראשי חדשים שכח ולא אמר יעלה ויבא אם נזכר קודם שיתחיל ברכה רביעית אומר ברוך אשר נתן ראשי חדשים לעמו ישראל לזכרון ואינו חותם בה ומתחיל בברכה רביעית וגומר ואם נזכר אחר שהתחיל בברכה רביעית גומר אותה ואינו חוזר וכן בחולו של מועד ובחנוכה ובפורים שכח ולא הזכיר הענין בברכת המזון אינו חוזר.", + "מי שאכל ושכח ולא בירך אם נזכר קודם שיתעכל המאכל שבמעיו חוזר ומברך נתעכל המזון שבמעיו אינו חוזר ומברך וכן אם נעלם ממנו ולא ידע אם בירך או לא בירך חוזר ומברך והוא שלא נתעכל המזון שבמעיו." + ], + [ + "חמשה מינין הן החיטין והשעורין והכוסמין ושבולת שועל ושיפון הכוסמין ממין החיטין ושבולת שועל ושיפון ממין השעורים וחמשה מינין האלו כשהן שבלים נקראים תבואה בכל מקום ואחר שדשין וזורין אותן נקראין דגן וכשטוחנין אותן ולשין את קמחן ואופין אותן נקראין פת והפת הנעשה מאחד מהן היא הנקראת פת בכ\"מ בלא לווי.", + "האוכל פת חייב לברך לפניה ברוך אתה יי' אלהינו מלך העולם המוציא לחם מן הארץ ולאחריה ארבע ברכות אכל דגן שלוק כמו שהוא מברך לפניו בורא פרי האדמה ולאחריו בורא נפשות רבות אכל קמח מברך לפניו שהכל ולאחריו בורא נפשות רבות.", + "קמח של אחד מחמשת המינין ששלקוהו וערבו במים או בשאר משקים אם היה עבה כדי שיהיה ראוי לאכילה וללעסו מברך עליו בתחלה בורא מיני מזונות ולבסוף על המחיה ועל הכלכלה ואם היה רך כדי שיהיה ראוי לשתייה מברך עליו בתחלה שהכל ולבסוף בורא נפשות רבות.", + "קמח של אחד מחמשת המינין שבשלו בקדרה בין לבדו בין שעירבו עם דברים אחרים כגון לביבות וכיוצא בהן וכן הדגן שחלקו או כתשו ובשלו בקדרה כגון הריפות וגרש הכרמל וכיוצא בהן וכל זה הוא הנקרא מעשה קדרה וכן כל תבשיל שערב בו מחמשת המינין בין קמח בין פת בתחלה מברך עליו בורא מיני מזונות.", + "בד\"א כשהיה המין הזה חשוב אצלו ולא היה טפלה אבל אם היה אחד מחמשת המינין שעירב טפלה אינו מברך אלא על העיקר ופוטר את הטפלה וזה כלל בברכות כל שהוא עיקר ועמו טפלה מברך על העיקר ופוטר את הטפלה בין שהיתה הטפלה מעורבת עם העיקר בין שלא היתה מעורבת.", + "כיצד היא הטפלה המעורבת כגון לפת או כרוב שבשלו ועירב בו קמח של אחד מחמשת המינין כדי לדבקו אינו מברך עליו בורא מיני מזונות שהלפת הוא העיקר וקמחו טפלה שכל דבר שמערבין אותו לדבק או כדי ליתן ריח או כדי לצבוע את התבשיל הרי זו טפלה אבל אם עירב כדי ליתן טעם בתערובות הרי הוא עיקר לפיכך מיני דבש שמבשלין אותן ונותנין בהן חלב חטה כדי לדבק ועושין מהן מיני מתיקה אינו מברך עליו בורא מיני מזונות מפני שהדבש הוא העיקר.", + "כיצד היא הטפלה שאינה מעורבת הרי שצריך לאכול דג מליח ואכל הפת עמו כדי שלא יזיק המלח גרונו ולשונו הרי זה מברך על המליח ופוטר את הפת מפני שהפת טפלה לו וכן כל כיוצא בזה.", + "הפת שפתת אותה פתים ובשלה בקדרה או לשה במרק אם יש בפתיתין כזית או שניכר שהן פת ולא נשתנה צורתה מברך עליה בתחלה המוציא ואם אין בהן כזית או שעברה צורת הפת בבישול מברך עליה בתחלה בורא מיני מזונות.", + "עיסה שנאפת בקרקע כמו שהערביים שוכני המדברות אופים הואיל ואין עליה צורת פת מברך עליה בתחלה בורא מיני מזונות ואם קבע מזונו עליה מברך המוציא וכן עיסה שלשה בדבש או בשמן או בחלב או שעירב בה מיני תבלין ואפאה והיא הנקראת פת הבאה בכסנין אף על פי שהוא פת מברך עליה בורא מיני מזונות ואם קבע סעודתו עליה מברך המוציא.", + "אורז שבישלו או שעשה ממנו פת בתחלה מברך עליו בורא מיני מזונות ולבסוף בורא נפשות ובלבד שלא יהא מעורב עם דבר אחר אלא אורז לבדו אבל פת דוחן או פת של שאר מיני קטנית בתחלה מברך שהכל ולבסוף בורא נפשות רבות.", + "כל שמברכין עליו בתחלה המוציא מברכין לאחריו בסוף ברכת המזון כסדרה ארבע ברכות וכל שמברכין עליו בתחלה בורא מיני מזונות מברכין בסוף לאחריו ברכה אחת מעין שלש חוץ מן האורז.", + "במה דברים אמורים שאכל מכזית ולמעלה אבל אכל פחות מכזית בין מן הפת בין משאר אוכלין והשותה פחות מרביעית בין מן היין בין משאר משקין מברך בתחלה ברכה הראויה לאותו המין ולבסוף אינו מברך כלל.", + "וזו היא ברכה אחת מעין שלש:ברוך אתה יי' אלהינו מלך העולם על המחיה ועל הכלכלה ועל ארץ חמדה טובה ורחבה שרצית ושהנחלת את אבותינו רחם יי' אלהינו עלינו ועל ישראל עמך ועל ירושלים עירך ועל ציון משכן כבודך והעלנו לתוכה ושמחנו בבניינה ונברכך עליה בקדושה ובטהרה ברוך אתה יי' על הארץ ועל המחיה ובשבתות וימים טובים אומר בברכה זו בכללה מעין קדושת היום כדרך שמזכיר בברכת המזון." + ], + [ + "כל המברך ברכת המזון או ברכה אחת מעין שלש צריך לברך אותה במקום שאכל אכל כשהוא מהלך יושב במקום שפסק ויברך אכל כשהוא עומד יושב במקומו ויברך שכח לברך ברכת המזון ונזכר קודם שיתעכל המזון שבמעיו מברך במקום שנזכר ואם היה מזיד חוזר למקומו ומברך ואם בירך במקום שנזכר יצא ידי חובתו וכן אם בירך כשהוא עומד או כשהוא מהלך יצא ידי חובתו ולכתחלה לא יברך ברכת המזון ולא ברכה שמעין שלש אלא כשהוא יושב ובמקום שאכל.", + "מי שנסתפק לו אם בירך המוציא או לא בירך המוציא אינו חוזר ומברך מפני שאינו מן התורה שכח לברך המוציא אם נזכר עד שלא גמר סעודתו חוזר ומברך ואם נזכר לאחר שגמר אינו חוזר ומברך.", + "היה אוכל בבית זה ופסק סעודתו והלך לבית אחר או שהיה אוכל וקראהו חבירו לדבר עמו ויצא לו לפתח ביתו וחזר הואיל ושינה מקומו צריך לברך למפרע על מה שאכל וחוזר ומברך בתחלה המוציא ואחר כך יגמור סעודתו.", + "חברים שהיו יושבים לאכול ויצאו לקראת חתן או לקראת כלה אם הניחו שם זקן או חולה חוזרין למקומן וגומרין סעודתן ואינן צריכין לברך שנייה ואם לא הניחו שם אדם כשהן יוצאין צריכין ברכה למפרע וכשהן חוזרין צריכין ברכה לכתחלה.", + "וכן אם היו מסובין בשתיה או לאכול פירות שכל המשנה מקומו הרי פסק אכילתו ולפיכך מברך למפרע על מה שאכל וחוזר ומברך שנייה לכתחלה על מה שהוא צריך לאכול והמשנה מקומו מפינה לפינה בבית אחד אינו צריך לחזור ולברך אכל במזרחה של תאנה ובא לאכול במערבה צריך לחזור ולברך.", + "בירך על הפת פטר את הפרפרת שאוכלין בהן הפת ממיני התבשיל ופירות וכיוצא בהן אבל אם בירך על הפרפרת לא פטר את הפת בירך על מעשה קדירה פטר את התבשיל בירך על התבשיל לא פטר את מעשה קדירה.", + "גמר בלבו מלאכול או מלשתות ואח\"כ נמלך לאכול או לשתות אף ע\"פ שלא שינה מקומו חוזר ומברך ואם לא גמר בלבו אלא דעתו לחזור לאכול ולשתות אפילו פסק כל היום כולו אינו צריך לברך שנית.", + "היו שותין ואמרו בואו ונברך ברכת המזון או בואו ונקדש קידוש היום נאסר עליהם לשתות עד שיברכו או יקדשו ואם רצו לחזור ולשתות קודם שיברכו או יקדשו אף ע\"פ שאינם רשאים צריכים לחזור ולברך תחלה בורא פרי הגפן ואחר כך ישתו אבל אם אמרו בואו ונבדיל אין צריכין לחזור ולברך.", + "היו מסובין לשתות יין ובא להן מין יין אחר כגון שהיו שותין אדום והביאו שחור או ישן והביאו חדש אינן צריכין לברך ברכת היין פעם שנייה אבל מברכין ברוך אתה יי' אלהינו מלך העולם הטוב והמטיב.", + "אין מברכין על אוכל מן כל האוכלין ולא על משקה מן כל המשקין עד שיבא לפניו ואם בירך ואח\"כ הביאו לפניו צריך לחזור ולברך נטל אוכל ובירך עליו ונפל מידו ונשרף או שטפו נהר נוטל אחר וחוזר ומברך עליו אע\"פשהוא מאותו המין וצריך לומר ברוך שם כבוד מלכותו לעולם ועד על ברכה ראשונה כדי שלא להוציא שם שמים לבטלה עומד אדם על אמת המים ומברך ושותה אף על פי שהמים שהיו לפניו בשעת הברכה אינם המים ששתה מפני שלכך נתכוון תחלה.", + "דברים הבאים בתוך הסעודה והן מחמת הסעודה אינן צריכין ברכה לפניהם ולא לאחריהם אלא ברכת המוציא שבתחלה וברכת המזון שבסוף פוטרת הכל שהכל טפלה לסעודה ודברים שאינן מחמת הסעודה שבאו בתוך הסעודה טעונין ברכה לפניהם ולא לאחריהם ודברים הבאים לאחר הסעודה בין מחמת הסעודה בין שלא מחמת הסעודה טעונין ברכה לפניהן ולאחריהם.", + "בשבתות ובימים טובים ובסעודת הקזת הדם ובשעה שיצא מן המרחץ וכיוצא בהן שאדם קובע סעודתו על היין אם בירך על היין שלפני המזון פטר את היין ששתה לאחר המזון קודם שיברך ברכת המזון אבל בשאר הימים צריך לחזור ולברך בתחלה על היין של אחר המזון בא להן יין בתוך המזון כל אחד ואחד מברך לעצמו שאין בית הבליעה פנוי שיענו אמן ואינו פוטר את היין שלאחר המזון." + ], + [ + "נשים ועבדים חייבין בברכת המזון וספק יש בדבר אם הן חייבין מן התורה לפי שאין קבוע לה זמן או אינם חייבין מן התורה לפיכך אין מוציאין את הגדולים ידי חובתן אבל הקטנים חייבין בברכת המזון מדברי סופרים כדי לחנכן במצות.", + "שלשה שאכלו פת כאחד חייבין לברך ברכת הזימון קודם ברכת המזון ואי זו היא ברכת הזימון אם היו האוכלים משלשה עד עשרה מברך אחד מהם ואומר נברך שאכלנו משלו והכל עונין ברוך שאכלנו משלו ובטובו חיינו והוא חוזר ומברך ברוך שאכלנו משלו ובטובו חיינו.", + "ואח\"כ אומר ברוך אתה יי' אלהינו מלך העולם הזן את העולם כולו בטובו עד שגומר ארבע ברכות והן עונין אמן אחר כל ברכה וברכה.", + "היו האוכלין מעשרה ולמעלה מזמנין בשם כיצד המברך אומר נברך לאלהינו שאכלנו משלו והן עונין ברוך אלהינו שאכלנו משלו ובטובו חיינו והוא חוזר ואומר ברוך אלהינו שאכלנו משלו ובטובו חיינו ומתחיל ברכת המזון.", + "הסועד בבית חתנים משיתחילו להתעסק בצרכי סעודת נישואין ולהכינה עד שלשים יום אחר הנישואין מברך נברך שהשמחה במעונו שאכלנו משלו והם עונים ברוך שהשמחה במעונו שאכלנו משלו וכו' ואם היו עשרה מברך נברך לאלהינו שהשמחה במעונו שאכלנו משלו והם עונין ברוך אלהינו שהשמחה וכו' וכן סעודה שעושין אותה אחר הנישואין מחמת הנישואין עד שנים עשר חדש מברך שהשמחה במעונו.", + "הכל חייבין בברכת הזימון כדרך שחייבין בברכת המזון אפילו כהנים שאכלו קדשי הקדשים בעזרה וכן כהנים וישראלים שאכלו כאחד ואכלו הכהנים תרומה וישראל חולין חייבין בזימון כחיובן בברכת המזון.", + "נשים ועבדים וקטנים אין מזמנין עליהן אבל מזמנין לעצמן ולא תהא חבורה של נשים ועבדים וקטנים מפני הפריצות אבל נשים מזמנות לעצמן או עבדים לעצמן ובלבד שלא יזמנו בשם אנדרוגינוס מזמן למינו ואינו מזמן לא לנשים ולא לאנשים מפני שהוא ספק והטומטום אינו מזמן כלל קטן היודע למי מברכין מזמנין עליו ואע\"פ שהוא כבן שבע או כבן שמונה ומצטרף בין למנין שלשה בין למנין עשרה לזמן עליו והעכו\"ם אין מזמנין עליו.", + "אין מזמנין אלא על מי שאכל כזית פת ולמעלה שבעה שאכלו פת ושלשה אכלו עמהן ירק או ציר וכיוצא בהן מצטרפין לזמן בשם והוא שיהיה המברך מאוכלי הפת אבל ששה שאכלו פת וארבעה ירק אין מצטרפין עד שיהיו אוכלי הפת רוב הניכר בד\"א בעשרה אבל בשלשה צריך שיאכלו כל אחד ואחד מהן כזית פת ואחר כך מזמנין.", + "שנים שאכלו וגמרו מלאכול ובא שלישי ואכל אם יכולין לאכול עמו כל שהוא ואפילו משאר אוכלין מצטרף עמהן וחכם גדול שבמסובין הוא שמברך לכולן אף על פי שלא בא אלא באחרונה.", + "שלשה שאכלו כאחד אינן רשאין ליחלק וכן ארבעה וכן חמשה וששה יש להם ליחלק עד עשרה מעשרה ולמעלה אינם רשאים ליחלק עד עשרים שכל זמן שיחלקו ותהיה ברכת הזימון לכל חלק וחלק כזימון הכל יש להם ליחלק.", + "שלשה בני אדם שבאו משלש חבורות של שלשה שלשה אינן רשאין ליחלק ואם כבר זימן כל אחד ואחד מהן בחבורה שלו רשאין ליחלק ואינן חייבין בזימון שכבר זימנו עליהן שלשה שישבו לאכול פת אע\"פ שכל אחד ואחד אוכל משלו אינן רשאין ליחלק.", + "שתי חבורות שהיו אוכלין בבית אחד בזמן שמקצתן רואין אלו את אלו מצטרפין לזימון אחד ואם לאו אלו מזמנין לעצמן ואלו מזמנין לעצמן ואם יש שמש אחד ביניהם שהוא הולך ומשמש מחבורה זו לחבורה זו מצטרפין לזימון אחד אף על פי שאין מקצת אלו רואין את אלו והוא שישמעו שתיהן כל דברי המברך בביאור.", + "שלשה שאכלו ויצא אחד מהן לשוק קוראין לו כדי שיכוין לשמוע מה שהן אומרים ומזמנין עליו והוא בשוק ויוצא ידי חובתו ולכשיחזור לביתו יחזור ויברך ברכת המזון לעצמו אבל עשרה שאכלו ויצא אחד מהן לשוק אין מזמנין עליו עד שיחזור למקומו וישב עמהן.", + "שלשה שאכלו כאחד וקדם אחד מהן ובירך לעצמו מזמנין עליו ויצאו השנים ידי חובת זימון והוא לא יצא בזימון זה שאין זימון למפרע.", + "שנים שאכלו כאחד כל אחד ואחד מברך לעצמו ואם היה אחד מהן יודע ואחד אינו יודע זה שיודע מברך בקול רם והשני עונה אמן אחר כל ברכה וברכה ויוצא ידי חובתו ובן מברך לאביו ועבד מברך לרבו ואשה מברכת לבעלה ויוצאין ידי חובתן אבל אמרו חכמים תבא מארה למי שאשתו ובניו מברכין לו.", + "במה דברים אמורים שיצאו ידי חובתן בזמן שאכלו ולא שבעו שהן חייבים לברך מדברי סופרים ולפיכך מוציאין אותן קטן או עבד או אשה מידי חובתן אבל אם אכל ושבע שהוא חייב בברכת המזון מן התורה בין אשה בין קטן או עבד אין מוציאין אותן שכל החייב בדבר מן התורה אין מוציאין אותן מידי חובתן אלא החייב באותו דבר מן התורה כמותו.", + "הנכנס אצל אחרים ומצאן מברכין בברכת הזימון אם מצא המברך אומר נברך הוא עונה ברוך הוא ומבורך ואם מצא האוכלים עונין ברוך שאכלנו משלו הוא עונה אחריהן אמן." + ], + [ + "כל האוכל הפת שמברכין עליו המוציא צריך נטילת ידים תחלה וסוף ואע\"פ שהיא פת חולין ואף על פי שאין ידיו מלוכלכות ואינו יודע להן טומאה לא יאכל עד שיטול שתי ידיו וכן כל דבר שטיבולו במשקין צריך נטילת ידים תחילה.", + "כל הנוטל ידיו בין לאכילה בין לקריאת שמע בין לתפלה מברך תחלה אשר קדשנו במצותיו וצונו על נטילת ידים שזו מצות חכמים שנצטוינו מן התורה לשמוע מהן שנאמר על פי התורה אשר יורוך ומים אחרונים אין מברכין עליהן שאינם אלא מפני הסכנה ולפיכך חייב אדם להזהר בהן ביותר.", + "נטילת ידים בין תבשיל לתבשיל רשות רצה נוטל רצה אינו נוטל ופירות של חולין אינן צריכין נטילת ידים בין בתחלה בין בסוף וכל הנוטל ידיו לפירות הרי זה מגסי הרוח כל פת שהמלח בו צריך נטילת ידים באחרונה שמא יש בו מלח סדומית או מלח שטבעו כמלח סדומית ויעביר ידיו על עיניו ויסמא מפני זה חייבין ליטול ידים בסוף כל סעודה מפני המלח ובמחנה פטורים מנטילת ידים בתחלה מפני שהן טרודים במלחמה וחייבין באחרונה מפני הסכנה.", + "עד היכן היא נטילת ידים עד הפרק וכמה שיעור המים רביעית לכל שתי ידים וכל שחוצצים בטבילה חוצץ בנטילת ידים וכל העולה למדת מקוה עולה לשיעור רביעית.", + "כל הצריך נטילת ידים והטביל ידיו במי מקוה אינו צריך דבר אחר ואם הטבילן במים שאין בהם שיעור מקוה או במים שאובין שבקרקע לא עשה כלום שאין המים שאובין מטהרין את הידים אלא בנטילה.", + "כל הנוטל ידיו צריך להזהר בארבעה דברים:במים עצמן שלא יהיו פסולין לנטילת ידים ובשיעור שיהיה בהן רביעית לכל שתי ידים ובכלי שיהיו המים שנוטלין בהן בכלי ובנוטל שיהיו המים באין מכח נותן.", + "ארבעה דברים פוסלין את המים שינוי מראה וגלוי ועשיית מלאכה בהן והפסד שמונע את הבהמה מלשתות מהן כיצד מים שנשתנו מראיתן בין בכלים בין בקרקעות בין מחמת דבר שנפל לתוכן בין מחמת מקומן הרי אלו פסולין וכן אם נתגלו גלוי האוסר אותן משתייה נפסלו לנטילת ידים.", + "כל מים שנעשה בהן מלאכה נעשו שופכין ופסולין לנטילת ידים כיצד מים שאובין שהדיח בהן כלים או ששרה בהם פתו וכיוצא בזה בין בכלים בין בקרקעות פסולין לנטילת ידים הדיח בהן כלים מודחין או חדשים לא פסלן מים שהנחתום מטבל בהן את הכעכים פסולין ושהוא חופן מהן בשעת לישה כשרים שהמים שבחפניו הן שנעשו בהן מלאכה אבל המים שחפן מהם הרי הן בכשרותן.", + "וכל מים שנפסלו משתיית כלב כגון שהיו מרים או מלוחים או עכורין או ריח רע עד שלא ישתה מהן הכלב בכלים פסולין לנטילת ידים ובקרקעות כשרים להטביל חמי טבריא במקומן מטבילין בהם את הידים אבל אם נטל מהן בכלי או שהפליג מהן אמה למקום אחר אין נוטלין מהן לא ראשונים ולא אחרונים מפני שאינן ראויין לשתיית בהמה.", + "יש לנוטל ליתן על ידיו מעט מעט עד שיתן כשיעור ואם נתן הרביעית כולה בשטיפה אחת כשר נוטלין ארבעה או חמשה זה בצד זה או יד זה על גבי זה בשטיפה אחת ובלבד שירפו ידיהן כדי שיבא ביניהן המים ויהיה באותה השטיפה כדי רביעית לכל אחד ואחד.", + "אין נוטלין מים לידים לא בדפנות הכלים ולא בשולי המחץ ולא בחרסים ולא במגופת החבית ואם תיקן המגופה לנטילה נוטלין ממנה לידים וכן החמת שתיקנה נוטלין ממנה לידים אבל שק וקופה שנתקנו אין נוטלין מהן לידים ולא יתן לחבירו בחפניו שאין חפניו כלי וכלים שנשברו שבירה המטהרת אותן מידי טומאה אין נותנין בהם לידים מפני שהן שברי כלים.", + "בכל הכלים נוטלים לידים ואפילו כלי גללים וכלי אדמה והוא שיהיו שלמים כלי שאינו מחזיק רביעית או אין בו רביעית אין נותנין ממנה לידים.", + "הכל כשרין ליתן לידים אפילו חרש שוטה וקטן אם אין שם אחר מניח הכלי בין ברכיו וצק על ידיו או יטה החבית על ידיו ויטול או נוטל ידו אחת וצק בזו על זו וחוזר וצק בראשונה על השנייה והקוף נוטל לידים.", + "השוקת שדולה אדם בידו או בגלגל ונותן לתוכה והמים נמשכין ממנה באמה והולכין ומשקין הירקות או הבהמה והניח ידיו בשוקת ועברו המים ושטפו על ידיו לא עלתה לו נטילה שהרי אין כאן נותן על ידיו ואם היו ידיו קרובות לשפיכת הדלי עד שנמצאו המים שטפו על ידיו מכח נתינת האדם עלתה לו נטילה.", + "מים שנסתפק לו אם נעשה מהן מלאכה או לא נעשה אם יש בהן כשיעור או שאין בהן אם הן טהורין או טמאין ספק נטל ידיו ספק לא נטל ידיו ספיקו טהור שכל ספק שבטהרת ידים טהור.", + "מים הראשונים צריך שיגביה ידיו למעלה עד שלא יצאו מים חוץ לפרק ויחזרו ויטמאו את הידים ואחרונים צריך שישפיל ידיו למטה כדי שיצא כל כח המלח מעל ידיו מים ראשונים ניטלים בין על גבי כלי בין על גבי קרקע ואחרונים אינן ניטלין אלא על גבי כלי מים ראשונים ניטלין בין בחמי האור בין בצונן ואחרונים אינן ניטלין בחמין והוא שיהיו חמים שהיד סולדת בהן מפני שאין מעבירין את הזוהמא שאינו יכול לשפשף בהן אבל היו פושרין נוטלין מהן באחרונה.", + "נוטל אדם ידיו שחרית ומתנה עליהן כל היום ואינו צריך ליטול את ידיו לכל אכילה ואכילה והוא שלא יסיח דעתו מהן אבל אם הסיח דעתו מהן צריך ליטול ידיו בכל עת שצריך נטילה.", + "לט אדם את ידיו במפה ואוכל בהן פת או דבר שטיבולו במשקה אע\"פ שלא נטל ידיו המאכיל לאחרים אינו צריך נטילת ידים והאוכל צריך נטילת ידים אף על פי שאחר נותן לתוך פיו ואינו נוגע במאכל והוא הדין לאוכל במגריפה שצריך נטילת ידים.", + "אסור להאכיל מי שלא נטל ידיו ואף על פי שהוא נותן לתוך פיו ואסור לזלזל בנטילת ידים וצוויים הרבה צוו חכמים והזהירו על הדבר אפילו אין לו מים אלא כדי שתייה נוטל ידיו במקצתן ואחר כך אוכל ושותה מקצתן.", + "צריך אדם לנגב את ידיו ואח\"כ יאכל וכל האוכל בלא ניגוב ידים כאוכל לחם טמא וכל הנוטל ידיו באחרונה מנגב ואח\"כ מברך ותכף לנטילת ידים ברכת המזון לא יפסיק ביניהם בדבר אחר אפילו לשתות מים אחר שנוטל ידיו באחרונה אסור עד שיברך ברכת המזון." + ], + [ + "מנהגות רבות נהגו חכמי ישראל בסעודה וכולן דרך ארץ ואלו הן:כשנכנסין לסעודה הגדול שבכולן נוטל את ידיו תחלה ואחר כך נכנסין ויושבין מסובין וגדול מיסב בראש ושני לו למטה הימנו היו שלשה מטות גדול מיסב בראש ושני לו למעלה הימנו ושלישי לו למטה הימנו.", + "בעל הבית מברך המוציא ומשלים הברכה ואח\"כ בוצע והאורח מברך ברכת המזון כדי שיברך לבעל הבית ואם היו כולן בעלי הבית הגדול שבהן בוצע והוא מברך ברכת המזון.", + "אין הבוצע רשאי לבצוע עד שיביאו מלח או לפתן לפני כל אחד ואחד אלא אם כן נתכוונו לאכול פת הרבה ואינו בוצע לא פרוסה קטנה מפני שהוא נראה כצר עין ולא פרוסה גדולה יותר מכביצה מפני שנראה כרעבתן ובשבת יש לו לבצוע פרוסה גדולה ואינו בוצע אלא ממקום שנתבשל יפה יפה.", + "מצוה מן המובחר לבצוע ככר שלימה אם היתה שם שלימה של שעורים ופרוסה של חטים מניח שלימה בתוך פרוסה ובוצע משתיהן כדי שיבצע מחטים ומשלימה בשבתות ובימים טובים חייב לבצוע על שתי ככרות נוטל שתיהן בידו ובוצע אחת מהן.", + "הבוצע נותן פרוסה לפני כל אחד ואחד והאחר נוטל בידו ואין הבוצע נותן ביד האוכל אא\"כ היה אבל והבוצע הוא פושט ידיו תחלה ואוכל ואין המסובין רשאין לטעום עד שיטעום המברך ואין הבוצע רשאי לטעום עד שיכלה אמן מפי רוב המסובין ואם רצה הבוצע לחלוק כבוד לרבו או למי שהוא גדול ממנו בחכמה ויניחנו לפשוט ידו קודם לו הרשות בידו.", + "שנים ממתינין זה לזה בקערה שלשה אין ממתינין גמרו מהן שנים השלישי מפסיק עמהן גמר אחד מהן השנים אין מפסיקין לו אלא אוכלין והולכין עד שגומרין אין משיחין בסעודה כדי שלא יבא לידי סכנה ומפני זה אם בא להם יין בתוך המזון כל אחד ואחד מברך לעצמו שאם בירך אחד ועונה העונה אמן בשעת הבליעה יבא לידי סכנה ואין מסתכלין בפני האוכל ולא למנתו שלא לביישו.", + "השמש שעומד לפני המסובין אינו אוכל עמהן ודרך רחמנות הוא ליתן לתוך פיו מכל תבשיל ותבשיל כדי ליישב דעתו ואם נתנו לו יין מברך על כל כוס וכוס שנותנין לו מפני שאין שתייתו תלויה ברצונו אלא ברצונם.", + "יצא אחד מן המסובין להשתין מים נוטל ידו אחת ונכנס דיבר עם חבירו והפליג נוטל שתי ידיו ונכנס אם היו מסובין לשתייה נכנס ויושב במקומו ונוטל ידיו ואחר כך מחזיר פניו לאורחין ולמה נוטל במקומו שמא יאמרו לא נטל ידיו מפני שאין שם אכילה.", + "אין מניחין בשר חי על הפת ואין מעבירין כוס מלא על הפת ואין סומכין את הקערה בפת ואין זורקין את הפת ולא את החתיכות ולא את האוכלין שאין להן קליפין כגון תותים וענבים ותאנים מפני שהן נמאסין ומותר למשוך את היין בצינורות בבתי חתנים וזורקין לפניהם קליות ואגוזים בימות החמה אבל לא בימות הגשמים מפני שנמאסין ואין נוטלין ידיהן ביין בין חי בין מזוג וכן אין מפסידין שאר אוכלין ומשקין דרך בזוי ובעיטה.", + "אסור לאורחים ליטול כלום ממה שלפניהם וליתן ביד בנו או בתו של בעל הבית שמא יתבייש בעל הסעודה שהרי אין לו אלא מה שהביא לפניהם ונמצאו הקטנים נוטלים אותם והולכים לא ישלח אדם לחבירו חבית יין ושמן צף על פיה שמא ישלח לו אדם חבית שכולה יין וידמה שהוא שמן ושמן הוא שעל פניה בלבד ויזמן אורחים ויתבייש וכל כל כיוצא בדברים אלו המביאים לידי בושה לבעל הסעודה אסורין.", + "גמרו מלאכול מסלקין את השולחן ומכבדין את המקום שאכלו בו ואח\"כ נוטלין את ידיהם שמא ישיירו שם פירורין שיש בהן כזית שאסור להלך בהן ולרחוץ עליהן אבל פירורין שאין בהן כזית מותר לאבדן ביד.", + "הביאו להם מים לנטילה כל שמברך ברכת המזון הוא נוטל ידיו תחלה כדי שלא ישב הגדול וידיו מזוהמות עד שיטול אחר ושאר הסועדין נוטלין ידן בסוף זה אחר זה ואין מכבדין בדבר זה שאין מכבדין בידים מזוהמות ולא בגשרים ולא בדרכים אלא בפתח הראוי למזוזה ובשעת כניסה.", + "גמרו ליטול ידיהן ונגבו ידיהן וברכו ברכת המזון והביאו את המוגמר מי שבירך ברכת המזון הוא מברך על המוגמר וכולן עונין אמן.", + "אם היה שם יין מביאין כוס מחזיק רביעית או יתר על רביעית ומביאין בשמים ואוחז את היין בימינו ואת הבשמים בשמאלו ומברך ברכת המזון ואחר כך מברך על היין ואחר כך מברך על הבשמים אם היו הבשמים שמן ערב וכיוצא בו טחו בראש השמש ואם היה השמש תלמיד חכם טחו בכותל כדי שלא יצא מבושם לשוק.", + "אף ע\"פ שאין ברכת המזון צריכה יין אם בירך על היין כמנהג שאמרנו צריך שידיח כוס של ברכה מבפנים ולשטוף אותו מבחוץ וימלאנו יין חי וכיון שהגיע לברכת הארץ נותן לתוכו מעט מים כדי שיהא ערב לשתיה ואין משיחין על כוס של ברכת המזון אלא הכל שותקים עד שתכלה ברכת המזון וברכת היין וישתו." + ], + [ + "כל פירות האילן מברכין עליהן בתחלה בורא פרי העץ ולבסוף בורא נפשות רבות חוץ מחמשת המינין הכתובין בתורה והם ענבים ורמונים ותאנים וזיתים ותמרים שהוא מברך עליהן בסוף ברכה אחת מעין שלש ועל פירות הארץ והירקות מברכין עליהן בתחלה בורא פרי האדמה ולבסוף בורא נפשות רבות דברים שאין גידולן מן הארץ כגון בשר וגבינה ודגים וביצים ומים וחלב ודבש וכיוצא בהן בתחלה מברך שהכל ולבסוף בורא נפשות רבות והשותה מים שלא לרוות צמאו אינו טעון ברכה לא לפניו ולא לאחריו.", + "הסוחט פירות והוציא מהן משקין מברך עליהן בתחלה שהכל ולבסוף בורא נפשות חוץ מן הענבים והזיתים שעל היין הוא מברך בורא פרי הגפן ולבסוף ברכה אחת מעין שלש ועל השמן בתחלה הוא מברך בורא פרי העץ בד\"א שהיה חושש בגרונו ושתה מן השמן עם מי השלקות וכיוצא בהן שהרי נהנה בשתייתו אבל אם שתה השמן לבדו או שלא היה חושש בגרונו מברך עליו שהכל שהרי לא נהנה בטעם השמן.", + "פירות או ירקות שדרכן להאכל חיים אם בשלן או שלקן מברך עליהן בתחלה שהכל ולבסוף בורא נפשות וירקות שדרכן להאכל שלוקין כגון כרוב ולפת אם אכלן חיין מברך עליהן בתחלה שהכל ולבסוף בורא נפשות רבות ואם בשלן או שלקן מברך עליהן בורא פרי האדמה ולבסוף בורא נפשות רבות דברים שדרכן להאכל חיין ומבושלין אכלן בין חיין בין מבושלין מברך עליהן בתחלה ברכה הראויה להן אם היו פירות עץ מברך בורא פרי העץ ואם היו פירות האדמה או ירקות מברך בורא פרי האדמה.", + "ירקות שדרכן להשלק שלקן מברך על מי שלק שלהן בורא פרי האדמה והוא ששלקן לשתות מימיהן שמימי השלקות כשלקות במקום שדרכן לשתותן דבש תמרים מברכין עליו תחלה שהכל אבל תמרים שמעכן ביד והוציא גרעינין שלהן ועשאן כמו עיסה מברך עליהן תחלה בורא פרי העץ ולבסוף ברכה אחת מעין שלש.", + "הקנים המתוקים שסוחטין אותן ומבשלין מימיהן עד שיקפא וידמה למלח כל הגאונים אומרים שמברכין עליו בורא פרי האדמה ומקצתם אמרו בורא פרי העץ וכן אמרו שהמוצץ אותם קנים מברך בורא פרי האדמה ואני אומר שאין זה פרי ואין מברכין עליו אלא שהכל שלא יהיה דבש אלו הקנים שנשתנה על ידי אור גדול מדבש תמרים שלא נשתנהע\"יהאור ומברכין עליו שהכל.", + "הקור והוא ראש הדקל שהוא כמו עץ לבן מברך עליו בתחלה שהכל קפרס של צלף מברך עליו בורא פרי האדמה מפני שאינו פרי והאביונות של צלף הן הפרי שהן כצורות תמרים דקים קטנים מברך עליהן בורא פרי העץ.", + "הפלפלין והזנגביל בזמן שהן רטובין מברך עליהן בורא פרי האדמה אבל יבשין אין טעונין ברכה לא לפניהם ולא לאחריהם מפני שהן תבלין ואינו אוכל וכן אוכלין שאין ראויין לאכילה ומשקין שאינן ראויין לשתייה אינן טעונין ברכה לא לפניהן ולא לאחריהן.", + "הפת שעיפשה והיין שהקרים ותבשיל שעברה צורתו והנובלות שהן פגין והשכר והחומץ והגובאי והמלח והכמהין והפטריות על כולן מברך תחלה שהכל וכל המברכין לפניו שהכל לאחרונה מברך בורא נפשות וכל הטעון ברכה לאחריו טעון ברכה לפניו.", + "שמרים שנתן עליהם שלשה והוציא מהן ארבעה מברך עליהן בורא פרי הגפן שזה יין מזוג הוא הוציא פחות מארבעה אע\"פ שיש בהם טעם יין מברך עליהן שהכל תחלה.", + "בירך על פירות האילן בורא פרי האדמה יצא ועל פירות האדמה בורא פרי העץ לא יצא ועל כולם אם בירך שהכל יצא ואפי' על הפת ועל היין.", + "לקח כוס של שכר בידו והתחיל הברכה על מנת לומר שהכל וטעה ואמר בורא פרי הגפן אין מחזירין אותו וכן אם היו לפניו פירות הארץ והתחיל הברכה על מנת לומר בורא פרי האדמה וטעה ואמר בורא פרי העץ אין מחזירין אותו וכן אם היה לפניו תבשיל של דגן ופתח על מנת לומר בורא מיני מזונות וטעה ואמר המוציא יצא מפני שבשעה שהזכיר את השם והמלכות שהן עיקר הברכה לא נתכוון אלא לברכה הראויה לאותו המין והואיל ולא היה בעיקר הברכה טעות אף על פי שטעה בסופה יצא ואין מחזירין אותו.", + "כל הברכות האלו אם נסתפק לו בהם אם בירך או לא בירך אינו חוזר ומברך לא בתחלה ולא בסוף מפני שהן מדברי סופרים שכח והכניס אוכלין לתוך פיו בלא ברכה אם היו משקין בולען ומברך עליהן בסוף ואם היו פירות שאם זרקן ימאסו כגון תותים וענבים מסלקן לצד אחד ומברך ואח\"כ בולען ואם אינן נמאסין כגון פולים ואפונים פולטן מפיו עד שיברך ופיו פנוי ואחר כך אוכל.", + "היו לפניו מינין הרבה אם היו ברכותיהן שוות מברך על אחת מהם ופוטר את השאר ואם אין ברכותיהם שוות מברך על כל אחת מהן ברכה הראויה לו ואי זה מהם שירצה להקדים מקדים ואם אינו רוצה בזה יותר מזה אם יש ביניהם אחד משבעת המינים עליו הוא מברך תחלה וכל הקודם בפסוק קודם בברכה והשבעה הן האמורים בפסוק זה ארץ חטה ושעורה וגפן ותאנה ורמון ארץ זית שמן ודבש ודבש זה הוא דבש תמרים והתמרים קודמין לענבים שהתמרים שני לארץ והענבים שלישי לארץ.", + "ברכה אחת שהיא מעין שלש של חמשת המינין של פירות ושל יין היא של מיני הדגן אלא שעל הפירות הוא אומר על העץ ועל פרי העץ ועל תנובת השדה ועל ארץ חמדה וכו' ועל היין הוא אומר על הגפן ועל פרי הגפן וחותם בשתיהן על הארץ ועל הפירות ואם היה בארץ ישראל חותם על הארץ ועל פירותיה ויש מי שמוסיף בברכה שמעין שלש קודם חתימה כי אל טוב ומטיב אתה שהוא מעין ברכה רביעית ויש מי שאמר שלא תיקנו ברכה רביעית אלא בברכת המזון בלבד.", + "שתה יין ואכל תמרים ואכל תבשיל של חמשת מיני דגן מברך באחרונה ברוך אתה יי' אלהינו מלך העולם על המחיה ועל הכלכלה ועל הגפן ועל פרי הגפן ועל העץ ועל פרי העץ ועל תנובת השדה ועל ארץ חמדה וכו' וחותם ברוך אתה יי' על הארץ ועל המחיה ועל הפירות.", + "אבל אם אכל בשר ושתה יין מברך בסוף על זה בפני עצמו ועל זה בפני עצמו אכל תאנים או ענבים ותפוחים ואגסים וכיוצא בהן מברך בסוף ברכה אחת מעין שלש והיא כוללת הכל מפני שכולן פירות העץ וכן כל כיוצא בזה." + ], + [ + "כשם שאסור לאדם ליהנות במאכל או במשקה קודם ברכה כך אסור לו ליהנות בריח טוב קודם ברכה וכיצד מברך על ריח טוב אם היה זה שיש להריח עץ או מין עץ מברך בורא עצי בשמים ואם היה עשב או מין עשב מברך בורא עשבי בשמים ואם לא היה מן העץ ולא מן האדמה כגון המור שהוא מן החיה מברך בורא מיני בשמים ואם היה פרי הראוי לאכילה כגון אתרוג או תפוח מברך שנתן ריח טוב בפירות ועל הכל אם אמר בורא מיני בשמים יצא.", + "אין מברכין על המוגמר עד שתעלה תמרתו וכיצד מברכין עליו אם היה זה הנשרף שנתן ריח מעץ מברכין בורא עצי בשמים ואם היה עשב עשבי בשמים ואם היה ממין חיה וכיוצא בה מברך עליו בורא מיני בשמים.", + "שמן של אפרסמון וכיוצא בו מברך עליו בורא שמן ערב אבל שמן זית שכבשו או שטחנו עד שחזר ריחו נודף מברך עליו בורא עצי בשמים שמן שבשמו כעין שמן המשחה מברך עליו בורא מיני בשמים הביאו לפניו שמן והדס מברך על ההדס ופוטר את השמן מפני שברכה אחת לשתיהן והוא עצי בשמים.", + "היו לפניו בושם שהוא עץ ובושם שהוא עשב אין ברכה אחת מהן פוטרת את חבירו אלא מברך על זה לעצמו ועל זה לעצמו הביאו לפניו יין ושמן אוחז יין בימינו ושמן בשמאלו ומברך על היין ושותהו וחוזר ומברך על השמן ומריח בו וטחו בראש השמש ואם היה השמש תלמיד חכם טחו בכותל.", + "דבר שהוא ספק אם מן העץ אם מן האדמה מברך עליו בורא מיני בשמים בושם שעירבו הרוכל ממינין הרבה מברך עליו בורא מיני בשמים נכנס לחנותו של בושם שיש בה מינין הרבה מברך עליו בורא מיני בשמים אם ישב שם כל היום כולו אינו מברך אלא אחת נכנס ויצא נכנס ויצא מברך על כל פעם ופעם.", + "השושנה וחלפי המים מברכין עליהן בורא עצי בשמים נרגיס של גינה בורא עצי בשמים ושל שדה בורא עשבי בשמים הורד ומי הורד והלבונה והמסטכי וכיוצא בהן בורא עצי בשמים.", + "שלשה מיני ריח טוב אין מברכין עליהן ואלו הן ריח טוב שאסור להריח בו וריח טוב שעשוי להעביר ריח רע וריח טוב שלא נעשה להריח בעצמו של ריח זה.", + "כיצד בשמים של עכו\"ם ובשמים של ערוה מן העריות אין מברכין עליהן לפי שאסור להריח בהן בשמים של מתים ובשמים של בית הכסא ושמן העשוי להעביר את הזוהמא אין מברכין עליהן לפי שנעשו להעביר ריח רע מוגמר שמגמרין בו את הכלים ואת הבגדים אין מברכין עליהן לפי שלא נעשה להריח בעצמו של מוגמר וכן המריח בבגדים שהן מוגמרים אינו מברך לפי שאין שם עיקר בושם אלא ריח בלא עיקר.", + "בשמים של מסיבה של עכו\"ם אין מברכין עליהם שסתם מסיבת עכו\"ם לעכו\"ם היה מהלך חוץ לכרך והריח ריח טוב אם רוב העיר עכו\"ם אינו מברך ואם רוב ישראל מברך נתערב ריח שמברכין עליו בריח שאין מברכין עליו הולכין אחרי הרוב." + ], + [ + "ברכות אחרות ודברים אחרים הרבה שאין בהן פתיחה ולא חתימה תיקנו חכמים דרך שבח והודיה להקב\"ה כמו ברכות התפלה שכבר כתבנום ואלו הן הבונה בית חדש והקונה כלים חדשים בין יש לו כיוצא בהן בין אין לו מברך ברוך אתה יי' אלהינו מלך העולם שהחיינו וקיימנו והגיענו לזמן הזה.", + "וכן הרואה את חבירו לאחר שלשים יום מברך שהחיינו ואם ראהו לאחר שנים עשר חדש מברך ברוך אתה יי' מחיה המתים הרואה פרי המתחדש משנה לשנה בתחלת ראייתו מברך שהחיינו.", + "שמע שמועה טובה מברך ברוך אתה יי' אלהינו מלך העולם הטוב והמטיב שמע שמועה רעה מברך ברוך דיין האמת וחייב אדם לברך על הרעה בטוב נפש כדרך שמברך על הטובה בשמחה שנאמר ואהבת את יי' אלהיך וגו' ובכל מאדך ובכלל אהבה היתירה שנצטוינו בה שאפילו בעת שייצר לו יודה וישבח בשמחה.", + "הגיעה אליו טובה או ששמע שמועה טובה אף על פי שהדברים מראין שטובה זו תגרום לו רעה מברך הטוב והמטיב וכן אם נגעה אליו רעה או שמע שמועה רעה אע\"פ שהדברים מראים שרעה זו גורמת לו טובה מברך דיין האמת שאין מברכין על העתיד להיות אלא על מה שאירע עתה.", + "ירדו גשמים רבים אם יש לו שדה מברך שהחיינו ואם היתה שלו ושל אחרים מברך הטוב והמטיב ואם אין לו שדה מברך מודים אנחנו לך יי' אלהינו על כל טפה וטפה שהורדת לנו ואילו פינו מלא כו' עד הן הם יודו וישבחו ויברכו את שמך מלכנו ברוך אתה יי' אל רוב ההודאות והתשבחות.", + "מאימתי מברכין על הגשמים משירבה המים על הארץ ויעלו אבעבועות מן המטר על פני המים וילכו האבעבועות זה לקראת זה.", + "אמרו לו מת אביו וירשהו אם יש עמו אחין מברך בתחלה דיין האמת ואח\"כ הטוב והמטיב ואם אין עמו אחים מברך שהחיינו קצרו של דבר כל דבר טובה שהיא לו ולאחרים מברך הטוב והמטיב וטובה שהיא לו לבדו מברך שהחיינו.", + "ארבעה צריכין להודות חולה שנתרפא וחבוש שיצא מבית האסורים ויורדי הים כשעלו והולכי דרכים כשיגיעו לישוב וצריכין להודות בפני עשרה ושנים מהם חכמים שנאמר וירוממוהו בקהל עם ובמושב זקנים יהללוהו וכיצד מודה וכיצד מברך עומד ביניהן ומברך ברוך אתה יי' אלהינו מלך העולם הגומל לחייבים טובות שגמלני כל טוב וכל השומעין אומרים שגמלך טוב הוא יגמלך סלה.", + "הרואה מקום שנעשו נסים לישראל כגון ים סוף ומעברות הירדן אומר ברוך אתה יי' אלהינו מלך העולם שעשה נסים לאבותינו במקום הזה וכן כל מקום שנעשו בו נסים לרבים אבל מקום שנעשה בו נס ליחיד אותו היחיד ובנו ובן בנו מברך ברוך אתה יי' אלהינו מלך העולם שעשה לי נס במקום הזה או שעשה נס לאבותי במקום הזה הרואה גוב אריות וכבשן האש שהושלך בו חנניה מישאל ועזריה מברך ברוך אתה יי' אלהינו מלך העולם שעשה נס לצדיקים במקום הזה הרואה מקום שעובדין בו עכו\"ם מברך ברוך אתה יי' אלהינו מלך העולם שנתן ארך אפים לעוברי רצונו מקום שנעקרה ממנו עכו\"ם אם בארץ ישראל הוא מברך שעקר עכו\"ם מארצנו ואם בחוץ לארץ הוא מברך שעקר עכו\"ם ממקום הזה ואומר בשתיהן כשם שעקרת ממקום זה כך תעקר מכל מקומות ותשיב לב עובדיהם לעבדך.", + "הרואה בתי ישראל ביישובן מברך ברוך אתה יי' אלהינו מלך העולם מציב גבול אלמנה בחרבנן אומר ברוך דיין האמת הרואה קברי ישראל מברך ברוך אתה יי' אלהינו מלך העולם אשר יצר אתכם בדין ודן אתכם בדין וכלכל אתכם בדין והמית אתכם בדין והוא עתיד להקים אתכם בדין לחיי העולם הבא ברוך אתה יי' מחיה המתים.", + "הרואה ת\"ר אלף אדם כאחד אם עכו\"ם הם אומר בושה אמכם מאד חפרה יולדתכם הנה אחרית גוים מדבר ציה וערבה ואם ישראל הם ובארץ ישראל אומר ברוך אתה יי' אלהינו מלך העולם חכם הרזים הרואה מחכמי אומות העולם אומר ברוך אתה יי' אלהינו מלך העולם שנתן מחכמתו לבשר ודם חכמי ישראל מברך שנתן מחכמתו ליראיו מלכי ישראל אומר שנתן מכבודו ומגבורתו ליראיו מלכי אומות העולם מברך שנתן מכבודו לבשר ודם.", + "הרואה את הכושי ואת המשונין בצורת פניהן או באיבריהם מברך ברוך אתה יי' אלהינו מלך העולם משנה את הבריות הרואה סומא או קיטע ומוכה שחין ובוהקנין וכיוצא בהן מברך ברוך אתה יי' אלהינו מלך העולם דיין האמת ואם נולדו כן ממעי אמן מברך משנה את הבריות הרואה את הפיל ואת הקוף ואת הקיפוף אומר ברוך משנה את הבריות.", + "הרואה בריות נאות ומתוקנות ביותר ואילנות טובות מברך שככה לו בעולמו היוצא לשדות או לגנות ביומי ניסן וראה אילנות פורחות וניצנים עולים מברך ברוך אתה יי' אלהינו מלך העולם שלא חיסר בעולמו כלום וברא בו בריות טובות ואילנות טובות ונאות כדי ליהנות בהן בני אדם.", + "על הרוחות שנשבו בזעף ועל הברקים ועל הרעמים ועל קול ההברה שתשמע בארץ כמו ריחיים גדולים ועל האור שבאויר שיראו כאלו הם כוכבים נופלים ורצים ממקום למקום או כמו כוכבים שיש להם זנב על כל אחד מאלו מברך ברוך שכחו וגבורתו מלא עולם ואם רצה מברך עושה בראשית.", + "על ההרים ועל הגבעות על הימים ועל המדברות ועל הנהרות אם ראה אחת מהן משלשים יום לשלשים יום מברך עושה בראשית הרואה את הים הגדול משלשים יום לשלשים יום או יותר מברך ברוך אתה יי' אלהינו מלך העולם שעשה את הים הגדול.", + "הרואה קשת בענן מברך ברוך אתה יי' אלהינו מלך העולם זוכר הברית ונאמן בבריתו וקיים במאמרו הרואה לבנה בחדושה מברך ברוך אתה יי' אלהינו מלך העולם אשר במאמרו ברא שחקים וברוח פיו כל צבאם חק וזמן נתן להם שלא ישנו את תפקידם ששים ושמחים לעשות רצון קוניהם פועלי אמת ופעולתם צדק וללבנה אמר שתתחדש עטרה תפארת לעמוסי בטן שהם עתידין להתחדש כמותה ולפאר ליוצאם על כבוד מלכותו ועל כל מה שברא ברוך אתה יי' מחדש החדשים.", + "וצריך לברך ברכה זו מעומד שכל המברך על החדש בזמנו כאילו הקביל פני השכינה אם לא בירך עליה בליל הראשון מברך עליה עד ששה עשר יום בחדש עד שתמלא פגימתה.", + "הרואה את החמה ביום תקופת ניסן של תחלת המחזור של שמונה ועשרים שנה שהתקופה בתחלת ליל רביעי כשרואה אותה ביום רביעי בבקר מברך ברוך עושה בראשית וכן כשתחזור הלבנה לתחלת מזל טלה בתחלת החדש ולא תהיה נוטה לא לצפון ולא לדרום וכן כשיחזור כל כוכב וכוכב מחמשת הכוכבים הנשארים לתחלת מזל טלה ולא יהיה נוטה לא לצפון ולא לדרום וכן בכל עת שיראה מזל טלה עולה מקצה המזרח על כל אחד מאלו מברך עושה בראשית.", + "הרואה בתי עכו\"ם בישובן אומר בית גאים יסח יי' בחורבנן אומר אל נקמות יי' אל נקמות הופיע ראה קברי עכו\"ם אומר בושה אמכם מאד וגו'.", + "הנכנס למרחץ אומר יהי רצון מלפניך יי' אלהי שתכניסני לשלום ותוציאני לשלום ותצילני מזה ומכיוצא בזה לעתיד לבא וכשיצא מן המרחץ אומר מודה אני לפניך יי' אלהי שהצלתני מן האור וכו'.", + "הנכנס להקיז דם אומר יהי רצון מלפניך יי' אלהי שיהא עסק זה לי לרפואה כי רופא חנם אתה וכשיצא אומר ברוך אתה יי' רופא חולים.", + "ההולך למוד גורנו אומר יהי רצון מלפניך יי' אלהי שתשלח ברכה במעשה ידי התחיל למוד אומר ברוך השולח ברכה בכרי זה מדד ואחר כך ביקש רחמים הרי זו תפלת שוא וכל הצועק לשעבר הרי זו תפלת שוא.", + "הנכנס לבית המדרש אומר יהי רצון מלפניך יי' אלהי שלא אכשל בדבר הלכה שלא אומר על טהור טמא ועל טמא טהור ולא על מותר אסור ולא על אסור מותר ולא אכשל בדבר הלכה וישמחו בי חבירי ואל יכשלו חבירי ואשמח בהם.", + "וביציאתו מבית המדרש אומר מודה אני לפניך יי' אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלין אני עמל לדברי תורה ומקבל שכר והם עמלין ואין מקבלין שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת.", + "הנכנס לכרך אומר יהי רצון מלפניך יי' אלהי שתכניסני לכרך זה לשלום ואם נכנס בשלום אומר מודה אני לפניך יי' אלהי שהכנסתני לשלום וכשיבקש לצאת אומר יהי רצון מלפניך יי' אלהי שתוציאני מכרך זה לשלום ואם יצא בשלום אומר מודה אני לפניך יי' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותצעידני לשלום ותסמכני לשלום ותצילני מכף אויב ואורב בדרך.", + "כללו של דבר לעולם יצעק אדם על העתיד לבא ויבקש רחמים ויתן הודיה על מה שעבר ויודה וישבח כפי כחו וכל המרבה להודות את יי' ולשבחו תמיד הרי זה משובח." + ], + [ + "כל הברכות כולן פותח בהם בברוך וחותם בהם בברוך חוץ מברכה אחרונה של קריאת שמע וברכה הסמוכה לחבירתה וברכת הפירות והדומה לה וברכת עשיית המצות ומאלו הברכות שאמרנו שהן דרך שבח והודיה יש מהן פותח בברוך ואינו חותם בברוך ויש מהן שהוא חותם בברוך ואינו פתוח בברוך אלא מעט מברכת המצות כגון ברכת ספר תורה ורואה קברי ישראל מאלו שהן דרך שבח והודייה אבל שאר ברכות המצות כולן פותח בהן בברוך ואינו חותם.", + "יש מצות עשה שאדם חייב להשתדל ולרדוף עד שיעשה אותה כגון תפילין וסוכה ולולב ושופר ואלו הן הנקראין חובה לפי שאדם חייב על כל פנים לעשות ויש מצוה שאינה חובה אלא דומין לרשות כגון מזוזה ומעקה שאין אדם חייב לשכון בבית החייב מזוזה כדי שיעשה מזוזה אלא אם רצה לשכון כל ימיו באהל או בספינה ישב וכן אינו חייב לבנות בית כדי לעשות מעקה וכל מצות עשה שבין אדם למקום בין מצוה שאינה חובה בין מצוה שהיא חובה מברך עליה קודם לעשייתה.", + "וכן כל המצות שהן מדברי סופרים בין מצוה שהיא חובה מדבריהם כגון מקרא מגילה והדלקת נר בשבת והדלקת נר חנוכה בין מצות שאינן חובה כגון עירוב ונטילת ידים מברך על הכל קודם לעשייתן אשר קדשנו במצותיו וצונו לעשות והיכן צונו בתורה שכתוב בה אשר יאמרו לך תעשה נמצא ענין הדברים והצען כך הוא אשר קדשנו במצותיו שציוה בהן לשמוע מאלו שצונו להדליק נר של חנוכה או לקרות את המגילה וכן שאר כל המצות שמדברי סופרים.", + "ולמה אין מברכין על נטילת ידים באחרונה מפני שלא חייבו בדבר זה אלא מפני הסכנה ודברים שהם משום סכנה אין מברכין עליהם הא למה זה דומה למי שסינן את המים ואח\"כ שתה בלילה מפני סכנת עלוקה שאינו מברך וצונו לסנן את המים וכן כל כיוצא בזה.", + "העושה מצוה ולא בירך אם מצוה שעדיין עשייתה קיימת מברך אחר עשייה ואם דבר שעבר הוא אינו מברך כיצד הרי שנתעטף בציצית או שלבש תפילין או שישב בסוכה ולא בירך תחלה חוזר ומברך אחר שנתעטף אשר קדשנו במצותיו וצונו להתעטף בציצית וכן מברך אחר שלבש להניח תפילין ואחר שישב לישב בסוכה וכן כל כיוצא באלו.", + "אבל אם שחט בלא ברכה אינו חוזר אחר שחיטה ומברך אשר קדשנו במצותיו וצונו על השחיטה וכן אם כסה הדם בלא ברכה או הפריש תרומה ומעשרות או שטבל ולא בירך אינו חוזר ומברך אחר עשייה וכן כל כיוצא בזה.", + "אין לך מצוה שמברכין אחר עשייתה אלא טבילת הגר בלבד שאינו יכול לומר אשר קדשנו במצותיו וצונו שעדיין לא נתקדש ולא נצטוה עד שיטבול לפיכך אחר שיטבול מברך על הטבילה מפני שהיה דחוי מעיקרו ולא היה ראוי לברך.", + "כל מצוה שעשייתה היא גמר חיובה מברך בשעת עשייה וכל מצוה שיש אחר עשייתה צווי אחר אינו מברך אלא בשעה שעושה הצווי האחרון כיצד העושה סוכה או לולב או שופר או ציצית או תפילין או מזוזה אינו מברך בשעת עשייה אשר קדשנו במצותיו וצונו לעשות סוכה או לולב או לכתוב תפילין מפני שיש אחר עשייתו צווי אחר ואימתי מברך בשעה שישב בסוכה או כשינענע הלולב או כשישמע קול השופר או כשיתעטף בציצית ובשעת לבישת תפילין ובשעת קביעת מזוזה אבל אם עשה מעקה מברך בשעת עשייה אשר קדשנו במצותיו וצונו לעשות מעקה וכן כל כיוצא בזה.", + "כל מצוה שהיא מזמן לזמן כגון שופר וסוכה ולולב ומקרא מגילה ונר חנוכה וכן כל מצוה ומצוה שהיא קניין לו כגון ציצית ותפילין ומזוזה ומעקה וכן מצוה שאינה תדירה ואינה מצוייה בכל עת שהרי היא דומה למצוה שהיא מזמן לזמן כגון מילת בנו ופדיון הבן מברך עליה בשעת עשייתה שהחיינו ואם לא בירך על סוכה ולולב וכיוצא בהם שהחיינו בשעת עשייה מברך עליהן שהחיינו בשעה שיצא ידי חובתו בהן וכן כל כיוצא בהן.", + "אחד העושה מצוה לעצמו ואחד העושה אותה לאחרים מברך קודם עשייתה אשר קדשנו במצותיו וצונו לעשות אבל אינו מברך שהחיינו אלא על מצוה שעושה אותה לעצמו היו לפניו מצות הרבה אינו מברך אשר קדשנו במצותיו וצונו על המצות אלא מברך על כל אחת ואחת בפני עצמה.", + "כל העושה מצוה בין שהיתה חובה עליו בין שאינה חובה עליו אם עשה אותה לעצמו מברך לעשות עשה אותה לאחרים מברך על העשייה.", + "כיצד לבש תפילין מברך להניח תפילין נתעטף בציצית מברך להתעטף ישב בסוכה מברך לישב בסוכה וכן הוא מברך להדליק נר של שבת ולגמור את הלל וכן אם קבע מזוזה לביתו מברך לקבוע מזוזה עשה מעקה לגגו מברך אשר קדשנו במצותיו וצונו לעשות מעקה הפריש תרומה לעצמו מברך להפריש מל את בנו מברך למול את הבן שחט פסחו וחגיגתו מברך לשחוט.", + "אבל אם קבע מזוזה לאחרים מברך על קביעת מזוזה עשה להם מעקה מברך על עשיית מעקה הפריש להם תרומה מברך על הפרשת תרומה מל את בן חבירו מברך על המילה וכן כל כיוצא באלו.", + "עשה המצוה לו ולאחרים כאחד אם היתה מצוה שאינה חובה מברך על העשייה לפיכך הוא מברך על מצות עירוב היתה חובה ונתכוון להוציא עצמו מידי חובה ולהוציא אחרים מברך לעשות לפיכך הוא מברך לשמוע קול שופר.", + "נטל את הלולב מברך על נטילת לולב שכיון שהגביהו יצא ידי חובתו אבל אם בירך קודם שיטול מברך ליטול לולב כמו לישב בסוכה מכאן אתה למד שהמברך אחר שעשה מברך על העשייה אבל נטילת ידים ושחיטה הואיל ובדברי הרשות הן אפילו שחט לעצמו מברך על השחיטה ועל כסוי הדם ועל נטילת ידים וכך הוא מברך על ביעור חמץ בין שבדק לעצמו בין שבדק לאחרים שמשעה שגמר בלבו לבטל נעשית מצות הביעור קודם שיבדוק כמו שיתבאר במקומו.", + "כל דבר שהוא מנהג אע\"פשמנהג נביאים הוא כגון נטילת ערבה בשביעי של חג ואין צריך לומר מנהג חכמים כגון קריאת הלל בראשי חדשים ובחולו של מועד של פסח אין מברכין עליו וכן כל דבר שיסתפק לך אם טעון ברכה אם לאו עושין אותו בלא ברכה ולעולם יזהר אדם בברכה שאינה צריכה וירבה בברכות הצריכות וכן דוד אמר בכל יום אברכך:סליק הלכות ברכות." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..3d1987465989e3c653716aa96bebd9814061a7b3 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Blessings/Hebrew/merged.json @@ -0,0 +1,224 @@ +{ + "title": "Mishneh Torah, Blessings", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Blessings", + "text": [ + [ + "מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְבָרֵךְ אַחַר אֲכִילַת מָזוֹן שֶׁנֶּאֱמַר (דברים ח י) ״וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ׳‎ אֱלֹהֶיךָ״. וְאֵינוֹ חַיָּב מִן הַתּוֹרָה אֶלָּא אִם כֵּן שָׂבַע שֶׁנֶּאֱמַר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ. וּמִדִּבְרֵי סוֹפְרִים אָכַל אֲפִלּוּ כְּזַיִת מְבָרֵךְ אַחֲרָיו: ", + "וּמִדִּבְרֵי סוֹפְרִים לְבָרֵךְ עַל כָּל מַאֲכָל תְּחִלָּה וְאַחַר כָּךְ יֵהָנֶה מִמֶּנּוּ. וַאֲפִלּוּ נִתְכַּוֵּן לֶאֱכל אוֹ לִשְׁתּוֹת כָּל שֶׁהוּא מְבָרֵךְ וְאַחַר כָּךְ יֵהָנֶה. וְכֵן אִם הֵרִיחַ רֵיחַ טוֹב מְבָרֵךְ וְאַחַר כָּךְ יֵהָנֶה מִמֶּנּוּ. וְכָל הַנֶּהֱנֶה בְּלֹא בְּרָכָה מָעַל. וְכֵן מִדִּבְרֵי סוֹפְרִים לְבָרֵךְ אַחַר כָּל מַה שֶּׁיֹּאכַל וְכָל מַה שֶּׁיִּשְׁתֶּה. וְהוּא שֶׁיִּשְׁתֶּה רְבִיעִית וְהוּא שֶׁיֹּאכַל כְּזַיִת. וּמַטְעֶמֶת אֵינָהּ צְרִיכָה בְּרָכָה לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ עַד רְבִיעִית:", + "וּכְשֵׁם שֶׁמְּבָרְכִין עַל הַהֲנָיָה כָּךְ מְבָרְכִין עַל כָּל מִצְוָה וּמִצְוָה וְאַחַר כָּךְ יַעֲשֶׂה אוֹתָהּ. וּבְרָכוֹת רַבּוֹת תִּקְּנוּ חֲכָמִים דֶּרֶךְ שֶׁבַח וְהוֹדָיָה וְדֶרֶךְ בַּקָּשָׁה כְּדֵי לִזְכֹּר אֶת הַבּוֹרֵא תָּמִיד אַף עַל פִּי שֶׁלֹּא נֶהֱנָה וְלֹא עָשָׂה מִצְוָה:", + "נִמְצְאוּ כָּל הַבְּרָכוֹת כֻּלָּן שְׁלֹשָׁה מִינִים. בִּרְכוֹת הֲנָיָה. וּבִרְכוֹת מִצְוֹת. וּבִרְכוֹת הוֹדָאָה שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה וּבַקָּשָׁה כְּדֵי לִזְכֹּר אֶת הַבּוֹרֵא תָּמִיד וּלְיִרְאָה מִמֶּנּוּ:", + "וְנֹסַח כָּל הַבְּרָכוֹת עֶזְרָא וּבֵית דִּינוֹ תִּקְּנוּם. וְאֵין רָאוּי לְשַׁנּוֹתָם וְלֹא לְהוֹסִיף עַל אַחַת מֵהֶם וְלֹא לִגְרֹעַ מִמֶּנָּה. וְכָל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בַּבְּרָכוֹת אֵינוֹ אֶלָּא טוֹעֶה. וְכָל בְּרָכָה שֶׁאֵין בָּהּ הַזְכָּרַת הַשֵּׁם וּמַלְכוּת אֵינָהּ בְּרָכָה אֶלָּא אִם כֵּן הָיְתָה סְמוּכָה לַחֲבֵרְתָהּ:", + "וְכָל הַבְּרָכוֹת כֻּלָּן נֶאֱמָרִין בְּכָל לָשׁוֹן וְהוּא שֶׁיֹּאמַר כְּעֵין שֶׁתִּקְּנוּ חֲכָמִים. וְאִם שִׁנָּה אֶת הַמַּטְבֵּעַ הוֹאִיל וְהִזְכִּיר אַזְכָּרָה וּמַלְכוּת וְעִנְיַן הַבְּרָכָה אֲפִלּוּ בִּלְשׁוֹן חֹל יָצָא:", + "כָּל הַבְּרָכוֹת כֻּלָּן צָרִיךְ שֶׁיַּשְׁמִיעַ לְאָזְנוֹ מַה שֶּׁהוּא אוֹמֵר וְאִם לֹא הִשְׁמִיעַ לְאָזְנוֹ יָצָא בֵּין שֶׁהוֹצִיא בִּשְׂפָתָיו בֵּין שֶׁבֵּרֵךְ בְּלִבּוֹ:", + "כָּל הַבְּרָכוֹת כֻּלָּן לֹא יַפְסִיק בֵּין הַבְּרָכָה וּבֵין הַדָּבָר שֶׁמְּבָרְכִין עָלָיו בִּדְבָרִים אֲחֵרִים וְאִם הִפְסִיק צָרִיךְ לַחֲזֹר וּלְבָרֵךְ שְׁנִיָּה. וְאִם הִפְסִיק בִּדְבָרִים שֶׁהֵן מֵעִנְיַן דְּבָרִים שֶׁמְּבָרְכִין עָלָיו אֵינוֹ צָרִיךְ לְבָרֵךְ שְׁנִיָּה. כֵּיצַד. כְּגוֹן שֶׁבֵּרֵךְ עַל הַפַּת וְקֹדֶם שֶׁיֹּאכַל אָמַר הָבִיאוּ מֶלַח הָבִיאוּ תַּבְשִׁיל תְּנוּ לִפְלוֹנִי לֶאֱכל תְּנוּ מַאֲכָל לַבְּהֵמָה וְכַיּוֹצֵא בָּאֵלּוּ אֵינוֹ צָרִיךְ לְבָרֵךְ שֵׁנִית. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "כָּל הַבְּרָכוֹת כֻּלָּם מֻתָּר לְטָמֵא לְבָרֵךְ אוֹתָן. בֵּין שֶׁהָיָה טָמֵא טֻמְאָה שֶׁהוּא יָכוֹל לַעֲלוֹת מִמֶּנָּה בּוֹ בַּיּוֹם. בֵּין טֻמְאָה שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת מִמֶּנָּה בּוֹ בַּיּוֹם. וְאָסוּר לַמְבָרֵךְ לְבָרֵךְ כְּשֶׁהוּא עָרֹם עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאִישׁ אֲבָל בְּאִשָּׁה יוֹשֶׁבֶת וּפָנֶיהָ טוּחוֹת בַּקַּרְקַע וּמְבָרֶכֶת:", + "כָּל הַבְּרָכוֹת כֻּלָּן אַף עַל פִּי שֶׁבֵּרֵךְ וְיָצָא יְדֵי חוֹבָתוֹ מֻתָּר לוֹ לְבָרֵךְ לַאֲחֵרִים שֶׁלֹּא יָצְאוּ יְדֵי חוֹבָתָן כְּדֵי לְהוֹצִיאָן. חוּץ מִבִּרְכַּת הַהֲנָיָה שֶׁאֵין בָּהּ מִצְוָה שֶׁאֵינוֹ מְבָרֵךְ לַאֲחֵרִים אֶלָּא אִם כֵּן נֶהֱנָה עִמָּהֶן. אֲבָל בִּרְכַּת הַהֲנָיָה שֶׁיֵּשׁ בָּהּ מִצְוָה כְּגוֹן אֲכִילַת מַצָּה בְּלֵילֵי הַפְּסָחִים וְקִדּוּשׁ הַיּוֹם הֲרֵי זֶה מְבָרֵךְ לַאֲחֵרִים וְאוֹכְלִין וְשׁוֹתִים אַף עַל פִּי שֶׁאֵינוֹ אוֹכֵל עִמָּהֶן:", + "כָּל הַשּׁוֹמֵעַ בְּרָכָה מִן הַבְּרָכוֹת מִתְּחִלָּתָהּ וְעַד סוֹפָהּ וְנִתְכַּוֵּן לָצֵאת בָּהּ יְדֵי חוֹבָתוֹ יָצָא וְאַף עַל פִּי שֶׁלֹּא עָנָה אָמֵן. וְכָל הָעוֹנֶה אָמֵן אַחַר הַמְבָרֵךְ הֲרֵי זֶה כִּמְבָרֵךְ וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ חַיָּב בְּאוֹתָהּ בְּרָכָה. הָיָה הַמְבָרֵךְ חַיָּב מִדִּבְרֵי סוֹפְרִים וְהָעוֹנֶה חַיָּב מִן הַתּוֹרָה לֹא יָצַא יְדֵי חוֹבָתוֹ עַד שֶׁיַּעֲנֶה אוֹ עַד שֶׁיִּשְׁמַע מִמִּי שֶׁהוּא חַיָּב בָּהּ מִן הַתּוֹרָה כָּמוֹהוּ:", + "רַבִּים שֶׁנִּתְוַעֲדוּ לֶאֱכל פַּת אוֹ לִשְׁתּוֹת יַיִן וּבֵרֵךְ אֶחָד מֵהֶן וְעָנוּ כֻּלָּם אָמֵן הֲרֵי אֵלּוּ מֻתָּרִין לֶאֱכל וְלִשְׁתּוֹת. אֲבָל אִם לֹא נִתְכַּוְּנוּ לֶאֱכל כְּאֶחָד אֶלָּא זֶה בָּא מֵעַצְמוֹ וְזֶה בָּא מֵעַצְמוֹ אַף עַל פִּי שֶׁהֵן אוֹכְלִין מִכִּכָּר אֶחָד כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּפַת וְיַיִן בִּלְבַד אֲבָל שְׁאָר אֳכָלִים וּמַשְׁקִין אֵינָן צְרִיכִין הַסִּבָּה אֶלָּא אִם בֵּרֵךְ אֶחָד מֵהֶן וְעָנוּ כֻּלָּן אָמֵן הֲרֵי אֵלּוּ אוֹכְלִים וְשׁוֹתִין. וְאַף עַל פִּי שֶׁלֹּא נִתְכַּוְּנוּ לְהָסֵב כְּאֶחָד:", + "כָּל הַשּׁוֹמֵעַ אֶחָד מִיִּשְׂרָאֵל מְבָרֵךְ בְּרָכָה מִכָּל הַבְּרָכוֹת כֻּלָּן אַף עַל פִּי שֶׁלֹּא שָׁמַע הַבְּרָכָה כֻּלָּהּ מִתְּחִלָּתָהּ וְעַד סוֹפָהּ וְאַף עַל פִּי שֶׁאֵינוֹ חַיָּב בְּאוֹתָהּ בְּרָכָה חַיָּב לַעֲנוֹת אָמֵן. וְאִם הָיָה הַמְבָרֵךְ גוי אוֹ אֶפִּיקוֹרוֹס אוֹ כּוּתִי אוֹ תִּינוֹק הַמִּתְלַמֵּד אוֹ שֶׁהָיָה גָּדוֹל וְשִׁנָּה מִמַּטְבֵּעַ הַבְּרָכָה אֵין עוֹנִין אַחֲרֵיהֶן אָמֵן:", + "כָּל הָעוֹנֶה אָמֵן לֹא יַעֲנֶה לֹא אָמֵן חֲטוּפָה וְלֹא אָמֵן קְטוּפָה וְלֹא אָמֵן קְצָרָה וְלֹא אֲרֻכָּה אֶלָּא אָמֵן בֵּינוֹנִית. וְלֹא יַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַמְבָרֵךְ. וְכָל מִי שֶׁלֹּא שָׁמַע אֶת הַבְּרָכָה שֶׁהוּא חַיָּב בָּהּ לֹא יַעֲנֶה אָמֵן בִּכְלַל הָעוֹנִים:", + "כָּל הַמְבָרֵךְ בְּרָכָה שֶׁאֵינָהּ צְרִיכָה הֲרֵי זֶה נוֹשֵׂא שֵׁם שָׁמַיִם לַשָּׁוְא וַהֲרֵי הוּא כְּנִשְׁבָּע לַשָּׁוְא וְאָסוּר לַעֲנוֹת אַחֲרָיו אָמֵן. הַתִּינוֹקוֹת מְלַמְּדִין אוֹתָן הַבְּרָכוֹת כְּתִקּוּנָן וְאַף עַל פִּי שֶׁהֵן מְבָרְכִין לְבַטָּלָה בִּשְׁעַת לִמּוּד הֲרֵי זֶה מֻתָּר. וְאֵין עוֹנִין אַחֲרֵיהֶן אָמֵן. וְהָעוֹנֶה אַחֲרֵיהֶן אָמֵן לֹא יָצָא יְדֵי חוֹבָתוֹ:", + "כָּל הָעוֹנֶה אָמֵן אַחַר בִּרְכוֹתָיו הֲרֵי זֶה מְגֻנֶּה. וְהָעוֹנֶה אַחַר בְּרָכָה שֶׁהִיא סוֹף בְּרָכוֹת אַחֲרוֹנוֹת הֲרֵי זֶה מְשֻׁבָּח. כְּגוֹן אַחַר בּוֹנֵה יְרוּשָׁלַיִם בְּבִרְכַּת הַמָּזוֹן וְאַחַר בְּרָכָה אַחֲרוֹנָה שֶׁל קְרִיאַת שְׁמַע שֶׁל עַרְבִית. וְכֵן בְּסוֹף כָּל בְּרָכָה שֶׁהִיא סוֹף בְּרָכוֹת אַחֲרוֹנוֹת עוֹנֶה בָּהּ אָמֵן אַחַר עַצְמוֹ:", + "וְלָמָּה יַעֲנֶה אָמֵן אַחַר בּוֹנֵה יְרוּשָׁלָיִם וַהֲרֵי אַחֲרֶיהָ בִּרְכַּת הַטּוֹב וְהַמֵּטִיב. מִפְּנֵי שֶׁבְּרָכָה זוֹ בִּימֵי חַכְמֵי מִשְׁנָה תִּקְּנוּהָ וּכְאִלּוּ הִיא תּוֹסֶפֶת. אֲבָל סוֹף עִקַּר הַבְּרָכוֹת שֶׁל בִּרְכַּת הַמָּזוֹן הִיא בּוֹנֵה יְרוּשָׁלַיִם. וְלָמָּה לֹא יַעֲנֶה אָמֵן אַחַר אַהֲבַת עוֹלָם מִפְּנֵי שֶׁהִיא סוֹף בְּרָכוֹת רִאשׁוֹנוֹת שֶׁל קְרִיאַת שְׁמַע, וְכֵן כָּל כַּיּוֹצֵא בָּהּ מִבְּרָכוֹת שֶׁמְּבָרְכִין אוֹתָן תְּחִלָּה לַדָּבָר, כְּגוֹן בְּרָכוֹת שֶׁמְּבָרְכִין לִפְנֵי קְרִיאַת מְגִלָּה וְהַדְלָקַת נֵר חֲנֻכָּה. לְמַעַן לֹא יַפְסִיק בְּאָמֵן בֵּין בְּרָכָה וּבֵין הַדָּבָר שֶׁבֵּרֵךְ עָלָיו:", + "וְלָמָּה לֹא יַעֲנֶה אָמֵן אַחַר בִּרְכַּת הַפֵּרוֹת וְכַיּוֹצֵא בָּהּ. מִפְּנֵי שֶׁהִיא בְּרָכָה אַחַת וְאֵין עוֹנִין אָמֵן אֶלָּא אַחַר בְּרָכָה אַחֲרוֹנָה שֶׁקָּדְמָה אוֹתָהּ בְּרָכָה אַחֶרֶת אוֹ בְּרָכוֹת כְּגוֹן בִּרְכוֹת הַמֶּלֶךְ וּבִרְכוֹת כֹּהֵן גָּדוֹל וְכַיּוֹצֵא בָּהֶן, לְהוֹדִיעַ שֶׁכְּבָר הִשְׁלִים כָּל בִּרְכוֹתָיו וּלְפִיכָךְ עוֹנֶה אָמֵן:", + "כָּל הָאוֹכֵל דָּבָר הָאָסוּר בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה אֵינוֹ מְבָרֵךְ עָלָיו לֹא בַּתְּחִלָּה וְלֹא בַּסּוֹף. כֵּיצַד. הֲרֵי שֶׁאָכַל טֶבֶל שֶׁל דִּבְרֵיהֶם אוֹ שֶׁאָכַל מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלוּ תְּרוּמוֹתָיו אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ כְּהִלְכָתָן אֵינוֹ מְבָרֵךְ. וְאֵין צָרִיךְ לוֹמַר אִם אָכַל נְבֵלוֹת וּטְרֵפוֹת אוֹ שָׁתָה יֵין נֶסֶךְ וְכַיּוֹצֵא בּוֹ:", + "אֲבָל אִם אָכַל דְּמַאי אַף עַל פִּי שֶׁאֵינוֹ רָאוּי אֶלָּא לַעֲנִיִּים אוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ אַף עַל פִּי שֶׁלֹּא נִטַּל מִמֶּנּוּ חֶשְׁבּוֹן תְּרוּמָה גְּדוֹלָה וְהוּא שֶׁהִקְדִּימוֹ בְּשִׁבֳּלִין, אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ אַף עַל פִּי שֶׁלֹּא נָתַן אֶת הַחֹמֶשׁ. הֲרֵי זֶה מְבָרֵךְ תְּחִלָּה וָסוֹף. וְכֵן כָּל כְּיוֹצֵא בָּהֶן:" + ], + [ + "סֵדֶר בִּרְכַּת הַמָּזוֹן כָּךְ הִיא. רִאשׁוֹנָה בִּרְכַּת הַזָּן. שְׁנִיָּה בִּרְכַּת הָאָרֶץ. שְׁלִישִׁית בּוֹנֵה יְרוּשָׁלָיִם. רְבִיעִית הַטּוֹב וְהַמֵּטִיב. בְּרָכָה רִאשׁוֹנָה משֶׁה רַבֵּנוּ תִּקְּנָהּ. שְׁנִיָּה תִּקֵּן יְהוֹשֻׁעַ. שְׁלִישִׁית תִּקֵּן דָּוִד וּשְׁלֹמֹה בְּנוֹ. רְבִיעִית חַכְמֵי מִשְׁנָה תִּקְּנוּהָ:", + "הַפּוֹעֲלִים שֶׁהָיוּ עוֹשִׂין מְלָאכָה אֵצֶל בַּעַל הַבַּיִת וְאָכְלוּ פִּתָּן אֵין מְבָרְכִין לְפָנֶיהָ. וּמְבָרְכִין לְאַחַר סְעֻדָּתָן שְׁתֵּי בְּרָכוֹת בִּלְבַד כְּדֵי שֶׁלֹּא יְבַטְּלוּ מְלֶאכֶת בַּעַל הַבַּיִת. בְּרָכָה רִאשׁוֹנָה כְּתִקּוּנָהּ. שְׁנִיָּה פּוֹתֵחַ בְּבִרְכַּת הָאָרֶץ וְכוֹלֵל בָּהּ בּוֹנֵה יְרוּשָׁלַיִם וְחוֹתֵם בְּבִרְכַּת הָאָרֶץ. וְאִם הָיוּ עוֹשִׂין בִּסְעֻדָּתָן בִּלְבַד אוֹ שֶׁהָיָה בַּעַל הַבַּיִת מֵסֵב עִמָּהֶן מְבָרְכִין אַרְבַּע בְּרָכוֹת כְּתִקּוּנָן כִּשְׁאָר כָּל אָדָם:", + "בִּרְכַּת הָאָרֶץ צָרִיךְ לוֹמַר הוֹדָיָה בִּתְחִלָּתָהּ וּבְסוֹפָהּ וְחוֹתֵם בָּהּ עַל הָאָרֶץ וְעַל הַמָּזוֹן. וְכָל שֶׁלֹּא אָמַר אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּבִרְכַּת הָאָרֶץ לֹא יָצָא יְדֵי חוֹבָתוֹ. וְצָרִיךְ לְהַזְכִּיר בָּהּ בְּרִית וְתוֹרָה וּלְהַקְדִּים בְּרִית לְתוֹרָה. שֶׁהַבְּרִית הַזֹּאת שֶׁאוֹמְרִים בְּבִרְכַּת הָאָרֶץ הִיא בְּרִית מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְּרִיתוֹת וְהַתּוֹרָה כֻּלָּהּ נִכְרְתוּ עָלֶיהָ שָׁלֹשׁ בְּרִיתוֹת שֶׁנֶּאֱמַר (דברים כח סט) ״אֵלֶּה דִבְרֵי הַבְּרִית״ וְגוֹ׳‎, (דברים כח סט) ״מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב״, (דברים כט ט) ״אַתֶּם נִצָּבִים״ וְגוֹ׳‎ (דברים כט יא) ״לְעָבְרְךָ בִּבְרִית״ וְגוֹ׳‎:", + "בְּרָכָה שְׁלִישִׁית פּוֹתֵחַ בָּהּ רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ. אוֹ נַחֲמֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בִּירוּשָׁלַיִם עִירֶךָ וְחוֹתֵם בָּהּ בּוֹנֵה יְרוּשָׁלָיִם אוֹ מְנַחֵם עַמּוֹ יִשְׂרָאֵל בְּבִנְיַן יְרוּשָׁלָיִם. וּלְפִיכָךְ נִקְרֵאת בְּרָכָה זוֹ נֶחָמָה. וְכָל מִי שֶׁלֹּא אָמַר מַלְכוּת בֵּית דָּוִד בִּבְרָכָה זוֹ לֹא יָצָא יְדֵי חוֹבָתוֹ מִפְּנֵי שֶׁהִיא עִנְיַן הַבְּרָכָה, שֶׁאֵין נֶחָמָה גְּמוּרָה אֶלָּא בַּחֲזָרַת מַלְכוּת בֵּית דָּוִד:", + "בְּשַׁבָּתוֹת וּבְיָמִים טוֹבִים מַתְחִיל בְּנֶחָמָה וּמְסַיֵּם בְּנֶחָמָה וְאוֹמֵר קְדֻשַּׁת הַיּוֹם בָּאֶמְצַע. כֵּיצַד מַתְחִיל. נַחֲמֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בְּצִיּוֹן עִירֶךָ אוֹ רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ. וּמְסַיֵּם מְנַחֵם עַמּוֹ יִשְׂרָאֵל בְּבִנְיַן יְרוּשָׁלַיִם אוֹ בּוֹנֵה יְרוּשָׁלָיִם. וְאוֹמֵר בָּאֶמְצַע בְּשַׁבָּת אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה וְהַחֲלִיצֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא מִלְּפָנֶיךָ נִשְׁבֹּת בּוֹ וְנָנוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ בִּרְצוֹנְךָ הָנַח לָנוּ יְיָ׳‎ אֱלֹהֵינוּ וְאַל תְּהֵא עָלֵינוּ צָרָה וְרָעָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵנוּ. וּבְיָמִים טוֹבִים אוֹמֵר יַעֲלֶה וְיָבוֹא. וְכֵן בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מוֹסִיף בְּאֶמְצַע בְּרָכָה שְׁלִישִׁית יַעֲלֶה וְיָבוֹא:", + "בַּחֲנֻכָּה וּבְפוּרִים מוֹסִיף בְּאֶמְצַע בִּרְכַּת הָאָרֶץ עַל הַנִּסִּים כְּדֶרֶךְ שֶּׁמּוֹסִיף בַּתְּפִלָּה. וְיוֹם טוֹב אוֹ רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת מַזְכִּיר רְצֵה וְהַחֲלִיצֵנוּ תְּחִלָּה וְאַחַר כָּךְ יַעֲלֶה וְיָבוֹא. וְכֵן רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בְּשַׁבָּת מַזְכִּיר עַל הַנִּסִּים בְּבִרְכַּת הָאָרֶץ וּרְצֵה וְהַחֲלִיצֵנוּ וְיַעֲלֶה וְיָבוֹא בְּנֶחָמָה:", + "בְּרָכָה רְבִיעִית צָרִיךְ לְהַזְכִּיר בָּהּ שָׁלֹשׁ מַלְכֻיּוֹת. וּכְשֶׁמְּבָרֵךְ הָאוֹרֵחַ אֵצֶל בַּעַל הַבַּיִת מוֹסִיף בָּהּ בְּרָכָה לְבַעַל הַבַּיִת. כֵּיצַד. אוֹמֵר יְהִי רָצוֹן שֶׁלֹּא יֵבוֹשׁ בַּעַל הַבַּיִת בָּעוֹלָם הַזֶּה וְלֹא יִכָּלֵם לָעוֹלָם הַבָּא וְכוּ׳‎. וְיֵשׁ לוֹ רְשׁוּת לְהוֹסִיף בְּבִרְכַּת בַּעַל הַבַּיִת וּלְהַאֲרִיךְ בָּהּ:", + "וּכְשֶׁמְּבָרְכִין בְּבֵית הָאָבֵל אוֹמֵר בִּבְרָכָה רְבִיעִית הַמֶּלֶךְ הַחַי הַטּוֹב וְהַמֵּטִיב אֵל אֱמֶת דַּיַן אֱמֶת שׁוֹפֵט בְּצֶדֶק שַׁלִּיט בְּעוֹלָמוֹ לַעֲשׂוֹת בּוֹ כִּרְצוֹנוֹ שֶׁאֲנַחְנוּ עַמּוֹ וַעֲבָדָיו וּבַכּל אֲנַחְנוּ חַיָּבִין לְהוֹדוֹת לוֹ וּלְבָרְכוֹ. וּמְבַקֵּשׁ רַחֲמִים עַל הָאָבֵל לְנַחֲמוֹ כְּפִי מַה שֶּׁיִּרְצֶה. וְגוֹמֵר הָרַחֲמָן כוּ׳‎:", + "בְּבֵית חֲתָנִים מְבָרְכִין בִּרְכַּת חֲתָנִים אַחַר אַרְבַּע בְּרָכוֹת אֵלּוּ בְּכָל סְעֻדָּה וּסְעֻדָּה שֶׁאוֹכְלִים שָׁם. וְאֵין מְבָרְכִין בְּרָכָה זוֹ לֹא עֲבָדִים וְלֹא קְטַנִּים. עַד כַּמָּה מְבָרְכִין בְּרָכָה זוֹ. אִם הָיָה אַלְמוֹן שֶׁנָּשָׂא אַלְמָנָה מְבָרְכִין אוֹתָהּ בְּיוֹם רִאשׁוֹן בִּלְבַד. וְאִם בָּחוּר שֶׁנָּשָׂא אַלְמָנָה אוֹ אַלְמוֹן שֶׁנָּשָׂא בְּתוּלָה מְבָרְכִין אוֹתָהּ כָּל שִׁבְעַת יְמֵי הַמִּשְׁתֶּה:", + "בְּרָכָה זוֹ שֶׁמּוֹסִיפִין בְּבֵית חֲתָנִים הִיא בְּרָכָה אַחֲרוֹנָה מִשֶּׁבַע בְּרָכוֹת שֶׁל נִשּׂוּאִין. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיוּ הָאוֹכְלִין הֵם שֶׁעָמְדוּ בְּבִרְכַּת נִשּׂוּאִין וְשָׁמְעוּ הַבְּרָכוֹת אֲבָל אִם הָיוּ הָאוֹכְלִין אֲחֵרִים שֶׁלֹּא שָׁמְעוּ בִּרְכַּת נִשּׂוּאִין בִּשְׁעַת נִשּׂוּאִין מְבָרְכִין בִּשְׁבִילָם אַחַר בִּרְכַּת מָזוֹן שֶׁבַע בְּרָכוֹת כְּדֶרֶךְ שֶׁמְּבָרְכִין בִּשְׁעַת נִשּׂוּאִין. וְהוּא שֶׁיִּהְיוּ עֲשָׂרָה. וַחֲתָנִים מִן הַמִּנְיָן:", + "וְאֵלּוּ הֵן שֶׁבַע בְּרָכוֹת. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם יוֹצֵר הָאָדָם. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכּל בָּרָא לִכְבוֹדוֹ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם דְּמוּת תַּבְנִיתוֹ וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד בָּרוּךְ אַתָּה יְיָ׳‎ יוֹצֵר הָאָדָם. שׂוֹשׂ תָּשִׂישׂ וְתָגֵל עֲקָרָה בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה בָּרוּךְ [אַתָּה] יְיָ׳‎ מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ. שַׂמֵּחַ תְּשַׂמַּח רֵעִים וַאֲהוּבִים כְּשַׂמֵּחֲךָ יְצִירְךָ בְּגַן עֵדֶן מִקֶּדֶם בָּרוּךְ אַתָּה יְיָ׳‎ מְשַׂמֵּחַ חָתָן וְכַלָּה. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה חָתָן וְכַלָּה גִּילָה וְרִנָּה דִּיצָה וְחֶדְוָה אַהֲבָה אַחֲוָה שָׁלוֹם וְרֵעוּת מְהֵרָה יְיָ׳‎ אֱלֹהֵינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלַיִם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל מִצְהֲלוֹת חֲתָנִים [מֵחֻפָּתָם] וּנְעָרִים מִנְּגִינָתָם בָּרוּךְ אַתָּה יְיָ׳‎ מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה:", + "שָׁכַח וְלֹא הִזְכִּיר בְּשַׁבָּת אוֹ בְּיוֹם טוֹב קְדֻשַּׁת הַיּוֹם. אִם נִזְכַּר קֹדֶם שֶׁיַּתְחִיל בִּבְרָכָה רְבִיעִית בְּשַׁבָּת אוֹמֵר בָּרוּךְ יְיָ׳‎ אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל לְאוֹת וְלִבְרִית קֹדֶשׁ בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. בְּיוֹם טוֹב אוֹמֵר בָּרוּךְ אֲשֶׁר נָתַן יָמִים טוֹבִים לְעַמּוֹ יִשְׂרָאֵל לְשָׂשוֹן וּלְשִׂמְחָה בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וּמַתְחִיל בְּבִרְכַּת רְבִיעִית וְגוֹמֵר. וְאִם נִזְכַּר אַחַר שֶׁהִתְחִיל בִּבְרָכָה רְבִיעִית פּוֹסֵק וְחוֹזֵר לָרֹאשׁ שֶׁהוּא בִּרְכַּת הַזָּן:", + "בְּרָאשֵׁי חֳדָשִׁים שָׁכַח וְלֹא אָמַר יַעֲלֶה וְיָבוֹא אִם נִזְכַּר קֹדֶם שֶׁיַּתְחִיל בְּרָכָה רְבִיעִית אוֹמֵר בָּרוּךְ אֲשֶׁר נָתַן רָאשֵׁי חֳדָשִׁים לְעַמּוֹ יִשְׂרָאֵל לְזִכָּרוֹן וְאֵינוֹ חוֹתֵם בָּהּ וּמַתְחִיל בִּבְרָכָה רְבִיעִית וְגוֹמֵר. וְאִם נִזְכַּר אַחַר שֶׁהִתְחִיל בִּבְרָכָה רְבִיעִית גּוֹמֵר אוֹתָהּ וְאֵינוֹ חוֹזֵר. וְכֵן בְּחֻלּוֹ שֶׁל מוֹעֵד וּבַחֲנֻכָּה וּבְפוּרִים, שָׁכַח וְלֹא הִזְכִּיר הָעִנְיָן בְּבִרְכַּת הַמָּזוֹן אֵינוֹ חוֹזֵר:", + "מִי שֶׁאָכַל וְשָׁכַח וְלֹא בֵּרֵךְ. אִם נִזְכַּר קֹדֶם שֶׁיִּתְעַכֵּל הַמַּאֲכָל שֶׁבְּמֵעָיו חוֹזֵר וּמְבָרֵךְ. נִתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו אֵינוֹ חוֹזֵר וּמְבָרֵךְ. וְכֵן אִם נֶעֱלַם מִמֶּנּוּ וְלֹא יָדַע אִם בֵּרֵךְ אוֹ לֹא בֵּרֵךְ חוֹזֵר וּמְבָרֵךְ וְהוּא שֶׁלֹּא נִתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו:" + ], + [ + "חֲמִשָּׁה מִינִין הֵן. הַחִטִּין וְהַשְּׂעוֹרִין וְהַכֻּסְּמִין וְשִׁבּלֶת שׁוּעָל וְשִׁיפּוֹן. הַכֻּסְּמִין מִמִּין הַחִטִּין וְשִׁבּלֶת שׁוּעָל וְשִׁיפּוֹן מִמִּין הַשְּׂעוֹרִים. וַחֲמִשָּׁה מִינִין הָאֵלּוּ כְּשֶׁהֵן שִׁבֳּלִים נִקְרָאִים תְּבוּאָה בְּכָל מָקוֹם. וְאַחַר שֶׁדָּשִׁין וְזוֹרִין אוֹתָן נִקְרָאִין דָּגָן. וּכְשֶׁטּוֹחֲנִין אוֹתָן וְלָשִׁין אֶת קִמְחָן וְאוֹפִין אוֹתָן נִקְרָאִין פַּת. וְהַפַּת הַנַּעֲשֶׂה מֵאֶחָד מֵהֶן הִיא הַנִּקְרֵאת פַּת בְּכָל מָקוֹם בְּלֹא לִוּוּי:", + "הָאוֹכֵל פַּת חַיָּב לְבָרֵךְ לְפָנֶיהָ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. וּלְאַחֲרֶיהָ אַרְבַּע בְּרָכוֹת. אָכַל דָּגָן שָׁלוּק כְּמוֹ שֶׁהוּא מְבָרֵךְ לְפָנָיו בּוֹרֵא פְּרִי הָאֲדָמָה. וּלְאַחֲרָיו בּוֹרֵא נְפָשׁוֹת רַבּוֹת. אָכַל קֶמַח מְבָרֵךְ לְפָנָיו שֶׁהַכּל וּלְאַחֲרָיו בּוֹרֵא נְפָשׁוֹת רַבּוֹת:", + "קֶמַח שֶׁל אֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁשְּׁלָקוּהוּ וְעֵרְבוּ בְּמַיִם אוֹ בִּשְׁאָר מַשְׁקִים אִם הָיָה עָבֶה כְּדֵי שֶׁיִּהְיֶה רָאוּי לַאֲכִילָה וּלְלָעֳסוֹ מְבָרֵךְ עָלָיו בַּתְּחִלָּה בּוֹרֵא מִינֵי מְזוֹנוֹת וּלְבַסּוֹף עַל הַמִּחְיָה וְעַל הַכַּלְכָּלָה. וְאִם הָיָה רַךְ כְּדֵי שֶׁיִּהְיֶה רָאוּי לִשְׁתִיָּה מְבָרֵךְ עָלָיו בַּתְּחִלָּה שֶׁהַכּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת:", + "קֶמַח שֶׁל אֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁבִּשְּׁלוֹ בִּקְדֵרָה בֵּין לְבַדּוֹ בֵּין שֶׁעֵרְבוֹ עִם דְּבָרִים אֲחֵרִים כְּגוֹן לְבִיבוֹת וְכַיּוֹצֵא בָּהֶן. וְכֵן הַדָּגָן שֶׁחִלְּקוֹ אוֹ כְּתָשׁוֹ וּבִשְּׁלוֹ בִּקְדֵרָה כְּגוֹן הָרִיפוֹת וְגֶרֶשׂ הַכַּרְמֶל וְכַיּוֹצֵא בָּהֶן וְכָל זֶה הוּא הַנִּקְרָא מַעֲשֵׂה קְדֵרָה. וְכֵן כָּל תַּבְשִׁיל שֶׁעֵרֵב בּוֹ מֵחֲמֵשֶׁת הַמִּינִין בֵּין קֶמַח בֵּין פַּת. בַּתְּחִלָּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת:", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה הַמִּין הַזֶּה חָשׁוּב אֶצְלוֹ וְלֹא הָיָה טְפֵלָה. אֲבָל אִם הָיָה אֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁעֵרֵב טְפֵלָה אֵינוֹ מְבָרֵךְ אֶלָּא עַל הָעִקָּר וּפוֹטֵר אֶת הַטְּפֵלָה. וְזֶה כְּלָל בִּבְרָכוֹת כָּל שֶׁהוּא עִקָּר וְעִמּוֹ טְפֵלָה מְבָרֵךְ עַל הָעִקָּר וּפוֹטֵר אֶת הַטְּפֵלָה בֵּין שֶׁהָיְתָה הַטְּפֵלָה מְעֹרֶבֶת עִם הָעִקָּר בֵּין שֶׁלֹּא הָיְתָה מְעֹרֶבֶת:", + "כֵּיצַד הִיא הַטְּפֵלָה הַמְעֹרֶבֶת. כְּגוֹן לֶפֶת אוֹ כְּרוּב שֶׁבִּשְּׁלוֹ וְעֵרֵב בּוֹ קֶמַח שֶׁל אֶחָד מֵחֲמֵשֶׁת הַמִּינִין כְּדֵי לְדַבְּקוֹ אֵינוֹ מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת שֶׁהַלֶּפֶת הוּא הָעִקָּר וְקִמְחוֹ טְפֵלָה. שֶׁכָּל דָּבָר שֶׁמְּעָרְבִין אוֹתוֹ לְדַבֵּק אוֹ כְּדֵי לִתֵּן רֵיחַ אוֹ כְּדֵי לִצְבֹּעַ אֶת הַתַּבְשִׁיל הֲרֵי זוֹ טְפֵלָה. אֲבָל אִם עֵרֵב כְּדֵי לִתֵּן טַעַם בַּתַּעֲרוֹבוֹת הֲרֵי הוּא עִקָּר. לְפִיכָךְ מִינֵי דְּבַשׁ שֶׁמְּבַשְּׁלִין אוֹתָן וְנוֹתְנִין בָּהֶן חֵלֶב חִטָּה כְּדֵי לְדַבֵּק וְעוֹשִׂין מֵהֶן מִינֵי מְתִיקָה אֵינוֹ מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת מִפְּנֵי שֶׁהַדְּבַשׁ הוּא הָעִקָּר:", + "כֵּיצַד הִיא הַטְּפֵלָה שֶׁאֵינָהּ מְעֹרֶבֶת. הֲרֵי שֶׁצָּרִיךְ לֶאֱכל דָּג מָלִיחַ וְאָכַל הַפַּת עִמּוֹ כְּדֵי שֶׁלֹּא יַזִּיק הַמֶּלַח גְּרוֹנוֹ וּלְשׁוֹנוֹ הֲרֵי זֶה מְבָרֵךְ עַל הַמָּלִיחַ וּפוֹטֵר אֶת הַפַּת מִפְּנֵי שֶׁהַפַּת טְפֵלָה לוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "הַפַּת שֶׁפָּתַת אוֹתָהּ פִּתִּים וּבִשְׁלָהּ בִּקְדֵרָה אוֹ לָשָׁהּ בְּמָרָק. אִם יֵשׁ בַּפְּתִיתִין כְּזַיִת אוֹ שֶׁנִכָּר שֶׁהֵן פַּת וְלֹא נִשְׁתַּנָּה צוּרָתָהּ מְבָרֵךְ עָלֶיהָ בַּתְּחִלָּה הַמּוֹצִיא. וְאִם אֵין בָּהֶן כְּזַיִת אוֹ שֶׁעֻבְּרָה צוּרַת הַפַּת בַּבִּשּׁוּל מְבָרֵךְ עָלֶיהָ בַּתְּחִלָּה בּוֹרֵא מִינֵי מְזוֹנוֹת:", + "עִסָּה שֶׁנֶּאֱפֵית בַּקַּרְקַע כְּמוֹ שֶׁהָעַרְבִיִּים שׁוֹכְנֵי הַמִּדְבָּרוֹת אוֹפִים הוֹאִיל וְאֵין עָלֶיהָ צוּרַת פַּת מְבָרֵךְ עָלֶיהָ בַּתְּחִלָּה בּוֹרֵא מִינֵי מְזוֹנוֹת. וְאִם קָבַע מְזוֹנוֹ עָלֶיהָ מְבָרֵךְ הַמּוֹצִיא. וְכֵן עִסָּה שֶׁלָּשָׁהּ בִּדְבַשׁ אוֹ בְּשֶׁמֶן אוֹ בְּחָלָב אוֹ שֶׁעֵרֵב בָּהּ מִינֵי תַּבְלִין וַאֲפָאָהּ וְהִיא הַנִּקְרֵאת פַּת הַבָּאָה בְּכִסְנִין אַף עַל פִּי שֶׁהוּא פַּת מְבָרֵךְ עָלֶיהָ בּוֹרֵא מִינֵי מְזוֹנוֹת. וְאִם קָבַע סְעֻדָּתוֹ עָלֶיהָ מְבָרֵךְ הַמּוֹצִיא:", + "אֹרֶז שֶׁבִּשְּׁלוֹ אוֹ שֶׁעָשָׂה מִמֶּנּוּ פַּת בַּתְּחִלָּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת. וּבִלְבַד שֶׁלֹּא יְהֵא מְעֹרָב עִם דָּבָר אַחֵר אֶלָּא אֹרֶז לְבַדּוֹ. אֲבָל פַּת דֹּחַן אוֹ פַּת שֶׁל שְׁאָר מִינֵי קִטְנִית בַּתְּחִלָּה מְבָרֵךְ שֶׁהַכּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת:", + "כָּל שֶׁמְּבָרְכִין עָלָיו בַּתְּחִלָּה הַמּוֹצִיא מְבָרְכִין לְאַחֲרָיו בַּסּוֹף בִּרְכַּת הַמָּזוֹן כְּסִדְרָהּ אַרְבַּע בְּרָכוֹת. וְכָל שֶׁמְּבָרְכִין עָלָיו בַּתְּחִלָּה בּוֹרֵא מִינֵי מְזוֹנוֹת מְבָרְכִין בַּסּוֹף לְאַחֲרָיו בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ חוּץ מִן הָאֹרֶז:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאָכַל מִכְּזַיִת וּלְמַעְלָה אֲבָל אָכַל פָּחוֹת מִכְּזַיִת בֵּין מִן הַפַּת בֵּין מִשְּׁאָר אוֹכְלִין. וְהַשּׁוֹתֶה פָּחוֹת מֵרְבִיעִית בֵּין מִן הַיַּיִן בֵּין מִשְּׁאָר מַשְׁקִין. מְבָרֵךְ בַּתְּחִלָּה בְּרָכָה הָרְאוּיָה לְאוֹתוֹ הַמִּין וּלְבַסּוֹף אֵינוֹ מְבָרֵךְ כְּלָל:", + "וְזוֹ הִיא בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם עַל הַמִּחְיָה וְעַל הַכַּלְכָּלָה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְשֶׁהִנְחַלְתָּ אֶת אֲבוֹתֵינוּ רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְהַעֲלֵנוּ לְתוֹכָהּ וְשַׂמְּחֵנוּ בְּבִנְיָנָהּ וּנְבָרֶכְךָ עָלֶיהָ בִּקְדֻשָּׁה וּבְטָהֳרָה בָּרוּךְ אַתָּה יְיָ׳‎ עַל הָאָרֶץ וְעַל הַמִּחְיָה. וּבְשַׁבָּתוֹת וְיָמִים טוֹבִים אוֹמֵר בִּבְרָכָה זוֹ בִּכְלָלָהּ מֵעֵין קְדֻשַּׁת הַיּוֹם כְּדֶרֶךְ שֶׁמַּזְכִּיר בְּבִרְכַּת הַמָּזוֹן:" + ], + [ + "כָּל הַמְבָרֵךְ בִּרְכַּת הַמָּזוֹן אוֹ בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ צָרִיךְ לְבָרֵךְ אוֹתָהּ בַּמָּקוֹם שֶׁאָכַל. אָכַל כְּשֶׁהוּא מְהַלֵּךְ יוֹשֵׁב בְּמָקוֹם שֶׁפָּסַק וִיבָרֵךְ. אָכַל כְּשֶׁהוּא עוֹמֵד יוֹשֵׁב בִּמְקוֹמוֹ וִיבָרֵךְ. שָׁכַח לְבָרֵךְ בִּרְכַּת הַמָּזוֹן וְנִזְכַּר קֹדֶם שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו מְבָרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּר. וְאִם הָיָה מֵזִיד חוֹזֵר לִמְקוֹמוֹ וּמְבָרֵךְ. וְאִם בֵּרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּר יָצָא יְדֵי חוֹבָתוֹ. וְכֵן אִם בֵּרֵךְ כְּשֶׁהוּא עוֹמֵד אוֹ כְּשֶׁהוּא מְהַלֵּךְ יָצָא יְדֵי חוֹבָתוֹ. וּלְכַתְּחִלָּה לֹא יְבָרֵךְ בִּרְכַּת הַמָּזוֹן וְלֹא בְּרָכָה שֶׁמֵּעֵין שָׁלֹשׁ אֶלָּא כְּשֶׁהוּא יוֹשֵׁב וּבַמָּקוֹם שֶׁאָכַל:", + "מִי שֶׁנִּסְתַּפֵּק לוֹ אִם בֵּרֵךְ הַמּוֹצִיא אוֹ לֹא בֵּרֵךְ הַמּוֹצִיא אֵינוֹ חוֹזֵר וּמְבָרֵךְ מִפְּנֵי שֶׁאֵינוֹ מִן הַתּוֹרָה. שָׁכַח לְבָרֵךְ הַמּוֹצִיא. אִם נִזְכַּר עַד שֶׁלֹּא גָּמַר סְעֻדָּתוֹ חוֹזֵר וּמְבָרֵךְ וְאִם נִזְכַּר לְאַחַר שֶׁגָּמַר אֵינוֹ חוֹזֵר וּמְבָרֵךְ:", + "הָיָה אוֹכֵל בְּבַיִת זֶה וּפָסַק סְעֻדָּתוֹ וְהָלַךְ לְבַיִת אַחֵר. אוֹ שֶׁהָיָה אוֹכֵל וּקְרָאָהוּ חֲבֵרוֹ לְדַבֵּר עִמּוֹ וְיָצָא לוֹ לְפֶתַח בֵּיתוֹ וְחָזַר הוֹאִיל וְשִׁנָּה מְקוֹמוֹ צָרִיךְ לְבָרֵךְ לְמַפְרֵעַ עַל מַה שֶּׁאָכַל וְחוֹזֵר וּמְבָרֵךְ בַּתְּחִלָּה הַמּוֹצִיא וְאַחַר כָּךְ יִגְמֹר סְעֻדָּתוֹ:", + "חֲבֵרִים שֶׁהָיוּ יוֹשְׁבִים לֶאֱכל וְיָצְאוּ לִקְרַאת חָתָן אוֹ לִקְרַאת כַּלָּה. אִם הִנִּיחוּ שָׁם זָקֵן אוֹ חוֹלֶה חוֹזְרִין לִמְקוֹמָן וְגוֹמְרִין סְעֻדָּתָן וְאֵינָן צְרִיכִין לְבָרֵךְ שְׁנִיָּה. וְאִם לֹא הִנִּיחוּ שָׁם אָדָם כְּשֶׁהֵן יוֹצְאִין צְרִיכִין בְּרָכָה לְמַפְרֵעַ וּכְשֶׁהֵן חוֹזְרִין צְרִיכִין בְּרָכָה לְכַתְּחִלָּה:", + "וְכֵן אִם הָיוּ מְסֻבִּין בִּשְׁתִיָּה אוֹ לֶאֱכל פֵּרוֹת. שֶׁכָּל הַמְשַׁנֶּה מְקוֹמוֹ הֲרֵי פָּסַק אֲכִילָתוֹ וּלְפִיכָךְ מְבָרֵךְ לְמַפְרֵעַ עַל מַה שֶּׁאָכַל וְחוֹזֵר וּמְבָרֵךְ שְׁנִיָּה לְכַתְּחִלָּה עַל מַה שֶּׁהוּא צָרִיךְ לֶאֱכל. וְהַמְשַׁנֶּה מְקוֹמוֹ מִפִּנָּה לְפִנָּה בְּבַיִת אֶחָד אֵינוֹ צָרִיךְ לַחֲזֹר וּלְבָרֵךְ. אָכַל בְּמִזְרָחָהּ שֶׁל תְּאֵנָה וּבָא לֶאֱכל בְּמַעֲרָבָהּ צָרִיךְ לַחֲזֹר וּלְבָרֵךְ:", + "בֵּרֵךְ עַל הַפַּת פָּטַר אֶת הַפַּרְפֶּרֶת שֶׁאוֹכְלִין בָּהֶן הַפַּת מִמִּינֵי הַתַּבְשִׁיל וּפֵרוֹת וְכַיּוֹצֵא בָּהֶן. אֲבָל אִם בֵּרֵךְ עַל הַפַּרְפֶּרֶת לֹא פָּטַר אֶת הַפַּת. בֵּרֵךְ עַל מַעֲשֵׂה קְדֵרָה פָּטַר אֶת הַתַּבְשִׁיל בֵּרֵךְ עַל הַתַּבְשִׁיל לֹא פָּטַר אֶת מַעֲשֵׂה קְדֵרָה:", + "גָּמַר בְּלִבּוֹ מִלֶּאֱכל אוֹ מִלִּשְׁתּוֹת וְאַחַר כָּךְ נִמְלַךְ לֶאֱכל אוֹ לִשְׁתּוֹת אַף עַל פִּי שֶׁלֹּא שִׁנָּה מְקוֹמוֹ חוֹזֵר וּמְבָרֵךְ. וְאִם לֹא גָּמַר בְּלִבּוֹ אֶלָּא דַּעְתּוֹ לַחֲזֹר לֶאֱכל וְלִשְׁתּוֹת אֲפִלּוּ פָּסַק כָּל הַיּוֹם כֻּלּוֹ אֵינוֹ צָרִיךְ לְבָרֵךְ שֵׁנִית:", + "הָיוּ שׁוֹתִין וְאָמְרוּ בּוֹאוּ וּנְבָרֵךְ בִּרְכַּת הַמָּזוֹן אוֹ בּוֹאוּ וּנְקַדֵּשׁ קִדּוּשׁ הַיּוֹם נֶאֱסַר עֲלֵיהֶם לִשְׁתּוֹת עַד שֶׁיְּבָרְכוּ אוֹ יְקַדְּשׁוּ. וְאִם רָצוּ לַחֲזֹר וְלִשְׁתּוֹת קֹדֶם שֶׁיְּבָרְכוּ אוֹ יְקַדְּשׁוּ אַף עַל פִּי שֶׁאֵינָם רַשָּׁאִים צְרִיכִים לַחֲזֹר וּלְבָרֵךְ תְּחִלָּה בּוֹרֵא פְּרִי הַגָּפֶן וְאַחַר כָּךְ יִשְׁתּוּ. אֲבָל אִם אָמְרוּ בּוֹאוּ וְנַבְדִּיל אֵין צְרִיכִין לַחֲזֹר וּלְבָרֵךְ:", + "הָיוּ מְסֻבִּין לִשְׁתּוֹת יַיִן וּבָא לָהֶן מִין יַיִן אַחֵר כְּגוֹן שֶׁהָיוּ שׁוֹתִין אָדֹם וְהֵבִיאוּ שָׁחֹר אוֹ יָשָׁן וְהֵבִיאוּ חָדָשׁ אֵינָן צְרִיכִין לְבָרֵךְ בִּרְכַּת הַיַּיִן פַּעַם שְׁנִיָּה. אֲבָל מְבָרְכִין בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַטּוֹב וְהַמֵּטִיב:", + "אֵין מְבָרְכִין עַל אֹכֶל מִן כָּל הָאֳכָלִין וְלֹא עַל מַשְׁקֶה מִן כָּל הַמַּשְׁקִין עַד שֶׁיָּבוֹא לְפָנָיו. וְאִם בֵּרֵךְ וְאַחַר כָּךְ הֱבִיאוֹ לְפָנָיו צָרִיךְ לַחֲזֹר וּלְבָרֵךְ. נָטַל אֹכֶל וּבֵרֵךְ עָלָיו וְנָפַל מִיָּדוֹ וְנִשְׂרַף אוֹ שְׁטָפוֹ נָהָר נוֹטֵל אַחֵר וְחוֹזֵר וּמְבָרֵךְ עָלָיו אַף עַל פִּי שֶׁהוּא מֵאוֹתוֹ הַמִּין. וְצָרִיךְ לוֹמַר בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד עַל בְּרָכָה רִאשׁוֹנָה כְּדֵי שֶׁלֹּא לְהוֹצִיא שֵׁם שָׁמַיִם לְבַטָּלָה. עוֹמֵד אָדָם עַל אַמַּת הַמַּיִם וּמְבָרֵךְ וְשׁוֹתֶה אַף עַל פִּי שֶׁהַמַּיִם שֶׁהָיוּ לְפָנָיו בִּשְׁעַת הַבְּרָכָה אֵינָם הַמַּיִם שֶׁשָּׁתָה מִפְּנֵי שֶׁלְּכָךְ נִתְכַּוֵּן תְּחִלָּה:", + "דְּבָרִים הַבָּאִים בְּתוֹךְ הַסְּעֻדָּה וְהֵן מֵחֲמַת הַסְּעֻדָּה אֵינָן צְרִיכִין בְּרָכָה לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם אֶלָּא בִּרְכַּת הַמּוֹצִיא שֶׁבַּתְּחִלָּה וּבִרְכַּת הַמָּזוֹן שֶׁבַּסּוֹף פּוֹטֶרֶת הַכּל שֶׁהַכּל טְפֵלָה לַסְּעֻדָּה. וּדְבָרִים שֶׁאֵינָן מֵחֲמַת הַסְּעֻדָּה שֶׁבָּאוּ בְּתוֹךְ הַסְּעֻדָּה טְעוּנִין בְּרָכָה לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם. וּדְבָרִים הַבָּאִים לְאַחַר הַסְּעֻדָּה בֵּין מֵחֲמַת הַסְּעֻדָּה בֵּין שֶׁלֹּא מֵחֲמַת הַסְּעֻדָּה טְעוּנִין בְּרָכָה לִפְנֵיהֶן וּלְאַחֲרֵיהֶם:", + "בְּשַׁבָּתוֹת וּבְיָמִים טוֹבִים וּבִסְעוּדַת הַקָּזַת הַדָּם וּבְשָׁעָה שֶׁיָּצָא מִן הַמֶּרְחָץ וְכַיּוֹצֵא בָּהֶן שֶׁאָדָם קוֹבֵעַ סְעֻדָּתוֹ עַל הַיַּיִן. אִם בֵּרֵךְ עַל הַיַּיִן שֶׁלִּפְנֵי הַמָּזוֹן פָּטַר אֶת הַיַּיִן שֶׁשָּׁתָה לְאַחַר הַמָּזוֹן קֹדֶם שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן. אֲבָל בִּשְׁאָר הַיָּמִים צָרִיךְ לַחֲזֹר וּלְבָרֵךְ בַּתְּחִלָּה עַל הַיַּיִן שֶׁל אַחַר הַמָּזוֹן. בָּא לָהֶן יַיִן בְּתוֹךְ הַמָּזוֹן כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ שֶׁאֵין בֵּית הַבְּלִיעָה פָּנוּי שֶׁיַּעֲנוּ אָמֵן וְאֵינוֹ פּוֹטֵר אֶת הַיַּיִן שֶׁלְּאַחַר הַמָּזוֹן:" + ], + [ + "נָשִׁים וַעֲבָדִים חַיָּבִין בְּבִרְכַּת הַמָּזוֹן. וְסָפֵק יֵשׁ בַּדָּבָר אִם הֵן חַיָּבִין מִן הַתּוֹרָה לְפִי שֶׁאֵין קָבוּעַ לָהּ זְמַן אוֹ אֵינָם חַיָּבִין מִן הַתּוֹרָה. לְפִיכָךְ אֵין מוֹצִיאִין אֶת הַגְּדוֹלִים יְדֵי חוֹבָתָן. אֲבָל הַקְּטַנִּים חַיָּבִין בְּבִרְכַּת הַמָּזוֹן מִדִּבְרֵי סוֹפְרִים כְּדֵי לְחַנְּכָן בְּמִצְוֹת:", + "שְׁלֹשָׁה שֶׁאָכְלוּ פַּת כְּאֶחָד חַיָּבִין לְבָרֵךְ בִּרְכַּת הַזִּמּוּן קֹדֶם בִּרְכַּת הַמָּזוֹן. וְאֵי זוֹ הִיא בִּרְכַּת הַזִּמּוּן. אִם הָיוּ הָאוֹכְלִים מִשְּׁלֹשָׁה עַד עֲשָׂרָה מְבָרֵךְ אֶחָד מֵהֶם וְאוֹמֵר נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְהַכּל עוֹנִין בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וְהוּא חוֹזֵר וּמְבָרֵךְ בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:", + "וְאַחַר כָּךְ אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ עַד שֶׁגּוֹמֵר אַרְבַּע בְּרָכוֹת. וְהֵן עוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה:", + "הָיוּ הָאוֹכְלִין מֵעֲשָׂרָה וּלְמַעְלָה מְזַמְּנִין בְּשֵׁם. כֵּיצַד. הַמְבָרֵךְ אוֹמֵר נְבָרֵךְ לֵאלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵן עוֹנִין בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וְהוּא חוֹזֵר וְאוֹמֵר בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וּמַתְחִיל בִּרְכַּת הַמָּזוֹן:", + "הַסּוֹעֵד בְּבֵית חֲתָנִים מִשֶּׁיַּתְחִילוּ לְהִתְעַסֵּק בְּצָרְכֵי סְעֻדַּת נִשּׂוּאִין וְלַהֲכִינָהּ עַד שְׁלֹשִׁים יוֹם אַחַר הַנִּשּׂוּאִין מְבָרֵךְ נְבָרֵךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵם עוֹנִים בָּרוּךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְכוּ׳‎. וְאִם הָיוּ עֲשָׂרָה מְבָרֵךְ נְבָרֵךְ לֵאלֹהֵינוּ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵם עוֹנִין בָּרוּךְ אֱלֹהֵינוּ שֶׁהַשִּׂמְחָה וְכוּ׳‎. וְכֵן סְעֻדָּה שֶׁעוֹשִׂין אוֹתָהּ אַחַר הַנִּשּׂוּאִין מֵחֲמַת הַנִּשּׂוּאִין עַד שְׁנֵים עָשָׂר חֹדֶשׁ מְבָרֵךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ:", + "הַכּל חַיָּבִין בְּבִרְכַּת הַזִּמּוּן כְּדֶרֶךְ שֶׁחַיָּבִין בְּבִרְכַּת הַמָּזוֹן. אֲפִלּוּ כֹּהֲנִים שֶׁאָכְלוּ קָדְשֵׁי הַקָּדָשִׁים בָּעֲזָרָה. וְכֵן כֹּהֲנִים וְיִשְׂרְאֵלִים שֶׁאָכְלוּ כְּאֶחָד וְאָכְלוּ הַכֹּהֲנִים תְּרוּמָה וְיִשְׂרָאֵל חֻלִּין חַיָּבִין בְּזִמּוּן כְּחִיּוּבָן בְּבִרְכַּת הַמָּזוֹן:", + "נָשִׁים וַעֲבָדִים וּקְטַנִּים אֵין מְזַמְּנִין עֲלֵיהֶן אֲבָל מְזַמְּנִין לְעַצְמָן. וְלֹא תְּהֵא חֲבוּרָה שֶׁל נָשִׁים וַעֲבָדִים וּקְטַנִּים מִפְּנֵי הַפְּרִיצוּת. אֲבָל נָשִׁים מְזַמְּנוֹת לְעַצְמָן אוֹ עֲבָדִים לְעַצְמָן וּבִלְבַד שֶׁלֹּא יְזַמְּנוּ בְּשֵׁם. אַנְדְּרוֹגִינוּס מְזַמֵּן לְמִינוֹ וְאֵינוֹ מְזַמֵּן לֹא לְנָשִׁים וְלֹא לַאֲנָשִׁים מִפְּנֵי שֶׁהוּא סָפֵק. וְהַטֻּמְטוּם אֵינוֹ מְזַמֵּן כְּלָל. קָטָן הַיּוֹדֵעַ לְמִי מְבָרְכִין מְזַמְּנִין עָלָיו וְאַף עַל פִּי שֶׁהוּא כְּבֶן שֶׁבַע אוֹ כְּבֶן שְׁמוֹנֶה. וּמִצְטָרֵף בֵּין לְמִנְיַן שְׁלֹשָׁה בֵּין לְמִנְיַן עֲשָׂרָה לְזַמֵּן עָלָיו. וְהַנָּכְרִי אֵין מְזַמְּנִין עָלָיו:", + "אֵין מְזַמְּנִין אֶלָּא עַל מִי שֶׁאָכַל כְּזַיִת פַּת וּלְמַעְלָה. שִׁבְעָה שֶׁאָכְלוּ פַּת וּשְׁלֹשָׁה אָכְלוּ עִמָּהֶן יָרָק אוֹ צִיר וְכַיּוֹצֵא בָּהֶן מִצְטָרְפִין לְזַמֵּן בְּשֵׁם. וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ מֵאוֹכְלֵי הַפַּת. אֲבָל שִׁשָּׁה שֶׁאָכְלוּ פַּת וְאַרְבָּעָה יָרָק אֵין מִצְטָרְפִין עַד שֶׁיִּהְיוּ אוֹכְלֵי הַפַּת רֹב הַנִּכָּר. בַּמֶּה דְּבָרִים אֲמוּרִים בַּעֲשָׂרָה. אֲבָל בִּשְׁלֹשָׁה צָרִיךְ שֶׁיֹּאכְלוּ כָּל אֶחָד וְאֶחָד מֵהֶן כְּזַיִת פַּת וְאַחַר כָּךְ מְזַמְּנִין:", + "שְׁנַיִם שֶׁאָכְלוּ וְגָמְרוּ מִלֶּאֱכל וּבָא שְׁלִישִׁי וְאָכַל. אִם יְכוֹלִין לֶאֱכל עִמּוֹ כָּל שֶׁהוּא וַאֲפִלּוּ מִשְּׁאָר אֳכָלִין מִצְטָרֵף עִמָּהֶן. וְחָכָם גָּדוֹל שֶׁבַּמְסֻבִּין הוּא שֶׁמְּבָרֵךְ לְכֻלָּן אַף עַל פִּי שֶׁלֹּא בָּא אֶלָּא בָּאַחֲרוֹנָה:", + "שְׁלֹשָׁה שֶׁאָכְלוּ כְּאֶחָד אֵינָן רַשָּׁאִין לֵחָלֵק. וְכֵן אַרְבָּעָה וְכֵן חֲמִשָּׁה. וְשִׁשָּׁה יֵשׁ לָהֶם לֵחָלֵק עַד עֲשָׂרָה. מֵעֲשָׂרָה וּלְמַעְלָה אֵינָם רַשָּׁאִים לֵחָלֵק עַד עֶשְׂרִים. שֶׁכָּל זְמַן שֶׁיֵּחָלְקוּ וְתִהְיֶה בִּרְכַּת הַזִּמּוּן לְכָל חֵלֶק וְחֵלֶק כְּזִמּוּן הַכּל יֵשׁ לָהֶם לֵחָלֵק:", + "שְׁלֹשָׁה בְּנֵי אָדָם שֶׁבָּאוּ מִשָּׁלֹשׁ חֲבוּרוֹת שֶׁל שְׁלֹשָׁה שְׁלֹשָׁה אֵינָן רַשָּׁאִין לֵחָלֵק. וְאִם כְּבָר זִמֵּן כָּל אֶחָד וְאֶחָד מֵהֶן בַּחֲבוּרָה שֶׁלּוֹ רַשָּׁאִין לֵחָלֵק. וְאֵינָן חַיָּבִין בְּזִמּוּן שֶׁכְּבָר זִמְּנוּ עֲלֵיהֶן. שְׁלֹשָׁה שֶׁיָּשְׁבוּ לֶאֱכל פַּת אַף עַל פִּי שֶׁכָּל אֶחָד וְאֶחָד אוֹכֵל מִשֶּׁלּוֹ אֵינָן רַשָּׁאִין לֵחָלֵק:", + "שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלִין בְּבַיִת אֶחָד. בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ מִצְטָרְפִין לְזִמּוּן אֶחָד. וְאִם לָאו אֵלּוּ מְזַמְּנִין לְעַצְמָן וְאֵלּוּ מְזַמְּנִין לְעַצְמָן. וְאִם יֵשׁ שַׁמָּשׁ אֶחָד בֵּינֵיהֶם שֶׁהוּא הוֹלֵךְ וּמְשַׁמֵּשׁ מֵחֲבוּרָה זוֹ לַחֲבוּרָה זוֹ מִצְטָרְפִין לְזִמּוּן אֶחָד אַף עַל פִּי שֶׁאֵין מִקְצָת אֵלּוּ רוֹאִין אֶת אֵלּוּ. וְהוּא שֶׁיִּשְׁמְעוּ שְׁתֵּיהֶן כָּל דִּבְרֵי הַמְבָרֵךְ בְּבֵאוּר:", + "שְׁלֹשָׁה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק קוֹרְאִין לוֹ כְּדֵי שֶׁיְּכַוֵּן לִשְׁמֹעַ מַה שֶּׁהֵן אוֹמְרִים וּמְזַמְּנִין עָלָיו וְהוּא בַּשּׁוּק וְיוֹצֵא יְדֵי חוֹבָתוֹ. וְלִכְשֶׁיַּחֲזֹר לְבֵיתוֹ יַחֲזֹר וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן לְעַצְמוֹ אֲבָל עֲשָׂרָה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק אֵין מְזַמְּנִין עָלָיו עַד שֶׁיַּחֲזֹר לִמְקוֹמוֹ וְיֵשֵׁב עִמָּהֶן:", + "שְׁלֹשָׁה שֶׁאָכְלוּ כְּאֶחָד וְקָדַם אֶחָד מֵהֶן וּבֵרֵךְ לְעַצְמוֹ מְזַמְּנִין עָלָיו וְיָצְאוּ הַשְּׁנַיִם יְדֵי חוֹבַת זִמּוּן וְהוּא לֹא יָצָא בְּזִמּוּן זֶה שֶׁאֵין זִמּוּן לְמַפְרֵעַ:", + "שְׁנַיִם שֶׁאָכְלוּ כְּאֶחָד כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. וְאִם הָיָה אֶחָד מֵהֶן יוֹדֵעַ וְאֶחָד אֵינוֹ יוֹדֵעַ זֶה שֶׁיּוֹדֵעַ מְבָרֵךְ בְּקוֹל רָם וְהַשֵּׁנִי עוֹנֶה אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה וְיוֹצֵא יְדֵי חוֹבָתוֹ. וּבֵן מְבָרֵךְ לְאָבִיו. וְעֶבֶד מְבָרֵךְ לְרַבּוֹ. וְאִשָּׁה מְבָרֶכֶת לְבַעְלָהּ. וְיוֹצְאִין יְדֵי חוֹבָתָן. אֲבָל אָמְרוּ חֲכָמִים תָּבוֹא מְאֵרָה לְמִי שֶׁאִשְׁתּוֹ וּבָנָיו מְבָרְכִין לוֹ:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁיָּצְאוּ יְדֵי חוֹבָתָן בִּזְמַן שֶׁאָכְלוּ וְלֹא שָׂבְעוּ שֶׁהֵן חַיָּבִים לְבָרֵךְ מִדִּבְרֵי סוֹפְרִים וּלְפִיכָךְ מוֹצִיאִין אוֹתָן קָטָן אוֹ עֶבֶד אוֹ אִשָּׁה מִידֵי חוֹבָתָן. אֲבָל אִם אָכַל וְשָׂבַע שֶׁהוּא חַיָּב בְּבִרְכַּת הַמָּזוֹן מִן הַתּוֹרָה. בֵּין אִשָּׁה בֵּין קָטָן אוֹ עֶבֶד אֵין מוֹצִיאִין אוֹתָן. שֶׁכָּל הַחַיָּב בְּדָבָר מִן הַתּוֹרָה אֵין מוֹצִיאִין אוֹתָן מִידֵי חוֹבָתָן אֶלָּא הַחַיָּב בְּאוֹתוֹ דָּבָר מִן הַתּוֹרָה כְּמוֹתוֹ:", + "הַנִּכְנָס אֵצֶל אֲחֵרִים וּמְצָאָן מְבָרְכִין בְּבִרְכַּת הַזִּמּוּן. אִם מָצָא הַמְבָרֵךְ אוֹמֵר נְבָרֵךְ הוּא עוֹנֶה בָּרוּךְ הוּא וּמְבֹרָךְ. וְאִם מָצָא הָאוֹכְלִים עוֹנִין בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ הוּא עוֹנֶה אַחֲרֵיהֶן אָמֵן:" + ], + [ + "כָּל הָאוֹכֵל הַפַּת שֶׁמְּבָרְכִין עָלָיו הַמּוֹצִיא צָרִיךְ נְטִילַת יָדַיִם תְּחִלָּה וָסוֹף. וְאַף עַל פִּי שֶׁהִיא פַּת חֻלִּין וְאַף עַל פִּי שֶׁאֵין יָדָיו מְלֻכְלָכוֹת וְאֵינוֹ יוֹדֵעַ לָהֶן טֻמְאָה לֹא יֹאכַל עַד שֶׁיִּטּל שְׁתֵּי יָדָיו. וְכֵן כָּל דָּבָר שֶׁטִּבּוּלוֹ בְּמַשְׁקִין צָרִיךְ נְטִילַת יָדַיִם תְּחִלָּה:", + "כָּל הַנּוֹטֵל יָדָיו בֵּין לַאֲכִילָה בֵּין לִקְרִיאַת שְׁמַע בֵּין לִתְפִלָּה מְבָרֵךְ תְּחִלָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם. שֶׁזּוֹ מִצְוַת חֲכָמִים שֶּׁנִּצְטַוֵּינוּ מִן הַתּוֹרָה לִשְׁמֹעַ מֵהֶן שֶׁנֶּאֱמַר (דברים יז יא) ״עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ״. ומַיִם אַחֲרוֹנִים אֵין מְבָרְכִין עֲלֵיהֶן שֶׁאֵינָם אֶלָּא מִפְּנֵי הַסַּכָּנָה. וּלְפִיכָךְ חַיָּב אָדָם לְהִזָּהֵר בָּהֶן בְּיוֹתֵר:", + "נְטִילַת יָדַיִם בֵּין תַּבְשִׁיל לְתַבְשִׁיל רְשׁוּת. רָצָה נוֹטֵל רָצָה אֵינוֹ נוֹטֵל. וּפֵרוֹת שֶׁל חֻלִּין אֵינָן צְרִיכִין נְטִילַת יָדַיִם בֵּין בַּתְּחִלָּה בֵּין בַּסּוֹף. וְכָל הַנּוֹטֵל יָדָיו לְפֵרוֹת הֲרֵי זֶה מִגַּסֵּי הָרוּחַ. כָּל פַּת שֶׁהַמֶּלַח בּוֹ צָרִיךְ נְטִילַת יָדַיִם בָּאַחֲרוֹנָה שֶׁמָּא יֵשׁ בּוֹ מֶלַח סְדוֹמִית אוֹ מֶלַח שֶׁטִּבְעוֹ כְּמֶלַח סְדוֹמִית וְיַעֲבִיר יָדָיו עַל עֵינָיו וִיסַמֵּא. מִפְּנֵי זֶה חַיָּבִין לִטּל יָדַיִם בְּסוֹף כָּל סְעֻדָּה מִפְּנֵי הַמֶּלַח. וּבְמַחֲנֶה פְּטוּרִים מִנְּטִילַת יָדַיִם בַּתְּחִלָּה מִפְּנֵי שֶׁהֵן טְרוּדִים בְּמִלְחָמָה. וְחַיָּבִין בָּאַחֲרוֹנָה מִפְּנֵי הַסַּכָּנָה:", + "עַד הֵיכָן הִיא נְטִילַת יָדַיִם. עַד הַפֶּרֶק. וְכַמָּה שִׁעוּר הַמַּיִם. רְבִיעִית לְכָל שְׁתֵּי יָדַיִם. וְכָל שֶׁחוֹצְצִים בִּטְבִילָה חוֹצֵץ בִּנְטִילַת יָדַיִם. וְכָל הָעוֹלֶה לְמִדַּת מִקְוֶה עוֹלֶה לְשִׁעוּר רְבִיעִית:", + "כָּל הַצָּרִיךְ נְטִילַת יָדַיִם וְהִטְבִּיל יָדָיו בְּמֵי מִקְוֶה אֵינוֹ צָרִיךְ דָּבָר אַחֵר. וְאִם הִטְבִּילָן בְּמַיִם שֶׁאֵין בָּהֶם שִׁעוּר מִקְוֶה אוֹ בְּמַיִם שְׁאוּבִין שֶׁבַּקַּרְקַע לֹא עָשָׂה כְּלוּם שֶׁאֵין הַמַּיִם שְׁאוּבִין מְטַהֲרִין אֶת הַיָּדַיִם אֶלָּא בִּנְטִילָה:", + "כָּל הַנּוֹטֵל יָדָיו צָרִיךְ לְהִזָּהֵר בְּאַרְבָּעָה דְּבָרִים. בַּמַּיִם עַצְמָן שֶׁלֹּא יִהְיוּ פְּסוּלִין לִנְטִילַת יָדַיִם. וּבַשִּׁעוּר שֶׁיִּהְיֶה בָּהֶן רְבִיעִית לְכָל שְׁתֵּי יָדַיִם. וּבַכְּלִי שֶׁיִּהְיוּ הַמַּיִם שֶׁנּוֹטְלִין בָּהֶן בִּכְלִי. וּבְנוֹטֵל שֶׁיִּהְיוּ הַמַּיִם בָּאִין מִכֹּחַ נוֹתֵן:", + "אַרְבָּעָה דְּבָרִים פּוֹסְלִין אֶת הַמַּיִם. שִׁנּוּי מַרְאֶה. וְגִלּוּי. וַעֲשִׂיַּת מְלָאכָה בָּהֶן. וְהֶפְסֵד שֶׁמּוֹנֵעַ אֶת הַבְּהֵמָה מִלִּשְׁתּוֹת מֵהֶן. כֵּיצַד. מַיִם שֶׁנִּשְׁתַּנּוּ מַרְאִיתָן בֵּין בְּכֵלִים בֵּין בְּקַרְקָעוֹת בֵּין מֵחֲמַת דָּבָר שֶׁנָּפַל לְתוֹכָן בֵּין מֵחֲמַת מְקוֹמָן הֲרֵי אֵלּוּ פְּסוּלִין. וְכֵן אִם נִתְגַּלּוּ גִּלּוּי הָאוֹסֵר אוֹתָן מִשְּׁתִיָּה נִפְסְלוּ לִנְטִילַת יָדַיִם:", + "כָּל מַיִם שֶׁנַּעֲשָׂה בָּהֶן מְלָאכָה נַעֲשׂוּ שׁוֹפְכִין וּפְסוּלִין לִנְטִילַת יָדַיִם. כֵּיצַד. מַיִם שְׁאוּבִין שֶׁהֵדִיחַ בָּהֶן כֵּלִים אוֹ שֶׁשָּׁרָה בָּהֶם פִּתּוֹ וְכַיּוֹצֵא בְּזֶה בֵּין בְּכֵלִים בֵּין בְּקַרְקָעוֹת פְּסוּלִין לִנְטִילַת יָדַיִם. הֵדִיחַ בָּהֶן כֵּלִים מוּדָחִין אוֹ חֲדָשִׁים לֹא פְּסָלָן. מַיִם שֶׁהַנַּחְתּוֹם מְטַבֵּל בָּהֶן אֶת הַכְּעָכִים פְּסוּלִין. וְשֶׁהוּא חוֹפֵן מֵהֶן בִּשְׁעַת לִישָׁה כְּשֵׁרִים. שֶׁהַמַּיִם שֶׁבְּחָפְנָיו הֵן שֶׁנַּעֲשׂוּ בָּהֶן מְלָאכָה. אֲבָל הַמַּיִם שֶׁחֹפֶן מֵהֶם הֲרֵי הֵן בְּכַשְׁרוּתָן:", + "וְכָל מַיִם שֶׁנִּפְסְלוּ מִשְּׁתִיַּת כֶּלֶב. כְּגוֹן שֶׁהָיוּ מָרִים אוֹ מְלוּחִים אוֹ עֲכוּרִין אוֹ רֵיחַ רַע עַד שֶׁלֹּא יִשְׁתֶּה מֵהֶן הַכֶּלֶב. בְּכֵלִים פְּסוּלִין לִנְטִילַת יָדַיִם וּבְקַרְקָעוֹת כְּשֵׁרִים לְהַטְבִּיל. חַמֵּי טְבֶרְיָא בִּמְקוֹמָן מַטְבִּילִין בָּהֶם אֶת הַיָּדַיִם. אֲבָל אִם נָטַל מֵהֶן בִּכְלִי אוֹ שֶׁהִפְלִיג מֵהֶן אַמָּה לְמָקוֹם אַחֵר אֵין נוֹטְלִין מֵהֶן לֹא רִאשׁוֹנִים וְלֹא אַחֲרוֹנִים מִפְּנֵי שֶׁאֵינָן רְאוּיִין לִשְׁתִיַּת בְּהֵמָה:", + "יֵשׁ לַנּוֹטֵל לִתֵּן עַל יָדָיו מְעַט מְעַט עַד שֶׁיִּתֵּן כַּשִּׁעוּר. וְאִם נָתַן הָרְבִיעִית כֻּלָּהּ בִּשְׁטִיפָה אַחַת כָּשֵׁר. נוֹטְלִין אַרְבָּעָה אוֹ חֲמִשָּׁה זֶה בְּצַד זֶה אוֹ יָד זֶה עַל גַּבֵּי זֶה בִּשְׁטִיפָה אַחַת. וּבִלְבַד שֶׁיַּרְפּוּ יְדֵיהֶן כְּדֵי שֶׁיָּבוֹא בֵּינֵיהֶן הַמַּיִם. וְיִהְיֶה בְּאוֹתָהּ הַשְּׁטִיפָה כְּדֵי רְבִיעִית לְכָל אֶחָד וְאֶחָד:", + "אֵין נוֹטְלִין מַיִם לַיָּדַיִם לֹא בְּדָפְנוֹת הַכֵּלִים וְלֹא בְּשׁוּלֵי הַמַּחַץ וְלֹא בַּחֲרָסִים וְלֹא בִּמְגוּפַת הֶחָבִית. וְאִם תִּקֵּן הַמְּגוּפָה לִנְטִילָה נוֹטְלִין מִמֶּנָּה לַיָּדַיִם. וְכֵן הַחֵמֶת שֶׁתִּקְּנָהּ נוֹטְלִין מִמֶּנָּה לַיָּדַיִם. אֲבָל שַׂק וְקֻפָּה שֶׁנִּתְקְנוּ אֵין נוֹטְלִין מֵהֶן לַיָּדַיִם. וְלֹא יִתֵּן לַחֲבֵרוֹ בְּחָפְנָיו שֶׁאֵין חָפְנָיו כְּלִי. וְכֵלִים שֶׁנִּשְׁבְּרוּ שְׁבִירָה הַמְטַהֶרֶת אוֹתָן מִידֵי טֻמְאָה אֵין נוֹתְנִין בָּהֶם לַיָּדַיִם מִפְּנֵי שֶׁהֵן שִׁבְרֵי כֵּלִים:", + "בְּכָל הַכֵּלִים נוֹטְלִים לַיָּדַיִם וַאֲפִלּוּ כְּלֵי גְּלָלִים וּכְלֵי אֲדָמָה. וְהוּא שֶׁיִּהְיוּ שְׁלֵמִים. כְּלִי שֶׁאֵינוֹ מַחֲזִיק רְבִיעִית אוֹ אֵין בּוֹ רְבִיעִית אֵין נוֹתְנִין מִמֶּנָּה לַיָּדַיִם:", + "הַכּל כְּשֵׁרִין לִתֵּן לַיָּדַיִם אֲפִלּוּ חֶרֶשׁ שׁוֹטֶה וְקָטָן. אִם אֵין שָׁם אַחֵר מַנִּיחַ הַכְּלִי בֵּין בִּרְכָּיו וְצַק עַל יָדָיו. אוֹ יַטֶּה הֶחָבִית עַל יָדָיו וְיִטּל. אוֹ נוֹטֵל יָדוֹ אַחַת וְצַק בְּזוֹ עַל זוֹ וְחוֹזֵר וְצַק בָּרִאשׁוֹנָה עַל הַשְּׁנִיָּה. וְהַקּוֹף נוֹטֵל לַיָּדַיִם:", + "הַשֹּׁקֶת שֶׁדּוֹלֶה אָדָם בְּיָדוֹ אוֹ בְּגַלְגַּל וְנוֹתֵן לְתוֹכָהּ וְהַמַּיִם נִמְשָׁכִין מִמֶּנָּה בָּאַמָּה וְהוֹלְכִין וּמַשְׁקִין הַיְרָקוֹת אוֹ הַבְּהֵמָה וְהִנִּיחַ יָדָיו בַּשֹּׁקֶת וְעָבְרוּ הַמַּיִם וְשָׁטְפוּ עַל יָדָיו לֹא עָלְתָה לוֹ נְטִילָה. שֶׁהֲרֵי אֵין כָּאן נוֹתֵן עַל יָדָיו. וְאִם הָיוּ יָדָיו קְרוֹבוֹת לִשְׁפִיכַת הַדְּלִי עַד שֶׁנִּמְצְאוּ הַמַּיִם שָׁטְפוּ עַל יָדָיו מִכֹּחַ נְתִינַת הָאָדָם עָלְתָה לוֹ נְטִילָה:", + "מַיִם שֶׁנִּסְתַּפֵּק לוֹ אִם נַעֲשָׂה מֵהֶן מְלָאכָה אוֹ לֹא נַעֲשָׂה. אִם יֵשׁ בָּהֶן כַּשִּׁעוּר אוֹ שֶׁאֵין בָּהֶן. אִם הֵן טְהוֹרִין אוֹ טְמֵאִין. סָפֵק נָטַל יָדָיו סָפֵק לֹא נָטַל יָדָיו. סְפֵקוֹ טָהוֹר שֶׁכָּל סָפֵק שֶׁבְּטָהֳרַת יָדַיִם טָהוֹר:", + "מַיִם הָרִאשׁוֹנִים צָרִיךְ שֶׁיַּגְבִּיהַּ יָדָיו לְמַעְלָה עַד שֶׁלֹּא יֵצְאוּ מַיִם חוּץ לַפֶּרֶק וְיַחְזְרוּ וִיטַמְּאוּ אֶת הַיָּדַיִם. וְאַחֲרוֹנִים צָרִיךְ שֶׁיַּשְׁפִּיל יָדָיו לְמַטָּה כְּדֵי שֶׁיֵּצֵא כָּל כֹּחַ הַמֶּלַח מֵעַל יָדָיו. מַיִם רִאשׁוֹנִים נִטָּלִים בֵּין עַל גַּבֵּי כְּלִי בֵּין עַל גַּבֵּי קַרְקַע. וְאַחֲרוֹנִים אֵינָן נִטָּלִין אֶלָּא עַל גַּבֵּי כְּלִי. מַיִם רִאשׁוֹנִים נִטָּלִין בֵּין בְּחַמֵּי הָאוּר בֵּין בְּצוֹנֵן. וְאַחֲרוֹנִים אֵינָן נִטָּלִין בְּחַמִּין. וְהוּא שֶׁיִּהְיוּ חַמִּים שֶׁהַיָּד סוֹלֶדֶת בָּהֶן מִפְּנֵי שֶׁאֵין מַעֲבִירִין אֶת הַזֻּהֲמָא, שֶׁאֵינוֹ יָכוֹל לְשַׁפְשֵׁף בָּהֶן. אֲבָל הָיוּ פּוֹשְׁרִין נוֹטְלִין מֵהֶן בָּאַחֲרוֹנָה:", + "נוֹטֵל אָדָם יָדָיו שַׁחֲרִית וּמַתְנֶה עֲלֵיהֶן כָּל הַיּוֹם וְאֵינוֹ צָרִיךְ לִטּל אֶת יָדָיו לְכָל אֲכִילָה וַאֲכִילָה. וְהוּא שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מֵהֶן. אֲבָל אִם הִסִּיחַ דַּעְתּוֹ מֵהֶן צָרִיךְ לִטּל יָדָיו בְּכָל עֵת שֶׁצָּרִיךְ נְטִילָה:", + "לָט אָדָם אֶת יָדָיו בְּמַפָּה וְאוֹכֵל בָּהֶן פַּת אוֹ דָּבָר שֶׁטִּבּוּלוֹ בְּמַשְׁקֶה אַף עַל פִּי שֶׁלֹּא נָטַל יָדָיו. הַמַּאֲכִיל לַאֲחֵרִים אֵינוֹ צָרִיךְ נְטִילַת יָדַיִם. וְהָאוֹכֵל צָרִיךְ נְטִילַת יָדַיִם אַף עַל פִּי שֶׁאַחֵר נוֹתֵן לְתוֹךְ פִּיו וְאֵינוֹ נוֹגֵעַ בַּמַּאֲכָל. וְהוּא הַדִּין לְאוֹכֵל בְּמַגְרֵפָה שֶׁצָּרִיךְ נְטִילַת יָדַיִם:", + "אָסוּר לְהַאֲכִיל מִי שֶׁלֹּא נָטַל יָדָיו וְאַף עַל פִּי שֶׁהוּא נוֹתֵן לְתוֹךְ פִּיו. וְאָסוּר לְזַלְזֵל בִּנְטִילַת יָדַיִם. וְצִוּוּיִים הַרְבֵּה צִוּוּ חֲכָמִים וְהִזְהִירוּ עַל הַדָּבָר. אֲפִלּוּ אֵין לוֹ מַיִם אֶלָּא כְּדֵי שְׁתִיָּה נוֹטֵל יָדָיו בְּמִקְצָתָן וְאַחַר כָּךְ אוֹכֵל וְשׁוֹתֶה מִקְצָתָן:", + "צָרִיךְ אָדָם לְנַגֵּב אֶת יָדָיו וְאַחַר כָּךְ יֹאכַל. וְכָל הָאוֹכֵל בְּלֹא נִגּוּב יָדַיִם כְּאוֹכֵל לֶחֶם טָמֵא. וְכָל הַנּוֹטֵל יָדָיו בָּאַחֲרוֹנָה מְנַגֵּב וְאַחַר כָּךְ מְבָרֵךְ. וְתֵכֶף לִנְטִילַת יָדַיִם בִּרְכַּת הַמָּזוֹן, לֹא יַפְסִיק בֵּינֵיהֶם בְּדָבָר אַחֵר. אֲפִלּוּ לִשְׁתּוֹת מַיִם אַחַר שֶׁנּוֹטֵל יָדָיו בָּאַחֲרוֹנָה אָסוּר עַד שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן:" + ], + [ + "מִנְהָגוֹת רַבּוֹת נָהֲגוּ חַכְמֵי יִשְׂרָאֵל בַּסְּעֻדָּה וְכֻלָּן דֶּרֶךְ אֶרֶץ. וְאֵלּוּ הֵן. כְּשֶׁנִּכְנָסִין לַסְּעֻדָּה הַגָּדוֹל שֶׁבְּכֻלָּן נוֹטֵל אֶת יָדָיו תְּחִלָּה. וְאַחַר כָּךְ נִכְנָסִין וְיוֹשְׁבִין מְסֻבִּין. וְגָדוֹל מֵסֵב בָּרֹאשׁ וְשֵׁנִי לוֹ לְמַטָּה הֵימֶנּוּ. הָיוּ שְׁלֹשָׁה מִטּוֹת גָּדוֹל מֵסֵב בָּרֹאשׁ וְשֵׁנִי לוֹ לְמַעְלָה הֵימֶנּוּ וּשְׁלִישִׁי לוֹ לְמַטָּה הֵימֶנּוּ:", + "בַּעַל הַבַּיִת מְבָרֵךְ הַמּוֹצִיא וּמַשְׁלִים הַבְּרָכָה וְאַחַר כָּךְ בּוֹצֵעַ. וְהָאוֹרֵחַ מְבָרֵךְ בִּרְכַּת הַמָּזוֹן כְּדֵי שֶׁיְּבָרֵךְ לְבַעַל הַבַּיִת. וְאִם הָיוּ כֻּלָּן בַּעֲלֵי הַבַּיִת הַגָּדוֹל שֶׁבָּהֶן בּוֹצֵעַ וְהוּא מְבָרֵךְ בִּרְכַּת הַמָּזוֹן:", + "אֵין הַבּוֹצֵעַ רַשַּׁאי לִבְצֹעַ עַד שֶׁיָּבִיאוּ מֶלַח אוֹ לִפְתָּן לִפְנֵי כָּל אֶחָד וְאֶחָד אֶלָּא אִם כֵּן נִתְכַּוְּנוּ לֶאֱכל פַּת חֲרֵבָה. וְאֵינוֹ בּוֹצֵעַ לֹא פְּרוּסָה קְטַנָּה מִפְּנֵי שֶׁהוּא נִרְאֶה כְּצַר עַיִן וְלֹא פְּרוּסָה גְּדוֹלָה יוֹתֵר מִכְּבֵיצָה מִפְּנֵי שֶׁנִּרְאֶה כִּרְעַבְתָּן. וּבְשַׁבָּת יֵשׁ לוֹ לִבְצֹעַ פְּרוּסָה גְּדוֹלָה. וְאֵינוֹ בּוֹצֵעַ אֶלָּא מִמָּקוֹם שֶׁנִּתְבַּשֵּׁל יָפֶה יָפֶה:", + "מִצְוָה מִן הַמֻּבְחָר לִבְצֹעַ כִּכָּר שְׁלֵמָה. אִם הָיְתָה שָׁם שְׁלֵמָה שֶׁל שְּׂעוֹרִים וּפְרוּסָה שֶׁל חִטִּים מַנִּיחַ שְׁלֵמָה בְּתוֹךְ פְּרוּסָה וּבוֹצֵעַ מִשְּׁתֵּיהֶן כְּדֵי שֶׁיִּבְצַע מֵחִטִּים וּמִשְּׁלֵמָה. בְּשַׁבָּתוֹת וּבְיָמִים טוֹבִים חַיָּב לִבְצֹעַ עַל שְׁתֵּי כִּכָּרוֹת נוֹטֵל שְׁתֵּיהֶן בְּיָדוֹ וּבוֹצֵעַ אַחַת מֵהֶן:", + "הַבּוֹצֵעַ נוֹתֵן פְּרוּסָה לִפְנֵי כָּל אֶחָד וְאֶחָד. וְהָאַחֵר נוֹטֵל בְּיָדוֹ. וְאֵין הַבּוֹצֵעַ נוֹתֵן בְּיַד הָאוֹכֵל אֶלָּא אִם כֵּן הָיָה אָבֵל. וְהַבּוֹצֵעַ הוּא פּוֹשֵׁט יָדָיו תְּחִלָּה וְאוֹכֵל. וְאֵין הַמְּסֻבִּין רַשָּׁאִין לִטְעֹם עַד שֶׁיִּטְעֹם הַמְבָרֵךְ. וְאֵין הַבּוֹצֵעַ רַשַּׁאי לִטְעֹם עַד שֶׁיִּכְלֶה אָמֵן מִפִּי רֹב הַמְּסֻבִּין. וְאִם רָצָה הַבּוֹצֵעַ לַחֲלֹק כָּבוֹד לְרַבּוֹ אוֹ לְמִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ בְּחָכְמָה וְיַנִּיחֶנּוּ לִפְשֹׁט יָדוֹ קֹדֶם לוֹ הָרְשׁוּת בְּיָדוֹ:", + "שְׁנַיִם מַמְתִּינִין זֶה לָזֶה בִּקְעָרָה. שְׁלֹשָׁה אֵין מַמְתִּינִין. גָּמְרוּ מֵהֶן שְׁנַיִם הַשְּׁלִישִׁי מַפְסִיק עִמָּהֶן. גָּמַר אֶחָד מֵהֶן הַשְּׁנַיִם אֵין מַפְסִיקִין לוֹ אֶלָּא אוֹכְלִין וְהוֹלְכִין עַד שֶׁגּוֹמְרִין. אֵין מְשִׂיחִין בִּסְעֻדָּה כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי סַכָּנָה. וּמִפְּנֵי זֶה אִם בָּא לָהֶם יַיִן בְּתוֹךְ הַמָּזוֹן כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. שֶׁאִם בֵּרֵךְ אֶחָד וְעוֹנֶה הָעוֹנֶה אָמֵן בִּשְׁעַת הַבְּלִיעָה יָבוֹא לִידֵי סַכָּנָה. וְאֵין מִסְתַּכְּלִין בִּפְנֵי הָאוֹכֵל וְלֹא לִמְנָתוֹ שֶׁלֹּא לְבַיְּשׁוֹ:", + "הַשַּׁמָּשׁ שֶׁעוֹמֵד לִפְנֵי הַמְּסֻבִּין אֵינוֹ אוֹכֵל עִמָּהֶן. וְדֶרֶךְ רַחֲמָנוּת הוּא לִתֵּן לְתוֹךְ פִּיו מִכָּל תַּבְשִׁיל וְתַבְשִׁיל כְּדֵי לְיַשֵּׁב דַּעְתּוֹ. וְאִם נָתְנוּ לוֹ יַיִן מְבָרֵךְ עַל כָּל כּוֹס וְכוֹס שֶׁנּוֹתְנִין לוֹ. מִפְּנֵי שֶׁאֵין שְׁתִיָּתוֹ תְּלוּיָה בִּרְצוֹנוֹ אֶלָּא בִּרְצוֹנָם:", + "יָצָא אֶחָד מִן הַמְּסֻבִּין לְהַשְׁתִּין מַיִם נוֹטֵל יָדוֹ אַחַת וְנִכְנָס. דִּבֵּר עִם חֲבֵרוֹ וְהִפְלִיג נוֹטֵל שְׁתֵּי יָדָיו וְנִכְנָס. אִם הָיוּ מְסֻבִּין לִשְׁתִיָּה נִכְנָס וְיוֹשֵׁב בִּמְקוֹמוֹ וְנוֹטֵל יָדָיו וְאַחַר כָּךְ מַחֲזִיר פָּנָיו לָאוֹרְחִין. וְלָמָּה נוֹטֵל בִּמְקוֹמוֹ שֶׁמָּא יֹאמְרוּ לֹא נָטַל יָדָיו מִפְּנֵי שֶׁאֵין שָׁם אֲכִילָה:", + "אֵין מַנִּיחִין בָּשָׂר חַי עַל הַפַּת. וְאֵין מַעֲבִירִין כּוֹס מָלֵא עַל הַפַּת. וְאֵין סוֹמְכִין אֶת הַקְּעָרָה בְּפַת. וְאֵין זוֹרְקִין אֶת הַפַּת. וְלֹא אֶת הַחֲתִיכוֹת וְלֹא אֶת הָאֳכָלִין שֶׁאֵין לָהֶן קְלִפִּין כְּגוֹן תּוּתִים וַעֲנָבִים וּתְאֵנִים מִפְּנֵי שֶׁהֵן נִמְאָסִין. וּמֻתָּר לִמְשֹׁךְ אֶת הַיַּיִן בְּצִנּוֹרוֹת בְּבָתֵּי חֲתָנִים וְזוֹרְקִין לִפְנֵיהֶם קְלָיוֹת וֶאֱגוֹזִים בִּימוֹת הַחַמָּה אֲבָל לֹא בִּימוֹת הַגְּשָׁמִים מִפְּנֵי שֶׁנִּמְאָסִין. וְאֵין נוֹטְלִין יְדֵיהֶן בְּיַיִן בֵּין חַי בֵּין מָזוּג. וְכֵן אֵין מַפְסִידִין שְׁאָר אֳכָלִין וּמַשְׁקִין דֶּרֶךְ בִּזּוּי וּבְעִיטָה:", + "אָסוּר לְאוֹרְחִים לִטּל כְּלוּם מִמַּה שֶּׁלִּפְנֵיהֶם וְלִתֵּן בְּיַד בְּנוֹ אוֹ בִּתּוֹ שֶׁל בַּעַל הַבַּיִת שֶׁמָּא יִתְבַּיֵּשׁ בַּעַל הַסְּעֻדָּה שֶׁהֲרֵי אֵין לוֹ אֶלָּא מַה שֶּׁהֵבִיא לִפְנֵיהֶם וְנִמְצְאוּ הַקְּטַנִּים נוֹטְלִים אוֹתָם וְהוֹלְכִים. לֹא יִשְׁלַח אָדָם לַחֲבֵרוֹ חָבִית יַיִן וְשֶׁמֶן צָף עַל פִּיהָ שֶׁמָּא יִשְׁלַח לוֹ אָדָם חָבִית שֶׁכֻּלָּהּ יַיִן וִידַמֶּה שֶׁהוּא שֶׁמֶן וְשֶׁמֶן הוּא שֶׁעַל פָּנֶיהָ בִּלְבַד וִיזַמֵּן אוֹרְחִים וְיִתְבַּיֵּשׁ. וְכֵן כָּל כַּיּוֹצֵא בִּדְבָרִים אֵלּוּ הַמְּבִיאִים לִידֵי בּוּשָׁה לְבַעַל הַסְּעֻדָּה אֲסוּרִין:", + "גָּמְרוּ מִלֶּאֱכל מְסַלְּקִין אֶת הַשֻּׁלְחָן וּמְכַבְּדִין אֶת הַמָּקוֹם שֶׁאָכְלוּ בּוֹ וְאַחַר כָּךְ נוֹטְלִין אֶת יְדֵיהֶם. שֶׁמָּא יְשַׁיְּרוּ שָׁם פֵּרוּרִין שֶׁיֵּשׁ בָּהֶן כְּזַיִת שֶׁאָסוּר לְהַלֵּךְ בָּהֶן וְלִרְחֹץ עֲלֵיהֶן. אֲבָל פֵּרוּרִין שֶׁאֵין בָּהֶן כְּזַיִת מֻתָּר לְאַבְּדָן בַּיָּד:", + "הֵבִיאוּ לָהֶם מַיִם לִנְטִילָה כָּל שֶׁמְּבָרֵךְ בִּרְכַּת הַמָּזוֹן הוּא נוֹטֵל יָדָיו תְּחִלָּה. כְּדֵי שֶׁלֹּא יֵשֵׁב הַגָּדוֹל וְיָדָיו מְזֹהָמוֹת עַד שֶׁיִּטּל אַחֵר. וּשְׁאָר הַסּוֹעֲדִין נוֹטְלִין יָדָן בַּסּוֹף זֶה אַחַר זֶה. וְאֵין מְכַבְּדִין בְּדָבָר זֶה שֶׁאֵין מְכַבְּדִין בְּיָדַיִם מְזֹהָמוֹת וְלֹא בִּגְשָׁרִים וְלֹא בִּדְרָכִים אֶלָּא בְּפֶתַח הָרָאוּי לִמְזוּזָה וּבִשְׁעַת כְּנִיסָה:", + "גָּמְרוּ לִטּל יְדֵיהֶן וְנִגְּבוּ יְדֵיהֶן וּבֵרְכוּ בִּרְכַּת הַמָּזוֹן וְהֵבִיאוּ אֶת הַמֻּגְמָר. מִי שֶׁבֵּרֵךְ בִּרְכַּת הַמָּזוֹן הוּא מְבָרֵךְ עַל הַמֻּגְמָר וְכֻלָּן עוֹנִין אָמֵן:", + "אִם הָיָה שָׁם יַיִן מְבִיאִין כּוֹס מַחֲזִיק רְבִיעִית אוֹ יָתֵר עַל רְבִיעִית. וּמְבִיאִין בְּשָׂמִים וְאוֹחֵז אֶת הַיַּיִן בִּימִינוֹ וְאֶת הַבְּשָׂמִים בִּשְׂמֹאלוֹ וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן. וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וְאַחַר כָּךְ מְבָרֵךְ עַל הַבְּשָׂמִים. אִם הָיוּ הַבְּשָׂמִים שֶׁמֶן עָרֵב וְכַיּוֹצֵא בּוֹ טָחוֹ בְּרֹאשׁ הַשַּׁמָּשׁ. וְאִם הָיָה הַשַּׁמָּשׁ תַּלְמִיד חָכָם טָחוֹ בַּכֹּתֶל כְּדֵי שֶׁלֹּא יֵצֵא מְבֻשָּׂם לַשּׁוּק:", + "אַף עַל פִּי שֶׁאֵין בִּרְכַּת הַמָּזוֹן צְרִיכָה יַיִן. אִם בֵּרֵךְ עַל הַיַּיִן כַּמִּנְהָג שֶׁאָמַרְנוּ צָרִיךְ שֶׁיָּדִיחַ כּוֹס שֶׁל בְּרָכָה מִבִּפְנִים וְלִשְׁטֹף אוֹתוֹ מִבַּחוּץ. וִימַלְּאֶנּוּ יַיִן חַי. וְכֵיוָן שֶׁהִגִּיעַ לְבִרְכַּת הָאָרֶץ נוֹתֵן לְתוֹכוֹ מְעַט מַיִם כְּדֵי שֶׁיְּהֵא עָרֵב לִשְׁתִיָּה. וְאֵין מְשִׂיחִין עַל כּוֹס שֶׁל בִּרְכַּת הַמָּזוֹן אֶלָּא הַכֹּל שׁוֹתְקִים עַד שֶׁתִּכְלֶה בִּרְכַּת הַמָּזוֹן וּבִרְכַּת הַיַּיִן וְיִשְׁתּוּ:" + ], + [ + "כָּל פֵּרוֹת הָאִילָן מְבָרְכִין עֲלֵיהֶן בַּתְּחִלָּה בּוֹרֵא פְּרִי הָעֵץ וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת חוּץ מֵחֲמֵשֶׁת הַמִּינִין הַכְּתוּבִין בַּתּוֹרָה. וְהֵם עֲנָבִים וְרִמּוֹנִים וּתְאֵנִים וְזֵיתִים וּתְמָרִים שֶׁהוּא מְבָרֵךְ עֲלֵיהֶן בַּסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ. וְעַל פֵּרוֹת הָאָרֶץ וְהַיְרָקוֹת מְבָרְכִין עֲלֵיהֶן בַּתְּחִלָּה בּוֹרֵא פְּרִי הָאֲדָמָה וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת. דְּבָרִים שֶׁאֵין גִּדּוּלָן מִן הָאָרֶץ כְּגוֹן בָּשָׂר וּגְבִינָה וְדָגִים וּבֵיצִים וּמַיִם וְחָלָב וּדְבַשׁ וְכַיּוֹצֵא בָּהֶן בַּתְּחִלָּה מְבָרֵךְ שֶׁהַכֹּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת. וְהַשּׁוֹתֶה מַיִם שֶׁלֹּא לְרַוּוֹת צָמְאוֹ אֵינוֹ טָעוּן בְּרָכָה לֹא לְפָנָיו וְלֹא לְאַחֲרָיו:", + "הַסּוֹחֵט פֵּרוֹת וְהוֹצִיא מֵהֶן מַשְׁקִין מְבָרֵךְ עֲלֵיהֶן בַּתְּחִלָּה שֶׁהַכֹּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת. חוּץ מִן הָעֲנָבִים וְהַזֵּיתִים. שֶׁעַל הַיַּיִן הוּא מְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן וּלְבַסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ. וְעַל הַשֶּׁמֶן בַּתְּחִלָּה הוּא מְבָרֵךְ בּוֹרֵא פְּרִי הָעֵץ. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁהָיָה חוֹשֵׁשׁ בִּגְרוֹנוֹ וְשָׁתָה מִן הַשֶּׁמֶן עִם מֵי הַשְּׁלָקוֹת וְכַיּוֹצֵא בָּהֶן שֶׁהֲרֵי נֶהֱנֶה בִּשְׁתִיָּתוֹ. אֲבָל אִם שָׁתָה הַשֶּׁמֶן לְבַדּוֹ אוֹ שֶׁלֹּא הָיָה חוֹשֵׁשׁ בִּגְרוֹנוֹ מְבָרֵךְ עָלָיו שֶׁהַכֹּל. שֶׁהֲרֵי לֹא נֶהֱנָה בְּטַעַם הַשֶּׁמֶן:", + "פֵּרוֹת אוֹ יְרָקוֹת שֶׁדַּרְכָּן לְהֵאָכֵל חַיִּים אִם בִּשְׁלָן אוֹ שְׁלָקָן מְבָרֵךְ עֲלֵיהֶן בַּתְּחִלָּה שֶׁהַכֹּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת. וִירָקוֹת שֶׁדַּרְכָּן לְהֵאָכֵל שְׁלוּקִין כְּגוֹן כְּרוּב וְלֶפֶת אִם אֲכָלָן חַיִּין מְבָרֵךְ עֲלֵיהֶן בַּתְּחִלָּה שֶׁהַכֹּל וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת. וְאִם בִּשְׁלָן אוֹ שְׁלָקָן מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הָאֲדָמָה וּלְבַסּוֹף בּוֹרֵא נְפָשׁוֹת רַבּוֹת. דְּבָרִים שֶׁדַּרְכָּן לְהֵאָכֵל חַיִּין וּמְבֻשָּׁלִין אֲכָלָן בֵּין חַיִּין בֵּין מְבֻשָּׁלִין מְבָרֵךְ עֲלֵיהֶן בַּתְּחִלָּה בְּרָכָה הָרְאוּיָה לָהֶן. אִם הָיוּ פֵּרוֹת עֵץ מְבָרֵךְ בּוֹרֵא פְּרִי הָעֵץ וְאִם הָיוּ פֵּרוֹת הָאֲדָמָה אוֹ יְרָקוֹת מְבָרֵךְ בּוֹרֵא פְּרִי הָאֲדָמָה:", + "יְרָקוֹת שֶׁדַּרְכָּן לְהִשָּׁלֵק שְׁלָקָן מְבָרֵךְ עַל מֵי שֶׁלֶק שֶׁלָּהֶן בּוֹרֵא פְּרִי הָאֲדָמָה. וְהוּא שֶׁשְּׁלָקָן לִשְׁתּוֹת מֵימֵיהֶן שֶׁמֵּימֵי הַשְּׁלָקוֹת כִּשְׁלָקוֹת בְּמָקוֹם שֶׁדַּרְכָּן לִשְׁתּוֹתָן. דְּבַשׁ תְּמָרִים מְבָרְכִין עָלָיו תְּחִלָּה שֶׁהַכֹּל. אֲבָל תְּמָרִים שֶׁמְּעָכָן בַּיָּד וְהוֹצִיא גַּרְעִינִין שֶׁלָּהֶן וַעֲשָׂאָן כְּמוֹ עִסָּה מְבָרֵךְ עֲלֵיהֶן תְּחִלָּה בּוֹרֵא פְּרִי הָעֵץ וּלְבַסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ:", + "הַקָּנִים הַמְּתוּקִים שֶׁסּוֹחֲטִין אוֹתָן וּמְבַשְּׁלִין מֵימֵיהֶן עַד שֶׁיִּקְפָּא וְיִדְמֶה לְמֶלַח. כָּל הַגְּאוֹנִים אוֹמְרִים שֶׁמְּבָרְכִין עָלָיו בּוֹרֵא פְּרִי הָאֲדָמָה. וּמִקְצָתָם אָמְרוּ בּוֹרֵא פְּרִי הָעֵץ. וְכֵן אָמְרוּ שֶׁהַמּוֹצֵץ אוֹתָם קָנִים מְבָרֵךְ בּוֹרֵא פְּרִי הָאֲדָמָה. וַאֲנִי אוֹמֵר שֶׁאֵין זֶה פְּרִי וְאֵין מְבָרְכִין עָלָיו אֶלָּא שֶׁהַכֹּל. שֶׁלֹּא יִהְיֶה דְּבַשׁ אֵלּוּ הַקָּנִים שֶׁנִּשְׁתַּנָּה עַל יְדֵי אוּר גָּדוֹל מִדְּבַשׁ תְּמָרִים שֶׁלֹּא נִשְׁתַּנָּה עַל יְדֵי הָאוּר וּמְבָרְכִין עָלָיו שֶׁהַכֹּל:", + "הַקּוֹר וְהוּא רֹאשׁ הַדֶּקֶל שֶׁהוּא כְּמוֹ עֵץ לָבָן מְבָרֵךְ עָלָיו בַּתְּחִלָּה שֶׁהַכֹּל. קַפְרָס שֶׁל צָלָף מְבָרֵךְ עָלָיו בּוֹרֵא פְּרִי הָאֲדָמָה מִפְּנֵי שֶׁאֵינוֹ פְּרִי. וְהָאֶבְיוֹנוֹת שֶׁל צָלָף הֵן הַפְּרִי שֶׁהֵן כְּצוּרוֹת תְּמָרִים דַּקִּים קְטַנִּים מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הָעֵץ:", + "הַפִּלְפְּלִין וְהַזַּנְגְּבִיל בִּזְמַן שֶׁהֵן רְטֻבִּין מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הָאֲדָמָה. אֲבָל יְבֵשִׁין אֵין טְעוּנִין בְּרָכָה לֹא לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם מִפְּנֵי שֶׁהֵן תַּבְלִין וְאֵינוֹ אֹכֶל. וְכֵן אֳכָלִין שֶׁאֵין רְאוּיִין לַאֲכִילָה וּמַשְׁקִין שֶׁאֵינָן רְאוּיִין לִשְׁתִיָּה אֵינָן טְעוּנִין בְּרָכָה לֹא לִפְנֵיהֶן וְלֹא לְאַחֲרֵיהֶן:", + "הַפַּת שֶׁעִפְּשָׁה וְהַיַּיִן שֶׁהִקְרִים וְתַבְשִׁיל שֶׁעָבְרָה צוּרָתוֹ וְהַנּוֹבְלוֹת שֶׁהֵן פַּגִּין וְהַשֵּׁכָר וְהַחֹמֶץ וְהַגּוֹבַאי וְהַמֶּלַח וְהַכְּמֵהִין וְהַפִּטְרִיּוֹת עַל כֻּלָּן מְבָרֵךְ תְּחִלָּה שֶׁהַכֹּל. וְכָל הַמְבָרְכִין לְפָנָיו שֶׁהַכֹּל לָאַחֲרוֹנָה מְבָרֵךְ בּוֹרֵא נְפָשׁוֹת. וְכָל הַטָּעוּן בְּרָכָה לְאַחֲרָיו טָעוּן בְּרָכָה לְפָנָיו:", + "שְׁמָרִים שֶׁנָּתַן עֲלֵיהֶם שְׁלֹשָׁה וְהוֹצִיא מֵהֶן אַרְבָּעָה מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הַגָּפֶן שֶׁזֶּה יַיִן מָזוּג הוּא. הוֹצִיא פָּחוֹת מֵאַרְבָּעָה אַף עַל פִּי שֶׁיֵּשׁ בָּהֶם טַעַם יַיִן מְבָרֵךְ עֲלֵיהֶן שֶׁהַכֹּל תְּחִלָּה:", + "בֵּרֵךְ עַל פֵּרוֹת הָאִילָן בּוֹרֵא פְּרִי הָאֲדָמָה יָצָא. וְעַל פֵּרוֹת הָאֲדָמָה בּוֹרֵא פְּרִי הָעֵץ לֹא יָצָא. וְעַל כֻּלָּם אִם בֵּרֵךְ שֶׁהַכֹּל יָצָא. וַאֲפִלּוּ עַל הַפַּת וְעַל הַיַּיִן:", + "לָקַח כּוֹס שֶׁל שֵׁכָר בְּיָדוֹ וְהִתְחִיל הַבְּרָכָה עַל מְנָת לוֹמַר שֶׁהַכֹּל וְטָעָה וְאָמַר בּוֹרֵא פְּרִי הַגָּפֶן אֵין מַחְזִירִין אוֹתוֹ. וְכֵן אִם הָיוּ לְפָנָיו פֵּרוֹת הָאָרֶץ וְהִתְחִיל הַבְּרָכָה עַל מְנָת לוֹמַר בּוֹרֵא פְּרִי הָאֲדָמָה וְטָעָה וְאָמַר בּוֹרֵא פְּרִי הָעֵץ אֵין מַחְזִירִין אוֹתוֹ. וְכֵן אִם הָיָה לְפָנָיו תַּבְשִׁיל שֶׁל דָּגָן וּפָתַח עַל מְנָת לוֹמַר בּוֹרֵא מִינֵי מְזוֹנוֹת וְטָעָה וְאָמַר הַמּוֹצִיא יָצָא. מִפְּנֵי שֶׁבְּשָׁעָה שֶׁהִזְכִּיר אֶת הַשֵּׁם וְהַמַּלְכוּת שֶׁהֵן עִקַּר הַבְּרָכָה לֹא נִתְכַּוֵּן אֶלָּא לִבְרָכָה הָרְאוּיָה לְאוֹתוֹ הַמִּין. וְהוֹאִיל וְלֹא הָיָה בְּעִקַּר הַבְּרָכָה טָעוּת אַף עַל פִּי שֶׁטָּעָה בְּסוֹפָהּ יָצָא וְאֵין מַחְזִירִין אוֹתוֹ:", + "כָּל הַבְּרָכוֹת הָאֵלּוּ אִם נִסְתַּפֵּק לוֹ בָּהֶם אִם בֵּרֵךְ אוֹ לֹא בֵּרֵךְ אֵינוֹ חוֹזֵר וּמְבָרֵךְ לֹא בַּתְּחִלָּה וְלֹא בַּסּוֹף. מִפְּנֵי שֶׁהֵן מִדִּבְרֵי סוֹפְרִים. שָׁכַח וְהִכְנִיס אֳכָלִין לְתוֹךְ פִּיו בְּלֹא בְּרָכָה. אִם הָיוּ מַשְׁקִין בּוֹלְעָן וּמְבָרֵךְ עֲלֵיהֶן בַּסּוֹף. וְאִם הָיוּ פֵּרוֹת שֶׁאִם זְרָקָן יִמָּאֲסוּ כְּגוֹן תּוּתִים וַעֲנָבִים מְסַלְּקָן לְצַד אֶחָד וּמְבָרֵךְ וְאַחַר כָּךְ בּוֹלְעָן. וְאִם אֵינָן נִמְאָסִין כְּגוֹן פּוֹלִים וַאֲפוּנִים פּוֹלְטָן מִפִּיו עַד שֶׁיְּבָרֵךְ וּפִיו פָּנוּי וְאַחַר כָּךְ אוֹכֵל:", + "הָיוּ לְפָנָיו מִינִין הַרְבֵּה אִם הָיוּ בִּרְכוֹתֵיהֶן שָׁווֹת מְבָרֵךְ עַל אַחַת מֵהֶם וּפוֹטֵר אֶת הַשְּׁאָר. וְאִם אֵין בִּרְכוֹתֵיהֶם שָׁווֹת מְבָרֵךְ עַל כָּל אַחַת מֵהֶן בְּרָכָה הָרְאוּיָה לוֹ. וְאֵי זֶה מֵהֶם שֶׁיִּרְצֶה לְהַקְדִּים מַקְדִּים. וְאִם אֵינוֹ רוֹצֶה בְּזֶה יוֹתֵר מִזֶּה אִם יֵשׁ בֵּינֵיהֶם אֶחָד מִשִּׁבְעַת הַמִּינִים עָלָיו הוּא מְבָרֵךְ תְּחִלָּה. וְכָל הַקּוֹדֵם בַּפָּסוּק קוֹדֵם בַּבְּרָכָה. וְהַשִּׁבְעָה הֵן הָאֲמוּרִים בְּפָסוּק זֶה (דברים ח ח) ״אֶרֶץ חִטָּה וּשְׂעוֹרָה וְגֶפֶן וּתְאֵנָה וְרִמּוֹן אֶרֶץ זֵית שֶׁמֶן וּדְבַשׁ״. וּדְבַשׁ זֶה הוּא דְּבַשׁ תְּמָרִים. וְהַתְּמָרִים קוֹדְמִין לַעֲנָבִים. שֶׁהַתְּמָרִים שֵׁנִי לְאֶרֶץ וְהָעֲנָבִים שְׁלִישִׁי לְאֶרֶץ: ", + "בְּרָכָה אַחַת שֶׁהִיא מֵעֵין שָׁלֹשׁ שֶׁל חֲמֵשֶׁת הַמִּינִין שֶׁל פֵּרוֹת וְשֶׁל יַיִן הִיא שֶׁל מִינֵי הַדָּגָן. אֶלָּא שֶׁעַל הַפֵּרוֹת הוּא אוֹמֵר עַל הָעֵץ וְעַל פְּרִי הָעֵץ וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה וְכוּ׳‎. וְעַל הַיַּיִן הוּא אוֹמֵר עַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן. וְחוֹתֵם בִּשְׁתֵּיהֶן עַל הָאָרֶץ וְעַל הַפֵּרוֹת. וְאִם הָיָה בְּאֶרֶץ יִשְׂרָאֵל חוֹתֵם עַל הָאָרֶץ וְעַל פֵּרוֹתֶיהָ. וְיֵשׁ מִי שֶּׁמּוֹסִיף בַּבְּרָכָה שֶׁמֵּעֵין שָׁלֹשׁ קֹדֶם חֲתִימָה כִּי אֵל טוֹב וּמֵטִיב אַתָּה שֶׁהוּא מֵעֵין בְּרָכָה רְבִיעִית. וְיֵשׁ מִי שֶׁאָמַר שֶׁלֹּא תִּקְּנוּ בְּרָכָה רְבִיעִית אֶלָּא בְּבִרְכַּת הַמָּזוֹן בִּלְבַד:", + "שָׁתָה יַיִן וְאָכַל תְּמָרִים וְאָכַל תַּבְשִׁיל שֶׁל חֲמֵשֶׁת מִינֵי דָּגָן מְבָרֵךְ בָּאַחֲרוֹנָה. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם עַל הַמִּחְיָה וְעַל הַכַּלְכָּלָה וְעַל הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן וְעַל הָעֵץ וְעַל פְּרִי הָעֵץ וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה וְכוּ׳‎ וְחוֹתֵם בָּרוּךְ אַתָּה יְיָ׳‎ עַל הָאָרֶץ וְעַל הַמִּחְיָה וְעַל הַפֵּרוֹת:", + "אֲבָל אִם אָכַל בָּשָׂר וְשָׁתָה יַיִן מְבָרֵךְ בַּסּוֹף עַל זֶה בִּפְנֵי עַצְמוֹ וְעַל זֶה בִּפְנֵי עַצְמוֹ. אָכַל תְּאֵנִים אוֹ עֲנָבִים וְתַפּוּחִים וַאֲגַסִּים וְכַיּוֹצֵא בָּהֶן מְבָרֵךְ בַּסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ וְהִיא כּוֹלֶלֶת הַכּל מִפְּנֵי שֶׁכֻּלָּן פֵּרוֹת הָעֵץ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:" + ], + [ + "כְּשֵׁם שֶׁאָסוּר לָאָדָם לֵהָנוֹת בְּמַאֲכָל אוֹ בְּמַשְׁקֶה קֹדֶם בְּרָכָה. כָּךְ אָסוּר לוֹ לֵהָנוֹת בְּרֵיחַ טוֹב קֹדֶם בְּרָכָה. וְכֵיצַד מְבָרֵךְ עַל רֵיחַ טוֹב. אִם הָיָה זֶה שֶׁיֵּשׁ לְהָרִיחַ עֵץ אוֹ מִן הָעֵץ מְבָרֵךְ בּוֹרֵא עֲצֵי בְּשָׂמִים. וְאִם הָיָה עֵשֶׂב אוֹ מִן הָעֵשֶׂב מְבָרֵךְ בּוֹרֵא עִשְׂבֵי בְּשָׂמִים. וְאִם לֹא הָיָה מִן הָעֵץ וְלֹא מִן הָאֲדָמָה כְּגוֹן הַמּוֹר שֶׁהוּא מִן הַחַיָּה מְבָרֵךְ בּוֹרֵא מִינֵי בְּשָׂמִים. וְאִם הָיָה פְּרִי הָרָאוּי לַאֲכִילָה כְּגוֹן אֶתְרוֹג אוֹ תַּפּוּחַ מְבָרֵךְ שֶׁנָּתַן רֵיחַ טוֹב בַּפֵּרוֹת. וְעַל הַכּל אִם אָמַר בּוֹרֵא מִינֵי בְּשָׂמִים יָצָא:", + "אֵין מְבָרְכִין עַל הַמֻּגְמָר עַד שֶׁתַּעֲלֶה תִּמְרָתוֹ. וְכֵיצַד מְבָרְכִין עָלָיו. אִם הָיָה זֶה הַנִּשְׂרָף שֶׁנָּתַן רֵיחַ מֵעֵץ מְבָרְכִין בּוֹרֵא עֲצֵי בְּשָׂמִים. וְאִם הָיָה עֵשֶׂב עִשְׂבֵי בְּשָׂמִים. וְאִם הָיָה מִמִּין חַיָּה וְכַיּוֹצֵא בָּהּ מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים:", + "שֶׁמֶן שֶׁל אֲפַרְסְמוֹן וְכַיּוֹצֵא בּוֹ מְבָרֵךְ עָלָיו בּוֹרֵא שֶׁמֶן עָרֵב. אֲבָל שֶׁמֶן זַיִת שֶׁכְּבָשׁוֹ אוֹ שֶׁטְּחָנוֹ עַד שֶׁחָזַר רֵיחוֹ נוֹדֵף מְבָרֵךְ עָלָיו בּוֹרֵא עֲצֵי בְּשָׂמִים. שֶׁמֶן שֶׁבִּשְׁמוֹ כְּעֵין שֶׁמֶן הַמִּשְׁחָה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים. הֵבִיאוּ לְפָנָיו שֶׁמֶן וַהֲדַס מְבָרֵךְ עַל הַהֲדַס וּפוֹטֵר אֶת הַשֶּׁמֶן מִפְּנֵי שֶׁבְּרָכָה אַחַת לִשְׁתֵּיהֶן וְהוּא עֲצֵי בְּשָׂמִים:", + "הָיוּ לְפָנָיו בּשֶֹׁם שֶׁהוּא עֵץ וּבשֶֹׁם שֶׁהוּא עֵשֶׂב אֵין בְּרָכָה אַחַת מֵהֶן פּוֹטֶרֶת אֶת חֲבֵרוֹ. אֶלָּא מְבָרֵךְ עַל זֶה לְעַצְמוֹ וְעַל זֶה לְעַצְמוֹ. הֵבִיאוּ לְפָנָיו יַיִן וְשֶׁמֶן אוֹחֵז יַיִן בִּימִינוֹ וְשֶׁמֶן בִּשְׂמֹאלוֹ וּמְבָרֵךְ עַל הַיַּיִן וְשׁוֹתֵהוּ וְחוֹזֵר וּמְבָרֵךְ עַל הַשֶּׁמֶן וּמֵרִיחַ בּוֹ וְטָחוֹ בְּרֹאשׁ הַשַּׁמָּשׁ. וְאִם הָיָה הַשַּׁמָּשׁ תַּלְמִיד חָכָם טָחוֹ בַּכֹּתֶל:", + "דָּבָר שֶׁהוּא סָפֵק אִם מִן הָעֵץ אִם מִן הָאֲדָמָה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים. בּשֶֹׁם שֶׁעֵרְבוֹ הָרוֹכֵל מִמִּינִין הַרְבֵּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים. נִכְנָס לַחֲנוּתוֹ שֶׁל בּוֹשֵׂם שֶׁיֵּשׁ בָּהּ מִינִין הַרְבֵּה מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי בְּשָׂמִים. אִם יָשַׁב שָׁם כָּל הַיּוֹם כֻּלּוֹ אֵינוֹ מְבָרֵךְ אֶלָּא אַחַת. נִכְנַס וְיָצָא נִכְנַס וְיָצָא מְבָרֵךְ עַל כָּל פַּעַם וּפַעַם:", + "הַשּׁוֹשַׁנָּה וַחֲלָפֵי הַמַּיִם מְבָרְכִין עֲלֵיהֶן בּוֹרֵא עֲצֵי בְּשָׂמִים. נַרְגִּיס שֶׁל גִּנָּה בּוֹרֵא עֲצֵי בְּשָׂמִים וְשֶׁל שָׂדֶה בּוֹרֵא עִשְׂבֵי בְּשָׂמִים. הַוֶּרֶד וּמֵי הַוֶּרֶד וְהַלְּבוֹנָה וְהַמַּסְטְכִי וְכַיּוֹצֵא בָּהֶן בּוֹרֵא עֲצֵי בְּשָׂמִים:", + "שְׁלֹשָׁה מִינֵי רֵיחַ טוֹב אֵין מְבָרְכִין עֲלֵיהֶן וְאֵלּוּ הֵן. רֵיחַ טוֹב שֶׁאָסוּר לְהָרִיחַ בּוֹ. וְרֵיחַ טוֹב שֶׁעָשׂוּי לְהַעֲבִיר רֵיחַ רַע. וְרֵיחַ טוֹב שֶׁלֹּא נַעֲשָׂה לְהָרִיחַ בְּעַצְמוֹ שֶׁל רֵיחַ זֶה:", + "כֵּיצַד. בְּשָׂמִים שֶׁל עַכּוּ״ם וּבְשָׂמִים שֶׁל עֶרְוָה מִן הָעֲרָיוֹת אֵין מְבָרְכִין עֲלֵיהֶן לְפִי שֶׁאָסוּר לְהָרִיחַ בָּהֶן. בְּשָׂמִים שֶׁל מֵתִים וּבְשָׂמִים שֶׁל בֵּית הַכִּסֵּא וְשֶׁמֶן הֶעָשׂוּי לְהַעֲבִיר אֶת הַזֻּהֲמָא אֵין מְבָרְכִין עֲלֵיהֶן לְפִי שֶׁנַּעֲשׂוּ לְהַעֲבִיר רֵיחַ רַע. מֻגְמָר שֶׁמְּגַמְּרִין בּוֹ אֶת הַכֵּלִים וְאֶת הַבְּגָדִים אֵין מְבָרְכִין עֲלֵיהֶן לְפִי שֶׁלֹּא נַעֲשָׂה לְהָרִיחַ בְּעַצְמוֹ שֶׁל מֻגְמָר. וְכֵן הַמֵּרִיחַ בִּבְגָדִים שֶׁהֵן מְגֻמָּרִים אֵינוֹ מְבָרֵךְ לְפִי שֶׁאֵין שָׁם עִקָּר בּשֶֹׁם אֶלָּא רֵיחַ בְּלֹא עִקָּר:", + "בְּשָׂמִים שֶׁל מְסִבָּה שֶׁל עַכּוּ״ם אֵין מְבָרְכִין עֲלֵיהֶם שֶׁסְּתָם מְסִבַּת עַכּוּ״ם לַעֲבוֹדַת כּוֹכָבִים. הָיָה מְהַלֵּךְ חוּץ לַכְּרַךְ וְהֵרִיחַ רֵיחַ טוֹב. אִם רֹב הָעִיר עַכּוּ״ם אֵינוֹ מְבָרֵךְ. וְאִם רֹב יִשְׂרָאֵל מְבָרֵךְ. נִתְעָרֵב רֵיחַ שֶׁמְּבָרְכִין עָלָיו בְּרֵיח שֶׁאֵין מְבָרְכִין עָלָיו הוֹלְכִין אַחֲרֵי הָרֹב:" + ], + [ + "בְרָכוֹת אֲחֵרוֹת וּדְבָרים אֲחֵרִים הַרְבֵּה שֶׁאֵין בָּהֶן פְּתִיחָה וְלֹא חֲתִימָה תִּקְּנוּ חֲכָמִים דֶּרֶךְ שֶׁבַח וְהוֹדָיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא. כְּמוֹ בִּרְכוֹת הַתְּפִלָּה שֶׁכְּבָר כְּתַבְנוּם. וְאֵלּוּ הֵן. הַבּוֹנֶה בַּיִת חָדָשׁ וְהַקּוֹנֶה כֵּלִים חֳדָשִׁים בֵּין יֵשׁ לוֹ כַּיּוֹצֵא בָּהֶן בֵּין אֵין לוֹ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה:", + "וְכֵן הָרוֹאֶה אֶת חֲבֵרוֹ לְאַחַר שְׁלֹשִׁים יוֹם מְבָרֵךְ שֶׁהֶחֱיָנוּ. וְאִם רָאָהוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ מְחַיֵּה הַמֵּתִים. הָרוֹאֶה פְּרִי הַמִּתְחַדֵּשׁ מִשָּׁנָה לְשָׁנָה בִּתְחִלַּת רְאִיָּתוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ:", + "שָׁמַע שְׁמוּעָה טוֹבָה מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַטּוֹב וְהַמֵּטִיב. שָׁמַע שְׁמוּעָה רָעָה מְבָרֵךְ בָּרוּךְ דַּיַּן הָאֱמֶת. וְחַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה בְּטוּב נֶפֶשׁ כְּדֶרֶךְ שֶׁמְּבָרֵךְ עַל הַטּוֹבָה בְּשִׂמְחָה שֶׁנֶּאֱמַר (דברים ו ה) ״וְאָהַבְתָּ אֵת יְיָ׳‎ אֱלֹהֶיךָ״ וְגוֹ׳‎ (דברים ו ה) ״וּבְכָל מְאֹדֶךָ״. וּבִכְלַל אַהֲבָה הַיְתֵרָה שֶׁנִּצְטַוֵּינוּ בָּהּ שֶׁאֲפִלּוּ בְּעֵת שֶׁיָּצֵר לוֹ יוֹדֶה וִישַׁבֵּחַ בְּשִׂמְחָה:", + "הִגִּיעָה אֵלָיו טוֹבָה אוֹ שֶׁשָּׁמַע שְׁמוּעָה טוֹבָה אַף עַל פִּי שֶׁהַדְּבָרִים מַרְאִין שֶׁטּוֹבָה זוֹ תִּגְרֹם לוֹ רָעָה מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב. וְכֵן אִם נָגְעָה אֵלָיו רָעָה אוֹ שָׁמַע שְׁמוּעָה רָעָה אַף עַל פִּי שֶׁהַדְּבָרִים מַרְאִים שֶׁרָעָה זוֹ גּוֹרֶמֶת לוֹ טוֹבָה מְבָרֵךְ דַּיַּן הָאֱמֶת. שֶׁאֵין מְבָרְכִין עַל הֶעָתִיד לִהְיוֹת אֶלָּא עַל מַה שֶּׁאֵרַע עַתָּה:", + "יָרְדוּ גְּשָׁמִים רַבִּים. אִם יֵשׁ לוֹ שָׂדֶה מְבָרֵךְ שֶׁהֶחֱיָנוּ. וְאִם הָיְתָה שֶׁלּוֹ וְשֶׁל אֲחֵרִים מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב. וְאִם אֵין לוֹ שָׂדֶה מְבָרֵךְ מוֹדִים אֲנַחְנוּ לָךְ יְיָ׳‎ אֱלֹהֵינוּ עַל כָּל טִפָּה וְטִפָּה שֶׁהוֹרַדְתָּ לָנוּ וְאִלּוּ פִינוּ מָלֵא כוּ׳‎ עַד הֵן הֵם יוֹדוּ וִישַׁבְּחוּ וִיבָרְכוּ אֶת שִׁמְךָ מַלְכֵּנוּ בָּרוּךְ אַתָּה יְיָ׳‎ אֵל רֹב הַהוֹדָאוֹת וְהַתִּשְׁבָּחוֹת:", + "מֵאֵימָתַי מְבָרְכִין עַל הַגְּשָׁמִים מִשֶּׁיִּרְבֶּה הַמַּיִם עַל הָאָרֶץ וְיַעֲלוּ אֲבַעְבּוּעוֹת מִן הַמָּטָר עַל פְּנֵי הַמַּיִם וְיֵלְכוּ הָאֲבַעְבּוּעוֹת זֶה לִקְרַאת זֶה:", + "אָמְרוּ לוֹ מֵת אָבִיו וִירָשָׁהוּ. אִם יֵשׁ עִמּוֹ אַחִין מְבָרֵךְ בַּתְּחִלָּה דַּיַּן הָאֱמֶת וְאַחַר כָּךְ הַטּוֹב וְהַמֵּטִיב. וְאִם אֵין עִמּוֹ אַחִים מְבָרֵךְ שֶׁהֶחֱיָנוּ. קְצָרוֹ שֶׁל דָּבָר כָּל דְּבַר טוֹבָה שֶׁהִיא לוֹ וְלַאֲחֵרִים מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב. וְטוֹבָה שֶׁהִיא לוֹ לְבַדּוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ:", + "אַרְבָּעָה צְרִיכִין לְהוֹדוֹת. חוֹלֶה שֶׁנִּתְרַפֵּא. וְחָבוּשׁ שֶׁיָּצָא מִבֵּית הָאֲסוּרִים. וְיוֹרְדֵי הַיָּם כְּשֶׁעָלוּ. וְהוֹלְכֵי דְּרָכִים כְּשֶׁיַּגִּיעוּ לַיִּשּׁוּב. וּצְרִיכִין לְהוֹדוֹת בִּפְנֵי עֲשָׂרָה וּשְׁנַיִם מֵהֶם חֲכָמִים שֶׁנֶּאֱמַר (תהילים קז לב) ״וִירֹמְמוּהוּ בִּקְהַל עָם וּבְמוֹשַׁב זְקֵנִים יְהַלְלוּהוּ״. וְכֵיצַד מוֹדֶה וְכֵיצַד מְבָרֵךְ. עוֹמֵד בֵּינֵיהֶן וּמְבָרֵךְ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב. וְכָל הַשּׁוֹמְעִין אוֹמְרִים שֶׁגְּמָלְךָ טוֹב הוּא יִגְמָלְךָ סֶלָה:", + "הָרוֹאֶה מָקוֹם שֶׁנַּעֲשׂוּ נִסִּים לְיִשְׂרָאֵל כְּגוֹן יַם סוּף וּמַעְבְּרוֹת הַיַּרְדֵּן אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה. וְכֵן כָּל מָקוֹם שֶׁנַּעֲשׂוּ בּוֹ נִסִּים לָרַבִּים. אֲבָל מָקוֹם שֶׁנַּעֲשָׂה בּוֹ נֵס לַיָּחִיד אוֹתוֹ הַיָּחִיד וּבְנוֹ וּבֶן בְּנוֹ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה לִי נֵס בַּמָּקוֹם הַזֶּה אוֹ שֶׁעָשָׂה נֵס לַאֲבוֹתַי בַּמָּקוֹם הַזֶּה. הָרוֹאֶה גֹּב אֲרָיוֹת וְכִבְשַׁן הָאֵשׁ שֶׁהֻשְׁלַךְ בּוֹ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה נֵס לַצַּדִּיקִים בַּמָּקוֹם הַזֶּה. הָרוֹאֶה מָקוֹם שֶׁעוֹבְדִין בּוֹ עַכּוּ״ם מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁנָּתַן אֶרֶךְ אַפַּיִם לְעוֹבְרֵי רְצוֹנוֹ. מָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ עַכּוּ״ם אִם בְּאֶרֶץ יִשְׂרָאֵל הוּא מְבָרֵךְ שֶׁעָקַר עַכּוּ״ם מֵאַרְצֵנוּ. וְאִם בְּחוּץ לָאָרֶץ הוּא מְבָרֵךְ שֶׁעָקַר עַכּוּ״ם מִמָּקוֹם הַזֶּה. וְאוֹמֵר בִּשְׁתֵּיהֶן כְּשֵׁם שֶׁעָקַרְתָּ מִמָּקוֹם זֶה כָּךְ תַּעֲקֹר מִכָּל מְקוֹמוֹת וְתָשִׁיב לֵב עוֹבְדֵיהֶם לְעָבְדְךָ:", + "הָרוֹאֶה בָּתֵּי יִשְׂרָאֵל בְּיִשּׁוּבָן מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם מַצִּיב גְּבוּל אַלְמָנָה. בְּחֻרְבָּנָן אוֹמֵר בָּרוּךְ דַּיַּן הָאֱמֶת. הָרוֹאֶה קִבְרֵי יִשְׂרָאֵל מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶתְכֶם בַּדִּין וְדָן אֶתְכֶם בַּדִּין וְכִלְכֵּל אֶתְכֶם בְּדִין וְהֵמִית אֶתְכֶם בַּדִּין וְהוּא עָתִיד לְהָקִים אֶתְכֶם בַּדִּין לְחַיֵּי הָעוֹלָם הַבָּא בָּרוּךְ אַתָּה יְיָ׳‎ מְחַיֵּה הַמֵּתִים:", + "הָרוֹאֶה שֵׁשׁ מֵאוֹת אֶלֶף אָדָם כְּאֶחָד. אִם עַכּוּ״ם הֵם אוֹמֵר (ירמיה נ יב) ״בּוֹשָׁה אִמְּכֶם מְאֹד חָפְרָה יוֹלַדְתְּכֶם הִנֵּה אַחֲרִית גּוֹיִם מִדְבָּר צִיָּה וַעֲרָבָה״. וְאִם יִשְׂרָאֵל הֵם וּבְאֶרֶץ יִשְׂרָאֵל אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם חֲכַם הָרָזִים. הָרוֹאֶה מֵחַכְמֵי אֻמּוֹת הָעוֹלָם אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁנָּתַן מֵחָכְמָתוֹ לְבָשָׂר וָדָם. חַכְמֵי יִשְׂרָאֵל מְבָרֵךְ שֶׁנָּתַן מֵחָכְמָתוֹ לִירֵאָיו. מַלְכֵי יִשְׂרָאֵל אוֹמֵר שֶׁנָּתַן מִכְּבוֹדוֹ וּמִגְּבוּרָתוֹ לִירֵאָיו. מַלְכֵי אֻמּוֹת הָעוֹלָם מְבָרֵךְ שֶׁנָּתַן מִכְּבוֹדוֹ לְבָשָׂר וָדָם:", + "הָרוֹאֶה אֶת הַכּוּשִׁי וְאֶת הַמְשֻׁנִּין בְּצוּרַת פְּנֵיהֶן אוֹ בְּאֵיבְרֵיהֶם מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם מְשַׁנֶּה אֶת הַבְּרִיּוֹת. הָרוֹאֶה סוּמָא אוֹ קִטֵּעַ וּמֻכֶּה שְׁחִין וּבוֹהֲקָנִין וְכַיּוֹצֵא בָּהֶן מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם דַּיַּן הָאֱמֶת. וְאִם נוֹלְדוּ כֵּן מִמְּעֵי אִמָּן מְבָרֵךְ מְשַׁנֶּה אֶת הַבְּרִיּוֹת. הָרוֹאֶה אֶת הַפִּיל וְאֶת הַקּוֹף וְאֶת הַקִּיפוֹף אוֹמֵר בָּרוּךְ מְשַׁנֶּה אֶת הַבְּרִיּוֹת:", + "הָרוֹאֶה בְּרִיּוֹת נָאוֹת וּמְתֻקָּנוֹת בְּיוֹתֵר וְאִילָנוֹת טוֹבוֹת מְבָרֵךְ שֶׁכָּכָה לוֹ בְּעוֹלָמוֹ. הַיּוֹצֵא לַשָּׂדוֹת אוֹ לַגִּנּוֹת בְּיוֹמֵי נִיסָן וְרָאָה אִילָנוֹת פּוֹרְחוֹת וְנִצָּנִים עוֹלִים מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא חִסַּר בְּעוֹלָמוֹ כְּלוּם וּבָרָא בּוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת וְנָאוֹת כְּדֵי לֵהָנוֹת בָּהֶן בְּנֵי אָדָם:", + "עַל הָרוּחוֹת שֶׁנָּשְׁבוּ בְּזַעַף וְעַל הַבְּרָקִים וְעַל הָרְעָמִים וְעַל קוֹל הַהֲבָרָה שֶׁתִּשָּׁמַע בָּאָרֶץ כְּמוֹ רֵיחַיִם גְּדוֹלִים וְעַל הָאוּר שֶׁבַּאֲוִיר שֶׁיֵּרָאוּ כְּאִלּוּ הֵם כּוֹכָבִים נוֹפְלִים וְרָצִים מִמָּקוֹם לְמָקוֹם אוֹ כְּמוֹ כּוֹכָבִים שֶׁיֵּשׁ לָהֶם זָנָב עַל כָּל אֶחָד מֵאֵלּוּ מְבָרֵךְ בָּרוּךְ שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם. וְאִם רָצָה מְבָרֵךְ עוֹשֶׂה בְּרֵאשִׁית:", + "עַל הֶהָרִים וְעַל הַגְּבָעוֹת עַל הַיַּמִּים וְעַל הַמִּדְבָּרוֹת וְעַל הַנְּהָרוֹת אִם רָאָה אַחַת מֵהֶן מִשְּׁלֹשִׁים יוֹם לִשְׁלֹשִׁים יוֹם מְבָרֵךְ עוֹשֶׂה בְּרֵאשִׁית. הָרוֹאֶה אֶת הַיָּם הַגָּדוֹל מִשְּׁלֹשִׁים יוֹם לִשְׁלֹשִׁים יוֹם אוֹ יוֹתֵר מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה אֶת הַיָּם הַגָּדוֹל:", + "הָרוֹאֶה קֶשֶׁת בֶּעָנָן מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם זוֹכֵר הַבְּרִית וְנֶאֱמָן בִּבְרִיתוֹ וְקַיָּם בְּמַאֲמָרוֹ. הָרוֹאֶה לְבָנָה בְּחִדּוּשָׁהּ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בְּמַאֲמָרוֹ בָּרָא שְׁחָקִים וּבְרוּחַ פִּיו כָּל צְבָאָם חֹק וּזְמַן נָתַן לָהֶם שֶׁלֹּא יְשַׁנּוּ אֶת תַּפְקִידָם שָׂשִׂים וּשְׂמֵחִים לַעֲשׂוֹת רְצוֹן קוֹנֵיהֶם פּוֹעֲלֵי אֱמֶת וּפְעֻלָּתָם צֶדֶק וְלַלְּבָנָה אָמַר שֶׁתִּתְחַדֵּשׁ עֲטָרָה תִּפְאֶרֶת לַעֲמוּסֵי בָטֶן שֶׁהֵם עֲתִידִין לְהִתְחַדֵּשׁ כְּמוֹתָהּ וּלְפָאֵר לְיוֹצְרָם עַל כְּבוֹד מַלְכוּתוֹ וְעַל כָּל מַה שֶּׁבָּרָא בָּרוּךְ אַתָּה יְיָ׳‎ מְחַדֵּשׁ הֶחֳדָשִׁים:", + "וְצָרִיךְ לְבָרֵךְ בְּרָכָה זוֹ מְעֻמָּד. שֶׁכָּל הַמְבָרֵךְ עַל הַחֹדֶשׁ בִּזְמַנּוֹ כְּאִלּוּ הִקְבִּיל פְּנֵי הַשְּׁכִינָה. אִם לֹא בֵּרֵךְ עָלֶיהָ בַּלַּיִל הָרִאשׁוֹן מְבָרֵךְ עָלֶיהָ עַד שִׁשָּׁה עָשָׂר יוֹם בַּחֹדֶשׁ עַד שֶׁתִּמָּלֵא פְּגִימָתָהּ:", + "הָרוֹאֶה אֶת הַחַמָּה בְּיוֹם תְּקוּפַת נִיסָן שֶׁל תְּחִלַּת הַמַּחֲזוֹר שֶׁל שְׁמוֹנֶה וְעֶשְׂרִים שָׁנָה שֶׁהַתְּקוּפָה בִּתְחִלַּת לֵיל רְבִיעִי כְּשֶׁרוֹאֶה אוֹתָהּ בְּיוֹם רְבִיעִי בַּבֹּקֶר מְבָרֵךְ בָּרוּךְ עוֹשֶׂה בְּרֵאשִׁית. וְכֵן כְּשֶׁתַּחֲזֹר הַלְּבָנָה לִתְחִלַּת מַזַּל טָלֶה בִּתְחִלַּת הַחֹדֶשׁ וְלֹא תִּהְיֶה נוֹטָה לֹא לְצָפוֹן וְלֹא לְדָרוֹם. וְכֵן כְּשֶׁיַּחֲזֹר כָּל כּוֹכָב וְכוֹכָב מֵחֲמֵשֶׁת הַכּוֹכָבִים הַנִּשְׁאָרִים לִתְחִלַּת מַזַּל טָלֶה וְלֹא יִהְיֶה נוֹטֶה לֹא לְצָפוֹן וְלֹא לְדָרוֹם. וְכֵן בְּכָל עֵת שֶׁיִּרְאֶה מַזַּל טָלֶה עוֹלֶה מִקְּצֵה הַמִּזְרָח עַל כָּל אֶחָד מֵאֵלּוּ מְבָרֵךְ עוֹשֶׂה בְּרֵאשִׁית:", + "הָרוֹאֶה בָּתֵּי עַכּוּ״ם בְּיִשּׁוּבָן אוֹמֵר (משלי טו כה) ״בֵּית גֵּאִים יִסַּח יְיָ׳‎״. בְּחֻרְבָּנָן אוֹמֵר (תהילים צד א) ״אֵל נְקָמוֹת יְיָ׳‎ אֵל נְקָמוֹת הוֹפִיעַ״. רָאָה קִבְרֵי עַכּוּ״ם אוֹמֵר (ירמיה נ יב) ״בּוֹשָׁה אִמְּכֶם מְאֹד״ וְגוֹ׳‎:", + "הַנִּכְנָס לַמֶּרְחָץ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתַּכְנִיסֵנִי לְשָׁלוֹם וְתוֹצִיאֵנִי לְשָׁלוֹם וְתַצִּילֵנִי מִזֶּה וּמִכַּיּוֹצֵא בָּזֶה לֶעָתִיד לָבוֹא. וּכְשֶׁיֵּצֵא מִן הַמֶּרְחָץ אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁהִצַּלְתַּנִי מִן הָאוּר וְכוּ׳‎:", + "הַנִּכְנָס לְהַקִּיז דָּם אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁיְּהֵא עֵסֶק זֶה לִי לִרְפוּאָה כִּי רוֹפֵא חִנָּם אָתָּה. וּכְשֶׁיֵּצֵא אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ רוֹפֵא חוֹלִים:", + "הַהוֹלֵךְ לָמֹד גָּרְנוֹ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתִּשְׁלַח בְּרָכָה בְּמַעֲשֵׂה יָדַי. הִתְחִיל לָמֹד אוֹמֵר בָּרוּךְ הַשּׁוֹלֵחַ בְּרָכָה בִּכְרִי זֶה. מָדַד וְאַחַר כָּךְ בִּקֵּשׁ רַחֲמִים הֲרֵי זוֹ תְּפִלַּת שָׁוְא. וְכָל הַצּוֹעֵק לְשֶׁעָבַר הֲרֵי זוֹ תְּפִלַּת שָׁוְא:", + "הַנִּכְנָס לְבֵית הַמִּדְרָשׁ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁלֹּא אֶכָּשֵׁל בִּדְבַר הֲלָכָה שֶׁלֹּא אֹמַר עַל טָהוֹר טָמֵא וְעַל טָמֵא טָהוֹר וְלֹא עַל מֻתָּר אָסוּר וְלֹא עַל אָסוּר מֻתָּר וְלֹא אֶכָּשֵׁל בִּדְבַר הֲלָכָה וְיִשְׂמְחוּ בִּי חֲבֵרַי וְאַל יִכָּשְׁלוּ חֲבֵרַי וְאֶשְׂמַח בָּהֶם:", + "וּבִיצִיאָתוֹ מִבֵּית הַמִּדְרָשׁ אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁשַּׂמְתָּ חֶלְקִי מִיּוֹשְׁבֵי בֵּית הַמִּדְרָשׁ וְלֹא שַׂמְתָּ חֶלְקִי מִיּוֹשְׁבֵי קְרָנוֹת שֶׁאֲנִי מַשְׁכִּים וְהֵם מַשְׁכִּימִים אֲנִי מַשְׁכִּים לְדִבְרֵי תּוֹרָה וְהֵם מַשְׁכִּימִים לִדְבָרִים בְּטֵלִים אֲנִי עָמֵל וְהֵם עֲמֵלִין אֲנִי עָמֵל לְדִבְרֵי תּוֹרָה וּמְקַבֵּל שָׂכָר וְהֵם עֲמֵלִין וְאֵין מְקַבְּלִין שָׂכָר אֲנִי רָץ וְהֵם רָצִים אֲנִי רָץ לְחַיֵּי הָעוֹלָם הַבָּא וְהֵם רָצִים לִבְאֵר שַׁחַת:", + "הַנִּכְנָס לִכְרַךְ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתַּכְנִיסֵנִי לִכְרַךְ זֶה לְשָׁלוֹם. וְאִם נִכְנַס בְּשָׁלוֹם אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁהִכְנַסְתַּנִי לְשָׁלוֹם. וּכְשֶׁיְּבַקֵּשׁ לָצֵאת אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתּוֹצִיאֵנִי מִכְּרַךְ זֶה לְשָׁלוֹם. וְאִם יָצָא בְּשָׁלוֹם אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁהוֹצֵאתַנִי מִכְּרַךְ זֶה לְשָׁלוֹם וּכְשֵׁם שֶׁהוֹצֵאתַנִי לְשָׁלוֹם כָּךְ תּוֹלִיכֵנִי לְשָׁלוֹם וְתַצְעִידֵנִי לְשָׁלוֹם וְתִסְמְכֵנִי לְשָׁלוֹם וְתַצִּילֵנִי מִכַּף אוֹיֵב וְאוֹרֵב בַּדֶּרֶךְ:", + "כְּלָלוֹ שֶׁל דָּבָר לְעוֹלָם יִצְעַק אָדָם עַל הֶעָתִיד לָבוֹא וִיבַקֵּשׁ רַחֲמִים וְיִתֵּן הוֹדָיָה עַל מַה שֶּׁעָבַר וְיוֹדֶה וִישַׁבֵּחַ כְּפִי כֹּחוֹ. וְכָל הַמַּרְבֶּה לְהוֹדוֹת אֶת יְיָ׳‎ וּלְשַׁבְּחוֹ תָּמִיד הֲרֵי זֶה מְשֻׁבָּח:" + ], + [ + "כָּל הַבְּרָכוֹת כֻּלָּן פּוֹתֵחַ בָּהֶם בְּבָרוּךְ וְחוֹתֵם בָּהֶם בְּבָרוּךְ חוּץ מִבְּרָכָה אַחֲרוֹנָה שֶׁל קְרִיאַת שְׁמַע וּבְרָכָה הַסְּמוּכָה לַחֲבֵרְתָהּ וּבִרְכַּת הַפֵּרוֹת וְהַדּוֹמֶה לָהּ וּבִרְכַּת עֲשִׂיַּת הַמִּצְוֹת. וּמֵאֵלּוּ הַבְּרָכוֹת שֶׁאָמַרְנוּ שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה יֵשׁ מֵהֶן פּוֹתֵחַ בְּבָרוּךְ וְאֵינוֹ חוֹתֵם בְּבָרוּךְ. וְיֵשׁ מֵהֶן שֶׁהוּא חוֹתֵם בְּבָרוּךְ וְאֵינוֹ פּוֹתֵחַ בְּבָרוּךְ, אֶלָּא מְעַט מִבִּרְכַּת הַמִּצְוֹת כְּגוֹן בִּרְכַּת סֵפֶר תּוֹרָה וְרוֹאֶה קִבְרֵי יִשְׂרָאֵל מֵאֵלּוּ שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה. אֲבָל שְׁאָר בִּרְכוֹת הַמִּצְוֹת כֻּלָּן פּוֹתֵחַ בָּהֶן בְּבָרוּךְ וְאֵינוֹ חוֹתֵם:", + "יֵשׁ מִצְוֹת עֲשֵׂה שֶׁאָדָם חַיָּב לְהִשְׁתַּדֵּל וְלִרְדֹּף עַד שֶׁיַּעֲשֶׂה אוֹתָהּ כְּגוֹן תְּפִלִּין וְסֻכָּה וְלוּלָב וְשׁוֹפָר וְאֵלּוּ הֵן הַנִּקְרָאִין חוֹבָה. לְפִי שֶׁאָדָם חַיָּב עַל כָּל פָּנִים לַעֲשׂוֹת. וְיֵשׁ מִצְוָה שֶׁאֵינָהּ חוֹבָה אֶלָּא דּוֹמִין לִרְשׁוּת כְּגוֹן מְזוּזָה וּמַעֲקֶה שֶׁאֵין אָדָם חַיָּב לִשְׁכֹּן בְּבַיִת הַחַיָּב מְזוּזָה כְּדֵי שֶׁיַּעֲשֶׂה מְזוּזָה אֶלָּא אִם רָצָה לִשְׁכֹּן כָּל יָמָיו בְּאֹהֶל אוֹ בִּסְפִינָה יֵשֵׁב. וְכֵן אֵינוֹ חַיָּב לִבְנוֹת בַּיִת כְּדֵי לַעֲשׂוֹת מַעֲקֶה. וְכָל מִצְוֹת עֲשֵׂה שֶׁבֵּין אָדָם לַמָּקוֹם בֵּין מִצְוָה שֶׁאֵינָהּ חוֹבָה בֵּין מִצְוָה שֶׁהִיא חוֹבָה מְבָרֵךְ עָלֶיהָ קֹדֶם לַעֲשִׂיָּתָהּ:", + "וְכֵן כָּל הַמִּצְוֹת שֶׁהֵן מִדִּבְרֵי סוֹפְרִים בֵּין מִצְוָה שֶׁהִיא חוֹבָה מִדִּבְרֵיהֶם כְּגוֹן מִקְרָא מְגִלָּה וְהַדְלָקַת נֵר בְּשַׁבָּת וְהַדְלָקַת נֵר חֲנֻכָּה. בֵּין מִצְוֹת שֶׁאֵינָן חוֹבָה כְּגוֹן עֵרוּב וּנְטִילַת יָדַיִם. מְבָרֵךְ עַל הַכּל קדֶם לַעֲשִׂיָּתָן אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת. וְהֵיכָן צִוָּנוּ בַּתּוֹרָה. שֶׁכָּתוּב בָּהּ (דברים יז יא) ״אֲשֶׁר יֹאמְרוּ לְךָ תַּעֲשֶׂה״. נִמְצָא עִנְיַן הַדְּבָרִים וְהֶצֵּעָן כָּךְ הוּא. אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו שֶׁצִּוָּה בָּהֶן לִשְׁמֹעַ מֵאֵלּוּ שֶׁצִּוָּנוּ לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה אוֹ לִקְרוֹת אֶת הַמְּגִלָּה. וְכֵן שְׁאָר כָּל הַמִּצְוֹת שֶׁמִּדִּבְרֵי סוֹפְרִים:", + "וְלָמָּה אֵין מְבָרְכִין עַל נְטִילַת יָדַיִם בָּאַחֲרוֹנָה. מִפְּנֵי שֶׁלֹּא חִיְּבוּ בְּדָבָר זֶה אֶלָּא מִפְּנֵי הַסַּכָּנָה וּדְבָרִים שֶׁהֵם מִשּׁוּם סַכָּנָה אֵין מְבָרְכִין עֲלֵיהֶם. הָא לְמָה זֶה דּוֹמֶה לְמִי שֶׁסִּנֵּן אֶת הַמַּיִם וְאַחַר כָּךְ שָׁתָה בַּלַּיְלָה מִפְּנֵי סַכָּנַת עֲלוּקָה שֶׁאֵינוֹ מְבָרֵךְ וְצִוָּנוּ לְסַנֵּן אֶת הַמַּיִם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "העוֹשֶׂה מִצְוָה וְלֹא בֵּרֵךְ. אִם מִצְוָה שֶׁעֲדַיִן עֲשִׂיָּתָהּ קַיֶּמֶת מְבָרֵךְ אַחַר עֲשִׂיָּה וְאִם דָּבָר שֶׁעָבַר הוּא אֵינוֹ מְבָרֵךְ. כֵּיצַד. הֲרֵי שֶׁנִּתְעַטֵּף בְּצִיצִית אוֹ שֶׁלָּבַשׁ תְּפִלִּין אוֹ שֶׁיָּשַׁב בְּסֻכָּה וְלֹא בֵּרֵךְ תְּחִלָּה חוֹזֵר וּמְבָרֵךְ אַחַר שֶׁנִּתְעַטֵּף אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בְּצִיצִית. וְכֵן מְבָרֵךְ אַחַר שֶׁלָּבַשׁ לְהָנִיחַ תְּפִלִּין. וְאַחַר שֶׁיָּשַׁב לֵישֵׁב בַּסֻּכָּה. וְכֵן כָּל כַּיּוֹצֵא בָּאֵלּוּ:", + "אֲבָל אִם שָׁחַט בְּלֹא בְּרָכָה אֵינוֹ חוֹזֵר אַחַר שְׁחִיטָה וּמְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַשְּׁחִיטָה. וְכֵן אִם כִּסָּה הַדָּם בְּלֹא בְּרָכָה אוֹ הִפְרִישׁ תְּרוּמָה וּמַעַשְׂרוֹת אוֹ שֶׁטָּבַל וְלֹא בֵּרֵךְ אֵינוֹ חוֹזֵר וּמְבָרֵךְ אַחַר עֲשִׂיָּה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "אֵין לְךָ מִצְוָה שֶׁמְּבָרְכִין אַחַר עֲשִׂיָּתָהּ אֶלָּא טְבִילַת הַגֵּר בִּלְבַד שֶׁאֵינוֹ יָכוֹל לוֹמַר אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ שֶׁעֲדַיִן לֹא נִתְקַדֵּשׁ וְלֹא נִצְטַוָּה עַד שֶׁיִּטְבּל. לְפִיכָךְ אַחַר שֶׁיִּטְבּל מְבָרֵךְ עַל הַטְּבִילָה מִפְּנֵי שֶׁהָיָה דָּחוּי מֵעִקָּרוֹ וְלֹא הָיָה רָאוּי לְבָרֵךְ:", + "כָּל מִצְוָה שֶׁעֲשִׂיָּתָהּ הִיא גְּמַר חִיּוּבָהּ מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה. וְכָל מִצְוָה שֶׁיֵּשׁ אַחַר עֲשִׂיָּתָהּ צִוּוּי אַחֵר אֵינוֹ מְבָרֵךְ אֶלָּא בְּשָׁעָה שֶׁעוֹשֶׂה הַצִּוּוּי הָאַחֲרוֹן. כֵּיצַד. הָעוֹשֶׂה סֻכָּה אוֹ לוּלָב אוֹ שׁוֹפָר אוֹ צִיצִית אוֹ תְּפִלִּין אוֹ מְזוּזָה אֵינוֹ מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת סֻכָּה אוֹ לוּלָב אוֹ לִכְתֹּב תְּפִלִּין מִפְּנֵי שֶׁיֵּשׁ אַחַר עֲשִׂיָּתוֹ צִוּוּי אַחֵר. וְאֵימָתַי מְבָרֵךְ בְּשָׁעָה שֶׁיֵּשֵׁב בַּסֻּכָּה אוֹ כְּשֶׁיְּנַעֲנֵעַ הַלּוּלָב אוֹ כְּשֶׁיִּשְׁמַע קוֹל הַשּׁוֹפָר אוֹ כְּשֶׁיִּתְעַטֵּף בַּצִּיצִית וּבִשְׁעַת לְבִישַׁת תְּפִלִּין וּבִשְׁעַת קְבִיעַת מְזוּזָה. אֲבָל אִם עָשָׂה מַעֲקֶה מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "כָּל מִצְוָה שֶׁהִיא מִזְּמַן לִזְמַן כְּגוֹן שׁוֹפָר וְסֻכָּה וְלוּלָב וּמִקְרָא מְגִלָּה וְנֵר חֲנֻכָּה. וְכֵן כָּל מִצְוָה וּמִצְוָה שֶׁהִיא קִנְיָן לוֹ כְּגוֹן צִיצִית וּתְפִלִּין וּמְזוּזָה וּמַעֲקֶה. וְכֵן מִצְוָה שֶׁאֵינָהּ תְּדִירָה וְאֵינָהּ מְצוּיָה בְּכָל עֵת שֶׁהֲרֵי הִיא דּוֹמָה לְמִצְוָה שֶׁהִיא מִזְּמַן לִזְמַן כְּגוֹן מִילַת בְּנוֹ וּפִדְיוֹן הַבֵּן, מְבָרֵךְ עָלֶיהָ בִּשְׁעַת עֲשִׂיָּתָהּ שֶׁהֶחֱיָנוּ. וְאִם לֹא בֵּרֵךְ עַל סֻכָּה וְלוּלָב וְכַיּוֹצֵא בָּהֶם שֶׁהֶחֱיָנוּ בִּשְׁעַת עֲשִׂיָּה מְבָרֵךְ עֲלֵיהֶן שֶׁהֶחֱיָנוּ בְּשָׁעָה שֶׁיֵּצֵא יְדֵי חוֹבָתוֹ בָּהֶן. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן:", + "אֶחָד הָעוֹשֶׂה מִצְוָה לְעַצְמוֹ וְאֶחָד הָעוֹשֶׂה אוֹתָהּ לַאֲחֵרִים מְבָרֵךְ קֹדֶם עֲשִׂיָּתָהּ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת. אֲבָל אֵינוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ אֶלָּא עַל מִצְוָה שֶׁעוֹשֶׂה אוֹתָהּ לְעַצְמוֹ. הָיוּ לְפָנָיו מִצְוֹת הַרְבֵּה אֵינוֹ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּצְוֹת אֶלָּא מְבָרֵךְ עַל כָּל אַחַת וְאַחַת בִּפְנֵי עַצְמָהּ:", + "כָּל הָעוֹשֶׂה מִצְוָה בֵּין שֶׁהָיְתָה חוֹבָה עָלָיו בֵּין שֶׁאֵינָהּ חוֹבָה עָלָיו אִם עָשָׂה אוֹתָהּ לְעַצְמוֹ מְבָרֵךְ לַעֲשׂוֹת. עָשָׂה אוֹתָהּ לַאֲחֵרִים מְבָרֵךְ עַל הָעֲשִׂיָּה:", + "כֵּיצַד. לָבַשׁ תְּפִלִּין מְבָרֵךְ לְהָנִיחַ תְּפִלִּין. נִתְעַטֵּף בְּצִיצִית מְבָרֵךְ לְהִתְעַטֵּף. יָשַׁב בְּסֻכָּה מְבָרֵךְ לֵישֵׁב בַּסֻּכָּה. וְכֵן הוּא מְבָרֵךְ לְהַדְלִיק נֵר שֶׁל שַׁבָּת וְלִגְמֹר אֶת הַהַלֵּל. וְכֵן אִם קָבַע מְזוּזָה לְבֵיתוֹ מְבָרֵךְ לִקְבֹּעַ מְזוּזָה. עָשָׂה מַעֲקֶה לְגַגּוֹ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה. הִפְרִישׁ תְּרוּמָה לְעַצְמוֹ מְבָרֵךְ לְהַפְרִישׁ. מָל אֶת בְּנוֹ מְבָרֵךְ לָמוּל אֶת הַבֵּן. שָׁחַט פִּסְחוֹ וַחֲגִיגָתוֹ מְבָרֵךְ לִשְׁחֹט:", + "אֲבָל אִם קָבַע מְזוּזָה לַאֲחֵרִים מְבָרֵךְ עַל קְבִיעַת מְזוּזָה. עָשָׂה לָהֶם מַעֲקֶה מְבָרֵךְ עַל עֲשִׂיַּת מַעֲקֶה. הִפְרִישׁ לָהֶם תְּרוּמָה מְבָרֵךְ עַל הַפְרָשַׁת תְּרוּמָה. מָל אֶת בֶּן חֲבֵרוֹ מְבָרֵךְ עַל הַמִּילָה. וְכֵן כָּל כַּיּוֹצֵא בְּאֵלּוּ:", + "עָשָׂה הַמִּצְוָה לוֹ וְלַאֲחֵרִים כְּאֶחָד אִם הָיְתָה מִצְוָה שֶׁאֵינָהּ חוֹבָה מְבָרֵךְ עַל הָעֲשִׂיָּה. לְפִיכָךְ הוּא מְבָרֵךְ עַל מִצְוַת עֵרוּב. הָיְתָה חוֹבָה וְנִתְכַּוֵּן לְהוֹצִיא עַצְמוֹ מִידֵי חוֹבָה וּלְהוֹצִיא אֲחֵרִים מְבָרֵךְ לַעֲשׂוֹת. לְפִיכָךְ הוּא מְבָרֵךְ לִשְׁמֹעַ קוֹל שׁוֹפָר:", + "נָטַל אֶת הַלּוּלָב מְבָרֵךְ עַל נְטִילַת לוּלָב שֶׁכֵּיוָן שֶׁהִגְבִּיהוֹ יָצָא יְדֵי חוֹבָתוֹ. אֲבָל אִם בֵּרֵךְ קֹדֶם שֶׁיִּטּל מְבָרֵךְ לִטּל לוּלָב כְּמוֹ לֵישֵׁב בַּסֻּכָּה. מִכָּאן אַתָּה לָמֵד שֶׁהַמְבָרֵךְ אַחַר שֶׁעָשָׂה מְבָרֵךְ עַל הָעֲשִׂיָּה. אֲבָל נְטִילַת יָדַיִם וּשְׁחִיטָה הוֹאִיל וּבְדִבְרֵי הָרְשׁוּת הֵן אֲפִלּוּ שָׁחַט לְעַצְמוֹ מְבָרֵךְ עַל הַשְּׁחִיטָה וְעַל כִּסּוּי הַדָּם וְעַל נְטִילַת יָדַיִם. וְכָךְ הוּא מְבָרֵךְ עַל בִּעוּר חָמֵץ בֵּין שֶׁבָּדַק לְעַצְמוֹ בֵּין שֶׁבָּדַק לַאֲחֵרִים שֶׁמִּשָּׁעָה שֶׁגָּמַר בְּלִבּוֹ לְבַטֵּל נַעֲשֵׂית מִצְוַת הַבִּעוּר קֹדֶם שֶׁיִּבְדֹּק כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ:", + "כָּל דָּבָר שֶׁהוּא מִנְהָג אַף עַל פִּי שֶׁמִּנְהַג נְבִיאִים הוּא כְּגוֹן נְטִילַת עֲרָבָה בִּשְׁבִיעִי שֶׁל חַג וְאֵין צָרִיךְ לוֹמַר מִנְהַג חֲכָמִים כְּגוֹן קְרִיאַת הַלֵּל בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד שֶׁל פֶּסַח אֵין מְבָרְכִין עָלָיו. וְכֵן כָּל דָּבָר שֶׁיִּסְתַּפֵּק לְךָ אִם טָעוּן בְּרָכָה אִם לָאו עוֹשִׂין אוֹתוֹ בְּלֹא בְּרָכָה. וּלְעוֹלָם יִזָּהֵר אָדָם בִּבְרָכָה שֶׁאֵינָהּ צְרִיכָה וְיַרְבֶּה בַּבְּרָכוֹת הַצְּרִיכוֹת. וְכֵן דָּוִד אָמַר (תהילים קמה ב) ״בְּכָל יוֹם אֲבָרְכֶךָּ״:
סְלִיק הִלְכוֹת בְּרָכוֹת" + ] + ], + "versions": [ + [ + "Torat Emet 370", + "http://www.toratemetfreeware.com/index.html?downloads" + ] + ], + "heTitle": "משנה תורה, הלכות ברכות", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json new file mode 100644 index 0000000000000000000000000000000000000000..051ed1482eacfd9c5fa55953b0c39bee0066df70 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json @@ -0,0 +1,73 @@ +{ + "language": "en", + "title": "Mishneh Torah, Fringes", + "versionSource": "https://www.talmud.de/tlmd/mischne-tora/", + "versionTitle": "Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de]", + "license": "Public Domain", + "versionNotes": "Mandelstamm’s translation has been corrected according to an unrevised Hebrew edition, missing segments and explanatory brackets were added by Igor Itkin. This project was enabled thanks to the Freimann collection at Goethe University Frankfurt, and to Transkribus software.", + "versionTitleInHebrew": "", + "versionNotesInHebrew": "התרגום של מנדלשטאם תוקן על פי המהדורה עברית, קטעים חסרים וסוגריים הסבר נוספו על ידי איגור איטקין. פרויקט זה התאפשר תודות לאוסף פריימן באוניברסיטת גתה פרנקפורט, ותוכנת Transkribus.", + "shortVersionTitle": "Leon Mandelstamm. St. Petersburg, 1851", + "actualLanguage": "de", + "languageFamilyName": "german", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "Der, am Saum des Kleides aus gleichartigem Stoffe verfertigte Zipfel, wird Zizit (Fransen) genannt, da er den Haarfransen gleicht, von welchen es heißt: »Und er ergriff mich an der Zizit meines Hauptes« (Jechezkel 8,3); dieser Fransen wird das Weiße genannt, weil wir nicht gehalten sind denselben zu färben; auch ist in der Torah keine Anzahl festgesetzt für die Fäden dieses Zipfels.", + "Man nehme einen Wollfaden von himmelblauer Farbe, und umwickle damit den Zipfel; — dieser Faden wird das Azur genannt. Auch für die Umwicklungen dieses Fadens ist in der Torah keine Zahl bestimmt.", + "Folglich haben wir in diesem Gebote zwei Abteilungen:I) dass man am Saume des Kleides einen Zipfel verlängern, undII) dass man um diesen Zipfel einen himmelblauen Faden wickeln solle, denn es heißt (4. B. M. 16,38): »Und sie sollen sich Fransen machen, und sollen über den Fransen des Kleidsaums einen azurnen Faden tun«.", + "Das Azur nun, ist nicht hinderlich rückwirkend auf das Weiße, wie auch umgekehrt, das Weiße nicht hinderlich rückwirkend auf das Azur ist; wer nämlich das Azur nicht hat, mache bloß das Weiße, oder, hat man Weiß und Azur angebracht, das Weiße aber sich losgerissen bis an den Saum des Kleides, so dass das Azur allein übrig blieb, so ist auch dieses hinreichend.", + "Obgleich diese beiden Fälle nicht hinderlich rückwirkend auf einander sind, so bilden selbige doch nicht zwei Gebote, sondern bloß ein einziges; — die ersten Weisen sagten: »Und dieses sei Euch zum Fransen«,— dieses will soviel sagen, als: Diese beiden bilden ein einziges Gebot. Wohl aber sind alle vier Fransen gegenseitig durch einander bedingt, indem sie alle vier unter demselben Gebote verstanden werden;— legt nun Jemand ein Kleid um, in welchem Weiß oder Azur, oder auch beides zusammen sich befindet, so hat er ein Gebot erfüllt.", + "Die Zizit werden auf folgende Weise verfertigt: Man beginnt bei einer Ecke des Kleides, welche das Ende des Gewebes bildet, und zwar in einer Entfernung von nicht mehr als drei Fingerbreiten nach oben, und nicht weniger als eine Daumennagelbreite vom Rande, bringe daselbst vier Fäden hinein, und schlage sie in einen Fransen zusammen, so, dass von der Ecke des Kleides acht gedrillte Fäden herabhängen,— die Länge dieser Fäden darf nicht weniger als vier Fingerbreiten betragen, wohl aber mehr, ja sogar bis zu einer oder zwei Ellen; — unter Fingerbreiten verstehen wir den Daumen;— von diesen acht Fäden nun, muss einer Azur und sieben weiß sein.", + "Man nehme nun einen Faden von dem Weißen, umwickele mit demselben alle Fäden ein Mal nahe beim Saum des Kleides, und lasse ihn dann hängen, —nehme den Azur- faden, schlage denselben zwei Mal unter die erste Umwickelung und mache darauf einen Knoten. Diese drei Umwicklungen werden ein Chulja (Wirbel) genannt; — dann lasse man einen kleinen Zwischenraum, bilde einen zweiten Chulja (Wirbel) bloß mit dem Azurfaden, lasse wieder einen Zwischenraum, und bilde einen dritten Chulja (Wirbel); — ebenso verfahre man mit dem vierten Chulja (Wirbel), nur dass man jetzt zwei Mal mit dem Azurfaden und das dritte und letzte Mal mit dem weißen Faden umschlage; — da man nämlich mit dem weißen Faden angefangen, und bei Heiligtümern wohl eine Steigerung, nicht aber eine Verminderung gestattet wird. Mit dem weißen Faden aber muss man deshalb beginnen, damit sich derselbe nahe am gleichartigen Stoffe des Kleidsaumes befinde; — auf diese Weise verfahre man an allen vier Enden.", + "Wie viele der Chulja (Wirbel) muss man also an jedem Ende machen? — Nicht weniger als sieben, und nicht mehr als dreizehn; dieses jedoch ist nur der Pünktlichkeit halber, hat man aber nur einen Chulja (Wirbel) gemacht, so ist es auch genügend; — ist der größte Teil des Zipfels mit dem Azurfaden umwickelt worden, so ist er zwar zulässig, jedoch gehört es zur Schönheit desselben, dass alle Chulja (Wirbel) zusammen nur ein Drittel der gedrillten Fäden einnehmen, und zwei Drittel frei herabhängen; diese herabhängenden Fäden müssen auseinander geriffelt werden, so dass sie wie ein Fransen Haare am Kopf aussehen.", + "Macht man den ganzen Zipfel weiß, ohne Azur, so nehme man einen von den acht Fäden, und schlage damit Ringe um die übrigen, bis auf ein Drittel ihrer Länge, so dass zwei Drittel frei herabhängen; — diese Umwickelung kann ebenfalls Chulja (Wirbel)weise, ganz wie mit dem Azurfaden veranstaltet werden, wie es auch bei uns Sitte ist; will man jedoch die Umwickelung ohne Chulja (Wirbel)zahl machen, so ist auch dieses gestattet. Hauptsächlich aber ist darauf zu achten, dass die Umwickelung selbst nur ein Drittel, die herabhängenden Fäden aber deren zwei ausmachen. Manche beobachten selbst dieses nicht bei bloß weißen Fäden; was aber die Zulässigkeit der Zipfel betrifft, so kommt es nicht darauf an, ob die, mit dem Weißen geschlagenen Ringe den größten Teil der Faden einnehmen, oder ob nur ein Chulja (Wirbel) geschlagen worden.", + "Es kommt ganz auf den Verfertiger der Zizit selbst an, — sei es mit Azur oder nicht, — ob er die Fäden drehen will. — Selbst wenn der Faden achtfältig, jedoch so gedreht ist, dass er wie ein einzelner Faden aussieht, — so wird er dennoch jedenfalls nur als ein Faden betrachtet.", + "Die Fäden der Zipfel, — ganz gleich, seien sie weiß oder azurfarben, — müssen eigens dazu gesponnen sein, auch darf man dieselben nicht aus der Wolle machen, welche an Dornen hängen blieb, während die Schafe dazwischen lagerten, noch von den Haaren, die einem Vieh ausgerissen werden, auch nicht von den Endfäden eines Gewebes, sondern von reiner Wollschur, oder aus Flachs; — eben so wenig dürfen selbige aus geraubter Wolle, noch aus solcher verfertigt werden, die einer, zum Götzendienste verführten Stadt angehört, ebenfalls nicht aus Wolle, die zu heiligem Gebrauche bestimmt war; — sind die Zipfel aus solcher Wolle gemacht worden, so sind selbige unzulässig. Wenn Jemand ein Vieh abgöttisch verehrt, so wird die Wolle dieses Viehs zu Zizit unzulässig, — abgöttisch verehrter wachsender Flachs dagegen, ist zulässig, weil er später seine Gestalt verändert.", + "Schäufäden, die ein Heide verfertigt, sind unzulässig, denn es heißt: (4. B. M. 15, 38) »Rede zu den Kindern Israel…, dass sie sich Zizit machen«.— Waren selbige von einem Israeliten, wenn auch ohne Andacht, gemacht, so sind sie dennoch zulässig; — solche Zizit dagegen, die von bereits im Gebrauch gewesenen verfertigt werden, sind unzulässig.", + "Wenn man z. B. die Ecke eines Kleides, woran bereits ein Zipfel angebracht ist, an ein anderes Kleid näht, selbst wenn diese Ecke eine Quadrat-Elle groß ist, so bleibt selbige immer unzulässig, denn es heißt »Und sie sollen sich Zizit machen« nicht also, aus bereits gemachten welche benutzen, denn dieses wäre ja so viel wie von selbst entstanden;— dagegen ist’s erlaubt, die Schaufäden aus einem Kleide zu lösen, und sie bei einem anderen anzubringen, seien es nun weiße, oder azurfarbene.", + "Wenn man zwei Ecken eines Kleides durch Fäden dergestalt verbunden, dass, nachdem jedes einzelne Ende des Kleides mit Zizit zubereitet worden, man die Fäden in der Mitte auseinander geschnitten, um die, auf diese Weise auf ein Mal zubereiteten zwei Zizit zu trennen, so ist dieses unzulässig; denn so lange beide Enden durch die Fäden vereinigt waren, sind sie ja als widersetzlich in der Form unzulässig, und, — wurden sie gleich durch den Schnitt zu zwei Zipfeln, so sind dadurch gleichsam aus bereits Gemachten entstanden, und deshalb wiederum unzulässig.", + "Hat man Zizit auf Zizit angebracht, so kommt es darauf an, ob man dabei sogleich die Absicht gehabt hierdurch die ersten aufzuheben, — in welchem Falle man nur die ersten zu lösen oder wegzuschneiden braucht, wodurch die neuen zulässig werden. — War die Absicht aber dabei die, dadurch eine Zugabe zu bewerkstelligen, so bleiben beide unzulässig, selbst wenn man später eine davon wegschnitt; denn durch die Zugabe wurden beide unzulässig,— löst oder schneidet man nun eine ab, so ist das Übrige, als aus bereits Gemachten verfertigt zu betrachten, da die erste Anbringung bereits gleichsam ungesetzlich wurde.", + "Ebenso,— wenn man Zipfel an einem dreieckigen Kleide angebracht hat, das Ganze später zu einem Vierecke umgestaltet, und an das vierte Ende noch einen vierten Zipfel gemacht, so bleibt auch dies Ganze immerhin unzulässig: denn es heißt: »Du sollst machen«, nicht aber von bereits Gemachten.", + "Man darf das Kleid nicht zu einem Vierecke Zusammenlegen, und dann in die vier Ecken des so doppelt Zusammengelegten, Zizit anbringen, außer etwa wenn das Kleid vorher so zusammengenäht worden, und wäre es auch nur an einer Seite.", + "Riss die Ecke, an welchem der Zipfel angebracht war, höher als drei Fingerbreit vom Saum, ab, so ist es erlaubt dieselbe an derselben Stelle wieder zusammenzunähen; geschah der Riß aber tiefer, so ist dies nicht gestattet.— Wurde die Kante des Kleides, welche sich zwischen dem Ende des Gewebes befindet, ausgeriffelt, so bleibt sie dennoch zulässig, wäre auch noch so wenig davon übrig geblieben,— gleichfalls, wenn die Fäden der Zizit von selbst sich abgenutzt, und nur noch so viel von denselben übrig geblieben, um einen Knoten bilden zu können, so sind sie dennoch zulässig; wurden die Fäden aber dicht an der Wurzel abgerissen, und wäre es selbst nur einer derselben, so wird die Zizit dadurch unzulässig." + ], + [ + "Die Azurfäden, deren in der Torah überall Erwähnung geschieht, sind Wolle, gefärbt in einer Mischung von Augenschminken, die wie das Himmelblaue aussieht, welches sich bei Sonnenschein, an unbewölkten Stellen des Himmels zeigt, die Azurfäden der Zizit müssen mit einer solchen ächten Farbe gefärbt werden, die ihren vollen Glanz beibehält, ohne auszubleichen; — Alles, was nicht mit einer solchen Farbe gefärbt ist, — mag es auch immer wie himmelblau aussehen, — darf nicht als zulässig zur Verfertigung der Zizit angesehn, werden, wie z. B. Fäden welche mit Isatis (Indigo), Schwärze, oder irgend unhaltbaren Farbstoffen gefärbt worden.— Die Wolle eines, von einer Ziege geworfenen Schafes, ist ebenfalls zu Zizit unzulässig.", + "Die Azurfäden zu den Zizit werden folgendermaßen gefärbt: Man weiche die Wolle zuerst in Kalk, dann wasche man sie so lange, bis sie ganz rein wird, siede sie in Alaun, oder dergleichen von Färbern gebrauchten Materialien, damit die Wolle die Farbe besser einsauge, — hierauf nehme man das Blut von Chaleson (Tintenfisch), eines Fisches dessen Farbe himmelblau, und dessen Blut schwarz wie Tinte ist, und welcher im toten Meer gefunden wird; — dieses Blut nun wird, mit Beimischung verschiedener Farbstoffe, wie z. B. Potasche (Alkalisches Salz), oder dergleichen Materialien, wie solche die Färber anwenden, in einen Kessel getan, gesiedet, und die Wolle darin so lange liegen gelassen, bis sie himmelblau wird, wo dann sie zur Verfertigung von Schaufäden gebraucht werden kann.", + "Die Azurfäden der Zizit müssen eigens zu diesem Gebrauche gefärbt worden sein, ist dies nicht der Fall, so sind selbige unzulässig. — Hatte man in einem Kessel die oben erwähnte Farbe zubereitet, und etwas Wolle zur Probe hineingetaucht, um sich zu überzeugen, ob die Farbe gut sei oder nicht, so wird dadurch die ganze Farbe im Kessel unzulässig; — um nun zu jener Überzeugung zu gelangen, nehme man also in ein kleines Geschirr etwas Farbe aus dem Kessel heraus, lege den Flocken Wolle hinein, um die Probe damit anzustellen, verbrenne darauf diesen Flocken, der ja ohnehin nur zur Probe gefärbt worden, gieße die Probefarbe, die sich im Geschirre befand, weg, weil dieselbe durch den Versuch selbst unzulässig geworden, und färbe dann erst die Fäden in der, im Kessel zubereiteten Farbe.", + "Wolle, die bereits zu Azur gefärbt worden, darf nur von einem bewährten Manne gekauft werden, indem sonst zu besorgen stände, dass sie vielleicht nicht eigens zu Zizit gefärbt worden; — hat man aber die Wolle auch wirklich von einem bewährten Manne gekauft, bei Untersuchung derselben jedoch ergibt es sich, dass sie mit gewöhnlichen, unhaltbaren Schwärzen gefärbt sei, so ist selbige dennoch unzulässig.", + "Auf welche Weise ist die Wolle zu untersuchen, ob sie vorschriftsmäßig gefärbt worden sei, oder nicht? — Hierzu nehme man Stroh, Schneckenschleim und Urin, welcher vierzig Tage lang abgestanden, und lasse die Azurfäden vierundzwanzig Stunden in dieser Mischung weichen; — halten sie nach diesem Versuche dennoch Farbe, ohne auszubleichen, so sind sie echt gefärbt: blichen sie aber aus, so nehme man Gerstenteig, welcher zu Fischlake vorbereitet worden, lege die abgeblichenen Azurfäden hinein, backe den Teig samt den Fäden in einem Ofen, und nehme letztere dann heraus, um nachzusehen, ob sie noch mehr ausgeblichen, in welchem Falle sie unzulässig sind; — haben sie im Gegenteil ihre Farbe wieder erhalten, oder ist selbige noch lebhafter geworden als vor dem Backen, so sind sie zulässig.", + "Aus einem Laden, in welchem Azurfäden verkauft werden, die in dem Rufe der Gesetzmäßigkeit stehen, darf man solche kaufen, ohne weitere Versuche darüber anzustellen, bis irgend ein Grund zum Argwohn sich darbieten sollte; — Azurfäden, die sich bei einem Nicht-Israeliten in Verwahrung befanden, werden unzulässig, weil es möglich ist, dass solche vertauscht worden sein könnten; waren sie jedoch in einem doppelt versiegelten Gefäße eingeschlossen, und zwar Siegel auf Siegel, so sind sie zulässig, — unter einfachem Siegel verwahrt, sind sie unzulässig.", + "Azurwolle, die auf der Straße gefunden worden, wär es selbst in einzelnen in Stücke geschnittenen Fäden, sind dennoch unzulässig; — waren sie aber zusammengedrillt, so sind sie zulässig. Kauft Jemand auf der Straße von einem Israeliten ein bereits mit Zizit versehenes Kleid, so bleibt solches in seiner wahrscheinlichen Gesetzlichkeit; kaufte man aber ein solches Kleid von einem Nicht-Israeliten, so ist es nur dann zulässig, wenn der Verkäufer ein Kaufmann war.", + "An einem Kleid welches ganz rot, grün oder sonst einfarbig ist, mache man die Zizitweißfäden nach der Farbe des Kleides, je nachdem rot, grün oder dergleichen; war aber das Kleid ganz Azurblau, so müssen die Zizitweißfäden aus anderen Farben gemacht werden, nur nicht aus Schwarz, weil dieses dem Blau ähnlich ist; diese Zizitweißfäden aber umbinde man mit einem Azurfaden, wie dieses bei anderen, nicht gefärbten Zipfeln der Fall ist.", + "Die Strafbarkeit desjenigen, der sich die Zizitweißfäden nicht anschafft, ist größer als dessen, welcher die Azurfäden weglässt: indem Weißfäden Jedem zu Gebote stehen, während die Azurfäden wegen der oben genannten Farbe, nicht an jedem Ort, oder nicht zu jeder Zeit zu finden sind." + ], + [ + "Ein Kleid, an dem ein Israelit, den Vorschriften der Torah gemäß, Zizit anzubringen verpflichtet ist, muss wenigsten vier Ecken haben, und so groß sein, dass mit denselben der Kopf und der größte Teil des Körpers eines Knaben bedeckt werden könne, der in dem Alter ist, dass man ihn ohne überwachende Begleitung auf die Straße lassen darf; auch muss ein solches Kleid entweder aus Wolle, oder auch Flachs sein.", + "Kleider aber von anderen Stoffen, wie z. B. aus Seide, Baumwolle, Kamel- Ziegen- oder Hasenhaar und dergleichen, sind nur den Vorschriften der Weisen nach zizitpflichtig,—welche Bestimmung nur deshalb getroffen worden, um die Beobachtung des Gebotes desto strenger anzuempfehlen; jedoch müssen jedenfalls die Kleider wenigstens vier Ecken und das oben angeführte Maß haben; denn überall, wo in der Torah selbst von Kleidern die Rede ist, werden darunter nur Kleider von Wolle oder Flachs verstanden.", + "»An den vier Ecken deines Kleides« (5. B.M. 22,12) also ein Kleid, welches wenigstens vier Enden, und kein solches, welches deren nur drei hat. Sollte hieraus aber nicht der Schluss gezogen werden können: ebenfalls auch kein fünf-, kein sechseckiges? Mit nichten, denn ebendaselbst heißt es »mit welchem du dich bedeckst«, folglich‘ auch ein fünf- und sechseckiges. Weshalb aber erkennen wir ein fünf- oder sechseckiges als zizithpfiichtig an, während wir doch die dreieckigen ausschließen, da doch beide nicht der Bedingung von »vier Ecken« entsprechen? Weil die Zahl fünf, auch die Zahl vier mit bedingt. Bringt man aber bei einem fünf- oder sechseckigen Kleide Zizit an, so geschehe dieses nur an den vier äußersten Ecken, denn es heißt: »An den vier Enden deines Kleides«.", + "Ein Kleid aus irgend einem Gewebe mit ledernen Ecken ist zizitpflichtig, ein ledernes Kleid dagegen mit Ecken aus gewebtem Stoffe, ist es nicht, indem man sich stets nur nach dem Hauptstoffe zu richten hat. Ein Kleid welches zwei Eigentümern gehört, ist ebenfalls zizitpflichtig, denn es heißt: »An den Ecken ihrer Kleider«; und, wenn es wiederum heißt »deines Kleides«, — so wollte die Schrift hiermit wiederum nur ein geborgtes Kleid ausschließen, weil ein solches dreißig Tage der Zizitpflichtigkeit überhoben, und erst nach dieser Frist wieder zizitpflichtig wird.", + "An einem Kleide aus Wolle mache man die Zizitweißfäden ebenfalls aus Wolle, an einem Leinenen, aus Flachs, an jedem Kleide aber von anderen Stoffen, ans den Fäden desselben Stoffes, wie das Kleid selbst; so müssen also an einem seidenen Kleide die Zizitweißfäden aus Seide, — an einem Kleidungsstück aus Ziegenhaaren aber—die Schaufäden aus Ziegenhaar sein; wollte man aber zu Kleidern aus anderen Stoffen die Zizitfäden aus Wolle oder Flachs machen, so ist dies gestattet, da Wolle und Flachs — sowohl für ihre eigenen, wie auch für andere Gattungen von Stoff, zu Zizitfäden zulässig sind. Fäden anderer Stoffe hingegen genügen nur bei Kleidern derselben Stoffgattung, nicht aber bei denen anderer Gattung.", + "Darf man aber Wollfäden zu den Zizit an Leinenkleidern, oder Flachs zu den Schaufäden von Wollenkleidern nehmen, und zwar in dem Falle, wo die Zizit nur aus Weißfäden ohne Azur bestehen? — Eigentlich wohl, da das Schaatnes (Stoffmischung) in Bezug auf Zizit erlaubt ist, da man ja Azurfäden, die doch aus Wolle bestehen, bei leinenen Kleidern anbringt; — dennoch vermeide man Obiges, und zwar aus dem Grunde, weil man die Weißfäden ja ohne Weiteres aus demselben Stoffe machen kann und es eine allgemeine Regel ist, dass überall, wo ein Gebot sich im Conflicte mit einem Verbote findet, man suchen müsse Beide zu beobachten, und bloß wenn dieses nicht möglich ist, so möge das Gebot das Verbot verdrängen: im vorliegenden Falle aber — ist die Möglichkeit vorhanden, beide zu erfüllen.", + "An einem leinenen Kleide bringe man gar keine Azur-, sondern nur Weißfäden an, und zwar aus Flachs; — diese Verordnung gründet sich nicht etwa darauf, dass das Gebot der Zizit von dem Verbote der Stoffmischung (Schaatnes) verdrängt werde, — sondern ist nur eine Vorsichtsmaßregel der Weisen: weil man sich Nachts mit einem solchen Kleide zudecken könnte, zu welcher Zeit die Pflicht der Zizit aufhört, und auf diese Weise das Verbot nicht beachtet würde, ohne dass man durch ein Gebot dazu berechtigt wäre; dass aber die Zizitpflicht sich nur auf den Tag, nicht aber auf die Nacht beziehe, erhellt aus den Worten: »Und ihr sollt ihn sehen (den Schaufaden), — folglich, ist hier die Zeit gemeint, wo man sehen kann; — ein Blinder aber ist dessen ungeachtet zizithpflichtig, weil, wenngleich er die Zizit auch nicht sieht, Andere dieselben sehen können.", + "Es ist aber einem Jeden gestattet ein Zizitkleid, bei Nacht, —sowohl in der Woche, wie auch am Sabbat ohne Weiteres umzulegen, wenn dieses nur ohne vorangehenden Segensspruch geschieht; zur vorschriftsmäßigen Zeit hingegen — spreche man über die Zizit den Segensspruch, nämlich Morgens von der Zeit an, wo man die Azurfäden von den Weißfäden zu unterscheiden im Stande ist; der Segen aber lautet: »Gelobt seist Du, Ewiger, unser Gott, König der Welt, der uns geheiligt durch seine Gesetze und uns geboten, uns in Zizit zu hüllen. — Den ganzen Tag über muss man, bei Umlegung des Zizitkleides jedesmal diesen Segensspruch wiederholen; — beim Verfertigen der Zizit aber spreche man den Segen nicht, da der Schluss der Erfüllung des Gebotes im Umlegen besteht.", + "Es ist erlaubt, mit Zizit am Kleid auch unreine Orte und Badstuben zu betreten; — wurden aus den Zizit einzelne Weiß- oder Azurfäden abgerissen, so kann man selbige sogar auf den Misthaufen werfen, indem die Zizit nur das Mittel zur Erfüllung eines Gebotes sind, ohne an und für sich selbst Heiligkeit zu besitzen. Verboten ist es dagegen, ein, mit Zizit versehenes Kleid — einem Heiden zu verkaufen, ohne vorher die Zizit davon abgelöst zu haben, und zwar nicht aus dem Grunde irgendeiner Heiligkeit am Kleide selbst, sondern aus Besorgnis dass der Heide sich in dieses Kleid hüllen, und sich für einen Israeliten ausgeben könne. — Frauen, Knechte und Kinder, sind laut der Torah, von der Zizitpflichtigkeit befreit, doch haben die Gelehrten verordnet. dass, sobald ein Knabe im Stande ist das Gewand selbst umzunehmen, er dadurch auch zizithpflichtig werde, damit er sich an die Erfüllung der Gebote gewöhne. Wenn Frauen oder Knechte sich in Zizit hüllen wollen, so steht ihnen dieses frei, doch dürfen sie dabei nicht den Segen sprechen;— auf dieselbe Weise verhält es sich mit allen Geboten, von denen die Frauen freigestellt sind,— sie können sie erfüllen, jedoch ohne den vorschriftsmäßigen Segensspruch dabei. Verwachsene und Hermaphroditen aber sind, der Unentschiedenheit wegen, gehalten die Pflicht zu erfüllen: jedoch ebenfalls ohne den Segensspruch dabei zu sprechen.", + "Die Zizitpflichtigkeit aber beurkundet sich wie folgt: Jedermann der zizithpflichtig ist, und ein zur Anbringung der Schaufäden geeignetes Kleid umlegen will, ist gehalten — erst die Zizit anzubringen, und dann erst das Kleid umzulegen, that er letzteres aber, bevor die Zizit angebracht waren, so hat er ein Gebot vernachlässigt. Kleider aber, welche bereits zizithpflichtig sind, werden dennoch so lange als davon dispensirt angesehn, bis sie Jemand umlegen will, da die Zizit nicht als Pflicht des Kleides, sondern des Menschen anzusehen, der dasselbe trägt.", + "Obgleich nun niemand verpflichtet ist, sich ein Kleid zu kaufen, und solches anzulegen, — um Zizit anbringen zu können, so ziemt es sich doch für keinen frommen Mann, sich der Erfüllung dieses Gebotes zu entziehen, sondern bestrebe sich immer ein Jeder, ein solches Kleid zu haben, das zizithpflichtig wäre, um dieses Gebot erfüllen zu können; während des Gebetes aber — ist dieses noch besonders zu beachten; — für Gelehrte wäre es sogar eine Schmach, im Gebete Dazustehen, ohne sich dabei in Zizit gehüllt zu haben.", + "Jedermann habe stets das Gebot der Zizit besonders im Auge, indem die Schrift es abgewägt, und gleichsam daran alle Gebote geknüpft, denn es heißt (4 B. M. 15) »Denn ihr werdet ihn sehen, und euch dabei erinnern aller Gebote des Ewigen«." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json new file mode 100644 index 0000000000000000000000000000000000000000..bbc7e15cab9dcc6b9d793b7a6ec5fa46d1cbe176 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json @@ -0,0 +1,51 @@ +{ + "language": "en", + "title": "Mishneh Torah, Fringes", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864", + "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967", + "status": "locked", + "priority": 1.0, + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967", + "shortVersionTitle": "Philip Birnbaum, 1967", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/eba84a6413d524ffcb3894579bef25d0.png", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "The fringe that is attached to the corner of the garment and produced of the same type of material as the garment is called tsitsith, because it is like a lock of hair, as it is written: \"He took me by a lock of my head\" (Ezekiel 8:3). This fringe is called the white, because we are not commanded to dye it. No definite number of threads is prescribed in the Torah.", + "A thread of wool dyed purple-blue, the color of the sky, is taken and entwined in the fringe. This thread is called the blue. The number of times this thread should be wound is not specified in the Torah.", + "", + "", + "Although the blue in the fringes and the white do not impair each other [even if a fringe is all white or all blue it remains valid], they do not constitute two precepts but one affirmative precept. The ancient sages interpreted: You shall have it as a fringe (Numbers 15:39) to mean that both, the white and the blue, constitute one precept. The absence of any one of the four fringes makes the others invalid, since all the four constitute one precept. Anyone who wears the garment with white or blue fringes, or both together, fulfills the positive command." + ], + [], + [ + "The garment that one is biblically obligated to provide with fringes is a four-cornered garment or one that has more than four corners. Its size should be large enough to cover the head and greater part of the body of a child big enough to walk by himself in the street without requiring anyone to watch and accompany him. The garment should be of wool or linen.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Although one is not obligated to buy a garment and enwrap himself in it so as to provide it with fringes, yet it is improper for a devout man to exempt himself from observing this precept. He should always strive to wear a garment that requires fringes, so as to perform this precept. He should take special care of this during prayer. It is very disrespectful for scholars to recite prayers without being enwrapped in a tallith.", + "One should always be heedful of the precept concerning fringes, since the Torah regards it to be of such importance that all the commandments have been made to depend on it, as it is written: \"When you look upon it you will remember to do all the commands of the Lord\" (Numbers 15:39)." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..ec1be3d5fe3381c4644ec98101fa9a0a7cf6269e --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,76 @@ +{ + "language": "en", + "title": "Mishneh Torah, Fringes", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 3.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "The tassel that is made on the fringes of a garment1The word anaf, translated as \"tassel,\" literally means \"branch.\" Just as a branch is an extension of the tree, the tzitzit are extensions of the fringes. from the same fabric as the garment2See Chapter 3, Halachah 5. is called tzitzit,3in Numbers 15:38-39. Deuteronomy 22:12 refers to these tassels as g'dilim (braids). because it resembles the locks of the head, as [Ezekiel 8:3] relates, \"And he took me by the locks of my head.\"
This4Note Halachah 8, which derives a halachic ruling from this comparison of terms. tassel is called the white [strands], because we are not commanded to dye it.5According to the Torah alone (מדאורייתא), we are obligated to place tzitzit only on fabrics of linen and wool (Chapter 3, Halachah 1). Both fabrics are white and need not be dyed. The Torah did not establish a fixed number of strands for this tassel.6Though the Rabbis established a fixed practice, as explained in Halachah 6, according to the Torah alone (מדאורייתא) there is no fixed number of strands. Though there are some sources that appear to indicate that the Torah also fixed the number of strands required, Sanhedrin 88b concludes that the essence of the mitzvah of tzitzit is a Torah obligation; its explanation, however, is Rabbinic in origin.
Significantly, the Shulchan Aruch (Orach Chayim 11:12) rules that if one includes more than eight strands in tzitzit, they are unacceptable. Shulchan Aruch HaRav 11:1 goes further and states that by doing so, one violates the prohibition forbidding adding to a Torah commandment. Note the Mishnah Berurah 11:60, which quotes other opinions that differ.", + "Then we take a strand of wool that is dyed a sky-like color1i.e., sky-blue. Menachot 43b relates that this color is also reminiscent of God's throne. and wind it around this tassel. This strand is called techelet.2The Rambam discusses the nature of this dye and its preparation in Chapter 2. The Torah did not establish a fixed requirement for the number of times that this strand should be wound [around the tassel].3Menachot 39a requires that the strand of techelet be wound at least seven times around the tassel, as explained in Halachah 8. This is a Rabbinic ordinance.", + "Thus, this mitzvah contains two commandments: to make a tassel on the fringe [of a garment], and to wind a strand of techelet around the tassel. [Both these dimensions are indicated by Numbers 15:38, which] states: \"And you shall make tassels... and you shall place on the tassels of the corner a strand of techelet.\"", + "The [absence of] techelet does not prevent [the mitzvah from being fulfilled with] the white strands, nor does the [absence of] the white strands prevent [the mitzvah from being fulfilled with] techelet.1In this aspect, they resemble the arm tefillin and the head tefillin. (See Hilchot Tefillin 4:4.) As explained in the following halachah, however, unlike tefillin, they are counted as one mitzvah and not two.
What is implied? A person who does not have techelet should make [tzitzit] from white strands alone.2This is the practice in the present age, when we do not know how to obtain techelet. Even in Talmudic times, when techelet was available, it was very expensive, and many of the common people made their tzitzit without it. Similarly, if [tzitzit] were made from both white strands and techelet, and afterwards, the white strands snapped and were reduced until [they did not extend beyond] the corner [of the garment],3The explanation of the Rambam's statements has been debated by the commentaries. Our translation is based on the Rambam's Commentary on the Mishnah, Menachot 4:1. and thus only the techelet remained, it is acceptable.4The Kessef Mishneh emphasizes that the Rambam does not accept tzitzit that were made from techelet without any white strands. Since the verse states, \"and you shall place on the tassels of the corner a strand of techelet,\" there must be tassels of white strands around which to wind the techelet. Once this has been done, however, if the white strands are severed, one can still fulfill the mitzvah with the techelet alone.", + "Although the [absence of] one does not prevent [the mitzvah from being fulfilled with] the other, they are not considered as two mitzvot.1In General Principle 11 of Sefer HaMitzvot, the Rambam writes:
One might think that since neither is dependent on the other, they would be counted as two mitzvot.... [Nevertheless,] they are a single mitzvah... because they have a single objective, \"that you remember all the mitzvot....\" All the elements that bring about this remembrance are counted as a single mitzvah. Instead, they are a single mitzvah.2See Sefer HaMitzvot (Positive Commandment 14) and Sefer HaChinuch (Mitzvah 386). Whether [the tzitzit] a person wears on his garment are white, techelet, or a combination of the two colors, he fulfills a single mitzvah.3Whether [the tzitzit] a person wears on his garment are white, techelet, or a combination of the two colors, he fulfills a single mitzvah.
The Sages of the early generations4Sifre Zuta, Mechilta D'Rabbi Shimon bar Yochai related: [Numbers 15:39 states:] \"And they shall be tzitzit for you.\" This5the use of the singular form of the verb והיה teaches that they are both one mitzvah.6teaches that they are both one mitzvah.
The [presence of each of the] four tzitzit is necessary [for the mitzvah to be fulfilled],7i.e., although a garment has several tzitzit, the mitzvah is not fulfilled unless it has all four. because all four are [elements] of a single mitzvah.", + "How are the tzitzit made? One begins from the corner of a garment1i.e., the end of its woven portion. - The tzitzit must be placed at the \"corners\" or the \"fringes\" of the garment. - i.e., the end of its woven portion. One ascends upward no more than three fingerbreadths from the edge,2Any further distance upward would be considered part of the garment itself and not its \"corner\" or \"fringe\" (Shulchan Aruch, Orach Chayim 11:9). but no less than the distance from the knuckle of the thumb to its end.3This is approximately two fingerbreadths. Any lower would be considered as \"below the fringe\" and not \"on the fringe\" (Shulchan Aruch HaRav 11:16).
Other opinions mention that these distances should also be applied in regard to the space between the hole and the side of the garment. It is customary to follow this view (Shulchan Aruch, Orach Chayim 11:10).
[A hole is made] and four strands inserted, [causing them] to be folded in half. Thus, there will be eight strands hanging down from the corner.4As mentioned in Halachah 1, the Torah does not explicitly mention the number of strands in the tzitzit. Although Menachot 39b derives this concept from the exegesis of Deuteronomy 22:12, the Rambam considers this process of derivation to be Rabbinic in origin (מדברי סופרים). These eight strands must be at least four fingerbreadths long.5This decision is based on the Rambam's interpretation ofMenachot 39a and 41b. Based on the same sources, Rabbenu Tam requires that the strands be at least twelve fingerbreadths long. His opinion is accepted as halachah by the Shulchan Aruch (Orach Chayim 11:4) and the later authorities. If they are longer6even if they are a cubit or two long - it is acceptable. - It is common to make the strands slightly longer than twelve fingerbreadths, so that, even if they tear, they will still retain the desired length (Shulchan Aruch HaRav 11:9; Mishnah Berurah 11:21). - even if they are a cubit or two long - it is acceptable. The term \"fingerbreadth\" refers to a thumbbreadth.7See Hilchot Sefer Torah 9:9. In contemporary measure, a thumbbreadth is approximately 2 centimeters according to Shiurei Torah, and 2.4 centimeters according to Chazon Ish.
One of the eight strands should be techelet;8Though the eight strands come from folding four larger strands, only half of one of these strands should be dyed. The other half should retain its natural color, white.
The Ra'avad disagrees with this point and maintains that one of the larger strands should be dyed in its entirety, thus producing two smaller strands that are dyed techelet. The Tur (Orach Chayim 10) and other Ashkenazic authorities maintain that two of the four strands were techelet and two were white.
The Kessef Mishneh supports the Rambam's position, noting that Numbers 15:39 states, \"And you shall place on the tassels of the corner a strand (singular) of techelet.\" Note also the commentary of the Or Sameach.
Significantly, archaeological excavations have uncovered tzitzit belonging to bar Kochba's soldiers. Only one of the eight strands was dyed techelet. the other seven should be white.9The dyed strand should be slightly longer than the others, so that, even after it has been wound around them, it will be the same length as the others.", + "Afterwards, one should take one of the white strands and wind it once around the other strands close to the edge of the garment and let it go. Then one takes the strand that was dyed techelet and winds it twice [around the other strands], next to the coil made by the white strand, and then ties the strands in a knot. These three coils are called a segment.
Afterwards, one should leave a slight space, and then make a second segment using only the strand that was dyed techelet. Again, one should leave a slight space, and then make a third segment [using only the strand that was dyed techelet for this segment as well]. One should continue in this manner until the final segment, which is made of two coils of techelet and a final coil using a white strand.1The pattern of winding the techelet mentioned by the Rambam is based on his interpretation of Menachot 39a. As the Rambam mentions in Halachah 9, it must be followed only when the tzitzit include a strand of techelet. If they do not, as in the case of our tzitzit, different principles apply.
The Ra'avad differs with the Rambam's approach and suggests a different manner of winding the coils of the tzitzit, which resembles the pattern we use today. The Rambam was aware of this approach and, in one of his responsa, explains that the method he mentioned has its source in the Talmud (Menachot, ibid.), while the other approach is of later origin. Since one began with a white strand, one concludes with it, because one should always ascend to a higher level of holiness, but never descend.2Rashi, Menachot, ibid., states that since the white strand was used first, not ending with it would appear to detract from its importance.
The principle, \"one should always ascend to a higher level of holiness, but never descend,\" is applied in many other contexts within Torah law - e.g., Hilchot Tefillin 3:17.
Why should one begin using a white strand? So that [the coil that is] next to the corner of the garment should be similar to [the garment itself].
The same pattern is followed regarding all four corners.", + "How many segments should be made at every corner? No fewer than seven and no more than thirteen.3Menachot 39a explains that the techelet reminds one of the heavens. There are seven heavens and six spaces between them, thus resulting in a total of thirteen.
[The above] represents the most preferable way of performing the mitzvah. If, however, one wound only one segment around the strands, it is acceptable.4This law also applies at present, as mentioned in the following halachah. Should one wind the techelet around the majority of the [length of the] tzitzit, it is acceptable. For the techelet to be attractive, [however,] all the segments should be in the upper third of the strands, and the [remaining] two thirds should hang loose.5Note the Zohar, Vol. III, p. 228b, which explains the mystical significance of the division of the tzitzit into three portions.
One must separate the strands like the locks of one's hair.6The Shulchan Aruch (Orach Chayim 8:7) obligates one to separate the strands of the tzitzit before putting on one's garment. Note the Mishnah Berurah 8:18, which quotes the Ari zal as stating that the word ציצת is an acronym for the Hebrew words meaning, \"A righteous person constantly separates his tzitzit.\"", + "A person who makes [tzitzit using only] white threads without using techelet7As mentioned in Halachot 4-5, the absence of techelet does not prevent one from fulfilling the mitzvah of tzitzit. Indeed, this is the manner in which most people fulfill the mitzvah at present. should take one of the eight strands and wind it around the others, covering one third of [the length of] the strands and leaving two thirds hanging loose.
When winding [this strand around the others], one may create segments as one does when winding the techelet, if one desires. This is our custom. If, however, one desires to wind [the strand around the others] without creating segments, one may.8Significantly, besides the knot with which the tzitzit are attached to the garment (Halachah 7), the Rambam does not mention tying knots in the tzitzit at all. The Shulchan Aruch (Orach Chayim 11:14) mentions the common practice in which five knots are tied on the strands, leaving four spaces, which are filled with coils in between them. There are certain authorities who combine the two opinions, tying the knots as mentioned in the Shulchan Aruch, but dividing the coils into segments as the Rambam mentions (Shulchan Aruch HaRav 11:27-28,31).
The general principle is that one should intend that one third of the tzitzit be bound, and two thirds hang loose.9If the tzitzit lack entirely strands which hang loose, they are unacceptable (Kessef Mishneh). There are those, however, who are not precise about this matter when [making tzitzit] with white threads [alone].
Should one wind a white thread around the majority [of the length] of the strands or should one make only a single segment,10This principle is also accepted by the opinions that do not require that the coils be divided into segments of three. Even so, for tzitzit to be acceptable, they must possess at least three coils (Mishnah Berurah 11:63,66). [the tzitzit] are acceptable.", + "Both the white strands and those dyed techelet may be made out of entwined strands.11The Rambam leaves the use of entwined strands up to a person's choice. The Ra'avad objects, quoting a passage from the Sifre that requires that the strands of the tzitzit be made by entwining different threads together. Numbers 15:38 uses the expression, p'til techelet. The word p'til implies \"twisted threads.\" See the Targum Yonaton to this verse. The Shulchan Aruch (Orach Chayim 11:2) follows the Ra'avad's view and obligates the use of entwined strands. From Chapter 2, Halachah 7, it appears that the Rambam also considered this as the common practice. Even a strand that is made from eight threads entwined into a single strand is considered as only a single strand in this context.", + "Both the white strands of the tzitzit and those dyedtechelet must be spun for the sake of being used for [the mitzvah of] tzitzit.
[Tzitzit] may not be made from wool which becomes attached to thorns when sheep graze among them, nor from hairs which are pulled off the animal, and not from the leftover strands of the woof which the weaver leaves over when he completes a garment. Rather, they must be made from shorn wool or from flax.
[Tzitzit] may not be made from wool which was stolen, which came from an ir hanidachat, or which came from a consecrated animal. If such wool was used, it is unacceptable. If a person bows down to an animal, its wool is not acceptable for use for tzitzit. If, however, one bows down to flax which is planted, it is acceptable, because it has been changed.", + "Tzitzit that were made1i.e., attached to the garment and tied by a gentile are not acceptable, as [implied by Numbers 15:38, which] states: \"Speak to the children of Israel... and you shall make tzitzit for yourselves.\"2Menachot 42a relates that this verse serves as the source for the ruling that only a Jew may tie tzitzit.
The Hagahot Maimoniot state that since the phrase ישראל בני literally means \"sons of Israel,\" tzitzit should not be made by women. The Shulchan Aruch (Orach Chayim 14:1) does not accept this opinion. The Ramah, however, states that it is preferable for women not to tie tzitzit. If, however, a Jew made tzitzit without the intention [that they be used for the mitzvah], they are acceptable.3This principle can be derived from the above concept. Were it necessary for the tzitzit to be tied with the intent that they be used for the mitzvah, there would be no need for a special verse from the Torah to teach that those made by a gentile are unacceptable. The concept would be self-explanatory. Whenever a deed must be performed with a specific intention, a gentile's acts are not acceptable (Kessef Mishneh).
The Ashkenazic authorities do not accept this premise and maintain that, at the very least, the strands must be attached to the garment with the intent that they be used for the mitzvah. (See Shulchan Aruch, Orach Chayim 14:2.)
Tzitzit that are made from those already existing are not acceptable.4This principle is explained and illustrated in detail in the following four halachot.", + "What is implied? Should a person bring the corner of a garment which has tzitzit attached to it and sew it onto another garment, it is not acceptable. [This applies] even if that corner of the garment is a square cubit in size.
[This concept is derived from Numbers 15:38, which] states: \"And you shall make tzitzit for yourselves\" - i.e., [you should make them] and not [use those] which were made previously,since this would be as if [the mitzvah] came about on its own accord.
It is permissible to remove strands [of tzitzit] - whether white or techelet - from one garment and tie them on another.", + "Should one suspend the strands between two corners of the garment and tie [tzitzit on] each of the corners in the proper manner, and then separate them from each other,12The Rambam is speaking about the following instance: The person used long strands and placed one end of them through each of the two holes. Afterwards, using the strands from each corner that was not passed through the hole, he tied both tzitzit, and then separated them from each other. it is unacceptable.
[The rationale is] that, at the time they were tied, they were unacceptable, since the two corners were connected with each other through the strands. When the strands were cut, two tzitzit were made. This is considered as making tzitzit from those which already exist.13This law is based on the Rambam's interpretation of Sukkah 11a-b. Others (see Shulchan Aruch, Orach Chayim 11:13) interpret that passage as speaking about the tzitzit of a single corner. If one inserts a single long strand in the hole several times, thus producing eight strands, ties the tzitzit, and then separates the strands from each other, the tzitzit are not acceptable. This is also considered as making tzitzit from those which are already existing.", + "[The following rules apply when] a person ties tzitzit over existing tzitzit: Should [he tie the second set] with the intention of nullifying the first set, if he unties or cuts off the first set,14See Shulchan Aruch HaRav 11:24, which describes the manner in which tzitzit should be removed from a garment. the tzitzit are acceptable.15Since he intended to remove the initial tzitzit, there is nothing wrong with attaching the second one (Menachot 40b).
Should, however, [he have tied the second set] with the intention of adding [a second tzitzit, the tzitzit] are not acceptable even though he cuts one of them off.16According to the Rambam, it does not matter which tzitzit he removes. For the tzitzit to be acceptable, both sets have to be removed, and then a single set retied. When he added the second tzitzit, he disqualified both sets17By adding the second set, he transgresses the prohibition against adding to the mitzvot of the Torah. Therefore, both sets of tzitzit are disqualified. The Ra'avad and the Ashkenazic authorities do not accept the Rambam's decision. They maintain that while both sets of tzitzit are hanging from the garment, their existence is not considered at all significant. It is as if they do not exist at all. Therefore, by removing the extra set, one is not making tzitzit from ones which previously exist. On the contrary, one is bringing an acceptable set of tzitzit into existence.
The Shulchan Aruch (Orach Chayim 10:6) accepts the Rambam's view. The Ramah, however, follows the other opinions., and when he unties or cuts off the additional one, the remaining one is [disqualified because it involves] making [tzitzit] from those which are already existing, since the manner in which it existed previously was not acceptable.", + "Similarly, all the tzitzit of a garment are unacceptable18The Rambam's statements have raised questions. Though all commentaries agree that the three tzitzit made when the garment had only three corners are unacceptable, the question revolves around the fourth corner. Why is the tzitzit made upon it disqualified? When it was made, the garment already had four corners. On this basis, the Magen Avraham (10:6) rules that, indeed, the fourth tzitzit is not disqualified and may remain.
[in the following instance]: A person placed tzitzit on a garment that had three corners.19Tzitzit are required only on a garment with four corners, as stated in the proof-text quoted from Deuteronomy and mentioned in Chapter 3, Halachah 1. afterwards, he made the garment a fourth corner and placed tzitzit on it. [This is also excluded by the commandment, Deuteronomy 22:12:]20There is a slight difficulty with the Rambam's statements: In this halachah he cites the verse from Deuteronomy as a proof-text, while in Halachah 13 he cited a verse from Numbers. \"Make braids,\" [which implies that one may not use those] which were made previously.", + "A garment should not be folded in half, and then tzitzit hung on the four corners of the folded garment,21Although in its present state, the garment has four corners, unless it is sewn it is possible that the folds will open and the position of the corners will change (Menachot 41a). Note the Ramah (Orach Chayim 10:6), who quotes a difference of opinion where the tzitzit should be placed during the time the garment is folded. Because of this difference of opinion, Shulchan Aruch HaRav 10:13 suggests not wearing such a garment unless it is sewn closed. unless one sews it along [one] side entirely. [It is sufficient, however, to sew it] on one side alone.22Our translation follows the explanation of the Beit Yosef (Orach Chayim 10). Note, however, the explanation of the Be'ur Halachah 10.", + "[The following rules apply] if the corner [of the garment] to which the tzitzit were attached is torn off the garment: If more than three fingerbreadths were torn, it may be sewed back in its place.23When the torn portion is three fingerbreadths long, it is considered as the \"corner\" of the garment. Therefore, the tzitzit are considered to be attached to a significant portion of the garment and need not be untied before the corner can be sewn back on the garment (Nimukei Yosef, Menachot 40b). The commentaries note the apparent contradiction between this law and Halachah 13, which forbids one to sew a piece of a garment to which tzitzit are attached to another garment. The commentaries differentiate between these two laws, explaining that there is a difference between a piece of fabric from another garment (Halachah 13) and a portion of the original garment which was detached (the present halachah). The Turei Zahav 15:3 does not accept this distinction, and maintains that even attaching a piece of the original garment is unacceptable. The later authorities suggest following this stringency.
If less than three fingerbreadths were torn off, it should not be sewn back.24A portion of a garment less than three fingerbreadths long is not considered significant. Therefore, the tzitzit are no longer considered to be attached to part of the garment. Accordingly, when this fragment is sewn back to the garment, the tzitzit attached to it will be disqualified, based on the principle that one must make tzitzit and not use those existing previously. If, however, one untied the tzitzit, one may sew the detached corner back onto the garment, and then attach new tzitzit to it (Rav David Arameah).
The Kessef Mishneh quotes Rav Amram Gaon as stating that, if such a small portion was detached from the garment, tzitzit may never be attached to the garment again. The Shulchan Aruch (Orach Chayim 15:4) suggests following this more stringent view if possible.
If the portion of the garment is between [the hole through which] the tzitzit [are attached] and the end of the garment, it is acceptable, even though only the smallest portion of the fabric remains.25Although initially the tzitzit had to be positioned a certain distance above the end of the garment, as mentioned in Halachah 6, after they were attached to the garment in the proper manner, there is greater leniency (Menachot 42a). The Ramah (Orach Chayim 11:10) suggests sewing a border around the hole through which the strands are placed so that it will not tear.
Similarly, if the [length of the] strands of the tzitzit was reduced,26For example, they became torn. Based on Menachot 38b, the Rabbis have offered two interpretations of \"enough to tie a loop\":
a) enough to tie a loop around all the strands of the tzitzit;
b) enough to tie a loop around the strand itself.
The grammatical construction of the Rambam's statements indicates - albeit not definitely - that he favors the latter view.
(Note the Be'ur Halachah 12, which states that the measure \"to tie a loop\" surely does not exceed four centimeters.)
The Rambam maintains that even if the majority of all the strands of the tzitzit were cut off, as long as \"enough to tie a loop remains,\" the tzitzit are acceptable. If, however, both ends of one long strand are cut off entirely, the tzitzit are not acceptable. Rabbenu Tam does not accept this decision and requires that at least two entire strands remain their full length. (See Shulchan Aruch, Orach Chayim 12:1.) The later authorities, particularly in the Ashkenazi community, suggest following Rabbenu Tam's view. it is acceptable, as long as enough of the strand remains to tie a loop. Should, however, even a single strand be torn off [from the place to which it is attached to the garment], it is no longer acceptable.27See Turei Zahav 12:3." + ], + [ + "The term techelet mentioned throughout the Torah refers to wool dyed light blue - i.e., the color of the sky which appears opposite the sun when there is a clear sky.
The term techelet when used regarding tzitzit refers to a specific dye that remains beautiful without changing. [If the techelet] is not dyed with this dye, it is unfit to be used as tzitzit even though it is sky blue in color. For example, using isatis, black dye, or other dark dyes, is unacceptable for tzitzit.
The wool of a ewe that a goat gave birth to is unacceptable for use as tzitzit.", + "How is the techelet of tzitzit dyed? Wool is taken and soaked in lime. Afterwards, it is taken and washed until it is clean and then boiled with bleach and the like, as is the dyers' practice, to prepare it to accept the dye. A chilazon is a fish whose color is like the color of the sea and whose blood is black like ink.1The identity of the chilazon is a matter of question. Menachot 44a states that it would be visible only once in seventy years. From Bechorot 6:2, one can infer that it was a long snakelike fish. From other sources, it appears to be a snaillike animal. In his Commentary on the Mishnah (Menachot 4:1), the Rambam writes that techelet is no longer available. Similarly, Rabbenu Yitzchak Alfasi (who lived two generations before the Rambam) writes that \"we do not have techelet.\"
Approximately one hundred years ago, Rabbi Gershon Henoch Leiner attempted to reintroduce a dye which he determined to betechelet. Similarly, Rabbi Herzog, the first Chief Rabbi of Israel, attempted to locate the chilazon. Although, from a theoretical perspective, the Torah community appreciated the value of their research, in practice, their decisions were not accepted by the majority of Torah scholars. It is found in the Mediterranean Sea.2Though ים המלח generally refers to the Dead Sea, there are times when the Rambam uses this term to refer to the Mediterranean. See the conclusion of his Commentary on the Mishnah.
The blood is placed in a pot together with herbs - e.g., chamomile - as is the dyers' practice. It is boiled and then the wool is inserted. [It is left there] until it becomes sky-blue. This is the manner in which the techelet of tzitzit [is made].", + "One must dye tzitzit techelet with the intention that it be used for the mitzvah. If one did not have such an intention, it is unacceptable.
When one places some wool in the pot in which the dye was placed, to check whether the dye is good or not, the entire pot may no longer be used [for tzitzit].3Menachot 42b interprets the phrase, \"totally techelet\" (Exodus 28:31 , to mean that the entire dye must be intended for a ritual purpose. [If so,] how should one check [the dye]? He should take some dye from the pot in a small container and place the wool he uses to check in it. Afterwards, he should burn the wool used to check - for it was dyed for the purpose of checking4Thus, it is unfit to be used for tzitzit. This wool should be burned lest it be discovered by someone else and unknowingly used for tzitzit. - and pour out the dye used to check it, since using it for an experiment disqualified it. Afterwards, he should dye [the wool] techelet with the remainder of the dye which was not used.", + "Techelet should only be purchased from a recognized dealer because we are concerned that perhaps it was not dyed with the intention that it be used for the mitzvah. Even though it was purchased from a recognized dealer, if it was checked,5Since it was purchased from a recognized dealer, there is no obligation to check it. Nevertheless, if it was checked, it can be disqualified. See Halachah 6. and it was discovered that it was dyed with another dark dye which is not of a permanent nature, it is not acceptable.6The Rambam's statements appear to imply that the blood of the chilazon must be used for tzitzit, not because of a Torah decree, but because it was the only lasting dye they had (Kinat Eliyahu).", + "How can techelet be checked to see whether it has been dyed properly or not? One takes straw, the secretion of a snail, and urine that had been left standing for forty days and leaves thetechelet in this mixture for an entire day. If the color of thetechelet remained unchanged, without becoming weaker, it is acceptable.
If it became weaker, we place the techelet which changed color inside a dough of barley meal that was left to sour for fish brine. The dough is baked in an oven, and then the techelet is removed. If it became even weaker than it was previously, it is unacceptable. If this strengthened the color and it became darker than it was before being baked, it is acceptable.7These processes are mentioned in Menachot 42b-43a.", + "One may purchase techelet from an outlet which has established a reputation for authenticity without question. It need not be checked. One may continue to rely [on its reputation] until a reason for suspicion arises.
Should one entrust techelet to a gentile for safekeeping, it is no longer fit for use, [because] we fear that he exchanged it. If it was in a container and closed with two seals, one seal inside the other,8The concept of two seals is explained in the laws of kashrut. See Hilchot Ma'achalot Asurot 13:8. it is acceptable. If, however, it had only a single seal, it may not be used.", + "If a person found techelet in the marketplace - even strands which were cut - it is not fit for use.9Even if it proves to be techelet, we assume that it was not dyed for the purpose of being used for tzitzit.If they were twisted together, however, they are acceptable.10We assume that twisted strands of techelet were made to be used for tzitzit. It is unlikely that someone would go to the trouble of twisting strands of techelet for any other purpose. (See the Ra'avad.)
Our text follows the standard published versions of the Mishneh Torah, which is supported by a responsum purported to have been written by the Rambam. The original printings and many authoritative editions of the Mishneh Torah state that even twisted strands of techelet are not acceptable when found in the marketplace. This version appears to be supported by the Rambam's ruling, Hilchot Shabbat 19:24, which is based on the same Talmudic passage, Eruvin 96b.
[The following rules apply when] a person purchases a garment to which tzitzit are attached in the marketplace. When he purchases it from a Jew, he may presume [that it is acceptable]. If he purchases it from a gentile merchant, it is [presumed to be] acceptable;11We assume that a merchant will not risk tarnishing his reputation by misrepresenting an article.
from a non-Jew who is a private person, it is not acceptable.", + "When a garment is entirely red, green, or any other color [besides white], its white strands should be made from the same color as the garment itself. If it is green, they should be green. If it is red, they should be red.12The rationale for this decision is that tzitzit must be \"of the same type of fabric as the fringe of the garment.\" This also implies that they should share the same color as the fringe (Rashi, Menachot 43b).
This decision is not shared by Tosafot, Menachot 41b, which rules that white strands are appropriate even when the garment itself is of another color. The Shulchan Aruch (Orach Chayim 9:5) mentions that those who are precise in their performance of mitzvot follow the Rambam's view. The Ramah, however, maintains that one should use white tzitziot for all garments.
Should the garment itself be techelet, its white strands should be made from any color other than black,13The Kessef Mishneh notes that the Rambam's statements are not an exact quote from his source, Menachot, ibid., which substitutes the word kelah ilan instead of black. Kelah ilan is a dye which looks almost exactly the same as techelet except that it is not made from the blood of the chilazon. The Kessef Mishneh suggests that the Rambam meant that any dark color is unacceptable although lighter colors would be acceptable. It is necessary that there be a contrast between the color of the strands of tzitzit, just as there is a contrast between white and techelet.
for it resembles techelet. He should wind one strand of techelet around all the strands, as one does with other tzitzit that are not colored.", + "The punishment given someone who does not wear [tzitzit of white strands] is more severe than that given one who does not wear techelet, because the white strands are easily accessible while techelet is not available in every time and in every era, because of the [unique] dye mentioned above.14Even in Talmudic times, techelet was very expensive and difficult to obtain. As mentioned in the commentary on Halachah 1, according to most authorities, techelet is not available in the present era, nor has it been available for at least 1000 years.
144" + ], + [ + "A garment to which the Torah obligates a person to attach tzitzit1With this expression, the Rambam could be alluding to the concept that a person is not obligated to wear tzitzit. Should a person desire to wear a garment of the type that requires tzitzit, then he has the opportunity to fulfill the mitzvah. See Halachot 10-11. [must meet the following requirements]:
a) it must have four2Deuteronomy 22:12 states: \"Make braids on the four corners of your garments.\" As explained in Halachah 3, this excludes a garment with fewer than four corners. - or more than four3corners; - See Halachah 3. - corners;
b) it must be large enough to cover both the head and the majority of the body of a child4Menachot 41a adds that the garment must be large enough for an adult to use it occasionally.
This requirement is particularly significant regarding a tallit katan. Note the Mishnah Berurah 16:4, which requires that a tallit katan be at least 0.75 of a cubit long and 0.75 of a cubit wide on each side, without including the area of the hole where one's head is inserted. Preferably, the tallit katan should be a cubit by a cubit on each side. who is able to walk on his own in the marketplace without having someone else accompany him and watch5The Tur (Orach Chayim 16) defines this as referring to a child who is at least nine years old. him;
c) it must be made of either wool or linen alone.6as explained in the following halachah.", + "In contrast, a garment made of other fabrics1for example, clothes of silk, cotton, camels' wool, hares' wool, goats' wool, - The term \"wool\" when used without any modifier refers to wool from sheep or rams alone. - for example, clothes of silk, cotton, camels' wool, hares' wool, goats' wool, and the like2are required to have tzitzit only because of Rabbinic decree - The Rambam's opinion is quoted as halachah by the Shulchan Aruch (Orach Chayim 9:1). The Ashkenazic authorities, however (see the Ramah), disagree and maintain that all four-cornered garments require tzitzit regardless of the fabric they are made of. This difference of opinion results from the interpretation of a debate between Amoraim (Menachot 39b).
Because of this difference of opinion, the Shulchan Aruch (Orach Chayim 9:6) suggests that everyone wear a tallit of wool, so that he will fulfill the mitzvah as required by the Torah according to all opinions. Shulchan Aruch HaRav 9:4 and the Mishnah Berurah 9:5 suggest that a God-fearing person should have both his tallit gadol and his tallit katan made of wool. See also the commentary on Halachah 5. - are required to have tzitzit only because of Rabbinic decree, in order to show regard for the mitzvah of tzitzit.3Were tzitzit not required to be attached to these garments, people might not attach them to the garments which do require them.
[These garments require tzitzit only] when they are four-cornered4or have more than four corners - and are of the measure mentioned above. - Even when extending the scope of the mitzvah, the Rabbis maintained these criteria, which are explained in the previous halachah. - or have more than four corners - and are of the measure mentioned above.
[The motivating principle for this law]5as explained in Menachot, ibid. is that all the garments mentioned in the Torah without any further explanation6This includes the garments to which tzitzit are attached, as Numbers 15:38 states: \"On the corners of their garments.\" refer to those made of either wool or linen alone.7Since, regarding the prohibition against mixing fabrics (sha'atnez, Hilchot Kilayim 10:1) and the laws of tzara'at (leprosy, Hilchot Tumat Tzara'at 13:1), the Torah mentions garments of wool and linen, we can assume that any place in the Torah which mentions the word \"garment\" is referring to one made from wool or linen unless another fabric is explicitly mentioned.", + "On the four corners of your garments (Deuteronomy1In this halachah, the Rambam departs from his usual pattern of stating a law tersely without explanation, and quotes the entire passage (Menachot 43b), from which these laws are derived. 22:12 : This2The Torah's command to attach tzitzit applies to a garment which possesses four corners, but not to one which possesses only three.3since the mention of a specific number of corners obviously is intended to exclude garments which do not meet this requirement. Perhaps, [it4this phrase comes to include] a four-cornered garment and [to exclude] a five-cornered garment?5i.e., why restrict the scope of the exclusion? The Torah continues: \"with which you cover yourself.\" This6extra phrase, which has no apparent purpose was added to includes even a five- (or more) cornered garment.7One also \"covers himself\" with such garments.
The Talmud continues, asking
Why do I obligate a garment of five corners and exempt a garment of three corners?8Why is the inclusion applied to a five-cornered garment and the exclusion to a three-cornered garment? Perhaps they should be reversed, after all, Neither9a three- or five-cornered garment has four corners [as required by the above verse].10The Talmud answers: Because a five-cornered garment has four corners.11Therefore, it is logical to assume that the inclusion applies to it. This concludes the quotation from the Talmud.
Accordingly,12Since the reason tzitzit are placed on a five-cornered garment is that it possesses four corners when one attaches tzitzit to a garment with five or six corners, one should attach the tzitzit only to the four corners13Indeed, if one attaches tzitzit to more than four corners of the garment, one transgresses the prohibition against adding to a Torah commandment (Magen Avraham 10:2). which are farthest apart from each other14for, in this way, the tzitzit will be more noticeable (Shulchan Aruch HaRav 10:3). from among these five or six corners, as [implied by the phrase,] \"On the four corners of your garments.\"15There are other opinions, which maintain that a garment with more than four corners does not require tzitzit. In consideration of these opinions, it is preferable not to wear such garments at all (Magen Avraham 10:1).", + "If a garment is made of cloth1any cloth, not only wool or linen and its corners of leather, it requires tzitzit.2The same law applies when not only the corners, but also a portion of the garment itself, is leather. As long as the majority of the garment is cloth, it requires tzitzit (Shulchan Aruch HaRav 10:8; Mishnah Berurah 10:10). If the garment is of leather and its corners are of cloth,3In this case as well, as long as the majority of the garment is leather it does not require tzitzit. The determining factor is the makeup of the garment itself.4This is derived from the conclusion of the verse from Deuteronomy, \"with which you cover yourself.\" A person covers himself with the major portion of the garment (Rabbenu Manoach).
A garment belonging to two partners requires [tzitzit], as [implied by Numbers 15:38]: \"On the corners of their garments.\"5Here, the usage of a plural term implies an inclusion of garments which belong to many owners.
In contrast, The term \"your garments\"6In this verse, the singular form of the word \"your\" is used. [(Deuteronomy 22:12 , which is interpreted as an exclusion,] excludes only a borrowed garment, since a borrowed garment does not require tzitzit for thirty days.7Nevertheless, one is allowed to attach tzitzit to the garment if one chooses. Furthermore, one is allowed to borrow a colleague's tallit and recite a blessing over it - even without his knowledge (Shulchan Aruch, Orach Chayim 14:3-4). Afterwards, it does require them.8Note the Hagahot Maimoniot, which explain that, even after thirty days, the Torah does not require a person to attach tzitzit to a garment which is not his own. The Sages, however, imposed this obligation because the garment appears to be his.", + "For a garment of wool, the white strands should be made of wool.1alone. For a garment of linen, the white strands should be made of linen.2alone. Note the explanation in the following halachah. For garments of other [fabrics],3As mentioned in the commentary on Halachah 2, there is a difference of opinion among the Rabbis whether garments made from fabrics other than wool or linen require tzitzit or not. According to the opinions which maintain that they do, the concepts that follow are derived from the exegesis of a Biblical verse. (See Menachot 39b.) According to the Rambam, who maintains that the requirement of tzitzit on these garments is Rabbinic in origin, we must assume that these concepts were part of the Rabbinic ordinance requiring tzitzit for these garments (Kessef Mishneh). the white strands should be made from the same fabric as the garment itself.4The authorities who consider the obligation to attach tzitzit to such garments as stemming from the Torah explain that, in the commandment to attach tzitzit, the Torah mentions the word \"corner\" an extra time, to teach that the tzitzit should be made of the same fabric as the corners. For example, silk strands should be used for a silk garment, strands of goats' wool should be used for garments of goats' wool.5If one chooses to make tzitzit from these fabrics, one should use them for all four tzitzit. It is questionable whether it is acceptable to make some of the tzitzit of a specific garment from wool and others from the fabric of which the garment is made (Shulchan Aruch, Orach Chayim 9:4).
If one desired to make white strands of wool or linen6The Ramah (Orach Chayim 9:2) states that at present it is customary not to make linen tzitzit at all. for [garments of] any type [of fabric], one may,7Menachot, ibid., derives this concept from the fact that Deuteronomy 22:12 mentions the mitzvah to attach tzitzit to our garments directly after the mention of the prohibition of making garments of wool and linen. Our Sages explain, that although mixtures of wool and linen are forbidden in general, such a mixture is required in tzitzit. (See the following two halachot.) Therefore, whenever tzitzit are made, either of these two fabrics may be used. because [strands of] wool and linen can fulfill the obligation [of tzitzit] for garments made of their own fabric or for garments made of other fabrics.8Rabbi Meir of Rothenberg maintains, however, that wool and linen strands alone are not sufficient, and only a combination of wool and linen including strands of techelet can be used to fulfill the obligation of tzitzit for garments made from other fabrics. Shulchan Aruch HaRav 9:4 suggests considering this opinion. In contrast, [strands made] from other fabrics can fulfill the obligation [of tzitzit] only for garments made of their own fabric.9Note Shulchan Aruch HaRav 9:5 and the Mishnah Berurah 9:10,13 which discuss a situation where the garment is woven from both wool and another fabric.", + "What is the ruling regarding making woolen strands for a garment of linen or linen strands for a garment of wool1even though we are speaking only of the white strands without techelet? - It appears that the Rambam is asking about attaching tzitzit that have only white strands, without attaching techelet. Thus, one can conclude that when attaching tzitzit to a linen garment, it is forbidden to make the white strands of wool even though one includes a woolen strand oftechelet. Though the prohibition against sha'atnez is lifted for this garment, it is lifted only when there is no alternative but to do so (Kessef Mishneh). - even though we are speaking only of the white strands without techelet?
One might think that it should be permitted, because sha'atnez2a mixture of wool and linen which is forbidden. (See Deuteronomy 22:11 and Hilchot Kilayim, Chapter 10.) is permitted to be used for tzitzit, as evident from the fact that techelet is made using woolen strands,3Chapter 2, Halachot 1- 2. and yet it should be placed on a linen garment.4according to Torah law. See, however, the following halachah. Nevertheless, this5Using linen strands for a woolen garment or vice versa is not done.
Why? Because it is possible to make the white strands from the same fabric as [the garment].6Woolen strands for a woolen garment, linen strands for a linen garment, and thus skirt the prohibition entirely. Whenever [a conflict exists] between the observance of a positive commandment and the adherence to a negative commandment, [the following rules apply]:7The following are general rules which apply, not only regarding tzitzit, but in other circumstances as well: for example, Hilchot Milah 1:9. If it is possible to observe both of them,8by fulfilling the positive commandment without breaking the prohibition one should. If not, the observance of the positive commandment supersedes the negative commandment.9Rav Nissim Gaon explains that although the violation of a negative commandment receives a more severe punishment than the failure to observe a positive commandment, when God originally gave the negative commandments, He prescribed that they do not apply when adherence to them causes the performance of a positive commandment to be nullified.
The Tanya (Iggeret HaTeshuvah, Chapter 1) explains the rationale for this principle. Man's purpose in this world is to spread Godly light through the observance of mitzvot. Accordingly, the observance of these mitzvot is always given preference when there is such a conflict.
It must be emphasized that one must fulfill the mitzvah at the time one is violating the transgression. It is forbidden, however, in order to break a commandment to later perform a mitzvah. In the present instance, however, it is possible to observe both of them.10as explained above.
144", + "Techelet should not be attached to a linen garment.1This decree was imposed even when techelet was available. Rather, one should [make the tzitzit] from white threads of linen alone.2even though by doing so, one does not fulfill the mitzvah of tzitzit to the fullest degree. This is not because [the prohibition against] sha'atnez supersedes [the mitzvah of] tzitzit, but rather it is a Rabbinical decree3The Rabbis have the power to ordain that a person bypass the performance of a Torah commandment. Surely this applies in the present instance, when the mitzvah of tzitzit is not nullified entirely. [imposed] lest one wear the garment at night,4Significantly, the Rambam does not quote his apparent source (Menachot 40b) exactly. The Talmud states \"lest one wear a garment of the night.\" The Rambam's change of phraseology teaches two concepts. First, that not only a garment which is generally worn at night, but even one which is worn primarily during the day, should not have techelet attached to it, lest one wear it during the night.
This also sheds light on a more involved issue. There is a difference of opinion among the Rabbis if the exclusion of wearing tzitzit at night applies to all tzitzit, or if it applies only to garments which are worn primarily at night. According to the latter opinion, garments worn primarily at night do not require tzitzit, even when worn during the day. In contrast, a garment which is worn primarily during the day requires tzitzit, even during the night and one does not transgress the prohibition against sha'atnez when wearing it at that time.
By altering the terminology used by the Talmud, the Rambam indicates his acceptance of the first perspective. Rabbenu Asher is the primary exponent of the second position. The Shulchan Aruch (Orach Chayim 18:1) mentions both views without reaching a conclusion. when one is not required to wear tzitzit, and thus violate a negative commandment when the performance of a positive commandment is not involved.5See Hilchot Kilayim 10:32, which mentions a similar concept regarding the priestly garments. The sash worn by the priests was made from sha'atnez. Therefore, the priests were allowed to wear it only when they were actually involved in the Temple service. Wearing it at other times constitutes a transgression, and not a mitzvah.
Significantly, Rabbenu Tam differs with the Rambam and allows the sash and tzitzit to be worn even during the times when doing so does not fulfill a mitzvah.
[This is because] the obligation to wear tzitzit applies during the day, but not at night [as can be inferred from Numbers 15:39]: \"And you shall see them.\"6Note the Magen Avraham 8:13, which states that this verse also implies that one should wear tzitzit in a manner in which the strands can be seen. [The mitzvah applies only] during a time when one can see.7i.e., the daytime hours. Note the Chatam Sofer and Rabbi Akiva Eiger (Orach Chayim 18), who mention opinions that maintain that the mitzvah is not limited by the times of day and night, but rather by situations when one can see the tzitzit. During a daytime eclipse, one would not be obligated. [Nevertheless,] a blind man is obligated to wear tzitzit. Even though he does not see them, others see him [wearing them].8There is no question concerning a blind man's obligation. He is required to wear tzitzit and may recite a blessing beforehand (Mishnah Berurah 17:1).", + "A person is permitted to wear tzitzit at night,1i.e., doing so is not a transgression of the prohibition against adding to the performance of a mitzvah.
The Mishnah Berurah 21:15 quotes the Ari zal, as advising one to sleep in a tallit katan at night. both during the weekdays2Rabbi Yitzchak Abuhav maintains that this law applies even to tzitzit containing techelet. Based on the previous halachah, however, most authorities do not accept this opinion. and on the Sabbath,3On the Sabbath, it is forbidden to carry in the public domain. Therefore, one might think that it is forbidden to wear a garment with tzitzit at night, for it would be considered as if one is carrying them. The Rambam is teaching us that the tzitzit are not considered to be a burden, but rather an adornment of the garment to which they are attached (Hilchot Shabbat 19:20). even though this is not the time when the mitzvah should be fulfilled, provided he does not recite a blessing.4Therefore, when a tallit is put on during the night - e.g., before the Selichot prayers - a blessing should not be recited (Ramah, Orach Chayim 18:3).
When should the blessing over tzitzit be recited in the morning?5According to the Rambam, this question applies whether one wears his tallit at night or not. Nevertheless, because of Rabbenu Asher's opinion mentioned in the previous halachah, if someone slept in his tallit katan, he should not recite a blessing upon it in the morning. Instead, it is preferable that he recite the blessing over his tallit gadol with the intention of including the tallit katan (Mishneh Berurah 8:24). When [the sun has risen so] that one can differentiate between the strands of techelet and those which are white.6This time is slightly more than midway between dawn (עלות השחר) and sunrise (הנץ החמה).
Note the Ramah (Orach Chayim 18:3), who allows the blessing to be recited from dawn onwards.
Which blessing should be recited upon it? \"Blessed are you, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves with tzitzit.\"7This is the blessing recited over the tallit gadol. For a tallit katan, most authorities suggest concluding al mitzvat tzitzit, \"concerning the mitzvah of tzitzit.\" Whenever a person wraps himself in tzitzit during the day, he should recite the blessing before doing so.8Note the difference of opinion between the Shulchan Aruch (Orach Chayim 8:14) and the Ramah, whether a person who removes his tallit with the intention of putting it on again in the near future is obligated to recite a blessing or not.
No blessing should be recited on the tzitzit when making them,9Note Hilchot Berachot 11:9, which states that one should recite the blessing, shehecheyanu, when one acquires or makes tzitzit. (See Shulchan Aruch, Orach Chayim 22:1.) because10making the tzitzit or even attaching them to the garment is only a preparatory act the ultimate purpose of the mitzvah is that one should wrap oneself in [a tallit].11See Hilchot Mezuzah 5:7; Hilchot Berachot 11:8.", + "It is permissible to enter a lavatory or a bathhouse [wearing] tzitzit.1since the tzitzit themselves are not considered sacred articles. Shulchan Aruch HaRav 21:3 and the Mishnah Berurah 21:14 state that it is improper to enter a lavatory wearing a tallit gadol. Since this garment is worn exclusively at the times of prayer, it is not fitting to wear it in a lavatory. If one of the strands of white or techelet becomes torn, it may be discarded in a garbage dump,2in contrast to sacred articles that have become worn, which must be entombed. (See Hilchot Sefer Torah 10:3-4.)
The Ramah (Orach Chayim 21:1) differs and maintains that even after tzitzit have been removed from a garment, they should not be treated with disrespect. because tzitzit is a mitzvah which does not confer sanctity on the article itself.3Though the tzitzit are used to perform a mitzvah, they, themselves, do not become sacred.
It is forbidden to sell a garment with tzitzit to a gentile until he removes the tzitzit, not because the garment possesses a measure of holiness,4and we are afraid that he will deface it. (See Hilchot Mezuzah 5:11.) but because we are concerned that he will dress in it, and [unknowingly,] a Jew will accompany him, thinking that he is a fellow Jew, and the gentile may kill him.5Note Hilchot Rotzeach UShemirat HaNefesh 12:7, which forbids traveling together with a gentile.
Women,6Women are not required to fulfill any mitzvot whose observance is linked to a specific time. (See Hilchot Avodat Kochavim 12:3.) Since tzitzit are worn only during the day, women are not obligated to wear them. servants,7i.e., gentile servants, who are required to fulfill only the mitzvot for which women are obligated. (See Hilchot Tefilah 1:2 and Hilchot Issurei Bi'ah 12:11, 14:9.) A Jew sold as a slave is required to fulfill all the mitzvot. and minors8The Torah does not place any obligations on minors. are not required by the Torah to wear tzitzit.9Likkutei Sichot (Vol. 17) notes that the Rambam's choice of phraseology appears to indicate that the requirement to become trained in the performance of mitzvot obligates the child himself. Generally, it is understood that the obligation is on the child's parents, who are required to train him in Torah observance.
The contention that the obligation is on the child himself is supported by Hilchot Berachot 5:15-16, which states that an adult who has eaten only a small meal can fulfill his obligation to recite the grace by answering \"Amen\" to the blessings recited by a child who has reached the age of education. This ruling is based on the rationale that both the child and the adult share the same degree of obligation, a Rabbinical decree. This appears to indicate that the Sages placed the obligation to recite grace on the child himself. It is, however, a Rabbinical obligation for every child who knows how to dress himself10The Ramah (Orach Chayim 17:3) interprets this to mean, \"knows how to wrap himself in tzitzit in the ritual manner.\" to wear tzitzit in order to educate him to fulfill mitzvot.11In many communities, it is customary to begin training a child to wear a tallit katan from the time he is toilet trained. In other communities, a child begins to wear tzitzit from the age of 6.
Women and servants who wish to wrap themselves in tzitzit may do so12The Ramah (Orach Chayim 17:1), however, advises against women wearing tzitzit, explaining that doing so would be a sign of conceit. without reciting a blessing. Similarly, regarding the other positive commandments which women are not required to fulfill, if they desire to fulfill them without reciting a blessing, they should not be prevented from doing so.13Since they are not obligated to fulfill these commandments, it is improper for them to say the blessing which praises God \"who has commanded us\" to perform the mitzvot.
This perspective is not accepted by Ashkenazic authorities. TheMagen Avraham 17:1 explains that the fact that, as our Sages relate, women are given some measure of reward for the fulfillment of these commandments indicates that the commandment applies - albeit not completely - to them as well.
A tumtum14The word tumtum has its roots in the word atum, which means \"a solid block.\" It refers to a person whose genitalia are covered by skin, so that it is impossible to determine whether he is male or female. (See also Hilchot Avodat Kochavim 12:4, Hilchot Ishut 2:25.)
Should a tumtum undergo an operation and it be revealed that he is either male or female, he is bound by the laws which apply to that gender. and an androgynous15Androgynous is a combination of the Greek words meaning \"man\" and \"woman.\" It refers to a person who possesses the sexual organs of both genders. (See also Hilchot Ishut 2:24.) are obligated in all positive commandments because of the doubt [about their status].16i.e., it is doubtful whether they are governed by the laws applying to a man or those applying to a woman. The doubts are, however, different in nature. With regard to a tumtum, we are uncertain what is his true gender. With regard to an androgynous, however, the question revolves around the Sages' failure to define his status.
Therefore, they fulfill [all these positive commandments] - lest they be considered men.
without reciting a blessing. - lest they be considered women. Needless to say, according to Ashkenazic practice, they would be required to recite blessings as well. Therefore, they fulfill [all these positive commandments] without reciting a blessing.", + "What is the nature of the obligation of the commandment of tzitzit? Every person who is obligated to fulfill this mitzvah,1i.e., adult males, as explained in the previous halachah if he wears a garment requiring tzitzit,2See Halachot 1-4. should attach tzitzit to it and then wear it.3if he desires to do so. If he wears it without attaching tzitzit to it, he has negated [this] positive commandment.
There is, however, no obligation to attach tzitzit to a garment which requires tzitzit, as long as it remains folded in its place, without a person wearing it.413The Rambam wants to emphasize that It is not that a garment requires [tzitzit].5The Rambam's statements in this halachah revolve around a difference of opinion of our Sages, Menachot 42b. There are Sages who maintain that tzitzit is an obligation that depends on the garment - i.e., the mitzvah is completed by placing tzitzit on every garment which requires them. The other opinion states that tzitzit are an obligation incumbent on a person, that a person is required to attach tzitzit to his garments. The Rambam rephrases the latter opinion as follows: Rather, the requirement is incumbent on the person [wearing] the garment.6With this choice of phraseology, he desires to indicate that - in contrast to other mitzvot (e.g., tefillin) - there is no obligation from the Torah to wear tzitzit every day. Only when a person desires to wear a garment that requires tzitzit is he obligated to fulfill the mitzvah.
This conception represents a change of position for the Rambam. Rav Yitzchak Alfasi, whose decisions the Rambam frequently followed, maintains that each person is obligated to wear tzitzit, apparently indicating that tzitzit, like tefillin, are an obligation which a person is required to fulfill.
The Rambam apparently held this view himself at one time. Therefore, in Sefer HaMitzvot, at the conclusion of the listing of the positive commandments, he lists tzitzit (together with tefillin) as one of the positive commandments whose observance we must pursue. Here, his choice of phraseology indicates that, although the mitzvah is incumbent on the person, it does relate to the garment. Only when a person wears a garment which requires tzitzit is he obligated to fulfill the mitzvah.", + "Even though a person is not obligated to purchase a tallit and wrap himself in it so that he must attach tzitzit to it,1as explained in the previous halachah. it is not proper for a person to release himself from this commandment. Instead, he should always try to be wrapped in a garment which requires tzitzit so that he will fulfill this mitzvah.2because of the importance of this mitzvah, as mentioned in the following halachah.
The Rambam mentions being \"wrapped in a garment requiring tzitzit,\" an expression which appears to refer to a tallit gadol, a garment of the size and cut appropriate for \"wrapping oneself.\" Significantly, throughout these halachot, he has used that term and never makes any reference to a tallit katan, the smaller garment which is colloquially called \"tzitzit\" today.
In Talmudic times, draping oneself with a garment that resembled our tallitot gedolot was common, but in different lands and different eras, the style of dress changed and, except for sages who would spend their day involved in study, it was rare that a person would wear a tallit gadol throughout the day. Accordingly, the people took to wearing the smaller tallit katan, which could be accommodated to other styles of dress more easily.
There is no explicit mention of a tallit katan in the Talmud, although a story related in Menachot 44a appears to indicate that such garments were worn in that era as well. The writings of the early Ashkenazic and later Sephardic rabbis of the Middle Ages mention the wearing of a tallit katan as an accepted practice.
In particular, care should be taken regarding this matter during prayer.3The Rambam does not specify the morning service. Perhaps he refers to the afternoon service as well. It is very shameful for a Torah scholar to pray without being wrapped [in a tallit].4See Rosh HaShanah 17b, which relates that when God revealed the thirteen qualities of mercy to Moses, \"He wrapped Himself [in a tallit] like a leader of prayer and taught him the order of prayer.\"", + "A person should always be careful regarding the mitzvah of tzitzit, because the Torah considered it equal to all the mitzvot and considered them all as dependent on it, as [implied by Numbers 15:39]: \"And you shall see them and remember all the mitzvot of God.\"" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..44a450a5ad077e3026549ffae6737bed3f080170 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/Sefaria Community Translation.json @@ -0,0 +1,37 @@ +{ + "language": "en", + "title": "Mishneh Torah, Fringes", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "And it is permissible to enter a toilet or a bathouuse with fringes. If the white or turquoise (techelet) strings get severed, they can be thrown to the trash heap, since it is a commandment that has no holiness it its substance. And it is forbidden to sell a fringed garment to a non-Jew until he removes the fringes - not because there is holiness in the substance, but rather lest he wrap himself with it and a Jew should accompany him, [since the non-Jew] will appear to him to be a Jew, and he will (be able to surprise him and) kill him. Women and slaves and children are exempt from fringes from the Torah. But it is from the words of the [rabbis] that every child who knows how to wrap himself is obligated [to wear] fringes, in order to educate him in the commandments. And women and slaves that want to wrap themselves with fringes, may wrap themselves without a blessing. And so [too] other positive commandments that women are exempted from; if they want to do them without a blessing, we do not protest against them. A tumtum (a person with recessed sexual organs) and an androginos (a person with both male and female sexual organs) are obligated in all [of these commandments] because of a doubt. Therefore, they should not recite a blessing, but rather do them without a blessing. " + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..27251418e80736e4a51e463e9a82b59147ab1da5 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,75 @@ +{ + "language": "en", + "title": "Mishneh Torah, Fringes", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 2.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949", + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "The fringe that is attached to the corner of the garment, and made of the same species of material as the garment, is called Tzitzith Fringes, because it is like the fringes of hair of the head, as it is said, \"And he took me up by the lock (Tzitzith) of my head\" (Ezekiel 8:3). This fringe is called \"the White (part)\", because we are not commanded to dye it. No definite number of threads is prescribed in the Torah for the fringes.", + "A thread of wool, dyed the color of the sky, is taken and wound round the fringe. This thread is called Techeleth, the blue (thread). The number of times this thread should be wound is not specified in the Torah.", + "This precept thus consists of two ordinances;—to attach to the corner of the garment a fringe projecting from it, and to wind a blue thread round the fringe, as it is said, \"Speak unto the children of Israel, and bid them that they make them a fringe upon the corners of their garments … and that they put upon the fringe of each corner a thread of blue\" (Numbers 16:38).", + "The absence of the blue thread does not bar the use of the white fringe. Nor does the absence of the white fringe prevent the use of the blue thread. How so? If a person has no blue thread, he puts in the white fringe alone. So too, if the white fringe and the blue thread have been attached and the white fringe has been severed and diminished up to the corner of the garment and only the blue thread was left, it is fit for use.", + "Though the non-fulfillment of either ordinance does not bar the observance of the other ordinance, they are not two precepts but one precept. The ancient sages said, \"The text 'and it shall be unto you for a fringe' \", teaches that both ordinances form one precept. The four fringes on the garment are, all of them, indispensable, for the attachment of all the four constitute one precept. Whoever puts on a garment with white fringes or a blue thread or with both together has fulfilled one affirmative precept.", + "How are the fringes attached? One begins at the corner of the garment, that is, at the edge of the woven cloth, and measures off a length not greater than three finger-breadths and not less than the length between the base of the thumbnail and the first joint. Four threads are inserted there and turned down in the middle, so that eight twined threads are pendent from the corner, The eight threads are not to be less than four finger-breadths long. If longer, even as much as one or two cubits, they are fit for use. The breadth of the thumb is the standard for all finger-breadths. One of the eight threads should be blue, and seven should be white.", + "One of the white threads is taken up and wound once about the other threads close to the garment. It is then dropped. The blue thread is then taken and wound twice about the other threads close to the winding with the white thread. The threads are then tied. These three windings are called a section. A small space is left; a second section is made, the windings being done with the blue thread only. A small space is left; a third section is made; and so till the last division where the blue thread is wound round the other threads twice and the third winding is done with a white thread, because, as the winding began with a white thread, it should also end with a white thread, on the principle that things sacred may be elevated to a higher degree but may not be degraded to a lower degree. The reason why the winding begins with a white thread is that the corner of the garment shall have adjacent to it threads of the same kind of material. This is the method followed with the four corners.", + "How many divisions are made in the fringes at each corner? Not less than seven and not more than thirteen. This is the choicest mode of carrying out the precept. But if one wound the threads, to form one division only, the fringe is regarded as correctly made. And if one wound the blue thread over the greater portion of the fringes, it is correctly made. The beauty of the blue thread is manifested if all the sections that are wound take up the first third of the pendent fringes, while the remaining two thirds are loose. The threads in this part need to be separated, so that they shall be like the fringes of hair on the head.", + "When a person uses white threads only without a blue thread, he takes one of the eight threads and winds it around the others to the extent of a third of the length, leaving two thirds for the loose fringe. With regard to this winding, if he desires to make divided sections as is done when a blue thread is used, he is at liberty to do so. And this is our custom. If, on the other hand, he desires to make the winding without divisions, he may do so. In short, what he should aim at is that the part wound shall be a third of the length and the fringe two thirds. Some pay no attention to this point, when only white threads are used. If one of the white threads has been wound round the greater portion of their length, or if only a single division has been made, the fringes are regarded as proper.", + "The white as well as the blue threads may be twined, if so desired. Even if the thread consisted of eight threads folded and twined so that it becomes a cord, it is still regarded as one thread only.", + "The threads used for the fringes, whether white or blue, must be spun with the express intention of being made into fringes. They are not made of wool caught by the thorns where the sheep lie down, nor from the wisps that are plucked from the animal, nor from the remainders of the warp left by the weaver on the selvage of the cloth, but only of the wool-shearing or of flax. Nor are the fringes to be made from wool that has been part of the proceeds of a robbery, or that comes from a city that has gone astray (Deuteronomy 13:13-18), nor from wool of beasts set apart for sacrifice. If such wool has been used for fringes, the latter are unfit for use. If a person prostrates himself in worship before a beast, its wool is unfit for use as fringes. But if he so prostrates himself before planted flax, it is fit for use, because its character has been changed.**The flax has been turned into linen.", + "Fringes made by a non-Israelite are unfit for use, for it is said, \"Speak unto the children of Israel and bid them that they make them … fringes\" (Numbers 15:38). But if an Israelite made them without thinking of their purpose, they are fit for use. Completed fringes attached to a garment are unfit for use.", + "For example, if one took the corner of a garment that had fringes and sewed it on to another garment, even if the corner was a cubit long and a cubit wide, the fringes are unfit for use, for it is said, \"They shall make unto themselves fringes\" (Numbers 15:38) but not attach those already made—this being analogous to a thing that came into existence of itself. It is however allowable to undo the fringes from one garment and insert them in another, whether the fringes are white or blue.", + "If threads were suspended from one corner of a garment to another and the threads in each corner were tied according to the prescribed rules, after which the threads were severed in the middle, so as to form separate fringes, they are unfit for use, because at the time when the threads were tied they were unfit for use, the two corners being connected by the threads between them, and they only became two fringes when they were severed, so that they were made out of fringes already completed.", + "When a person inserted additional fringes in a garment that already had them, if his intent was to nullify the first set of fringes, he is to undo these or cut them off, and the set subsequently added is fit for use. If however his intent was to add the second set, then, even if he cuts off either of the sets, the one remaining is unfit for use, because by the addition he made all the fringes unfit; and when he undid or cut off a superfluous set of fringes, the one remaining turns out to have been fashioned out of that which had already been complete, and the first time it had been made it was unfit.", + "So too if one inserts fringes in a garment with three corners and then makes a fourth corner and inserts a fringe in it, the fringes are all unfit for use, for it is said, \"Thou shalt make fringes\" (Deuteronomy 22:12) and not use those already made.", + "A garment is not to be folded and fringes inserted in the garment as folded, unless one of the edges at least is sewn up.", + "If the corner of the garment in which fringes have been inserted has become torn, and the tear is more than three fingers' breadth from the edge, it can be sewn up. If the tear is less than three fingers' breadth from the edge, it cannot be sewn up. If the space between the opening into which the fringes are inserted and the edge of the woven fabric has become less, (owing to the edge having worn away) the fringes are fit for use, provided that some portion of the fabric, however small, is still left. So also, if the threads of the fringes have become less in length, they are fit for use, provided that enough of them is left to make a loop. But if even a single thread has been severed at the point where the fringes are inserted, they are unfit." + ], + [ + "Blue thread, wherever it is mentioned in the Torah, is wool dyed azure, the color of the firmament seen in a blue sky when the sun is shining. The blue thread mentioned in connection with fringes must be dyed with a special dye which retains its lustre without change. Wool that has not been dyed in this dye is unfit for use as the blue thread, even though it is of the color of the sky; as, for instance, if it has been dyed with indigo, lamp-black or other darkening material, it cannot be used as the thread of blue with the fringe. The wool of a ewe whose dam was a she-goat is unfit for use as fringes.", + "How are the blue threads used with the fringes to be dyed? Wool is soaked in lime and afterwards washed till it is clean. It is then scalded in a solution of alum and similar substances such as are used by dyers, so that it may take the color. The blood of the Chalazon is then taken,—a fish the color of which is azure while its blood is black as ink. This fish is found in the Dead Sea. The blood is put into a cauldron together with other ingredients such as potash and similar substances used by dyers, and brought to a boiling point. The wool is immersed in the cauldron till it has assumed the hue of the sky. This is the blue thread used with the fringes.", + "The blue thread of the fringes must be dyed with that express intent. If it has been dyed without this intent, it is unfit for use. If a little wool was dyed in the cauldron containing the coloring material as a test, in order to ascertain whether the color is good or not, the entire contents of the cauldron become unfit. How then is one to proceed? A small portion of the cauldron's contents should be removed into a small vessel. In this, the wool used for testing should be placed, and subsequently burnt, because it was dyed for testing purposes. The dye in the vessel used for testing is also poured away because its being used for testing has rendered it unfit to be used for dyeing the blue thread. The wool which is to serve as the blue thread is dyed in the rest of the dye which has not been spoilt.", + "The blue thread is only to be purchased from a reliable expert. Otherwise there is reason to apprehend that it was not dyed with the express intent to be used with the fringes. Even though it had been bought of an expert, if it was afterwards ascertained that it had been dyed with one of the dark dyes that do not keep the color fast, it is unfit for use.", + "How is it tested, in order to determine whether it has been dyed in accordance with the legal requirements or not? Straw is taken, together with snail's slime and urine that has been permitted to stand for forty days. The wool is immersed in the mixture for a period of twenty-four hours. If the wool keeps its color and does not become paler, it is fit for use. If however it has become paler, dough of barley flour that had been put aside to become stale for fish sauce is taken. Into it, the blue thread, the color of which has faded is placed. The dough is baked in an oven. The blue thread is taken out of the loaf and examined. If it has become still paler, it is unfit for use. If the color is richer and darker than it had been before baking, it is fit for use.", + "In a market where blue thread is sold for fringes, and where the vendors have a reputation for trustworthiness, blue thread may be purchased without enquiry. No investigation is necessary, the benefit of the presumption continuing till suspicion of untrustworthiness arises. If blue thread was deposited with a non-Israelite, it is unfit for use, for fear that the depositary may have substituted other blue thread. If it was in a receptacle sealed with two seals, one within the other, it continues fit for use. If only one seal had been affixed, it becomes unfit for use.", + "Blue threads, found in the street, are unfit for use, even if they are found severed (in the usual lengths). If however they are twined they are fit for use. A garment with fringes is presumed to be fit for use, if bought from an Israelite. It likewise has the benefit of this presumption if purchased from a non-Israelite tradesman. But if the non-Israelite is a private person, the fringes are unfit for use.", + "If a garment is entirely red or green, or of any other color, the fringes which ordinarily are white should be of the same color as the garment; green, if it is green, red, if it is red. If the garment is entirely blue, the ordinary fringes should be of any color except black,—black resembling blue. One blue thread is wound round the other fringes just as is done in the case of other fringes that are not colored.", + "Not to attach white fringes to one's garment is more culpable than to omit the blue thread. For the white fringes are procurable by all, while the blue thread cannot be obtained in all places and at all times on account of the need of the special dye, of which we have spoken." + ], + [ + "The garment in which one is bound by scriptural enactment to insert fringes, is a garment that has four corners or more than four corners; its dimensions must be sufficient to cover the head and greater portion of the body of a child that walks by itself in the street and does not need any one to watch it and accompany it; furthermore the garment has to be of wool or linen.", + "Garments of other materials such as silk, cotton, camel's hair, hares' down, goats' hair, etc., only require fringes by the ordinance of the sages—to make us heedful of the precept concerning Fringes, and their ordinance also applies to garments with four or more corners and of the dimensions above stated; for wherever the Torah speaks of garments without special qualification, it refers exclusively to such as are of wool or linen.", + "\"On the four corners of thy vesture\" (Deuteronomy 22:12). This means that a garment requires fringes when it has four corners but not when it has three. But cannot the text also mean that the garment must have four fringes but not five? To guard against this inference, the text concludes, \"wherewith thou coverest thyself\", i.e., even if it has five corners or more. Why however should a garment with five corners be included in the obligation and one with three corners be exempted, seeing that neither has four corners? The answer is that the number five includes the number four. Accordingly, when fringes are inserted in a garment with five or six corners, they are to be inserted in those four of the five or six corners, that are furthest from each other, for it is said, \"On the four corners of thy vesture.\"", + "A garment made of cloth (as specified above) and the corners of which are of leather requires fringes. A garment of leather, the corners of which are of cloth is exempt, since the main part of the garment alone is taken into consideration. A garment owned by two partners requires fringes, for it is said, \"in the corners of their garments\" (Numbers 15:38). The word \"thy vesture\" (Deuteronomy 22:12) is only intended to exclude a borrowed garment from the obligation of fringes. Such a garment is exempt for thirty days, after which fringes must be inserted.", + "For a woolen garment, the white fringes are to be of wool. For a garment of flaxen material (linen) the white fringes are to be threads of linen, these being of the same species. For garments of other materials, the white fringes are to be threads of the same material as the garment, threads of silk for a garment of silk; goats' hair threads for a garment of goats' hair. If one desires to use woolen or flaxen (linen) threads as fringes for garments made of any other materials, he may do so. The reason is that fringes of wool or flax (linen) satisfy the requirements of the law whether the garments are of the same species of material or not; while fringes of other species are permissible when the garments are of the same species as the fringes but not when they are different.", + "May woolen threads be used as fringes in a garment of flaxen material, or flaxen threads in a woolen garment, even when only white fringes are inserted? According to the strict rule, this should be permissible, since the prohibition of a mixture of wool and flax is suspended in the case of fringes, the blue thread which is of wool being inserted in a garment of flax (linen). Why then is this not done? Because threads of the same material as the garment can be used as fringes. And wherever there are a positive precept and a negative precept, both of which can be observed, this should be done. Where they conflict, the affirmative overrides the negative commandment. In this case, however, both precepts can be observed.", + "In a garment of flax (linen), the blue thread is not inserted, but only white fringes of flaxen (linen) thread. This is not because the precept concerning fringes is superseded by the prohibition of a mixture of wool and flax. But it is a precautionary regulation of the sages who had in mind that such a garment might be worn at night when there is no obligation to have fringes on the garments, and so a prohibition would be violated at a time when there was no (over-riding) affirmative precept in force, since the duty of having fringes is incumbent by day and not at night, as it is said, \"that ye may look upon it\" (Numbers 15:39) which means at a time when it can be seen. A blind man is under the obligation of having fringes in his garments; for, although he does not see the fringes, others see them.", + "It is permitted to put on a garment with fringes at night, during the working week-days as well as on the Sabbath, notwithstanding that the precept is not obligatory at night—provided however that the blessing for the fringes is not recited. At what time in the morning is the blessing for the fringes recited? From the time when the white fringes can be distinguished from the blue thread. What is the form of the blessing? \"Blessed art Thou, O Lord our God, King of the Universe, Who hast sanctified us with Thy commandments and commanded us to enwrap ourselves in a garment with fringes\". And whenever, during the day such a garment is put on, the blessing is recited before putting it on. When fringes are inserted in a garment, no blessing is recited; the consummation of the precept is putting on the fringed garment.", + "It is permissible, while clad in a garment with fringes, to enter a lavatory (privy) or bath house. If threads either of the white fringes, or the blue cord, have been severed, the fringes may be thrown on the waste-heap, because the fringes though used in the fulfillment of a precept, have no intrinsic sanctity. It is forbidden to sell a garment with fringes to a non-Israelite, unless the fringes are unwound; not because any sanctity attaches to them, but for fear that the non-Israelite, wearing the garment with fringes, may be joined on the road by an Israelite who will deem him a co-religionist, and the Gentile may murder the Israelite. Women, bondsmen and minors are exempted by the Scriptural law from the obligation of having fringes in their garments. The Sages however have prescribed that a male child, as soon as he can put on a garment, is under the obligation of having a garment with fringes, so as to be trained in religious observances. If women or bondsmen desire to wear garments with fringes, no objection is raised, but they do not recite the blessing. The same is the rule with respect to other affirmative precepts from the obligation of which women are exempt. If they wish to fulfill them without reciting the blessing, no objection is raised. Persons of doubtful sex and a hermaphrodite, because of the doubt, are under the obligation to fulfill all the precepts. Hence, they do not recite the blessing, but fulfill the duty without pronouncing the benediction.", + "How is the obligation of the precept of fringes incurred? Anyone upon whom the fulfillment of this precept is incumbent, desirous of putting on a garment that requires fringes, must first insert them and then may put on the garment. If he puts it on before the fringes have been attached, he has neglected an affirmative precept. But garments to which fringes should be attached are exempt as long as no one has worn them and they are kept folded and put away, because the obligation does not attach to the garment, but is incumbent upon the owner of a garment (who wears it).", + "Although one is not bound to purchase a garment and wear it, so as to insert fringes therein, still it is not right for a pious man to release himself from the observance of this commandment. He should always endeavour to be robed in a garment that requires fringes, so as to fulfill this precept. He should be especially heedful of this, during prayer. For scholars it is particularly disgraceful to recite the prayers without being so robed.", + "At all times, a person should be heedful of the precept concerning fringes, since Holy Writ estimates it as so weighty that all the commandments are made dependent upon it, as it is said, \"And ye shall look upon it and remember all the commandments of the Lord\" (Numbers 15:39)." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..098b42566acd236d3a60a4d1d2157882932b3714 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/English/merged.json @@ -0,0 +1,69 @@ +{ + "title": "Mishneh Torah, Fringes", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Fringes", + "text": [ + [ + "The tassel that is made on the fringes of a garment1The word anaf, translated as \"tassel,\" literally means \"branch.\" Just as a branch is an extension of the tree, the tzitzit are extensions of the fringes. from the same fabric as the garment2See Chapter 3, Halachah 5. is called tzitzit,3in Numbers 15:38-39. Deuteronomy 22:12 refers to these tassels as g'dilim (braids). because it resembles the locks of the head, as [Ezekiel 8:3] relates, \"And he took me by the locks of my head.\"
This4Note Halachah 8, which derives a halachic ruling from this comparison of terms. tassel is called the white [strands], because we are not commanded to dye it.5According to the Torah alone (מדאורייתא), we are obligated to place tzitzit only on fabrics of linen and wool (Chapter 3, Halachah 1). Both fabrics are white and need not be dyed. The Torah did not establish a fixed number of strands for this tassel.6Though the Rabbis established a fixed practice, as explained in Halachah 6, according to the Torah alone (מדאורייתא) there is no fixed number of strands. Though there are some sources that appear to indicate that the Torah also fixed the number of strands required, Sanhedrin 88b concludes that the essence of the mitzvah of tzitzit is a Torah obligation; its explanation, however, is Rabbinic in origin.
Significantly, the Shulchan Aruch (Orach Chayim 11:12) rules that if one includes more than eight strands in tzitzit, they are unacceptable. Shulchan Aruch HaRav 11:1 goes further and states that by doing so, one violates the prohibition forbidding adding to a Torah commandment. Note the Mishnah Berurah 11:60, which quotes other opinions that differ.", + "Then we take a strand of wool that is dyed a sky-like color1i.e., sky-blue. Menachot 43b relates that this color is also reminiscent of God's throne. and wind it around this tassel. This strand is called techelet.2The Rambam discusses the nature of this dye and its preparation in Chapter 2. The Torah did not establish a fixed requirement for the number of times that this strand should be wound [around the tassel].3Menachot 39a requires that the strand of techelet be wound at least seven times around the tassel, as explained in Halachah 8. This is a Rabbinic ordinance.", + "Thus, this mitzvah contains two commandments: to make a tassel on the fringe [of a garment], and to wind a strand of techelet around the tassel. [Both these dimensions are indicated by Numbers 15:38, which] states: \"And you shall make tassels... and you shall place on the tassels of the corner a strand of techelet.\"", + "The [absence of] techelet does not prevent [the mitzvah from being fulfilled with] the white strands, nor does the [absence of] the white strands prevent [the mitzvah from being fulfilled with] techelet.1In this aspect, they resemble the arm tefillin and the head tefillin. (See Hilchot Tefillin 4:4.) As explained in the following halachah, however, unlike tefillin, they are counted as one mitzvah and not two.
What is implied? A person who does not have techelet should make [tzitzit] from white strands alone.2This is the practice in the present age, when we do not know how to obtain techelet. Even in Talmudic times, when techelet was available, it was very expensive, and many of the common people made their tzitzit without it. Similarly, if [tzitzit] were made from both white strands and techelet, and afterwards, the white strands snapped and were reduced until [they did not extend beyond] the corner [of the garment],3The explanation of the Rambam's statements has been debated by the commentaries. Our translation is based on the Rambam's Commentary on the Mishnah, Menachot 4:1. and thus only the techelet remained, it is acceptable.4The Kessef Mishneh emphasizes that the Rambam does not accept tzitzit that were made from techelet without any white strands. Since the verse states, \"and you shall place on the tassels of the corner a strand of techelet,\" there must be tassels of white strands around which to wind the techelet. Once this has been done, however, if the white strands are severed, one can still fulfill the mitzvah with the techelet alone.", + "Although the [absence of] one does not prevent [the mitzvah from being fulfilled with] the other, they are not considered as two mitzvot.1In General Principle 11 of Sefer HaMitzvot, the Rambam writes:
One might think that since neither is dependent on the other, they would be counted as two mitzvot.... [Nevertheless,] they are a single mitzvah... because they have a single objective, \"that you remember all the mitzvot....\" All the elements that bring about this remembrance are counted as a single mitzvah. Instead, they are a single mitzvah.2See Sefer HaMitzvot (Positive Commandment 14) and Sefer HaChinuch (Mitzvah 386). Whether [the tzitzit] a person wears on his garment are white, techelet, or a combination of the two colors, he fulfills a single mitzvah.3Whether [the tzitzit] a person wears on his garment are white, techelet, or a combination of the two colors, he fulfills a single mitzvah.
The Sages of the early generations4Sifre Zuta, Mechilta D'Rabbi Shimon bar Yochai related: [Numbers 15:39 states:] \"And they shall be tzitzit for you.\" This5the use of the singular form of the verb והיה teaches that they are both one mitzvah.6teaches that they are both one mitzvah.
The [presence of each of the] four tzitzit is necessary [for the mitzvah to be fulfilled],7i.e., although a garment has several tzitzit, the mitzvah is not fulfilled unless it has all four. because all four are [elements] of a single mitzvah.", + "How are the tzitzit made? One begins from the corner of a garment1i.e., the end of its woven portion. - The tzitzit must be placed at the \"corners\" or the \"fringes\" of the garment. - i.e., the end of its woven portion. One ascends upward no more than three fingerbreadths from the edge,2Any further distance upward would be considered part of the garment itself and not its \"corner\" or \"fringe\" (Shulchan Aruch, Orach Chayim 11:9). but no less than the distance from the knuckle of the thumb to its end.3This is approximately two fingerbreadths. Any lower would be considered as \"below the fringe\" and not \"on the fringe\" (Shulchan Aruch HaRav 11:16).
Other opinions mention that these distances should also be applied in regard to the space between the hole and the side of the garment. It is customary to follow this view (Shulchan Aruch, Orach Chayim 11:10).
[A hole is made] and four strands inserted, [causing them] to be folded in half. Thus, there will be eight strands hanging down from the corner.4As mentioned in Halachah 1, the Torah does not explicitly mention the number of strands in the tzitzit. Although Menachot 39b derives this concept from the exegesis of Deuteronomy 22:12, the Rambam considers this process of derivation to be Rabbinic in origin (מדברי סופרים). These eight strands must be at least four fingerbreadths long.5This decision is based on the Rambam's interpretation ofMenachot 39a and 41b. Based on the same sources, Rabbenu Tam requires that the strands be at least twelve fingerbreadths long. His opinion is accepted as halachah by the Shulchan Aruch (Orach Chayim 11:4) and the later authorities. If they are longer6even if they are a cubit or two long - it is acceptable. - It is common to make the strands slightly longer than twelve fingerbreadths, so that, even if they tear, they will still retain the desired length (Shulchan Aruch HaRav 11:9; Mishnah Berurah 11:21). - even if they are a cubit or two long - it is acceptable. The term \"fingerbreadth\" refers to a thumbbreadth.7See Hilchot Sefer Torah 9:9. In contemporary measure, a thumbbreadth is approximately 2 centimeters according to Shiurei Torah, and 2.4 centimeters according to Chazon Ish.
One of the eight strands should be techelet;8Though the eight strands come from folding four larger strands, only half of one of these strands should be dyed. The other half should retain its natural color, white.
The Ra'avad disagrees with this point and maintains that one of the larger strands should be dyed in its entirety, thus producing two smaller strands that are dyed techelet. The Tur (Orach Chayim 10) and other Ashkenazic authorities maintain that two of the four strands were techelet and two were white.
The Kessef Mishneh supports the Rambam's position, noting that Numbers 15:39 states, \"And you shall place on the tassels of the corner a strand (singular) of techelet.\" Note also the commentary of the Or Sameach.
Significantly, archaeological excavations have uncovered tzitzit belonging to bar Kochba's soldiers. Only one of the eight strands was dyed techelet. the other seven should be white.9The dyed strand should be slightly longer than the others, so that, even after it has been wound around them, it will be the same length as the others.", + "Afterwards, one should take one of the white strands and wind it once around the other strands close to the edge of the garment and let it go. Then one takes the strand that was dyed techelet and winds it twice [around the other strands], next to the coil made by the white strand, and then ties the strands in a knot. These three coils are called a segment.
Afterwards, one should leave a slight space, and then make a second segment using only the strand that was dyed techelet. Again, one should leave a slight space, and then make a third segment [using only the strand that was dyed techelet for this segment as well]. One should continue in this manner until the final segment, which is made of two coils of techelet and a final coil using a white strand.1The pattern of winding the techelet mentioned by the Rambam is based on his interpretation of Menachot 39a. As the Rambam mentions in Halachah 9, it must be followed only when the tzitzit include a strand of techelet. If they do not, as in the case of our tzitzit, different principles apply.
The Ra'avad differs with the Rambam's approach and suggests a different manner of winding the coils of the tzitzit, which resembles the pattern we use today. The Rambam was aware of this approach and, in one of his responsa, explains that the method he mentioned has its source in the Talmud (Menachot, ibid.), while the other approach is of later origin. Since one began with a white strand, one concludes with it, because one should always ascend to a higher level of holiness, but never descend.2Rashi, Menachot, ibid., states that since the white strand was used first, not ending with it would appear to detract from its importance.
The principle, \"one should always ascend to a higher level of holiness, but never descend,\" is applied in many other contexts within Torah law - e.g., Hilchot Tefillin 3:17.
Why should one begin using a white strand? So that [the coil that is] next to the corner of the garment should be similar to [the garment itself].
The same pattern is followed regarding all four corners.", + "How many segments should be made at every corner? No fewer than seven and no more than thirteen.3Menachot 39a explains that the techelet reminds one of the heavens. There are seven heavens and six spaces between them, thus resulting in a total of thirteen.
[The above] represents the most preferable way of performing the mitzvah. If, however, one wound only one segment around the strands, it is acceptable.4This law also applies at present, as mentioned in the following halachah. Should one wind the techelet around the majority of the [length of the] tzitzit, it is acceptable. For the techelet to be attractive, [however,] all the segments should be in the upper third of the strands, and the [remaining] two thirds should hang loose.5Note the Zohar, Vol. III, p. 228b, which explains the mystical significance of the division of the tzitzit into three portions.
One must separate the strands like the locks of one's hair.6The Shulchan Aruch (Orach Chayim 8:7) obligates one to separate the strands of the tzitzit before putting on one's garment. Note the Mishnah Berurah 8:18, which quotes the Ari zal as stating that the word ציצת is an acronym for the Hebrew words meaning, \"A righteous person constantly separates his tzitzit.\"", + "A person who makes [tzitzit using only] white threads without using techelet7As mentioned in Halachot 4-5, the absence of techelet does not prevent one from fulfilling the mitzvah of tzitzit. Indeed, this is the manner in which most people fulfill the mitzvah at present. should take one of the eight strands and wind it around the others, covering one third of [the length of] the strands and leaving two thirds hanging loose.
When winding [this strand around the others], one may create segments as one does when winding the techelet, if one desires. This is our custom. If, however, one desires to wind [the strand around the others] without creating segments, one may.8Significantly, besides the knot with which the tzitzit are attached to the garment (Halachah 7), the Rambam does not mention tying knots in the tzitzit at all. The Shulchan Aruch (Orach Chayim 11:14) mentions the common practice in which five knots are tied on the strands, leaving four spaces, which are filled with coils in between them. There are certain authorities who combine the two opinions, tying the knots as mentioned in the Shulchan Aruch, but dividing the coils into segments as the Rambam mentions (Shulchan Aruch HaRav 11:27-28,31).
The general principle is that one should intend that one third of the tzitzit be bound, and two thirds hang loose.9If the tzitzit lack entirely strands which hang loose, they are unacceptable (Kessef Mishneh). There are those, however, who are not precise about this matter when [making tzitzit] with white threads [alone].
Should one wind a white thread around the majority [of the length] of the strands or should one make only a single segment,10This principle is also accepted by the opinions that do not require that the coils be divided into segments of three. Even so, for tzitzit to be acceptable, they must possess at least three coils (Mishnah Berurah 11:63,66). [the tzitzit] are acceptable.", + "Both the white strands and those dyed techelet may be made out of entwined strands.11The Rambam leaves the use of entwined strands up to a person's choice. The Ra'avad objects, quoting a passage from the Sifre that requires that the strands of the tzitzit be made by entwining different threads together. Numbers 15:38 uses the expression, p'til techelet. The word p'til implies \"twisted threads.\" See the Targum Yonaton to this verse. The Shulchan Aruch (Orach Chayim 11:2) follows the Ra'avad's view and obligates the use of entwined strands. From Chapter 2, Halachah 7, it appears that the Rambam also considered this as the common practice. Even a strand that is made from eight threads entwined into a single strand is considered as only a single strand in this context.", + "Both the white strands of the tzitzit and those dyedtechelet must be spun for the sake of being used for [the mitzvah of] tzitzit.
[Tzitzit] may not be made from wool which becomes attached to thorns when sheep graze among them, nor from hairs which are pulled off the animal, and not from the leftover strands of the woof which the weaver leaves over when he completes a garment. Rather, they must be made from shorn wool or from flax.
[Tzitzit] may not be made from wool which was stolen, which came from an ir hanidachat, or which came from a consecrated animal. If such wool was used, it is unacceptable. If a person bows down to an animal, its wool is not acceptable for use for tzitzit. If, however, one bows down to flax which is planted, it is acceptable, because it has been changed.", + "Tzitzit that were made1i.e., attached to the garment and tied by a gentile are not acceptable, as [implied by Numbers 15:38, which] states: \"Speak to the children of Israel... and you shall make tzitzit for yourselves.\"2Menachot 42a relates that this verse serves as the source for the ruling that only a Jew may tie tzitzit.
The Hagahot Maimoniot state that since the phrase ישראל בני literally means \"sons of Israel,\" tzitzit should not be made by women. The Shulchan Aruch (Orach Chayim 14:1) does not accept this opinion. The Ramah, however, states that it is preferable for women not to tie tzitzit. If, however, a Jew made tzitzit without the intention [that they be used for the mitzvah], they are acceptable.3This principle can be derived from the above concept. Were it necessary for the tzitzit to be tied with the intent that they be used for the mitzvah, there would be no need for a special verse from the Torah to teach that those made by a gentile are unacceptable. The concept would be self-explanatory. Whenever a deed must be performed with a specific intention, a gentile's acts are not acceptable (Kessef Mishneh).
The Ashkenazic authorities do not accept this premise and maintain that, at the very least, the strands must be attached to the garment with the intent that they be used for the mitzvah. (See Shulchan Aruch, Orach Chayim 14:2.)
Tzitzit that are made from those already existing are not acceptable.4This principle is explained and illustrated in detail in the following four halachot.", + "What is implied? Should a person bring the corner of a garment which has tzitzit attached to it and sew it onto another garment, it is not acceptable. [This applies] even if that corner of the garment is a square cubit in size.
[This concept is derived from Numbers 15:38, which] states: \"And you shall make tzitzit for yourselves\" - i.e., [you should make them] and not [use those] which were made previously,since this would be as if [the mitzvah] came about on its own accord.
It is permissible to remove strands [of tzitzit] - whether white or techelet - from one garment and tie them on another.", + "Should one suspend the strands between two corners of the garment and tie [tzitzit on] each of the corners in the proper manner, and then separate them from each other,12The Rambam is speaking about the following instance: The person used long strands and placed one end of them through each of the two holes. Afterwards, using the strands from each corner that was not passed through the hole, he tied both tzitzit, and then separated them from each other. it is unacceptable.
[The rationale is] that, at the time they were tied, they were unacceptable, since the two corners were connected with each other through the strands. When the strands were cut, two tzitzit were made. This is considered as making tzitzit from those which already exist.13This law is based on the Rambam's interpretation of Sukkah 11a-b. Others (see Shulchan Aruch, Orach Chayim 11:13) interpret that passage as speaking about the tzitzit of a single corner. If one inserts a single long strand in the hole several times, thus producing eight strands, ties the tzitzit, and then separates the strands from each other, the tzitzit are not acceptable. This is also considered as making tzitzit from those which are already existing.", + "[The following rules apply when] a person ties tzitzit over existing tzitzit: Should [he tie the second set] with the intention of nullifying the first set, if he unties or cuts off the first set,14See Shulchan Aruch HaRav 11:24, which describes the manner in which tzitzit should be removed from a garment. the tzitzit are acceptable.15Since he intended to remove the initial tzitzit, there is nothing wrong with attaching the second one (Menachot 40b).
Should, however, [he have tied the second set] with the intention of adding [a second tzitzit, the tzitzit] are not acceptable even though he cuts one of them off.16According to the Rambam, it does not matter which tzitzit he removes. For the tzitzit to be acceptable, both sets have to be removed, and then a single set retied. When he added the second tzitzit, he disqualified both sets17By adding the second set, he transgresses the prohibition against adding to the mitzvot of the Torah. Therefore, both sets of tzitzit are disqualified. The Ra'avad and the Ashkenazic authorities do not accept the Rambam's decision. They maintain that while both sets of tzitzit are hanging from the garment, their existence is not considered at all significant. It is as if they do not exist at all. Therefore, by removing the extra set, one is not making tzitzit from ones which previously exist. On the contrary, one is bringing an acceptable set of tzitzit into existence.
The Shulchan Aruch (Orach Chayim 10:6) accepts the Rambam's view. The Ramah, however, follows the other opinions., and when he unties or cuts off the additional one, the remaining one is [disqualified because it involves] making [tzitzit] from those which are already existing, since the manner in which it existed previously was not acceptable.", + "Similarly, all the tzitzit of a garment are unacceptable18The Rambam's statements have raised questions. Though all commentaries agree that the three tzitzit made when the garment had only three corners are unacceptable, the question revolves around the fourth corner. Why is the tzitzit made upon it disqualified? When it was made, the garment already had four corners. On this basis, the Magen Avraham (10:6) rules that, indeed, the fourth tzitzit is not disqualified and may remain.
[in the following instance]: A person placed tzitzit on a garment that had three corners.19Tzitzit are required only on a garment with four corners, as stated in the proof-text quoted from Deuteronomy and mentioned in Chapter 3, Halachah 1. afterwards, he made the garment a fourth corner and placed tzitzit on it. [This is also excluded by the commandment, Deuteronomy 22:12:]20There is a slight difficulty with the Rambam's statements: In this halachah he cites the verse from Deuteronomy as a proof-text, while in Halachah 13 he cited a verse from Numbers. \"Make braids,\" [which implies that one may not use those] which were made previously.", + "A garment should not be folded in half, and then tzitzit hung on the four corners of the folded garment,21Although in its present state, the garment has four corners, unless it is sewn it is possible that the folds will open and the position of the corners will change (Menachot 41a). Note the Ramah (Orach Chayim 10:6), who quotes a difference of opinion where the tzitzit should be placed during the time the garment is folded. Because of this difference of opinion, Shulchan Aruch HaRav 10:13 suggests not wearing such a garment unless it is sewn closed. unless one sews it along [one] side entirely. [It is sufficient, however, to sew it] on one side alone.22Our translation follows the explanation of the Beit Yosef (Orach Chayim 10). Note, however, the explanation of the Be'ur Halachah 10.", + "[The following rules apply] if the corner [of the garment] to which the tzitzit were attached is torn off the garment: If more than three fingerbreadths were torn, it may be sewed back in its place.23When the torn portion is three fingerbreadths long, it is considered as the \"corner\" of the garment. Therefore, the tzitzit are considered to be attached to a significant portion of the garment and need not be untied before the corner can be sewn back on the garment (Nimukei Yosef, Menachot 40b). The commentaries note the apparent contradiction between this law and Halachah 13, which forbids one to sew a piece of a garment to which tzitzit are attached to another garment. The commentaries differentiate between these two laws, explaining that there is a difference between a piece of fabric from another garment (Halachah 13) and a portion of the original garment which was detached (the present halachah). The Turei Zahav 15:3 does not accept this distinction, and maintains that even attaching a piece of the original garment is unacceptable. The later authorities suggest following this stringency.
If less than three fingerbreadths were torn off, it should not be sewn back.24A portion of a garment less than three fingerbreadths long is not considered significant. Therefore, the tzitzit are no longer considered to be attached to part of the garment. Accordingly, when this fragment is sewn back to the garment, the tzitzit attached to it will be disqualified, based on the principle that one must make tzitzit and not use those existing previously. If, however, one untied the tzitzit, one may sew the detached corner back onto the garment, and then attach new tzitzit to it (Rav David Arameah).
The Kessef Mishneh quotes Rav Amram Gaon as stating that, if such a small portion was detached from the garment, tzitzit may never be attached to the garment again. The Shulchan Aruch (Orach Chayim 15:4) suggests following this more stringent view if possible.
If the portion of the garment is between [the hole through which] the tzitzit [are attached] and the end of the garment, it is acceptable, even though only the smallest portion of the fabric remains.25Although initially the tzitzit had to be positioned a certain distance above the end of the garment, as mentioned in Halachah 6, after they were attached to the garment in the proper manner, there is greater leniency (Menachot 42a). The Ramah (Orach Chayim 11:10) suggests sewing a border around the hole through which the strands are placed so that it will not tear.
Similarly, if the [length of the] strands of the tzitzit was reduced,26For example, they became torn. Based on Menachot 38b, the Rabbis have offered two interpretations of \"enough to tie a loop\":
a) enough to tie a loop around all the strands of the tzitzit;
b) enough to tie a loop around the strand itself.
The grammatical construction of the Rambam's statements indicates - albeit not definitely - that he favors the latter view.
(Note the Be'ur Halachah 12, which states that the measure \"to tie a loop\" surely does not exceed four centimeters.)
The Rambam maintains that even if the majority of all the strands of the tzitzit were cut off, as long as \"enough to tie a loop remains,\" the tzitzit are acceptable. If, however, both ends of one long strand are cut off entirely, the tzitzit are not acceptable. Rabbenu Tam does not accept this decision and requires that at least two entire strands remain their full length. (See Shulchan Aruch, Orach Chayim 12:1.) The later authorities, particularly in the Ashkenazi community, suggest following Rabbenu Tam's view. it is acceptable, as long as enough of the strand remains to tie a loop. Should, however, even a single strand be torn off [from the place to which it is attached to the garment], it is no longer acceptable.27See Turei Zahav 12:3." + ], + [ + "The term techelet mentioned throughout the Torah refers to wool dyed light blue - i.e., the color of the sky which appears opposite the sun when there is a clear sky.
The term techelet when used regarding tzitzit refers to a specific dye that remains beautiful without changing. [If the techelet] is not dyed with this dye, it is unfit to be used as tzitzit even though it is sky blue in color. For example, using isatis, black dye, or other dark dyes, is unacceptable for tzitzit.
The wool of a ewe that a goat gave birth to is unacceptable for use as tzitzit.", + "How is the techelet of tzitzit dyed? Wool is taken and soaked in lime. Afterwards, it is taken and washed until it is clean and then boiled with bleach and the like, as is the dyers' practice, to prepare it to accept the dye. A chilazon is a fish whose color is like the color of the sea and whose blood is black like ink.1The identity of the chilazon is a matter of question. Menachot 44a states that it would be visible only once in seventy years. From Bechorot 6:2, one can infer that it was a long snakelike fish. From other sources, it appears to be a snaillike animal. In his Commentary on the Mishnah (Menachot 4:1), the Rambam writes that techelet is no longer available. Similarly, Rabbenu Yitzchak Alfasi (who lived two generations before the Rambam) writes that \"we do not have techelet.\"
Approximately one hundred years ago, Rabbi Gershon Henoch Leiner attempted to reintroduce a dye which he determined to betechelet. Similarly, Rabbi Herzog, the first Chief Rabbi of Israel, attempted to locate the chilazon. Although, from a theoretical perspective, the Torah community appreciated the value of their research, in practice, their decisions were not accepted by the majority of Torah scholars. It is found in the Mediterranean Sea.2Though ים המלח generally refers to the Dead Sea, there are times when the Rambam uses this term to refer to the Mediterranean. See the conclusion of his Commentary on the Mishnah.
The blood is placed in a pot together with herbs - e.g., chamomile - as is the dyers' practice. It is boiled and then the wool is inserted. [It is left there] until it becomes sky-blue. This is the manner in which the techelet of tzitzit [is made].", + "One must dye tzitzit techelet with the intention that it be used for the mitzvah. If one did not have such an intention, it is unacceptable.
When one places some wool in the pot in which the dye was placed, to check whether the dye is good or not, the entire pot may no longer be used [for tzitzit].3Menachot 42b interprets the phrase, \"totally techelet\" (Exodus 28:31 , to mean that the entire dye must be intended for a ritual purpose. [If so,] how should one check [the dye]? He should take some dye from the pot in a small container and place the wool he uses to check in it. Afterwards, he should burn the wool used to check - for it was dyed for the purpose of checking4Thus, it is unfit to be used for tzitzit. This wool should be burned lest it be discovered by someone else and unknowingly used for tzitzit. - and pour out the dye used to check it, since using it for an experiment disqualified it. Afterwards, he should dye [the wool] techelet with the remainder of the dye which was not used.", + "Techelet should only be purchased from a recognized dealer because we are concerned that perhaps it was not dyed with the intention that it be used for the mitzvah. Even though it was purchased from a recognized dealer, if it was checked,5Since it was purchased from a recognized dealer, there is no obligation to check it. Nevertheless, if it was checked, it can be disqualified. See Halachah 6. and it was discovered that it was dyed with another dark dye which is not of a permanent nature, it is not acceptable.6The Rambam's statements appear to imply that the blood of the chilazon must be used for tzitzit, not because of a Torah decree, but because it was the only lasting dye they had (Kinat Eliyahu).", + "How can techelet be checked to see whether it has been dyed properly or not? One takes straw, the secretion of a snail, and urine that had been left standing for forty days and leaves thetechelet in this mixture for an entire day. If the color of thetechelet remained unchanged, without becoming weaker, it is acceptable.
If it became weaker, we place the techelet which changed color inside a dough of barley meal that was left to sour for fish brine. The dough is baked in an oven, and then the techelet is removed. If it became even weaker than it was previously, it is unacceptable. If this strengthened the color and it became darker than it was before being baked, it is acceptable.7These processes are mentioned in Menachot 42b-43a.", + "One may purchase techelet from an outlet which has established a reputation for authenticity without question. It need not be checked. One may continue to rely [on its reputation] until a reason for suspicion arises.
Should one entrust techelet to a gentile for safekeeping, it is no longer fit for use, [because] we fear that he exchanged it. If it was in a container and closed with two seals, one seal inside the other,8The concept of two seals is explained in the laws of kashrut. See Hilchot Ma'achalot Asurot 13:8. it is acceptable. If, however, it had only a single seal, it may not be used.", + "If a person found techelet in the marketplace - even strands which were cut - it is not fit for use.9Even if it proves to be techelet, we assume that it was not dyed for the purpose of being used for tzitzit.If they were twisted together, however, they are acceptable.10We assume that twisted strands of techelet were made to be used for tzitzit. It is unlikely that someone would go to the trouble of twisting strands of techelet for any other purpose. (See the Ra'avad.)
Our text follows the standard published versions of the Mishneh Torah, which is supported by a responsum purported to have been written by the Rambam. The original printings and many authoritative editions of the Mishneh Torah state that even twisted strands of techelet are not acceptable when found in the marketplace. This version appears to be supported by the Rambam's ruling, Hilchot Shabbat 19:24, which is based on the same Talmudic passage, Eruvin 96b.
[The following rules apply when] a person purchases a garment to which tzitzit are attached in the marketplace. When he purchases it from a Jew, he may presume [that it is acceptable]. If he purchases it from a gentile merchant, it is [presumed to be] acceptable;11We assume that a merchant will not risk tarnishing his reputation by misrepresenting an article.
from a non-Jew who is a private person, it is not acceptable.", + "When a garment is entirely red, green, or any other color [besides white], its white strands should be made from the same color as the garment itself. If it is green, they should be green. If it is red, they should be red.12The rationale for this decision is that tzitzit must be \"of the same type of fabric as the fringe of the garment.\" This also implies that they should share the same color as the fringe (Rashi, Menachot 43b).
This decision is not shared by Tosafot, Menachot 41b, which rules that white strands are appropriate even when the garment itself is of another color. The Shulchan Aruch (Orach Chayim 9:5) mentions that those who are precise in their performance of mitzvot follow the Rambam's view. The Ramah, however, maintains that one should use white tzitziot for all garments.
Should the garment itself be techelet, its white strands should be made from any color other than black,13The Kessef Mishneh notes that the Rambam's statements are not an exact quote from his source, Menachot, ibid., which substitutes the word kelah ilan instead of black. Kelah ilan is a dye which looks almost exactly the same as techelet except that it is not made from the blood of the chilazon. The Kessef Mishneh suggests that the Rambam meant that any dark color is unacceptable although lighter colors would be acceptable. It is necessary that there be a contrast between the color of the strands of tzitzit, just as there is a contrast between white and techelet.
for it resembles techelet. He should wind one strand of techelet around all the strands, as one does with other tzitzit that are not colored.", + "The punishment given someone who does not wear [tzitzit of white strands] is more severe than that given one who does not wear techelet, because the white strands are easily accessible while techelet is not available in every time and in every era, because of the [unique] dye mentioned above.14Even in Talmudic times, techelet was very expensive and difficult to obtain. As mentioned in the commentary on Halachah 1, according to most authorities, techelet is not available in the present era, nor has it been available for at least 1000 years.
144" + ], + [ + "A garment to which the Torah obligates a person to attach tzitzit1With this expression, the Rambam could be alluding to the concept that a person is not obligated to wear tzitzit. Should a person desire to wear a garment of the type that requires tzitzit, then he has the opportunity to fulfill the mitzvah. See Halachot 10-11. [must meet the following requirements]:
a) it must have four2Deuteronomy 22:12 states: \"Make braids on the four corners of your garments.\" As explained in Halachah 3, this excludes a garment with fewer than four corners. - or more than four3corners; - See Halachah 3. - corners;
b) it must be large enough to cover both the head and the majority of the body of a child4Menachot 41a adds that the garment must be large enough for an adult to use it occasionally.
This requirement is particularly significant regarding a tallit katan. Note the Mishnah Berurah 16:4, which requires that a tallit katan be at least 0.75 of a cubit long and 0.75 of a cubit wide on each side, without including the area of the hole where one's head is inserted. Preferably, the tallit katan should be a cubit by a cubit on each side. who is able to walk on his own in the marketplace without having someone else accompany him and watch5The Tur (Orach Chayim 16) defines this as referring to a child who is at least nine years old. him;
c) it must be made of either wool or linen alone.6as explained in the following halachah.", + "In contrast, a garment made of other fabrics1for example, clothes of silk, cotton, camels' wool, hares' wool, goats' wool, - The term \"wool\" when used without any modifier refers to wool from sheep or rams alone. - for example, clothes of silk, cotton, camels' wool, hares' wool, goats' wool, and the like2are required to have tzitzit only because of Rabbinic decree - The Rambam's opinion is quoted as halachah by the Shulchan Aruch (Orach Chayim 9:1). The Ashkenazic authorities, however (see the Ramah), disagree and maintain that all four-cornered garments require tzitzit regardless of the fabric they are made of. This difference of opinion results from the interpretation of a debate between Amoraim (Menachot 39b).
Because of this difference of opinion, the Shulchan Aruch (Orach Chayim 9:6) suggests that everyone wear a tallit of wool, so that he will fulfill the mitzvah as required by the Torah according to all opinions. Shulchan Aruch HaRav 9:4 and the Mishnah Berurah 9:5 suggest that a God-fearing person should have both his tallit gadol and his tallit katan made of wool. See also the commentary on Halachah 5. - are required to have tzitzit only because of Rabbinic decree, in order to show regard for the mitzvah of tzitzit.3Were tzitzit not required to be attached to these garments, people might not attach them to the garments which do require them.
[These garments require tzitzit only] when they are four-cornered4or have more than four corners - and are of the measure mentioned above. - Even when extending the scope of the mitzvah, the Rabbis maintained these criteria, which are explained in the previous halachah. - or have more than four corners - and are of the measure mentioned above.
[The motivating principle for this law]5as explained in Menachot, ibid. is that all the garments mentioned in the Torah without any further explanation6This includes the garments to which tzitzit are attached, as Numbers 15:38 states: \"On the corners of their garments.\" refer to those made of either wool or linen alone.7Since, regarding the prohibition against mixing fabrics (sha'atnez, Hilchot Kilayim 10:1) and the laws of tzara'at (leprosy, Hilchot Tumat Tzara'at 13:1), the Torah mentions garments of wool and linen, we can assume that any place in the Torah which mentions the word \"garment\" is referring to one made from wool or linen unless another fabric is explicitly mentioned.", + "On the four corners of your garments (Deuteronomy1In this halachah, the Rambam departs from his usual pattern of stating a law tersely without explanation, and quotes the entire passage (Menachot 43b), from which these laws are derived. 22:12 : This2The Torah's command to attach tzitzit applies to a garment which possesses four corners, but not to one which possesses only three.3since the mention of a specific number of corners obviously is intended to exclude garments which do not meet this requirement. Perhaps, [it4this phrase comes to include] a four-cornered garment and [to exclude] a five-cornered garment?5i.e., why restrict the scope of the exclusion? The Torah continues: \"with which you cover yourself.\" This6extra phrase, which has no apparent purpose was added to includes even a five- (or more) cornered garment.7One also \"covers himself\" with such garments.
The Talmud continues, asking
Why do I obligate a garment of five corners and exempt a garment of three corners?8Why is the inclusion applied to a five-cornered garment and the exclusion to a three-cornered garment? Perhaps they should be reversed, after all, Neither9a three- or five-cornered garment has four corners [as required by the above verse].10The Talmud answers: Because a five-cornered garment has four corners.11Therefore, it is logical to assume that the inclusion applies to it. This concludes the quotation from the Talmud.
Accordingly,12Since the reason tzitzit are placed on a five-cornered garment is that it possesses four corners when one attaches tzitzit to a garment with five or six corners, one should attach the tzitzit only to the four corners13Indeed, if one attaches tzitzit to more than four corners of the garment, one transgresses the prohibition against adding to a Torah commandment (Magen Avraham 10:2). which are farthest apart from each other14for, in this way, the tzitzit will be more noticeable (Shulchan Aruch HaRav 10:3). from among these five or six corners, as [implied by the phrase,] \"On the four corners of your garments.\"15There are other opinions, which maintain that a garment with more than four corners does not require tzitzit. In consideration of these opinions, it is preferable not to wear such garments at all (Magen Avraham 10:1).", + "If a garment is made of cloth1any cloth, not only wool or linen and its corners of leather, it requires tzitzit.2The same law applies when not only the corners, but also a portion of the garment itself, is leather. As long as the majority of the garment is cloth, it requires tzitzit (Shulchan Aruch HaRav 10:8; Mishnah Berurah 10:10). If the garment is of leather and its corners are of cloth,3In this case as well, as long as the majority of the garment is leather it does not require tzitzit. The determining factor is the makeup of the garment itself.4This is derived from the conclusion of the verse from Deuteronomy, \"with which you cover yourself.\" A person covers himself with the major portion of the garment (Rabbenu Manoach).
A garment belonging to two partners requires [tzitzit], as [implied by Numbers 15:38]: \"On the corners of their garments.\"5Here, the usage of a plural term implies an inclusion of garments which belong to many owners.
In contrast, The term \"your garments\"6In this verse, the singular form of the word \"your\" is used. [(Deuteronomy 22:12 , which is interpreted as an exclusion,] excludes only a borrowed garment, since a borrowed garment does not require tzitzit for thirty days.7Nevertheless, one is allowed to attach tzitzit to the garment if one chooses. Furthermore, one is allowed to borrow a colleague's tallit and recite a blessing over it - even without his knowledge (Shulchan Aruch, Orach Chayim 14:3-4). Afterwards, it does require them.8Note the Hagahot Maimoniot, which explain that, even after thirty days, the Torah does not require a person to attach tzitzit to a garment which is not his own. The Sages, however, imposed this obligation because the garment appears to be his.", + "For a garment of wool, the white strands should be made of wool.1alone. For a garment of linen, the white strands should be made of linen.2alone. Note the explanation in the following halachah. For garments of other [fabrics],3As mentioned in the commentary on Halachah 2, there is a difference of opinion among the Rabbis whether garments made from fabrics other than wool or linen require tzitzit or not. According to the opinions which maintain that they do, the concepts that follow are derived from the exegesis of a Biblical verse. (See Menachot 39b.) According to the Rambam, who maintains that the requirement of tzitzit on these garments is Rabbinic in origin, we must assume that these concepts were part of the Rabbinic ordinance requiring tzitzit for these garments (Kessef Mishneh). the white strands should be made from the same fabric as the garment itself.4The authorities who consider the obligation to attach tzitzit to such garments as stemming from the Torah explain that, in the commandment to attach tzitzit, the Torah mentions the word \"corner\" an extra time, to teach that the tzitzit should be made of the same fabric as the corners. For example, silk strands should be used for a silk garment, strands of goats' wool should be used for garments of goats' wool.5If one chooses to make tzitzit from these fabrics, one should use them for all four tzitzit. It is questionable whether it is acceptable to make some of the tzitzit of a specific garment from wool and others from the fabric of which the garment is made (Shulchan Aruch, Orach Chayim 9:4).
If one desired to make white strands of wool or linen6The Ramah (Orach Chayim 9:2) states that at present it is customary not to make linen tzitzit at all. for [garments of] any type [of fabric], one may,7Menachot, ibid., derives this concept from the fact that Deuteronomy 22:12 mentions the mitzvah to attach tzitzit to our garments directly after the mention of the prohibition of making garments of wool and linen. Our Sages explain, that although mixtures of wool and linen are forbidden in general, such a mixture is required in tzitzit. (See the following two halachot.) Therefore, whenever tzitzit are made, either of these two fabrics may be used. because [strands of] wool and linen can fulfill the obligation [of tzitzit] for garments made of their own fabric or for garments made of other fabrics.8Rabbi Meir of Rothenberg maintains, however, that wool and linen strands alone are not sufficient, and only a combination of wool and linen including strands of techelet can be used to fulfill the obligation of tzitzit for garments made from other fabrics. Shulchan Aruch HaRav 9:4 suggests considering this opinion. In contrast, [strands made] from other fabrics can fulfill the obligation [of tzitzit] only for garments made of their own fabric.9Note Shulchan Aruch HaRav 9:5 and the Mishnah Berurah 9:10,13 which discuss a situation where the garment is woven from both wool and another fabric.", + "What is the ruling regarding making woolen strands for a garment of linen or linen strands for a garment of wool1even though we are speaking only of the white strands without techelet? - It appears that the Rambam is asking about attaching tzitzit that have only white strands, without attaching techelet. Thus, one can conclude that when attaching tzitzit to a linen garment, it is forbidden to make the white strands of wool even though one includes a woolen strand oftechelet. Though the prohibition against sha'atnez is lifted for this garment, it is lifted only when there is no alternative but to do so (Kessef Mishneh). - even though we are speaking only of the white strands without techelet?
One might think that it should be permitted, because sha'atnez2a mixture of wool and linen which is forbidden. (See Deuteronomy 22:11 and Hilchot Kilayim, Chapter 10.) is permitted to be used for tzitzit, as evident from the fact that techelet is made using woolen strands,3Chapter 2, Halachot 1- 2. and yet it should be placed on a linen garment.4according to Torah law. See, however, the following halachah. Nevertheless, this5Using linen strands for a woolen garment or vice versa is not done.
Why? Because it is possible to make the white strands from the same fabric as [the garment].6Woolen strands for a woolen garment, linen strands for a linen garment, and thus skirt the prohibition entirely. Whenever [a conflict exists] between the observance of a positive commandment and the adherence to a negative commandment, [the following rules apply]:7The following are general rules which apply, not only regarding tzitzit, but in other circumstances as well: for example, Hilchot Milah 1:9. If it is possible to observe both of them,8by fulfilling the positive commandment without breaking the prohibition one should. If not, the observance of the positive commandment supersedes the negative commandment.9Rav Nissim Gaon explains that although the violation of a negative commandment receives a more severe punishment than the failure to observe a positive commandment, when God originally gave the negative commandments, He prescribed that they do not apply when adherence to them causes the performance of a positive commandment to be nullified.
The Tanya (Iggeret HaTeshuvah, Chapter 1) explains the rationale for this principle. Man's purpose in this world is to spread Godly light through the observance of mitzvot. Accordingly, the observance of these mitzvot is always given preference when there is such a conflict.
It must be emphasized that one must fulfill the mitzvah at the time one is violating the transgression. It is forbidden, however, in order to break a commandment to later perform a mitzvah. In the present instance, however, it is possible to observe both of them.10as explained above.
144", + "Techelet should not be attached to a linen garment.1This decree was imposed even when techelet was available. Rather, one should [make the tzitzit] from white threads of linen alone.2even though by doing so, one does not fulfill the mitzvah of tzitzit to the fullest degree. This is not because [the prohibition against] sha'atnez supersedes [the mitzvah of] tzitzit, but rather it is a Rabbinical decree3The Rabbis have the power to ordain that a person bypass the performance of a Torah commandment. Surely this applies in the present instance, when the mitzvah of tzitzit is not nullified entirely. [imposed] lest one wear the garment at night,4Significantly, the Rambam does not quote his apparent source (Menachot 40b) exactly. The Talmud states \"lest one wear a garment of the night.\" The Rambam's change of phraseology teaches two concepts. First, that not only a garment which is generally worn at night, but even one which is worn primarily during the day, should not have techelet attached to it, lest one wear it during the night.
This also sheds light on a more involved issue. There is a difference of opinion among the Rabbis if the exclusion of wearing tzitzit at night applies to all tzitzit, or if it applies only to garments which are worn primarily at night. According to the latter opinion, garments worn primarily at night do not require tzitzit, even when worn during the day. In contrast, a garment which is worn primarily during the day requires tzitzit, even during the night and one does not transgress the prohibition against sha'atnez when wearing it at that time.
By altering the terminology used by the Talmud, the Rambam indicates his acceptance of the first perspective. Rabbenu Asher is the primary exponent of the second position. The Shulchan Aruch (Orach Chayim 18:1) mentions both views without reaching a conclusion. when one is not required to wear tzitzit, and thus violate a negative commandment when the performance of a positive commandment is not involved.5See Hilchot Kilayim 10:32, which mentions a similar concept regarding the priestly garments. The sash worn by the priests was made from sha'atnez. Therefore, the priests were allowed to wear it only when they were actually involved in the Temple service. Wearing it at other times constitutes a transgression, and not a mitzvah.
Significantly, Rabbenu Tam differs with the Rambam and allows the sash and tzitzit to be worn even during the times when doing so does not fulfill a mitzvah.
[This is because] the obligation to wear tzitzit applies during the day, but not at night [as can be inferred from Numbers 15:39]: \"And you shall see them.\"6Note the Magen Avraham 8:13, which states that this verse also implies that one should wear tzitzit in a manner in which the strands can be seen. [The mitzvah applies only] during a time when one can see.7i.e., the daytime hours. Note the Chatam Sofer and Rabbi Akiva Eiger (Orach Chayim 18), who mention opinions that maintain that the mitzvah is not limited by the times of day and night, but rather by situations when one can see the tzitzit. During a daytime eclipse, one would not be obligated. [Nevertheless,] a blind man is obligated to wear tzitzit. Even though he does not see them, others see him [wearing them].8There is no question concerning a blind man's obligation. He is required to wear tzitzit and may recite a blessing beforehand (Mishnah Berurah 17:1).", + "A person is permitted to wear tzitzit at night,1i.e., doing so is not a transgression of the prohibition against adding to the performance of a mitzvah.
The Mishnah Berurah 21:15 quotes the Ari zal, as advising one to sleep in a tallit katan at night. both during the weekdays2Rabbi Yitzchak Abuhav maintains that this law applies even to tzitzit containing techelet. Based on the previous halachah, however, most authorities do not accept this opinion. and on the Sabbath,3On the Sabbath, it is forbidden to carry in the public domain. Therefore, one might think that it is forbidden to wear a garment with tzitzit at night, for it would be considered as if one is carrying them. The Rambam is teaching us that the tzitzit are not considered to be a burden, but rather an adornment of the garment to which they are attached (Hilchot Shabbat 19:20). even though this is not the time when the mitzvah should be fulfilled, provided he does not recite a blessing.4Therefore, when a tallit is put on during the night - e.g., before the Selichot prayers - a blessing should not be recited (Ramah, Orach Chayim 18:3).
When should the blessing over tzitzit be recited in the morning?5According to the Rambam, this question applies whether one wears his tallit at night or not. Nevertheless, because of Rabbenu Asher's opinion mentioned in the previous halachah, if someone slept in his tallit katan, he should not recite a blessing upon it in the morning. Instead, it is preferable that he recite the blessing over his tallit gadol with the intention of including the tallit katan (Mishneh Berurah 8:24). When [the sun has risen so] that one can differentiate between the strands of techelet and those which are white.6This time is slightly more than midway between dawn (עלות השחר) and sunrise (הנץ החמה).
Note the Ramah (Orach Chayim 18:3), who allows the blessing to be recited from dawn onwards.
Which blessing should be recited upon it? \"Blessed are you, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves with tzitzit.\"7This is the blessing recited over the tallit gadol. For a tallit katan, most authorities suggest concluding al mitzvat tzitzit, \"concerning the mitzvah of tzitzit.\" Whenever a person wraps himself in tzitzit during the day, he should recite the blessing before doing so.8Note the difference of opinion between the Shulchan Aruch (Orach Chayim 8:14) and the Ramah, whether a person who removes his tallit with the intention of putting it on again in the near future is obligated to recite a blessing or not.
No blessing should be recited on the tzitzit when making them,9Note Hilchot Berachot 11:9, which states that one should recite the blessing, shehecheyanu, when one acquires or makes tzitzit. (See Shulchan Aruch, Orach Chayim 22:1.) because10making the tzitzit or even attaching them to the garment is only a preparatory act the ultimate purpose of the mitzvah is that one should wrap oneself in [a tallit].11See Hilchot Mezuzah 5:7; Hilchot Berachot 11:8.", + "It is permissible to enter a lavatory or a bathhouse [wearing] tzitzit.1since the tzitzit themselves are not considered sacred articles. Shulchan Aruch HaRav 21:3 and the Mishnah Berurah 21:14 state that it is improper to enter a lavatory wearing a tallit gadol. Since this garment is worn exclusively at the times of prayer, it is not fitting to wear it in a lavatory. If one of the strands of white or techelet becomes torn, it may be discarded in a garbage dump,2in contrast to sacred articles that have become worn, which must be entombed. (See Hilchot Sefer Torah 10:3-4.)
The Ramah (Orach Chayim 21:1) differs and maintains that even after tzitzit have been removed from a garment, they should not be treated with disrespect. because tzitzit is a mitzvah which does not confer sanctity on the article itself.3Though the tzitzit are used to perform a mitzvah, they, themselves, do not become sacred.
It is forbidden to sell a garment with tzitzit to a gentile until he removes the tzitzit, not because the garment possesses a measure of holiness,4and we are afraid that he will deface it. (See Hilchot Mezuzah 5:11.) but because we are concerned that he will dress in it, and [unknowingly,] a Jew will accompany him, thinking that he is a fellow Jew, and the gentile may kill him.5Note Hilchot Rotzeach UShemirat HaNefesh 12:7, which forbids traveling together with a gentile.
Women,6Women are not required to fulfill any mitzvot whose observance is linked to a specific time. (See Hilchot Avodat Kochavim 12:3.) Since tzitzit are worn only during the day, women are not obligated to wear them. servants,7i.e., gentile servants, who are required to fulfill only the mitzvot for which women are obligated. (See Hilchot Tefilah 1:2 and Hilchot Issurei Bi'ah 12:11, 14:9.) A Jew sold as a slave is required to fulfill all the mitzvot. and minors8The Torah does not place any obligations on minors. are not required by the Torah to wear tzitzit.9Likkutei Sichot (Vol. 17) notes that the Rambam's choice of phraseology appears to indicate that the requirement to become trained in the performance of mitzvot obligates the child himself. Generally, it is understood that the obligation is on the child's parents, who are required to train him in Torah observance.
The contention that the obligation is on the child himself is supported by Hilchot Berachot 5:15-16, which states that an adult who has eaten only a small meal can fulfill his obligation to recite the grace by answering \"Amen\" to the blessings recited by a child who has reached the age of education. This ruling is based on the rationale that both the child and the adult share the same degree of obligation, a Rabbinical decree. This appears to indicate that the Sages placed the obligation to recite grace on the child himself. It is, however, a Rabbinical obligation for every child who knows how to dress himself10The Ramah (Orach Chayim 17:3) interprets this to mean, \"knows how to wrap himself in tzitzit in the ritual manner.\" to wear tzitzit in order to educate him to fulfill mitzvot.11In many communities, it is customary to begin training a child to wear a tallit katan from the time he is toilet trained. In other communities, a child begins to wear tzitzit from the age of 6.
Women and servants who wish to wrap themselves in tzitzit may do so12The Ramah (Orach Chayim 17:1), however, advises against women wearing tzitzit, explaining that doing so would be a sign of conceit. without reciting a blessing. Similarly, regarding the other positive commandments which women are not required to fulfill, if they desire to fulfill them without reciting a blessing, they should not be prevented from doing so.13Since they are not obligated to fulfill these commandments, it is improper for them to say the blessing which praises God \"who has commanded us\" to perform the mitzvot.
This perspective is not accepted by Ashkenazic authorities. TheMagen Avraham 17:1 explains that the fact that, as our Sages relate, women are given some measure of reward for the fulfillment of these commandments indicates that the commandment applies - albeit not completely - to them as well.
A tumtum14The word tumtum has its roots in the word atum, which means \"a solid block.\" It refers to a person whose genitalia are covered by skin, so that it is impossible to determine whether he is male or female. (See also Hilchot Avodat Kochavim 12:4, Hilchot Ishut 2:25.)
Should a tumtum undergo an operation and it be revealed that he is either male or female, he is bound by the laws which apply to that gender. and an androgynous15Androgynous is a combination of the Greek words meaning \"man\" and \"woman.\" It refers to a person who possesses the sexual organs of both genders. (See also Hilchot Ishut 2:24.) are obligated in all positive commandments because of the doubt [about their status].16i.e., it is doubtful whether they are governed by the laws applying to a man or those applying to a woman. The doubts are, however, different in nature. With regard to a tumtum, we are uncertain what is his true gender. With regard to an androgynous, however, the question revolves around the Sages' failure to define his status.
Therefore, they fulfill [all these positive commandments] - lest they be considered men.
without reciting a blessing. - lest they be considered women. Needless to say, according to Ashkenazic practice, they would be required to recite blessings as well. Therefore, they fulfill [all these positive commandments] without reciting a blessing.", + "What is the nature of the obligation of the commandment of tzitzit? Every person who is obligated to fulfill this mitzvah,1i.e., adult males, as explained in the previous halachah if he wears a garment requiring tzitzit,2See Halachot 1-4. should attach tzitzit to it and then wear it.3if he desires to do so. If he wears it without attaching tzitzit to it, he has negated [this] positive commandment.
There is, however, no obligation to attach tzitzit to a garment which requires tzitzit, as long as it remains folded in its place, without a person wearing it.413The Rambam wants to emphasize that It is not that a garment requires [tzitzit].5The Rambam's statements in this halachah revolve around a difference of opinion of our Sages, Menachot 42b. There are Sages who maintain that tzitzit is an obligation that depends on the garment - i.e., the mitzvah is completed by placing tzitzit on every garment which requires them. The other opinion states that tzitzit are an obligation incumbent on a person, that a person is required to attach tzitzit to his garments. The Rambam rephrases the latter opinion as follows: Rather, the requirement is incumbent on the person [wearing] the garment.6With this choice of phraseology, he desires to indicate that - in contrast to other mitzvot (e.g., tefillin) - there is no obligation from the Torah to wear tzitzit every day. Only when a person desires to wear a garment that requires tzitzit is he obligated to fulfill the mitzvah.
This conception represents a change of position for the Rambam. Rav Yitzchak Alfasi, whose decisions the Rambam frequently followed, maintains that each person is obligated to wear tzitzit, apparently indicating that tzitzit, like tefillin, are an obligation which a person is required to fulfill.
The Rambam apparently held this view himself at one time. Therefore, in Sefer HaMitzvot, at the conclusion of the listing of the positive commandments, he lists tzitzit (together with tefillin) as one of the positive commandments whose observance we must pursue. Here, his choice of phraseology indicates that, although the mitzvah is incumbent on the person, it does relate to the garment. Only when a person wears a garment which requires tzitzit is he obligated to fulfill the mitzvah.", + "Even though a person is not obligated to purchase a tallit and wrap himself in it so that he must attach tzitzit to it,1as explained in the previous halachah. it is not proper for a person to release himself from this commandment. Instead, he should always try to be wrapped in a garment which requires tzitzit so that he will fulfill this mitzvah.2because of the importance of this mitzvah, as mentioned in the following halachah.
The Rambam mentions being \"wrapped in a garment requiring tzitzit,\" an expression which appears to refer to a tallit gadol, a garment of the size and cut appropriate for \"wrapping oneself.\" Significantly, throughout these halachot, he has used that term and never makes any reference to a tallit katan, the smaller garment which is colloquially called \"tzitzit\" today.
In Talmudic times, draping oneself with a garment that resembled our tallitot gedolot was common, but in different lands and different eras, the style of dress changed and, except for sages who would spend their day involved in study, it was rare that a person would wear a tallit gadol throughout the day. Accordingly, the people took to wearing the smaller tallit katan, which could be accommodated to other styles of dress more easily.
There is no explicit mention of a tallit katan in the Talmud, although a story related in Menachot 44a appears to indicate that such garments were worn in that era as well. The writings of the early Ashkenazic and later Sephardic rabbis of the Middle Ages mention the wearing of a tallit katan as an accepted practice.
In particular, care should be taken regarding this matter during prayer.3The Rambam does not specify the morning service. Perhaps he refers to the afternoon service as well. It is very shameful for a Torah scholar to pray without being wrapped [in a tallit].4See Rosh HaShanah 17b, which relates that when God revealed the thirteen qualities of mercy to Moses, \"He wrapped Himself [in a tallit] like a leader of prayer and taught him the order of prayer.\"", + "A person should always be careful regarding the mitzvah of tzitzit, because the Torah considered it equal to all the mitzvot and considered them all as dependent on it, as [implied by Numbers 15:39]: \"And you shall see them and remember all the mitzvot of God.\"" + ] + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ] + ], + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/Torat Emet 370.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/Torat Emet 370.json new file mode 100644 index 0000000000000000000000000000000000000000..87d71519fa0468d2bd08a4834713c82bedb66f45 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/Torat Emet 370.json @@ -0,0 +1,73 @@ +{ + "language": "he", + "title": "Mishneh Torah, Fringes", + "versionSource": "http://www.toratemetfreeware.com/index.html?downloads", + "versionTitle": "Torat Emet 370", + "status": "locked", + "priority": 3.0, + "license": "unknown", + "versionTitleInHebrew": "תורת אמת 370", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "עָנָף שֶׁעוֹשִׂין עַל כְּנַף הַבֶּגֶד מִמִּין הַבֶּגֶד הוּא הַנִּקְרָא צִיצִית מִפְּנֵי שֶׁהוּא דּוֹמֶה לְצִיצִית שֶׁל רֹאשׁ. שֶׁנֶּאֱמַר (יחזקאל ח ג) ״וַיִּקָּחֵנִי בְּצִיצִת רָאשִׁי״. וְזֶה הֶעָנָף הוּא הַנִּקְרָא לָבָן מִפְּנֵי שֶׁאֵין אָנוּ מְצֻוִּין לְצָבְעוֹ. וְאֵין לְחוּטֵי הֶעָנָף מִנְיָן מִן הַתּוֹרָה:", + "וְלוֹקְחִין חוּט צֶמֶר שֶׁנִּצְבַּע כְּעֵין הָרָקִיעַ וְכוֹרְכִין אוֹתוֹ עַל הֶעָנָף וְחוּט זֶה הוּא הַנִּקְרָא תְּכֵלֶת. וְאֵין לְמִנְיַן הַכְּרִיכוֹת שֶׁכּוֹרֵךְ חוּט זֶה שִׁעוּר מִן הַתּוֹרָה:", + "נִמְצְאוּ בְּמִצְוָה זוֹ שְׁנֵי צַוִּים. שֶׁיַּעֲשֶׂה עַל הַכָּנָף עָנָף יוֹצֵא מִמֶּנָּה. וְשֶׁיִּכְרֹךְ עַל הֶעָנָף חוּט תְּכֵלֶת שֶׁנֶּאֱמַר (במדבר טו לח) ״וְעָשׂוּ לָהֶם צִיצִת״ (במדבר טו לח) ״וְנָתְנוּ עַל צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת״:", + "וְהַתְּכֵלֶת אֵינוֹ מְעַכֵּב אֶת הַלָּבָן וְהַלָּבָן אֵינוֹ מְעַכֵּב אֶת הַתְּכֵלֶת. כֵּיצַד. הֲרֵי שֶׁאֵין לוֹ תְּכֵלֶת עוֹשֶׂה לָבָן לְבַדּוֹ. וְכֵן אִם עָשָׂה לָבָן וּתְכֵלֶת וְנִפְסַק הַלָּבָן וְנִתְמַעֵט עַד הַכָּנָף וְנִשְׁאַר הַתְּכֵלֶת לְבַדּוֹ כָּשֵׁר:", + "אַף עַל פִּי שֶׁאֵין אֶחָד מֵהֶן מְעַכֵּב אֶת חֲבֵרוֹ אֵינָן שְׁתֵּי מִצְוֹת אֶלָּא מִצְוַת עֲשֵׂה אַחַת. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים (במדבר טו לט) ״וְהָיָה לָכֶם לְצִיצִית״ מְלַמֵּד שֶׁשְּׁנֵיהֶם מִצְוָה אַחַת. וְאַרְבַּע צִיצִיּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ שֶׁאַרְבַּעְתָּן מִצְוָה אַחַת. וְהַלּוֹבֵשׁ טַלִּית שֶׁיֵּשׁ בָּהּ לָבָן אוֹ תְּכֵלֶת אוֹ שְׁנֵיהֶם כְּאֶחָד הֲרֵי קִיֵּם מִצְוַת עֲשֵׂה אַחַת:", + "כֵּיצַד עוֹשִׂין אֶת הַצִּיצִית. מַתְחִיל מִזָּוִית שֶׁל טַלִּית שֶׁהִיא סוֹף הָאָרוּג וּמַרְחִיק מִמֶּנָּה לֹא יוֹתֵר עַל שָׁלֹשׁ אֶצְבָּעוֹת לְמַעְלָה וְלֹא פָּחוֹת מִקֶּשֶׁר גּוּדָל וּמַכְנִיס שָׁם אַרְבָּעָה חוּטִין וְכוֹפְלָן בָּאֶמְצַע. נִמְצְאוּ שְׁמוֹנָה חוּטִים מְשֻׁלָּשִׁין תְּלוּיִין מִן הַקֶּרֶן. וְאֹרֶךְ הַחוּטִים הַשְּׁמוֹנָה אֵין פָּחוֹת מֵאַרְבַּע אֶצְבָּעוֹת. וְאִם הָיוּ יוֹתֵר עַל כֵּן אֲפִלּוּ אַמָּה אוֹ שְׁתַּיִם כְּשֵׁרִין. וְכָל הָאֶצְבָּעוֹת בְּגוּדָל. וְיִהְיֶה אֶחָד מִשְּׁמוֹנָה הַחוּטִים חוּט תְּכֵלֶת וְהַשִּׁבְעָה לְבָנִים:", + "וְלוֹקֵחַ חוּט אֶחָד מִן הַלָּבָן וְכוֹרֵךְ בּוֹ כְּרִיכָה אַחַת עַל שְׁאָר הַחוּטִין בְּצַד הַבֶּגֶד וּמַנִּיחוֹ. וְלוֹקֵחַ חוּט הַתְּכֵלֶת וְכוֹרֵךְ בּוֹ שְׁתֵּי כְּרִיכוֹת בְּצַד כְּרִיכָה שֶׁל לָבָן וְקוֹשֵׁר. וְאֵלּוּ הַשָּׁלֹשׁ כְּרִיכוֹת הֵם הַנִּקְרָאִין חֻלְיָא. וּמַרְחִיק מְעַט וְעוֹשֶׂה חֻלְיָא שְׁנִיָּה בְּחוּט שֶׁל תְּכֵלֶת לְבַדּוֹ. וּמַרְחִיק מְעַט וְעוֹשֶׂה חֻלְיָא שְׁלִישִׁית וְכֵן עַד חֻלְיָא אַחֲרוֹנָה שֶׁהוּא כּוֹרֵךְ בָּהּ שְׁתֵּי כְּרִיכוֹת שֶׁל תְּכֵלֶת. וּכְרִיכָה אַחֲרוֹנָה שֶׁל לָבָן. מִפְּנֵי שֶׁהִתְחִיל בְּלָבָן מְסַיֵּם בּוֹ שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְלָמָּה יַתְחִיל בְּלָבָן כְּדֵי שֶׁיְּהֵא סָמוּךְ לִכְנַף מִינָהּ. וְעַל דֶּרֶךְ זֶה הוּא עוֹשֶׂה בְּאַרְבַּע הַכְּנָפוֹת:", + "כַּמָּה חֻלְיוֹת הוּא עוֹשֶׂה בְּכָל כָּנָף. לֹא פָּחוֹת מִשֶּׁבַע וְלֹא יוֹתֵר מִשְּׁלֹשׁ עֶשְׂרֵה. וְזוֹ הִיא מִצְוָה מִן הַמֻּבְחָר. וְאִם לֹא כָּרַךְ עָלֶיהָ אֶלָּא חֻלְיָא אַחַת כְּשֵׁרָה. וְאִם כָּרַךְ הַתְּכֵלֶת עַל רֹב הַצִּיצִית כְּשֵׁרָה. וְנוֹי הַתְּכֵלֶת שֶׁיִּהְיוּ כָּל הַחֻלְיוֹת בִּשְׁלִישׁ הַחוּטִין הַמְשֻׁלְשָׁלִין וּשְׁנֵי שְׁלִישֵׁיהֶן עָנָף. וְצָרִיךְ לְפָרְדוֹ עַד שֶׁיִּהְיֶה כְּצִיצִית שְׂעַר הָרֹאשׁ:", + "הָעוֹשֶׂה לָבָן בְּלֹא תְּכֵלֶת לוֹקֵחַ אֶחָד מִשְּׁמוֹנָה הַחוּטִין וְכוֹרֵךְ אוֹתוֹ עַל שְׁאָר הַחוּטִין עַד שְׁלִישָׁן וּמַנִּיחַ שְׁנֵי שְׁלִישִׁיתָן עָנָף. וּכְרִיכָה זוֹ אִם רָצָה לִכְרֹךְ אוֹתָהּ חֻלְיוֹת חֻלְיוֹת כְּעֵין שֶׁכּוֹרֵךְ בַּתְּכֵלֶת הָרְשׁוּת בְּיָדוֹ וְזֶה הוּא מִנְהָגֵנוּ. וְאִם רָצָה לִכְרֹךְ בְּלֹא מִנְיַן חֻלְיוֹת עוֹשֶׂה. כְּלָלוֹ שֶׁל דָּבָר יִתְכַּוֵּן לִהְיוֹת הַכָּרוּךְ שְׁלִישׁ וְהֶעָנָף שְׁנֵי שְׁלִישִׁים. וְיֵשׁ מִי שֶׁאֵינוֹ מְדַקְדֵּק בְּדָבָר זֶה בְּלָבָן. וְאִם כָּרַךְ הַלָּבָן עַל רֹב הַחוּטִין אוֹ שֶׁלֹּא כָּרַךְ אֶלָּא חֻלְיָא אַחַת כְּשֵׁרָה:", + "אֶחָד חוּטֵי לָבָן וְאֶחָד חוּטֵי תְּכֵלֶת אִם רָצָה לַעֲשׂוֹת שְׁזוּרִין עוֹשֶׂה. אֲפִלּוּ הָיָה הַחוּט כָּפוּל מִשְּׁמוֹנָה חוּטִין וְשָׁזוּר עַד שֶׁנַּעֲשֶׂה פְּתִיל אֶחָד אֵינוֹ נֶחְשָׁב אֶלָּא חוּט אֶחָד:", + "חוּטֵי הַצִּיצִית בֵּין לָבָן בֵּין תְּכֵלֶת צְרִיכִין טְוִיָּה לְשֵׁם צִיצִית. וְאֵין עוֹשִׂין אוֹתָן לֹא מִן הַצֶּמֶר הַנֶּאֱחָז בַּקּוֹצִים כְּשֶׁהַצֹּאן רוֹבְצִין בֵּינֵיהֶם. וְלֹא מִן הַנִּימִין הַנִּתְלָשִׁין מִן הַבְּהֵמָה. וְלֹא מִשִּׁיּוּרֵי שְׁתִי שֶׁהָאוֹרֵג מְשַׁיֵּר בְּסוֹף הַבֶּגֶד. אֶלָּא מִן הַגִּזָּה שֶׁל צֶמֶר אוֹ מִן הַפִּשְׁתָּן. וְאֵין עוֹשִׂין אוֹתָן מִצֶּמֶר הַגָּזוּל וְלֹא מִשֶּׁל עִיר הַנִּדַּחַת וְלֹא מִשֶּׁל קָדָשִׁים. וְאִם עָשָׂה פָּסוּל. הַמִּשְׁתַּחֲוֶה לִבְהֵמָה צַמְרָהּ פָּסוּל לְצִיצִית. אֲבָל הַמִּשְׁתַּחֲוֶה לְפִשְׁתָּן הַנָּטוּעַ הֲרֵי זֶה כָּשֵׁר שֶׁהֲרֵי נִשְׁתַּנָּה:", + "צִיצִית שֶׁעָשָׂה אוֹתוֹ כּוּתִי פָּסוּל שֶׁנֶּאֱמַר (במדבר טו לח) ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל״ (במדבר טו לח) ״וְעָשׂוּ לָהֶם צִיצִת״. אֲבָל אִם עָשָׂה אוֹתָהּ יִשְׂרָאֵל בְּלֹא כַּוָּנָה כְּשֵׁרָה. וְצִיצִית שֶׁנַּעֲשָׂה מִן הֶעָשׂוּי מִקֹּדֶם פָּסוּל:", + "כֵּיצַד. הֵבִיא כָּנָף שֶׁיֵּשׁ בָּהּ צִיצִית וּתְפָרָהּ עַל הַבֶּגֶד אֲפִלּוּ יֵשׁ בְּאוֹתָהּ הַכָּנָף אַמָּה עַל אַמָּה פָּסוּל שֶׁנֶּאֱמַר (במדבר טו לח) ״וְעָשׂוּ לָהֶם צִיצִת״, לֹא מִן הֶעָשׂוּי, שֶׁהֲרֵי זֶה דּוֹמֶה לְמִי שֶׁנַּעֲשֵׂית מֵאֵלֶיהָ. וּמֻתָּר לְהַתִּיר צִיצִית מִבֶּגֶד זֶה וְלִתְלוֹתָם בְּבֶגֶד אַחֵר בֵּין לָבָן בֵּין תְּכֵלֶת:", + "תָּלָה הַחוּטִין בֵּין שְׁתֵּי כְּנָפַיִם מִזּוֹ לְזוֹ וְקָשַׁר כָּנָף זוֹ כְּהִלְכָתָהּ וְכָנָף זוֹ כְּהִלְכָתָהּ וְאַחַר כָּךְ חֲתָכָן בָּאֶמְצַע וְנִפְרְדוּ זֶה מִזֶּה פָּסוּל שֶׁהֲרֵי בְּעֵת שֶׁקְּשָׁרָן הָיוּ פְּסוּלִין לְפִי שֶׁשְּׁתֵּי הַכְּנָפַיִם מְעֹרוֹת זוֹ בָּזוֹ בַּחוּטִין שֶׁבֵּינֵיהֶן וּבְשָׁעָה שֶׁפְּסָקָן נַעֲשׂוּ שְׁתֵּי צִיצִיּוֹת נִמְצָא עוֹשֶׂה מִן הֶעָשׂוּי:", + "הִטִּיל צִיצִית עַל הַצִּיצִית אִם נִתְכַּוֵּן לְבַטֵּל אֶת הָרִאשׁוֹנוֹת מַתִּיר הָרִאשׁוֹנָה אוֹ חוֹתְכָהּ וּכְשֵׁרָה. וְאִם נִתְכַּוֵּן לְהוֹסִיף אַף עַל פִּי שֶׁחָתַךְ אַחַת מִשְּׁתֵּיהֶן הֲרֵי זוֹ פְּסוּלָה. שֶׁהֲרֵי כְּשֶׁהוֹסִיף פָּסַל אֶת הַכּל וּכְשֶׁהִתִּיר אוֹ חָתַךְ הַתּוֹסֶפֶת נִמְצָא הַשְּׁאָר נַעֲשָׂה מִן הֶעָשׂוּי שֶׁעֲשִׂיָּתוֹ הָרִאשׁוֹנָה פְּסוּלָה הָיְתָה:", + "וְכֵן הַמַּטִּיל לְבַעֲלַת שָׁלֹשׁ וְאַחַר כָּךְ הִשְׁלִימָהּ לְאַרְבַּע וְהִטִּיל לָרְבִיעִית כֻּלָּהּ פְּסוּלָה שֶׁנֶּאֱמַר (דברים כב יב) ״תַּעֲשֶׂה״ וְלֹא מִן הֶעָשׂוּי:", + "אֵין כּוֹפְלִין אֶת הַטַּלִּית לִשְׁנַיִם וּמַטִּילִין צִיצִית עַל אַרְבָּע כְּנָפֶיהָ כְּשֶׁהִיא כְּפוּלָה אֶלָּא אִם כֵּן תְּפָרָהּ כֻּלָּהּ וַאֲפִלּוּ מֵרוּחַ אַחַת:", + "נִפְסַק הַכָּנָף שֶׁיֵּשׁ בָּהּ צִיצִית חוּץ לְשָׁלֹשׁ אֶצְבָּעוֹת תּוֹפְרָהּ בִּמְקוֹמָהּ. בְּתוֹךְ שָׁלֹשׁ לֹא יִתְפֹּר. נִתְמַעֲטָה זָוִית שֶׁל בֶּגֶד שֶׁבֵּין חוּטֵי הַצִּיצִית וּבֵין סוֹף הָאָרוּג אֲפִלּוּ לֹא נִשְׁאַר מִן הָאָרוּג אֶלָּא כָּל שֶׁהוּא כָּשֵׁר. וְכֵן אִם נִתְמַעֲטוּ חוּטֵי הַצִּיצִית אֲפִלּוּ לֹא נִשְׁתַּיֵּר מֵהֶם אֶלָּא כְּדֵי עֲנִיבָה כָּשֵׁר. וְאִם נִפְסַק הַחוּט מֵעִקָּרוֹ אֲפִלּוּ חוּט אֶחָד פְּסוּלָה:" + ], + [ + "תְּכֵלֶת הָאֲמוּרָה בַּתּוֹרָה בְּכָל מָקוֹם הִיא הַצֶּמֶר הַצָּבוּעַ כְּפָתוּךְ שֶׁבַּכָּחל. וְזוֹ הִיא דְּמוּת הָרָקִיעַ הַנִּרְאֵית לְעֵין הַשֶּׁמֶשׁ בְּטָהֳרוֹ שֶׁל רָקִיעַ. וְהַתְּכֵלֶת הָאֲמוּרָה בַּצִּיצִית צָרִיךְ שֶׁתִּהְיֶה צְבִיעָתָהּ צְבִיעָה יְדוּעָה שֶׁעוֹמֶדֶת בְּיָפְיָהּ וְלֹא תִּשְׁתַּנֶּה. וְכָל שֶׁלֹּא נִצְבַּע בְּאוֹתָהּ צְבִיעָה פָּסוּל לְצִיצִית אַף עַל פִּי שֶׁהוּא כְּעֵין הָרָקִיעַ. כְּגוֹן שֶׁצְּבָעוֹ בְּאִסְטִיס אוֹ בְּשָׁחוֹר אוֹ בִּשְׁאָר הַמַּשְׁחִירִין הֲרֵי זֶה פָּסוּל לְצִיצִית. רָחֵל בַּת עֵז צַמְרָהּ פָּסוּל לְצִיצִית:", + "כֵּיצַד צוֹבְעִין תְּכֵלֶת שֶׁל צִיצִית. לוֹקְחִין הַצֶּמֶר וְשׁוֹרִין אוֹתוֹ בְּסִיד וְאַחַר כָּךְ מְכַבְּסִין אוֹתוֹ עַד שֶׁיִּהְיֶה נָקִי וּמַרְתִּיחִים אוֹתוֹ בְּאָהֲלָא וְכַיּוֹצֵא בּוֹ כְּדֶרֶךְ שֶׁהַצַּבָּעִין עוֹשִׂין כְּדֵי שֶׁיִּקְלֹט אֶת הָעַיִן. וְאַחַר כָּךְ מְבִיאִין דַּם חִלָּזוֹן וְהוּא דָּג שֶׁדּוֹמֶה עֵינוֹ לְעֵין הַתְּכֵלֶת וְדָמוֹ שָׁחוֹר כִּדְיוֹ. וּבְיָם הַמֶּלַח הוּא מָצוּי. וְנוֹתְנִין אֶת הַדָּם לְיוֹרָה וְנוֹתְנִין עִמּוֹ סַמְמָנִין כְּמוֹ הַקָּמוֹנְיָא וְכַיּוֹצֵא בָּהֶן כְּדֶרֶךְ שֶׁהַצַּבָּעִין עוֹשִׂין וּמַרְתִּיחִין אוֹתוֹ וְנוֹתְנִין בּוֹ הַצֶּמֶר עַד שֶׁיֵּעָשֶׂה כְּעֵין רָקִיעַ. וְזוֹ הִיא הַתְּכֵלֶת שֶׁל צִיצִית:", + "הַתְּכֵלֶת שֶׁל צִיצִית צְרִיכָה צְבִיעָה לִשְׁמָהּ. וְאִם צְבָעָהּ שֶׁלֹּא לִשְׁמָהּ פְּסוּלָה. וְהַיּוֹרָה שֶׁיֵּשׁ בָּהּ הַצֶּבַע אִם צָבַע בָּהּ מְעַט צֶמֶר לְבָדְקוֹ אִם הוּא יָפֶה אִם לָאו נִפְסְלָה הַיּוֹרָה כֻּלָּהּ. אֶלָּא כֵּיצַד יַעֲשֶׂה. לוֹקֵחַ הַצֶּבַע מִן הַיּוֹרָה בִּכְלִי קָטָן וּמַנִּיחַ בּוֹ צֶמֶר שֶׁבּוֹדֵק בּוֹ וְשׂוֹרֵף אֶת שֶׁבָּדַק שֶׁהֲרֵי נִצְבַּע לִבְדִיקָה. וְשׁוֹפֵךְ הַצֶּבַע שֶׁבַּכְּלִי שֶׁבָּדַק בּוֹ שֶׁהֲרֵי טַעֲמוֹ וּפְסָלוֹ. וְצוֹבֵעַ הַתְּכֵלֶת בִּשְׁאָר הַצֶּבַע שֶׁלֹּא נִפְגָּם:", + "הַתְּכֵלֶת אֵינָהּ נִלְקַחַת אֶלָּא מִן הַמֻּמְחֶה, חוֹשְׁשִׁין שֶׁמָּא נִצְבְּעָה שֶׁלֹּא לִשְׁמָהּ. אַף עַל פִּי שֶׁנִּלְקְחָה מִן הַמֻּמְחֶה אִם נִבְדְּקָה וְנוֹדְעָה שֶׁנִּצְבְּעָה בְּאֶחָד מִשְּׁאָר צִבְעוֹנִין הַמַּשְׁחִירִים שֶׁאֵינָן עוֹמְדִין פְּסוּלָה:", + "כֵּיצַד בּוֹדְקִין אוֹתָהּ עַד שֶׁיּוֹדֵעַ אִם נִצְבְּעָה כְּהִלְכָתָהּ אִם לָאו. לוֹקְחִין תֶּבֶן וְרִיר שֶׁל שַׁבְּלוּל וּמֵי רַגְלַיִם שֶׁנִּתְחַמְּצוּ אַרְבָּעִים יוֹם וְשׁוֹרִין הַתְּכֵלֶת בְּכֻלָּן מֵעֵת לְעֵת. אִם עָמְדָה בְּעֵינָהּ וְלֹא כָּהֲתָה כְּשֵׁרָה. וְאִם כָּהֲתָה לוֹקְחִין בָּצֵק שֶׁל שְׂעוֹרִין שֶׁמְּעַפְּשִׁין אוֹתוֹ לְמוּרְיָיס וְנוֹתְנִין אֶת זוֹ הַתְּכֵלֶת שֶׁנִּשְׁתַּנֵּית בְּתוֹכוֹ וְאוֹפֶה הַבָּצֵק בְּתַנּוּר וּמוֹצִיאִים הַתְּכֵלֶת מִן הַפַּת וְרוֹאִין אוֹתָהּ אִם כָּהֲתָה מִמַּה שֶּׁהָיְתָה פְּסוּלָה. וְאִם הוֹסִיף עֵינָהּ וְהֻשְׁחֲרָה יוֹתֵר מִמַּה שֶּׁהָיְתָה קֹדֶם הָאֲפִיָּה כְּשֵׁרָה:", + "חָצֵר שֶׁמּוֹכְרִין בָּהּ תְּכֵלֶת וְהָיוּ מֻחְזָקִין בְּכַשְׁרוּת לוֹקְחִין מִמֶּנָּה סְתָם וְאֵין צָרִיךְ בְּדִיקָה וַהֲרֵי הִיא בְּחֶזְקָתָהּ עַד שֶׁתֵּחָשֵׁד. הַמַּפְקִיד תְּכֵלֶת אֵצֶל הַכּוּתִי הֲרֵי זוֹ פְּסוּלָה שֶׁמָּא הֶחֱלִיפָהּ. וְאִם הָיְתָה בִּכְלִי וְהָיָה חָתוּם בִּשְׁנֵי חוֹתָמוֹת חוֹתָם בְּתוֹךְ חוֹתָם כְּשֵׁרָה. בְּחוֹתָם אֶחָד פְּסוּלָה:", + "הַמּוֹצֵא תְּכֵלֶת בַּשּׁוּק אֲפִלּוּ מָצָא חוּטִין פְּסוּקִין פְּסוּלָה. שְׁזוּרִין כְּשֵׁרָה). הַלּוֹקֵחַ טַלִּית מְצֻיֶּצֶת מִן הַשּׁוּק, מִיִּשְׂרָאֵל הֲרֵי הִיא בְּחֶזְקָתָהּ, מִן הַגּוֹי הַתַּגָּר כְּשֵׁרָה, מִן הַהֶדְיוֹט פְּסוּלָה:", + "טַלִּית שֶׁהִיא כֻּלָּהּ אֲדֻמָּה אוֹ יְרֻקָּה אוֹ מִשְּׁאָר צִבְעוֹנִין עוֹשֶׂה חוּטֵי לָבָן שֶׁלָּהּ כְּעֵין צִבְעָהּ. אִם יְרֻקָּה יְרֻקִּין אִם אֲדֻמָּה אֲדֻמִּין. הָיְתָה כֻּלָּהּ תְּכֵלֶת עוֹשֶׂה לָבָן שֶׁלָּהּ מִשְּׁאָר צִבְעוֹנִין חוּץ מִן הַשָּׁחוֹר מִפְּנֵי שֶׁהוּא נִרְאֶה כִּתְכֵלֶת. וְכוֹרֵךְ עַל הַכּל חוּט אֶחָד תְּכֵלֶת כְּדֶרֶךְ שֶׁעוֹשִׂין בִּשְׁאָר צִיצִיּוֹת שֶׁאֵינָן צְבוּעִין:", + "קָשֶׁה עֹנֶשׁ מִי שֶׁאֵינוֹ מַנִּיחַ לָבָן יוֹתֵר מֵעֹנֶשׁ שֶׁלֹּא הִנִּיחַ תְּכֵלֶת לְפִי שֶׁהַלָּבָן מָצוּי לַכּל וְהַתְּכֵלֶת אֵינוֹ מְצוּיָה בְּכָל מָקוֹם וְלֹא בְּכָל זְמַן מִפְּנֵי הַצֶּבַע שֶׁאָמַרְנוּ:" + ], + [ + "כְּסוּת שֶׁחַיָּב אָדָם לַעֲשׂוֹת בָּהּ צִיצִית מִן הַתּוֹרָה הִיא כְּסוּת שֶׁיֵּשׁ לָהּ אַרְבַּע כְּנָפַיִם אוֹ יוֹתֵר עַל אַרְבַּע. וְתִהְיֶה מִדָּתָהּ כְּדֵי שֶׁיִּתְכַּסֶּה בָּהּ רֹאשׁוֹ וְרֻבּוֹ שֶׁל קָטָן הַמִּתְהַלֵּךְ לְבַדּוֹ בַּשּׁוּק וְאֵינוֹ צָרִיךְ אַחֵר לְשָׁמְרוֹ וְלֵילֵךְ עִמּוֹ. וְתִהְיֶה הַכְּסוּת שֶׁל צֶמֶר אוֹ שֶׁל פִּשְׁתָּן בִּלְבַד:", + "אֲבָל טַלִּית שֶׁל שְׁאָר מִינִין כְּגוֹן בִּגְדֵי מֶשִׁי וּבִגְדֵי צֶמֶר גֶּפֶן וּבִגְדֵי צֶמֶר גְּמַלִּים וְצֶמֶר אַרְנָבִים וְנוֹצָה שֶׁל עִזִּים וְכַיּוֹצֵא בָּהֶן אֵין חַיָּבִין בְּמִצְוַת צִיצִית אֶלָּא מִדִּבְרֵי חֲכָמִים כְּדֵי לְהִזָּהֵר בְּמִצְוַת צִיצִית. וְהוּא שֶׁתִּהְיֶה מְרֻבַּעַת אוֹ יוֹתֵר עַל אַרְבַּע וְיִהְיֶה שִׁעוּרָהּ כַּשִּׁעוּר שֶׁאָמַרְנוּ. שֶׁכָּל הַבְּגָדִים הָאֲמוּרִים בַּתּוֹרָה סְתָם אֵינָם אֶלָּא צֶמֶר וּפִשְׁתִּים בִּלְבַד:", + "(דברים כב יב) ״עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ״ בַּעֲלַת אַרְבַּע וְלֹא בַּעֲלַת שָׁלֹשׁ. אִם כֵּן בַּעֲלַת אַרְבַּע וְלֹא בַּעֲלַת חָמֵשׁ. תַּלְמוּד לוֹמַר (דברים כב יב) ״אֲשֶׁר תְּכַסֶּה בָּהּ״ אֲפִלּוּ בַּעֲלַת חָמֵשׁ אוֹ יוֹתֵר עַל זֶה. וְלָמָּה אֲנִי מְחַיֵּב בַּעֲלַת חָמֵשׁ וּפוֹטֵר בַּעֲלַת שָׁלֹשׁ וּשְׁתֵּיהֶן אֵינָן בַּעֲלֵי אַרְבַּע כְּנָפוֹת. מִפְּנֵי שֶׁיֵּשׁ בִּכְלַל הֶחָמֵשׁ אַרְבַּע. לְפִיכָךְ כְּשֶׁהוּא עוֹשֶׂה צִיצִית לְבַעֲלַת חָמֵשׁ אוֹ שֵׁשׁ אֵינוֹ עוֹשֶׂה אֶלָּא לְאַרְבַּע כְּנָפַיִם הַמְרֻחָקוֹת זוֹ מִזּוֹ מֵאוֹתָן הֶחָמֵשׁ אוֹ הַשֵּׁשׁ בִּלְבַד. שֶׁנֶּאֱמַר עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ: ", + "כְּסוּת שֶׁל בֶּגֶד וּכְנָפֶיהָ שֶׁל עוֹר חַיֶּבֶת. הִיא שֶׁל עוֹר וּכְנָפֶיהָ שֶׁל בֶּגֶד פְּטוּרָה שֶׁאֵין הוֹלְכִין אֶלָּא אַחַר עִקַּר הַכְּסוּת. כְּסוּת שֶׁל שְׁנֵי שֻׁתָּפִין חַיֶּבֶת שֶׁנֶּאֱמַר (במדבר טו לח) ״עַל כַּנְפֵי בִגְדֵיהֶם״. לֹא נֶאֱמַר (דברים כב יב) ״כְּסוּתְךָ״ אֶלָּא לְמַעֵט שְׁאוּלָה שֶׁהַטַּלִּית הַשְּׁאוּלָה פְּטוּרָה מִן הַצִּיצִית שְׁלֹשִׁים יוֹם מִכָּאן וְאֵילָךְ חַיֶּבֶת:", + "כְּסוּת שֶׁל צֶמֶר עוֹשִׂין לָבָן שֶׁלָּהּ חוּטֵי צֶמֶר. וּכְסוּת שֶׁל פִּשְׁתָּן עוֹשִׂין לָבָן שֶׁלָּהּ חוּטֵי פִּשְׁתָּן מִמֶּנָּה. וּשְׁאָר בְּגָדִים עוֹשִׂין לָבָן שֶׁל כָּל מִין וָמִין מִמִּינוֹ כְּגוֹן חוּטֵי מֶשִׁי לִכְסוּת מֶשִׁי וְחוּטֵי נוֹצָה לִכְסוּת נוֹצָה. וְאִם רָצָה לַעֲשׂוֹת לָבָן לְכָל שְׁאָר מִינִים מִצֶּמֶר אוֹ מִפִּשְׁתִּים עוֹשֶׂה. מִפְּנֵי שֶׁהַצֶּמֶר וְהַפִּשְׁתָּן פּוֹטְרִין בֵּין בְּמִינָן בֵּין שֶׁלֹּא בְּמִינָן וּשְׁאָר מִינִין בְּמִינָן פּוֹטְרִין שֶׁלֹּא בְּמִינָן אֵין פּוֹטְרִין:", + "וּמַה הוּא לַעֲשׂוֹת חוּטֵי צֶמֶר בִּכְסוּת שֶׁל פִּשְׁתָּן אוֹ חוּטֵי פִּשְׁתָּן בִּכְסוּת שֶׁל צֶמֶר אַף עַל פִּי שֶׁהוּא לָבָן לְבַדּוֹ בְּלֹא תְּכֵלֶת. בְּדִין הוּא שֶׁיְּהֵא מֻתָּר שֶׁהַשַּׁעַטְנֵז מֻתָּר לְעִנְיַן צִיצִית. שֶׁהֲרֵי הַתְּכֵלֶת צֶמֶר הוּא וּמַטִּילִין אוֹתָהּ לְפִשְׁתָּן. וּמִפְּנֵי מָה אֵין עוֹשִׂין כֵּן. מִפְּנֵי שֶׁאֶפְשָׁר לַעֲשׂוֹת הַלָּבָן שֶׁלָּהּ מִמִּינָהּ. וְכָל מָקוֹם שֶׁאַתָּה מוֹצֵא עֲשֵׂה וְלֹא תַּעֲשֶׂה אִם יָכוֹל אַתָּה לְקַיֵּם אֶת שְׁתֵּיהֶן הֲרֵי מוּטָב. וְאִם לָאו יָבוֹא עֲשֵׂה וְיִדְחֶה אֶת לֹא תַּעֲשֶׂה. וְכָאן אֶפְשָׁר לְקַיֵּם אֶת שְׁתֵּיהֶן:", + "כְּסוּת שֶׁל פִּשְׁתָּן אֵין מַטִּילִין בָּהּ תְּכֵלֶת אֶלָּא עוֹשִׂין הַלָּבָן בִּלְבַד שֶׁל חוּטֵי פִּשְׁתָּן. לֹא מִפְּנֵי שֶׁהַצִּיצִית נִדְחֵית מִפְּנֵי הַשַּׁעַטְנֵז אֶלָּא גְּזֵרָה מִדִּבְרֵיהֶם שֶׁמָּא יִתְכַּסֶּה בָּהּ בַּלַּיְלָה שֶׁאֵינָהּ זְמַן חִיּוּב צִיצִית וְנִמְצָא עוֹבֵר עַל לֹא תַּעֲשֶׂה בְּעֵת שֶׁאֵין שָׁם מִצְוַת עֲשֵׂה. שֶׁחוֹבַת הַצִּיצִית בַּיּוֹם וְלֹא בַּלַּיְלָה שֶׁנֶּאֱמַר (במדבר טו לט) ״וּרְאִיתֶם אֹתוֹ״, בִּשְׁעַת רְאִיָּה. וְסוּמָא חַיָּב בְּצִיצִית, אַף עַל פִּי שֶׁאֵינוֹ רוֹאֶה אֲחֵרִים רוֹאִין אוֹתוֹ:", + "מֻתָּר לָאָדָם לִלְבּשׁ צִיצִית בַּלַּיְלָה בֵּין בְּחל בֵּין בְּשַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ זְמַנָּהּ וּבִלְבַד שֶׁלֹּא יְבָרֵךְ. וּמֵאֵימָתַי יְבָרֵךְ עַל הַצִּיצִית בַּשַּׁחַר. מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת שֶׁבָּהּ לַלָּבָן שֶׁבָּהּ. וְכֵיצַד מְבָרֵךְ עָלֶיהָ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בְּצִיצִית. וְכָל זְמַן שֶׁמִּתְעַטֵּף בָּהּ בַּיּוֹם מְבָרֵךְ עָלֶיהָ קֹדֶם שֶׁיִּתְעַטֵּף. וְאֵינוֹ מְבָרֵךְ עַל הַצִּיצִית בִּשְׁעַת עֲשִׂיָּתָהּ מִפְּנֵי שֶׁסּוֹף הַמִּצְוָה הוּא שֶׁיִּתְעַטֵּף בָּהּ:", + "וּמֻתָּר לְהִכָּנֵס בְּצִיצִית לְבֵית הַכִּסֵּא וּלְבֵית הַמֶּרְחָץ. נִפְסְקוּ לוֹ חוּטֵי לָבָן אוֹ תְּכֵלֶת זוֹרְקוֹ בָּאַשְׁפָּה מִפְּנֵי שֶׁהִיא מִצְוָה שֶׁאֵין בְּגוּפָהּ קְדֻשָּׁה. וְאָסוּר לִמְכֹּר טַלִּית מְצֻיֶּצֶת לְגוֹי עַד שֶׁיַּתִּיר צִיצִיּוֹתֶיהָ. לֹא מִפְּנֵי שֶׁיֵּשׁ בְּגוּפָהּ קְדֻשָּׁה אֶלָּא שֶׁמָּא יִתְעַטֵּף בָּהּ וְיִתְלַוֶּה עִמּוֹ יִשְׂרָאֵל וִידַמֶּה שֶׁהוּא יִשְׂרָאֵל וְיַהַרְגֶּנּוּ. נָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִין מִן הַצִּיצִית מִן הַתּוֹרָה. וּמִדִּבְרֵי סוֹפְרִים שֶׁכָּל קָטָן שֶׁיּוֹדֵעַ לְהִתְעַטֵּף חַיָּב בְּצִיצִית כְּדֵי לְחַנְּכוֹ בְּמִצְוֹת. וְנָשִׁים וַעֲבָדִים שֶׁרָצוּ לְהִתְעַטֵּף בְּצִיצִית מִתְעַטְּפִים בְּלֹא בְּרָכָה. וְכֵן שְׁאָר מִצְוֹת עֲשֵׂה שֶׁהַנָּשִׁים פְּטוּרוֹת מֵהֶן אִם רָצוּ לַעֲשׂוֹת אוֹתָן בְּלֹא בְּרָכָה אֵין מְמַחִין בְּיָדָן. טֻמְטוּם וְאַנְדְּרוֹגִינוּס חַיָּבִין בְּכֻלָּן מִסָּפֵק לְפִיכָךְ אֵין מְבָרְכִין אֶלָּא עוֹשִׂין בְּלֹא בְּרָכָה:", + "הֵיאַךְ חִיּוּב מִצְוַת הַצִּיצִית. כָּל אָדָם שֶׁחַיָּב לַעֲשׂוֹת מִצְוָה זוֹ אִם יִתְכַּסֶּה בִּכְסוּת הָרָאוּי לְצִיצִית יַטִּיל לָהּ צִיצִית וְאַחַר כָּךְ יִתְכַּסֶּה בָּהּ. וְאִם נִתְכַּסָּה בָּהּ בְּלֹא צִיצִית הֲרֵי בִּטֵּל מִצְוַת עֲשֵׂה. אֲבָל בְּגָדִים הָרְאוּיִים לְצִיצִית כָּל זְמַן שֶׁלֹּא יִתְכַּסֶּה בָּהֶן אָדָם אֶלָּא מְקֻפָּלִים וּמֻנָּחִים פְּטוּרִין מִן הַצִּיצִית שֶׁאֵינָהּ חוֹבַת הַטַּלִּית אֶלָּא חוֹבַת הָאִישׁ שֶׁיֵּשׁ לוֹ טַלִּית:", + "אַף עַל פִּי שֶׁאֵין אָדָם מְחֻיָּב לִקְנוֹת לוֹ טַלִּית וּלְהִתְעַטֵּף בָּהּ כְּדֵי שֶׁיַּעֲשֶׂה בָּהּ צִיצִית אֵין רָאוּי לְאָדָם חָסִיד שֶׁיִּפְטֹר עַצְמוֹ מִמִּצְוָה זוֹ. אֶלָּא לְעוֹלָם יִשְׁתַּדֵּל לִהְיוֹת עָטוּף בִּכְסוּת הַמְחֻיֶּבֶת בַּצִּיצִית כְּדֵי שֶׁיְּקַיֵּם מִצְוָה זוֹ. וּבִשְׁעַת הַתְּפִלָּה צָרִיךְ לְהִזָּהֵר בְּיוֹתֵר. גְּנַאי גָּדוֹל הוּא לְתַלְמִידֵי חֲכָמִים שֶׁיִּתְפַּלְּלוּ וְהֵם אֵינָם עֲטוּפִים:", + "לְעוֹלָם יְהֵא אָדָם זָהִיר בְּמִצְוַת צִיצִית שֶׁהֲרֵי הַכָּתוּב שְׁקָלָהּ וְתָלָה בָּהּ כָּל הַמִּצְוֹת כֻּלָּן שֶׁנֶּאֱמַר (במדבר טו לט) ״וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת יְיָ׳‎״:
סָלִיק הִלְכוֹת צִיצִית" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..b6c3f051e8881b06f7f1c4f040193aad01f95dae --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,72 @@ +{ + "language": "he", + "title": "Mishneh Torah, Fringes", + "versionSource": "http://he.wikisource.org/wiki/%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_%D7%9C%D7%A8%D7%9E%D7%91%22%D7%9D", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "ענף שעושין על כנף הבגד ממין הבגד הוא הנקרא ציצית מפני שהוא דומה לציצית של ראש שנאמר ויקחני בציצית ראשי וזה הענף הוא הנקרא לבן מפני שאין אנו מצווין לצובעו ואין לחוטי הענף מנין מן התורה.", + "ולוקחין חוט צמר שנצבע כעין הרקיע וכורכין אותו על הענף וחוט זה הוא הנקרא תכלת ואין למנין הכריכות שכורך חוט זה שיעור מן התורה.", + "נמצאו במצוה זו שני צווים שיעשה על הכנף ענף יוצא ממנה ושיכרוך על הענף חוט תכלת שנאמר ועשו להם ציצית ונתנו על ציצית הכנף פתיל תכלת.", + "והתכלת אינו מעכב את הלבן והלבן אינו מעכב את התכלת כיצד הרי שאין לו תכלת עושה לבן לבדו וכן אם עשה לבן ותכלת ונפסק הלבן ונתמעט עד הכנף ונשאר התכלת לבדו כשר.", + "אף על פי שאין אחד מהן מעכב את חבירו אינן שתי מצות אלא מצות עשה אחת אמרו חכמים הראשונים והיה לכם לציצית מלמד ששניהם מצוה אחת וארבע ציציות מעכבות זו את זו שארבעתן מצוה אחת והלובש טלית שיש בה לבן או תכלת או שניהם כאחד הרי קיים מצות עשה אחת.", + "כיצד עושין את הציצית מתחיל מזוית של טלית שהיא סוף הארוג ומרחיק ממנה לא יותר על שלש אצבעות למעלה ולא פחות מקשר גודל ומכניס שם ארבעה חוטין וכופלן באמצע נמצאו שמונה חוטים משולשין תלויין מן הקרן ואורך החוטים השמונה אין פחות מארבע אצבעות ואם היו יותר על כן אפילו אמה או שתים כשרין וכל האצבעות בגודל ויהיה אחד משמנה החוטים חוט תכלת והשבעה לבנים.", + "ולוקח חוט אחד מן הלבן וכורך בו כריכה אחת על שאר החוטין בצד הבגד ומניחו ולוקח חוט התכלת וכורך בו שתי כריכות בצד כריכה של לבן וקושר ואלו השלש כריכות הם הנקראין חוליא ומרחיק מעט ועושה חוליא שניה בחוט של תכלת לבדו ומרחיק מעט ועושה חוליא שלישית וכן עד חוליא אחרונה שהוא כורך בה שתי כריכות של תכלת וכריכה אחרונה של לבן מפני שהתחיל בלבן מסיים בו שמעלין בקודש ולא מורידין ולמה יתחיל בלבן כדי שיהא סמוך לכנף מינה ועל דרך זה הוא עושה בארבע הכנפות.", + "כמה חוליות הוא עושה בכל כנף לא פחות משבע ולא יותר משלש עשרה וזו היא מצוה מן המובחר ואם לא כרך עליה אלא חוליא אחת כשרה ואם כרך התכלת על רוב הציצית כשרה ונוי התכלת שיהיו כל החוליות בשליש החוטין המשולשלין ושני שלישיהן ענף וצריך לפרדו עד שיהיה כציצית שיער הראש.", + "העושה לבן בלא תכלת לוקח אחד משמונה החוטין וכורך אותו על שאר החוטין עד שלישן ומניח שני שלישיתן ענף וכריכה זו אם רצה לכרוך אותה חוליות חוליות כעין שכורך בתכלת הרשות בידו וזה הוא מנהגנו ואם רצה לכרוך בלא מנין חוליות עושה כללו של דבר יתכוין להיות הכרוך שליש והענף שני שלישים ויש מי שאינו מדקדק בדבר זה בלבן ואם כרך הלבן על רוב החוטין או שלא כרך אלא חוליא אחת כשרה.", + "אחד חוטי לבן ואחד חוטי תכלת אם רצה לעשות שזורין עושה אפי' היה החוט כפול משמנה חוטין ושזור עד שנעשה פתיל אחד אינו נחשב אלא חוט אחד.", + "חוטי הציצית בין לבן בין תכלת צריכין טויה לשם ציצית ואין עושין אותן לא מן הצמר הנאחז בקוצים כשהצאן רובצין ביניהם ולא מן הנימין הנתלשין מן הבהמה ולא משיורי שתי שהאורג משייר בסוף הבגד אלא מן הגזה של צמר או מן הפשתן ואין עושין אותן מצמר הגזול ולא משל עיר הנדחת ולא משל קדשים ואם עשה פסול המשתחוה לבהמה צמרה פסול לציצית אבל המשתחוה לפשתן הנטוע הרי זה כשר שהרי נשתנה.", + "ציצית שעשה אותו כותי פסול שנאמר דבר אל בני ישראל ועשו להם ציצית אבל אם עשה אותה ישראל בלא כוונה כשרה וציצית שנעשה מן העשוי מקודם פסול.", + "כיצד הביא כנף שיש בה ציצית ותפרה על הבגד אפילו יש באותה הכנף אמה על אמה פסול שנאמר ועשו להם ציצית לא מן העשוי שהרי זה דומה למי שנעשית מאיליה ומותר להתיר ציצית מבגד זה ולתלותם בבגד אחר בין לבן בין תכלת.", + "תלה החוטין בין שתי כנפים מזו לזו וקשר כנף זו כהלכתה וכנף זו כהלכתה ואח\"כ חתכן באמצע ונפרדו זה מזה פסול שהרי בעת שקשרן היו פסולין לפי ששתי הכנפים מעורות זו בזו בחוטין שביניהן ובשעה שפסקן נעשו שתי ציציות נמצא עושה מן העשוי.", + "הטיל ציצית על הציצית אם נתכוון לבטל את הראשונות מתיר הראשונה או חותכה וכשרה ואם נתכוון להוסיף אף על פי שחתך אחת משתיהן הרי זו פסולה שהרי כשהוסיף פסל את הכל וכשהתיר או חתך התוספת נמצא השאר נעשה מן העשוי שעשייתו הראשונה פסולה היתה.", + "וכן המטיל לבעלת שלש ואחר כך השלימה לארבע והטיל לרביעית כולה פסולה שנאמר תעשה ולא מן העשוי.", + "אין כופלין את הטלית לשנים ומטילין ציצית על ד' כנפיה כשהיא כפולה אלא אם כן תפרה כולה ואפילו מרוח אחת.", + "נפסק הכנף שיש בה ציצית חוץ לשלש אצבעות תופרה במקומה בתוך שלש לא יתפור נתמעטה זוית של בגד שבין חוטי הציצית ובין סוף הארוג אפילו לא נשאר מן הארוג אלא כל שהוא כשר וכן אם נתמעטו חוטי הציצית אפילו לא נשתייר מהם אלא כדי עניבה כשר ואם נפסק החוט מעיקרו אפילו חוט אחד פסולה." + ], + [ + "תכלת האמורה בתורה בכל מקום היא הצמר הצבוע כפתוך שבכחול וזו היא דמות הרקיע הנראית לעין השמש בטהרו של רקיע והתכלת האמורה בציצית צריך שתהיה צביעתה צביעה ידועה שעומדת ביופיה ולא תשתנה וכל שלא נצבע באותה צביעה פסול לציצית אע\"פ שהוא כעין הרקיע כגון שצבעו באסטיס או בשחור או בשאר המשחירין הרי זה פסול לציצית רחל בת עז צמרה פסול לציצית.", + "כיצד צובעין תכלת של ציצית לוקחין הצמר ושורין אותו בסיד ואחר כך מכבסין אותו עד שיהיה נקי ומרתיחים אותו באהלא וכיוצא בו כדרך שהצבעין עושין כדי שיקלוט את העין ואח\"כ מביאין דם חלזון והוא דג שדומה עינו לעין התכלת ודמו שחור כדיו ובים המלח הוא מצוי ונותנין את הדם ליורה ונותנין עמו סממנין כמו הקמוניא וכיוצא בהן כדרך שהצבעין עושין ומרתיחין אותו ונותנין בו הצמר עד שיעשה כעין רקיע וזו היא התכלת של ציצית.", + "התכלת של ציצית צריכה צביעה לשמה ואם צבעה שלא לשמה פסולה והיורה שיש בה הצבע אם צבע בה מעט צמר לבדקו אם הוא יפה אם לאו נפסלה היורה כולה אלא כיצד יעשה לוקח הצבע מן היורה בכלי קטן ומניח בו צמר שבודק בו ושורף את שבדק שהרי נצבע לבדיקה ושופך הצבע שבכלי שבדק בו שהרי טעמו ופסלו וצובע התכלת בשאר הצבע שלא נפגם.", + "התכלת אינה נלקחת אלא מן המומחה חוששין שמא נצבעה שלא לשמה אף על פי שנלקחה מן המומחה אם נבדקה ונודעה שנצבעה באחד משאר צבעונין המשחירים שאינן עומדין פסולה.", + "כיצד בודקין אותה עד שיודע אם נצבעה כהלכתה אם לאו לוקחין תבן וריר של שבלול ומי רגלים שנתחמצו ארבעים יום ושורין התכלת בכולן מעת לעת אם עמדה בעינה ולא כהתה כשרה ואם כהתה לוקחין בצק של שעורין שמעפשין אותו למורייס ונותנין את זו התכלת שנשתנית בתוכו ואופה הבצק בתנור ומוציאים התכלת מן הפת ורואין אותה אם כהתה ממה שהיתה פסולה ואם הוסיף עינה והושחרה יותר ממה שהיתה קודם האפייה כשרה.", + "חצר שמוכרין בה תכלת והיו מוחזקין בכשרות לוקחין ממנה סתם ואין צריך בדיקה והרי היא בחזקתה עד שתחשד המפקיד תכלת אצל הכותי הרי זה פסולה שמא החליפה ואם היתה בכלי והיה חתום בשני חותמות חותם בתוך חותם כשרה בחותם אחד פסולה.", + "המוצא תכלת בשוק אפילו מצא חוטין פסוקין פסולה שזורין כשרה הלוקח טלית מצוייצת מן השוק מישראל הרי היא בחזקתה מן הכותי התגר כשרה מן ההדיוט פסולה.", + "טלית שהיא כולה אדומה או ירוקה או משאר צבעונין עושה חוטי לבן שלה כעין צבעה אם ירוקה ירוקין אם אדומה אדומין היתה כולה תכלת עושה לבן שלה משאר צבעונין חוץ מן השחור מפני שהוא נראה כתכלת וכורך על הכל חוט אחד תכלת כדרך שעושין בשאר ציציות שאינן צבועין.", + "קשה עונש מי שאינו מניח לבן יותר מעונש שלא הניח תכלת לפי שהלבן מצוי לכל והתכלת אינו מצויה בכ\"מ ולא בכל זמן מפני הצבע שאמרנו." + ], + [ + "כסות שחייב אדם לעשות בה ציצית מן התורה היא כסות שיש לה ארבע כנפים או יותר על ארבע ותהיה מדתה כדי שיתכסה בה ראשו ורובו של קטן המתהלך לבדו בשוק ואינו צריך אחר לשומרו ולילך עמו ותהיה הכסות של צמר או של פשתן בלבד.", + "אבל טלית של שאר מינין כגון בגדי משי ובגדי צמר גפן ובגדי צמר גמלים וצמר ארנבים ונוצה של עזים וכיוצא בהן אין חייבין במצות ציצית אלא מדברי חכמים כדי להזהר במצות ציצית והוא שתהיה מרובעת או יותר על ארבע ויהיה שיעורה כשיעור שאמרנו שכל הבגדים האמורים בתורה סתם אינם אלא צמר ופשתים בלבד.", + "על ארבע כנפות כסותך בעלת ארבע ולא בעלת שלש אם כן בעלת ארבע ולא בעלת חמש תלמוד לומר אשר תכסה בה אפילו בעלת חמש או יותר על זה ולמה אני מחייב בעלת חמש ופוטר בעלת שלש ושתיהן אינן בעלי ארבע כנפות מפני שיש בכלל החמש ארבע לפיכך כשהוא עושה ציצית לבעלת חמש או שש אינו עושה אלא לארבע כנפים המרוחקות זו מזו מאותן החמש או השש בלבד שנאמר על ארבע כנפות כסותך.", + "כסות של בגד וכנפיה של עור חייבת היא של עור וכנפיה של בגד פטורה שאין הולכין אלא אחר עיקר הכסות כסות של שני שותפין חייבת שנאמר על כנפי בגדיהם לא נאמר כסותך אלא למעט שאולה שהטלית השאולה פטורה מן הציצית שלשים יום מכאן ואילך חייבת.", + "כסות של צמר עושין לבן שלה חוטי צמר וכסות של פשתן עושין לבן שלה חוטי פשתן ממינה ושאר בגדים עושין לבן של כל מין ומין ממינו כגון חוטי משי לכסות משי וחוטי נוצה לכסות נוצה ואם רצה לעשות לבן לכל שאר מינים מצמר או מפשתים עושה מפני שהצמר והפשתן פוטרין בין במינן בין שלא במינן ושאר מינין במינן פוטרין שלא במינן אין פוטרין.", + "ומה הוא לעשות חוטי צמר בכסות של פשתן או חוטי פשתן בכסות של צמר אע\"פ שהוא לבן לבדו בלא תכלת בדין הוא שיהא מותר שהשעטנז מותר לענין ציצית שהרי התכלת צמר הוא ומטילין אותה לפשתן ומפני מה אין עושין כן מפני שאפשר לעשות הלבן שלה ממינה וכל מקום שאתה מוצא עשה ולא תעשה אם יכול אתה לקיים את שתיהן הרי מוטב ואם לאו יבא עשה וידחה את לא תעשה וכאן אפשר לקיים את שתיהן.", + "כסות של פשתן אין מטילין בה תכלת אלא עושין הלבן בלבד של חוטי פשתן לא מפני שהציצית נדחית מפני השעטנז אלא גזירה מדבריהם שמא יתכסה בה בלילה שאינה זמן חיוב ציצית ונמצא עובר על לא תעשה בעת שאין שם מצות עשה שחובת הציצית ביום ולא בלילה שנאמר וראיתם אותו בשעת ראייה וסומא חייב בציצית אף על פי שאינו רואה אחרים רואין אותו.", + "מותר לאדם ללבוש ציצית בלילה בין בחול בין בשבת ואע\"פ שאינו זמנה ובלבד שלא יברך ומאימתי יברך על הציצית בשחר משיכיר בין תכלת שבה ללבן שבה וכיצד מברך עליה ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצית וכל זמן שמתעטף בה ביום מברך עליה קודם שיתעטף ואינו מברך על הציצית בשעת עשייתה מפני שסוף המצוה הוא שיתעטף בה.", + "ומותר להכנס בציצית לבית הכסא ולבית המרחץ נפסקו לו חוטי לבן או תכלת זורקו באשפה מפני שהיא מצוה שאין בגופה קדושה ואסור למכור טלית מצוייצת לכותי עד שיתיר ציציותיה לא מפני שיש בגופה קדושה אלא שמא יתעטף בה ויתלוה עמו ישראל וידמה שהוא ישראל ויהרגנו נשים ועבדים וקטנים פטורין מן הציצית מן התורה ומדברי סופרים שכל קטן שיודע להתעטף חייב בציצית כדי לחנכו במצות ונשים ועבדי' שרצו להתעטף בציצית מתעטפים בלא ברכה וכן שאר מצות עשה שהנשים פטורות מהן אם רצו לעשות אותן בלא ברכה אין ממחין בידן טומטום ואנדרוגינוס חייבין בכולן מספק לפיכך אין מברכין אלא עושין בלא ברכה.", + "היאך חיוב מצות הציצית כל אדם שחייב לעשות מצוה זו אם יתכסה בכסות הראוי לציצית יטיל לה ציצית ואח\"כ יתכסה בה ואם נתכסה בה בלא ציצית הרי ביטל מצות עשה אבל בגדים הראויים לציצית כל זמן שלא יתכסה בהן אדם אלא מקופלים ומונחים פטורין מן הציצית שאינה חובת הטלית אלא חובת האיש שיש לו טלית.", + "אף על פי שאין אדם מחוייב לקנות לו טלית ולהתעטף בה כדי שיעשה בה ציצית אין ראוי לאדם חסיד שיפטור עצמו ממצוה זו אלא לעולם ישתדל להיות עטוף בכסות המחוייבת כציצית כדי שיקיים מצוה זו ובשעת התפלה צריך להזהר ביותר גנאי גדול הוא לתלמידי חכמים שיתפללו והם אינם עטופים.", + "לעולם יהא אדם זהיר במצות ציצית שהרי הכתוב שקלה ותלה בה כל המצות כולן שנאמר וראיתם אותו וזכרתם את כל מצות יי':סליק הלכות ציצית." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..b58b605a0aa75b24ce758640da8ed8b56d33801a --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Fringes/Hebrew/merged.json @@ -0,0 +1,69 @@ +{ + "title": "Mishneh Torah, Fringes", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Fringes", + "text": [ + [ + "עָנָף שֶׁעוֹשִׂין עַל כְּנַף הַבֶּגֶד מִמִּין הַבֶּגֶד הוּא הַנִּקְרָא צִיצִית מִפְּנֵי שֶׁהוּא דּוֹמֶה לְצִיצִית שֶׁל רֹאשׁ. שֶׁנֶּאֱמַר (יחזקאל ח ג) ״וַיִּקָּחֵנִי בְּצִיצִת רָאשִׁי״. וְזֶה הֶעָנָף הוּא הַנִּקְרָא לָבָן מִפְּנֵי שֶׁאֵין אָנוּ מְצֻוִּין לְצָבְעוֹ. וְאֵין לְחוּטֵי הֶעָנָף מִנְיָן מִן הַתּוֹרָה:", + "וְלוֹקְחִין חוּט צֶמֶר שֶׁנִּצְבַּע כְּעֵין הָרָקִיעַ וְכוֹרְכִין אוֹתוֹ עַל הֶעָנָף וְחוּט זֶה הוּא הַנִּקְרָא תְּכֵלֶת. וְאֵין לְמִנְיַן הַכְּרִיכוֹת שֶׁכּוֹרֵךְ חוּט זֶה שִׁעוּר מִן הַתּוֹרָה:", + "נִמְצְאוּ בְּמִצְוָה זוֹ שְׁנֵי צַוִּים. שֶׁיַּעֲשֶׂה עַל הַכָּנָף עָנָף יוֹצֵא מִמֶּנָּה. וְשֶׁיִּכְרֹךְ עַל הֶעָנָף חוּט תְּכֵלֶת שֶׁנֶּאֱמַר (במדבר טו לח) ״וְעָשׂוּ לָהֶם צִיצִת״ (במדבר טו לח) ״וְנָתְנוּ עַל צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת״:", + "וְהַתְּכֵלֶת אֵינוֹ מְעַכֵּב אֶת הַלָּבָן וְהַלָּבָן אֵינוֹ מְעַכֵּב אֶת הַתְּכֵלֶת. כֵּיצַד. הֲרֵי שֶׁאֵין לוֹ תְּכֵלֶת עוֹשֶׂה לָבָן לְבַדּוֹ. וְכֵן אִם עָשָׂה לָבָן וּתְכֵלֶת וְנִפְסַק הַלָּבָן וְנִתְמַעֵט עַד הַכָּנָף וְנִשְׁאַר הַתְּכֵלֶת לְבַדּוֹ כָּשֵׁר:", + "אַף עַל פִּי שֶׁאֵין אֶחָד מֵהֶן מְעַכֵּב אֶת חֲבֵרוֹ אֵינָן שְׁתֵּי מִצְוֹת אֶלָּא מִצְוַת עֲשֵׂה אַחַת. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים (במדבר טו לט) ״וְהָיָה לָכֶם לְצִיצִית״ מְלַמֵּד שֶׁשְּׁנֵיהֶם מִצְוָה אַחַת. וְאַרְבַּע צִיצִיּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ שֶׁאַרְבַּעְתָּן מִצְוָה אַחַת. וְהַלּוֹבֵשׁ טַלִּית שֶׁיֵּשׁ בָּהּ לָבָן אוֹ תְּכֵלֶת אוֹ שְׁנֵיהֶם כְּאֶחָד הֲרֵי קִיֵּם מִצְוַת עֲשֵׂה אַחַת:", + "כֵּיצַד עוֹשִׂין אֶת הַצִּיצִית. מַתְחִיל מִזָּוִית שֶׁל טַלִּית שֶׁהִיא סוֹף הָאָרוּג וּמַרְחִיק מִמֶּנָּה לֹא יוֹתֵר עַל שָׁלֹשׁ אֶצְבָּעוֹת לְמַעְלָה וְלֹא פָּחוֹת מִקֶּשֶׁר גּוּדָל וּמַכְנִיס שָׁם אַרְבָּעָה חוּטִין וְכוֹפְלָן בָּאֶמְצַע. נִמְצְאוּ שְׁמוֹנָה חוּטִים מְשֻׁלָּשִׁין תְּלוּיִין מִן הַקֶּרֶן. וְאֹרֶךְ הַחוּטִים הַשְּׁמוֹנָה אֵין פָּחוֹת מֵאַרְבַּע אֶצְבָּעוֹת. וְאִם הָיוּ יוֹתֵר עַל כֵּן אֲפִלּוּ אַמָּה אוֹ שְׁתַּיִם כְּשֵׁרִין. וְכָל הָאֶצְבָּעוֹת בְּגוּדָל. וְיִהְיֶה אֶחָד מִשְּׁמוֹנָה הַחוּטִים חוּט תְּכֵלֶת וְהַשִּׁבְעָה לְבָנִים:", + "וְלוֹקֵחַ חוּט אֶחָד מִן הַלָּבָן וְכוֹרֵךְ בּוֹ כְּרִיכָה אַחַת עַל שְׁאָר הַחוּטִין בְּצַד הַבֶּגֶד וּמַנִּיחוֹ. וְלוֹקֵחַ חוּט הַתְּכֵלֶת וְכוֹרֵךְ בּוֹ שְׁתֵּי כְּרִיכוֹת בְּצַד כְּרִיכָה שֶׁל לָבָן וְקוֹשֵׁר. וְאֵלּוּ הַשָּׁלֹשׁ כְּרִיכוֹת הֵם הַנִּקְרָאִין חֻלְיָא. וּמַרְחִיק מְעַט וְעוֹשֶׂה חֻלְיָא שְׁנִיָּה בְּחוּט שֶׁל תְּכֵלֶת לְבַדּוֹ. וּמַרְחִיק מְעַט וְעוֹשֶׂה חֻלְיָא שְׁלִישִׁית וְכֵן עַד חֻלְיָא אַחֲרוֹנָה שֶׁהוּא כּוֹרֵךְ בָּהּ שְׁתֵּי כְּרִיכוֹת שֶׁל תְּכֵלֶת. וּכְרִיכָה אַחֲרוֹנָה שֶׁל לָבָן. מִפְּנֵי שֶׁהִתְחִיל בְּלָבָן מְסַיֵּם בּוֹ שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְלָמָּה יַתְחִיל בְּלָבָן כְּדֵי שֶׁיְּהֵא סָמוּךְ לִכְנַף מִינָהּ. וְעַל דֶּרֶךְ זֶה הוּא עוֹשֶׂה בְּאַרְבַּע הַכְּנָפוֹת:", + "כַּמָּה חֻלְיוֹת הוּא עוֹשֶׂה בְּכָל כָּנָף. לֹא פָּחוֹת מִשֶּׁבַע וְלֹא יוֹתֵר מִשְּׁלֹשׁ עֶשְׂרֵה. וְזוֹ הִיא מִצְוָה מִן הַמֻּבְחָר. וְאִם לֹא כָּרַךְ עָלֶיהָ אֶלָּא חֻלְיָא אַחַת כְּשֵׁרָה. וְאִם כָּרַךְ הַתְּכֵלֶת עַל רֹב הַצִּיצִית כְּשֵׁרָה. וְנוֹי הַתְּכֵלֶת שֶׁיִּהְיוּ כָּל הַחֻלְיוֹת בִּשְׁלִישׁ הַחוּטִין הַמְשֻׁלְשָׁלִין וּשְׁנֵי שְׁלִישֵׁיהֶן עָנָף. וְצָרִיךְ לְפָרְדוֹ עַד שֶׁיִּהְיֶה כְּצִיצִית שְׂעַר הָרֹאשׁ:", + "הָעוֹשֶׂה לָבָן בְּלֹא תְּכֵלֶת לוֹקֵחַ אֶחָד מִשְּׁמוֹנָה הַחוּטִין וְכוֹרֵךְ אוֹתוֹ עַל שְׁאָר הַחוּטִין עַד שְׁלִישָׁן וּמַנִּיחַ שְׁנֵי שְׁלִישִׁיתָן עָנָף. וּכְרִיכָה זוֹ אִם רָצָה לִכְרֹךְ אוֹתָהּ חֻלְיוֹת חֻלְיוֹת כְּעֵין שֶׁכּוֹרֵךְ בַּתְּכֵלֶת הָרְשׁוּת בְּיָדוֹ וְזֶה הוּא מִנְהָגֵנוּ. וְאִם רָצָה לִכְרֹךְ בְּלֹא מִנְיַן חֻלְיוֹת עוֹשֶׂה. כְּלָלוֹ שֶׁל דָּבָר יִתְכַּוֵּן לִהְיוֹת הַכָּרוּךְ שְׁלִישׁ וְהֶעָנָף שְׁנֵי שְׁלִישִׁים. וְיֵשׁ מִי שֶׁאֵינוֹ מְדַקְדֵּק בְּדָבָר זֶה בְּלָבָן. וְאִם כָּרַךְ הַלָּבָן עַל רֹב הַחוּטִין אוֹ שֶׁלֹּא כָּרַךְ אֶלָּא חֻלְיָא אַחַת כְּשֵׁרָה:", + "אֶחָד חוּטֵי לָבָן וְאֶחָד חוּטֵי תְּכֵלֶת אִם רָצָה לַעֲשׂוֹת שְׁזוּרִין עוֹשֶׂה. אֲפִלּוּ הָיָה הַחוּט כָּפוּל מִשְּׁמוֹנָה חוּטִין וְשָׁזוּר עַד שֶׁנַּעֲשֶׂה פְּתִיל אֶחָד אֵינוֹ נֶחְשָׁב אֶלָּא חוּט אֶחָד:", + "חוּטֵי הַצִּיצִית בֵּין לָבָן בֵּין תְּכֵלֶת צְרִיכִין טְוִיָּה לְשֵׁם צִיצִית. וְאֵין עוֹשִׂין אוֹתָן לֹא מִן הַצֶּמֶר הַנֶּאֱחָז בַּקּוֹצִים כְּשֶׁהַצֹּאן רוֹבְצִין בֵּינֵיהֶם. וְלֹא מִן הַנִּימִין הַנִּתְלָשִׁין מִן הַבְּהֵמָה. וְלֹא מִשִּׁיּוּרֵי שְׁתִי שֶׁהָאוֹרֵג מְשַׁיֵּר בְּסוֹף הַבֶּגֶד. אֶלָּא מִן הַגִּזָּה שֶׁל צֶמֶר אוֹ מִן הַפִּשְׁתָּן. וְאֵין עוֹשִׂין אוֹתָן מִצֶּמֶר הַגָּזוּל וְלֹא מִשֶּׁל עִיר הַנִּדַּחַת וְלֹא מִשֶּׁל קָדָשִׁים. וְאִם עָשָׂה פָּסוּל. הַמִּשְׁתַּחֲוֶה לִבְהֵמָה צַמְרָהּ פָּסוּל לְצִיצִית. אֲבָל הַמִּשְׁתַּחֲוֶה לְפִשְׁתָּן הַנָּטוּעַ הֲרֵי זֶה כָּשֵׁר שֶׁהֲרֵי נִשְׁתַּנָּה:", + "צִיצִית שֶׁעָשָׂה אוֹתוֹ כּוּתִי פָּסוּל שֶׁנֶּאֱמַר (במדבר טו לח) ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל״ (במדבר טו לח) ״וְעָשׂוּ לָהֶם צִיצִת״. אֲבָל אִם עָשָׂה אוֹתָהּ יִשְׂרָאֵל בְּלֹא כַּוָּנָה כְּשֵׁרָה. וְצִיצִית שֶׁנַּעֲשָׂה מִן הֶעָשׂוּי מִקֹּדֶם פָּסוּל:", + "כֵּיצַד. הֵבִיא כָּנָף שֶׁיֵּשׁ בָּהּ צִיצִית וּתְפָרָהּ עַל הַבֶּגֶד אֲפִלּוּ יֵשׁ בְּאוֹתָהּ הַכָּנָף אַמָּה עַל אַמָּה פָּסוּל שֶׁנֶּאֱמַר (במדבר טו לח) ״וְעָשׂוּ לָהֶם צִיצִת״, לֹא מִן הֶעָשׂוּי, שֶׁהֲרֵי זֶה דּוֹמֶה לְמִי שֶׁנַּעֲשֵׂית מֵאֵלֶיהָ. וּמֻתָּר לְהַתִּיר צִיצִית מִבֶּגֶד זֶה וְלִתְלוֹתָם בְּבֶגֶד אַחֵר בֵּין לָבָן בֵּין תְּכֵלֶת:", + "תָּלָה הַחוּטִין בֵּין שְׁתֵּי כְּנָפַיִם מִזּוֹ לְזוֹ וְקָשַׁר כָּנָף זוֹ כְּהִלְכָתָהּ וְכָנָף זוֹ כְּהִלְכָתָהּ וְאַחַר כָּךְ חֲתָכָן בָּאֶמְצַע וְנִפְרְדוּ זֶה מִזֶּה פָּסוּל שֶׁהֲרֵי בְּעֵת שֶׁקְּשָׁרָן הָיוּ פְּסוּלִין לְפִי שֶׁשְּׁתֵּי הַכְּנָפַיִם מְעֹרוֹת זוֹ בָּזוֹ בַּחוּטִין שֶׁבֵּינֵיהֶן וּבְשָׁעָה שֶׁפְּסָקָן נַעֲשׂוּ שְׁתֵּי צִיצִיּוֹת נִמְצָא עוֹשֶׂה מִן הֶעָשׂוּי:", + "הִטִּיל צִיצִית עַל הַצִּיצִית אִם נִתְכַּוֵּן לְבַטֵּל אֶת הָרִאשׁוֹנוֹת מַתִּיר הָרִאשׁוֹנָה אוֹ חוֹתְכָהּ וּכְשֵׁרָה. וְאִם נִתְכַּוֵּן לְהוֹסִיף אַף עַל פִּי שֶׁחָתַךְ אַחַת מִשְּׁתֵּיהֶן הֲרֵי זוֹ פְּסוּלָה. שֶׁהֲרֵי כְּשֶׁהוֹסִיף פָּסַל אֶת הַכּל וּכְשֶׁהִתִּיר אוֹ חָתַךְ הַתּוֹסֶפֶת נִמְצָא הַשְּׁאָר נַעֲשָׂה מִן הֶעָשׂוּי שֶׁעֲשִׂיָּתוֹ הָרִאשׁוֹנָה פְּסוּלָה הָיְתָה:", + "וְכֵן הַמַּטִּיל לְבַעֲלַת שָׁלֹשׁ וְאַחַר כָּךְ הִשְׁלִימָהּ לְאַרְבַּע וְהִטִּיל לָרְבִיעִית כֻּלָּהּ פְּסוּלָה שֶׁנֶּאֱמַר (דברים כב יב) ״תַּעֲשֶׂה״ וְלֹא מִן הֶעָשׂוּי:", + "אֵין כּוֹפְלִין אֶת הַטַּלִּית לִשְׁנַיִם וּמַטִּילִין צִיצִית עַל אַרְבָּע כְּנָפֶיהָ כְּשֶׁהִיא כְּפוּלָה אֶלָּא אִם כֵּן תְּפָרָהּ כֻּלָּהּ וַאֲפִלּוּ מֵרוּחַ אַחַת:", + "נִפְסַק הַכָּנָף שֶׁיֵּשׁ בָּהּ צִיצִית חוּץ לְשָׁלֹשׁ אֶצְבָּעוֹת תּוֹפְרָהּ בִּמְקוֹמָהּ. בְּתוֹךְ שָׁלֹשׁ לֹא יִתְפֹּר. נִתְמַעֲטָה זָוִית שֶׁל בֶּגֶד שֶׁבֵּין חוּטֵי הַצִּיצִית וּבֵין סוֹף הָאָרוּג אֲפִלּוּ לֹא נִשְׁאַר מִן הָאָרוּג אֶלָּא כָּל שֶׁהוּא כָּשֵׁר. וְכֵן אִם נִתְמַעֲטוּ חוּטֵי הַצִּיצִית אֲפִלּוּ לֹא נִשְׁתַּיֵּר מֵהֶם אֶלָּא כְּדֵי עֲנִיבָה כָּשֵׁר. וְאִם נִפְסַק הַחוּט מֵעִקָּרוֹ אֲפִלּוּ חוּט אֶחָד פְּסוּלָה:" + ], + [ + "תְּכֵלֶת הָאֲמוּרָה בַּתּוֹרָה בְּכָל מָקוֹם הִיא הַצֶּמֶר הַצָּבוּעַ כְּפָתוּךְ שֶׁבַּכָּחל. וְזוֹ הִיא דְּמוּת הָרָקִיעַ הַנִּרְאֵית לְעֵין הַשֶּׁמֶשׁ בְּטָהֳרוֹ שֶׁל רָקִיעַ. וְהַתְּכֵלֶת הָאֲמוּרָה בַּצִּיצִית צָרִיךְ שֶׁתִּהְיֶה צְבִיעָתָהּ צְבִיעָה יְדוּעָה שֶׁעוֹמֶדֶת בְּיָפְיָהּ וְלֹא תִּשְׁתַּנֶּה. וְכָל שֶׁלֹּא נִצְבַּע בְּאוֹתָהּ צְבִיעָה פָּסוּל לְצִיצִית אַף עַל פִּי שֶׁהוּא כְּעֵין הָרָקִיעַ. כְּגוֹן שֶׁצְּבָעוֹ בְּאִסְטִיס אוֹ בְּשָׁחוֹר אוֹ בִּשְׁאָר הַמַּשְׁחִירִין הֲרֵי זֶה פָּסוּל לְצִיצִית. רָחֵל בַּת עֵז צַמְרָהּ פָּסוּל לְצִיצִית:", + "כֵּיצַד צוֹבְעִין תְּכֵלֶת שֶׁל צִיצִית. לוֹקְחִין הַצֶּמֶר וְשׁוֹרִין אוֹתוֹ בְּסִיד וְאַחַר כָּךְ מְכַבְּסִין אוֹתוֹ עַד שֶׁיִּהְיֶה נָקִי וּמַרְתִּיחִים אוֹתוֹ בְּאָהֲלָא וְכַיּוֹצֵא בּוֹ כְּדֶרֶךְ שֶׁהַצַּבָּעִין עוֹשִׂין כְּדֵי שֶׁיִּקְלֹט אֶת הָעַיִן. וְאַחַר כָּךְ מְבִיאִין דַּם חִלָּזוֹן וְהוּא דָּג שֶׁדּוֹמֶה עֵינוֹ לְעֵין הַתְּכֵלֶת וְדָמוֹ שָׁחוֹר כִּדְיוֹ. וּבְיָם הַמֶּלַח הוּא מָצוּי. וְנוֹתְנִין אֶת הַדָּם לְיוֹרָה וְנוֹתְנִין עִמּוֹ סַמְמָנִין כְּמוֹ הַקָּמוֹנְיָא וְכַיּוֹצֵא בָּהֶן כְּדֶרֶךְ שֶׁהַצַּבָּעִין עוֹשִׂין וּמַרְתִּיחִין אוֹתוֹ וְנוֹתְנִין בּוֹ הַצֶּמֶר עַד שֶׁיֵּעָשֶׂה כְּעֵין רָקִיעַ. וְזוֹ הִיא הַתְּכֵלֶת שֶׁל צִיצִית:", + "הַתְּכֵלֶת שֶׁל צִיצִית צְרִיכָה צְבִיעָה לִשְׁמָהּ. וְאִם צְבָעָהּ שֶׁלֹּא לִשְׁמָהּ פְּסוּלָה. וְהַיּוֹרָה שֶׁיֵּשׁ בָּהּ הַצֶּבַע אִם צָבַע בָּהּ מְעַט צֶמֶר לְבָדְקוֹ אִם הוּא יָפֶה אִם לָאו נִפְסְלָה הַיּוֹרָה כֻּלָּהּ. אֶלָּא כֵּיצַד יַעֲשֶׂה. לוֹקֵחַ הַצֶּבַע מִן הַיּוֹרָה בִּכְלִי קָטָן וּמַנִּיחַ בּוֹ צֶמֶר שֶׁבּוֹדֵק בּוֹ וְשׂוֹרֵף אֶת שֶׁבָּדַק שֶׁהֲרֵי נִצְבַּע לִבְדִיקָה. וְשׁוֹפֵךְ הַצֶּבַע שֶׁבַּכְּלִי שֶׁבָּדַק בּוֹ שֶׁהֲרֵי טַעֲמוֹ וּפְסָלוֹ. וְצוֹבֵעַ הַתְּכֵלֶת בִּשְׁאָר הַצֶּבַע שֶׁלֹּא נִפְגָּם:", + "הַתְּכֵלֶת אֵינָהּ נִלְקַחַת אֶלָּא מִן הַמֻּמְחֶה, חוֹשְׁשִׁין שֶׁמָּא נִצְבְּעָה שֶׁלֹּא לִשְׁמָהּ. אַף עַל פִּי שֶׁנִּלְקְחָה מִן הַמֻּמְחֶה אִם נִבְדְּקָה וְנוֹדְעָה שֶׁנִּצְבְּעָה בְּאֶחָד מִשְּׁאָר צִבְעוֹנִין הַמַּשְׁחִירִים שֶׁאֵינָן עוֹמְדִין פְּסוּלָה:", + "כֵּיצַד בּוֹדְקִין אוֹתָהּ עַד שֶׁיּוֹדֵעַ אִם נִצְבְּעָה כְּהִלְכָתָהּ אִם לָאו. לוֹקְחִין תֶּבֶן וְרִיר שֶׁל שַׁבְּלוּל וּמֵי רַגְלַיִם שֶׁנִּתְחַמְּצוּ אַרְבָּעִים יוֹם וְשׁוֹרִין הַתְּכֵלֶת בְּכֻלָּן מֵעֵת לְעֵת. אִם עָמְדָה בְּעֵינָהּ וְלֹא כָּהֲתָה כְּשֵׁרָה. וְאִם כָּהֲתָה לוֹקְחִין בָּצֵק שֶׁל שְׂעוֹרִין שֶׁמְּעַפְּשִׁין אוֹתוֹ לְמוּרְיָיס וְנוֹתְנִין אֶת זוֹ הַתְּכֵלֶת שֶׁנִּשְׁתַּנֵּית בְּתוֹכוֹ וְאוֹפֶה הַבָּצֵק בְּתַנּוּר וּמוֹצִיאִים הַתְּכֵלֶת מִן הַפַּת וְרוֹאִין אוֹתָהּ אִם כָּהֲתָה מִמַּה שֶּׁהָיְתָה פְּסוּלָה. וְאִם הוֹסִיף עֵינָהּ וְהֻשְׁחֲרָה יוֹתֵר מִמַּה שֶּׁהָיְתָה קֹדֶם הָאֲפִיָּה כְּשֵׁרָה:", + "חָצֵר שֶׁמּוֹכְרִין בָּהּ תְּכֵלֶת וְהָיוּ מֻחְזָקִין בְּכַשְׁרוּת לוֹקְחִין מִמֶּנָּה סְתָם וְאֵין צָרִיךְ בְּדִיקָה וַהֲרֵי הִיא בְּחֶזְקָתָהּ עַד שֶׁתֵּחָשֵׁד. הַמַּפְקִיד תְּכֵלֶת אֵצֶל הַכּוּתִי הֲרֵי זוֹ פְּסוּלָה שֶׁמָּא הֶחֱלִיפָהּ. וְאִם הָיְתָה בִּכְלִי וְהָיָה חָתוּם בִּשְׁנֵי חוֹתָמוֹת חוֹתָם בְּתוֹךְ חוֹתָם כְּשֵׁרָה. בְּחוֹתָם אֶחָד פְּסוּלָה:", + "הַמּוֹצֵא תְּכֵלֶת בַּשּׁוּק אֲפִלּוּ מָצָא חוּטִין פְּסוּקִין פְּסוּלָה. שְׁזוּרִין כְּשֵׁרָה). הַלּוֹקֵחַ טַלִּית מְצֻיֶּצֶת מִן הַשּׁוּק, מִיִּשְׂרָאֵל הֲרֵי הִיא בְּחֶזְקָתָהּ, מִן הַגּוֹי הַתַּגָּר כְּשֵׁרָה, מִן הַהֶדְיוֹט פְּסוּלָה:", + "טַלִּית שֶׁהִיא כֻּלָּהּ אֲדֻמָּה אוֹ יְרֻקָּה אוֹ מִשְּׁאָר צִבְעוֹנִין עוֹשֶׂה חוּטֵי לָבָן שֶׁלָּהּ כְּעֵין צִבְעָהּ. אִם יְרֻקָּה יְרֻקִּין אִם אֲדֻמָּה אֲדֻמִּין. הָיְתָה כֻּלָּהּ תְּכֵלֶת עוֹשֶׂה לָבָן שֶׁלָּהּ מִשְּׁאָר צִבְעוֹנִין חוּץ מִן הַשָּׁחוֹר מִפְּנֵי שֶׁהוּא נִרְאֶה כִּתְכֵלֶת. וְכוֹרֵךְ עַל הַכּל חוּט אֶחָד תְּכֵלֶת כְּדֶרֶךְ שֶׁעוֹשִׂין בִּשְׁאָר צִיצִיּוֹת שֶׁאֵינָן צְבוּעִין:", + "קָשֶׁה עֹנֶשׁ מִי שֶׁאֵינוֹ מַנִּיחַ לָבָן יוֹתֵר מֵעֹנֶשׁ שֶׁלֹּא הִנִּיחַ תְּכֵלֶת לְפִי שֶׁהַלָּבָן מָצוּי לַכּל וְהַתְּכֵלֶת אֵינוֹ מְצוּיָה בְּכָל מָקוֹם וְלֹא בְּכָל זְמַן מִפְּנֵי הַצֶּבַע שֶׁאָמַרְנוּ:" + ], + [ + "כְּסוּת שֶׁחַיָּב אָדָם לַעֲשׂוֹת בָּהּ צִיצִית מִן הַתּוֹרָה הִיא כְּסוּת שֶׁיֵּשׁ לָהּ אַרְבַּע כְּנָפַיִם אוֹ יוֹתֵר עַל אַרְבַּע. וְתִהְיֶה מִדָּתָהּ כְּדֵי שֶׁיִּתְכַּסֶּה בָּהּ רֹאשׁוֹ וְרֻבּוֹ שֶׁל קָטָן הַמִּתְהַלֵּךְ לְבַדּוֹ בַּשּׁוּק וְאֵינוֹ צָרִיךְ אַחֵר לְשָׁמְרוֹ וְלֵילֵךְ עִמּוֹ. וְתִהְיֶה הַכְּסוּת שֶׁל צֶמֶר אוֹ שֶׁל פִּשְׁתָּן בִּלְבַד:", + "אֲבָל טַלִּית שֶׁל שְׁאָר מִינִין כְּגוֹן בִּגְדֵי מֶשִׁי וּבִגְדֵי צֶמֶר גֶּפֶן וּבִגְדֵי צֶמֶר גְּמַלִּים וְצֶמֶר אַרְנָבִים וְנוֹצָה שֶׁל עִזִּים וְכַיּוֹצֵא בָּהֶן אֵין חַיָּבִין בְּמִצְוַת צִיצִית אֶלָּא מִדִּבְרֵי חֲכָמִים כְּדֵי לְהִזָּהֵר בְּמִצְוַת צִיצִית. וְהוּא שֶׁתִּהְיֶה מְרֻבַּעַת אוֹ יוֹתֵר עַל אַרְבַּע וְיִהְיֶה שִׁעוּרָהּ כַּשִּׁעוּר שֶׁאָמַרְנוּ. שֶׁכָּל הַבְּגָדִים הָאֲמוּרִים בַּתּוֹרָה סְתָם אֵינָם אֶלָּא צֶמֶר וּפִשְׁתִּים בִּלְבַד:", + "(דברים כב יב) ״עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ״ בַּעֲלַת אַרְבַּע וְלֹא בַּעֲלַת שָׁלֹשׁ. אִם כֵּן בַּעֲלַת אַרְבַּע וְלֹא בַּעֲלַת חָמֵשׁ. תַּלְמוּד לוֹמַר (דברים כב יב) ״אֲשֶׁר תְּכַסֶּה בָּהּ״ אֲפִלּוּ בַּעֲלַת חָמֵשׁ אוֹ יוֹתֵר עַל זֶה. וְלָמָּה אֲנִי מְחַיֵּב בַּעֲלַת חָמֵשׁ וּפוֹטֵר בַּעֲלַת שָׁלֹשׁ וּשְׁתֵּיהֶן אֵינָן בַּעֲלֵי אַרְבַּע כְּנָפוֹת. מִפְּנֵי שֶׁיֵּשׁ בִּכְלַל הֶחָמֵשׁ אַרְבַּע. לְפִיכָךְ כְּשֶׁהוּא עוֹשֶׂה צִיצִית לְבַעֲלַת חָמֵשׁ אוֹ שֵׁשׁ אֵינוֹ עוֹשֶׂה אֶלָּא לְאַרְבַּע כְּנָפַיִם הַמְרֻחָקוֹת זוֹ מִזּוֹ מֵאוֹתָן הֶחָמֵשׁ אוֹ הַשֵּׁשׁ בִּלְבַד. שֶׁנֶּאֱמַר עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ: ", + "כְּסוּת שֶׁל בֶּגֶד וּכְנָפֶיהָ שֶׁל עוֹר חַיֶּבֶת. הִיא שֶׁל עוֹר וּכְנָפֶיהָ שֶׁל בֶּגֶד פְּטוּרָה שֶׁאֵין הוֹלְכִין אֶלָּא אַחַר עִקַּר הַכְּסוּת. כְּסוּת שֶׁל שְׁנֵי שֻׁתָּפִין חַיֶּבֶת שֶׁנֶּאֱמַר (במדבר טו לח) ״עַל כַּנְפֵי בִגְדֵיהֶם״. לֹא נֶאֱמַר (דברים כב יב) ״כְּסוּתְךָ״ אֶלָּא לְמַעֵט שְׁאוּלָה שֶׁהַטַּלִּית הַשְּׁאוּלָה פְּטוּרָה מִן הַצִּיצִית שְׁלֹשִׁים יוֹם מִכָּאן וְאֵילָךְ חַיֶּבֶת:", + "כְּסוּת שֶׁל צֶמֶר עוֹשִׂין לָבָן שֶׁלָּהּ חוּטֵי צֶמֶר. וּכְסוּת שֶׁל פִּשְׁתָּן עוֹשִׂין לָבָן שֶׁלָּהּ חוּטֵי פִּשְׁתָּן מִמֶּנָּה. וּשְׁאָר בְּגָדִים עוֹשִׂין לָבָן שֶׁל כָּל מִין וָמִין מִמִּינוֹ כְּגוֹן חוּטֵי מֶשִׁי לִכְסוּת מֶשִׁי וְחוּטֵי נוֹצָה לִכְסוּת נוֹצָה. וְאִם רָצָה לַעֲשׂוֹת לָבָן לְכָל שְׁאָר מִינִים מִצֶּמֶר אוֹ מִפִּשְׁתִּים עוֹשֶׂה. מִפְּנֵי שֶׁהַצֶּמֶר וְהַפִּשְׁתָּן פּוֹטְרִין בֵּין בְּמִינָן בֵּין שֶׁלֹּא בְּמִינָן וּשְׁאָר מִינִין בְּמִינָן פּוֹטְרִין שֶׁלֹּא בְּמִינָן אֵין פּוֹטְרִין:", + "וּמַה הוּא לַעֲשׂוֹת חוּטֵי צֶמֶר בִּכְסוּת שֶׁל פִּשְׁתָּן אוֹ חוּטֵי פִּשְׁתָּן בִּכְסוּת שֶׁל צֶמֶר אַף עַל פִּי שֶׁהוּא לָבָן לְבַדּוֹ בְּלֹא תְּכֵלֶת. בְּדִין הוּא שֶׁיְּהֵא מֻתָּר שֶׁהַשַּׁעַטְנֵז מֻתָּר לְעִנְיַן צִיצִית. שֶׁהֲרֵי הַתְּכֵלֶת צֶמֶר הוּא וּמַטִּילִין אוֹתָהּ לְפִשְׁתָּן. וּמִפְּנֵי מָה אֵין עוֹשִׂין כֵּן. מִפְּנֵי שֶׁאֶפְשָׁר לַעֲשׂוֹת הַלָּבָן שֶׁלָּהּ מִמִּינָהּ. וְכָל מָקוֹם שֶׁאַתָּה מוֹצֵא עֲשֵׂה וְלֹא תַּעֲשֶׂה אִם יָכוֹל אַתָּה לְקַיֵּם אֶת שְׁתֵּיהֶן הֲרֵי מוּטָב. וְאִם לָאו יָבוֹא עֲשֵׂה וְיִדְחֶה אֶת לֹא תַּעֲשֶׂה. וְכָאן אֶפְשָׁר לְקַיֵּם אֶת שְׁתֵּיהֶן:", + "כְּסוּת שֶׁל פִּשְׁתָּן אֵין מַטִּילִין בָּהּ תְּכֵלֶת אֶלָּא עוֹשִׂין הַלָּבָן בִּלְבַד שֶׁל חוּטֵי פִּשְׁתָּן. לֹא מִפְּנֵי שֶׁהַצִּיצִית נִדְחֵית מִפְּנֵי הַשַּׁעַטְנֵז אֶלָּא גְּזֵרָה מִדִּבְרֵיהֶם שֶׁמָּא יִתְכַּסֶּה בָּהּ בַּלַּיְלָה שֶׁאֵינָהּ זְמַן חִיּוּב צִיצִית וְנִמְצָא עוֹבֵר עַל לֹא תַּעֲשֶׂה בְּעֵת שֶׁאֵין שָׁם מִצְוַת עֲשֵׂה. שֶׁחוֹבַת הַצִּיצִית בַּיּוֹם וְלֹא בַּלַּיְלָה שֶׁנֶּאֱמַר (במדבר טו לט) ״וּרְאִיתֶם אֹתוֹ״, בִּשְׁעַת רְאִיָּה. וְסוּמָא חַיָּב בְּצִיצִית, אַף עַל פִּי שֶׁאֵינוֹ רוֹאֶה אֲחֵרִים רוֹאִין אוֹתוֹ:", + "מֻתָּר לָאָדָם לִלְבּשׁ צִיצִית בַּלַּיְלָה בֵּין בְּחל בֵּין בְּשַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ זְמַנָּהּ וּבִלְבַד שֶׁלֹּא יְבָרֵךְ. וּמֵאֵימָתַי יְבָרֵךְ עַל הַצִּיצִית בַּשַּׁחַר. מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת שֶׁבָּהּ לַלָּבָן שֶׁבָּהּ. וְכֵיצַד מְבָרֵךְ עָלֶיהָ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בְּצִיצִית. וְכָל זְמַן שֶׁמִּתְעַטֵּף בָּהּ בַּיּוֹם מְבָרֵךְ עָלֶיהָ קֹדֶם שֶׁיִּתְעַטֵּף. וְאֵינוֹ מְבָרֵךְ עַל הַצִּיצִית בִּשְׁעַת עֲשִׂיָּתָהּ מִפְּנֵי שֶׁסּוֹף הַמִּצְוָה הוּא שֶׁיִּתְעַטֵּף בָּהּ:", + "וּמֻתָּר לְהִכָּנֵס בְּצִיצִית לְבֵית הַכִּסֵּא וּלְבֵית הַמֶּרְחָץ. נִפְסְקוּ לוֹ חוּטֵי לָבָן אוֹ תְּכֵלֶת זוֹרְקוֹ בָּאַשְׁפָּה מִפְּנֵי שֶׁהִיא מִצְוָה שֶׁאֵין בְּגוּפָהּ קְדֻשָּׁה. וְאָסוּר לִמְכֹּר טַלִּית מְצֻיֶּצֶת לְגוֹי עַד שֶׁיַּתִּיר צִיצִיּוֹתֶיהָ. לֹא מִפְּנֵי שֶׁיֵּשׁ בְּגוּפָהּ קְדֻשָּׁה אֶלָּא שֶׁמָּא יִתְעַטֵּף בָּהּ וְיִתְלַוֶּה עִמּוֹ יִשְׂרָאֵל וִידַמֶּה שֶׁהוּא יִשְׂרָאֵל וְיַהַרְגֶּנּוּ. נָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִין מִן הַצִּיצִית מִן הַתּוֹרָה. וּמִדִּבְרֵי סוֹפְרִים שֶׁכָּל קָטָן שֶׁיּוֹדֵעַ לְהִתְעַטֵּף חַיָּב בְּצִיצִית כְּדֵי לְחַנְּכוֹ בְּמִצְוֹת. וְנָשִׁים וַעֲבָדִים שֶׁרָצוּ לְהִתְעַטֵּף בְּצִיצִית מִתְעַטְּפִים בְּלֹא בְּרָכָה. וְכֵן שְׁאָר מִצְוֹת עֲשֵׂה שֶׁהַנָּשִׁים פְּטוּרוֹת מֵהֶן אִם רָצוּ לַעֲשׂוֹת אוֹתָן בְּלֹא בְּרָכָה אֵין מְמַחִין בְּיָדָן. טֻמְטוּם וְאַנְדְּרוֹגִינוּס חַיָּבִין בְּכֻלָּן מִסָּפֵק לְפִיכָךְ אֵין מְבָרְכִין אֶלָּא עוֹשִׂין בְּלֹא בְּרָכָה:", + "הֵיאַךְ חִיּוּב מִצְוַת הַצִּיצִית. כָּל אָדָם שֶׁחַיָּב לַעֲשׂוֹת מִצְוָה זוֹ אִם יִתְכַּסֶּה בִּכְסוּת הָרָאוּי לְצִיצִית יַטִּיל לָהּ צִיצִית וְאַחַר כָּךְ יִתְכַּסֶּה בָּהּ. וְאִם נִתְכַּסָּה בָּהּ בְּלֹא צִיצִית הֲרֵי בִּטֵּל מִצְוַת עֲשֵׂה. אֲבָל בְּגָדִים הָרְאוּיִים לְצִיצִית כָּל זְמַן שֶׁלֹּא יִתְכַּסֶּה בָּהֶן אָדָם אֶלָּא מְקֻפָּלִים וּמֻנָּחִים פְּטוּרִין מִן הַצִּיצִית שֶׁאֵינָהּ חוֹבַת הַטַּלִּית אֶלָּא חוֹבַת הָאִישׁ שֶׁיֵּשׁ לוֹ טַלִּית:", + "אַף עַל פִּי שֶׁאֵין אָדָם מְחֻיָּב לִקְנוֹת לוֹ טַלִּית וּלְהִתְעַטֵּף בָּהּ כְּדֵי שֶׁיַּעֲשֶׂה בָּהּ צִיצִית אֵין רָאוּי לְאָדָם חָסִיד שֶׁיִּפְטֹר עַצְמוֹ מִמִּצְוָה זוֹ. אֶלָּא לְעוֹלָם יִשְׁתַּדֵּל לִהְיוֹת עָטוּף בִּכְסוּת הַמְחֻיֶּבֶת בַּצִּיצִית כְּדֵי שֶׁיְּקַיֵּם מִצְוָה זוֹ. וּבִשְׁעַת הַתְּפִלָּה צָרִיךְ לְהִזָּהֵר בְּיוֹתֵר. גְּנַאי גָּדוֹל הוּא לְתַלְמִידֵי חֲכָמִים שֶׁיִּתְפַּלְּלוּ וְהֵם אֵינָם עֲטוּפִים:", + "לְעוֹלָם יְהֵא אָדָם זָהִיר בְּמִצְוַת צִיצִית שֶׁהֲרֵי הַכָּתוּב שְׁקָלָהּ וְתָלָה בָּהּ כָּל הַמִּצְוֹת כֻּלָּן שֶׁנֶּאֱמַר (במדבר טו לט) ״וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת יְיָ׳‎״:
סָלִיק הִלְכוֹת צִיצִית" + ] + ], + "versions": [ + [ + "Torat Emet 370", + "http://www.toratemetfreeware.com/index.html?downloads" + ] + ], + "heTitle": "משנה תורה, הלכות ציצית", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Based on trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Based on trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..e11f55e9e64ea2e89965c4eac21fa1672b92e426 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Based on trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,44 @@ +{ + "language": "en", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "http://sefaria.org", + "versionTitle": "Based on trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 3.0, + "versionNotes": "", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "", + "", + "", + "", + "", + "There must be no light behaviour in synagogues and houses of study; no jesting, no mockery or idle talk. One may not eat or drink, indulge in physical recreation or promenade there. One may not enter, during the summer, to seek relief from the heat; or, in the winter, to obtain shelter from the rain. Scholars and their students are permitted to eat and drink in there out of necessity.\n" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..b77fc54c8d1af3218d0bc54d21636aaf4838b80e --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,301 @@ +{ + "language": "en", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 4.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "It is a positive Torah commandment to pray every day, as [Exodus 23:25] states: \"You shall serve God, your Lord.\" Tradition teaches us that this service is prayer, as [Deuteronomy 11:13] states: \"And serve Him with all your heart\" and our Sages said: Which is the service of the heart? This is prayer.
The number of prayers is not prescribed in the Torah, nor does it prescribe a specific formula for prayer. Also, according to Torah law, there are no fixed times for prayers.", + "Therefore, women and slaves are obligated to pray, since it is not a time-oriented commandment.
Rather, this commandment obligates each person to offer supplication and prayer every day and utter praises of the Holy One, blessed be He; then petition for all his needs with requests and supplications; and finally, give praise and thanks to God for the goodness that He has bestowed upon him; each one according to his own ability.", + "A person who was eloquent would offer many prayers and requests. [Conversely,] a person who was inarticulate would speak as well as he could and whenever he desired.
Similarly, the number of prayers was dependent on each person's ability. Some would pray once daily; others, several times.
Everyone would pray facing the Holy Temple, wherever he might be. This was the ongoing practice from [the time of] Moshe Rabbenu until Ezra.", + "When Israel was exiled in the time of the wicked Nebuchadnezzar, they became interspersed in Persia and Greece and other nations. Children were born to them in these foreign countries and those children's language was confused.
The speech of each and every one was a concoction of many tongues. No one was able to express himself coherently in any one language, but rather in a mixture [of languages], as [Nehemiah 13:24] states: \"And their children spoke half in Ashdodit and did not know how to speak the Jewish language. Rather, [they would speak] according to the language of various other peoples.\"
Consequently, when someone would pray, he would be limited in his ability to request his needs or to praise the Holy One, blessed be He, in Hebrew, unless other languages were mixed in with it. When Ezra and his court saw this, they established eighteen blessings in sequence.
The first three [blessings] are praises of God and the last three are thanksgiving. The intermediate [blessings] contain requests for all those things that serve as general categories for the desires of each and every person and the needs of the whole community.
Thus, the prayers could be set in the mouths of everyone. They could learn them quickly and the prayers of those unable to express themselves would be as complete as the prayers of the most eloquent. It was because of this matter that they established all the blessings and prayers so that they would be ordered in the mouths of all Israel, so that each blessing would be set in the mouth of each person unable to express himself.", + "They also decreed that the number of prayers correspond to the number of sacrifices - i.e., two prayers every day, corresponding to the two daily sacrifices. On any day that an additional sacrifice [was offered], they instituted a third prayer, corresponding to the additional offering.
The prayer that corresponds to the daily morning sacrifice is called the Shacharit Prayer. The prayer that corresponds to the daily sacrifice offered in the afternoon is called the Minchah Prayer and the prayer corresponding to the additional offerings is called the Musaf Prayer.", + "They also instituted a prayer to be recited at night, since the limbs of the daily afternoon offering could be burnt the whole night, as [Leviticus 6:2] states: \"The burnt offering [shall remain on the altar hearth all night until morning].\" In this vein, [Psalms 55:18] states: \"In the evening, morning and afternoon I will speak and cry aloud, and He will hear my voice.\"
The Evening Prayer is not obligatory, as are the Morning and Minchah Prayers. Nevertheless, the Jewish people, in all the places that they have settled, are accustomed to recite the Evening Prayer and have accepted it upon themselves as an obligatory prayer.", + "Similarly, they instituted a prayer after the Minchah Prayer [to be recited] close to sunset on fast days only, its purpose being to increase supplication and pleading because of the fast.
This is called the Ne'ilah prayer, as if to say that the gates of Heaven are closed behind the sun, which becomes hidden, since it is recited only close to [the time of] sunset.", + "Thus, three prayers are recited daily: the Evening Prayer, the Morning Prayer, and the Minchah Prayer. There are four on Sabbaths, festivals and Rosh Chodesh: the three that are recited daily and the Musaf Prayer. On Yom Kippur, there are five: these four and the Ne'ilah prayer.", + "The number of these prayers may not be diminished, but may be increased. If a person wants to pray all day long, he may.
Any prayer that one adds is considered as a freewill offering. Therefore, one must add a new idea consistent with that blessing in each of the middle blessings. [However], making an addition of a new concept even in only one blessing is sufficient in order to make known that this is a voluntary prayer and not obligatory.
In the first three [blessings] and the last three [blessings], one must never add, detract or change anything at all.", + "The community should not recite a voluntary prayer, since the community does not bring a freewill offering. Even an individual should not recite the Musaf Prayer twice, once as the obligation of the day and the other as a voluntary prayer, because the additional offering is never a freewill offering.
One of the Geonim taught that it is forbidden to recite a voluntary prayer on Sabbaths or holidays, since freewill offerings were not sacrificed on these days, but only the obligatory offerings of the day." + ], + [ + "In the days of Rabban Gamliel,1The commentaries question which Rabban Gamliel the Rambam refers to. Seder Hadorot points to Rabban Gamliel, the elder, grandson of Hillel the Elder, who lived in the first half of the first century of the Common Era. Dorot Harishonim, however, believes this to refer to the latter's grandson, who headed the Rabbinical court in Yavneh from 80 CE, after it was established there by Rabban Yochanan ben Zakkai following the destruction of the Second Temple. the numbers of heretics among the Jews increased.2In Hilchot Teshuvah 3:8, the Rambam describes a heretic (apikoros) as one who denies the notion of prophecy or the idea that knowledge could be transmitted from the Creator to human beings, one who refutes the prophecy of Moshe Rabbenu, or one who denies God's omniscience regarding the actions of human beings.
Some manuscript editions of the Mishneh Torah use the word min (non-believer) instead of apikoros. In Hilchot Teshuvah 3:7, the Rambam describes the min as one who does not believe in God, whereas the heretic denies not God, but Torah.
Historically, this could refer to the Saducees and other Jews with assimilationist tendencies that began to multiply at this time. Though they were definitely a minority among the people, their number was signficant enough to warrant concern. Others interpret this as a reference to the early Christians who launched many missionary campaigns to attract the Jews. They would oppress the Jews3by slandering them to the Roman conquerors. and entice them to turn away from God.4and adopt other lifestyles as above.
Since he saw this as the greatest need of the people, - for the devotion to Torah is the backbone of our people's continuity
Since he saw this as the greatest need of the people,5for the devotion to Torah is the backbone of our people's continuity. he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the Shemoneh Esreh so that it would be arranged in the mouths of all.6Berachot 28b relates: Rabban Gamliel said to the Sages: \"Is there no one who knows how to establish the blessing of the nonbelievers?\" Shmuel Hakatan rose and composed it. Olat Re'iah explains why this Sage was chosen: All of our great and wise Sages were able to compose the other blessings of the Shemoneh Esreh which are full of love and giving. The blessing of the heretics differs for it appears full of hate and destruction. The composition of this blessing required great care, since the content must not imply the hatred of people per se, but a righteous indignation, born out of love for God and the pain felt when His Majesty is not honored. Shmuel HaKatan authored the famous statement: \"Refrain from joy at the fall of your enemies\" (Pirkei Avot 4:19). Thus, he was most worthy to author this blessing. His zealousness bore no trace whatsoever of hate, but was a true reflection of his unbounded love for God and His Torah. Consequently, there are nineteen blessings in the Shemoneh Esreh.7We do, however, still call the prayer the Shemoneh Esreh, based on its original eighteen blessings.", + "In each Shemoneh Esreh,1i.e., in all three prayer services every day, a person should recite these nineteen blessings in the proper order.
When does the above apply? When his concentration is not disturbed and he is able to read fluently.2i.e., when he is able to pray with the proper intention and recite the words properly and clearly. However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three [blessings],3The Mishnah, Berachot 28b, states:
Rabban Gamliel says that one should recite eighteen blessings each and every day (i.e., that each time he prays he should recite all eighteen blessings).Rabbi Yehoshua says that one should recite the abbreviated version of the eighteen.Rabbi Akiva says that if the Shemoneh Esreh is fluent in his mouth he should recite all eighteen blessings; and if not, the abbreviated version of the eighteen blessings.
The Shulchan Aruch, Orach Chayim 110:1 states that in unusual circumstances, e.g., when travelling or when in a place where he would be distracted or interrupted, one may recite the shortened version of the Shemoneh Esreh. The Mishnah Berurah adds that in normal circumstances, one is forbidden to recite this prayer. It is questionable if this is also the Rambam's intent or if he was more lenient and allowed such a prayer to be recited by a person who had difficulty concentrating even under ordinary conditions. one blessing that summarizes all the intermediate ones,4as stated in the following Halachah. and the last three [blessings], and [thereby] fulfill his obligation.5The first and last three blessings may not be shortened or changed in any way, as we learned in Chapter 1, Halachah 9.", + "This is the blessing that they established as the abbreviated summary of the intermediate [blessings]:
Give1This follows the opinion of Shmuel (Berachot 29a). Rav differs and maintains that one utters an abbreviated summary of each and every blessing. us knowledge, O God, our Lord, to know Your ways,2This phrase relates to the first intermediate blessing, חונן הדעת (\"The One who bestows knowledge...\"). and circumcise our hearts to fear You.3This corresponds to the blessing of \"Return us, our Father, to Your Torah.\" The beginning of wisdom is the fear of God (Psalms 111:10 - i.e., our involvement in Torah is ultimately that which leads us to true fear of Heaven and Teshuvah (repentance). Forgive us4This corresponds to the blessing סלח לנו (Forgive us...), the third of the intermediate blessings. so that we will be redeemed.5This relates to the fourth blessing, גואל ישראל (the Redeemer of Israel). Distance us from pain.6This corresponds to the blessing of רפואה (healing), the fifth intermediate blessing. Cause us to prosper and to dwell in the pastures of Your land.7This relates to ברכת השנים, the blessing for material wealth. It is interesting that this blessing also mentions specifically the idea of dwelling in Eretz Yisrael as the ultimate prosperity and blessing.
The Zohar explains that all blessing and bounty enters the world through Eretz Yisrael and from there it is apportioned to the rest of the world. Jerusalem and the Holy Temple serve as the repositories for Divine grace and act as the meeting point between Heaven - the source of the bounty - and earth, the recipient of this blessing. Therefore, true prosperity, in both a material and spiritual sense, can only be achieved in Eretz Yisrael.
Gather the scattered from the four [corners of the earth].8This corresponds to the blessing of the gathering of the exiles, the seventh intermediate blessing. Judge those led astray in accordance with Your knowledge.9This relates to the eighth intermediate blessing, \"Return our judges...\" Raise Your hand over the wicked,10This corresponds to the blessing of the nonbelievers (Halachah 1). Even though this was not part of the original eighteen blessings, it was also incorporated into the abbreviated version of the Shemoneh Esreh. and let the righteous rejoice11This relates to the tenth intermediate blessing, על הצדיקים (upon the righteous). In that blessing we ask God to grant a just reward to the righteous and pious. The text of this blessing also clarifies the Sages' appreciation of this reward - the rebuilding of Jerusalem and the Temple - as expressed in the continuation of this section of the blessing. in the building of Your city and the reestablishment of Your sanctuary,12this corresponds to the blessing of the rebuilding of Jerusalem, the eleventh intermediate blessing. in the flourishing of the might of David, Your servant, and in the clear shining light of the son of Yishai, Your anointed one.13This relates to the twelfth blessing, called the blessing of the Messiah, the descendant of David.
Before we call, You answer, as [Isaiah 65:24] states: \"And before they call I will answer; while they are still speaking I heed,\"14Berachot 29a does not quote this verse or any other verse. No mention of a verse appears in the texts of Rav Yitzchak Alfasi or Rabbenu Asher's version of Shmuel's blessing. The Rambam's source for its inclusion is unclear. for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.15concluding the blessing which is based on שומע תפילה (\"who hears prayer\"), the last of the intermediate blessings.", + "When does the above apply? In the summer.1Only then, may one recite the abbreviated version of the Shemoneh Esreh mentioned in the above two halachot. However, in the winter, one should not recite \"Give us knowledge...,\"2Havineinu, the first word of the abbreviated version of the Shemoneh Esreh, is used to refer to the entire prayer. since he must mention \"the petition\"3for dew and rain that is included... in the blessing for material wealth.4This petition is recited only in the winter as explained in Halachot 16 and 17. The omission of this petition would render the abbreviated Shemoneh Esreh incomplete.
Berachot 29a suggests that perhaps the petition for dew and rain could be added to the abbreviated version of the Shemoneh Esreh at the appropriate time of year, but rejects this idea. Because of the infrequency with which one would normally recite this blessing, any change in the text would confuse people and result in errors.
Similarly, on Saturday nights and the nights after a holiday, one should not recite \"Give us knowledge...,\" since one must say Havdalah in [the blessing of] the One who bestows knowledge.5to differentiate between the previous holy day and the upcoming day. This prayer is added in the first intermediate blessing of the Shemoneh Esreh: חונן הדעת (\"the One who bestows knowledge\") as explained in Halachah 12.
Berachot 29a also suggests adding the Havdalah prayer in the abbreviated summary of the Shemoneh Esreh, distinguishing between the inclusion of Havdalah and the petition for rain, which could not be mentioned in the abbreviated version of the Shemoneh Esreh as explained above.
They explain that Havdalah is recited in the first of the intermediate blessings and would therefore be easy to remember and not cause errors, whereas the petition for rain is in the middle, when concentration is more difficult.
The question is left unresolved in the Talmud and therefore, some authorities allow it to be included in the abbreviated version. However, most do not. Rabbenu Yonah explains that it is omitted because its mention would create the impression that Havdalah was a blessing in its own right, just as all the other statements in this version of the Shemoneh Esreh are shortened versions of individual blessings.", + "On Sabbaths and holidays,1These are days of joy and thanksgiving when pleading and supplication are not appropriate. We are content with the world as it is and focus on its completeness. one recites seven blessings in each of the four [Amidah] prayers2See Chapter 1, Halachah 8. of that particular day: the first three, the last three,3i.e., These six blessings are recited without change in all of the Amidah prayers as stated in Chapter 1, Halachah 9. and one in the middle, appropriate to that particular day.4in place of the requests mentioned during the week.
On Sabbaths, one concludes the intermediate blessing with \"who sanctifies the Sabbath.\"5since after the creation of the world, God \"blessed the seventh day and made it holy\" (Genesis 2:3 . On the festivals,6i.e., Pesach, Shavuot and Sukkot he concludes with \"who sanctifies Israel and the appointed times.\"7As opposed to the conclusion of the blessing on Sabbath, the blessing of the holidays first mentions the sanctification of Israel and then of the specific time. The sanctification of the holidays is determined by the Jewish people since the exact date of each festival is based on the establishment of Rosh Chodesh (the first day of the month) of that particular month.
In Hilchot Kiddush Hachodesh 2:10, the Rambam explains that we are obligated to rely on the day established Rosh Chodesh by the Jewish court. This matter was handed over to them completely. God, who commanded the observance of the holiday, commanded us to rely on them.
This concept is based on the verse in Leviticus 23:4: \"These are the appointed days of God, sacred days, that you shall designate them in their appointed time.\" The word אתם, otam, translated as “them,” may, with a different pronunciation mark be read as otam, “you,” indicating that “you,” the court on the earthly plane, is responsible for the establishment of the times of the festivals based on their designation of the day of Rosh Chodesh.Therefore, we first mention God's sanctification of Israel and then Israel's subsequent sanctification of the holidays. When the Sabbath and a festival [coincide], he concludes with \"who sanctifies the Sabbath, Israel and the appointed8Beitzah 17a discusses this particular situation:
A holiday that falls on Sabbath: Beit Shammai says that one recites eight [blessings], reciting the blessing for Sabbath independently and the blessing for the holiday independently.Beit Hillel says that one recites seven [blessings], beginning with Sabbath and concluding with Sabbath, reciting the blessing particular to the sanctity of the holiday in the middle.Rebbe [Rabbi Yehudah Hanasi] says that one should conclude with \"who sanctifies the Sabbath, Israel and the appointed times.\"A student was reviewing [this matter] in the presence of Ravina and said \"who sanctifies Israel, Sabbath and the appointed times.\" Ravina said to him: \"And is Sabbath sanctified by Israel? Sabbath is eternally sanctified. Rather, one should say: 'who sanctifies the Sabbath, Israel and the appointed times.'”Rav Yosef says: \"The halachah follows Rebbe and Ravina's answer.\" times.\"
On Rosh Hashanah, he concludes with \"the King over all the Earth, who sanctifies Israel and the Day of Remembrance.\" If it is [also] the Sabbath, he concludes with \"the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance.\"9We mention God's sovereignty for the essence of the service of Rosh HaShanah is the acceptance of God as our King (See Rosh HaShanah 16a).
Rosh Hashanah is called the Day of Remembrance, since on this day, we ask God to remember us for good and to bless us. This will be discussed in the context of the blessings of the Rosh Hashanah Musaf Prayer in the next halachah.", + "When does this1i.e., the previously stated halachah that one recites seven blessings on Rosh Hashanah apply? In the Evening Prayers, the Morning Prayers and the Minchah Prayers.2These services resemble those of other holidays. However, in the Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day,3for these are constants in all prayer services. and three intermediate blessings.4Rosh HaShanah 16a mentions the source for these blessings, quoting God as saying: \"On Rosh Hashanah, recite in My presence Malchuyot, Zichronot and Shofarot. Malchuyot, in order that you shall make Me King over you. Zichronot, in order that your remembrance will be good in front of Me, and with what? The shofar.\"
As explained in detail in Hilchot Shofar 3:7-9, each of these blessings is based on ten verses from the Bible that center on the blessings's theme.
The first of the intermediate blessings5Rosh HaShanah 32a explains that the blessing which mentions the sanctity of the Rosh HaShanah holiday and its sacrifices is also included in Malchuyot. is concerned with Malchuyot - [acceptance of God's sovereignty];
the6Similarly, this blessing emphasizes the unity of God which permeates creation for this is the ultimate expression of God's sovereignty. second with Zichronot - [acknowledgement of God's remembrance of the Jewish people];7Hilchot Shofar 3:9 emphasizes how one should mention only those remembrances which are of a positive nature. and
the third with Shofarot - [describing the blowing of the shofar.]
One8Rosh HaShanah 16a relates:
Rabbi Abahu asks: \"Why do we blow with the shofar of a ram? As the Holy One blessed be He said: Blow a ram's horn before Me so that I shall remember the binding of Yitzchak the son of Avraham, and I will consider it as if you bound (and sacrificed) yourselves to Me.\" concludes each one of them with an appropriate chatimah.9The conclusions are as follows:
Malchuyot - \"... The King over all the Earth who sanctifies Israel and the Day of Remembrance\" (This conclusion is also used for the intermediate blessing in all the prayers of Rosh Hashanah.)Zichronot - \"...The One who remembers the Covenant.”Shofarot - \"...The One who hears the Teru'ah” - based on Leviticus 23:24.
See also the Rambam's Order of Prayer for the Whole Year at the end of the Book of the Love of God.", + "On Yom Kippur, one recites seven blessings1See Yoma 87b and Niddah 8b. in each of the five prayers of the day;2I.e., Maariv, Shacharit, Musaf, Minchah and the Ne'ilah Prayer discussed in Chapter 1:7. the first three and the last three blessings,3recited in every Amidah prayer. and the intermediate blessing appropriate to the day.4mentioning the unique character of Yom Kippur.
One concludes the latter blessing in each of the services with: \"the King over all the Earth, who sanctifies Israel and the Day of Atonement.\"5Soferim 19:6 mentions the chatimah of this prayer as:
who pardons and forgives our transgressions and the transgressions of His people Israel with mercy, and atones for their wrongdoing, the King over all the Earth, who sanctifies Israel and the Fast Day of Atonement.
A similar text is quoted in the Tur, Orach Chayim 613 and in most Yom Kippur Machzorim (prayer books).
One cannot presume that the Rambam is mentioning only the end of a longer chatimah in our halachah, since in his Order of Prayer for the Whole Year, the conclusion of the intermediate blessing for Yom Kippur is as it appears in this halachah. The Rambam's text appears to be based on the Siddur of Rav Sa'adiah Gaon.
If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: \"the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement.\" - I.e., as for the rest of the holidays, the word Sabbath is simply inserted into the chatimah of the blessing after מקדש (who sanctifies). This is also the case according to the more widely accepted longer version of the chatimah of this intermediate blessing. If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: \"the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement.\"", + "When does the above apply? On the Fast Day1i.e., Yom Kippur, the only day when the Torah requires fasting of each and every year. However, on the Fast Day of the Jubilee Year,2the final year of a 50-year cycle. Every seventh year is called the Sabbatical year. There is a cycle of seven Sabbatical years, the end of which is the fiftieth year - the Jubilee Year. See Leviticus 25:8-13 and Hilchot Shemitah V'yovel, Chapters 10-13. one recites a Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah.3See Halachah 6. They are exactly the same blessings, no less and no more.4The Mishnah (Rosh Hashanah 26b) states that the Jubilee Year is equivalent to Rosh Hashanah regarding the blowing of the shofar and the blessings. Rashi explains that the shofar is blown in the same fashion as on Rosh Hashanah, albeit for a different reason, and that nine blessings are recited in the Musaf Prayer of Yom Kippur of the Jubilee Year.
These blessings are only recited when the Jubilee Year is in effect.5The Jubilee Year is observed only when all the tribes of Israel dwell in Israel. The dispersion of even a part of the people put an end to the celebration of the Jubilee Year (Erichin 32b). Thus, the exile of the tribes of Reuven, Gad and half the tribe of Menasheh described in I Chronicles 5:26 caused the end of the celebration of the Jubilee Year. (See Hilchot Shemitah V'Yovel 10:8.)
In Hilchot Melachim 12:1, the Rambam writes that with the Mashiach's coming, the celebration of the Jubilee year will be renewed.", + "Before the first blessing of each and every Amidah-prayer, one states: \"God, open my lips, and my mouth will utter Your praise\" [Psalms1See Berachot 4b which quotes Rabbi Yochanan as requiring this verse to be recited before every prayer.
Rabbenu Yonah explains that this verse must be understood in conjunction with the verse that follows it: \"You do not desire that I offer sacrifices; a burnt offering, You do not want:\" (Psalms 51:18 . After his relations with Bathsheva, King David realized that he could not attain forgiveness by offering a sacrifice, since a sacrifice is accepted only after an act done unwittingly. Therefore, he asked that God assist him in finding the proper means of expression through prayer to achieve atonement.
We, too, are in a similar situation for we have no Temple and our prayers were instituted in the place of our sacrifices. (See Chapter 1, Halachah 5.) Accordingly, we ask God to assist us in our desire to utter His praises, and request our needs in such a way that it will be desirable to Him.
Berachot 4b raises a question regarding the recitation of this verse before Shemoneh Esreh. Rabbi Yochanan himself states that one who starts the Shemoneh Esreh immediately after the blessing after Kri'at Shema, גאל ישראל (Who redeemed Israel) is called a person of the World to Come. (See Chapter 7, Halachah 18, where the Rambam mentions this halachah.)
Why is the recitation of this verse not considered an interruption between the blessing and the Shemoneh Esreh? The Talmud answers that this verse is considered as an integral part of the Shemoneh Esreh, and thus, is viewed as a \"long prayer.\" 51:17]. Upon concluding the prayer, he says:2Berachot 9b mentions that just as King David wrote this verse after eighteen chapters of praise (it appears in Psalm 19), we recite it after eighteen blessings of prayer. \"May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer\" [Psalms3This verse is particularly apt for recitation after the Shemoneh Esreh. Proper intention during the Shemoneh Esreh is a very difficult matter (See Chapter 4, Halachah 15). Therefore, at the end of the Shemoneh Esreh we ask God to heed our words in any case:
\"May the utterances of my mouth...\" - meaning to say: May the words which I uttered in the midst of the Shemoneh Esreh be accepted by You even if my intention was not complete and my mouth acted independently of my heart and mind. \"... and the meditations of my heart...\"; i.e., those lofty thoughts and desires which burn in my heart, but I cannot express, may they also be heard by You and received favorably. 19:15], and then steps backwards.4after completing the Shemoneh Esreh, one takes three steps backwards. See Yoma 53b and Chapter 5, Halachah 10.", + "On Rosh Chodesh and the intermediate days of a festival,1i.e., those days between the first Yom Tov (two days in the diaspora) and last Yom Tov on Pesach and Sukkot. They are called Chol Hamo'ed, the \"mundane\" days of the festivals - i.e., those days which are simultaneously part of the festival, but also days on which most work is allowed. (See the Shulchan Aruch, Orach Chayim 530-548 for the laws of Chol Hamo'ed.) one recites 19 blessings in the Evening Prayer, Morning Prayer, and Minchah Prayer as on other days.2One's prayers resemble those of an average weekday, and not those of a festival. However,... In the Avodah,3This is the first of the last three blessings of the Shemoneh Esreh, which expresses our desire for the return of the service (avodah) of the Temple. one adds:4a passage expressing the uniqueness of the day. \"Our God and God of our fathers, let our remembrance rise and come,...\"
In5This is added in the Avodah blessing before the statement \"And let our eyes see Your return to Zion in mercy. Blessed are You...\"
The source for this addition is Shabbat 24a which states that on Chol HaMo'ed and Rosh Chodesh we should ask God to remember us favorably and to bless us with mercy and lovingkindness on this special day of sanctity. Rashi (Shabbat 24a) explains that we should request mercy for Israel and Jerusalem in order to restore the daily sacrifices to the Temple.
The laws pertaining to a person who omitted this addition in his prayers are mentioned in Chapter 10, Halachot 10-11.
In the Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. - I.e., the service is essentially the same with only minor changes in the text of the blessings. the Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. On Rosh Chodesh,6in the Musaf prayers one recites seven blessings; the first three and last three,7blessings that are recited in every Amidah and one in the middle that refers to the special Rosh Chodesh sacrifice.8which included several burnt offerings and a special sin offering (Numbers 28:11-15). One concludes with: \"... who sanctifies Israel and Roshei Chodashim.9See Berachot 49a.\"", + "On a Sabbath that occurs during the intermediate days of a festival, and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and Minchah Prayers, one recites the seven blessings as on every Sabbath and adds: \"Our God and God of our fathers, let our remembrance rise and come...\" in the Avodah.1as is done in the weekly service.
In the Musaf Prayer,2which is recited on Sabbath regardless one3recites seven blessings, the first and last three which are always recited and the middle blessing appropriate to the unique nature of the day. One... begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle.4This halachah is based on a beraita quoted in Beitzah 17a and Eruvin 40b. However, the Rambam's interpretation of this passage differs from that of other commentaries.
Both Rashi and Rabbenu Nissim interpret \"concluding with Sabbath\" to mean that the chatimah of the middle blessing should be \"... who sanctifies the Sabbath,\" with no mention of Rosh Chodesh or the relevant festival. In contrast, the Rambam maintains that this refers to the text of the blessing itself and not the chatimah.
[It is interesting to note that the position which states that in the chatimah of the blessing one need mention only Sabbath does have halachic importance. The Bi'ur Halachah, Orach Chayim 487, rules that a person who forgets to insert the end of the chatimah \"...Israel and the appointed times\" on the Sabbath of Chol HaMoed and only mentions the Sabbath fulfills his obligation בדיעבד - i.e., after the fact, the mention of Sabbath alone is enough. Rabbi Moshe Feinstein discusses this issue in the fourth volume of Orach Chayim in Iggerot Moshe, siman 21:3. He concludes [the blessing] on Rosh Chodesh with: \"who sanctifies the Sabbath, Israel and Roshei Chodashim.\"5following the logic mentioned in halachah 5 that the sanctity of the Sabbath is mentioned first for it is not dependent on the Jews' consecration of the months. On the intermediate days of a festival, he concludes in the same fashion as on the holiday itself that occurs on Sabbath.6i.e., \"...who sanctifies the Sabbath, Israel and the appointed times,\" as mentioned in Halachah 5.", + "On a holiday that occurs on the first day of the week,1i.e., it occurs immediately after the the Sabbath. at night,2The Jewish day starts after sunset. Thus, the prayer of the holiday will be recited Saturday night. Therefore,... one inserts into the fourth blessing3i.e., the middle blessing of the seven recited on a holiday. [the following]:4This extra Havdalah prayer is added between the first and second paragraphs of the middle blessing.
And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath,5Berachot 33b. The Talmud discusses the exact placement of the Havdalah paragraph in the context of a three-sided disagreement on the issue in the Mishnah (Berachot 33a).
There are slight differences between the text quoted by the Rambam and the text found in most contemporary siddurim. In his Order of Prayers for the entire year found at the conclusion of Sefer Ahavah, the Rambam also mentions a slightly different text. See also Hilchot Shabbat 29:28. the glory of the festival6this is manifested in the prohibition of \"work\" on a holiday, as on the Sabbath, and the obligation to eat our finest foods and dress in our best clothes. and the rejoicing of the pilgrim feast.7This refers to the special sacrifices brought on the holidays. You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day above the six workdays.8i.e., on a holiday one is allowed to do certain types of work which are forbidden on the Sabbath. These are called מלאכות אוכל נפש, those activities necessary for cooking and preparing food. (See Hilchot Shivitat Yom Tov 1:1.) The punishment for transgressing the Sabbath prohibitions is also more severe than that for transgressing the prohibitions of a holiday. And You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness...9Joy and gladness are especially relevant to the holidays, as it is written: \"And you shall rejoice in your holidays...and you shall be only joyous\" (Deuteronomy 16:14-15). The Rambam discusses the halachot based on these verses in Hilchot Shivitat Yom Tom 6:17-18.
On the night after the Sabbath and after a holiday all year long, one recites the Havdalah prayer10This is the addition to the Evening Prayer that mentions the distinction between the Sabbath and the rest of the week. (See also the commentary on Halachah 4.) in \"You bestow knowledge...\"11i.e., the first of the intermediate blessings in the weekday Shemoneh Esreh.
14Berachot 33a states that without knowledge and understanding a person cannot comprehend these distinctions in time. Accordingly, the Havdalah prayer is recited in the blessing recognizing God as the source of our gift of thought. even though he [also] recites the Havdalah prayer over a cup.12I.e., he is obligated to recite Havdalah in the fourth blessing of the Shemoneh Esreh even though he must also recite the full Havdalah service over a cup of wine afterwards.
Berachot 33a,b explains that originally Havdalah was established to be recited in the Shemoneh Esreh. When the Jewish people began to prosper, the Sages then required that it be said over a cup of wine. (Rashi explains that the original decree that it be mentioned in prayer was forgotten.) Then the fortunes of the Jewish people declined again, and the Sages reinstituted the obligation to recite Havdalah in prayer. They also ruled that after Havdalah in the Shemoneh Esreh, one must also recite the Havdalah service over a cup of wine. A parallel is drawn to Friday night when we mention Kiddush in prayer and then make Kiddush over a cup of wine afterwards.
The Rambam begins his discussion of Havdalah within the context of the halachot of the specific prayers recited on various holidays. Therefore, he first mentions the halachot of Havdalah recited on a holiday and only, afterwards, mentions the halachot of Havdalah recited in the Shemoneh Esreh every Saturday night though seemingly, the latter would be given priority.", + "On Chanukah and Purim, one adds \"For the miracles,...\"1Both Chanukah and Purim are commemorated with the same basic prayer, על הניסים. This prayer begins with a statement of thanks for the miracles and redemption relevant to these days, and then a paragraph describing the events of the holiday is recited.
Shabbat 24a, which discusses the laws of Chanukah, is the source for this prayer. However, this Talmudic passage mentions only Chanukah, and not Purim. However, Rav Yitzchak Alfasi quotes a Tosefta from Berachot which equates Chanukah and Purim.
Hagahot Maimoniot quotes Rav Amram Gaon that על הניסים is not recited at night on Purim because we have not yet read Megillat Esther. This position is not accepted. It is, however, interesting that a difference was made, according to Rav Amram, between the על הנסים of Chanukah and that of Purim. in the blessing of thanks.2I.e., in the blessing which begins: \"we acknowledge with thanks that You are God, our Lord...,\" the second of the last three blessings of the Shemoneh Esreh. Tosafot (Shabbat 24a) explains that since על הנסים is a prayer of thanks and not supplication, it is included in the blessing of thanks in the Shemoneh Esreh.
On the Sabbath that occurs during Chanukah, one mentions \"For the miracles,...\" in the Musaf Prayer, just as he does in all the other prayers.3Shabbat 24a asks whether v’al hanisim is mentioned in the Musaf Prayer or not. Rav Huna and Rav Yehudah are of the opinion that it should not be mentioned, since Musaf is not usually recited on Chanukah, and, therefore, there is no need to refer to Chanukah during the Musaf prayer of the Sabbath. Rav Nachman and Rabbi Yochanan hold that since Musaf is simply one of the prayers of the day, and על הנסים is recited on this day, its inclusion in Musaf is in place.
The Talmud ultimately decides in favor of the position of Rav Nachman and Rabbi Yochanan. This is supported by the fact that on Yom Kippur which falls on the Sabbath, reference is made to the Sabbath in the Ne'ilah prayer, even though Ne'ilah is not normally recited on the Sabbath.
The Rambam does not mention this halachah with regard to Purim, since it is only in rare cases that Purim occurs on the Sabbath. Purim is generally celebrated on the fourteenth of Adar, which never occurs on the Sabbath according to our fixed calendar. However, cities which were walled at the time of Joshua's conquest of Israel celebrate Purim on the fifteenth of Adar (Shushan Purim). Nevertheless, there are very few such cities.
Jerusalem is, however, one of them, and there, Purim can fall on the Sabbath. In such a case, על הנסים is said on the Sabbath, even though most of the other commandments of Purim are fulfilled either on the Friday before or the Sunday afterwards. (See the Shulchan Aruch, Orach Chayim 688:6 and the Mishnah Berurah there.)
", + "On Fast Days,1This includes the communal fast days (the third of Tishre, the tenth of Tevet, the thirteenth of Adar, the seventeenth of Tammuz, and the ninth of Av) and those fast days proclaimed in response to a specific time of trouble, such as a lack of rain. (See Chapter 1 of Ta'anit.) even an individual who fasts [by his own volition]2i.e., even one who accepts upon himself a fast in response to a bad dream or for purposes of spiritual growth, although it is not a public fast day. adds \"Answer us...\"3Ta'anit 13b refers to the prayer of fast days. Rashi explains that this is aneinu (Answer us...), a prayer of supplication asking God to look down upon us with favor and not hide His countenance from us because of our wrongdoing. in \"the One who hears prayer.\"
The4I.e., the last of the intermediate blessings of the Shemoneh Esreh. Ta'anit 13b states:
Rav Yehudah taught his son Rav Yitzchak, who said: \"An individual who accepts a fast upon himself recites the prayer of fast days. And where does he say it? Between גואל לרופא - i.e., the blessing of redemption and that of healing!\"Rav Yitzchak asked upon this position: \"Can an individual establish an extra blessing for himself?\" Rather, Rav Yitzchak is of the opinion that it should be inserted into the blessing of \"the One who hears prayer.\" Rav Sheshet is also of this opinion.
Although the Talmud refers specifically to one who accepted a fast upon himself, it is clear from the continuation of the discussion there that the same halachah applies to the silent Shemoneh Esreh recited by everyone on a public fast day also.
It is interesting to note that the Rambam obligates one to add עננו in all the prayers recited on a Fast Day. This is in line with Shabbat 24a which states: \"On fast days...in the Evening, Morning, and Minchah Prayers, one adds a mention of the particular day in 'the One who hears prayer.' However, the Tur quotes the Geonim that one should recite עננו only in the Minchah Prayer. Since one could be overcome by terrible hunger and break the fast, if one recited עננו earlier he would have spoken falsely when he mentioned the fast day. Therefore, according to this position, this prayer should be mentioned only in the Minchah service at the end of the fast days.
The Shulchan Aruch (Orach Chayim 565:3) quotes the Tur's position, but distinguishes between the four public fast days that occur every year (i.e., those mentioned above in our commentary) and other public fast days. On the four main public fasts, he obligates the individual to mention עננו in all his prayers. Since the Sages declared it a public fast, even were he to eat later on, he would not have spoken falsely in his prayer.
The Ramah (ibid.), however, mentions that it is customary to recite עננו in Minchah only. The Magen Avraham explains that even one reciting Minchah in the early afternoon should add עננו, because even if he eats later on, at least he fasted until midday. (See Ramah, Shulchan Aruch, Orach Chayim 562:1.) Sephardim follow the custom of the Shulchan Aruch, and Ashkenazim follow the ruling of the Ramah and therefore recite עננו only in Minchah. leader of the congregation recites it as an independent blessing between \"the One who redeems Israel\" and \"the One who heals...,\" and concludes with \"the One who answers in times of trouble.\" Thus, he recites 20 blessings.5This is based on the passage from Ta'anit 13b quoted above. A clear distinction is made between the silent Shemoneh Esreh uttered by all the congregants and the repetition recited aloud by the שליח ציבור (leader of the congregation). The שליח ציבור does establish for himself, as representative of the community as a whole, an independent blessing relevant to the fast day. Therefore, he recites 20 blessings, as explained by the Rambam: 19 blessings as on any day, and one extra that is particular to the fast day.
There is no disagreement regarding the obligation of the שליח ציבור to recite עננו in the Morning Prayer. He is praying on behalf of the entire community. Therefore, we need not worry about the possibility of the fast being broken, since it is not possible that a number from among the congregants will not fast the whole day (Shulchan Aruch, Orach Chayim 565:3). (See the Bi'ur Halacha who holds that at least ten people must intend to fast in order for the שליח ציבור to recite עננו.)
On the ninth of Av,6The fast day commemorating the destruction of the First and Second Temple, both destroyed on this date, approximately 500 years apart. This fast is different from the other public fasts mentioned above in that it starts at sundown and lasts until sundown, a full day later. one adds [the following] to the blessing of \"the One who rebuilds Jerusalem\":7i.e., the eleventh intermediate blessing of the Shemoneh Esreh. It is appropriate that the addition regarding the ninth of Av be placed in this blessing, which speaks of rebuilding Jerusalem.
Despite this logic, there is some question regarding the inclusion of this prayer in this blessing. The source for this addition is the Jerusalem Talmud (Ta'anit 2:2). That passage questions whether the addition should be made in the עבודה (the first of the last three blessings in the Shemoneh Esreh) or the הודאה (the second of the last three blessings). It explains that as a general rule commemorative prayers are mentioned in הודאה, while prayers regarding the future are placed in עבודה.
Rabbenu Yitzchak Alfasi quotes this passage, but adds that the custom is to recite the addition in בונה ירושלים (the blessing of Jerusalem). He explains that this decision is based on Avodah Zarah 8a which states that even though normally, we add special requests in the blessing of שומע תפילה (the One who hears prayer), one is able to make a request relevant to one of the blessings of the Shemoneh Esreh, in that blessing itself. Therefore, our prayers and supplications regarding the rebuilding of Jerusalem may rightfully be placed in the blessing of בונה ירושלים. (See Shulchan Aruch, Orach Chayim 557:1.) \"Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city,...\"8The Hebrew term is רחם עלינו. This version appears in the Jerusalem Talmud. However, in both Rabbenu Asher's and Rabbenu Yitzhak Alfasi's quotes of that passage, the terms used is נחם (Console us...). This version is found in most siddurim, although the version of Yemenite Jewry is רחם, as in the Rambam.
There is also a question regarding when this prayer is recited. The Rambam seems to indicate that רחם (or נחם) is to be recited in every prayer on the ninth of Av. However, the Ramah (Shulchan Aruch, Orach Chayim 557:1) states that it should only be recited in Minchah, just like עננו on fast days.
The Tur (Orach Chayim 557) quotes the custom of saying רחם in the Evening and Morning Prayers, and נחם during Minchah. The Shulchan Aruch (Orach Chayim 557:1) rules that נחם should be recited in all three prayers of the day. This is the custom of Sephardim, though Ashkenazim follow the ruling of the Ramah mentioned above. (See the Mishnah Berurah 557:1.)
The Ramah explains that the rationale behind his decision is that the fire which destroyed the Temple broke out on the afternoon of the ninth of Av. Hence, we ask for comfort at that time specifically. Alternatively, the Ritba explains that only in the afternoon are we able to be comforted. Until then the pain of our loss is too real.", + "During the rainy season, [the phrase] \"the One who causes the rain to fall\"1This is not the full text of the addition. We praise G‑d as \"the One who causes the wind to blow and the rain to fall\" (משיב הרוח ומוריד הגשם, Shulchan Aruch, Orach Chayim 114:1). is recited in the second blessing.2Berachot 33a states: \"One mentions the strength of the rains in (the blessing of) the resurrection of the dead.\" The second blessing of the Shemoneh Esreh mentions the resurrection of the dead five times and is therefore often referred to as the blessing of 18תייחת םיתמה (resurrection of the dead). The Talmud continues to explain a parallel between the resurrection of the dead and the winter rains which renew life in the dry ground. In the summer, [one adds] \"the One who causes the dew to descend.\"
When3This represents one of the differences between Sephardic and Ashkenazic practice. Sephardic tradition, following the Rambam and the Shulchan Aruch (Orach Chayim 114), obligates the utterance of מוריד הטל in the summer. In contrast, the Ramah, (ibid., 114:3) explains that the custom of the Ashkenazim is not to utter 18לטהáדירומ.

The 14Shulchan Aruch HaRav (Orach Chayim 114:3) explains the latter position based on Ta'anit 3a, which states that the Sages did not obligate one to mention the winds or dew for they are never lacking. Nevertheless, if one desires to mention them, he may. Ashkenazim do include משיב הרוח in the winter, because of the mention of the rains which are necessary. Sephardim and the Nusach Sephard recited by Chassidim do mention טל in the summertime. does one recite \"the One who causes the rain to fall\"? From the Musaf Prayer on the last holiday of Sukkot4The Mishnah (Ta'anit 2a) states:
From when does one mention the strength of the rains? Rabbi Eliezer says: \"From the first holiday of Sukkot (i.e., the first Yom Tov, the fifteenth of Tishre). Rabbi Yehoshua says: \"From the last holiday of Sukkot (i.e., Shemini Atzeret).\"Rabbi Yehudah says: \"[When] one leads the congregation on the last holiday of Sukkot: the last one (i.e., the one who leads the congregation in Musaf) mentions it; the first one (the one who leads the Morning Prayer) does not mention it. On the first holiday of Pesach (the fifteenth of Nisan), the first one mentions it, the last one does not mention it.\"
The halachah follows Rabbi Yehudah's position. Even though the beginning of Sukkot is also the beginning of the rainy season, we do not mention rain until the end of Sukkot, since rain on Sukkot is a bad omen. Sukkah 28b-29a draws a comparison to a servant who brings his master wine only to have the wine spilled in his face - i.e., we build our sukkot in order to serve our Master, but He causes the rain to fall, as if to say that He does not desire our service and requests that we leave His presence. until the Morning Prayer of the first holiday5i.e., the first day, in contrast to the seventh day, which is also a holiday. of Pesach.6The Mishnah (Ta'anit 12b) explains that rain after this time is also an unfavorable omen.
The Shulchan Aruch (Orach Chayim 114:2) adds that one may not begin to mention the rain until the שליח ציבור has mentioned it. Therefore, before Musaf on Shemini Atzeret, there is a custom to remind the congregation to mention the rains in order to allow everyone to say משיב הרוח ומוריד הגשם in their silent prayer.
The Ra'avad, quoted in Tur, Orach Chayim 114, explains that the שליח ציבור must announce משיב הרוח ומוריד הגשם (or מוריד הטל in the summertime), and then the congregation may utter it in their silent prayer. The Beit Yosef points out, however, that a simple reminder is enough, so that everyone will remember and recite the same words. Therefore, one may recite 18בישמ חורה in his silent prayer even though the שליח ציבור does not make the \"official\" announcement until his repetition of Musaf.
The laws regarding the omission of משיב הרוח ומוריד הגשם or the mention of מוריד הטל in its place are mentioned in Chapter 10, Halachah 8. [Conversely,] from the Musaf Prayer of the first holiday of Pesach, one utters \"the One who causes the dew to descend.\"7This is based on the Jerusalem Talmud (Ta'anit 1:2) which states that one should mention the dew during all three festivals. We of course stop mentioning the dew when we begin to mention the rain on Shemini Atzeret, the last of the holidays.
The laws regarding the omission of מוריד הטל or the mention of משיב הרוח ומוריד הגשם in its place are also mentioned in Chapter 10, Halachah 8.", + "[Beginning] from the seventh of Marcheshvan,1The Mishnah (Ta'anit 10a) states:
On the third of Marcheshvan, one petitions for rain. Rabban Shimon ben Gamliel says: \"On its seventh day, 15 days after the festival, in order that the last one in Israel can reach the Euphrates River.\" one petitions for rain2Even though we mention the rains in the second blessing of the Shemoneh Esreh from the end of Sukkot (see the previous halachah), we do not actually beseech God to cause the rain to fall until later. The formula used to petition for rain is ותן טל ומטר (\"And give dew and rain\"). in the blessing of prosperity,3i.e., the sixth of the intermediate blessings of the Shemoneh Esreh, which is the petition for material prosperity. This decision is based on the Mishnah (Berachot 33a), which is also our source for the rules regarding משיב הרוח ומוריד הגשם in the previous halachah. [and continues to do so] as long as one mentions the rain.4i.e., as long as one utters משיב הרוח ומוריד הגשם, which is until the first day of Pesach, as mentioned above. The Mishnah (Ta'anit 5a) states:
Until when does one request rain? Rabbi Yehudah says: \"Until Pesach has passed.\" Rabbi Meir says: \"Until Nisan has passed...\"
Ta'anit 4b interprets Rabbi Yehudah's statements to mean that one requests rain until the conclusion of Musaf on the first day of Pesach (i.e., the fifteenth of Nisan).
Where does the above apply? To Eretz Yisrael.5In his commentary on the above Mishnah, the Rambam explains that all the laws in Ta'anit regarding the proper time for rain and the fasts resulting from a lack thereof are relevant to Eretz Yisrael and areas with a similar climate. However, in Shin'ar,6Babylonia. See Targum Onkelos, Genesis 11:2. Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox.7This is based on Ta'anit 10a, which states that in the Diaspora the petition for rain should be made 60 days after the equinox because the rains would not begin to fall until then.
As the diaspora of the Jewish people spread beyond the Mediterranean region, questions regarding this law were raised. Rabbenu Asher (See Tur and Beit Yosef, Orach Chayim 117) raised the question of praying for rain in the summer in Spain or Germany when the climate of the land requires it. Similarly, since the crops in his area would be seriously damaged if rains were not to fall until late November, he lauds the practise (followed in Provence) which begins petitioning for rain in Marcheshvan. At present, the question has become more sensitive when many Jews live in the Southern hemisphere whose rainy season coincides with our summer.
Nevertheless, Rav Yosef Karo rules that all places outside of Eretz Yisrael should follow the practice observed in Babylonia. This position is accepted halachically. (See Shulchan Aruch Orach Chayim 117:1 and Shulchan Aruch HaRav which discusses this issue at length.)
One begins the petition for rain in the Evening Prayer of the sixtieth day (Shulchan Aruch, ibid.). Both the day of the Equinox and the sixtieth day are included in the counting of sixty days. Thus, one actually starts to petition in the first week of December (Beit Yosef ibid.).
The laws regarding the omission of ותן טל ומטר are mentioned in Chapter 10, Halachah 9.
", + "In places1that are too small to be considered as \"lands\" and thus, should be considered as individuals (Rabbenu Asher).
Alternatively, lands whose climate is diametrically opposed to that of Eretz Yisrael such as the countries of the Southern hemisphere (Kessef Mishneh). that require rain in the summer months, such as the distant islands,2or any other place whose climate is such that rain is required in the summer months (Rambam, Commentary to the Mishnah, Ta'anit 1:3). they petition for rains when they need them,3regardless of what time of year that may be. in [the blessing of] \"the One who hears prayer.4Ta'anit 14b relates that the residents of Nineveh asked Rabbi Yehudah Hanasi: \"We require rain even in Tammuz [August], how are we to act? Are we considered as individuals and [add our petitions] in 'the One who hears prayer' or as a community and [add our petitions] in the blessing for prosperity?\"He (Rabbi Yehudah Hanasi) sent to them: \"As individuals and in `the One who hears prayer.'Rabbenu Nissim states that even though we learn in Avodah Zarah 8a that a special request for success should be added in the blessing for material prosperity (18םינשהáתכרב), a petition for rain is different, since rain in Tammuz is destructive to most of the world. Therefore, a community who needs rain at this times is considered as an individual who requests a personal boon. Accordingly, their petition for rain is mentioned in the blessing of 18עמוש הליפת (the One who hears prayer).\"
[Even]5i.e., surely this is the case in Eretz Yisrael. However, even... where the holidays are observed for two days,6i.e., in most places in the diaspora and in certain places in Eretz Yisrael (See Hilchot Kiddush HaChodesh, Chapter 9), where originally, there was a doubt whether this was, in fact, the eighth day of the holiday or not, nevertheless, the prayer... \"the One who causes the rain to fall\" is recited in the Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued7Ta'anit 4b entertains the possibility of mentioning 18םשגהáדירומ in Musaf on the first day and then refraining from its mention until Musaf on the second day. However, it concludes that after it is mentioned once its recitation should be continued without interruption. throughout the rainy season.8The placement of this halachah seems questionable. Why didn't the Rambam discuss this law in Halachah 15 where the rest of the laws of מוריד הגשם appear?
The Kessef Mishneh explains that the Rambam desired to discuss all the laws of rain, both מוריד הגשם and the petition for rain in ברכת השנים with reference to Eretz Yisrael. Within the context of that subject, he mentioned the differences that apply in the diaspora. Afterwards, he continued to mentioned the laws of מוריד הגשם as they apply to outside the Holy Land.", + "Throughout the entire year, one concludes the third blessing with \"the Holy God\" and the eleventh blessing with \"the King who loves righteousness and justice.\"1In his responsum (97), the Rambam teaches that one need mention \"the King\" only during the Ten Days of Repentance, but that during the rest of the year, \"the One who loves righteousness and justice\" is sufficient. [However,] on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with \"the Holy King\"2Rashi (Berachot 12b) mentions that God's sovereignty is more evident during these ten days when He judges the world. Therefore, we emphasize this concept in our prayers. and the eleventh one with \"the King of Justice.\"3Our translation follows the interpretation of Rashi (ibid.). Literally, the Hebrew המלך המשפט means: \"the just King.\"
Rabbenu Manoach points out the difference between the regular chatimah - מלך אוהב צדקה ומשפט - and that recited during the 10 Days of Repentance - המלך המשפט. The regular chatimah indicates God's desire that his creations act in a just and righteous manner. The special one, however, relates to God's judgement of the world.
The laws regarding a person who forgets these changes while praying are mentioned in Chapter 10, Halachah 13.", + "There are places that are accustomed during these ten days to add in the first blessing:1i.e., the ten days from Rosh Hashanah to Yom Kippur, inclusive. The source for this halachah is Soferim 19:8. There it states the following:
Just as the chatimot [of the blessings] of Rosh Hashanah and Yom Kippur are different from those of other holidays, so too, the prayers [of these days] themselves differ.One does not make any special mention of remembrances in the first three or last three [blessings], except on the holidays of Rosh Hashanah and Yom Kippur themselves alone. And even on these days, they allowed it only with difficulty.
The \"\"remembrances\" referred to in the Mishnah are the very additions mentioned by the Rambam in this halachah. It is clear from the Mishnah that they are to be mentioned only on Rosh Hashanah and Yom Kippur, and not on any of the intermediate days. However, the general practice is to add these special prayers on all ten days. (See Shulchan Aruch, Orach Chayim 602.)
The difficulty regarding these additions stems from Berachot 34a which states that one may not add any special requests in the first three or last three blessings of the Shemoneh Esreh. (See Chapter 6, Halachah 3.) However, Rabbi Yitzchak ibn Gayut explains that since these remembrances are relevant to the needs of the entire community, they may be recited in the first three and last three blessings. Berachot (ibid.) prohibits only requests made by an individual for his personal needs. \"Remember us for life,...\"2\"Remember us for life, O King, who desires life, and inscribe us in the Book of Life for our sake, O living God.\" This is placed near the end of the first blessing, between למען שמו באהבה and 18עישומוáרזועáךלמ ןגמו. and in the second one: \"Who is like You, Merciful Father,...\"3Who is like You, Merciful Father, who remembers His creations for life with mercy.\" This is placed before the end of this blessing 18תויחהלáהתאáןמאנו םיתמ. In the blessing of thanksgiving, [they add]: \"Remember Your mercy,...\"4This particular version can be found in Otzar HaGeonim on Rosh Hashanah. However, the version found in Ashkenazi, Sephardi and Nusach Sephard siddurim is: \"And inscribe for good life, all the children of Your Covenant.\" In the last blessing, they add: \"In the Book of5\"In the book of life, blessing and peace, and good provision, may we be remembered and inscribed before You, we and Your people of the House of Israel, for life and peace.\" This is placed immediately before the chatimah of the last blessing of the Shemoneh Esreh. life,...\"
During these ten days, there are also those accustomed to add [the following prayers] in the third blessing: \"And so put Your fear... And so...\" On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add [these prayers] in the third blessing.6These are the additional paragraphs of supplication inserted in the third blessing of the Shemoneh Esreh. The first one starts with \"And so put Your fear, O God, our Lord, on all Your nations,...\" The second paragraph begins with \"And so give honor, O God, to Your people,...;\" the third with \"And so may the righteous see and be joyous,...\" It is our custom to add these special prayers on Rosh Hashanah and Yom Kippur only, and not during the intermediate days." + ], + [ + "The mitzvah of reciting the Morning Prayer entails that one begin praying at sunrise. The time [for prayer, however,] extends until the fourth hour, i.e., a third of the day.
If one transgresses or errs and prays after the fourth hour, he has fulfilled the obligation of prayer, but not the obligation of prayer in its time. Just as prayer is a positive Scriptural commandment, so too, its recitation at the proper time is a Rabbinic commandment, as established for us by Sages and Prophets.", + "We have already stated that the time of the Minchah Prayer was established in correspondence to the daily afternoon sacrifice. Since the daily [afternoon] sacrifice was offered every day at nine and a half hours, [the Sages] established its time as nine and a half hours. This is referred to as \"the lesser Minchah.\"
When the eve of Pesach fell on Friday, they would slaughter the daily [afternoon] sacrifice at six and a half hours. Accordingly, [the Sages] ordained that one who prays [Minchah] after six and a half hours has fulfilled his obligation. When this time arrives, the time of its obligation begins. This is referred to as \"the greater Minchah.\"", + "Many people are accustomed to recite [the afternoon service at both Minchah] Gedolah and K'tanah, and [to consider] one of them as an optional prayer.
Some of the Geonim taught that it is proper to recite the optional prayer only [at the time of Minchah] Gedolah. This is reasonable, since it corresponds to [the offering of a sacrifice] which was not frequent every day.
If one recites [the service] as an obligatory prayer [at the time of Minchah] Gedolah, he should recite it only as an optional prayer [at the time of Minchah] K'tanah.", + "Behold, you have learned that the time of Minchah Gedolah is from six and a half hours until nine and a half hours, and the time of Minchah K'tanah is from nine and a half hours until there are one and a quarter hours left in the day. One may [however,] recite [the afternoon service] until sunset.", + "The proper time of the Musaf Prayer is after the Morning Prayer, until seven hours of the day. One who recites it after seven hours, even though he has acted negligently, fulfills his obligation, since its time is the entire day.", + "Regarding the Evening Prayer - even though it is not obligatory - a person who does recite it [must know that] its proper time is from the beginning of the night until dawn.
The proper time of the Ne'ilah prayer is such that one completes it close to sunset.", + "One who recites a prayer before its proper time does not fulfill his obligation and must recite it again at its time. If, due to extenuating circumstances, one recites the Morning Prayer after dawn, [but before the proper time], he does fulfill his obligation.
One may recite the Evening Prayer of the Sabbath night on the eve of the Sabbath before sunset. Similarly, he may recite the Evening Prayer of Saturday night on the Sabbath. Since the Evening Prayer is not obligatory, we are not especially careful about its time. Nevertheless, one must recite the Shema at its proper time after the appearance of the stars.", + "Anyone who intentionally allowed the proper time for prayer to pass without praying, cannot rectify the situation and cannot compensate [for his failure to pray].
[If he unintentionally failed to pray or was unavoidably detained or distracted, he can compensate for the [missed] prayer during the time of the prayer closest to it. He should first recite the prayer of this time, and afterwards, the [prayer of] compensation.", + "How is this [exemplified]?
One who errs and does not recite the Morning Prayer before half the day passes should recite the Minchah Prayer twice, the first as Minchah [itself] and the second as compensation for the Morning Prayer.
One who errs and does not recite the Minchah Prayer before sunset should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the second as compensation for the Minchah Prayer.
[Similarly,] one who errs and does not recite the Evening Prayer before dawn should recite the Morning Prayer twice, the first as the Morning Prayer [itself] and the second as compensation for the Evening Prayer.", + "One who errs and does not recite two consecutive prayers can only compensate for the last of them. How is this [exemplified]?
One who errs and recites neither the Morning Prayer nor the Minchah Prayer should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the last as compensation for Minchah. The Morning Prayer, however, has no compensation, since its time has already passed. This is also the case for other prayers.", + "If two prayers are before him, Minchah and Musaf, he should first recite Minchah and afterwards Musaf. There are those who teach that one should not do this in a congregation, in order that people not err." + ], + [ + "Five things prevent one from praying, even though the time [for prayer] has arrived:
1) the purification of one's hands;
2) the covering of nakedness;
3) the purity of the place of prayer;
4) things that might bother and distract one; and
5) the proper intention of one's heart.", + "The purification of one's hands - What does this imply? One must wash his hands in water until the joint. [Only] afterwards may he pray.
[The following rules apply when] a person is travelling on the road when the time for prayer arrives: If he has no water, but is within four millin - i.e., 8000 cubits - of a source of water, he should proceed to it, wash his hands, and then pray. If the distance to the water is greater than this, he should clean his hands with pebbles, earth, or a beam, and pray.", + "When does this apply? [When the water is] ahead of him. However, if the place with water is behind him, we do not obligate him to retrace his steps more than one mil. However, if he has passed further beyond the water, he is not obligated to return. Rather, he should clean his hands and pray.
When do the above statements requiring one to purify merely his hands alone for prayer apply? To the other services, but not for the Morning Prayer. For the Morning Prayer, one should wash his face, hands, and feet, and only afterwards, may he pray. If he is far from water, he may clean his hands only and then pray.", + "All the ritually impure need only wash their hands in order to pray, just like those not in such a state. Even if they are able to immerse themselves [in a mikveh] and ascend from their impure state, this immersion is not required [for prayer].
We have already explained that Ezra decreed that only one who has had a seminal emission is prohibited from Torah study until he has immersed himself. The Rabbinical Court [that existed afterwards] decreed that [this applies] even to prayer, i.e., such a person alone should not pray until he immerses himself.
These decrees were not put into effect because of questions of ritual purity and impurity, but rather to ensure that the Torah scholars would not overindulge in marital intimacy with their wives. Therefore, they instituted ritual immersion only for one who has a seminal emission, thereby excepting him from the other ritually impure.", + "Therefore, at the time of this decree, it was said that even a זב who had a seminal emission, a menstruating woman who emitted semen, and a woman who saw traces of menstrual blood after relations, required immersion to recite the Shema and to pray because of the seminal emission, despite [the fact that they remained] ritually impure.
This is reasonable, since this immersion was not a matter of purity, but a result of the decree so that they would not constantly be with their wives.
This decree regarding prayer was also abolished, since it was not universally accepted by the Jewish people, and the community at large was unable to observe it.", + "It is widespread custom in Shin'ar and Spain that one who has had a seminal emission does not pray until he has washed his whole body in water, [based on the command]: \"Prepare to meet your God, Israel\" (Amos 4:12 .
To whom does this refer? To a healthy person or to a sick person who engaged in intimacy, but a sick person who has had an accidental emission is exempt from bathing and there is no such custom regarding this matter. Similarly, there is no such custom regarding a זב who has a seminal emission and a menstruating woman who emits semen. Rather, they should clean themselves, wash their hands, and pray.", + "The proper covering of one's nakedness: What is implied?
Even if one covers his genitalia in the fashion necessary for the recital of the Shema, he may not pray until he covers his heart. If one did not - or was unable to - cover his heart, as long as he covered his nakedness when he prayed, he has fulfilled his obligation. However, a priori, he should not do so.", + "The purity of the place of prayer: What is implied?
One should not pray in a place of filth, a bathhouse, a latrine or garbage heap. [Similarly, one should not pray] in a place that is not presumed to be clean until he checks it.
The general rule is that one should not pray in any place in which one would not recite the Shema. [Thus,] just as one separates oneself from excreta, urine, a foul odor, a corpse and the sight of nakedness for Kri'at Shema, so too, he should separate himself for Shemoneh Esreh.", + "[The following rules apply] when one finds excreta in his place [of prayer.] Since he transgressed by not checking the place before he began to pray, he must pray again in a clean place.
[The following rules apply] when one finds excreta while he is in the midst of prayer: If he can walk forwards such that [the feces] will be left four cubits behind him, he should do so. If not, he should move to the side. If he is unable [to do the latter], he should stop praying.
The great Sages would refrain from praying in a house in which there was beer or brine at the time of its foaming because of the foul odor, even though it was a clean place.", + "Things that might bother and distract him: What is implied?
One who must relieve himself should not pray. Whenever anyone who must relieve himself prays, his prayer is an abomination and he must pray again after he relieves himself.
If a person can restrain himself for the length of time that it takes to walk a parsah, his prayer is considered prayer.
Nevertheless, a priori, one should not pray until he has checked himself very well, checked his intestines, rid himself of phlegm and mucus and any [other] bothersome thing. [Only] afterwards should he pray.", + "[The following rules apply to] one who burps, yawns, or sneezes during prayer: Should a person do so voluntarily, it is deprecating. [However,] if the person checked himself before he prayed and did so against his will, it is of no consequence.
If saliva comes up during prayer, one should cause it to be absorbed into his tallit or clothes. If he is bothered by this, he may throw it behind him with his hand in order that he not be bothered during his prayer and be distracted.
If one passes gas unwittingly during prayer, he should wait until the gas subsides and return to his prayer.", + "One who desires to pass gas from below and is bothered exceedingly, to the extent that he cannot restrain himself, should walk back four cubits, [expel the gas], and then wait until the gas subsides. He should say:
Master of all the world, You created us with many orifices and ducts. Our shame and disgrace is apparent and known before You. Shame and disgrace during our life, worm-eaten and decaying in our death.
He then returns to his place and prays.", + "When urine flows on a person's legs during Shemoneh Esreh, he should wait until the flow ceases, and return to the place at which he stopped. If he waited the time necessary to complete his Shemoneh Esreh, he should return to the beginning.", + "Similarly, one who urinates should wait the length of time it takes to walk four cubits, and then pray. After one has prayed, he should wait this length of time before urinating, in order to make a distinction following the words of prayer.", + "Proper intention: What is implied?
Any prayer that is not [recited] with proper intention is not prayer. If one prays without proper intention, he must repeat his prayers with proper intention.
One who is in a confused or troubled state may not pray until he composes himself. Therefore, one who comes in from a journey and is tired or irritated is forbidden to pray until he composes himself. Our Sages taught that one should wait three days until he is rested and his mind is settled, and then he may pray.", + "What is meant by [proper] intention?
One should clear his mind from all thoughts and envision himself as standing before the Divine Presence. Therefore, one must sit a short while before praying in order to focus his attention and then pray in a pleasant and supplicatory fashion.
One should not pray as one carrying a burden who throws it off and walks away. Therefore, one must sit a short while after praying, and then withdraw.
The pious ones of the previous generations would wait an hour before praying and an hour after praying. They would [also] extend their prayers for an hour.", + "A person who is drunk should not pray, because he cannot have proper intention. If he does pray, his prayer is an abomination. Therefore, he must pray again when he is clear of his drunkenness. One who is slightly inebriated should not pray, [but] if he prays, his prayer is prayer.
When is a person considered as drunk? When he is unable to speak before a king. [In contrast,] a person who is slightly inebriated is able to speak before a king without becoming confused. Nevertheless, since he drank a revi'it of wine, he should not pray until his wine has passed from him.", + "Similarly, one should not stand to pray in the midst of laughter or irreverent behavior, nor in the midst of a conversation, argument or anger, but rather in the midst of words of Torah.
[However, one should not stand to pray] in the midst of a judgment or a [difficult] halachic issue, even though these are words of Torah, lest one's mind be distracted by the halachah in question. Rather, [one should pray] in the midst of words of Torah that do not require deep concentration, e.g., laws that have already been accepted.", + "Before reciting occasional prayers, e.g., the Musaf Prayer of Rosh Chodesh or the prayers of the festivals, one must review his prayers lest he make mistakes in them.
A person walking in a dangerous place, e.g., a place frequented by wild animals or bandits, when the time of the Amidah arrives, should recite [only] a single blessing:
The needs of Your people, Israel, are great and their knowledge is limited. May it be Your will, O God, our Lord, that You will provide each and every one with a sufficient livelihood, and give to each individual all that he lacks. And that which is good in Your eyes, You should do. Blessed are You, God, the One who hears prayer.
He may recite it as he walks on the road. [However,] if he is able to stop [to recite it], he should. When he arrives at a settlement and his mind is composed, he should recite a proper Amidah of 19 blessings." + ], + [ + "A person who prays must be careful to tend to [the following] eight matters.1The specific laws regarding these eight categories are discussed by the Rambam in the ensuing halachot of this chapter. [However,] if he is pressured,2and unable to carry out any or all of these prerequisites. confronted by circumstances beyond his control,3e.g., ill, as explained by the Rambam in Halachah 2. or transgresses4i.e., even if one transgresses intentionally. and does not attend to one them, they are not6See Halachah 2. of absolute necessity.5i.e., one is not required to repeat the prayer or compensate for its recitation.
In the previous chapter, the Rambam listed five categories which are of absolute necessity for prayer. A person who fails to fulfill any of those requirements must repeat his prayers. These eight categories are לכתחילה (at the outset) necessary for the Amidah, but, do not disqualify the prayer if they were not tended to.
The Lechem Mishneh points out that even Chapter 4 refers to certain actions which were only problematic לכתחילה, such as burping and sneezing. Nevertheless, they are included in that chapter because, from a topical perspective, it is more appropriate to discuss them within the context of the general categories mentioned there. They are:
1) standing;
2) facing the Temple;
3)7See Halachah 3. preparation of his body;
4)8See Halachah 4. proper clothing;
5)9See Halachah 5. proper place;
6)10See Halachah 6-8. control of his voice;
7)11See Halachah 9. bowing;12See Halachot 10-12. and
8) prostration.13See Halachah 13-15.", + "Standing: What is implied?
[Generally,] one should pray only while standing.1As mentioned in Chapter 1, Halachah 1, prayer is called עבודה - service. Thus, it can be compared to the sacrifices in the Temple which are also referred to by that term. In regard to both these services, Deuteronomy 10:8 states: \"...To stand before God and serve Him\" (Berachot 30a, Tur, Orach Chayim 98).
Indeed, the term Amidah - (lit. \"standing\") is used to refer to the Shemoneh Esreh because of this requirement. (See Soferim 16:12.) [Thus,] a person sitting in a boat or in a carriage, if able to stand, should do so;2However, unlike one riding an animal, he is not obligated to sit if he is able to stand (Lechem Mishneh). if not, he may sit in his place and pray.3Berachot 30a relates a difference of opinion among the Sages whether it is preferable to recite one's prayers early, before the desired time so that one can stand during Shemoneh Esreh or whether one should set out on a journey in a boat or carriage and pray at the appropriate time even though one will not be able to stand.
From this discussion, we may conclude that, under these circumstances, it is acceptable for one to remain seated during the Shemoneh Esreh if doing so will contribute to one's ability to concentrate.
A person who is ill4and would have to strain to stand may pray even while lying on his side,5Note Hilchot Kri'at Shema 2:2 which relates that one may recite the Shema lying on one's side, but not lying on one's back. provided he is able to have the proper intention.6i.e., One who is ill should pray only when he is able to concentrate. However, if he is unable to concentrate, it is better that he should not pray (Rabbenu Manoach).
Hagahot Maimoniot relates that Rashi was accustomed not to pray when he was ill. Similarly, one who is thirsty or hungry7to the extent that he cannot concentrate is considered as one who is ill.8and is not required to pray. The commentaries point to the statement of the Jerusalem Talmud (Berachot 5:1) that one in discomfort should not pray as the source for this halachah. [Therefore,] if he is able to concentrate properly he should pray. If not, he should not pray until he has eaten or drunk.9It is questionable whether this halachah is accepted at present, when, after the fact, prayer with a lesser level of concentration is accepted (Ramah, Orach Chayim 101) and siddurim are commonly available (See ibid. 9:3).
One riding an animal should not descend [from the animal]10even if he has someone to hold his animal, - Berachot 30a mentions opinions which require one to descend in this instance, however, the accepted view is... - even if he has someone to hold his animal. Rather, he should sit in his place and pray so his mind will be settled.11Even if someone were holding his animal, the person would be preoccupied with worries about his animal and, therefore, would be unable to concentrate on his Amidah.", + "Facing the Temple: What is implied?
A person standing in the Diaspora should face Eretz Yisrael and pray.1Berachot 30a explains that this is derived from King Solomon's prayer at the dedication of the Temple (I Kings 8:48 : \"...and they will pray to You towards their land.\"
One standing in Eretz Yisrael should face Jerusalem.2as implied by I Kings 8:44: \"...and they will pray to God towards the city that You have chosen\" (Berachot, ibid.).
One standing in Jerusalem should face the Temple.3as implied by II Chronicles 6:24 (which gives a slightly different account of Solomon's prayer): \"...and they will pray towards this House\" (ibid.).
The Talmud (ibid.) also relates:
Rav Avin... said: What is implied by the verse: \"Your neck is like the tower of David built with turrets (תלפיות) (Song of Songs 4:4 .\"? A hill (תל) to which all mouths (פיות) turn.\"
Thus, the Temple is called תל פיות, the hill to which all mouths turn in prayer.
One standing in the Temple should face the Holy of Holies.4as implied by I Kings 8:35: \"...and they will pray towards this place.\" Berachot (ibid.) concludes: \"Thus, all of Israel direct their hearts towards one place.\" (See also the commentary to Chapter 1, Halachah 3.)
A blind person, one who is5in a new place and is... unable to determine direction, or one travelling in a boat6who cannot face whatever direction he desires lest he fall should direct his heart towards the Divine Presence7as implied by I Kings 8:44: \"...and they will pray to God\" (ibid.). and pray.8In his commentary on the Mishnah (Berachot 4:5), the Rambam explains that one should imagine himself facing the Holy of Holies in the Temple.", + "The preparation of one's body: What is implied?
When one stands in prayer, he should place his feet together side by side.1Berachot 10b quotes Ezekiel 1:7 which describes the angels as standing in the following manner: \"And their feet are a straight foot.\" Therefore, when praying, we place our feet together in order to appear as angels - those expert in praising God. He should set his eyes downwards as if he is looking at the ground, and his heart upwards as if he is standing in Heaven.2Yevamot 105b relates:
Rav Chiya and Rabbi Shimon bar Rebbe were sitting together. One of them opened the conversation and said: One praying should set his eyes downwards, as [I Kings 9:3] states: \"And my eyes and my heart were there all the days\" (i.e., towards the land of Israel and set downwards because of the presence of the Shechinah).The other said that one's eyes should be pointed upwards, as [Eichah 3:41] states: \"Let us lift up our hearts with our hands [towards God in Heaven].\"Rabbi Yishmael, the son of Rabbi Yossi, came and asked them what they were doing. They answered that they were discussing the Amidah. He [Rabbi Yishmael] said: My father said: One praying should set his eyes downwards and his heart upwards in order to fulfill both of those verses.
His hands should be resting on his heart - Shabbat 10a relates: \"Ravvah threw off his cloak, clasped his hands together and prayed like a servant before his master.\"
His hands should be resting on his heart, with the right hand clasped over the left hand.3The right side always represents the notion of lovingkindness; the left side, stern justice. Therefore, we hold our hands such that the right overpowers the left: i.e., lovingkindness overpowers stern judgement.
The right side is given prominence over the left in many other contexts because of this idea. (See the Shulchan Aruch, Orach Chayim 2:4.) He should stand like a servant before his master,4The Maharal (Netiv Ha'avodah, Chapter 6), in his commentary on Berachot 10b quoted above, explains that placing our hands and feet together is a statement of absolute dependence on God. We demonstrate that we are neither able to move to our desired place, nor to act with our hands as we wish. In this way, we show how we are totally given over to His service, as a servant who has no independent existence of his own. in fear, awe, and dread.5Berachot 30b bases this on Psalms 2:11: \"And you shall serve God in fear.\" He should not rest his hand on his hips [during the Amidah].6This appears to be based on Rav Yitzchak Alfasi's interpretation of Berachot 24b. The Hagahot Maimoniot explains that such a position conveys an attitude of irreverance. For similar reasons, it is forbidden to lean on anything during the Amidah.", + "Proper clothing: What is implied?
One should adjust his clothing and make himself neat and presentable before [praying], as [implied by Psalms 29:2]: \"They bow to God in resplendent holiness.\"
One1Berachot 30b relates that, on the basis of this verse, Rav Yehudah would adjust his clothes before praying. should not pray wearing [only] his undershirt,2Our translation of אפונדתו is based on the Rambam's commentary to the Mishnah, Berachot 9:5, which defines that term as the undergarment worn to collect perspiration, in order that one's outer garments remain fresh. Others explain that it refers to a money belt. bareheaded,3Soferim 14:15 states that one may not utter God's name with his head uncovered. (See also Shabbat 155b.) \"One praying must stand with his feet together and cover his head as one standing before the king\" (Zohar, Va'etchanan 260b). or barefoot4Shabbat 10a relates: \"Ravvah bar Rav Huna put on fine shoes and then prayed. He said: 'Prepare to meet your God, Israel' (Amos 4:12 .\"
The Rambam does not mention the source of these halachot or the verse from Amos. Rather, he cites the verse in Psalms, which may be understood as producing a halachah that is more subjective in nature, dependent on the commonly accepted rules of etiquette. - if it is the custom of the people of that place5However, where it is normal practice to walk barefoot, as in particularly hot climates, it is permissible to pray that way (Kessef Mishneh). to stand before their most respected people6This introduces a subjective element into these laws. The definition of proper clothing is dependent on local custom, i.e., how people dress when they want to make an impression on the respected people in one's community. See also the Shulchan Aruch, Orach Chayim 91:5.
Both the Mishnah Berurah and Aruch Hashulchan mention this idea in regard to wearing a hat and require one to do so during the Amidah if this is the usual way people present themselves. with shoes.7with shoes.
In all places,8i.e., the following rule in this halachah is in no way dependent on local custom, but applicable in all cases. one should not hold tefillin in his hand or a Sefer Torah in his arms during the Amidah, since he will worry about them.9lest they fall (Rashi, Berachot 23b). [Similarly,] one should not hold utensils or money in his hand.10Berachot (ibid) states: \"A knife, money, a plate, and a loaf of bread are like them (i.e., like the Sefer Torah and tefillin).\" Rashi explains that in these instances as well, one will fear that they will fall and injure him or become lost or ruined.
Based on Rashi's statements, there are authorities who rule that a person may hold an object which would not present a danger or causes worry if it falls, e.g., a notebook. Rabbenu Yonah, however, forbids the holding of any object except the lulav, which is explicitly mentioned in the Talmud. This is also the position of Terumat Hadeshen. (Even according to the latter view, one may hold a prayerbook.)
Shulchan Aruch HaRav (Orach Chayim 96:1) rules that one may also hold other objects (in line with Rashi's position), but states that the optimum manner of performing the mitzvah is not to hold anything, so that his hands may be clasped together over his heart, as the Rambam mentions in Halachah 4. However, he may pray while holding his lulav on Sukkot,11Sukkah 41b relates that Rav Ashi would pray with his lulav in his hand. since it is the commandment of the day.12Since it is the mitzvah of the day, it is dear to him and caring for it is not considering an encumberance that will disturb one's concentration (Rashi).
If one is carrying a burden of less than four kabbim on his head13This halachah quotes Bava Metzia 105b. See our commentary on Chapter 4, Halachah 6, for the modern equivalent of a kav. when the time for the Amidah arrives, he should throw it over his shoulder and pray.14i.e., holding a burden of this size will not distrub one's concentration. If it is larger than four kabbim,15holding it during prayer will be a distraction. Hence,... he should place it on the ground and then pray.
It is customary for all Sages and their students to pray only when wrapped in a tallit.16 Shabbat 10a relates that Rav Kahana would wrap himself in a tallit and pray. Ta'anit 20a also tells of Nakdimon ben Gurion, who when praying in the Holy Temple for rain, \"wrapped himself in a tallit and stood to pray.\"
In Hilchot Tzitzit 3:11, the Rambam writes: \"It is a great disgrace for a Torah scholar to pray without being wrapped in his tallit.\"
", + "Proper place: What is implied?
One should stand in a low place1Berachot 10b bases this law on the premise, \"there is no loftiness before God, as [Psalms 130:1] states: 'From the depths, I call out to you, God.'” and turn his face towards the wall.2Berachot 5b bases this law on Isaiah 38:2: \"And Chizkiyahu turned his face towards the wall and prayed.\"
In his responsa, the Rambam explains that the intent of this law is that one should not have anything before him that will disrupt his concentration on the Amidah. (See Beit Yosef, Orach Chayim 90)
The Shulchan Aruch and the Ramah (Orach Chayim 90:21) discuss this concept. Among their conclusions are that people do not constitute a separation between a person praying and the wall, nor do small objects less than 10 handbreadths (approximately 80 centimeters) tall. Also, one should open windows or doors3Berachot 31a states \"A person should always pray in a house with windows.\"
In his responsum, the Rambam mentions that this halachah applies only to a house, as explicitly mentioned in the Talmud and not necessarily to a synagogue. However, the Beit Yosef (ibid.) quotes the Zohar (Vol. II, p. 251a), which requires a synagogue to have 12 windows, which correspond to the 12 seraphim in the Heavenly Court. He also quotes this law in his Shulchan Aruch (Orach Chayim 90:4).
Rashi (Berachot 34b) explains that windows are an aid to concentration, as one looks heavenward and is humbled. Rabbenu Yonah suggests that the light has a calming effect, allowing one to concentrate on his prayers. that face Jerusalem and pray opposite them,4in keeping with the obligation to face Jerusalem mentioned in Halachah 3. as [Daniel 6:11] states: \"...and he had windows open in his room facing Jerusalem.\"
A5The verse concludes: \"...and he kneeled on his knees three times a day and prayed.\" person should establish a fixed place where he always prays.6Berachot 6b states: \"Anyone who establishes a fixed place for his prayer will be assisted by the God of Abraham.\" Abraham is mentioned because, as can be inferred from Genesis 19:27, he had a fixed place for prayer.
The Jerusalem Talmud, Berachot 4:4, states that even in a synagogue, a person should have a fixed place for prayer and should not move from place to place.
The Shulchan Aruch, Orach Chayim 90:19 quotes this law. The Magen Avraham adds that within four cubits (approx. six feet) of one's place is also considered acceptable, since it is impossible to be in exactly the same spot at all times. Therefore, a person who finds a colleague sitting in one's place in the synagogue, may pray within four cubits of his place. This is preferable to embarrassing the person sitting in his seat, who might very well be a visitor and not be aware of which seats are occupied by regular congregants. One should not pray in a destroyed building,7This halachah is derived within the context of the following narrative (Berachot 3a):
Rabbi Yossi said: Once I was walking on the road and I entered one of the destroyed buildings of Jerusalem in order to pray. Eliyahu [the Prophet] of blessed memory came and waited for me by the entrance until I had finished praying.After I finished my prayer, he greeted me: \"Peace unto you, Rebbe.\"I replied to him: \"Peace unto you, Rebbe and teacher.\"He asked me: \"My son, why did you enter this destroyed building?\"I answered him: \"To pray.\"He told me: \"You should have prayed in the road.\"
The Talmud mentions that one should never enter a destroyed building on any account. Nevertheless, since the Talmud made this statement regarding Rabbi Yossi's prayer, the Rambam teaches the laws concerning destroyed buildings here in Hilchot Tefillah (Kessef Mishneh). nor [should one pray] behind a synagogue, unless he turns his face towards the synagogue.8Berachot 6b states: \"Anyone praying behind a synagogue is called wicked,... this applies only when he faces away from the synagogue, but if he faces the synagogue there is no problem.\"
Rashi (in Berachot 6b) states that by facing away from the synagogue when one prays, one appears to deny God who is worshiped within. Therefore, even if facing the synagogue requires one to turn away from Jerusalem, it is desirable.
Tosafot, Eruvin 18b, explains that this refers to a person standing on the side of the door facing away from the synagogue, and thus towards the opposite direction of those worshipping inside. Therefore, he must simply turn the other way and solve the problem. Hagahot Maimoniot suggests that “behind a synagogue” may even refer to standing on the side of the synagogue and looking away.
The Shulchan Aruch (Orach Chayim 90:7) mentions all these possibilities and rules that one should refrain from praying in any of these places.
It is forbidden to sit down next to someone in the midst of the Amidah9Berachot 31b refers to Chanah's prayers for a son and her subsequent remarks to Eli, the priest: \"I am the woman who stood here with you\" (I Samuel 1:26 . This verses indicates that Eli, as well as Chanah, was standing at the time.
Rabbenu Yonah also mentions that this applies only to a person sitting idly, but one studying or reciting the Shema need not worry and may continue to sit. or to pass in front of him,10for walking in front of someone will disrupt that person's concentration.
Rabbenu Yonah (commenting on Berachot 27a) explains that this refers only to \"in front of him,\" but not to the side.
The Magen Avraham (Orach Chayim 102:5) points out that the Zohar (Parshat Chayei Sarah) mentions that passing on the side is also forbidden.The Shulchan Aruch, Orach Chayim 102:5 mentions a practical application of this halachah:
If one completes his Amidah when a colleague is praying behind him, he is forbidden from taking his three steps [backwards] until the person behind him finishes his Amidah. Were he to [step backwards], he is like one passing before another in the midst of the Amidah. One must be especially careful in this, even if the last one began his Amidah after the first person. except at a distance of four cubits.11which is not likely to distract one's colleague.", + "One should not stand in a place three or more handbreadths high1A handbreadth is the size of a fist: approximately 8 centimeters according to Shiurei Torah. Based on the principle of lavud, anything lower than three handbreadths is considered to be part of the ground itself. and pray.2Berachot 10b mentions this and the following laws within the context of the requirement to pray in a low place stated in the previous halachah. [Similarly, he should not pray while standing] on a bed, bench, or chair.3The special mention of these objects requires explanation, since presumably, they would be included in the general category of a place three handbreadths or more high. The Beit Yosef (Orach Chayim 90) quotes Rabbi Yitzchak Abuhav as suggesting that it is forbidden to pray while standing on these objects even if they are less than three handbreadths high. Even at this low height, a person may be unable to concentrate out of fear that he might fall.
The Prisha (Orach Chayim 90) maintains that it is unlikely that a person would fear falling from such a low height and offers a different rationale. He explains that these objects constitute a separation between the person and the ground. In the Temple, the sacrificial service could be performed only while one was standing directly on the ground. Therefore, our prayers must be recited in a similar manner.
A raised platform that has a surface area of four cubits by four cubits which is the [minimum] size of a house,4This measure is also significant in regard to the laws of property and the prohibition of transferring from one domain to another on the Sabbath. is considered like an attic.5i.e., it is considered a space in its own right rather than a raised area within a larger space. Thus, one is permitted to pray there.6Migdal Oz points out that on the basis of this halachah, the leader of the congregation often stands on a raised platform in the synagogue in order that he be heard by all the congregants. Similarly, if it is surrounded by walls, even if it is not four cubits by four cubits,7though it lacks the necessary size, its walls cause it to be considered as an independent entity. Hence,... one may pray there, since its height is not noticeable, because it constitutes an area unto itself.8i.e., because of the walls, no one will worry about falling despite the height.", + "Craftsmen1who are hired to work for others by the hour or day, in contrast, to a person working on his own time. working at the top of a tree, or on top of a board2In his commentary to the Mishnah, Berachot 2:4, the Rambam explains the meaning of the word נדבך as follows:
The custom of those building a wall of earth (as opposed to bricks or stones) was to set up two large boards of wood and throw the earth in between them. They would pack it tight with wooden tools until it had the shape of a wall, and then tie [the two boards together.] Afterwards, they would remove the boards from the structure they had built...
בראש הנדבך means \"on top of the wall at the time that they are packing (the earth) between the boards that are called נדבכים.\" or wall when the time of the Amidah arrives must descend in order to pray,3The Mishnah (Berachot 16a) contrasts the Shema which these individuals may recite in their places and prayer, which requires that they descend. The difference is that, in the Shema, intense concentration is only required when reciting the first verse, while the entire Shemoneh Esreh should be recited with such intention. Hence, it is likely that in such precarious positions, the fear of falling will prevent a person from maintaining his concentration for this prolonged period. See also Hilchot Kri'at Shema, Chapter 2, Halachah 4. and then return to their work.4i.e., though they are hired workers and thus, their time is not their own, nevertheless, they are granted the time to fulfill their fundamental religious obligations in the proper manner. However, after discharging those duties, they must return to work immediately. If they were at the top of an olive or fig tree, they may pray where they are, because of the excessive effort [involved in descending].5Berachot 16a differentiates between these trees and those of other species. Rashi explains that the danger of falling from these trees is minimal because of their thick branches, and, therefore, one may stand there firmly and pray.
The Rambam, based on the Jerusalem Talmud, Berachot 2:5, explains that the wide branches make the descent problematical, and, therefore, the workers may pray in the trees themselves.
What is it that they pray? If they are working for meals alone, they recite three prayers of 19 blessings.6Berachot (ibid.) arrives at this differentiation based on an apparent contradiction between two beraitot, one stating that workers must recite the entire Amidah, and the other stating that the abridged version is sufficient.
Those working for daily wages are in effect paid by the hour and must use their time for their employer in the fullest manner possible. In contrast, implicit in an agreement to work for meals is that a high rate of productivity is not expected from such a worker. Hence, he is granted greater leniency. If they are working for wages, they recite \"Give us understanding.\"7i.e., the abridged version of the Amidah, discussed in Chapter 2, Halachot 2-4. In either case, they do not lead the congregation8nor participate in communal prayer because of the additional time involved. Rashi (Berachot 16a) also agrees that this applies even to one working for meals. or lift up their hands [to bless the people].9i.e., if the artisan is a Cohen he should not bless the people during the repetition of the Amidah. Rather, he should pray and then return to his work at the earliest possible time.", + "Control of one's voice: What is implied?
A person should not raise his voice during his Amidah,1Berachot 31a explains that these laws are derived from the description of Channah's prayer (I Samuel 1:13 : \"Channah spoke unto her heart, only her lips moved, but her voice was not heard.\" nor should he pray silently.2i.e., merely contemplating on the words of prayer in his heart. The Jerusalem Talmud, Berachot 4:1, states that the phrase, \"only her lips moved,\" implies that she was speaking, not only thinking to herself. Rather, he should pronounce the words with his lips, whispering in a tone that he can hear.3Sotah 32b relates: \"Why did they decree that the Amidah must be whispered? In order that those who have transgressed will not be embarrassed.\"
Rashi explains that transgressors confess their sins before God during the Amidah, and, therefore, the Sages ruled that the entire Amidah should be recited in a hushed tone so that people would not feel embarrassed to confess.
He should not make his voice audible4The first clause of this halachah implies that one should not raise his voice and speak very loudly during the Amidah. This clause teaches that one should not even speak in a normal tone of voice.
Both of these laws are based on Berachot 24b:
One who makes his voice audible during the Amidah is among those of little faith (i.e., he seems to indicate that it is necessary to speak loudly in order that God should hear him - Rashi).One who raises his voice in the Amidah is among the false prophets. (Rashi explains that this is based on I Kings 18:28, which describes the actions of the false prophets of Ba'al: \"And they called out loudly.\")
Lechem Yehudah notes that the mention of both these halachot is somewhat unnecessary. The prohibition of making one's voice audible alone would appear to be sufficient. However, since that prohibition is lifted on occasion as explained below, the Rambam mentioned also the first law which is followed regardless of the circumstances involved. unless he is sick or cannot concentrate otherwise.5When stating the abovementioned restriction, Berachot (ibid.) mentions that it can be relaxed in this eventuality. In such a case, it is permitted except when in a congregation, lest the others be disturbed by his voice.6The Shulchan Aruch, Orach Chayim 101 allows an exception to this rule on Rosh Hashanah and Yom Kippur. On these days, people devote more concentration to their prayers. Also, they generally pray from a prayerbook. Therefore, they are less likely to be disturbed by someone else's voice. Nevertheless, the Magen Avraham notes that the Zohar suggests praying in a hushed tone even on these days.", + "Bowing:1The bows in the Amidah are intended to express the concept of complete abnegation of self (See Tanya, Chapters 39 and 42). What is implied?
One praying bows five times in each and every Amidah:
In2Berachot 34a relates that a person who bows at any other time should be taught to discontinue his practice. the first blessing, at the beginning and at the end;
in3i.e., one bows during the recitation of ברוך אתה at the beginning of the blessing and the recitation of ברוך אתה at the end. the blessing of thanks,4The blessing מודים, the second to last blessing of the Amidah. at the beginning and at the end;5i.e., at the recitation of the words מודים אנחנו לך (We are thankful to You) and the recitation of ברוך אתה at the end. and
upon completing the Amidah, one bows and takes three steps backwards6Hagahot Maimoniot points out that one should begin his three steps backwards with his left foot, in order that his right foot be the last to withdraw from before God. while bowing.7Yoma 53b mentions that Rav Chiya, the son of Rav Huna, saw that Ravva and Abbaye took three steps backwards in the midst of a prolonged bow. He takes leave8Yoma (ibid.) states: \"A person who prays must take three steps backwards and then take his leave. Anyone who does not do this is better not to have prayed at all\" from his left and afterwards, from his right.9See Halachah 11 for the explanation of this halachah. Then, he lifts his head up from the bowed position.
When he bows the [other] four times, he does so at [the utterance of the word] \"Blessed\" and straightens up when [reciting] G‑d's name.10Berachot 12a explains the latter law based on Psalms 146:8: \"God straightens those bent over.\"
The Maharal (Netiv Ha'avodah, Chapter 10) explains that this reflects how God is the source of all life and He grants man the power to act.11Then, he lifts his head up from the bowed position.
To whom does the above apply? To an average person. However, the High Priest bows at the beginning and end of each and every blessing.12The commentaries question the Rambam's statements, noting that there are two opinions concerning this law mentioned in Berachot 34a, b and neither corresponds to the Rambam's text. See Kessef Mishneh. A king bows at the beginning [of the Amidah] and does not lift his head until he completes his whole Amidah.13Berachot (ibid.) bases this statement on I Kings 8:54: \"And so it was when Solomon completed praying to God..., he rose from kneeling before the Altar of God.\"
Rashi explains that the High Priest and King bow down more because a person who occupies a position of greatness must lower and subjugate himself before God. The Maharal (ibid.) mentions that bowing is a natural response to one's feelings of closeness to God. Therefore, these two men, closer than others to God, bowed more frequently.", + "Why should one take leave from the left first?1as stated in the previous halachah Because one's left is to the right [side]2Yoma 53b relates:
One should take leave from the right and then from the left, as [Deuteronomy 33:2] states: \"From His right [came] a fiery teaching for them,\" and [Deuteronomy 33:2] states: \"From His right [comes] a fiery teaching for them.\"
of His countenance - Rashi, Yoma (ibid.) explains that during prayer, one must envision himself standing before the Divine Presence. Thus, his right side is actually opposite God's left, so to speak. of His countenance; i.e., just like when one stands before a3mortal king, he takes leave from the right of the king, and then afterwards from the left of the king. Thus, they4The Sages of the Great Assembly, when laying down the rules for prayer, established that one should withdraw from the Amidah in the same manner as he withdraws from before a king. established that one should withdraw from the Amidah in the same manner as he withdraws from before a king.", + "All these bows require that one bow until the vertebrae in his spine protrude and he makes himself like a bow.1Berachot (ibid.) states that one should bow until he could see a coin placed opposite his heart. The Rashba explains that this refers to a coin that would be placed on the ground opposite one's heart. Thus, one should not bend over completely, but rather curve his back such that he can see the ground.
However, if one bows slightly [to the extent that] it causes him pain and he appears to have bowed with all of his power, he need not worry.2Berachot (ibid.) states:
Rabbi Chanina says: \"One need not do more than nod his head.\"Ravva commented: \"This is the case if it causes him pain, as long as he appears as one who is bowing.\"", + "Prostration, what is implied?
After one lifts his head from the fifth bow, he sits on the ground, falls with his face towards the earth, and utters all the supplications1Megillah 22b relates that the custom of falling to the earth in supplication was followed in Babylonia in Talmudic times.
The Tur, Orach Chayim 131, explains that the reason for prostrating oneself after Shemoneh Esreh is that by doing so, one prays in all three positions of prayer employed by Moses:
sitting (during the verses of Praise), - \"...and I sat on the mountain 40 days and 40 nights\" (Deuteronomy 9:9), standing (during Shemoneh Esreh) - \"And I stood on the mountain as on the first day for 40 days and 40 nights\" (Deuteronomy 10:10), prostration - \"And I fell down before God, as at first, for 40 days and 40 nights\" (Deuteronomy 9:25).
The Zohar (Parshat BaMidbar) explains that after prayer, a person should feel as if he has returned his soul to God and has no life-energy left. Thus, he falls to the ground where he receives new spiritual power. that he desires.2i.e., there is no fixed text of prayers recited at this time. In his Seder Tefilot kol HaShanah, the Rambam writes: \"It is our custom to make supplication while prostrated with these statements and verses; sometimes, mentioning them all and sometimes, mentioning only some of them.\"
Thus, though there was a basic text for these prayers (which is, to a large extent, included in the extended Tachanun recited on Mondays and Thursdays), what a person actually said was still left to his own creative impulse.
There are two different versions of תחנון today. The תחנון of Nusach Ha'ari is based on Psalm 25, whereas that of Nusach Ashkenaz and Nusach Sefard is based on Psalm 6.
\"Kneeling\" always refers to [falling to] one's knees;3Megillah 22b derives this law from I Kings 8:54: \"And so it was when Solomon completed his Prayer to God... that he rose from kneeling on his knees.\" \"bowing,\" to bending over on one's face;4This is derived from I Kings 1:31: \"And Bat Sheva bowed with her face to the earth\" (ibid.). and \"prostration,\" to stretching out on one's hands and feet until he is flat with his face on the ground.5This is derived from Genesis 37:10: \"Will it come to pass that I and your mother and brothers will prostrate ourselves to you on the ground\" (ibid.).
The definition of these three terms is important within the context of the following halachah.", + "When uttering the supplication1i.e., the prayer recited after Shemoneh Esreh. In Hebrew, the Rambam uses the term נפילת אפים, which means literally \"falling on the face.\" However, this translation is employed since the intent of \"falling on one's face\" is to recite these supplications. after the Amidah, there are those who bow and there are those who prostrate themselves.2Megillah 22b indicates that this variance in custom existed even in Talmudic times.
It is interesting that in Halachah 13, the Rambam mentioned only histachavah, prostrating oneself, as the proper method for נפילת אפים. Perhaps, he considered it the most preferable position.
It is forbidden to prostrate oneself on stones except in the Holy Temple, as we have explained in Hilchot Avodat Kochavim.3Chapter 6, Halachot 6 and 7. There, the Rambam explains that it was a normal practice of idolators to place stones down in order to prostrate themselves upon them. He states that the Biblical prohibition - (Leviticus 26:1 : \"You shall not place a paved stone in your land to bow upon it\" - refers to השתחואה alone, as opposed to simply bowing, which although forbidden, does not obligate punishment. See also Sefer Hamitzvot, Negative Commandment 12.
The Rambam also notes that prostration was permitted in the Temple, since the above verse mentioned only \"your land\". Similarly, because of this prohibition, it is customary to lie rugs or mats on top of the stone floors in most synagogues.
An important person is not permitted to fall on his face unless he is certain that he is as righteous as Yehoshua.4Megillah (ibid.) relates:
An important person is not permitted to fall on his face unless he will be answered like Yehoshua bin Nun, as [Joshua 7:10] states: \"God said to Yehoshua: 'Get up and go. Why is it that you have fallen on your face?'”
Rashi explains that a person of stature would be subjected to ridicule if his prayer were not answered as Yehoshua's was.
The Jerusalem Talmud, Ta'anit 2:6, restricts the application of this Halachah. According to one version, the limitation exists only to יחיד על הציבור (an individual who is praying on behalf of the community). Another version states יחיד בציבור (an individual in a congregation).
In these cases, there might be cause for embarrassment if he was not answered. However, there is no such restriction when an individual prays by himself. See also Tosafot, Megillah (ibid.). Rather, he should tilt his face slightly, but not press it to the ground.5Megillah (ibid.) derives this law from the actions of Ravvah and Abbaye, who followed this practice instead of falling to the ground in accordance with the above rule.
The Shulchan Aruch (Orach Chayim 131:8) rules in accordance with the Rambam. The Ramah adds that no one should prostrate himself on the floor even if it is not stone. Therefore, the custom today is that everyone rests their heads on their arms while reciting Tachanun.
One may pray in one place and offer this supplication in another6The Lechem Mishneh maintains that this can be derived from the following narrative in Megillah (ibid.). Rav came to a synagogue in Babylonia, but did not fall to the ground after the Shemoneh Esreh as they did. One of the explanations offered by the Talmud for his behavior is that there was a stone floor in front of Rav, but not in front of the other congregants. The Talmud then asks: \"Why didn't Rav move to their place?\", obviously implying that one may offer this supplication in a place other than one's place of prayer.", + "It is an accepted custom among the entire Jewish people not to utter the supplication on Sabbaths or festivals. Nor [does one utter it] on Rosh Hashanah, Rosh Chodesh, Chanukah or Purim1This custom is also mentioned in the Siddur of Rav Saadia Gaon.
The days mentioned are all joyous occasions. At such times, we do not beseech God with extra supplication. Rather, we concentrate on the goodness that we have already received from Him. Similarly, we refrain from נפילת אפים at other occasions of joy; for example, a bride and groom on the day of their wedding and the week following it, and the participants in a ברית מילה (circumcision) are exempt from נפילת אפים. (See Shulchan Aruch, Orach Chayim╟13 131:4.)

or in Minchah on the eve of Sabbaths or holidays, - when the festive nature of these days can already be felt. or in Minchah on the eve of Sabbaths or holidays, nor in the Evening Prayer of any day.2The Beit Yosef (Orach Chayim 131) explains that we refrain from reciting Tachanun at night for mystic reasons. Tachanun relates to the aspect of stern judgement which is also identified with the night. It is not proper to combine both aspects of judgement together. There are [however,] individuals who do utter the supplication in the Evening Prayer.3Otzar Geonim on Megillah 23b discusses the various customs regarding the utterance of נפילת אפים. Rav Sar Shalom mentions that, although it is not his custom, there are some people who do נפילת אפים after מעריב.
On Yom Kippur only, one utters the supplication prayer in every prayer, since it is a day of supplication, requests, and fasting.4Though we recite confessional prayers in each service of Yom Kippur, the only times we fall to the ground in supplication is during the Avodah of the Musaf prayers (Ma'aseh Rokeach)." + ], + [ + "A person is forbidden to walk behind a synagogue1This refers to the side of the synagogue on which there is an entrance. However, a person walking on the other side of the synagogue does not appear to dismiss the idea of prayer, since he has not willfully abstained from entering the place of worship (Beit Yosef, Orach Chayim 90). at the time that the congregation is praying,2Rashi, Berachot 61a, explains that a person passing by appears to be fleeing from the synagogue and the obligations observed therein. unless he is carrying a burden3Since he is carrying a bundle, it is clearly understood why he is not entering the synagogue.
Berachot 8b quotes the above prohibition in the name of Rabbi Yehoshua ben Levi. It then quotes Abbaye who mentions the various qualifications related by the Rambam. or there are two entrances to the synagogue on different sides. [In the latter instance], anyone who sees him would presume that perhaps he is planning to enter [the synagogue] through the other entrance.4Berachot 8b mentions the idea of two entrances to the synagogue. However, the specification that the entrances be on different sides is the Rambam's addition. Only in such a case could one seeing the person imagine that he is entering the synagogue by its other entrance. If the entrances are on the same side, the observer need simply wait to see if he also passes by the second entrance.
Similarly, if there are two synagogues in the city, a person seeing him would say that perhaps he is going to his usual synagogue.5and is not shirking his responsibility to pray.
If one is wearing tefillin on his head,6See Hilchot tefillin 4:25 which mentions the obligation to wear tefillin throughout the entire day, even after one finished prayer. At present, as explained in the Tur (Orach Chayim 39), it is customary to wear tefillin only during prayer. he is permitted to pass [a synagogue] even without any of these conditions, since the tefillin indicate that he is a person who is seriously interested in the performance of commandments, and not one to refrain from prayer.", + "One praying with a congregation should not lengthen his prayer excessively.1From the passage from Berachot quoted below, it would appear that the prohibition was instituted to prevent the discomfort that would be caused were the congregation to be forced to wait for one individual to finish his prayers. Rav Kapach notes that even if the congregation would not necessarily wait, it is forbidden to do so, lest one appear haughty. [However,] he may do so when praying alone.2Berachot 31a states:
This was the custom of Rabbi Akiva; when praying in a congregation he would shorten his prayer in order not to bother those present, but when he prayed alone, one would leave him while he was in one corner of the room and [return and] find him in the other corner because of his bowings and prostrations. If, after praying,3i.e., after he has completed Shemoneh Esreh he desires to [add to his prayers], he may,4The Talmud (Avodah Zarah 8a and Berachot 31a) states that even though generally one should limit his requests during the recitation of Shemoneh Esreh to the blessing of שומע תפילה, this restriction does not apply after one concludes praying. including even the confession of Yom Kippur.5The Talmud (ibid.) (and, similarly, the authoritative Oxford manuscript of the Mishneh Torah) states that after prayer, one may add “the order of the day of Yom Kippur” and does not mention וידוי (confession).
One might conclude that this indicates that one may add as much as he likes. The prayers of Yom Kippur are mentioned since they serve as the paradigm of long prayer.
Similarly, he may add in each of the middle blessings something relevant to that blessing if he desires.6as explained in the following halachah.", + "What is implied?
If1by the last clause of the previous halachah. one has a sick person [for whom he wants to pray], he should request mercy for this person in the blessing for the sick2Avodah Zarah 8a notes:
Even though [the Sages] taught that a person should make his special requests in [the blessing of] שומע תפילה, one may add at the end of each blessing something relevant to that blessing.
The Talmud quotes a second teaching which specifically mentions the two examples given by the Rambam. as eloquently as he can.3Note Chapter 1, Halachah 4, which explains that the reason the Sages established a standard text of prayer was to prevent people from praying in a non-eloquent manner. Though a person is allowed to make whatever additions to prayer he desires, he should try to use the most elegant means of expression as possible.
If he requires sustenance, he should add a supplication and request in the blessing for material prosperity.4The sixth of the intermediate blessings. The same applies regarding each of the other blessings.5For example, Rashi (Avodah Zarah, ibid.) explains that one desiring not to forget that which he has learned should make such a request in חונן הדעת [the first of the intermediate blessings].
Should one desire to ask for all his needs in the blessing of \"the One who hears Prayer,\" he may do so.6without qualms. There is no requirement to make one's requests in the other blessings as mentioned above. However, he should make no requests in the first three or last three [blessings].7See Berachot 34a and also Chapter 1, Halachah 9, and commentary.", + "A person is forbidden to taste1This includes both eating and drinking and indicates that one is forbidden from even tasting the smallest amount of food. anything2Berachot 10b relates: What does [Leviticus 19:26]: \"You should not eat with blood\" mean? You should not eat before you have prayed al dimchem [lit. “for your blood”]... Anyone who eats and drinks and [only] afterwards prays - about him [I Kings 14:9[ states: \"... and you have cast Me behind your body.\" Do not read גויך (your body), but rather גאיך (your pride). The Holy One, blessed be He, says: \"After you have acted proudly and haughtily [by eating], will you accept upon yourself the sovereignty of Heaven?\" Thus, it is clear that one must deal with his spiritual obligations before fulfilling his physical needs.
Note Chapter 5, Halachah 2, where the Rambam states that one who is hungry or thirsty is considered sick and must eat or drink before prayer in order to pray with proper intention. For this reason, medicines also present no problem and may be taken before Shacharit (Shulchan Aruch, Orach Chayim 89:3).
The Mishnah Berurah (89:22) grants permission to drink tea or coffee before prayer, if this will help one's concentration during prayer. However,he suggests not putting sugar into the drink. The Aruch Hashulchan (Orach Chayim 89:23) allows one to add sugar to tea and even suggests that adding milk is permissible. or to do any work3Berachot 14a relates:
A person is forbidden to deal with his personal matters before he prays, as [Psalms 85:14] states: \"[He will place] righteousness before him and he will place his feet in the path.\"
Rashi explains that first one must pay heed to the righteousness of the Creator, and only then walk in the way - i.e., do work that is necessary for his own personal needs. from dawn until after he has recited the Morning Prayer.4Dawn is the earliest possible time for the Morning Prayer. (See Chapter 3, Halachah 7.) Therefore, as soon as the obligation of prayer exists, one is forbidden to eat or drink. He should also refrain from visiting the house of a friend to greet him before he has recited the Morning Prayer;5Berachot 14a relates:
Anyone who greets his friend before praying has, so to speak, made his friend into an altar, as [Isaiah 2:22] states: \"Desist from the man whose life is in his nostrils, as for what is he considered.\" Do not read bemah (“for what”) but rather bamah (“an altar”).
Nevertheless, the Talmud explains that this prohibition only applies to going to a friend's house to greet him. Greeting him in the street is permitted. nor should he set out on a journey before he has prayed.6Berachot 14a derives this law based on the same verse used as the source for the prohibition of working before praying.
However, one may taste food or do work before reciting Musaf or Minchah,7Berachot 28b quotes two opinions, one of Rav Huna forbidding eating before Musaf, and one of Rabbi Yehoshua ben Levi forbidding eating before Minchah, but does not accept either of them as binding. although he should not have a full meal close to the time for Minchah.8Though the Talmud rejects the opinion of Rabbi Yehoshua ben Levi regarding טעימה (tasting). However, there are restrictions in regard to eating a meal as explained in the following halachah (Kessef Mishneh).", + "Once the time for Minchah Gedolah arrives,1i.e., six and a half hours (שעות זמניות) of the day, as explained in Chapter 3, Halachah 2. one should not enter a bathhouse,2This and the following laws are based on the Mishnah (Shabbat 9b): \"One should not sit in front of the barber close to Minchah until he has prayed...\" The Talmud explains that this refers to Minchah Gedolah. even [if only] to sweat, until he has prayed,3This person is not interested in bathing in the hot or cold bath or washing himself well, which are time-consuming activities. Nevertheless, since a prohibition was instituted against bathing... lest he faint and neglect prayer.4the restriction was enforced even in this instance.
He should not eat, even a snack, lest he continue eating and neglect prayer,5In the previous halachah, the Rambam rules that one may taste food before Minchah, but forbade eating a meal. Here, he states that even a snack is forbidden. The Kessef Mishneh explains that eating a כביצה (the equivalent of an egg, 52 or 100 cubic centimeters, according to Shiurei Torah and the Chazon Ish, respectively) of fruit, or a כזית (an olive size, approximately 26 or 50 cubic centimeters, according to the same references cited) of bread constitutes achilat ari’ai which we have translated as a snack. nor [should he] judge [a court case], even if only to render a final judgment, lest the decision be questioned and the matter be drawn out and cause him to miss prayer.6The Mishnah quoted above states simply that one must not sit in judgment close to Minchah. In his commentary on the Mishnah, the Rambam states:
Even if the case is finished and the judges have heard the claims of the adversaries in the case, and have deliberated [and reached a verdict], and need only announce their final decision, the judge should not sit to render this decision close to the time of Minchah, lest he see the case in a different light and be required to start again, or the adversaries restate their claims and the matters drag on until the time [for Minchah] passes.
Similarly, one should not sit in a barber's chair, even for a regular haircut,7as opposed to the especially intricate haircut given the High Priest, called the haircut of \"ben Elasa\" (Shabbat 9b). (See also Hilchot Klei HaMikdash 5:6) until he prays, lest the scissors break.8and the time for prayer pass before the barber can secure another scissors. He should not enter a tanning house close to Minchah before he has prayed, lest he see a deficiency in his work which he will deal with, and [thereby] be delayed from praying.9The Rambam explains, in his commentary on the Mishnah, that if one sees a deficiency in the skin he will attempt to stop further damage, and his involvement in this work could last until after the end of the time for Minchah.
The Rambam's interpretation of the mishnah is not accepted by other authorities. Tosafot (Shabbat, loc. cit.) rules that only complicated activities are forbidden and simple acts, e.g., a snack or a normal haircut are permitted.
This disagreement finds expression in the rulings of the later authorities. The Shulchan Aruch (Orach Chayim 232:2) quotes the Rambam's view. The Ramah brings a third opinion (of the Ba'al HaMa'or) which rules that even a large meal is permissible before Minchah Gedolah, and that a snack is permissible even before Minchah K'tanah. He adds that perhaps the reason for this leniency is that since it was customary to call people to synagogue, it is unlikely that they would not forget to go. However, he advises following the more stringent view when praying alone.
If he begins doing one of these things,10Even if he began after the time of Minchah Gedolah and, therefore, his beginning was a transgression (Hagahot Maimoniot). he need not stop, but may finish and then recite Minchah.11This leniency is also based on the Mishnah (Shabbat, loc. cit.). After listing all the activities that are forbidden once Minchah Gedolah arrives, the Mishnah concludes: \"And if he starts, he need not stop.\"
The Kessef Mishneh explains that this is the case only if he will be able to recite Minchah before the conclusion of the appropriate time. To emphasize this point, the Rambam mentions explicitly: \"and then recite Minchah\" - i.e., after he finishes doing whatever it is that he has started doing. However, if there will not be time to pray afterwards, he must stop and pray. Only then may he resume his activity.
The Shulchan Aruch, Orach Chayim 232:2, follows this interpretation of the Rambam and adds that if there will not be time afterwards, one must stop what he is doing immediately. The Magen Avraham points out that this means that even if it is still relatively early, if one is eating and expects the meal to continue until after the time of Minchah, he must stop immediately and pray, rather than wait until sometime later before the end of the day.", + "When is the beginning of a haircut?1In Halachah 5, the Rambam taught us that if one had already begun his involvement in any of these activities, he need not stop in order to recite Minchah. Therefore, it is necessary to understand what constitutes involvement in these activities. When he puts the barber's cloth over his knees.2The מעפורת is an apron used to collect the hairs falling from one's head during a haircut, so that they do not fall onto his clothes. (Shabbat 9b) In his commentary on the Mishnah, the Rambam states that one who has put the cloth over his knees \"is prepared for a haircut.\" From that point on, even though no hair has actually been cut, he is considered involved in the haircut, so that he need not stop to pray.
When is the beginning of a bath?3i.e., when is he considered to be bathing, so that he need not stop to pray? When he takes off his underclothes.4literally, \"the garments next to his skin.\" This is based on the Rambam's interpetation of Shabbat 9b: \"When he removes his מעפרתו from himself.\" Rashi, in his commentary on that passage, offers a different interpretation - one's outermost garment, i.e., the first garment removed. The Shulchan Aruch (Orach Chayim 232:2) rules in line with Rashi's position.
When is the beginning of [work in the] tanning house? When he ties the apron between his shoulders, as is the way of artisans.5Shabbat 9b states simply: \"When he ties between his shoulders.\" In his commentary on the Mishnah, the Rambam explains that it is when he ties his belt in order to work with the skins. Evidently this means the belt around his apron. There is a version of the Rambam's commentary on the Mishnah which mentions also that he begins working with the skins. This is, however, hard to understand in light of his commentary here in the Mishneh Torah.
When is the beginning of eating? For those who live in Eretz Yisrael, it is when one washes his hands.6Shabbat 9b records a disagreement between Rav and Rabbi Chanina. Rav states that washing one's hands constitutes the beginning of eating, whereas Rabbi Chanina is of the opinion that loosening one's belt before eating is the beginning of the meal. The Talmud concludes that there is no real argument. Rav described the halachah for inhabitants of Eretz Yisrael, and Rabbi Chanina, for those of Babylonia. For inhabitants of Babylonia, it is when they loosen their belts.7Rashi explains that the custom in Babylonia was to wear their belts particularly tight, necessitating that they be loosened prior to eating. This was not the case in Eretz Yisrael.
It is interesting to note that in his commentary on the Mishnah, the Rambam mentions only the halachah of washing one's hands. Since the Mishnah was written in Eretz Yisrael, its interpretation must be in line with the customs and realities of Eretz Yisrael. However, in the Mishneh Torah, the Rambam focuses on the actual halachah. Hence, he defines the beginning of eating in line with both positions, one relevant to Eretz Yisrael and the other to Babylonia.
When is the beginning of judgment? When the judges robe themselves in their taleisim and sit down.8Rashi explains that the judges wore their talleisim in court in order to focus their attention on the serious nature of the matter at hand. Shabbat 10a states: \"Any judge who adjudicates a judgment of absolute truth ..., is considered by the Torah to be a partner with God in the creation of the world.\" If they were [already] sitting, it is when the adversaries begin to make their claims.9Shabbat 10a makes this point of clarification.", + "Even though the Evening Prayer is not obligatory,1See Chapter 1, Halachah 6 and the commentary there. one should not come home from his work and say: \"I will eat a little and sleep a little and then I will pray,\" lest sleep overtake him and he sleep all night. Rather, he should [first] pray, and afterwards he may eat, drink or sleep.2Berachot 4b discusses the decree of the Sages requiring the recitation of the Shema before midnight even though its actual time lasts until dawn (See Hilchot Kri'at Shema 1:9.). That passage states:
The Sages produced a support for their words in order that a person not come in from the field in the evening and say: \"I shall go home, eat a little, sleep a little and then recite the Shema and pray,\" lest he be overcome by sleep and sleep all night.Rather, he should come from the field in the evening and enter the synagogue. If he is accustomed to recite the Shema immediately, he should. If he is accustomed to study Torah first, he should study, recite the Shema, pray and then eat his bread and recite grace.
In contrast to the restrictions mentioned in the previous halachah in regard to the afternoon prayers...
It is permissible to have a haircut or enter a bathhouse before the Morning Prayer. [The Sages] only established their decree before Minchah, since it is common for most people to go there during the day. However, in the morning, [these actions] are uncommon. Hence they did not establish a decree. - Since the Mishnah cited above mentions only \"close to Minchah,\" the Rambam assumes that the halachot apply only to מנחה and not to שחרית for the reason he explains.
The Rambam does not mention going to the tanning house or eating in this halachah, because they are included in Halachah 4 regarding working or eating before the Morning Prayer, both of which are prohibited.
It is permissible to have a haircut or enter a bathhouse before the Morning Prayer. [The Sages] only established their decree before Minchah, since it is common for most people to go there during the day. However, in the morning, [these actions] are uncommon. Hence, they did not establish a decree.", + "A person who is involved in the study of Torah when the time for prayer arrives must stop and pray.1The Mishnah (Shabbat 9b) states that one must stop for Kri'at Shema, but not for prayer. The Talmud (11a) explains that this refers to one involved in the study of Torah. If the study of Torah is his full-time occupation and he does not work at all,2Shabbat (ibid.) continues:
This applies only to Rabbi Shimon bar Yochai and his colleagues, whose full time occupation was the study of Torah, but we stop studying to recite the Shema and to pray.
Rashi explains that anyone who interrupts his studies in order to work, must also interrupt his studies in order to pray. and he is involved in the study of Torah at the time of prayer, he need not stop, since the commandment of the study of Torah is greater that the commandment of prayer.3In Hilchot Talmud Torah 3:3, the Rambam states: \"There is no commandment among all the commandments that is equal to the study of Torah. Rather, the study of Torah is equal to all the other commandments, since study brings one to action. Therefore, study comes before action at all times.\"
A person involved in Torah study achieves a level of unity with God that is unparalleled by any other activity. One's intellect and God's wisdom become inextricably linked, until they are indistinguishable during the moments of one's actual involvement in study. On this basis, we can understand the description of Torah with the metaphor of bread (Proverbs 9:5, Hilchot Yesodei HaTorah 4:13). After bread is consumed by a person, it becomes assimilated into his blood and becomes part of the person himself. Similarly, when Torah is studied, it becomes absorbed into the person's character and becomes an integral part of his being (Tanya, Chapter 5).
As explained in the introduction to this text, prayer focuses on our attempt to relate to the Godliness that permeates our worldly existence. Though this is an extremely significant service, the connection established through Torah study is more complete. Thus, Shabbat 10a records how Ravvah rebuked Rav Hamnuna for neglecting his Torah studies to prolong his prayers. By doing he was \"abandoning eternal life for transcient life.\" Therefore, Rabbi Shimon bar Yochai and his colleagues whose commitment to Torah was all encompassing were not required to interrupt their studies for prayer.
Anyone involved in efforts for the welfare of the community is like one involved in Torah study.4i.e., he can be compared to one whose full time occupation is the study of Torah. Therefore, he is exempt from the Amidah at that time.
This comparison of community work to the study of Torah is found in the Jerusalem Talmud, Berachot 5:1. However, there it is taught in the context of praying in the midst of words of Torah. (See Chapter 4, Halachah 18.) Community work is also considered like Torah, so that one may pray after such work and it is considered as if he prayed in the midst of words of Torah.
The Kessef Mishneh explains that the Rambam derives this law from the continuation of the Talmudic passage (Shabbat 11a) cited above. The Talmud states that one involved in the decision of whether or not to proclaim a leap year (עיבור שנה) need not stop to pray, even though Torah study is not his full-time occupation. The Kessef Mishneh posits that the Rambam views involvement in עיבור שנה as community work. On this basis, he concludes that one need not stop in order to pray if he is involved in such activities.", + "One is forbidden to interrupt his Amidah except in a situation where his life is endangered.1In Hilchot Kri'at Shema 2:15-17, we discussed the various situations in which one is allowed to interrupt his recitation of the Shema. Here, the Rambam teaches that the laws regarding the Amidah are much more strict. Only a threat to one's very life is considered sufficient cause to interrupt the Amidah. Even if the King of Israel greets him, he must not answer him.2The Mishnah (Berachot 29b) states: \"Even if the king greets him, he may not answer.\" The Talmud explains that this applies only to a Jewish king, but not to a foreign king. A Jewish king is expected to appreciate the seriousness of prayer and realize that a person's unwillingness to interrupt his prayers is not intended as an insult to the king's authority, but rather, submission to an even greater authority.
It is interesting to note that this halachah is taught in the Mishnah within the context of halachot stressing the serious nature of the Amidah and the high level of concentration necessary. Just as we learned that the level of intention necessary for the Amidah is greater than that necessary for Kri'at Shema (see Chapter 5, Halachah 8 and the commentary there), so too, the halachot regarding interruptions are stricter, as mentioned. However, he may interrupt [to answer] a non-Jewish king, lest he3fail to understand the concept explained above and... kill him.4as a rebel against the king.
Berachot 32b-33a relates the following story which shows that the Sages did not always avail themselves of the leniency granted:
A righteous man was once praying on the road. A minister approached him and greet him. However, he did not respond. [The minister] waited until he had finished praying and said to him: \"Empty one! Is it not written in your Torah: 'Take heed and watch yourself carefully' (Deuteronomy 4:9 , and 'Guard yourselves very carefully' (Deuteronomy 4:15).\" \"When I greeted you, why didn't you answer? If I had cut off your head with my sword, who would have sought vengeance for your life?\"He said to him: \"Let me appease you with words. If you were standing in front of an earthly king and your friend came and greeted you would you answer him?\"[The minister] said: \"No.\"\"And if you did answer him what would they do to you?\"He replied: \"They would cut off my head!\"He said: \"And is it not reasonable that if you [would not interrupt] while standing in front of an earthly king who is here today and in the grave tomorrow, so too I, standing in front of the King of Kings, the Holy One blessed be He, who is eternally present, all the more so [should I not interrupt in order to return greetings].\"The minister was appeased immediately, and the righteous person returned home in peace.\"
A person standing in the [midst of the] Amidah who sees a non-Jewish king or tyrant approaching him should shorten [his prayer].5Rabbenu Yonah explains that this means simply to recite the beginning and end of each blessing. The Kessef Mishneh also agrees with this explanation.
In Chapter 2, Halachot 2-3, the Rambam mentions the text for a shortened prayer. However, there is not necessarily a contradiction between this opinion and that law. If unable to do so, he may stop.6Berachot 32b offers these two alternatives.
Rabbenu Yonah maintains that if possible, one should move slightly in order to avoid confronting the king or tyrant, and thus avoid the need to talk. Similarly, if one sees snakes or scorpions approaching him in a place where their bite is fatal, he should stop [praying] and flee. If they are not fatal, he should not stop.7The Mishnah (Berachot 29b) states: \"...and even if there is a snake curled around his ankle, he should not interrupt [his Amidah].\" The Talmud (33a) mentions that a snake does not cause an interruption, but a scorpion does. Rashi explains that though snakes are not likely to bite, scorpions are likely to sting. Thus, the passage raises questions on the Rambam's decision, for he does not distinguish between snakes and scorpions.
The Rambam's statements appear to be based on the Jerusalem Talmud, Berachot 5:1, which states that one ignores a snake only if it is simply curling around his leg. However, were the snake to approach him in a menacing fashion, appearing likely to bite, he may flee from the snake.
It is important to note that there is no actual need to interrupt his Amidah in the case of the dangerous creatures. He need simply leave that spot, find a safe place and continue praying.
Hagahot Maimoniot points out that in all the cases mentioned, even if he did actually speak in the middle of Shemoneh Esreh, he need only start again at the beginning of the blessing in which he stopped. If, however, he interrupted himself during the first or last three blessings, he should return to the beginning of the beginning of the first of the three blessings.
The laws mentioned in this halachah are discussed in the Shulchan Aruch, Orach Chayim 104.", + "Women, slaves and children are obligated to pray.1This is based on the Mishnah (Berachot 20a-b). This halachah is discussed in Chapter 1, Halachah 2. Anyone exempt from Kri'at Shema is also exempt from the Amidah.2The laws regarding those exempt from Kri'at Shema are contained in Hilchot Kri'at Shema 4:3-6. The exemption of these people from the Amidah is stated explicitly in the Mishnah (Berachot 17b).
All those accompanying the dead [for burial], even if they are not required to carry the coffin, are exempt from the Amidah.3This is also based on the Mishnah (Berachot 17b) which teaches that though there are differences between the obligations people have regarding the recitation of the Shema (See Hilchot Kri'at Shema 4:4.), \"both are exempt from the Amidah.\"
Rashi and Tosafot explain that the distinction between Kri'at Shema and the Amidah is based on the fact that the recital of the Shema is a Torah obligation. Some commentaries explain that this explanation would even be acceptable according to the Rambam. Though he holds that the Amidah is also a Torah obligation (see Chapter 1, Halachah 1), it is only necessary to pray once daily in order to fulfill one's Torah obligation. Therefore, one may be more lenient in granting an exemption from the Amidah, since the Torah obligation may have already been fulfilled or may be fulfilled by another Amidah later in the day.
However, the Rambam, himself, offers a different explanation in his commentary on the Mishnah. There, he states that since one is troubled (לבו טרוד) by the burial, he is exempt from the Amidah. This seems to be a function of the greater need for intention in the Amidah rather than its non-Torah status." + ], + [ + "When the Sages1Ezra and his court, the Anshei K'nesset HaGedolah instituted [a text for] these prayers,2See Chapter 1, Halachot 2-5. they [also] established other blessings to be recited every day.3In Hilchot Berachot 1:4, the Rambam writes:
There are three types of blessings: blessings associated with [deriving] satisfaction, blessings associated with mitzvot, and blessings of thanksgiving which are a process of praise, thanksgiving, and request so that we will continually remember the Creator and fear Him.
In Hilchot Berachot 10:1, the Rambam writes that the blessings associated with the prayer service are included in the category of blessings of thanksgiving. This position is not accepted by all authorities. For example, the Avudraham considers the blessings associated with the prayer service as a separate category of blessings. These are:
When a person gets into bed4Note the Otzar HaGeonim which requires that both this blessing and the Shema be recited in one's bed, directly before retiring. to sleep at night,5The Rambam begins his discussion of the blessings of prayer with one recited at night in keeping with the concept that the new day starts after sunset. (See also Hilchot Kri'at Shema 1:1 and our commentary there.) he says:
Blessed are You, God, our Lord, King of the universe, who causes6This blessing, with certain textual differences, is found in Berachot 60b. the bonds of sleep7Our translation is based on Esther 1:6 which mentions חבלי בוץ - \"bonds (or cords) of linen\" (Otzar HaTefilot). The phrase may also be rendered as \"the pains of sleep\" based on Hoshea 13:13 חבלי יולדה - \"the pains of childbirth.\" Exhaustion is painful to one's eyes and makes it difficult to keep them open. to fall upon my eyes, who sinks [one into] restful slumber,8Rav Kapach's manuscript of the Mishneh Torah omits the latter clause. He also notes that the Yemenite siddur, which was composed in accordance with the Rambam's opinion, follows this version. Rav Yitzchok Alfasi's Halachot, which the Rambam often used as a source, also omits this clause. and illuminates the pupil of the eye.9See the Targum to Psalms 17:8. In Nusach Ashkenaz, this clause appears later in the blessing. May it be Your will, God, our Lord,10The version in our texts of Berachot (ibid.) contains additional requests:
May it be Your will, God, my Lord, to lay me down to peace and grant my portion in Your Torah. Accustom me to commandments and not to transgressions and bring me not to sin or transgression, trial, or embarrassment.
This text is found in the Siddur of Rav Amram Gaon. The Vilna Gaon, in his emendations to the Talmud, suggests that these requests were not originally included in the Talmud and were added later by Rav Amram Gaon. to save me from the evil inclination and from a bad occurrence. May I not be disturbed by bad dreams or evil thoughts.11The prevention of sinful thoughts and the avoidance of nocturnal emissions during sleep are two of the main reasons given for reciting the Shema before retiring. Let my bed be perfect before You12Rashi (Berachot 60b) explains that this is a prayer for spiritually healthy children. See Sifre (Deuteronomy 31). and may You raise me up from it to life and peace and illuminate my eyes lest I sleep a sleep of death.13This is based on Psalms 13:4. Blessed are You, God, who illuminates the whole world in His glory.14This is based on Ezekiel 43:2. Metzudat Tzion explains that the radiance of the Divine Presence is a source of light to the whole world. As we go to sleep at night in a dark world, we express our thanks for the Divine light that constantly fills the world.
The recitation of a blessing for sleep is based on our Sages' conception of sleep as one of God's greatest gifts because it allows man to rest and awake refreshed, able to serve his Creator with renewed energy and vigor. In Bereishit Rabbah 9:8, Rabbi Shimon ben Elazar interprets the words uttered by God at the end of the sixth day of creation, \"and behold it was very good\" (Genesis 1:30 , as referring to the creation of sleep.", + "[Then,1Berachot 60b states that one first recites Kri'at Shema and then, the blessing of hamapil (the blessing discussed in Halachah 1). This opinion is quoted by the Tur and the Shulchan Aruch (Orach Chayim 239:1). However, this order is only followed in Nusach Ari. Both Nusach Ashkenaz and Nusach Sephard follow the order stated by the Rambam.
The Jerusalem Talmud (Berachot 1:1) relates that Rav Zeira was accustomed to recite the Shema over and over until he fell asleep. This indicates that the Shema is the last thing said at night before sleeping (Hagahot Maimoniot in the name of Rabbenu Nissim Gaon).] one reads the first section2This is consistent with our text of Berachot (loc. cit.) which states that, before going to sleep, one recites \"from Shema until V'haya im shamoa.\" This is the opinion followed in most communities at present.
Rabbenu Chananel rules that one recites the first two sections of Shema since both contain the phrases \"with all your heart\" and \"while laying down\" (See the commentary below). Rabbenu Asher also follows this position.
The Magen Avraham (239:1) quotes the Ari, Rabbi Yitzchok Luria, as requiring the recitation of all three sections of the Shema so that the 248 words it contains will guard the 248 limbs of the body during sleep. According to the opinion of Rashi mentioned below, it is also necessary to read all three sections. of Kri'at Shema and goes to sleep.3Berachot 4b explains that \"it is a mitzvah\" to recite the Shema before retiring. These statements are based on Psalms 4:5: \"Tremble, but do not sin. Speak in your heart upon your bed and be still.\" Our Sages interpreted \"Speak in your heart\" and \"upon your bed\" as allusions to the phrases \"with all your heart\" and \"upon your bed\" in theShema.
That Talmudic passage implies that the reason for reciting the Shema before retiring is to protect oneself from undesirable influences during the night. According to Rashi (Berachot 2a) and others who allow the evening service to be recited before sunset, the recitation of Shema before retiring enables us to fulfill the mitzvah of Kri'at Shema at night. According to the writings of the Ari, the reciting of the Shema before retiring is a service of spiritual preparation for the soul's ascent from the body during sleep.
Since Berachot (ibid.) mentions that \"it is a mitzvah\" to recite the Shema before retiring, it was customary in certain communities to recite a blessing before reciting the Shema as is customary before performing other mitzvot. In his responsa (Pe'air HaDor 100), the Rambam specifically rules against reciting such a blessing. [However, note the Kolbo (29) who quotes the Rambam as stating in a responsa that such a blessing is required.] [This applies] even if his wife is sleeping with him.4This line does not appear in either the Oxford or Yemenite manuscripts of the Mishneh Torah. See Hilchot Kri'at Shema 3:ibid. which permits the recitation of the Shema while touching one's wife because one is familiar with her.
If he is overcome by sleep,5and cannot recite the entire first section, at the very least he should read the first verse [of Kri'at Shema]6which contains the essential statement of the unity of God. or verses of mercy7Berachot 4b-5a states:
Rabbi Nachman says: \"A Torah scholar need not [recite Kri'at Shema before sleep] for his Torah will protect him.\"Abbaye says: \"Even a Torah scholar must recite at least one verse describing God's mercy, for example: 'Into Your hand I entrust my spirit, You will redeem me, God, God of truth' (Psalms 31:6).
Sh'vuot 16b mentions that Rabbi Yehoshua ben Levi would recite Psalm 91 as protection against unfavorable influences at night. Other verses that have a similar intent have been included by Kabbalistic authorities in the text of the Shema recited before retiring.
and, afterwards, he may go to sleep. and afterwards, he may go to sleep.", + "When a person awakes after concluding his sleep,1I.e., in the morning when he has completed his night's sleep.
The Kessef Mishneh points out that although Berachot 60b states that one recites this blessing upon arising, the Rambam specifies that it be said only after concluding one's sleep. This makes it clear that a person who wakes up in the middle of the night and intends to return to sleep, need not recite this blessing. while still in bed,2Rabbenu Yonah (in his commentary to the Halachot of Rav Yitzchok Alfasi) takes issue with this statement. He writes:
This is difficult to understand. Since [upon waking] one's hands are not clean, how is it possible that [the Rambam] says that one should recite these blessings [while still in bed]. The Talmud mentions this [practice. However, this is because the Sages] were particularly holy. They would wash their hands [at night before sleep] and would be able to maintain a state [of purity] such that they could recite the blessings in the morning in cleanliness. We, however, are unable to maintain this state of cleanliness. Therefore, it is proper that we recite them only after נטילת ידים (the washing of the hands).
This position is widely accepted and is the basis of our practice today. See the commentary to Halachah 9. he says:
My Lord,3In Hilchot Berachot 11:1, the Rambam writes:
All of the blessings begin with Baruch and conclude with Baruch except the final blessing of the blessings associated with the Shema, a blessing which follows directly after another blessing, and a blessing over fruit, those [blessings] which resemble it, or a blessing for mitzvot.
Given this statement, the commentaries wonder why this blessing does not begin with Baruch. Furthermore, in Hilchot Berachot 1:5, the Rambam writes that, unless a blessing follows another blessing, it must mention God's sovereignty over the world and no such mention is made in this blessing.
The Meiri in his commentary to Berachot (loc. cit.) offers the following resolution to these difficulties: Despite the fact that the entire period of a person's sleep divides between the recitation of hamapil and E-lohai Neshamah, the sleep is not considered as an interruption and E-lohai Neshamah is considered as following directly after hamapil. Accordingly, it is not required to begin with Baruch or mention God's sovereignty.
Other commentaries who follow different halachic perspectives than the Rambam offer these resolutions:1) E-lohai Neshamah is a blessing of praise and prayer and does not require an opening phrase of blessing, in the same way that the blessing recited before travelling does not (Tosafot, Pesachim 104b).2) E-lohai Neshamah is generally recited immediately after the blessing of אשר יצר and therefore can be considered as a blessing which follows another blessing. the soul that You have placed within me4Each morning, we renew our thanks for the soul which God has returned to us, refreshed and revitalized. is pure.5Despite his lowly physical state, man possesses an innate spirituality, a pure Godly soul, which is the source of all his positive actions and thoughts. You have created it, You have formed it, You have breathed it into me6The three verbs used in this blessing correspond to three different descriptions of the creation of man in the Torah:1) ויברא א-להים את האדם - \"And the Lord created man\" (Genesis 1:27). 2) א-להים את האדם וייצר ה' - \"And God, the Lord, formed man\" (Genesis 2:7). 3) ויפח באפיו נשמת חיים - \"And He blew into his nostrils the soul of life\" (ibid.).
These three verbs also relate to the three components of the soul, נפש, רוח, ונשמה (Maharsha, 14Berachot 60b).
In Kabbalah, the three verbs are understood as referring to the three worlds: עולם הבריאה - the world of creation, עולם היצירה - the world of form, and עולם העשיה - the world of physical action. The word טהרה - \"pure\" refers to עולם האצילות - the world of emanation, the highest of the four worlds. Thus, this prayer traces the descent of man's soul from God's Throne of Glory into the physical world. and You preserve it within me.7Although the natural inclination of the soul is to return to its Source, God preserves its presence within the body in order that the person may serve His Creator in this world (Midrash Tehillim 62). You will ultimately take it from me8at the time of death. and restore it to me in the Time to Come.9at the time of the resurrection of the dead. As long as the soul is lodged10Though the word, \"lodged,\" is present in the printed texts of the Mishneh Torah, it is lacking in most manuscripts. Similarly, it is not included in the text of the blessing in most siddurim. within me, I am thankful before You, O God, my Lord, Master of all works.11Some siddurim add the phrase, \"Lord of all souls,\" at this point so that the concluding phrase of the body of the blessing will correspond to the wording of the blessing itself. Blessed are You, God, who restores souls to dead bodies.12Berachot 57b compares sleep to 1/60 of death. Therefore, waking can be compared to the resurrection of the dead (Rabbi Ya'akov Emden in his commentary on the siddur).", + "When one hears the crow of a rooster, he recites: Blessed are You, God, our Lord, King of the universe, who gives the rooster understanding to distinguish between day and night.1Since the crowing of the rooster generally heralds the dawn, the Sages established this blessing in response to it.
The word שכוי is translated as \"rooster\" based on Rosh HaShanah 26a which refers to Job 38:36: \"Who has put wisdom in the inward parts and [given] understanding to the rooster (שכוי).\"
Rabbenu Asher (in his halachic commentary to Berachot) interprets שכוי as \"heart.\" The heart is the source of understanding which allows man to distinguish between day and night.
When he puts on his clothes,2This refers to one's outer garment. Therefore, even a person who has slept in pajamas or in his underwear should recite this blessing (Pri Chadash, Orach Chayim 46). he recites: Blessed are You, God, our Lord, King of the universe, who clothes the naked.3Understood simply, this blessing expresses our appreciation to God for the clothes we wear. On a deeper level, it also expresses our cognizance of the sanctity of physical modesty.
When he puts his cloth on his head,4This blessing is also mentioned in Berachot, loc. cit. The Rambam interprets it as referring to an ordinary head covering. In contrast, Rabbenu Yitzchok Alfasi interprets the Talmud's statement as referring to donning the tallit.
Tosafot and other Ashkenazic authorities maintain that this blessing should be reciting upon putting on a hat, yarmulke, or other headcovering. he recites: Blessed are You, God, our Lord, King of the universe, who crowns Israel in glory.5The Beit Yosef (Orach Chayim 46) associates this blessing with the prohibition of walking four cubits with one's head uncovered (Shabbat 118b; See Hilchot De'ot 5:6). Covering our heads symbolizes Israel's fear and awe before God's presence. This is their glory, as Isaiah 62:3 states: \"You shall be a crown of glory in the hand of God.\"
When he passes his hands over his eyes,6In order to cause sleep to pass from their eyes, people often rub them vigorously.
Our text of Berachot (loc. cit.) states when \"one opens his eyes.\" Many authorities favor this version over the text quoted by the Rambam (and Rav Yitzchok Alfasi) because Shabbat 108b warns of the dire consequences of touching one's eyes before washing one's hands in the morning. The Magen Avraham (Orach Chayim 46:2) suggests that people might have avoided the problem by cleaning their eyes with a cloth or rubbing their eyes with closed eyelids (Sha'arei Teshuvah). he recites: [Blessed...] who opens the eyes of the blind.7This blessing is based on Psalms 146:18 and can be interpreted as a statement of gratitude for more than our physical eyesight. We thank God for the ability to see His greatness in creation. These are our metaphorical \"eyes of reason.\"
When he sits up in his bed, he recites: [Blessed...] who unties those bound.8thanking God for the ability to move our limbs after sleep.
When he lowers his feet from the bed and rests them on the ground, he recites: [Blessed...] who spreads the earth over the waters.9This blessing is based on Psalms 136:6: \"[Give thanks] to the One who spread the earth over the waters, for His lovingkindness is eternal.\"
When he stands up, he recites: [Blessed...] who straightens the bowed.10This is based on Psalms 146:8. This blessing expresses gratitude for the uniquely human characteristic of upright posture. It may also be interpreted as giving thanks to God, the source of salvation for those bowed and downtrodden.
The Tur (Orach Chayim 46) states that if one recites this blessing before the blessing \"who unties those bound,\" he should refrain from reciting the latter blessing. Though there is some difference of opinion about the matter, most later authorities accept the Tur's decision.
When he washes his hands,11In Hilchot Berachot 6:2, the Rambam specifically states that one should recite this blessing before washing one's hands so that the blessing will precede the performance of the mitzvah (Pesachim 7a). Rabbenu Yonah states that one should not recite this blessing until after washing one's hands because until one has washed his hands, he is not in a fit state to mention God's name (See Mishnah Berurah 4:2). (According to others, the recitation of this blessing should be delayed until after drying one's hands.)
The Rambam obviously does not accept this rationale since he requires many blessings to be recited before the washing of the hands as above. he recites: [Blessed...] who has sanctified us with His commandments and commanded us12Although this washing was instituted by the Rabbis, this wording is appropriate, as is explained in Hilchot Berachot (loc. cit.). regarding the washing of hands.13This washing is required in preparation for the recitation of the Shema and the morning service.
Based on the Zohar (Vol. I, 169b, 184b), the Rabbis rule that, on washing in the morning, one pours water over his hands three times alternately, i.e., once over the right hand, once over the left hand, once more over the right, etc. This is done in order to remove the spirit of impurity that remains after sleep.
When he washes his face,14Note Chapter 4, Halachah 2, which states that a person must wash his face in the morning as a preparation for prayer. he recites:15There are slight, but significant, differences between the text of the blessing here and its source in Berachot (loc. cit.). Blessed are You, God, our Lord, King of the universe, who removes the bonds of sleep from my eyes16The last traces of drowsiness disappear when one washes his face (Avudraham).
and slumber from my eyelids. May it be Your will, God, - This entire prayer is considered one blessing. Therefore, one should not recite \"Amen\" after hearing a colleague recite the opening sentence of the blessing (Shulchan Aruch, Orach Chayim 46:1). Tosafot (Berachot 46a) states that one should say \"and may it be...\" to emphasize that the prayer is a single blessing.
my Lord and Lord of my fathers, that You accustom me - The Rambam, and similarly the Tur, use the first person singular, thus, making the prayer an individual statement. However, most siddurim use the first person plural, \"us.\"
to the performance of [Your] commandments and do not accustom me to sins or transgressions. Cause the positive inclination to rule over me and not the evil inclination. - Though we always have free will, we ask God to strengthen our potential for making the proper choice (Taz).
Strengthen me in Your commandments and grant my portion in Your Torah. Allow me to find favor, lovingkindness, and mercy in Your eyes and the eyes of all who see me and bestow upon me benevolent kindnesses. Blessed are You, God, who bestows benevolent kindnesses. - The kindnesses refer to the return of the soul in the morning (Tosafot, loc. cit.) and also the instilling of a spirit of purity within us (Rikanti). and slumber from my eyelids. May it be Your will, God, my Lord and Lord of my fathers, that You accustom me to the performance of [Your] commandments and do not accustom me to sins or transgressions. Cause the positive inclination to rule over me and not the evil inclination. Strengthen me in Your commandments and grant my portion in Your Torah. Allow me to find favor, lovingkindness, and mercy in Your eyes and the eyes of all who see me and bestow upon me benevolent kindnesses. Blessed are You, God, who bestows benevolent kindnesses.", + "Whenever one enters the toilet,1This halachah is dealt with among the morning blessings, since a person generally relieves himself shortly after arising. Nevertheless, its instructions apply whenever one relieves himself.
[Note, however, the opinion quoted by the Shulchan Aruch HaRav 6:1, which maintains that the blessing, אשר יצר, can be considered as one of the morning blessings and should be recited even if one does not relieve oneself.] before entering, he says:
Be honored, holy honorable ones, servants of the Most High.2This statement is quoted from Berachot 60b, but there are slight variations between the way the passage appears in the Talmud, the manuscripts of the Mishneh Torah, and its published text.
In his commentary to Berachot, Rashi explains that this statement is addressed to the angels that accompany us at all times as Psalms 91:11 states: \"He will command all His angels for you, to guard you in all your ways.\" Help me. Help me. Guard me. Guard me.3I.e., continue to do that which you have been commanded even though I am about to take leave of you momentarily. Wait for me4for it is not fitting for the angels to enter a toilet. until I enter and come out, as this is the way of humans.5The Avudraham states that this prayer should only be recited by extremely righteous men. Anyone else who recites it would appear conceited. For this reason, the Beit Yosef (Orach Chayim 3) rules that this prayer is not recited today.
After he6relieves himself, whether he defecated or urinated (Kessef Mishneh, in contrast to an opinion quoted by the Hagahot Maimoniot which rules that the blessing which follows should be recited only after defecating). comes out, he recites:
Blessed are You, God, our Lord, King of the universe, who formed man in wisdom7See the Targum Yonaton to Ezekiel 28:12 which uses similar terms to praise the Divine wisdom manifest in the creation of the human body. and created within him many openings and cavities.8e.g., the mouth, nose, anus. It is revealed and known before the throne of Your glory that if one of them were to be blocked or if one of them were to be opened, it would be impossible to exist for even one moment.9Tosafot (Berachot, loc. cit.) quotes Bereishit Rabbah (1:3) which states that unlike a manmade container which is unable to hold liquid when pierced by even the smallest pin, the body that God created is full of holes and cavities which open and close in a manner that allows man to continue to exist.
The Midrash Tanchuma (Shemini) relates: Happy are you, Israel! A mitzvah was granted correspondent to each and every one of your limbs.... The numerical value of חלולים חלולים is 248, the number of limbs in the human body and the number of positive commandments in the Torah. Blessed are You, God, who heals all flesh10This is based on Exodus 15:26: \"For I am God, your healer.\" and works wonders.11This is based on Psalms 77:5: \"You are the God who works wonders.\" The phrase מפליא לעשות is found, in a different context, in Judges 13:19.
The Darchei Moshe (Orach Chayim 6) explains that the wonders spoken of in this blessing refers to the maintenance of our spiritual soulsáwithin ouráphysical bodies. This may explain the accepted order of the blessings in which א-להי נשמה (Halachah 3) is recited immediately after this blessing, אשר יצר.", + "When one fastens his belt,1The Rambam accepts the interpretation most commentaries have given to the words מייניה אסר in Berachot 60b, the source for this blessing. The Ra'avad interprets the Talmud as referring to putting on one's trousers. he recites: [Blessed...universe,] who girds Israel2The Taz (Orach Chayim 46) points out that, of the morning blessings, only this and the blessing uttered after covering one's head (עוטר ישראל בתפארה) mention Israel. The other blessings praise God for kindnesses enjoyed by all people. In contrast, these two blessings highlight actions performed by the Jewish people as an expression of modesty. The belt is intended to separate the heart from the lower half of the body (See Hilchot Kri'at Shema 2:7 and 3:17). The covering of one's head signifies one's awareness of the Divine Presence, as stated above (See Halachah 4).
The Avudraham notes that this blessing is conceptually rooted in Jeremiah 12:11: \"'As a girdle clings to a man's loins so have I caused the whole of the House of Israel and the House of Judah to cleave unto Me,' says God; 'that they might be unto Me, a people, a name, a praise and a glory.'” with strength.3The Avodat Yitzchok explains that a belt or girdle protects a person's body and affords him greater strength. Rav Asher of Lunil explains that this blessing refers to the spiritual strength granted to Israel through Torah study.
When he puts on his shoes, he recites: [Blessed...universe,] for You have provided me4Our text follows the published text of the Mishneh Torah. The same text is also quoted by Rav Yitzchok Alfasi and Rabbenu Asher.
However, our text of Berachot (loc. cit.), the source for this blessing, reads: שעשה לי כל צרכי - \"who provides me with all my needs\"; referring to God in the third person rather than in the second person. This version is found in most siddurim today. It is also found in the authoritative Oxford manuscript of the Mishneh Torah and many Yemenite manuscripts. with all my needs.5Several different explanations are given for the association of this blessing with the putting on of one's shoes. The Avudraham states simply that a person is unable to move about freely without shoes. Therefore, putting on shoes enables him to acquire whatever he needs.
Rav Shlomo Kluger cites our Sages' statement, \"A person should sell everything he owns and buy shoes,\" as evidence that a person who has shoes to wear has acquired that which is most necessary.
The Sh'loh quotes the Maharshal as explaining the source for this blessing as Psalms 8:6-9.
You have made him [man] a little lower than angels.... You have given him dominion over the works of Your hands. You have put everything under his feet, all sheep and oxen, and also the beasts of the field, the birds of the sky and the fish of the seas.
Wearing leather shoes demonstrates the way in which the animal kingdom has been placed \"under man's feet\" and makes us aware that the dominion we have been granted over all creation allows us to acquire \"all our needs.\"
When he walks to depart on his way, he recites:6Our text of Berachot 60b and similarly, most contemporary siddurim, place this blessing before the previous one. Nevertheless, Rav Yitzchok Alfasi and Rabbenu Asher follow the same order as the Rambam. [Blessed... universe,] who prepares the steps of man.7This blessing is based on Psalms 37:23: \"The steps of man are ordered by God\" and Proverbs 20:24: \"The steps of man are from God,\" both of which imply that in addition to giving man the ability to walk, God also guides the direction of his steps.
[Also,] every day, a person should recite:
Blessed8Based on Menachot 43b, the following three blessings are recited daily as an expression of thanks for the renewal of our being. Some authorities require a person to have seen a gentile, woman, or slave before reciting the appropriate blessing. However, the Rambam maintains that the blessing should be recited each morning unconditionally (The Responsa of Rav Avraham, the Rambam's son). are You, God, our Lord, King of the universe, who has not made me a non-Jew.9We thank God for creating us with the opportunity to relate to Him through the Torah and mitzvot which were given only to the Jews.
Menachot (loc. cit.) uses a positive statement for the formula of this blessing: \"Blessed... who has made me a Jew.\" Rabbenu Asher quotes this text. The Rambam's version is found in the Jerusalem Talmud, Berachot 9:2. Rabbenu Yitzchok Alfasi also follows the Jerusalem Talmud.
The Levush, Orach Chayim 46, explains the reason for reciting the blessing in the negative: Eruvin 13a states that it would have been better for man not to have been created than to have been created (i.e., man's soul was in a higher state before its descent into the world than it is while in this world). Therefore, we do not express thanks for being created. Nevertheless, having been created, we thank God for not creating us as gentiles since gentiles have a far lesser number of commandments to fulfill.
The Bayit Chadash explains that the negative formula was chosen for the following reason. Our Sages required that we recite three blessings each morning. Torah law states that whenever a single blessing covers two different circumstances, the second blessing may not be recited. Therefore, since a statement thanking God \"for making me a Jew\" would make the blessing for \"not making me a servant\" superfluous, it is preferable to recite this blessing using the negative formula.
Blessed are You, God, our Lord, King of the universe, who has not made me a woman.10A woman is not obligated to fulfill all the positive mitzvot whose performance is limited to a specific time. As a result, a man has many more mitzvot to fulfill and recites this blessing thanking God for that privilege.
The Tur (Orach Chayim 46) mentions that a woman should recite a blessing thanking God \"for making me according to His will.\"
Blessed are You, God, our Lord, King of the universe, who has not made me a servant.11i.e., a Canaanite servant who is not a full member of the Jewish people (see Hilchot Issurei Bi'ah 13:11). Like women, a Canaanite servant is exempt from all the positive mitzvot whose performance is limited to a specific time.
The published text of the Mishneh Torah and Menachot (loc. cit.) list these blessings in this order. However, the authoritative manuscripts of the Mishneh Torah, Rav Yitzchok Alfasi, and most siddurim today reverse the sequence of the last two blessings. This order reflects an ascending hierarchy, with women who are endowed with the holiness of the Jewish people, placed after servants.", + "These eighteen blessings1Only seventeen blessings are recited in the morning. The eighteenth blessing is hamapil, the blessing recited before retiring at night. Nevertheless, as explained in the commentary to Halachah 3, the Rambam views it as connected to the morning blessings.
The eighteen blessings correspond to the eighteen blessings of the Shemoneh Esreh, and also to the number of times God's name is mentioned in Psalms 29, in the song sung by the Jewish People after the splitting of the Red Sea (Exodus 15:1-19), and in the three sections of Kri'at Shema. (See also our commentary on Chapter 1, Halachah 4.) do not have a particular order.2as might be inferred from the previous halachot. (The practice of reciting the blessings in a set order is discussed in Halachah 9.) Rather, one recites each of them in response to the condition for which the blessing was instituted, at the appropriate time.3The Rambam's statements in this and the following two halachot are all based on the idea that these blessings are ברכות הודאה - \"blessings of thanks.\" Therefore, a person who does not receive the benefit associated with a particular blessing does not recite the blessing thanking God for that particular condition.
Rav Natrunai Gaon and Rav Amram Gaon differ with the Rambam. They consider these blessings to be ברכות שבח - \"blessings of praise\" for the goodness which God has granted the world as a whole and not thanks for benefit which one has derived as an individual. This opinion is accepted by the Ramah (Orach Chayim 46) and other Ashkenazic halachic authorities. The Shulchan Aruch and the Sephardic authorities accept the Rambam's view with certain reservations.
What is implied?4As the Rambam explained, each blessing is recited in response to a particular action generally carried out each morning. Therefore, should these actions be performed in a different order, the sequence of the blessings is changed correspondingly. One who fastens his belt while still in his bed recites [the blessing] \"who girds Israel with strength.\"5Although in Halachah 6, the Rambam stated that this blessing should be recited after one has gotten off his bed, if one fastens his belt while still in bed, he recites the appropriate blessing at that time. One who hears the voice of the rooster recites [the blessing] \"who gives understanding to the rooster.\"
Any6This halachah is restated here as a prelude to the law that follows, i.e., that one not obligated in a blessing should not recite it. According to the Rambam, one who did not hear a rooster in the morning does not recite the blessing of הנותן לשכוי בינה. blessing in which one is not obligated7because one has not personally derived the benefit associated with the mitzvah should not be recited.8As mentioned above, this is one of the differences between the Rambam's conception of the morning blessings and that of the other Geonim, who maintain that the blessings should be recited regardless. In consideration of the Rambam's position, the Shulchan Aruch (Orach Chayim 46:8) suggests reciting the blessings without mentioning God's name. The Ramah maintains that one should follow the other opinion.
Even among those who accept the Rambam's conception of these blessings, some authorities would disagree regarding this particular blessing. With this blessing, we are not thanking God for hearing the rooster's crow itself, but for the benefit which we receive from the daylight which the rooster discerns. (See Tosafot and Rabbenu Asher, Berachot 60b.)", + "What is implied?1This halachah exemplifies the final principle mentioned in the previous halachah, that a person should not recite a blessing if he does not derive the benefit associated with it. One who sleeps in his outer garment2in contrast to pajamas or underwear should not recite the blessing \"who clothes the naked\" upon rising.3Since, though he is clothed, he performed the activity associated with the blessing on the previous day.
One who walks barefoot does not recite the blessing, \"for You have provided me with all my needs.\"
On4the blessing associated with wearing shoes.
On Yom Kippur and the ninth of Av, when one does not wash, - Washing is one of the five afflictions forbidden on these two days. See Hilchot Sh'vitat Asor 1:5 and 3:1-6 and Hilchot Ta'aniot 5:10. Yom Kippur and the ninth of Av, when one does not wash, one does not recite the blessing al netilat yadayim,5In Hilchot Sh'vitat Asor 3:2, the Rambam qualifies the prohibition against washing by stating: \"One [who is] soiled from excrement or dirt may wash the dirty area in the normal fashion without worry.\" He also allows a woman to wash her hands in order to feed her child.
The source for the Rambam's statements, Yoma 77b, explains that the reason for this leniency is the presence of shivta on her hands. Rashi interprets this as רוח רעה, the spirit of impurity which rests on our hands before the morning washing.
Tosafot (Yoma, ibid.) rules that one does wash his hands upon rising in the morning on Yom Kippur since רוח רעה is considered like any filth and may be removed in its normal fashion. As apparent from the previous halachot, the Rambam does not consider רוח רעה as a significant factor and forbids such washing. (See Lechem Mishneh, Hilchot Sh'vitat Asor.)
The Shulchan Aruch (Orach Chayim 613:2) accepts Tosafot's opinion and states:
One washes his hands in the morning [on Yom Kippur] and recites על נטילת ידים. One should be careful to wash only the ends of the joints of his fingers.
The Ramah adds: \"And he should not intend to enjoy the washing, and do so [only] to remove the רוח רעה from his hands.\" nor the blessing \"who removes the bonds of sleep....\"
One6which is associated with washing one's face. Since washing in this manner is prohibited on these days, one does not recite this blessing.
This ruling is also questioned by other halachic authorities. The Ra'avad states that since it is permissible to clean one's face if it is dirty, one may clean the dirt that collects in one's eyes overnight and recite the blessing associated with this washing.
The Shulchan Aruch, Orach Chayim 613:4 rules that one who is particularly fastidious may wash his face with water on the morning of Yom Kippur. The Ramah adds that the custom is to be very strict in this regard and not even to wash the eyes. The Mishnah Berurah (basing himself on the Bayit Chadash) permits one to moisten his fingertips and clean the dirt from his eyes. All of these laws regarding Yom Kippur also apply to the ninth of Av.
One who does not relieve himself - in the morning. who does not relieve himself does not recite the blessing, \"who created man in wisdom....\"7as part of the morning blessings. The same applies regarding the remainder of the blessings.8Though Ashkenazic authorities do not accept the Rambam's ruling as explained above, we do find a law which parallels the Rambam's stance here. Even according to the Ashkenazic authorities, one should not recite the blessing \"who has provided me with all my needs\" on Yom Kippur or Tish'ah B'Av, since it is forbidden for everyone to wear shoes on these days.", + "It is the custom of the people in the majority of our cities to recite these blessings one after another in the synagogue, whether or not they are obligated in them.1This practice has its source in the opinions of the other Geonim mentioned above. The Tur (Orach Chayim 46) explains the custom:
Since one's hand are not clean [upon rising], the [rabbis] instituted the practice of reciting the [blessings] in order in the synagogue. [Another reason for the institution of this practice is that] many of the common people do not know how to recite the [blessings] and when they are recited in the synagogue, they can answer \"Amen\" afterwards, and thus, fulfill their obligation.
This is a mistake and it is not proper to follow this practice. One should not recite a blessing unless he is obligated to. - The Kessef Mishneh explains that the Rambam sees two difficulties in this practice:a) The blessings are not recited at their proper time, i.e., immediately after the action to which they are a response;b) In the synagogue, all the blessings are recited and it is improper to recite a blessing that one is not obligated to recite.
In answer to the first objection, Rabbenu Asher and Rabbenu Yonah explain that there is no problem with reciting these blessings after the actions to which they relate have been completed. The only blessings that must be recited in direct conjunction with the deed with which they are associated are those recited before fulfilling commandments. However, blessings of thanks or praise may be uttered later. This opinion is accepted by all Ashkenazic authorities.
Today, many people recite these blessings at home after washing and dressing. In certain communities, they are recited communally in the synagogue. In all cases, however, each individual who is able to read the blessings from a siddur or knows them by heart should recite the blessings himself every morning.
This is a mistake and it is not proper to follow this practice. One should not recite a blessing unless he is obligated to.", + "One who rises to study Torah, whether the Written or Oral Law,1There is debate in the Talmud about this matter. Some Sages did not require the recitation of a blessing for the study of certain portions of the Oral Law (See Berachot 11b). Nevertheless, the decision quoted by the Rambam is accepted by all halachic authorities. The Shulchan Aruch HaRav 47:2 explains the reason for this decision, \"They [all portions of the Oral Law] are all Torah and were given to Moses at Mount Sinai.\" before he recites the Shema,2Berachot 11b states:
Once one has recited the Shema, he need not recite a blessing [for Torah study] since he has fulfilled his obligation with Ahavah Rabbah (the second blessing before the Shema).
This blessing praises God for teaching our ancestors \"the laws that bring eternal life\" and includes our prayers that He \"grant our hearts understanding... to learn and to teach... all the teachings of Your Torah.\" Therefore, Ahavah Rabbah is considered as comparableáto the blessings recited before Torah study (Rashi, Berachot, ibid.).
Rabbenu Asher quotes an opinion in the Jerusalem Talmud (Berachot 5:1) which states that the blessing of Ahavah Rabbah can replace the blessings before the study of the Torah only when one studies immediately after reciting the Shema and Shemoneh Esreh. The Ra'avad and the Rashba, however, maintain that the recitation of the Shema is also considered as Torah study. Therefore, if one recites the Shema after Ahavah Rabbah, one is considered to have fulfilled his obligation.
The Rambam appears to follow the latter opinion, however, the Shulchan Aruch (Orach Chayim 47:8) accepts Rabbenu Asher's view.
should wash his hands beforehand, - to fulfill the obligation of נטילת ידים upon rising in the morning. should wash his hands beforehand, recite [the following] three blessings, and then study.3Both here and in Halachah 11, the Rambam states that one must study immediately after reciting these blessings. The Beit Yosef (Orach Chayim 47) explains the motivating principle: All blessings recited before the performance of a commandment must be followed immediately by the fulfillment of the commandment.
This position is, however, not universally accepted. Tosafot (Berachot 11b), Rabbenu Yonah, and the Mordechai disagree and do not require the repetition of the blessings even if an interruption was made between their recitation and Torah study. The Shulchan Aruch (loc. cit.,:9) warns against making such an interruption.
[The comparison of the blessings before Torah study to the blessings of the mitzvot is not universally accepted. In addition to the opinion of the Ramban mentioned in the following halachah, the Levush (Orach Chayim 47) compares the blessings before Torah study to the blessings recited before partaking of food. Just as one thanks God for the satisfaction granted from food and other physical things, one blesses Him for the satisfaction derived from Torah study. See also Shulchan Aruch HaRav 47:1, Likkutei Sichot Vol. 14.]
[These blessings] are:
[Blessed... universe,] who has sanctified us with His commandments and commanded us concerning the words of Torah.4There are two different versions of this blessing:a) one which has its source in the published text of the Talmud, Berachot 11b, and concludes: לעסוק בדברי תורה - \"to occupy [ourselves] in the words of Torah.\"b) the version quoted by the Rambam: על דברי תורה - \"concerning the words of Torah.\" This version is also found in the siddur of Rav Amram Gaon and the Halachot of Rav Yitzchok Alfasi.
The siddurim of the Sephardim, Yemenites and Nusach Ari follow the Rambam's text, whereas Nusach Ashkenaz reads לעסוק בדברי תורה.[
In both versions, this blessing contains thirteen words corresponding to the thirteen principles of Biblical exegesis that apply to the Torah (יºג מדות שהתורה נדרשת בהן, Shulchan Tahor).]
And5The presence here of the Hebrew letter vav (ו) which is generally translated as \"and\" is the subject of much discussion among the Rabbis.
Tosafot (Berachot 46a) explains that, according to Rabbenu Tam, any blessing that follows another blessing of only a single line must itself begin \"Blessed are You...\" and cannot be included in the phrase \"Blessed are You...\" in the first blessing. Therefore, since this paragraph does not begin \"Blessed are You...,\" it appears to be a continuation of the first blessing and not a blessing of its own. The vav - \"and\" - indicates the connection between the two paragraphs.
The Rambam, however, clearly states that the second paragraph is considered as a blessing in its own right and not a continuation of the first blessing. The vav would, therefore, appear to be superfluous. Though most printed texts of the Mishneh Torah include a vav, the authoritative Oxford manuscript of the Mishneh Torah, the Yemenite manuscripts, and the Ramah's text of the Mishneh Torah all lack a vav. (Note Shulchan Aruch HaRav 47:5, which explains that even according to the opinion that the second paragraph is a separate blessing, adding the vav is in place.)
The Shulchan Aruch, Orach Chayim 47:6 rules that the vav should be recited. The Ramah adds that although the custom is not to say it, it should be said. Most siddurim of Nusach Ashkenaz and Sefard include the vav. please, God, our Lord, make pleasant the words of Your Torah6We ask God to let us appreciate the sweetness of His Torah so that we will study it with love (Rashi, Berachot 11b). in our mouths and in the mouths of Your people, the entire House of Israel. May we, our offspring,7The Bayit Chadash adds \"and our offsprings' offspring\" as a reference to the statement (Bava Metzia 85a) that the Torah will never depart from a family which has three generations of Torah scholars. However, this version is not included in many siddurim. and the offspring of Your people, be knowers of Your name and among those who occupy themselves with Your Torah. Blessed are You, God, who teaches Torah to His people, Israel.8This version is found in the published texts of the Mishneh Torah and the published texts of Berachot 11b, the source for this blessing. However, in his responsa, the Rambam suggests a different conclusion for this blessing: \"Blessed are You, God, the Giver of the Torah.\" He explains the reasons why he favors the latter version:
This [wording] alludes to our recognition that God gave us the Torah so that we will learn to do everything it states. [The blessing is a request] that He open our hearts to the study of Torah, for this was the reason it was given to us as a heritage.However, to conclude [the blessing with] \"who teaches Torah...\" is incorrect, for God... does not teach us the Torah. Though in His love for us, He separated us from the gentiles and gave us the Torah of truth, the actual performance of the mitzvah is left to us and doing His will is in our hands.
Blessed are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah.9The designation of Israel as God's chosen people is associated with His giving them the Torah on Mount Sinai (Tur, Orach Chayim 47). Blessed are You, God, who gives the Torah.10Berachot (loc. cit.) refers to this as \"the most exalted of these blessings\" because it contains thanks to God and praise of Israel and the Torah (Rashi).
Rabbenu Yonah points out that although this blessing follows directly after another blessing, it departs from the normal pattern of such blessings and begins \"Blessed are You....\" He explains that this is because this blessing is also often recited in isolation, before the reading of the Torah in the synagogue.
The recitation of the blessings of the Torah is very important. Bava Metzia 85a states that Eretz Yisrael was destroyed because the Jews forsook the Torah. Our Sages clarified that statement, explaining that it means that the people would study Torah without reciting the blessings before it. A person who studies Torah without reciting the blessings fails to realize its holiness and sanctity, therefore, it is considered as if he \"\"forsook the Torah.''", + "One is obligated to recite these three blessings1The nature of this obligation is debated among the commentaries. The Beit Yosef (Orach Chayim 47) and others understand the Rambam as considering these blessings similar to any other blessing recited before the performance of a mitzvah and hence, of Rabbinic origin.
Nevertheless, Berachot 21a and Yoma 37a state that the obligation to recite a blessing on Torah study stems from the Torah itself. In keeping with this view, the Ramban (Hosafot to Sefer HaMitzvot, positive commandment 15) reckons the recitation of the blessings of the Torah as a separate mitzvah. every day.2Perhaps with the words \"every day,\" the Rambam is implying that these blessings should be recited even if one does not sleep at night. See Magen Avraham 47:11.
The blessings are recited only once a day. In contrast to the blessings recited over other mitzvot, even if one interrupts his study and occupies himself with other matters, one need not recite a second blessing. The Shulchan Aruch HaRav 4:7 gives two reasons for this difference:1) The blessings before the Torah resemble the other morning blessings. A person enjoys the benefits associated with the morning blessings intermittently throughout the day, yet he only recites the blessings once in the morning. Similarly, though one may study at several different occasions in a single day, the blessings are recited only once daily.2) The obligation to study Torah is incumbent upon one throughout the entire day and, at all times, one's attention should be on one's studies. Afterwards, one should read a few words of Torah.3If these blessings are comparable to other blessings recited before the performance of mitzvot, the mitzvah (studying Torah) must also be fulfilled immediately after the recitation of the blessing (Kessef Mishneh). [To fulfill this obligation,] the people adopted the custom of reading the Priestly Blessing.4The Priestly Blessing is found in Numbers 6:22-27. Tosafot (Berachot 11b) also mentions the custom of reciting the Priestly Blessing each morning and Rav Amram Gaon includes the Priestly Blessing in his siddur.
The Avudraham mentions that the recitation of these verses arouses Divine blessing for the Jewish people. The Even Yarchi notes that the verses of the Priestly Blessing contain 60 letters, corresponding to the 60 tractates in the Talmud. In certain places, they recite [the passage, (Numbers 28: 1-9)]: \"Command the children of Israel...,\"5These verses describe the morning sacrifice offered daily in the Holy Temple. The Machzor Vitri (an early siddur of French origin) does not include the Priestly Blessing and mentions these verses instead. and there are places where they read both of them.6In the Order of the Prayers for the Entire Year found at the conclusion of Sefer Ahavah, the Rambam includes both these passages, with the verses describing the sacrifices preceding the Priestly Blessings.
The Tur and the Shulchan Aruch (Orach Chayim 47:9) both understand the Priestly Blessing to be a fulfillment of the requirement to study Torah after the blessings. The verses of the Daily Sacrifice are recited later, with the intention that our recitation of these verses will compensate for our inability to actually offer these sacrifices (Ta'anit 27b, Orach Chayim 48).
Also, [it is proper] to read chapters or laws from the Mishnah and the Beraitot.7so that we will have studied passages from the written law, the Mishnah, and the Talmud and thus, emphasize how our obligation to study Torah applies to all three. Note Kiddushin 30a and Hilchot Talmud Torah 1:11, which advises one to divide his Torah study, a third in the Written Law, a third in Mishnah and a third in Talmud.
In his Order of Prayers, the Rambam lists the following passages from the oral law after the the Priestly Blessings:
These are the precepts for which no fixed limit is prescribed: Pe'ah (the corners of the field left unharvested for the needy, Leviticus 23:22 , Bikkurim (the first fruits, Exodus 23:19 , HaRei'on (the pilgrimage offerings, Deuteronomy 16:16-17), acts of kindness and the study of Torah. [A Mishnah, Pe'ah 1:1.]These are the precepts, the fruits of which a person enjoys in this world, while the principle remains [for him] in the world to come: Honoring one's mother and father, acts of kindness, concentration during prayer, visiting the sick, waking early to go to the study hall, hospitality to guests, bringing peace between man and his fellow man, and the study of Torah, which is equivalent to them all. [A beraita, Shabbat 127a]Rav Zeira says: \"Jewish women imposed a stringent practice upon themselves. Even if they saw a drop of [vaginal] blood the size of a mustard seed, they would count seven clean days after it.\" [An example of Torah law, Berachot 31a, Nidah 66a, and Megillah 28b]It was taught in the School of Elijah: Whoever studies Torah law every day is assured of life in the world to come [as implied by Chabakuk 3:6]: \"Halichot (the paths of) the world are his.\" Do not read halichot, but halachot (Torah laws) [Megillah 28b].Rabbi Eliezer said in the name of Rabbi Chanina: Torah scholars increase peace in the world as [implied by Isaiah 54:13]: \"And all your children will be students of God and great will be the peace of your children.\" [Berachot 64a.]", + "The Sages praised1Rav Kapach notes that at the beginning of this chapter, the Rambam attributes the order of the prayers to the Anshei K'nesset HaGedolah. Therefore, we can assume that they also instituted the practice of reciting verses of praise before the blessings of the Shema. (Note the statement of Rabbi Simlai, Berachot 32a, which suggests praising God before reciting the Shemoneh Esreh.) Though from the passage from Shabbat quoted below one might infer that the recitation of these verses was instituted later, perhaps this refers to the designation of the specific verses to be recited, while the practice of reciting verses itself had already existed. those who recite songs from the Book of Psalms every day; from \"A song of praise by David... (Tehillah l'David)\" (Psalms2Berachot 4b states that anyone who recites Psalms 145 three times each day is guaranteed a place in the World to Come. 145) until the end of the Book [of Psalms].3Shabbat 118b relates:
Rabbi Yossi said: \"May my portion be with those who complete [the recitation of] Hallel every day.\"That cannot be. Behold, the master taught that one who recites Hallel every day is considered as a blasphemer and abuser.In regard to what did [Rabbi Yossi] make his statement? In regard to פסוקי דזמרא - the verses of song.
The Rambam understands פסוקי דזמרא as referring to the last six chapters of Psalms (Kessef Mishneh). This definition is also accepted by Rav Yitzchok Alfasi and Rabbenu Asher. It has become customary to read verses before and after them.4In his Order of Prayers for the Entire Year, the Rambam mentions a series of verses from Psalms and from I Chronicles 29:10-14 which are recited before and after these six Psalms. See Soferim 17:11. These verses are customarily recited today in both Ashkenazic and Sephardic communities.
They instituted a blessing before the [recitation of the] songs, Baruch She'amar..., - Tradition states that the Anshei K'nesset HaGedolah received this blessing and the blessing,Yishtabach, from Heaven. Therefore, our custom is to recite these blessings standing (Or Zerua).
The Pri Chadash takes issue with this view and maintains that these blessings were instituted by the Geonim after the conclusion of the Talmud. Though the Or Zerua's opinion is based only on \"tradition,\" the fact that the Jerusalem Talmud refers to these blessings, as mentioned below, indicates that they were recited during the Talmudic era.
They instituted a blessing before the [recitation of the] songs, Baruch She'amar..., and a blessing after [concluding] them, Yishtabach.5The Hagahot Maimoniot explain that the blessings, Baruch She'amar and Yishtabach are considered a single unit. Therefore, Yishtabach is considered a blessing which follows directly after another blessing - despite the verses recited between the two blessings. Accordingly, it does not begin \"Blessed are You, God....\"
Though the verses of פסוקי דזמרא are not considered an interruption between the blessings, idle conversation certainly would be. Thus, the Jerusalem Talmud rules that anyone who talks between Baruch She'amar and Yishtabach has transgressed and is not fit to be part of the Jewish army (which must be composed only of righteous men). Afterwards, one recites the blessings for Kri'at Shema and recites the Shema.6See Hilchot Kri'at Shema 1:5-8.", + "There are places where they are accustomed to recite the Song of the Sea (Exodus 14:30-15:26) each day1The Zohar (II:54b) states that anyone who recites this song at present will merit to recite it in the Messianic age.
See also the Tosefta, Berachot (2:1) and the Shulchan Aruch HaRav 66:4 which emphasize (albeit in a different context) that the obligation to recall the exodus from Egypt each day should also include the recollection of the miracle of the splitting of the sea. after they recite Yishtabach.2In his siddur, Rav Sa'adia Gaon writes that \"though this is a fine custom, it is not obligatory or necessary.\" Afterwards, they recite the blessings for theShema.3It is improper to make an interruption between Yishtabach and the blessings of the Shema. (See Shulchan Aruch, Orach Chayim 54:3) However, verses of praise and prayer are not considered an interruption. Note the custom of reciting Shir hama'alot at this point in prayer during the Ten Days of Repentance.
Today, we recite the Song of the Sea before Yishtabach. Sefer HaBatim suggests that this is because it is also praise of God and thus, is appropriate within the context of פסוקי דזמרא.
There are places where they recite the song, Ha'azinu (Deuteronomy4Ha'azinu is also a song of general relevance. The Maggid of Meseritch advised reciting it daily as a means of evoking Divine blessing.
Among Sephardic Jews, there is a custom to recite Ha'azinu in place of the Song of the Sea on the Tish'ah b'Av because of the verses of reproof contained in it (Ma'aseh Rokeach). 32:1-43), and there are individuals who recite both of them. Everything is dependent on custom.", + "A person is obligated to recite 100 blessings [in the period of one] day and night.1Menachot 43b relates:
Rabbi Meir used to say: \"One is obligated to recite 100 blessings every day as [implied by Deuteronomy 10:12]: 'And now Israel, what is it that God, your Lord, asks of you.'”
Rashi explains that the word, מה- \"what\" can be read as מאה - \"100\", allowing for the interpretation, \"And now Israel, 100 [blessings] is what God, your Lord, asks of you.\"
The Tur (Orach Chayim 46) quotes Rav Natrunai Gaon who attributes the institution of this custom to King David. What are these 100 blessings?
The twenty-three blessings that we have counted in this chapter,
the2i.e., the eighteen blessings discussed in Halachot 1-9, the three blessings recited before studying Torah (see Halachot 10, 11) and the two blessings associated with פסוקי דזמרא (see Halachah 12). seven blessings before and after Kri'at Shema in the morning and in the evening;
When3Two blessings before the Shema and one blessing afterwards in the morning; two blessings before the Shema and two afterwards in the evening. (See Hilchot Kri'at Shema 1:5.) one wraps himself in tzitzit, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves in tzitzit.4See Hilchot Tzitzit 3:8.
When he puts on his Tefilin, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to put on Tefilin.5Note Hilchot Tefilin 4:5, where the Rambam states that only one blessing should be recited when putting on tefillin. Other authorities require two blessings to be recited: one, on the Tefilah placed on the arm, and another, on the Tefilah placed on the head. See also the Shulchan Aruch, Orach Chayim 25:9 and the Ramah's notes there.
[One recites] three Amidot, each of which contains eighteen blessings.6The Rambam mentions the addition of the nineteenth blessing in the Shemoneh Esreh in the next halachah. Here he is discussing the 100 blessings in their original historical context.
Behold, this is 86 blessings.7i.e., the 23 of the morning blessings, the 7 associated with the Shema, 1 on tefillin, 1 on tzitzit, and 54 (18x3) from the three Shemoneh Esreh prayers.
When one eats two meals, [one] during the day and [one] at night,8In his Commentary on the Mishnah, Pe'ah 8:7, the Rambam explains that two meals, one during the day and one at night, is the normal fare for a person each day. one recites 14 blessings, seven for each meal:
one when he washes his hands before eating,
and,9See Hilchot Berachot 6:2. on the food itself, one before10HaMotzi. See Hilchot Berachot 3:2. and three afterwards,
on11These are the three blessings which constitute the Torah's requirement for the grace after meals:1) ברכת הזן,2) ברכת הארץ, and3) בונה ירושלים
See Hilchot Berachot 2:1. The Rambam mentions the fourth blessing included in the grace in the next halachah. the wine, one before12See Hilchot Berachot 7:14-15 which mentions the custom of reciting the grace after meals over a cup of wine. Before drinking from that wine, one recites the blessing: borey pri hagefen. and one afterwards,
[a13i.e., מעין שלש - the blessing which is reciting after drinking wine. See Hilchot Berachot 8:15. total] of seven.14[a total] of seven. Thus, there are 100 blessings all told.
Thus, there are 100 blessings all told.", + "At present, since the [Sages] established the blessing [cursing] the heretics in prayer and added hatov v'hameitiv in the grace after meals,1This refers to the fourth blessing of the grace after meals. As explained in Hilchot Berachot 2:1, this blessing was instituted later than the first three blessings, its recitation having been ordained by the Sages of the Mishnah. there are five more blessings.2recited every day.
On Sabbaths and holidays,3Yom Kippur presents a particular problem for although there are five prayer services, one is not permitted to eat and cannot recite blessings over food. when the Amidah contains [only] seven blessings,4See Chapter 2, Halachah 5. and similarly, on other days, if one is not obligated in all of these blessings5This follows the Rambam's view (see Halachot 7-9) that a person should not recite the morning blessings unless he performs the actions with which they are associated. - e.g., one did not sleep at night,6If a person does not sleep at night, he misses at least two blessings: hamapil (Halachah 1) and E-lohai neshamah (Halachah 3). According to some opinions, he also should not recite hama'avir sheinah (Halachah 4). nor loosen his belt,7in which case, he would not be obligated to recite the blessing, ozer Yisrael b'gevurah - \"who girds Israel with strength\" - upon fastening it the following morning. nor go to the bathroom,8in which case, he is exempt from the blessing of asher yatzar discussed in Halachah 5. or the like9i.e., any one of the morning blessings, with the exception of shelo asani goy, shelo asani aved, shelo asani isha. - he must complete the 100 blessings by [reciting blessings over] fruits.10as explained in Halachah 16.
Menachot 43b, the source for the requirement to recite 100 blessings, also recognized the difficulties inherent in fulfilling that requirement on the Sabbaths and holidays, and advises completing the sum of 100 blessings by reciting blessings before smelling spices or before eating sweets.
The Hagahot Maimoniot quotes an opinion that allows the blessings recited on the reading of the Torah and haftorah to be included in the calculation of the 100 blessings. This yields another 27 blessings. For this reason, Hagahot Maimoniot suggests that the blessings on the Torah should be recited loudly so that those present are able to answer \"Amen.\" The Magen Avraham (46:8) suggests that one should rely on this opinion only when he cannot recite sufficient blessings on fruits.", + "What is implied?
[When]1I.e., how does one supplement the number of blessings recited on the Sabbath and festivals. one eats a small amount of vegetables, he recites a blessing before2borey pri ha'adamah (Hilchot Berachot 8:1). and after it.3borey nefashot (ibid.). [When] he eats a small amount of a particular fruit, he recites a blessing before4borey pri ha'etz (ibid.) and after it.5borey nefashot or al hapeirot (ibid.). He should count all the blessings [he recites] until he completes [the requirement of] 100 each day.6The Rambam's choice of words implies that each day, a person should carefully keep track of the number of blessings he recites until he fulfills the requirement.
Note the comments of the Lechem Mishneh who explains that although one should try to recite 100 blessings each day, one should be careful not to recite unnecessary blessings.", + "The order of prayer is as follows:
In the morning, a person should rise early1so that he will be able to complete the recitation of the Shema and the blessing which follows it before sunrise, Hilchot Kri'at Shema 1:11). and recite the blessings [mentioned above].2i.e., the morning blessings mentioned in Halachot 3-6, 10-11. [Then,] he recites the songs [of praise] and the blessings before and after them.3as explained in Halachah 12. [Afterwards,] he recites the Shema,4in fulfillment of his obligation to recite the Shema each day (Hilchot Kri'at Shema 1:1). [together with] the blessings before and after it.5the two blessings before the Shema and the one blessing afterwards (See Hilchot Kri'at Shema 1:5). He should omit the Kedushah6The passage which quotes the praises of the angels who recite \"Holy, Holy, Holy is the God of Hosts, the whole world is full of His glory\" (Isaiah 6:3 and \"Blessed is the honor of God from His place\" (Ezekiel 3:12). This passage is recited three times during the morning service, once in the first blessing before Kri'at Shema, once in the repetition of the Shemoneh Esreh, and once at the conclusion of the service. (See Chapter 9, Halachot 4-5.) from the first blessing before [the Shema]7Precisely which portion of the blessing to omit is a matter of debate among the Rabbis. See Beit Yosef, Orach Chayim 59. because an individual8praying without a quorum (minyan) does not recite Kedushah.9As stated in Chapter 8, Halachot 4-6, any \"holy matter\" should not be recited in the absence of a minyan of ten people. The Kedushah recited when repeating the Shemoneh Esreh is considered as a \"holy matter\" of this nature. (See Berachot 21b, Megillah 23b. See also Chapter 8, Halachah 4, and Chapter 9, Halachah 5 for a discussion of the text of Kedushah.)
In this halachah, the Rambam equates all three recitations of the Kedushah in the morning service. The Tur (Orach Chayim 59) cites Rav Natrunai Gaon as also sharing this opinion. There is no specific Talmudic or Midrashic source to this effect. However, the Zohar (Vol. II, 129b, 132b) also considers all three recitations of Kedushah to be bound by the same rulings.
Rabbenu Yonah quotes the opinion of the Ashkenazic authorities who distinguish between these recitations of Kedushah. They maintain that since, in the repetition of the Shemoneh Esreh, we liken ourselves to the angels and recite the same praises, a minyan is necessary. However, the other Kedushot are simply narrative descriptions of the praises uttered by the angels and therefore, do not require a minyan.
The Shulchan Aruch (Orach Chayim 59:3) quotes the Rambam's position. The Ramah concludes that even an individual should recite the blessing without deleting the Kedushah.
The Kessef Mishneh writes that Rabbi Avraham, the Rambam's son, states that his father later changed his position regarding this halachah and wrote in a responsum that one should recite Kedushah even without a quorum of ten. This is also recorded by Orchot Chayim, Rashba, and Rabbenu Manoach. However, there are other responsa which indicate that the Rambam did not change his mind.
When he concludes [the blessing,] ga'al Yisrael,10The blessing beginning Emet v'yatziv, which follows the recitation of the Shema. he should stand immediately to connect [the blessing of] redemption to prayer.11Berachot 42a relates: \"prayer should follow immediately after [the blessing of] redemption.\" Berachot 9b states: One who connects [the blessing of] redemption to prayer will not be harmed the whole day...[Rav Bruna] was a great man who experienced intense joy in his [performance of] mitzvot. One day, he connected [the blessing of] redemption to prayer and the smile did not leave his face all day.
The Jerusalem Talmud (Berachot 1:1) equates one who does not fulfill this practice to a loved one who knocks on the door of the king and then departs. When the king answers the door and sees no one there, he also turns away. He should pray standing, as we have said.12See Chapter 5, Halachah 2.
When he concludes, he should sit, fall on his face and recite the supplication prayer.13See Chapter 5, Halachah 13. [Afterwards,] he should lift up his head and recite a few [additional] supplications while sitting amid supplication.14In his Order of Prayers for the Entire Year, the Rambam lists these verses beginning with - \"And we do not know what to do for our eyes are directed towards You\" (II Chronicles 20:12).
In Chapter 4, Halachah 16, and Halachah 18 of this chapter, the Rambam requires one to sit a short while after prayer before taking his leave. Perhaps that is the basis for the suggestion to sit during these supplicatory prayers.
Afterwards, while sitting, he recites Tehillah l'David (Psalms15Berachot 4b states: \"Anyone who recites Tehillah l'David three times daily is guaranteed a place in the World to Come.\" Since this Psalm is not included in the evening service, it is recited twice in the morning service.adds supplications according to his ability - In Chapter 9:5, the Rambam rules that one should recite the passage, U'va l'Tzion go'el. However, that passage includes the Kedushah and hence, according to the opinion mentioned above, should only be recited in communal prayer. Therefore, an individual recites only the supplications found at the end of that prayer.
In his Order of Prayers, the Rambam also mentions the custom of reciting the \"song of the day\" and of eyn k'e-loheinu.
and departs to his own affairs. - The Tur and Shulchan Aruch (Orach Chayim 155:1) quote Berachot 64a which states that after prayer, one should proceed to Torah study. It is unclear why the Rambam does not mention this point. 145), adds supplications according to his ability and departs to his own affairs.", + "One begins the Minchah service by reciting Tehillah l'David (Psalm 1451This is the third time this psalm is recited in the daily prayers in keeping with the directive of Berachot 4b mentioned in the previous halachah.
Reciting Tehillah l'David here also fulfills the obligation (Berachot 31a, Chapter 4, Halachah 18) to pray \"amid words of Torah.\" See also Chapter 9, Halachah 8.) while sitting.2The siddur of Rav Sa'adia Gaon states that תהילה לדוד should be recited sitting until one is calm and properly prepared to pray. Only then should one stand and recite Shemoneh Esreh. See Chapter 4, Halachah 16. Afterwards, one stands and recites the Minchah prayer.3See Chapter 5, Halachah 2. When he finishes, he falls on his face and recites the supplication prayer,4See Chapter 5, Halachah 13. raises his head and utters [more] supplication according to his ability and departs to his own matters.5as explained in the previous halachah.
In the evening service, he recites the Shema together with the blessings before and after it,1See Hilchot Kri'at Shema 1:5-6. connects [the blessing of] redemption to prayer2See the previous halachah. Note also the concluding statement of this halachah. and prays standing.3See Chapter 5, Halachah 2. When he finishes, he sits a short while4See Chapter 4, Halachah 16. and departs.5Here, the Rambam does not add \"to his own matters\" as in regard to the morning and afternoon service. Before the evening service, a person should have concluded his work and business affairs.
One who offers prayers of supplication after the evening service is praiseworthy.6In Chapter 5, Halachah 15, the Rambam writes that the common custom is not to fall on one's face and recite supplications in the evening service. The Beit Yosef (Orach Chayim 131) explains that both falling on one's face and night are associated with God's attribute of judgement and it would be inappropriate to combine the two.
It is unclear whether the Rambam is here referring to the practice of falling on one's face (nefilat apayim) or merely the recitation of supplicatory prayers (tachanun). Rav Amram Gaon records that in Babylonia, it was the custom to recite such prayers every night except Friday.
Even though one recites the blessing hashkiveinu7the second blessing recited after the Shema at night afterga'al Yisrael, it is not considered as an interruption between [the blessing of] redemption and prayer, for they are both considered as one long blessing.8Hashkiveinu is considered as a continuation of the theme of redemption (Tosafot, Berachot 4b) because it contains the request for God to save us from many different types of difficulties just as He redeemed us from Egypt (Maharit Algazi). The connection is further emphasized by the fact that in the exodus from Egypt, God protected the Jews on a night where permission was granted for the forces of destruction to act. Similarly, in hashkiveinu, we ask Him to protect us from \"all evil matters and fears of night\" (Birkai Yosef)." + ], + [ + "Communal prayer is always heard. Even when there are transgressors among [the congregation], the Holy One, blessed be He, does not reject the prayers of the many.1Berachot 8a cites Psalms 55:19: \"He delivered my soul in peace from the battle against me, for there were many who strove with me,\" as the prooftext for this concept. Therefore, a person should include himself in the community2This phrase is quoted - somewhat out of context - from Berachot 29b-30a which explains why we recite our prayers in the plural. The Rambam borrows the concept and uses it to summarize the above teachings and derive the following directive. and should not pray alone whenever he is able to pray with the community.3i.e., though praying without a minyan is permissible, one should do so only when he has no other alternative.
One should always spend the early morning and evening [hours] in the synagogue - i.e., one should be found in the synagogue at the times of the three Daily Prayers; Shacharit in the morning, Minchah in the late afternoon and Maariv at night.
The Rambam uses the word ישכים - to rise early. Perhaps he is alluding to Berachot 47b which states:
One should always rise early and go to the synagogue in order to merit being counted among the first ten present. Even if 100 people come after him, he receives the reward of all of them.
Alternatively, perhaps he is referring to his statement, Hilchot Kri'at Shema 1:11, that one should recite the Shema before sunrise.
One should always spend the early morning and evening [hours] in the synagogue, for prayer will not be heard4i.e., accepted by God at all times5The Lechem Mishneh explains: Prayer which is recited with the proper intentions outside the synagogue may be accepted, but there is no guarantee that prayer will be accepted at all times... except [when recited] in the synagogue.6Berachot 6a derives this concept from I Kings 8:28: \"...to listen to the song and the prayer.\" \"In the place of song (i.e., the synagogue where the people sing God's praises - Rashi), prayer should be [recited].\"
The Kessef Mishneh adds that based on this concept, one should pray in the synagogue even when he is praying alone. The Kessef Mishneh also rules that if one is unable to go to the synagogue he should, at least, attempt to pray at the same time as the community. He quotes both these concepts in his Shulchan Aruch, Orach Chayim 90:9.
Though this and the following two halachot mention the importance of a synagogue, the synagogue is discussed here only within the context of the importance of communal prayer. In Chapter 11, the Rambam focuses on the sanctity of the synagogue as a subject in its own right.
Anyone who has a synagogue in his city and does not pray [together] with the congregation in it is called a bad neighbor.7Berachot 8a derives this concept based on Jeremiah 12:14: \"So says God regarding all my evil neighbors that touch the inheritance (i.e., the synagogues and houses of study) that I have bequeathed to My people Israel.\"
When quoting this law, the Shulchan Aruch (Orach Chayim 90:11) also quotes the continuation of the above Talmudic passage:
Furthermore, they cause dispersion to themselves and their children as [the verse in Jeremiah continues]: \"Behold, I will uproot them from their land.\"", + "It is a mitzvah to run to the synagogue as [Hoshea 6:3] states: \"Let us know. Let us run to know God.\"1The Tur (Orach Chayim 90) adds that it is also a mitzvah to run to perform other commandments. A person should not take long steps when he leaves the synagogue. Instead, he should proceed [slowly,] step by step.2Rashi (Berachot 6b) explains that hurrying away from the synagogue, suggests that one views the synagogue and the obligations contained therein to be a burden.
When one enters a synagogue, he should go in the distance of two doorways and then pray,3Rashi (Berachot 8a) explains that we are obligated to enter the distance of two doorways widthwise in order not to appear anxious to leave. The Beit Yosef (Orach Chayim 90) explains that this refers to a distance of eight handbreadths.
The Hagahot Maimoniot interprets the Talmud's statement, \"the measure of two doorways\" as a matter of time, not distance. One should wait a few moments after entering the synagogue before he starts to pray.
The Hagahot Maimoniot also states that according to the interpretation that the \"measure of two doorways\" refers to actual distance, this requirement only applies when the synagogue is located near the public thoroughfare. If it is not, one may pray near the door. Rabbenu Yonah also mentions that a person whose fixed place for prayer in the synagogue is beside the door does not violate this requirement. It is obvious that he is sitting there not because of his desire to leave quickly, but because it is his seat in the synagogue. [in order] to fulfill [the instructions of Proverbs 8:34] which states: \"to guard the posts of My doors.\"4The Jerusalem Talmud (Berachot 5:1) points to the plural forms of \"posts\" and \"doors\" as indicating the need to enter the distance of two doorways.", + "A study hall is greater1i.e., it is a more auspicious place to pray. than a synagogue.2Other ramifications of this concept are mentioned in Chapter 11, Halachah 14, and in Hilchot Talmud Torah 4:9. Even though [some of the] great Sages [lived in] cities where many synagogues were located, they would pray only in the place where they studied Torah.3Berachot 30b relates: \"Even though there were thirteen synagogues in Tiberias, Rav Ami and Rav Assi would pray only between the pillars in the study hall.\"
Berachot 8a interprets the phrase \"the gates of Zion\" in Psalms 87:2: \"God loves the gates of Zion above all the dwellings of Jacob\" as referring to \"the gates of those who are בהלכה המצויינים (distinguished by the halachah studied there)\" and states that they receive the highest degree of Divine attention.
The Talmud continues: Abbaye says: \"Originally, I would study in my house and pray in the synagogue. After hearing this, I pray only where I study.\"
The above applies, [however, only] when one can participate in communal prayer there.4The Kessef Mishneh mentions the view of certain rabbinic authorities who maintain that it is preferable for a scholar to pray in a study hall even without a minyan. However, he also mentions the opinion of Rabbenu Asher (See Responsum 4) who writes that if the scholars do not appear in the synagogue the common people will assume that their presence is also unnecessary. The Shulchan Aruch (Orach Chayim 90:18) quotes the Rambam's position.", + "What is implied by [the term,] communal prayer? One [person] prays aloud and all [the others] listen.1With this statement, the Rambam touches on a point debated both by the Sages of the Talmud and the later Rabbis. The mishnah, Rosh HaShanah 33b, states:
Just as the leader of the congregation is obligated [to pray], each individual is obligated. Rabban Gamliel states: \"The leader of the congregation fulfills the obligation on behalf of the community.\"
The Talmud (34b) elaborates on the difference of opinion:
They asked Rabban Gamliel: \"According to your opinion, why does the community pray?\"He replied: \"In order to allow the leader of the community to prepare his prayers.\"Rabban Gamliel asked them: \"According to your opinion, why does the leader of the congregation pray aloud?\"They replied: \"In order to allow those who are not knowledgeable to fulfill their obligation.\"He told them: \"Just as he fulfills the obligation on behalf of those who are not knowledgeable, he fulfills it on behalf of those who are knowledgeable.\"
The Sages of the Talmud continued to debate the issue. The ultimate decision accepted by Rav Yitzchok Alfasi, the Rambam (See Halachah 9), and Rabbenu Asher, is that during the entire year, the Sages' opinion is accepted. However, on Rosh HaShanah, because of the complexity of the blessings (See Halachah 10), Rabban Gamliel's opinion prevails.
Both Rabban Gamliel and the Sages agree that the practice of communal prayer involves two elements:a) the silent prayers of many individuals; andb) the chazan's repetition of the Shemoneh Esreh.They differ, however, as to which of these elements is considered of primary importance. According to the Sages, the essential element of communal prayer is that ten or more people recite the Shemoneh Esreh at the same time. According to Rabban Gamliel, the essential element of communal prayer is, as the Rambam states in this halachah, the prayer of the leader of the congregation.
[Note Likkutei Sichot, Vol. 24, which explains that their difference of opinion revolves around a more general issue: Which is of higher priority, quantity (the prayers of the many) or quality (the prayers of the leader of the congregation)?]
The Rambam's statement here is difficult to place in perspective. Though in Halachah 9, he accepts the Sages' view (See also Chapter 9, Halachot 2-3) in this halachah, his opinion follows that of Rabban Gamliel. In one of his responsa, the Rambam explains that after the Sages instituted the silent Shemoneh Esreh to allow the leader of the congregation to prepare his prayers, even Rabban Gamliel would agree that all the individuals praying in a minyan also fulfill their obligation to pray by reciting their own prayers. Still it is difficult to understand why the Rambam would have the individuals forfeit the higher quality of communal prayer in order to pray individually.
In his notes to Rosh HaShanah, ibid., Rav Chayim Soloveichik writes that to take into consideration the Rambam's statements in this halachah, after concluding his individual prayers, each person should stand and listen to the prayer of the leader of the congregation and thus, fulfill the mitzvah of communal prayer. Note Likkutei Sichot, ibid., which compares answering to the chazan's prayer to reciting a voluntary prayer (See Chapter 1, Halachah 9). By doing so, one will have both the advantages of individual and communal prayer. This should not be done with fewer than ten2See Halachot 4 and 5. adult3Males who have reached the age of thirteen years and a day and manifested signs of physical maturity. (See Hilchot Kri'at Shema 3:19.)
The Kessef Mishneh explains that the Rambam derives this halachah from Berachot 47b-48a which allows for the inclusion of a child in the zimmun for the grace after meals. (See Hilchot Berachot 5:7.) We assume that this leniency was granted only in regard to grace, but not in regard to prayer. See also Bereishit Rabbah 91:3.
Many Halachic authorities do not accept this conclusion. In his siddur, Rav Sa'adia Gaon rules that a child may be counted as the tenth in a minyan. Similarly, the Ba'al HaMe'or holds that even up to four minors may be counted in a minyan for prayer.
The Shulchan Aruch (Orach Chayim 55:4), rules that a minor may not be included in a minyan for prayer. The Ramah adds that under extraordinary circumstances, a minor may be counted. There are opinions that in such a case, the minor must be at least six years old, understand that prayer is service to God, and hold a chumash (Magen Avraham 55:5, Shulchan Aruch HaRav 55:5). free males.4i.e., excluding a Canaanite slave. However, a Jewish slave (עבד עברי) may be counted as part of a minyan. Berachot 47b relates that once, Rabbi Eliezer entered the synagogue and finding only nine people there, freed his slave to complete the quorum of ten. The leader of the congregation is [counted as] one of them.5Though there is no explicit source to this effect, a number of midrashim (e.g., VaYikra Rabbah 23:4) lead to this conclusion.
One of the communal rites listed in Megillah 23b which requires a minyan is ברכת אבלים - the blessing one utters to those in mourning. For the recitation of that blessing, the presence of ten men other than the mourner himself is required. (See Hilchot Eivel 13:1.) Perhaps the Rambam feels that this statement is necessary to clearly distinguish between the different requirements of a minyan for prayer and ברכת אבלים.
Even if some of them have already prayed and fulfilled their obligation, they can complete the [quorum of] ten6Though they do not pray together with the others, their presence in the room where the others pray can complete a minyan. provided the majority of the ten have not prayed.7Soferim 10:7 states:Our Sages in the West say [that Kaddish and barchu may be recited] even with seven. They explain their position [based on Judges 5:2]: \"In the time of tumult in Israel when the people volunteered themselves, blessed be God.\" [The number of people correspond] to the number of words [in the verse which describes the blessing of God].There are those who say only six [are required], since ברכו is the sixth word [of the above verse].
The Rambam differentiates between the ruling regarding prayer and his statements in Hilchot Berachot 5:8 where he writes that it is necessary that seven people out of ten eat bread in order to constitute a minyan for zimmun, for \"a noticeable majority\" is required.
There are two views quoted in the name of Rabbenu Tam (Tosafot, Megillah 23b); one, requiring a minimum of seven people who have not prayed for a minyan just as seven who have eaten bread are required for a minyan in regard to grace after meals and, another, requiring, only five. However, the Rambam's opinion is universally accepted as halachah.
Similarly, we should not recite Kedushah, - See Chapter 7, Halachah 17.
In the chazan's repetition of the Shemoneh Esreh, it is customary to recite three verses in the Kedushah:a) \"Holy, Holy, Holy, is the Lord of Hosts; the entire earth is full of His glory\" (Isaiah 6:3 ;b) \"Blessed be the glory of God from His place\" (Ezekiel 3:12 ;c) \"The Lord shall reign forever, your God, O Zion, throughout all generations\" (Psalms 146:10 .
Only the first two of these verses are recited in the Kedushah of the blessings before the Shema. However, in theKedushah recited at the end of the service, a verse similar to Psalms 146:10 is also included.
The commentaries debate the definition of Kedushah and therefore, question which passage the Rambam requires to be omitted when one prays alone. The Rambam's statements in Chapter 9, Halachah 5, appear to define Kedushah as only the first of these three verses.
Similarly, we should not recite Kedushah, read the Torah with its blessings8i.e., the reading of the Torah as part of the prayer service. Reading from a Torah scroll for the purposes of study does not require a quorum. before and after it,9See Chapter 12, Halachah 3. or read the haftorah from the Prophets except in [a quorum of] ten.10The Mishnah (Megillah 23b) equates the reading of the haftarah with other \"holy matters\" that require a minyan.", + "Similarly, one [person] should not recite the blessings1Even though the published text of the Mishneh Torah uses the singular term, \"blessing,\" as will be explained, the plural is more appropriate. The authoritative Oxford and Yemenite manuscripts of the Mishneh Torah also use the plural. associated with the Shema while the others listen and answer \"Amen\" except [in the presence of a quorum of] ten. This is called poreis al Shema.2This law is also based on the mishnah in Megillah 23b. Commenting on that mishnah, the Rambam defines פריסה as \"presentation,\" i.e., the public reading of the blessings before the Shema. If people want to fulfill their obligation to recite the blessings associated with the Shema by answering \"Amen\" to the chazan's blessings instead of reciting those blessings themselves, a quorum of ten is required. See also Chapter 9, Halachah 1.
[Rabbenu Yonah supports this definition of פריסה based on the Targum Yonaton of I Samuel 9:13.]
Rashi, the Ra'avad, and others (See Shulchan Aruch, Orach Chayim 69:1) define פריסה as \"dividing in half.\" They explain the ceremony of poreis al Shema to refer to a situation where ten individuals who have already recited their prayers come together. One individual acts as a chazan and recites Kaddish, Barchu, and the first of the blessings before the Shema.
One only recites Kaddish - Kaddish is recited to mark different stages in the prayer service, after public study, and in memory of the departed.
Note also the brief remarks the Rambam makes concerning this prayer in his Order of Prayers for the Entire Year.
One only recites Kaddish with ten.3Soferim 10:7 also considers Kaddish as a \"holy matter\" which requires a minyan. The priests do not bless the people4literally, \"raise their hands,\" for the priestly blessing is recited with raised hands. See Leviticus 9:22 and Chapter 14, Halachah 3. except [in the presence of a quorum of] ten. The priests [themselves] may be considered part of the quorum.5See Chapter 15, Halachah 9.
[Ten are required] because6These prayers and rituals are considered \"holy matters\" which require a congregation (as mentioned in the following halachah) and... every [group of] ten Jews is called a congregation as [implied by Numbers 14:27]: \"How long [must I suffer] this evil congregation.\"7This verse records God's complaint about the spies sent to collect information about Eretz Yisrael (Numbers, Chapters 14 and 15). Twelve spies were sent. They8The spies whom God condemned for trying to persuade the Jews that it was impossible to conquer Eretz Yisrael were ten, for Joshua and Calev9though also sent on the mission were not included [among them].10and, in fact, resisted these attempts, calling for the Jews to enter the land as God had commanded.", + "Any holy matter1e.g., the prayers and rituals mentioned in Halachot 4 and 5. may only [be performed] in a congregation2i.e., a quorum of ten (see the previous halachah). of Jews, as [Leviticus 22:32] states: \"And I shall be sanctified among the children of Israel\".3Megillah 23b explains as follows: Leviticus 22:32 states, \"And I shall be sanctified among the children of Israel.\" A גזרה שוה (an analogy based on the use of common words) is made between this verse and Numbers 16:21, \"Separate yourselves from among this congregation\" and a second גזרה שוה between the latter verse and the verse, Numbers 14:27, quoted in the previous halachah. Extending our use of the principle of גזרה שוה, we conclude that just as in regard to the spies, a congregation meant a minimum of ten people, the same applies in regards to all situations in which God is \"sanctified.\"
Regarding all these matters, if they were begun with ten [people] and some leave4the place of prayer - even though they are not permitted to5The Jerusalem Talmud (Megillah 4:4) states that Isaiah 1:28, \"And those that forsake God will be consumed\" applies to those that leave in the middle of communal prayer when less than ten men remain. If more than ten are left, although leaving is undesirable, there is no prohibition. - the remainder6of those left in the minyan. A minimum of six people is, nevertheless, required (Shulchan Aruch, Orach Chayim 55:2). should conclude [the holy matter].7In one of his responsa, the Rambam writes that if a congregation began the first blessing before Kri'at Shema with ten people and then some left, leaving less than a minyan, the congregation may continue and recite the Kedushah in that blessing (see Chapter 7, Halachah 17). The chazan may also repeat the Shemoneh Esreh out loud including Kedushah, but he should not recite the Kaddish after Shemoneh Esreh, since it is not part of the \"holy matter\" started while the minyan was present.
The Shulchan Aruch (Orach Chayim 55:2-3) rules that, in such an instance, though the blessings of Kri'at Shema may be recited without deviating from the normal practice, the Shemoneh Esreh with Kedushah should not be recited. If the repetition of the Shemoneh Esreh was begun with ten, it may be completed including its Kedushah.
The Ramah (ibid.) adds that, in such a case, one even recites Kaddish after ובא לציון גואל since the Kaddish refers to Shemoneh Esreh.", + "All [ten members of a congregation] and the leader of the congregation must be in one place.1This principle is the basis for the particular laws which follow.
[The following rules apply when] a small courtyard opens up in its entirety into a large courtyard:2This situation is described by the Mishnah, Eruvin 92a. The laws that follow in this and the following halachah are discussed by the Talmud immediately thereafter.
In his Commentary on the Mishnah, the Rambam explains that the small courtyard has only three walls. The fourth side opens into the larger courtyard. The large courtyard has three full sides, with the fourth side consisting of two short walls on each side of the opening into the small one. The accompanying diagram is based on a diagram drawn by the Rambam (accompanying his Commentary on the Mishnah) to depict this situation.micha, drawing If there are nine [people] in the large one and one in the small one,3since the majority of the people are in the larger courtyard and the smaller courtyard opens up to the larger one in its entirety they may be considered as a4single group5located in the larger courtyard. [to form a quorum of ten].6The same law would apply if four people were in the smaller courtyard. If there are nine [people] in the small one and one in the large one,7Since the majority is in the smaller courtyard they are not considered as a8single group.9located in the smaller courtyard because the walls of the larger courtyard separate it from the smaller one.
If a congregation is in the large one, but the leader of the congregation is in the small one, - he, like the individual(s) mentioned above, is considered part of the group in the larger courtyard. Hence,
If a congregation is in the large one, but the leader of the congregation is in the small one, they10the congregation, can fulfill their obligation.11by listening to his prayers and answering \"Amen\" as stated in Halachah 9. If the congregation is in the small one, but the leader of the congregation is in the large one,12he, like the individual(s) mentioned above, is not considered part of the group in the smaller courtyard. Hence, they do not fulfill their obligation13by listening to his prayers since he is separate from them and not with them in one place.14since he is separate from them and not with them in one place.
[The motivating principle15i.e., the reason why individuals in the smaller courtyard can be considered as part of a group located in the larger courtyard, but individuals in the larger courtyard cannot be considered as part of a group located in the smaller courtyard, is] that the walls on each side of the large courtyard separate it from the small one. [However], the smaller one is not separated from the large one, but rather, is considered as its corner.16It follows that if the smaller courtyard has walls on the side that opens to the larger courtyard, the above laws do not apply. By the same token, a person(s) standing in the courtyard of a synagogue or in an adjoining room cannot be considered as part of a minyan.
Nevertheless, the Shulchan Aruch (Orach Chayim 55:14) qualifies this restriction and states that if the person in the outer room can see - and be seen by - the people in the main room, he may be counted together with them. Even if he is merely peering through a window, he is considered as part of that group.
The Shulchan Aruch 55:20 also mentions that even when the people in adjoining rooms cannot see each other, those in the outer room may respond to Kaddish and Kedushah. The rabbis differed as to whether a person praying in a separate room next to the room where a minyan is praying may be considered to have participated in communal prayer or not (See Mishnah Berurah 55:58).", + "Similarly, if there were feces in the larger [courtyard], it is forbidden to pray1as stated in Chapter 4, Halachot 8-9, or recite the Shema2as stated in Hilchot Kri'at Shema 3:6-15, in the larger courtyard or [even] in the smaller one.3for it is considered as part of the larger courtyard. Thus, one is considered as praying in a place which contains feces. If there were feces in the smaller one,4The recitation of any holy matter is forbidden in the smaller courtyard. Nevertheless, because the larger courtyard is considered a separate place it is permissible to pray and recite the Shema in the larger one5even if the feces are visible; see Hilchot Kri'at Shema 3:10. provided there is not a foul odor6in which case it would be forbidden. See Hilchot Kri'at Shema 3:10. since [the larger courtyard] is set apart7by its walls from [the feces].", + "The leader of the congregation can fulfill the obligation [of prayer] on behalf of the congregation.
What is implied? When he1the leader of the congregation, the chazan prays2recites the Shemoneh Esreh (and according to the Rambam - see Halachah 5 - the blessings before the Shema) aloud and they listen3while standing in the posture for prayer and respond \"Amen\" after each and every blessing, it is considered as if they prayed [themselves].4If one desires to fulfill his obligation with the chazan's prayer, he should answer \"Amen,\" but he should not answer Baruch Hu, uvaruch shemo after the mention of God's name.
To whom does this apply? To one who does not know how to pray.5This follows the opinion of the Sages in the difference of opinion between them and Rabban Gamliel (Rosh HaShanah 33b, 34b) as explained in Halachah 2. However, one who does know how to pray, only fulfills his obligation by praying himself.6Since the essence of prayer is the request for Divine Mercy, it is fitting that each person request for himself (Tosafot Yom Tov, Rosh HaShanah).
See also the opening halachot of Chapter 9 which deal with the practical application of the concepts mentioned in this halachah.", + "When does the above apply? Throughout the entire year with the exception of Rosh HaShanah, and Yom Kippur of the Jubilee year.1specifically, in contrast to the yearly Yom Kippur services.
Even on Sabbaths and festivals when the prayers differ from those recited every day, a person who knows how to pray is expected to pray alone. However, note one of the Rambam's responsa which states that, on Sabbaths and festivals, rather than begin with silent prayer, the chazan should begin by reciting the Shemoneh Esreh out loud together with Kedushah. Those who do not know how to pray should listen to his prayers with the intention of fulfilling their obligation. Those who know how to pray should recite their prayers, word by word, together with the chazan.
On these two2Though we celebrate Rosh HaShanah as two days by Rabbinic decree, the Torah itself requires only one day to be celebrated. days,3All the Rabbis agree that although the halachah follows the Sages throughout the entire year, on these two days, an exception is made and Rabban Gamliel's opinion prevails. the leader of the congregation can fulfill the obligation [of prayer]4In particular, this refers only to the musaf prayer. on behalf of those who know [how to pray] just as he can fulfill the obligation [of prayer] on behalf of those who do not know [how to pray]5This leniency is granted because [the Shemoneh Esreh recited on these days contains] long blessings6See Chapter 2, Halachah 6, and in greater detail, Hilchot Shofar 3:8-9. There, the Rambam explains that, on these days, one is required to recite three extra blessings:Malchuyut - which expresses the theme of God's sovereignty,Zichronot - which describes God's remembrance of His love for the Jews, andShofrot - which praises the shofar as a means of manifesting the previous two concepts.
Each of these three blessings includes the recitation of ten verses that express these themes: four from the Torah, three from the prophets, and three from Psalms.
In Chapter 2, Halachah 8, the Rambam writes that on Yom Kippur of the Jubilee year, one recites exactly the same blessings as on Rosh HaShanah. and most people do not know them [to the extent] that they can have the same intention as the leader of the congregation.7Here, the Rambam does not appear to interpret \"intention\" as referring to the chazan's concentration and spiritual awareness, but simply, to his familiarity with the text of the blessings.
Therefore, on these two days, even a person who knows [how to pray] is granted permission to rely on the prayers of the leader of the congregation to fulfill his obligation [of prayer] if he so desires.8Though in principle, this ruling is accepted by all authorities, in practice, Ashkenazic Rabbis have advised each person to pray individually even on Rosh HaShanah since, at present, the use of machzorim which include a full text of the blessings is widespread. Furthermore, the inclusion of piyyutim (liturgical poems) in the chazan's repetition of the Shemoneh Esreh makes it very difficult to fulfill one's obligation by listening to his prayer and reciting \"Amen.\" See Shulchan Aruch HaRav 591:1-4.", + "Only a person of great stature within the community in both wisdom1Torah knowledge and deed2performance of the mitzvot; alternatively, deeds of kindness, so that his appointment will be appreciated by all members of the community. should be appointed3The Lechem Mishneh mentions that this applies only to the appointment of a permanent chazan and does not apply to someone who leads the congregation in prayer on occasion. The Shulchan Aruch (Orach Chayim 53:6) mentions this in regard to a chazan having a full beard. as the leader of the congregation.4Ta'anit 16a interprets Jeremiah 12:8: \"She raises his voice against Me, therefore, I (God) have hated her\" as a reference to a chazan who is unfit for this responsibility.
Most of the commentaries point to the mishnah (Ta'anit 2:2) as the source for the Rambam's statements. Though that mishnah deals with the appointment of the leader of communal prayer for a public fast, there is no reason to assume that the same principles should not apply to the appointment of a chazan at other times. In the Talmud (e.g., Rosh HaShanah 32a), we find many examples of leading Sages serving as chazanim. If he is an older man,5Though the Hebrew, זקן, is often used to connote a wise man (See Hilchot Talmud Torah 6:1), this translation has been chosen based on the later statements of this halachah. it is very praiseworthy. An effort should be made6i.e. it is desirable, but not an absolute requirement. to appoint as the leader of the congregation, someone who has a pleasant voice7so that listening to his prayers will be enjoyable.
Throughout the generations, in their responsa, our Rabbis have chided the people for putting a pleasant voice at the top of their priorities for a chazan. [Note the Ramah (Orach Chayim 53:5) who states that it is preferable to appoint a boy of thirteen who understands his prayers as chazan rather than an older man with a pleasant voice who does not know what he is saying. See also Shulchan Aruch (ibid., 53:11).]
In particular, this applies regarding the High Holiday services. These days of sincere prayer should not be turned into concerts of ritual music. Instead, attempts should be made to find a chazan who can truly serve as a spiritual leader. If he also has a pleasant voice, it is obviously more desirable. and is familiar with reading [Biblical verses].8so that he will not err in his recitation of the prayers.
A person who does not have a full beard9The Rabbis have explained that this simply refers to a person of intermediate age. Therefore, in one of his responsa, the Rambam states that a person who is physically incapable of growing a beard may serve as chazan and the requirement of a beard is only mentioned as a sign of \"a full state of knowledge which one [usually] reaches at the age when one's beard begins to grow.\" See also Shulchan Aruch (ibid. 53:8).
However, a beard is also considered a sign of commitment to Jewish practice. The Rambam (Hilchot Avodat Kochavim 12:7) associates shaving with the practices of gentile priests. Many Rabbis have strongly encouraged growing a beard even when there is no question of violating the prohibition against shaving. (See Sefer Mitzvot Gadol 7, Shibolei Leket Vol. II, 41.)
However, in communities where removing one's facial hair in a permitted manner is an accepted practice, the lack of a beard is not considered as a deterrent against a person serving as a chazan. should not be appointed as the leader of the congregation even if he be a wise man of great stature, as a gesture of respect to the congregation.10The Shulchan Aruch (ibid.:6) states that this only refers to the appointment of a permanent chazan. However, Rabbenu Nissim interprets the Rambam's words as meaning that even on occasion, a youth should not serve as a chazan. See also Chapter 15, Halachah 4. However, he may recite the Shema publicly11haporeis al Shema as described in Halachah 5. See Megillah 24a. after he has reached the age of thirteen and manifested signs of physical maturity.12until then, he is a minor and incapable of fulfilling the obligation of prayer on behalf of an adult.", + "Similarly, the inarticulate who pronounce an alef as an ayin or an ayin as an alef1Megillah 24b relates that a chazan should not be appointed from Beit Shean or Haifa, since they mispronounce these letters. Rashi explains that such mispronunciations will cause blessings to be read as curses. For example, if the word, יאר, the first word of the second priestly blessing, פניו אליך ‘ה יאר, is read with an ע instead of an א, it becomes a curse. or one who cannot articulate the letters in the proper manner should not be appointed as the leader of a congregation.2For many Jews today, this halachah is rather difficult to observe since we do not differentiate between the pronunciation of an alef and an ayin or a sin and a samech. The Radbaz and the Pri Chadash write that if these pronunciation errors are commonplace, even someone who pronounces a chet as a hay or a shin as a sin may serve as a chazan. See Shulchan Aruch HaRav 53:16, Mishnah Berurah 53:37-38.
The Mishnah Berurah also cites Chapter 15, Halachah 1, from which it appears that a person who stutters, lisps, or has another speech defect which prevents him from pronouncing the letters properly should not serve as a chazan.
A teacher may appoint one of his students to lead the prayers in his presence. - even if the student lacks the above qualities (Kessef Mishneh). Though the previous halachah stated that the leader of the congregation should be the man of the greatest stature in the community, the mishnah (Megillah, ibid.) and similarly, several sources throughout the Talmud (See Berachot 33b) indicate that a teacher could appoint a student to serve as a chazan instead of doing so himself.
The Or Sameach explains that this refers to a student who does not articulate the letters properly. Though such a person should not ordinarily serve as a chazan, if he is appointed by his teacher he may. Thus, we find that Rabbi Yehudah HaNasi appointed Rabbi Chiya as a chazan (Bava Metzia 85b) even though he would pronounce a chet as a hay (Megillah 24b).
A teacher may appoint one of his students to lead the prayers in his presence. A blind person may recite the Shema publicly3even though the first blessing before the Shema thanks God for creating light, a blind person also benefits from light (Megillah ibid.). and serve as the leader of a congregation.4Perhaps the Rambam thought it necessary to clarify this point because there was a difference of opinion among the Sages as to whether a blind person is obligated in all the mitzvot or not. The Sages concluded that he is obligated. Hence, he can also fulfill the obligations of others as the leader of the congregation. A person whose shoulders are uncovered5though he may recite the Shema publicly - may not serve as the leader of the congregation until he is covered by a cloak. - Soferim 14:15 understands this as a gesture of respect for the congregation. See also Rosh HaShanah 17b which states that when God taught Moses the thirteen attributes of mercy, \"He robed himself as a chazan.\"
This does not necessarily refer to wearing a tallit gadol, but rather to a cloak or jacket that covers his shoulders and arms (Shulchan Aruch, Orach Chayim 53:13). However, in many communities, it is customary for a chazan to wear a tallit as a token of respect for the community. - though he may recite the Shema publicly - may not serve as the leader of the congregation until he is covered by a cloak." + ], + [ + "The order of prayer is as follows:
In the morning, [while] all the people are sitting, the leader of the congregation descends before the ark in the midst of the people and recites the Kaddish. Everyone responds with all their strength: Amen. Yehei shemeih rabba mevarach le'alam ul'almei almaya. They answer \"Amen\" at the end of the Kaddish.
Afterwards, [the chazan] declares: Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud. They answer \"Amen\" after each blessing.
A person who knows how to recite the blessings and read [the Shema] with him should read [the blessings by himself] until he recites the blessing ga'al Yisrael.", + "Immediately [afterwards], all stand and pray in a hushed tone. A person who does not know how to pray should stand in silence while the leader of the congregation prays in a hushed tone together with the others. Whoever concludes his prayers with the congregation should take three steps back and stand [still] in the place he reached when he stepped backwards.", + "After the leader of the congregation takes three steps backwards and stands still, he begins and prays in a loud voice from the beginning of the blessings, in order to fulfill the obligation on behalf of those who did not pray.
Everyone - both those who did not fulfill their obligation [to pray] and those who fulfilled their obligation - stands, listens, and recites \"Amen\" after each and every blessing.", + "[The leader of the congregation] recites Kedushah in the third blessing.
When the leader of the congregation reaches Kedushah, each individual may return to the place where he originally stood in prayer.
When the leader of the congregation reaches Modim and bows, everyone should also bow - but not bow exceedingly - and say:
We give thanks to You, God, our Lord, and Lord of all flesh, our Creator and the Creator of all existence. [We offer] blessings and thanks to Your great and holy name, for You have granted us life and sustained us. So may You continue to grant us life and sustain us, and gather our exiles into the courtyards of Your Sanctuary [so that we may] keep Your laws, serve You in truth, and fulfill Your will with a perfect heart, for we thankfully acknowledge You.
Whoever says Modim, modim should be silenced.", + "After the leader of the congregation concludes the entire Shemoneh Esreh, he and the entire congregation should sit, fall on their faces, and lean over slightly, reciting supplicatory prayers while fallen on their faces.
Then, he and the entire congregation should sit, lift their heads, and recite a small amount of supplicatory prayer out loud while seated. Afterwards, the leader of the congregation alone should stand and recite Kaddish a second time. The congregation should answer as they did previously.
Afterwards, while he is standing, he recites V'hu rachum... and Tehillah [l'David]... The congregation remains seated and recites together with him. Afterwards, he recites [the following verses]: U'va l'Tzion go'el..., Va'ani zot..., V'attah kadosh... and V'kara zeh el zeh, v'amar: Kadosh... and completes the Kedushah.
They respond: Kadosh, Kadosh three times. He then recites the Kedushah in an Aramaic translation. Afterwards, he recites [the verse] Vatisa'eni ruach and reads it in Aramaic, and then recites [the verse], Ado-nai yimloch le'olam va'ed and reads it in Aramaic. [The Aramaic translations are intended] in order that the [common] people should understand.", + "These verses [which are recited] before Kedushah and afterwards, together with their Aramaic translations, are referred to as \"the order of Kedushah.\"
Afterwards, he recites supplicatory prayers and verses of mercy. He then recites the Kaddish. The people respond as is customary, and depart.", + "One who says in his supplicatory prayers: \"May He who showed mercy on a bird's nest prohibiting the taking of the mother together with the chicks, or the slaughter of an animal and its calf on the same day, also show mercy on us,\" or [makes other] similar statements should be silenced, because these mitzvot are God's decrees and not [expressions] of mercy. Were they [expressions] of mercy, He would not permit us to slaughter at all.
Also, a person should not be profuse in his mention of adjectives describing God, and say: \"The great, mighty, awesome, powerful, courageous, and strong God,\" for it is impossible for man to express the totality of His praises. Instead, one should mention [only] the praises that were mentioned by Moses, of blessed memory.", + "In the Minchah service, the leader of the congregation recites Ashrei yoshvei veitecha..., Tehillah l'David.... He and the congregation recite this while seated. [Then,] the leader of the congregation stands and recites Kaddish. They stand and respond in their normal manner. [Afterwards,] they all pray in a hushed tone.
Afterwards, the leader of the congregation prays out loud, as in the morning service, until he concludes the Shemoneh Esreh. Then, both he and the congregation fall on their faces, recite supplicatory prayers, lift their heads, and recite a few supplicatory prayers while seated, as in the morning service.
[The leader of the congregation] rises and recites Kaddish. The congregation responds in the normal manner and they depart to their affairs.", + "In the evening, all the people sit, and [the leader of the congregation] stands and recites: V'hu rachum.... [He announces:] Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud and recites Kaddish. [Afterwards,] they all stand and pray in a hushed tone.
When they conclude, [the leader of the congregation] recites Kaddish and they depart. He does not repeat the evening Shemoneh Esreh out loud, since the evening service is not obligatory. Therefore, he should not recite blessings in vain, for there is no one who is obligated [to recite these blessings] whose obligation he would fulfill [by his recitation].", + "On the night of the Sabbath, after praying together with the congregation in a hushed tone, the leader of the congregation prays out loud. However, he does not recite all seven blessings, but rather one blessing that includes all seven. He states:
Blessed are You, God, our Lord and Lord of our fathers, the Lord of Abraham, the Lord of Isaac, and the Lord of Jacob, the great, mighty, and awesome God, the supreme God, who, in His mercies, creates heaven and earth.
He shielded our ancestors with His word. He resurrects the dead with His statements - the holy God, like whom there is none. He causes His people to rest on His holy Sabbath, for to them did He desire to grant rest. We will serve Him with awe and fear and give thanks to His name every day, continually, according to the blessings [appropriate for that day]. God who is worthy of thanks, Lord of peace, who sanctifies the Sabbath and blesses the seventh day and brings rest with holiness to a people satiated with delight in commemoration of the work of creation.
Our Lord, and Lord of our fathers, desire our rest.... Blessed are You, God, who sanctifies the Sabbath.
He recites Kaddish and the people depart.", + "Why did the Sages institute this [practice]? Because the majority of people come to recite the evening service on Friday night. It is possible that someone will come late, remain alone in the synagogue, and thus be endangered. Accordingly, the leader of the congregation repeats his prayers in order that the entire congregation will remain, [allowing] the one who came late to conclude his prayers and leave together with them.", + "Therefore, when a festival, Rosh Chodesh or Yom Kippur coincides with the Sabbath, the leader of the congregation who recites the evening service does not mention the unique aspect of the day in this blessing. Instead, he concludes, \"[Blessed are You, God,] who sanctifies the Sabbath,\" [mentioning] only [the Sabbath], because [on the other] days, there is no obligation [to recite] this blessing.", + "On the Sabbaths and the festivals, after the leader of the congregation completes the recitation of the Shemoneh Esreh of the morning service out loud, he recites Kaddish and afterwards, Tehillah l'David. He recites Kaddish [again] and [the congregation] recites Musaf in a hushed tone. Afterwards, he recites the Musaf Shemoneh Esreh out loud, in the same manner as the morning service. He recites Kaddish after Musaf and the people depart.
We do not recite Kedushah and supplicatory prayers after the morning service. Instead, we recite them before the Minchah service. What is implied? We recite Tehillah l'David, the order of the day, and supplicatory prayers. [The leader of the congregation] recites Kaddish and the Minchah service is recited [in a hushed tone.] Afterwards, [the leader of the congregation] repeats the service out loud, and then recites Kaddish.", + "On Rosh Chodesh and Chol Hamo'ed, one recites the order of kedushah before the Musaf prayer. On the night following the Sabbath, the order of the day is also recited after the evening service. [Then] one recites Kaddish and afterwards, Havdalah." + ], + [ + "A person who prayed without concentrating [on his prayers] must pray a second time with concentration. However, if he had concentrated during the first blessing, nothing more is necessary.
A person who errs in the recitation of the first three blessings [of the Shemoneh Esreh] must return to the beginning [of the Shemoneh Esreh]. Should one err in the recitation of the final three blessings, one should return to [the blessing, R'tzey]. If one errs in the midst of [one of] the intermediate blessings, one should return to the beginning of that blessing and [then] conclude one's prayers in the [proper] order.
Should the leader of the congregation err when he is praying out loud, he should [correct himself] based on these principles.", + "However, if the leader of the congregation errs while he is praying in a hushed tone, I maintain that he does not repeat his prayers a second time, because of the difficulty it will cause the congregation. Rather, he relies on the prayer which he will recite out loud.
The above applies when he does not err in the first three blessings. If he errs in their [recitation], he always repeats [his prayers] in the same manner as any [other] individual.", + "Should the leader of a congregation err [in his repetition of the Shemoneh Esreh], become confused and not know where to begin [again] - if he waits for a prolonged period, another person should replace him.
If he errs in the recitation of the blessing [that curses] the heretics, we do not wait for him [to correct himself]; rather, another person should replace him. This applies only when he did not begin this [blessing]. However, if he did begin [the blessing], we wait for him.
The second person should not refuse at this time.", + "From which point should [the substitute for the leader of the congregation] begin? If the first one erred in one of the intermediate blessings, [the substitute] should begin from the beginning of the blessing in which he erred. However, if he erred in one of the first three blessings, the [substitute] starts from the beginning [of the Shemoneh Esreh. If he erred in one of the final [three] blessings, the substitute should begin from [the blessing, R'tzey].", + "A person who says, \"I will not lead the congregation in prayer because [I am wearing] colored clothes,\" should not lead the congregation in that prayer service even when wearing white clothes. If he said, \"I will not lead the congregation because I am wearing sandals,\" he should not lead the congregation even when barefoot.", + "A person who is in doubt whether he prayed or not should not repeat his prayers, unless he recites the second prayer with the intention that it is a voluntary prayer, since an individual may recite voluntary prayers throughout the entire day.
A person who remembers that he has already prayed while he is in the midst of the Shemoneh Esreh should cease [praying] immediately, even if he is in the midst of a blessing. [However,] if he was reciting the evening service, he need not cease [praying], for even at the outset, he did not begin that prayer service with the thought that it was an obligation.", + "A person who erred and recited a weekday prayer on the Sabbath does not fulfill his obligation. If he recalled while he was in the midst of the Shemoneh Esreh, he should conclude the blessing which he has begun and [continue] reciting the Sabbath prayers.
When does the above apply? In the evening, morning, and Minchah services. However, in the Musaf service, one should cease [praying] even in the midst of a blessing. Similarly, if one completed a weekday Shemoneh Esreh with the intention that it be one's Musaf prayers, one must recite Musaf again. This applies on the Sabbath, on a festival, and on Rosh Chodesh.", + "[When] one errs during the rainy season and does not recite either morid hageshem or morid hatal, he must return to the beginning of the prayers. However, if he mentions dew, he need not repeat [his prayers].
Should one err in the summer and recite morid hageshem, he must return to the beginning of the prayers. However, if he omits mention of dew [in the summer], he need not repeat his prayers, for dew is never held back, nor is there a need to request it.", + "[The following rules apply when] one forgets to request rain in the blessing for material prosperity: If he remembers before [the blessing,] shome'a tefilah, he should request rain in [that blessing]. If he [recalls] after reciting the blessing, shome'a tefilah, he should return to the blessing for material prosperity. If he does not recall until after he completes the Shemoneh Esreh, he must return to the beginning of the prayer and pray a second time.", + "[The following rules apply when] a person errs and fails to mention Ya'aleh v'yavo: If he remembers before he has concluded the Shemoneh Esreh, he should return to [the blessing, R'tzey], and recite it. If he remembers after he has concluded his prayers, he must repeat the Shemoneh Esreh from the beginning. If he is accustomed to recite supplicatory prayers after Shemoneh Esreh and remembers after he has concluded his prayers, but before he has lifted up his feet [to step backwards after prayer], he should return to [the blessing, R'tzey].", + "When does the above apply? On Chol Hamo'ed or in the morning or Minchah services of Rosh Chodesh. However, in the evening service of Rosh Chodesh, if one failed to mention it one need not repeat his prayers.", + "In every case in which an individual is required to repeat his prayers [because of an error], the leader of the congregation is also required to repeat his prayers if he made a similar mistake while praying out loud, with the exception of the morning service of Rosh Chodesh.
[In this instance,] if the leader of the congregation failed to mention Ya'aleh v'yavo before completing his prayers, he is not required to repeat his prayers because of the difficulty it would cause the congregation. The Musaf service is still to be recited and Rosh Chodesh will be mentioned there.", + "If during the ten days between Rosh Hashanah and Yom Kippur, one erred and concluded the third blessing, Ha'El hakadosh, he should return to the beginning of the Shemoneh Esreh.
If he erred and concluded the eleventh blessing, Melech ohev tzedakah umishpat, he should return to the beginning of the blessing and conclude Hamelech hamishpat, and continue reciting his prayers in order. If he did not remember until he concluded his prayers, he must recite [his prayers again] from the beginning.
[These laws apply] to both an individual and to the leader of the congregation.", + "If a person erred and did not mention Havdalah in the blessing, chonen hada'at, he should conclude his prayers, without returning [to correct himself]. Similarly, one who did not mention Al hanisim on Chanukah or Purim, or Anenu in the prayers on a fast day, need not repeat his prayers. [These laws apply] to both an individual and the leader of a congregation.
If one remembers before lifting his feet [to step backwards after prayer], he should say: \"Answer us because You are the one who hears prayer, redeems, and rescues in all times of difficulty and distress. May the words of my mouth....\"", + "[A person who] forgot to recite the afternoon service on the Sabbath eve should recite the Sabbath evening service twice. [The same law applies] on a festival.
[A person who] forgot to recite the afternoon service on the Sabbath or a festival should recite the weekday evening service twice after their conclusion.
He should recite Havdalah in the first of these prayers and not in the second. However, if he recited Havdalah in both prayers or omitted it in both prayers, he fulfills his obligation. Nevertheless, if he did not recite Havdalah in his first Shemoneh Esreh, but mentioned it in his second, he [must] return and recite a third Shemoneh Esreh, since his first prayers were not acceptable because they were recited before the evening service.
Whoever recites two prayers [in succession] - even the morning service and the Musaf service - should not recite them one immediately after the other. Rather, he should wait between prayers, so that his mind will be settled.", + "It is forbidden for a person who is praying with a congregation to pray before the congregation.
[The following rules apply when] a person enters a synagogue and finds the congregation praying in a hushed tone: If he could begin and complete his prayers before the leader of the congregation reached Kedushah, he should recite the Shemoneh Esreh. If not, he should wait until the leader of the congregation begins reciting the Shemoneh Esreh out loud, and pray together with him word for word until the leader of the congregation reaches Kedushah. He should respond to Kedushah with the rest of the congregation and then recite the remainder of the Shemoneh Esreh alone.
One who began reciting the Shemoneh Esreh before the leader of the congregation, [but was unable to conclude his prayers before] the leader of the congregation reached Kedushah, should not interrupt his prayers [to] respond to Kedushah with [the congregation]. Similarly, one should not respond Amen, yehei shemeih rabba mevarach... while in the midst of Shemoneh Esreh. Needless to say, [this applies regarding responding \"Amen\"] to other blessings." + ], + [ + "Wherever ten Jews live,1Since communal prayer is impossible without a quorum of ten, this is the minimum number of people that must live in a community before constructing a synagogue becomes obligatory. it is necessary to establish a place for them to congregate for prayer at the time of each prayer service.2Note Hilchot De'ot 4:23, which states that a Torah sage is not allowed to live in a city which lacks any of ten community resources, one of which is a synagogue.
This place is called a Beit K'nesset.3literally, \"a house of congregation,\" generally, translated as \"synagogue.\" The inhabitants of a city can compel each other4The Ramah (Choshen Mishpat 163:1) states that even if the majority of the inhabitants do not desire the construction of a synagogue, the minority have the right to compel them to build it. to construct5i.e., participate both financially and in the actual construction work, if necessary, a synagogue and to purchase scrolls containing the Torah, the Prophets, and the Sacred Writings.6so that these texts will be available for Torah study (Hilchot Sh'chenim 6:1). At present, when a greater number of Torah texts are available, the congregation is obligated to buy the Torah texts needed by the congregation - both adults and minors - for study (Magen Avraham 150:1).", + "When a synagogue is built, it should be built only at the highest point of the city [as implied by Proverbs 1:21]: \"She cries at the head of the public places.\"1These statements are quoted from the Tosefta, Megillah 3:14. The commentaries question how this verse serves as a prooftext for the law which is stated. It should be built [so that] its height exceeds [that of] all the other buildings in the city [as implied by Ezra 9:9]: \"to lift up the house of our God.\"
The2Shabbat 11a states: \"Any city whose roofs are higher than the synagogue will ultimately be destroyed.\"
The Hagahot Maimoniot maintain that this applies only to buildings with flat roofs. However, if the roofs are slanted and therefore, will not be used by people, the height of the other buildings may exceed that of the synagogue. The Shulchan Aruch (Orach Chayim 150:2) states that apartments or offices in other buildings should also not be higher than the synagogue's roof.
The Mishnah Berurah 150:5 notes that many communities are not stringent in the observance of this law and quotes sources which explain that since buildings owned by gentiles are often taller than the synagogue, the synagogue is not likely to be the tallest building in the city in any case. Therefore, other Jewish houses may also be built higher than the synagogue. His own opinion, however, is not to seek leniency in this regard. entrance to the synagogue should open only on the east [as implied by Numbers 3:38]: \"...And those who camped before3The word \"before\" is understood to mean \"at the entrance to.\" the sanctuary on the4This law is quoted from the Tosefta (loc. cit.). The Tur and Shulchan Aruch (Orach Chayim 150:5) explain that this law applied only in Babylon, where their synagogues faced west. Thus, the doorway on the eastern side would be opposite the ark. However, since the Rambam mentions the possibility of the heichal being built on different walls, but mentions only one position for the entrance, it appears that he requires the entrance to be placed at the east at all times. east.\"
In [the synagogue], a heichal, where the Torah scroll is placed, should be constructed.5This refers to a fixed structure like the ark (Aron HaKodesh) which is found in contemporary synagogues. In addition, as explained in the following halachah, the custom was to have a tevah, a smaller ark, positioned next to the place where the chazan would stand. The heichal should be constructed in the direction to which the people pray in that city,6As mentioned in Chapter 5, Halachah 3, one should always pray facing the direction of the Temple. Thus, if the synagogue is located to the west of Jerusalem, the heichal should be built into the eastern wall. so that they will face the heichal when they stand to pray.7It is apparent from the Rambam's statements that, if for some reason, the heichal of a synagogue was not positioned in the direction of Jerusalem, one should pray facing Jerusalem and not facing the heichal.", + "A platform is placed in the center of the hall,1both lengthwise and widthwise. (See the Jerusalem Talmud, Sukkah 5:1.) so that the one who reads the Torah2as described in the following chapter or one who gives a sermon3The Mishnah (Ta'anit 2:1) explains that on fast days, one of the elders of the congregation would speak and call the people to repent. Similarly, the Talmud mentions that some of the leading Sages would visit distant communities and address the people in the synagogue. can stand on it, so that all the others will hear him.4can stand on it, so that all the others will hear him.
When one positions the tevah which contains the Torah scroll,5In contrast to the heichal whose position is fixed, thetevah is a movable ark, in which the Torah scrolls used for the public reading of the Torah were kept. (See the responsa of the Radbaz, Vol. II, 157.) one should position it in the center of the hall,6widthwise in the direction of the heichal7i.e., close to the wall on which the heichal is constructed and facing the people.", + "How do the people sit in the synagogue? The elders sit facing the people with their backs toward the heichal. All the people sit row after row, each row facing the back of the row before it. Thus, all the people face the sanctuary,1the heichal the elders, and the tevah.2which should all be positioned in the direction of Jerusalem
When the leader of the congregation stands to pray, he stands on the ground - praying from a low place, as implied by Psalms 130:1: \"From the depths, I called out to You, O God\" (Berachot 10b).
When the leader of the congregation stands to pray, he stands on the ground, before the tevah,3Hence, the expression, 18ינפלáדרוי הביתה (literally, \"descend before the ark\") is often used to refer to leading communal prayer, because the chazan would pray \"on the ground, before the tevah.\" facing the sanctuary4the heichal like the others.5i.e., facing the same direction as the other congregants.", + "Synagogues and houses of study should be treated with respect.1The Mishneh Berurah (151:1) notes that Megillah 29a quotes Ezekiel 11:16: \"I have been a sanctuary in microcosm to them in the countries where they have come\" to describe the synagogues in the Diaspora. This association allows one to infer that the obligation to honor a synagogue is related to the mitzvah (Sefer HaMitzvot, Positive Commandment 21) to revere the Temple.
The S'dei Chemed cites Sefer HaMitzvot (Negative Commandment 65) which mentions the prohibition against \"destroying the houses where God is worshiped,\" indicating that the obligation to honor the synagogues has its source in a Torah commandment. (Note the commentary on Halachah 12.) They should be swept clean2Sefer Chassidim 128 relates tht Rabbi Ya'akov bar Yakar, Rashi's teacher, would polish the floor before the ark with his beard. and mopped.3Their synagogues often had dirt floors. Thus, mopping them would also keep the dust from rising (Megillah 28b).
All the Jews in Spain, the west,4i.e., North Africa, Babylonia,5The translation is based on Targum Onkelos to Genesis 19:1. and Eretz Yisrael,6The term ארץ הצבי is applied to Eretz Yisrael, based on Jeremiah 3:19: \"I will give you a delightful land (ארץ צבי), the finest heritage of a host of nations.\" (See also Daniel 8:9, Gittin 57a.) are accustomed to light lamps in the synagogue7The Rambam appears to imply that in addition to lighting lamps at night, when their light would be necessary, lamps were lit during the day as a mark of respect. and spread mats over the floor to sit on. In European communities,8literally, \"in the cities of Edom (i.e., Rome).\" they sit on chairs.", + "No lightheadedness - i.e., jests, frivolity, and idle conversation1cheapen the respect and awe one has for the synagogue. Rashi also includes in the category of קלות ראש all the other activities the Rambam mentions in this halachah because they all cause us to view the synagogue as a place where mundane affairs can be carried out, and thus, minimize our appreciation of its holiness. - should be seen in a synagogue.2The Sefer Mitzvot Gadol states that the sin of frivolity in the synagogues causes them to be sold to gentiles and transformed into houses of idol worship.
The Zohar (Parashat Vayakhel) severely condemns the sin of idle conversation in a synagogue, because God's presence is manifest there, and, therefore, any activity of this sort indicates a lack of reverence for Him. We may not eat or drink inside [a synagogue],3Pesachim 101a relates that wayfarers would eat meals in the synagogue. However, Tosafot, Megillah 28a, explains that synagogues would have a side room that was used as a guest house. However, eating and drinking would not be permitted in the room used for prayer. nor use [a synagogue] for our benefit,4Our translation is based on the Rambam's Commentary on the Mishnah, Berachot 8:6. Rashi (Megillah 28b) renders ניאותין as \"adorn ourselves.\" According to his interpretation, the synagogue should not be a place where people come to show off their clothes and jewelry. nor stroll inside one.5i.e., it is forbidden to go to a synagogue for the purpose of walking around to release tension (Kessef Mishneh).
On a sunny [day], one should not enter [a synagogue to seek shade] from the sun, and on a rainy [day], [one should not enter a synagogue to seek shelter] from the rain.6Megillah 28b relates that Ravina and Rav Ada bar Matanah were discussing a Halachic problem with Ravva outside. When it began raining, they entered a synagogue to continue their discussion. They explained, \"We did not enter the synagogue because of the rain, but because the comprehension of the passage requires a relaxed state of mind.\" [However,] the sages and their students7The Magen Avraham 151:2 states that this license is granted only to scholars who spend the majority of their time in the house of study. Others, however, are not granted such privileges. are permitted to eat and drink in a synagogue8Megillah 28b states that a house of study is called \"the rabbis' house,\" implying that they can do anything they would do in their own homes in the house of study. Since the holiness of a house of study exceeds that of a synagogue (see Halachah 14), we can assume that these activities are also permitted in a synagogue.
Nonetheless, this license is granted only... because of the difficulty [observing the prohibition would cause them].9Forcing the scholars to leave the synagogue whenever they wanted to eat or drink would cause them to waste time that could be devoted to Torah study (Magen Avraham, loc. cit.:2).
The Magen Avraham cites authorities who permit wider use of synagogue facilities if they were originally constructed with this use in mind. This leniency is based on Megillah, loc. cit., which states that the synagogues in Babylonia could be used for mundane purposes since they were constructed with this condition in mind.", + "It is forbidden to calculate accounts in [a synagogue], unless the accounts are connected with a mitzvah:1See Ketubot 5a, which states that though it is forbidden to think over one's accounts on the Sabbath, one is permitted to calculate accounts that are associated with a mitzvah even in a synagogue. for example, the collection of charity,2For a more precise definition of the term קופה, see Hilchot Matnot Ani'im 9:1. the redemption of captives,3Note the Rambam's comments on the importance of the redemption of captives, Hilchot Matnot Ani'im 8:10-18.
or the like. [Similarly,] eulogies - This does not refer to a eulogy recited in the presence of the corpse itself, but rather a public meeting in honor of the deceased after his burial (Rav Kapach). or the like.
[Similarly,] eulogies should not be recited inside them, except a eulogy that involves many [of the inhabitants of the city]; for example, [if] there were a eulogy of the great sages of that city for which all the people would gather together and come.4From Megillah 28b, it appears that this refers to a eulogy recited over a great sage, by a great sage, or attended by a great sage.", + "If a synagogue or a house of study has two entrances, one should not use it for a shortcut,1Note Hilchot Beit HaBechirah 7:2, which mentions a similar prohibition with regard to the Temple Mount. i.e., to enter through one entrance and leave through the other to reduce [the distance one] travels, because it is forbidden to enter [these buildings] except for a mitzvah.2Note Halachah 10, which states that if one enters a synagogue for the sake of a mitzvah, one may afterwards leave from the other entrance to shorten his way.
The Be'ur Halachah (151) questions whether a person who is going to do a mitzvah may take a shortcut through a synagogue. Though the Pri Megadim states that this might be permissible, the Be'ur Halachah maintains that the wording the Rambam chose implies that one must enter the synagogue to do a mitzvah within, and not to pass through for the sake of a mitzvah.", + "A person who has to enter a synagogue to call a child or his friend should enter and read [a portion of the written law] or relate a teaching [of the oral law] and then call his friend,1The Lechem Mishneh explains that the person should study first and then call his friend, so that it will not appear that he entered the synagogue only to serve his personal concerns. so that he will not have entered [a synagogue] for his personal reasons alone.2which is forbidden, as mentioned above.
If he does not know [how to study], he should ask one of the children3This suggestion is quoted from Megillah 28b, the source for this halachah. As obvious from Gittin 58a and other sources throughout the Talmud, synagogues were often used as classrooms for younger children. [to] tell him the verse he is studying4for listening to the words of Torah recited by another person is also considered as Torah study. or, [at the very least,] wait a while in the synagogue5The Ramah (Orach Chayim 151:8) states that one must wait at least the length of time it takes to walk eight handbreadths (slightly less than five feet). and then leave, since spending time [in the synagogue] is one of the aspects of the mitzvah as implied by [Psalms 84:5]: \"Happy are those who dwell in Your house.\"6The Bayit Chadash (Orach Chayim 151) points out that the emphasis is not on sitting, but on spending time, whether one stands or sits. To clarify this point, the Rambam does not quote the Talmudic source (Megillah, loc. cit.) exactly. That passage reads, \"[he should] wait a while, get up, and leave.\" The Rambam omits the expression, \"get up,\" to indicate that one need not actually sit.", + "A person who enters [a synagogue] to pray or to study is permitted to leave by the opposite door to shorten his way.1Megillah 29a bases this law on Ezekiel 46:9 which states that in the Messianic age, after the people complete their service in the Temple, they will not leave through the same gate through which they entered. If this will be permitted in the Temple, it is surely permitted in a synagogue.2The Kessef Mishneh questions the order of the halachot chosen by the Rambam, noting that it would have seemed more logical to mention this law directly after Halachah 8, which forbids taking a shortcut through a synagogue. The Or Sameach points out a possible resolution of this difficulty, noting that in teaching this law after Halachah 9, the Rambam implies that leniency is granted only for the sake of calling a friend. However, it is forbidden to enter a synagogue and study Torah in order to leave by the opposite door.
A person is permitted to enter a synagogue3The Mishnah (Berachot 9:6) forbids the following four activities on the Temple Mount, considering them as irreverent. See also Hilchot Beit HaBechirah 7:2. [holding] his staff, [wearing] his shoes,4Though there is no obligation to remove one's shoes before entering a synagogue, we find the practice mentioned in various sources. The Jerusalem Talmud (Bava Metzia 2:8) relates that Rabbi Yehuda HaNasi's son removed his sandals before entering a synagogue. When he left, he discovered that they had been stolen. He said, \"If I had not entered the synagogue, my sandals wouldn't have been stolen.\" wearing [only] lower garments,5In his commentary on the above mishnah, the Rambam defines אפונדתו as \"a garment which one wears against his flesh to collect perspiration, so that... he will not spoil his dress clothing.\" Others render אפונדתו as \"money-belt.\" or with dust on his feet.6Berachot 63a compares a synagogue to one's house. Since these activities are accepted in one's home, they are also acceptable in the synagogue.
It must be noted that many authoritative manuscripts of theMishneh Torah omit the phrases \"wearing [only] lower garments\" and \"with dust on his feet.\" Note also the Shulchan Aruch (Orach Chayim 151:8) which states that a person should clean mud from his shoes before entering a synagogue. If it is necessary for him to spit, he may spit in the synagogue.7Rabbenu Manoach cites the following statement from the Jerusalem Talmud (Berachot 3:5):
A person who spits in the synagogue is considered like one who spits in [God's] eye. Rabbi Yonah would spit and wipe it with his foot.
Rabbenu Manoach explains that this passage does not contradict the Babylonian Talmud (Berachot, loc. cit.) which allows one to spit in the synagogue. As long as Rabbi Yonah's practice is followed, there is no prohibition.
Though some authorities disagree, the Shulchan Aruch (Orach Chayim 151:7) accepts Rabbenu Manoach's decision. However, while reciting the Shemoneh Esreh, spitting is forbidden (Shulchan Aruch, Orach Chayim 97:2). The Magen Avraham 151:9 mentions that the Ari zal would refrain from spitting within a synagogue.", + "Synagogues and houses of study that have been destroyed remain holy [as can be inferred from Leviticus 26:31]: \"I will destroy your sanctuaries.\"1The commentaries explain that since the verse states והשמותי את מקדשיכם, with the noun \"sanctuaries\" following the verb \"I will destroy,\" rather than ואת מקדשיכם אשמים, one may draw the following inference. [Our Sages explained]: Even though they are destroyed, they remain2sanctuaries and therefore, must be regarded as holy.3Therefore,
Just as one must treat them with respect while they are standing,4as explained in Halachot 5-10. so must they be treated [with respect] when they are destroyed5Megillah 28b mentions that if one constructed a synagogue with the condition that it can be used for mundane purposes, one may do so. As mentioned in the commentary to Halachah 6, the Ramban and other authorities maintain that if a synagogue was constructed with such a condition, guests may eat inside and it may be used for other mundane purposes.
Tosafot disagrees, maintaining that the condition has no effect while the synagogue is standing and applies only after it has been destroyed. Thus, were a synagogue to be built with such a condition, as were the synagogues in Babylonia in Talmudic times, mundane activities could be carried on within its premises after it was destroyed. However, even then, activities directly opposed to the sanctity of the synagogue, e.g., sowing crops on the land, are forbidden.
The Shulchan Aruch (Orach Chayim 151:11) quotes Tosafot's opinion. Interestingly, the Rambam does not mention either the Ramban's or Tosafot's interpretation of the possibility of making the condition mentioned in Megillah (loc. cit.). with the exception of sweeping and mopping them. [When destroyed], they need not be swept or mopped.6for there would be no benefit in doing so.
If grass grows in them, it should be pulled out and left there7The Mishnah (Megillah 28b) states, \"If grass grow in it, it should not be pulled out.\" The Talmud comments that one is not allowed to pull out the grass to use as fodder for animals, but one may pull out the grass and leave it there.
In his Commentary to the Mishnah, the Rambam writes that one is permitted to pull the grass out and leave it in its place. The published text of the Mishneh Torah (which we have quoted) appears to imply that one should pull them out (i.e., it is imperative to do so). However, the version of the halachah found in authoritative manuscripts is closer to the understanding in the Commentary to the Mishnah.
The Shulchan Aruch (loc. cit.:10) quotes the version of the halachah in the published texts of the Mishneh Torah. However, the Mishnah Berurah (151:29) quotes the Commentary to the Mishnah. so that it will be seen by the people [in the hope that] it will rouse their spirits and rebuild them.8In his Commentary to the Mishnah, the Rambam adds that if it is impossible for the synagogues to be rebuilt, the grass should be left there since seeing it will motivate the people to Teshuvah.", + "One should not tear down a synagogue in order to build another in its place or in another place.1Note Sefer HaMitzvot (negative commandment 65), which states that destroying a synagogue is a transgression of a Torah commandment. Nonetheless, if one's intention is to build a new synagogue, the destruction of the old one is permitted (See also Ramah, Orach Chayim 152:2). Instead, one should build the [new synagogue] and then, one [may] tear down the [previous] one2This law is quoted from Bava Batra 3b. Two reasons are mentioned by the Talmud. The Rambam quotes one: lest unforeseen difficulties arise [which prevent it] from being built.3The second reason mentioned in the Talmud is so that people will have a place to pray in the interim. The Talmud notes that different corollaries result from these two explanations. If there is another synagogue in the city, according to the second explanation (not mentioned by the Rambam), one could tear down the first synagogue while building a new one, since people would be able to pray in the other synagogue in the interim. However, according to the explanation quoted by the Rambam, it would be improper to destroy the synagogue lest the new synagogue never be built.
The Shulchan Aruch (Orach Chayim 152:1) quotes the Rambam's decision. The Mishnah Berurah 152:4 states that this law applies even if all the money necessary to build the new synagogue has been collected.
This applies even to a single wall of [a synagogue]. One should build the new wall next to the old wall and then, tear down the old wall.4The Be'ur Halachah (152) mentions the opinion of Rabbenu Asher who permits a community to enlarge a synagogue by tearing down an existing wall before building a new one if there is no other alternative. He maintains that the Rambam might also agree to this decision. However, most authorities interpret the Rambam's words as forbidding such a practice.", + "When does the above apply? When its foundations are not ruined or its walls are not leaning perilously.1so that there is no danger in continuing to pray within. However, if its foundation is destroyed or its walls are leaning perilously,2and there is a danger that it may collapse it should be destroyed immediately3The Be'ur Halachah (152) states that this applies even if the community does not have another place to pray. and [then, efforts to] rebuild it should be begun immediately throughout the day and night lest times become difficult and it remain destroyed.4Bava Batra 3b relates that Rav Ashi saw a dangerous flaw in the synagogue of Mata Machsia. He ordered the building destroyed and then took his bed into the ruins to make sure that the community would rebuild it quickly. He did not remove his bed until the final fixtures of the building were completed.", + "It is permitted to transform a synagogue into a house of study.1Megillah 27a describes a house of study as \"a great house,\" \"a house where Torah is developed.\" However, it is forbidden to transform a house of study into a synagogue because the sanctity of a house of study exceeds that of a synagogue2since Torah study takes precedence over the performance of all other mitzvot (See Hilchot Talmud Torah 3:3). See also Chapter 8, Halachah 3; Hilchot Talmud Torah 4:9. and one must proceed to a higher rung of holiness,3Our translation is based on the opinion of Rabbenu Nissim who maintains that it is forbidden to exchange a sacred article for another of an equal level of holiness. There are other opinions who maintain that it is permitted to do so. The Mishnah Berurah 153:11 states that even according to those opinions, the permission to do so is after the fact (בדיעבד), but not a priori. but not descend to a lower rung.4This principle applies in a number of different halachic contexts, for example, the practice of adding a new Chanukah candle each night (Shabbat 21a).
Similarly, the inhabitants of a city5Megillah 26b explains that this only applies to a synagogue in a village as explained in Halachah 16. who sold a synagogue6The Rambam's use of the past tense appears to imply that this is a only question בדיעבד. TheMishnah Berurah 153:3, however, presents as להתחילה (a priori), the possibility of selling an article of lesser sanctity in order to purchase an article of greater sanctity.
The sale of a synagogue is a complicated matter. See Halachot 16-20 and also the Shulchan Aruch, Orach Chayim 153:7 and commentaries. may purchase an ark7See Halachah 3. with the proceeds.8The Lechem Mishneh emphasizes that a synagogue may only be sold for such a purchase if there is another synagogue in the city. If they sold an ark, they may purchase a mantle9In Ashkenazic communities, it is customary to hold a Torah scroll in a mantle. or a case10as is customary in Sephardic communities. Hilchot Sefer Torah 10:4 describes the sanctity of these ritual articles. for a Torah scroll with the proceeds. If they sold a mantle or a case, they may buy chumashim11In Talmudic times, the expression chumash referred to a scroll on which only one of the five books of Moses was written. Since it contained only one book, its holiness was on a lower level than that of a complete Torah scroll. with the proceeds. If they sold chumashim, they may buy a Torah scroll with the proceeds. If they sold a Torah scroll, the proceeds may only be used to purchase another Torah scroll,12There is a some difficulty with the Rambam's statements when compared to Hilchot Sefer Torah 10:2, where the Rambam writes:
It is forbidden for a person to sell a Torah scroll even if he has nothing to eat. [It is even forbidden] to sell an old scroll in order to purchase a new one. A Torah scroll should never be sold except for [one of] two purposes, so that one can use the money to study Torah or in order to marry.
Perhaps here the Rambam is speaking about a question that arose after the fact, once the Torah scroll has already been sold, while in Hilchot Sefer Torah, he is describing an a priori condition. Alternatively, he may be referring to circumstances where the new Torah scroll has already been written and all that is necessary is to pay for it. In such a case, one may sell an old Torah scroll (Rabbenu Manoach, Hilchot Sefer Torah). for there is no level of holiness above that of a Torah scroll.13In Hilchot Sefer Torah (loc. cit.), the Rambam writes, \"A kosher Torah scroll should be treated with special holiness and great honor.\"
The same [laws apply] to [any money] which remains.14i.e., if one sold many chumashim to purchase a Torah scroll and some of the proceeds from the sale remained, those monies should not be used to purchase anything on a lower level of holiness.", + "Similar [principles apply] if a congregation collected money to build a house of study or a synagogue or to purchase an ark, a mantle or a case [for a Torah scroll], or a Torah scroll, and desired to change [the purpose for which] all the [funds] had been [originally] collected.1Just as it is forbidden to sell sacred articles in order to purchase articles of lesser sanctity...
It is forbidden to change [the purpose for which the funds will be used]2Hilchot Matnot Aniyim 8:11 mentions an exception to this principle:
If the inhabitants of a city collected money for the construction of a synagogue and a matter involving a mitzvah arises, they may use the money for it. If they already bought stones and beams, they should not sell them for the sake of another mitzvah, except for the redemption of captives.
The Shulchan Aruch (Orach Chayim 153:6) states that a synagogue - and even a Torah scroll - may be sold for the purpose of supporting Torah studies or for other needs associated with mitzvot. Nevertheless, this measure should only be taken when there is no other way to cover these expenses (Mishnah Berurah 153:24). See also Siftei Cohen (Yoreh De'ah 252:1) which explains that one is only allowed to sell a synagogue for such purposes if the buyer will continue to have it used as a synagogue. except from a matter of lesser sanctity to one of greater sanctity.3Rav Moshe Cohen questions the Rambam's decision, asking why it is forbidden to make a change of this nature. Even bricks intended for use in constructing a synagogue can be used for other purposes as long as they have not been actually built into the synagogue (See Megillah 26b).
The Turei Zahav (Orach Chayim 153:2) explains that money collected for the purchase of religious articles does not possess the sanctity of those articles. However, since the donors intended that the money be used to purchase religious articles, its use is constrained by the terms of an implicit vow that it be used for this purpose. Despite this limitation, the congregation may use these funds for another purpose associated with a mitzvah and substitute other funds to accomplish the purpose for which these funds were originally collected. (Note the Magen Avraham 153:5, who does not accept the latter conclusion.)
The Be'ur Halachah (153) supports the Turei Zahav's position based on Hilchot Beit HaBechirah 1:20, which states that a sacred utensil made with the intent that it be used in the Temple is not considered as \"sacred\" until it has actually been used for its intended purpose. However, if [the congregation] accomplished the purpose for which they had [originally] collected [the funds],4e.g., they collected funds to purchase a Torah scroll and were able to purchase it for less money than they had collected. they may use the remainder for whatever they desire.5Megillah 27a mentions this leniency based on the principle that the money itself does not have the sanctity of the religious articles for whose purchase it was donated, but is merely designated to be used for their purchase.6Once the religious articles have been purchased, the Mishnah Berurah (153:14) states that these funds can be used for any purpose of benefit to the community, even if it has no association with a sacred article. However, there are authorities who require the money to be used to purchase an article which has some degree of sanctity.
All the components of a synagogue7e.g., the platform from which the Torah is read or its benches (Jerusalem Talmud, Megillah 3:1) are considered8to be on the same level of holiness like the synagogue itself.9and can only be sold for similar purposes.
Our Sages placed certain restrictions on the sale of the components of a synagogue. In Hilchot Matnot Ani'im 8:6, the Rambam writes:
If someone donates a light or a candle to a synagogue, it is forbidden to exchange it [for something else]. If [the sale] concerns a matter which is a mitzvah, it may be exchanged.... If the name of the donor has been forgotten, it is permitted to exchange [the object] even for a mundane matter.
In Hilchot Sefer Torah 10:4, the Rambam states that the platform \"has no sanctity at all.\" However, this statement should be interpreted to mean that the platform is not considered a \"sacred article\" like the others mentioned in that halachah. The curtain hanging before the ark10it is not clear whether the Rambam is referring to the tevah (the movable ark) or the heichal (the fixed ark). Rabbenu Nissim interprets the reference as to be to the tevah. is considered like the mantle of a Torah scroll.11since from time to time, it is placed under the Torah scroll (Megillah 26b). If a condition12allowing the use of the curtains for mundane purposes was made concerning them,13when they were originally purchased the terms of the condition are binding.14and there is no prohibition against using them for such purposes.", + "When do the above statements permitting the sale of a synagogue apply? In regard to a synagogue in a village. Since it was constructed for the sake of the inhabitants of that village alone,1even if the money for its construction was donated by people from outside the city (Ramah, Orach Chayim 153:7). so that they can pray inside it,2Based on this statement, the Mishnah Berurah 153:25 explains that the main determinant is not the size of the village, but whether the synagogue is also frequented by people from the outside. According to this understanding, a synagogue in a small village where large trade fairs are held is bound by the same laws as the synagogues of a large city. By the same token, a synagogue used by a private group of people in a large city may be comparable to a village synagogue. An example of such a case, cited by the Mishnah Berurah, is the custom once common that craftsmen of different professions would build synagogues for themselves. they are permitted to sell it if they all desire to do so.3The Ramban states that the consent of the majority of the village's inhabitants is sufficient. His opinion is accepted as halachah by the Mishnah Berurah 153:24.
In contrast, a synagogue in a metropolis, since it was constructed for the sake of all the people in the world, [i.e.,] so that anyone who comes to that country can come and pray in it,4For this reason, even if the money to build the synagogue was donated by the inhabitants of the city alone, they do not have the authority to sell the synagogue (Rabbenu Asher, Megillah 26a). it is considered as [the property] of [the entire] Jewish people and it can never be sold.5Halachah 19 mentions an exception to this principle. Also, the Magen Avraham 153:12 relates that if a synagogue in a city is no longer used for prayer, it may be sold. Based on this decision, the Rabbis (See Iggeret Moshe, Orach Chayim, Vol. I, 50) have permitted the sale of synagogues located in neighborhoods no longer inhabited by Jews.", + "The inhabitants of a village1See the previous Halachah. who desire to sell their synagogue in order to build another synagogue with the money, or to buy an ark or Torah scroll with the money,2in keeping with Halachah 15 must establish as a condition [of the sale] that the purchaser not use the building for a bathhouse, a leatherworks, a mikveh, or a laundry.3The translation of the Hebrew, בית המים, is based on Rashi's commentary to Megillah 27b. He also offers an alternate translation, \"a latrine.\" The Kessef Mishneh favors the translation \"laundry\" since the prohibition against using the synagogue as a latrine is self-evident. Nevertheless, in his Shulchan Aruch (Orach Chayim 153:9), Rav Yosef Karo mentions a latrine, but not a laundry.
The sanctity of the synagogue is transferred to the money received from its sale and the building itself is no longer considered as \"holy.\" Nonetheless, using the premises for such purposes is considered degrading.
As support for the prohibition against using premises that had previously served as a synagogue for such purposes, the Or Sameach cites II Chronicles 8:11: \"I will not have a woman dwelling in the house of David... for the [places] where the ark of God has come are holy.\" Although the ark had already been placed in the Temple, it was not becoming to the ark for Pharaoh's daughter to be allowed to live in a place where it had been kept.
If, at the time of the sale, the seven officials of the community4In a responsum, the Rambam explains that there is no obligation to appoint seven officials to lead the community. Our Sages' use of that term merely implies that the governing communal body should not be a small group. Since the number seven is often used in the Bible, our sages employed it in this context.
In the same responsum, the Rambam defines the expression 18יבוט ריעה to mean \"sages, men of Torah and good deeds, [people of whom it can be said] 'pleasant are the words spoken by those who fulfill them.' made a condition in the presence of the entire community5The Ramah (Orach Chayim 153:7) states that a public announcement of the sale is sufficient for it to be considered as if all the inhabitants of the city were present. that the purchaser be allowed to use the building for the above purposes, he may.6Megillah 26a,b states that the restriction against selling a synagogue for an unbecoming purpose does not apply when the building was sold by the communal officials in the presence of the community. When it is sold in this manner, it can be \"used even as a tavern.\"
The Meiri explains the rationale for this decision as follows: Even if an explicit statement was not made to the effect that the synagogue could be used for an unbecoming purpose, it is understood that the village's inhabitants consecrated the synagogue with the understanding that it be subject to the decisions of the community's officials. Therefore, they have the right to sell the synagogue for whatever purposes they wish.
The Ra'avad objects to the Rambam's decision and maintains that the license granted by Megillah (loc. cit.) only applies to the money received from the sale, while the building that was used as a synagogue can never be used for a purpose which is unbecoming. Though the Shulchan Aruch (loc. cit.) quotes the Rambam's view, the Be'ur Halachah suggests following the Ra'avad's decision, quoting the law (Shulchan Aruch, Orach Chayim 21:2), which forbids using a tallit for an unbecoming purpose even after its tzitzit have been removed.
Rav Moshe Feinstein (Responsa, Orach Chayim, Vol. II, 45) mentions this halachah in regard to the sale of synagogues in neighborhoods where Jews no longer live. Unfortunately, the natural clients for the purchase of an abandoned synagogue are churches. Rav Moshe states that selling a synagogue for use as a church is definitely forbidden. Using a synagogue for such purposes is more demeaning than using it for the purposes mentioned by the Talmud. He maintains that even according to the Rambam, selling a synagogue for this purpose could not be permitted.", + "Similarly, if the seven officials of the community made a condition in the presence of the entire community that [after the community accomplished the purpose for which they sold the synagogue], the remainder of the funds could be used for mundane purposes, they may be used for such purposes.1The Shulchan Aruch (Orach Chayim 153:7) accepts the opinion of Rashi, the Ra'avad, and Rabbenu Asher, who differ with the Rambam and maintain that the entire proceeds from the sale of a synagogue can be used for mundane purposes if the sale was carried out in the above manner.
In his Kessef Mishnah, Rav Yosef Karo explains the difference between these positions as follows. These authorities do not accept the Rambam's interpretation of Megillah 26a-b mentioned in the previous Halachah, and maintain that a certain measure of sanctity always remains in the synagogue. The Rambam maintains that the sanctity is transferred to the money received for the synagogue. Therefore, the condition made by the city officials can never effect the entire sum of money. Rather, the major portion must always be used for a sacred object.
[Interestingly, in his Kessef Mishnah, Rav Yosef Karo points out the advantages of the Rambam's position. However, in hisShulchan Aruch, he accepts the decisions of the other authorities.] Thus, after the money has been used for building another synagogue, for purchasing an ark, a mantle or case [for a Torah scroll], chumashim, or a Torah scroll,2as mentioned in Halachah 14. the remainder may be used for mundane purposes in accordance with their condition, and may be used for whatever they please.3Megillah 27a describes such a situation and states that the remainder of the funds may be used even to hire a messenger for the city.", + "Similarly, if all the inhabitants of a city - or a majority of them1accept [the authority of] a single individual, - Note the Mishnah Berurah 153:35 which states that this applies only when the inhabitants of the city donated the money for the synagogue's construction themselves and accepted the authority of the person involved from the beginning of the synagogue's construction. - accept [the authority of] a single individual, whatever actions he takes [in regard to a synagogue] are binding.2Megillah 26a relates:
Rav Ashi said: \"Even though people from all over the world come into the synagogue of Mata Machsia to pray, since the people donated the money for its construction subject to my decisions, allowing me to do what I want, I am permitted to sell it if I so desire.\"
He may sell [the synagogue] - as mentioned in the previous halachot He may sell [the synagogue] or give [it as a gift]3as mentioned in the following Halachah. alone,4This expression appears to indicate that the sale may be conducted even without a public announcement as is required of the city officials in the previous halachot. Rabbenu Nissim (and the Shulchan Aruch, loc. cit.) disagree, stating that the sale must be made with the consent of the community. as he sees fit, and establish whatever conditions he desires.5in regard to the use of the premises or the proceeds from the sale.", + "Just as it is permitted to sell a synagogue,1in a village, and afterwards, use the premises for mundane purposes it is permitted to give it away as a present.2to an individual to use as he sees fit. The Magen Avraham 153:26 states that the gift must be made by the community officials in the presence of the inhabitants of the village. However, the Pri Megadim does not require these conditions. Since the Rambam equates giving the synagogue as a present to a sale, it is not likely that he would make such limitations.
Megillah 26b states, \"a gift is like a sale,\" because If the community had not received any benefit from giving it as a gift, it would not have given it.3This principle is also reflected in questions of business law, e.g., Hilchot Gezeilah 9:9.
The Ritbah states that even when the community has not yet received any benefit from a person, it may give him a synagogue in the expectation of receiving such benefit. However, it cannot be rented or given as security.4In the Talmudic era, when property was given as security, the person who received the property would have the right to use it throughout the term of the loan. [This practice raises questions in regard to the prohibition against taking interest. See Hilchot Malveh U'Loveh, Chapters 6 and 7.]
When a synagogue is sold, its sanctity is transferred to the money received for it and does not remain within the building itself. However, if a synagogue was rented or given as security, there is nothing to which the sanctity is transferred. Hence, it remains within the building and the person who rents it or receives it as security is forbidden to use it for his own purposes.
Note the Ramah (Orach Chayim 153:11) who states that the prohibition only applies when the person who receives the synagogue wants to use it for mundane purposes. If he continues to use it as a synagogue there is no difficulty.
Similarly, when a synagogue is being torn down so that it can be rebuilt, - Note Halachah 12 which states that the new synagogue must be built before the old one is torn down.
Similarly, when a synagogue is being torn down so that it can be rebuilt, it is permitted to sell the bricks, timber, and soil, exchange them,5even if the articles given in return are received later (Mishnah Berurah 153:68) or give them as gifts.6in return for benefit, as explained above. However, it is forbidden to lend them,7The Shulchan Aruch (Orach Chayim 153:11) states that this prohibition applies even when the loan is made by the community officials in the presence of the community.
Though the community officials have the power to nullify the sanctity of a synagogue as mentioned in Halachot 17 and 18, that provision only applies when they do so completely. In this instance, since the building materials have to be returned, their sanctity is not nullified. Hence, no one has the right to lend them to anyone for mundane use. since their sanctity only departs in return for money or benefit which is equivalent to money.8Similar principles apply in regard to the redemption of other articles endowed with sanctity, e.g., Ma'aser Sheni (the second tithe) or articles dedicated to the Temple (הקדש).", + "Although the people pray in a city's main street on fast days1Hilchot Ta'anit 4:1 states:
On each of the seven days of fasting for rain... the ark is taken out to the main street of the city and the entire populace gather together wearing sackcloth. Ashes are placed on the ark and the Torah scroll... and each person places [ashes] on his head.
and ma'amadot, - The mention of ma'amadot in this context in Megillah 26a (the source for this halachah), and here, in the Mishneh Torah, has raised questions. In Hilchot Klei HaMikdash 6:1-2, the Rambam describes the ma'amadot as follows:
The early prophets ordained that honest people who fear sin should be chosen to stand over the sacrifices. They are called anshei ma'amad. They were divided into 24 different watches....Each week, the anshei ma'amad of that watch would gather together. Those who lived in Jerusalem or close to it would come to the Temple.... Those who lived far away... would gather together in the synagogues of their locale.
In no source other than Megillah (loc. cit.) is it mentioned that the anshei ma'amad would pray in the street. and ma'amadot, because too many people gather to fit within a synagogue,2Note Ta'anit 16a which states that the people would pray in the street as an expression of shame and embarrassment; alternatively, because leaving one's normal place of prayer is a form of exile which brings atonement. Interestingly, the Rambam ignores both these reasons and offers a reason which is not mentioned in previous sources. [the street] does not possess any quality of sanctity, because [praying there is only a temporary measure] and it is not established as a place of prayer.3[the street] does not possess any quality of sanctity, because [praying there is only a temporary measure] and it is not established as a place of prayer.
Similarly, buildings and courtyards where people gather to pray4even for communal prayer, e.g., a room in an office building where people gather for prayer. do not possess any measure of sanctity,5Thus, it is also permitted to perform mundane activities (those mentioned in Halachah 6) in these buildings. because they were not designated for prayer alone. Rather, [people] pray within them as a temporary measure, as a person prays within his home.6The Shulchan Aruch 153:8 mentions a situation in which a building is designated as a synagogue temporarily, for merely a limited period. During that time, it has the holiness of a synagogue. However, once it is no longer used as a synagogue, it has no holiness." + ], + [ + "Moses, our teacher, ordained that the Jews should read the Torah publicly on the Sabbath1See also Chapter 13, Halachah 8. and on Monday and Thursday2Tosafot, Bava Kama 82a relates that these days are days of Divine favor. mornings,3The Mishnah Berurah 135:1 states that, although ideally the Torah should be read in the morning service, if one fails to do so, it may be read the entire day. so the [people] would never have three days pass without hearing the Torah.4Bava Kama 82b quotes Exodus 15:22: \"And they travelled three days without finding water,\" and explains:
Water refers to the Torah, as [implied by Isaiah 55:1]: \"May all the thirsty go to the water.\" Since they travelled three days without Torah, they complained. The prophets among them arose and ordained that they read [Torah] on the Sabbath, refrain [from reading] on Sunday, read on Monday, refrain [from reading] on Tuesday and Wednesday, read on Thursday, and refrain from reading on Friday, so that they will not spend three days without [reading from] the Torah.
Ezra ordained that [the Torah] should be read during the Minchah service on the Sabbath, because of the shopkeepers.5The Hebrew, יושבי קרנות, literally means \"those who sit on the street corners.\" Our translation is based on Rashi's commentary (Bava Kama, loc. cit.). He explains that during the week, these people were involved with their businesses and could not attend the Torah reading. Therefore, Ezra instituted a special Torah reading for them on the Sabbath, when work is prohibited.
Rav David Arameah interprets the phrase literally, explaining that on the Sabbath, since work is prohibited, people would gather in the afternoon in the marketplace, and spend their time in idle conversation. Therefore, Ezra ordained the public Torah reading to draw them into the synagogue. He also ordained that on Mondays and Thursdays, three6Megillah 21b relates that the number three reflects the three divisions among the Jewish people: priests, Levites, and Israelites; alternatively, the three divisions in the Written Law (the Torah, Prophets, and Holy Writings). people should read7In Talmudic times, the person called to the Torah would read from the Torah himself. Our custom of having one reader is discussed in the commentary on Halachah 17. [from the Torah]8Bava Kama (loc. cit.) explains that originally either one person would read three verses, or three people would read three verses., and that they should read no fewer than ten verses.9Megillah (loc. cit.) states that the ten verses allude to the ten commandments and the ten utterances of creation; alternatively, they represent the ten people who attend a synagogue at all times. (See Halachah 3.)", + "These are the days when the Torah is read publicly: Sabbaths, festivals,1including Chol Hamo'ed, the intermediate days of the festival. (See Chapter 13, Halachot 8-16.) Rashei Chadashim,2Soferim 10:1 attributes the introduction of the practice of reading the Torah on all the abovementioned days to Moses. (See Chapter 13, Halachah 4, regarding the Rosh Chodesh Torah reading.) fast days,3See Chapter 13, Halachah 18. Chanukah, Purim,4See Chapter 13, Halachah 17. and Mondays and Thursdays each week.5and Mondays and Thursdays each week.
The haftarah6The Pardes states that the reading of the haftarah was instituted on the days when work is forbidden because the people had more time then and were able to devote themselves to Torah study. The Avudraham relates that the reading of the haftarah was instituted when the Greeks forbade the public reading of the Torah. To compensate, the Jews instituted the reading of parallel portions from the prophets. Even after the decree was nullified, the custom remained. is read only7In Hilchot Ta'aniot 1:17, the Rambam states that on fast days declared because of communal distress, the haftarah is read in the afternoon service. However, the Beit Yosef (Orach Chayim 574) explains that the laws concerning the reading of the Torah and the haftarah are discussed primarily in this and the following chapter of the Mishneh Torah. Hence, the decision here should be followed and the haftarah should not be recited. on Sabbaths, festivals,8when work is not permitted and Tish'ah B'Av.9Although work is permitted on Tish'ah B'Av, as mentioned in Hilchot Ta'aniot 5:10, Torah Sages have accepted the custom not to work on that day, and our Sages declared that no one will see a sign of blessing from work done on tAlthough work is permitted on Tish'ah B'Av, as mentioned in Hilchot Ta'aniot 5:10, Torah Sages have accepted the custom not to work on that day, and our Sages declared that no one will see a sign of blessing from work done on that day. Hence, there is no difficulty in reading the haftarah in the morning. (See Chapter 13, Halachah 18.)
In Ashkenazic communities, it is also customary to read the haftarah on fast days in the Minchah service (Ramah, Orach Chayim 566:1).hat day. Hence, there is no difficulty in reading the haftarah in the morning. (See Chapter 13, Halachah 18.)
In Ashkenazic communities, it is also customary to read the haftarah on fast days in the Minchah service (Ramah, Orach Chayim 566:1).", + "The Torah is never read in public in the presence of fewer than ten adult free men.1See Chapter 8, Halachot 4-6. No fewer than ten verses are read.2See Halachah 1. Hagahot Maimoniot notes that the reading for Purim contains only nine verses, but explains that since this passage discusses a complete subject, an exception is made. (See also Shulchan Aruch, Orach Chayim 137:1.) Vayedaber3i.e., a verse beginning \"And God said to Moses:....\" Although it is merely an introductory phrase, it... is counted as one of them.4i.e., one of the required ten verses. The Shulchan Aruch (Orach Chayim 137:4) states that, after the fact, if only nine verses were read, it is sufficient. No fewer than three men should read.5See Halachah 1.
[When] beginning a passage6In addition to the 54 weekly Torah portions, the Torah is divided into 290 smaller passages (parshiot). (See Hilchot Sefer Torah, Chapter 8.) from the Torah, [one should read] at least three verses,7A person who begins a new passage in the midst of his aliyah should read at least three verses, lest another person enter when he begins that passage and think that he has read fewer than three verses (Megillah 22a).

The 14Shulchan Aruch (Orach Chayim, loc. cit.) states that if a person read only two verses, they must be read again. and one should not conclude less than three verses from the conclusion of a passage.8lest someone who leaves before the next person reads from the Torah come to the mistaken conclusion that he has read fewer than three verses (Megillah, loc. cit.). (See Chapter 13, Halachah 4. See also Shulchan Aruch, Orach Chayim, 138.) Each reader should not read fewer than three verses.9The three verses allude to the threefold division of the written law (Megillah 24a). Even when an entire passage has only two verses, the reader must add at least three more verses from another passage.
From this halachah, it appears that the custom of reading the first aliyah of the portion to be read on the following Sabbath on Mondays and Thursdays was not fixed in the Rambam's time. Hence, these ground rules were necessary. (See Mishnah Berurah 137:4.)", + "[When] three people read ten verses: Two read three [verses each] and one, four [verses]. It is praiseworthy regardless of whether the one who read four [verses] is first,1for the most important person is called to the Torah first (Megillah 21b). last,2based on the principle to \"always proceed higher in holy matters\" (loc. cit.). or in the middle.3regarding the Menorah, the middle branch was most important (loc. cit.).", + "Each one of the readers opens the Torah scroll and looks at the place from which he is to read.1Megillah 32a mentions a difference of opinion between Rabbi Yehudah, who maintains that the blessings for the Torah should be recited while the Torah scroll is open (as quoted by the Rambam), and Rabbi Meir, who maintains that the Torah scroll should be closed, lest the people err and think that the blessings are written in the Torah.
Although the Shulchan Aruch (Orach Chayim 139:4) quotes the Rambam's decision, the Be'ur Halachah explains that Rabbi Yehudah maintains that one is not obligated to close the Torah scroll before reciting the blessing. However, there is nothing wrong in doing so. Therefore, in many communities the custom is to roll the Torah closed before reciting the blessing.
Note the Shulchan Aruch (loc. cit., 140:3) regarding the ruling when one looks at the wrong passage in the Torah before reciting the blessing. Afterwards, he declares,2The Shulchan Aruch (loc. cit., 139:6) emphasizes how Barchu and the blessings for the Torah should be recited in a loud voice. Barchu et Ado-nai hamevorach, and all the people3the person reciting the blessing also joins in reciting the following phrase (Shulchan Aruch, loc. cit.:7) answer: Baruch Ado-nai hamevorach le'olam va'ed.4See Chapter 9, Halachah 1. He then recites the blessing:
Blessed5Note the description of Ezra's reading of the Torah, in Nechemiah, Chapter 8, which relates how \"Ezra opened the scroll... and blessed God.\" are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You, God, the Giver of the Torah.6This is the third of the blessings of the Torah mentioned in Chapter 7, Halachah 10. Even someone who had just recited the blessings before the Torah as part of his individual prayers recites this blessing as a gesture of respect for the community.
As mentioned in the commentary on that halachah, the Ramban considers the obligation to recite the blessings before the Torah as one of the 613 mitzvot. Some later commentaries explain that this refers only to the blessings recited before reading the Torah in public.
All the people respond: \"Amen.\"7Note Rashi's commentary, Berachot 21a. Note also the comments of the Hagahot Maimoniot, Chapter 7, Halachah 15, that a person can fulfill his requirement of reciting one hundred blessings on the Sabbath by answering \"Amen\" to these blessings. Afterwards, he reads until he completes the reading, rolls the scroll [closed]8The Kessef Mishneh states that this is done in deference to Rabbi Meir's opinion mentioned above. The Lechem Yehudah explains that it is a gesture of respect for the Torah. and recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has given us His Torah, the Torah of truth,9This is the text usually recited in Sephardic communities. In Ashkenazic communities, the word, תורתו (His Torah), is not included in the blessing. Interestingly, the Yemenite manuscripts of the Mishneh Torah also omit this word. and implanted eternal life10Our translation follows the printed text of the Mishneh Torah. Note the Shulchan Aruch (loc. cit. 139:10), which follows the text - חיי העולם (adding a ה as a modifier) - \"the life of the world (to come).\" in our midst.11It is proper to recite this phrase only once the Torah has been read. Only after it has been studied, does the Torah serve as a source of life (Avudraham). Blessed are You, God, the Giver of the Torah.", + "The person reading the Torah is not allowed to begin reading until the congregation ceases responding \"Amen.\"1so that their recitation of \"Amen\" will not drown out the Torah reading. Today, in communities where the Torah is read by a person other than the one reciting the blessings, it is customary for the reader to prolong his recitation of \"Amen\" slightly, so that everyone will know when the Torah reading begins (Mishnah Berurah 141:17). If one erred while reading, even regarding the careful pronunciation of one letter,2Rabbenu Manoach explains that this law reflects a fundamental philosophical principle. Sanhedrin 99a states that anyone who says that even one letter of the Torah was not given by God is considered as \"one who scorned the word of God.\" Therefore, every letter in the Torah must be pronounced correctly. [the reader] is forced to repeat [the reading] until he reads it correctly.3This applies even if one has already read other verses or even recited the blessing over the verse which was read incorrectly (Mishnah Berurah 142:2).
Two people should not read at the same time. Rather, one should read alone.4for the voice of two people cannot be heard at the same time. Note the Rambam's decision, Hilchot Shofar 3:6. See also a contrasting decision in Hilchot Megillah 2:7.
In communities where the Torah is read by a person other than the one who recites the blessings, the person reciting the blessings should be careful not to read out loud (Shulchan Aruch, Orach Chayim 141:2). If one was reading and lost the ability to speak, another should replace him. He should begin from the place where the one who lost the ability to speak began,5In his responsa, the Rambam cites the Jerusalem Talmud (Berachot 5:3) to explain why this law differs from the law mentioned in Chapter 10, Halachah 4, which states that if a chazan cannot continue the recitation of the Shemoneh Esreh, the person who replaces him begins from the point where he left off. The Rambam explains that it is necessary for the second person reading the Torah to repeat the verses, because otherwise, the verses read by the initial reader will not be included in the concluding blessing. and recite the blessing after concluding.6Nevertheless, according to the Rambam, the second reader need not recite the blessing before the Torah reading. Rabbenu Asher (whose opinion is quoted by the Shulchan Aruch, loc. cit., 140:1) does not accept this decision, and requires the person who continues reading to recite the first blessing before he begins reading the Torah.
The difference between the two opinions is that the Rambam considers the blessings to be associated with the Torah portion and not with the reader. In contrast, Rabbenu Asher considers the blessings as the personal responsibility of the reader in preparation for reading from the Torah.
Rabbenu Asher's opinion is accepted by the later authorities. Even in communities where a person other than the one who recites the blessings reads from the Torah, this law applies (Ramah).", + "The reader is not permitted to [begin] reading until the person of greatest stature within the community1the Rabbi or spiritual leader. tells him to [begin] reading.2Though this law is apparent from the Tosefta referred to below, no explicit source is mentioned by the commentaries. Even the chazan or the gabbai3Our translation is based on Rashi's commentary (Yoma 68b), which describes the rosh hak'nesset as the one who appoints the leader of prayer and gives out the aliyot. should not begin reading on their own initiative until the community [as a whole] or the person of greatest stature begins to read.4This law is quoted from the Tosefta, Megillah 3:21, which explains that this restriction was instituted to prevent the synagogue functionaries from taking advantage of their position, and thus create a rift between them and the other congregants.
[When the chazan reads from the Torah,]5As discussed in the commentary on Halachah 17, the Rambam requires the person who receives an aliyah to read from the Torah himself. Thus, the chazan would read only when he, himself, received an aliyah. another person should stand with him while he reads, just as the chazan stands together with the other readers.6The Jerusalem Talmud (Megillah 4:1) explains the source for this practice. Just as an intermediary was involved with the giving of the Torah - as Deuteronomy 5:5 states: \"I stood between you and God, your Lord\" - so, too, another person should stand together with the reader at the reading of the Torah.
Note Soferim 14:14 (quoted by the Mishnah Berurah 141:16), which mentions the custom that two other people stand by the reader while the Torah is read, one on his right and one on his left.", + "The reader may skip from place1from one passage in the Torah to place2to a different passage in the Torah in one subject3However, skipping from one subject to another subject is forbidden, because it may confuse the listeners. (See the Shulchan Aruch, Orach Chayim 144:1.) - for example,4The Rambam chooses as his example the passages read by the High Priest in the Temple on Yom Kippur. However, as explained in the Mishnah (Yoma 7:1), the High Priest, himself, would not skip from passage to passage in the Torah. from Acharei mot...5Leviticus, Chapter 16, which describes in detail the Yom Kippur offerings. to Ach be'asor, in the portion Emor el Hacohanim6Leviticus 23:26-32, which describes the mitzvah to fast and the prohibition of work on Yom Kippur. - provided he does not read by heart. It is forbidden [for a reader] to say even one word [without looking at the text].7Rav Kapach cites the Midrash Tanchuma, Va'era 5, which states:
A reader is forbidden to take his eyes off the Torah scroll, for the Torah was given only in writing, as [Exodus 34:2] states: \"And I will write the words on the tablets.\"
Note also Gittin 60b, which mentions a general prohibition against reciting verses from the written Torah by heart. [When] skipping [in this fashion, the reader] should not wait longer than it takes for the translator8See Halachah 10. to translate one verse.9because waiting any longer would be an affront to the congregation (Yoma 69b).
At present, it is customary to skip from passage to passage in the reading of the Torah on public fast days alone. (See Chapter 13, Halachah 18.) Even then, the transition is made between the first and second aliyot, so that it will not be noticeable to the listeners.", + "Once the reader begins reading the Torah, it is forbidden [for the congregants] to talk,1The Shulchan Aruch (Orach Chayim 146:1) states that the prohibition applies even between aliyot. even regarding matters of Torah law.2The Mishnah Berurah 146:5 mentions that if it is necessary to prevent a person from committing a sin, one may speak even while the Torah is being read. Rather, everyone should listen, remain silent, and pay attention to what is being read, as [Nechemiah 8:3] states: \"The ears of all the people were [attentive] to the Torah scroll.\"
It3This describes Ezra's reading of the Torah to the people who returned to Zion on Rosh HaShanah. is forbidden to leave the synagogue while the reader is reading from the Torah.4This prohibition applies even though one has already heard the Torah reading oneself and there are ten other people listening to the Torah reading (Mishnah Berurah 146:1).
Berachot 8a interprets Isaiah 1:28, \"Those who turn away from God will be destroyed,\" as a reference to a person who leaves the synagogue when the Torah scroll is open. However, one is permitted to leave between aliyot.5provided there are ten others who will remain to hear the Torah reading, and one has fulfilled (or will be able to fulfill) one's obligation to hear the Torah. Even under these circumstances, leaving the synagogue is not desirable (Mishnah Berurah 146:2-3). A person who is constantly involved in Torah study, and Torah is his occupation,6The license for such a person to ignore the Torah reading in order to concentrate on his studies is taken from Berachot (loc. cit.), which relates that while the Torah was being taken out, Rav Sheshet would turn his back and occupy himself in his studies, saying, \"Let them be occupied in what concerns them, while we will be occupied in what concerns us.\"
See Hilchot Talmud Torah 1:4, which states that the mitzvah of Torah study takes precedence over all other commandments. Based on this principle, Rabbi Shimon bar Yochai and his disciples would not interrupt their studies even for prayer (Shabbat 11a - see Chapter 6, Halachah 8). However, the Shulchan Aruch (loc. cit. 106:3) states that this applies only to scholars like Rabbi Shimon, who never interrupt their studies at all. However, at present, even scholars whose occupation is Torah must interrupt their studies for prayer, for they make other interruptions as well.
The Rabbis question whether the law under discussion applies only to scholars of Rabbi Shimon's level, or whether it is also relevant to scholars of the present day. The Kessef Mishneh notes that the citation of the behavior of Rav Sheshet as a source for this halachah appears to support the latter opinion. Rav Sheshet, like the other Amoraim of the Talmudic period, was not considered to be on the same level as Rabbi Shimon. In contrast, the Mishnah Berurah 146:9 maintains that, at present, we have no scholars who have the level of devotion to Torah study that would permit such a leniency. is permitted to involve himself in Torah study while the Torah is being read.7The Shulchan Aruch (loc. cit. 146:2) and the Mishnah Berurah 146:8-10 place various restrictions on this license. There must be ten others listening to the Torah, the person must study quietly, and he should turn away and begin his studies before the Torah reading is begun.", + "From the time of Ezra,1when the Jews who returned from the Babylonian exile did not speak Hebrew fluently. (See Chapter 1, Halachah 4.) it was customary that a translator would translate to the people the [passages] read by the reader from the Torah, so that they would understand the subject matter.2The Book of Nechemiah, Chapter 8, describes Ezra's reading of the Torah to the people on Rosh HaShanah. Verses 7 and 8 explain that \"they caused the people to understand the reading.\" Megillah 3a explains that this refers to the translation of the Torah.
The reader should read one verse alone and remain silent while the translator translates it.3For the two voices will prevent the people from hearing either of them. Afterwards, he should read a second verse. The reader is not permitted to read to the translator more than one verse [at a time].4lest the translator become confused.
The Tur (Orach Chayim 145) writes that even in Talmudic times, it was not customary to translate the Torah in all communities. He explains that, in his age, the custom of translating the Torah had already been ceased because the people did not understand the Aramaic translation traditionally used. The rabbis did not want to translate the Torah into the languages which the people did understand, because of the possibility of error and misinterpretation. Such fears had not existed in regard to the Aramaic translation, since it had been composed with Ruach Hakodesh (Divine inspiration).
[The Tur, however, also mentions the opinion of Rav Natrunai Gaon, who maintains that the translation should be done freely, so that the people can understand, without referring to the traditional text.]
The Tur's opinion is accepted by the Shulchan Aruch (Orach Chayim 145:3) and in nearly all contemporary Jewish communities, the custom of using a translator during the Torah reading is no longer practiced. For this reason, rather than present a running commentary on Halachot 11 and 12, we have limited our comments to short footnotes.1. Berachot 45a states that this principle is derived from the giving of the Torah on Mount Sinai. God, \"the Reader,\" did not lift his voice over that of Moses, \"the translator.\"
It was also customary to use a מתורגמן in teaching the oral law. Hence, parallels to many of the laws mentioned in this halachah can also be found in Hilchot Talmud Torah 4:3.2. The Jerusalem Talmud (Megillah 4:1) mentions that we should approach the Torah reading with awe, reflecting the awe experienced by the Jews at Mount Sinai.3. Rabbenu Nissim maintains that this prohibition only applied before Rabbi Yehudah HaNasi permitted the oral tradition to be recorded. Afterwards, it was permitted for the translator to use a written text. Rabbenu Nissim's position is somewhat difficult to accept, since the Jerusalem Talmud (Megillah, loc. cit.), the source for this law, was written several hundred years after Rabbi Yehudah HaNasi granted this leniency. Nevertheless, Rabbenu Nissim's view was widely accepted.4. The Tosefta, Megillah 3:21, cites the example of Aharon, who served as a spokesman for Moses. See also Kessef Mishneh.5. Genesis 35:22. The direct translation of this verse would be unbecoming to both Reuven and Jacob (Rashi, Megillah 25a).6. The third of the priestly blessings states: \"May God turn His countenance to you....\" This appears to be a direct contradiction to the description of God (Deuteronomy 10:17 as \"not turning His face....\" Though our Sages resolved that difficulty (Berachot 20b), a problem might come up in a simple translation of the verse.
Rav Kapach notes that the Yemenite texts of Targum Onkelos lack a translation for the three verses of the priestly benediction.7. Were the common people given the opportunity of hearing the full story of the golden calf, they might believe that it had spiritual power (Rashi, loc. cit.). Alternatively, the narrative places a major burden of responsibility on Aharon (Tosafot, Megillah, loc. cit.).8. The commentaries note that this passage is not read as a haftarah at present. Rav Kapach states that the need to make this statement indicates that in Talmudic times, the passages that were read as haftarot were not fixed and there was some room for choice.9. Verses from the Torah cannot be skipped in a public Torah reading. However, it is permitted to skip verses from the prophets while reading the haftarah (Tos'fot Yom Tov, Megillah 10:3).", + "The reader is not permitted to raise his voice above that of the translator, nor should the translator raise his voice above that of the reader. The translator is not permitted to [begin] translating until the reader completes reading the verse, nor may the reader [begin] reading another verse until the translator has completed the translation.
The translator should not lean on a beam or on a pillar. Rather, he should stand with awe and fear. He should not translate from a written text, but rather should recite the translation by heart.
The reader is not permitted to assist the translator, lest people say: \"The translation is written in the Torah scroll.\" A person of lesser stature may serve as a translator for a person of greater stature. However, it is not befitting the honor of a person of greater stature to serve as a translator for a person of lesser stature. Two people should not serve as translators simultaneously; rather, one person should read and one should translate.", + "Not all passages from the Torah are translated in public. All [of the following passages] should be read, but not translated: the incident involving Reuven, the priestly benediction, [the passage describing the sin] of the golden calf from \"And Moses told Aharon\" (Exodus 32:21 until \"And Moses saw the people\" (Exodus 32:25 and one other verse, \"And God set a plague upon the people\" (Exodus 32:35 .
In the [description of] the incident concerning Amnon (II Samuel, Chapter 13), the verse which states, \"Amnon, the son of David\" (13:1) should be neither read nor translated.", + "The person who reads the haftarah1See the commentary on Halachah 2 for a description of the origin of the custom of reading the haftarah. must read from the Torah first.2This was instituted as a token of respect for the Torah reading. Reading from the prophets without reading from the Torah would imply an equivalence between the seven people who read from the Torah and the one who reads from the prophets (Megillah 23a). Even three verses [are sufficient].3As mentioned in Halachah 3, each person called to the Torah must read at least three verses. He should read again the passage that had been read previously.4i.e., the concluding three lines of the Torah reading.
Note Tosafot, Megillah 23a, which states that in Talmudic times, the person who recited the haftarah would read a separate portion from the Torah. It is our custom that on festivals and in the special circumstances described in Chapter 13, Halachot 20-24, that the person who reads the haftarah reads a separate Torah portion.
He should not [begin] reading the haftarah until the Torah scroll has been rolled closed. - Rashi, Sotah 39b, states that the person reading the haftarah should wait to allow the person who rolled the Torah closed also to hear the haftarah. Others explain that it is not respectful to the Torah for it be open while the haftarah is being read.
He should not [begin] reading the haftarah until the Torah scroll has been rolled closed. He should not read fewer than twenty-one verses [as the haftarah].5Since an aliyah has a minimum of three verses, the twenty-one verses of the haftarah will parallel the seven aliyot of the Torah reading (Megillah 23a). However, if a concept is completed in fewer [verses] than that, he need not add more.6Megillah (loc. cit.) cites the eight concluding verses from Jeremiah, Chapter 7, which were read as the haftarah for Parashat Tzav. (At present, it is customary to add a number of other verses to that haftarah. The haftarah read for Parashat Ki Tetzey has only ten verses.) If he read only ten verses, but the haftarah is translated, it is sufficient even if the concept is not completed.7Rabbenu Nissim explains that after the final verse is translated, one should repeat the verse in its original to conclude with the words of the prophet. Thus, the ten verses, the ten translations, and the repetition of the verse will reach the sum of twenty-one.
[When reading] from the prophets, one reads and even two may translate.8Though Halachah 11 prohibits two people to serve as translators for the Torah simultaneously, this restriction is not enforced regarding the haftarah. Rashi, Megillah 21b, explains that the prohibition was instituted to prevent confusion. However, since the haftarot are concerned more with ethics than halachic concepts, the Sages did worry that much about the possibility of confusion arising. One may skip from one concept to another.9Here, the same principle is involved. Though skipping in this manner in a Torah reading is forbidden (Halachah 8), there is no such restriction for the haftarah. Indeed, in many of the haftarot read at present, it is customary to skip certain verses. However, one should not skip from one prophet to another,10for this would be too confusing (Megillah 24a). except among the twelve prophets.11for they are considered to be a single book. Furthermore, [even within a book from a single prophet,] one should not skip from the conclusion of the book until its beginning.12for it is improper to reverse the order of the verses as they are mentioned in the Bible. Whenever one skips, one should not wait longer than it takes the translator to complete his translation.13Megillah (loc. cit.) explains that this is a practice of respect for the congregation, to prevent them from being forced to wait in silence.", + "A person reading from the prophets may read three verses to the translator at one time,1Though verses from the Torah should be read to a translator one at one time (see Halachah 10), as mentioned in the previous halachah, more leniency is taken regarding verses from the haftarah. and the translator translates them one after another. If the three verses are three separate passages,2Megillah 24a cites the verses from Isaiah 52:3-5 (included in the haftarah of Parshat Shoftim) as an example of such a phenomenon. [It must be noted that these verses are included in two passages (and not three as stated by the Rambam) in all texts of the Bible. Note the commentary of Rabbenu Nissim, who explains two passages as \"two different concepts.\"] [the reader] should read them to the translator only one at a time.3to prevent confusion.", + "The person who reads the haftarah recites one blessing before [beginning his reading]: Blessed are You, God, our Lord, King of the universe, who chose prophets....1The full text of this blessing is found in the Order of Prayers for the Entire Year. This blessing is considered to be one long blessing, which begins with Baruch and concludes with Baruch (Rav David Arameah).
After [completing the reading], he recites four blessings.2Thus, he recites a total of seven blessings, corresponding to the seven people called to the Torah (Soferim 14:1). He concludes the first blessing:3which begins: \"Blessed are You...\"; the entire prayer is considered to be one blessing. \"the God who is faithful in all of His words.\"4The Avudraham explains that since the object of most of the prophecies is \"Zion, Elijah, and David\" (i.e., the Messianic redemption), after praising God as faithful to fulfill His prophecies, we begin the second blessing, which centers on the return to Jerusalem. He concludes the second blessing: \"who builds Jerusalem.\"5as in the grace after meals. This text is also found in the siddurim of Rav Amram Gaon and Rav Sa'adiah Gaon. Soferim 13:12 concludes the blessing \"who causes Zion to rejoice in her children.\" The Ra'avad and the Kessef Mishneh suggest concluding the blessing in this fashion. This is the commonly accepted practice today. He concludes the third blessing: \"the Shield of David.\"6Pesachim 117b compares this to the conclusion of the first blessing of the Shemoneh Esreh, \"the Shield of Abraham.\" He concludes the fourth blessing7which centers on the Sabbath or festival celebrated with the mention of the sacred aspect of the day, as he does in the8fourth blessing of the Shemoneh Esreh.9See Chapter 2, Halachot 5 and 7. Similarly, if Rosh Chodesh falls on the Sabbath, the one who reads the haftarah mentions Rosh Chodesh in10the middle of this blessing, as he does in the11middle of the fourth blessing of the Musaf Shemoneh Esreh.12However, he does not conclude the blessing with the mention of Rosh Chodesh, as he would in the Musaf prayer. (See Chapter 2, Halachah 11.)
Shabbat 24b questions whether Rosh Chodesh should be mentioned in this blessing. On one hand, when Rosh Chodesh falls during the week, the haftarah is not read. Hence, one might assume that there is no connection between the two and, hence, there is no need to mention Rosh Chodesh in the blessings. However, on the other hand, we find that when Yom Kippur falls on the Sabbath, the Sabbath is mentioned in the Ne'ilah service, despite the fact that the Ne'ilah service would otherwise not be recited on the Sabbath.
Though Rashi and Rav Yitzchok Alfasi interpret the passage in the same manner as the Rambam, Rabbenu Asher and Rabbenu Nissim rule that no mention should be made of Rosh Chodesh in this blessing. The Shulchan Aruch, Orach Chayim 284:2 follows the latter position.
[The siddurim of Rav Amram Gaon and Rav Sa'adiah Gaon include mention of Rosh Chodesh in the conclusion of the blessing as well. The text of the authoritative Yemenite manuscripts of the Mishneh Torah also accept this view.]", + "How many readers [are called to the Torah]? On Sabbath morning, seven; on Yom Kippur, six; on festivals, five.1This reflects a descending order of holiness. Working on the Sabbath is punishable by execution; working on Yom Kippur by כרת (premature death by the hand of heaven); and on festivals, certain labors are permitted. This number may not be reduced.2In order to distinguish each day with the measure of holiness which it is due. However, it may be increased.3This statement is quoted from the Mishnah (Megillah 3:2). Rabbenu Nissim explains that the license to increase the number of people called to the Torah applies only on the Sabbath, in order to clearly differentiate between the different holy days. However, Rashi (like the Rambam, here) explains that it refers to all three occasions. Since working at one's occupation is prohibited on all three occasions, there is no difficulty in adding to the number of people called to the Torah.
The Ramah (Orach Chayim 282:1) states that it is customary to follow Rabbenu Nissim's opinion.
On Rashei Chadashim and on Chol Hamo'ed, four people [are called to read [from the Torah].4These days are put in a category of their own, because although they are distinguished by the recitation of the Musaf service, work (albeit with restrictions on Chol Hamo'ed) is permitted On the Sabbath and Yom Kippur during the Minchah service, on Mondays and Thursdays throughout the entire year, on Chanukah and Purim in the morning service, and on fast days in the morning and Minchah services5See Chapter 13, Halachah 18. three people [are called to] read [from the Torah]. This number6three or four, respectively may not be reduced,7since, as stated in Halachot 1 and 3, a minimum of three people must be called to the Torah, and a distinction must be made between the days when Musaf is recited and when it is not recited. nor may it may be increased.8On all these occasions, with the exception of the Minchah services of the Sabbath and Yom Kippur, work is permitted, and the Rabbis did not want to have people lose time from work by calling extra people to the Torah. On the Sabbath no additions were made, since it was customary to hold study sessions during the afternoon. Since the reading on Yom Kippur afternoon was instituted as parallel to that of the Sabbath afternoon, no additions are made then.", + "A woman should not read the Torah publicly, as a token of respect for the community.1This decision (quoted from Megillah 23) implies that a woman could receive an aliyah and recite the blessings over the Torah. However, as a gesture of respect to the community, women were not given this privilege.
Note the comments of the Magen Avraham 282:6, who states that women are obligated to hear the weekly Torah reading. A minor2i.e., a male under thirteen who knows how to read3since, as stated below, according to the Rambam, only a person who knows how to read can be called to the Torah. and is aware of the One who is being blessed4i.e., understands that reciting the blessings and reading the Torah is part of the service of God. See the Rambam's Commentary on the Mishnah, Berachot 7:2. may be counted as one of the required number [of people5There is a question among the commentaries if this refers only to the number of seven readers who must be called to the Torah on the Sabbath, or if this also refers to the three readers whom Ezra established as the minimum required to read from the Torah at all times. Rav Kapach relates that in the Rambam's Commentary on the Mishnah (Megillah 4:6), he originally accepted a child as one of the seven, but not as one of the three. However, afterwards, he amended the text so that it appears that he accepts a child even as one of the three. called to the Torah].
Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah. [However,] if the leader of the congregation interrupted [by reciting] Kaddish between the conclusion of the Torah reading and the reading of the person who recites the haftarah,6See Halachah 20. [the latter] is not included as one of the required number [of people called to the Torah]7because the Kaddish marks the conclusion of the required Torah reading. In such an instance, since the required number of people were not called to the Torah, the entire Torah reading must be repeated (Rav David Arameah)..
If there is only one person in the community who knows how to read [from the Torah], he should be called to the Torah,8However, the Magen Avraham (ibid.) states that a child should be called only for maftir and even that custom is not practiced in most communities at present.
Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah - although, as mentioned in Halachah 13, he reads a portion that has already been read. read, descend9to distinguish between aliyot [from the platform],10The Torah was read on a platform in the center of the synagogue. See Chapter 11, Halachah 3. return and read again a second and a third time until he completes the number of aliyot designated for that day.11TheTur (Orach Chayim 141) explains that, at present, the custom is to have the chazan read for everyone. If only those who knew how to read from the Torah were given aliyot, two problems would arise:a) Many people who do not know how to read from the Torah would be embarrassed;b) People who do not know how to read correctly would claim that they do know how to read, and arguments might crop up between them and the synagogue officials.
Nevertheless, since there is a question whether it is acceptable for a person to recite the blessings when he does not actually read from the Torah, it is desirable that the person who recites the blessings read along with the chazan in an undertone. (See Shulchan Aruch, Orach Chayim 141:2, and commentaries.) Yemenite custom, even at present, is that each person called to the Torah reads himself.", + "In all of these [Torah] readings, a priest reads first;1Though our practice has its origins in the decrees of the Sages as explained below, there is also a Torah command (see Sefer HaMitzvot, Positive Commandment 32) to give precedence to a priest regarding the Torah reading. However, according to the Torah, this commandment applies only when the two are equal in wisdom (as mentioned below). after him, a Levite; and after him, an Israelite.2Gittin 5:8 states that this practice was instituted by the Sages to establish peace among the people. Originally, the first aliyah would be given to the sage of greatest stature in the community. However, strife and contention would frequently break out concerning the designation of the person deserving of that honor. It is common custom at present3However, in Talmudic times, if a sage was obviously of a higher stature than the priests who were present, he was called first. Thus, Megillah 22a relates that Rav would receive the first aliyah in the presence of Shmuel, although Shmuel was a priest and Rav was not. that even a priest who is a common person is given precedence and allowed to read before a wise man of great stature in Israel.4In his Commentary on the Mishnah (Gittin, loc. cit.), the Rambam writes:
Know that the practice which is widely accepted everywhere, that a priest reads first in the synagogue regardless of whether he is a sage or a commoner, regardless of whether there is someone of greater stature there or not, is a matter which has no basis in the Talmud.... I wonder where this blemish came from....
The Rambam continues to explain that even at present, it is proper to call a sage of greater stature to the Torah before a priest of lower stature. Though the Rambam's opinion has been supported by many commentaries, in practice the commonly accepted custom has been allowed to be continued. The reason for this is quite clear. The strife and contention that existed in Talmudic times would surely return (Beit Yosef, Orach Chayim 135).
Whoever is greater than his colleague in wisdom is given precedence regarding the reading [of the Torah].5Gittin 60a states that after the priest and the Levite, the aliyot should be given to \"Torah sages who serve as community leaders, the sons of Torah sages who serve as community leaders, the heads of the community, and then all people.\" The last person who rolls the Torah scroll closed receives a reward equivalent to that of all the others.6Megillah 32b states that the gollel - the one who rolls the Torah closed - receives a reward equivalent to that of all the others who read from the Torah.
Apparently, the Rambam interprets this statement as referring to the person who receives the final aliyah, or on Sabbath and festivals, the one who reads the haftarah. He should also roll the Torah closed. The Mishnah Berurah (147:5-6) quotes a different view, explaining that the term גולל refers to the person who lifts the Torah up (what we refer to as Magbiah). It is customary that the person who receives this honor need not read from the Torah beforehand. Therefore, even the person of the greatest stature in the community can receive the concluding aliyah.7Because of the principles mentioned above, one might think that the sage of greatest stature should receive the third (or the first) aliyah. However, since the reward received by the גולל is greater, the sage may be given this honor.", + "When there are no priests present,1or the priest is at a point in prayer where he is forbidden to make an interruption (Shulchan Aruch, Orach Chayim 135:5). an Israelite is called to the Torah2Our translation follows the statements of Rav Sa'adiah Gaon, who writes that the honor should be given to an Israelite and should not be given to a Levite. However, the Ramah (Orach Chayim 135:6) states that the honor may also be given to a Levite. and a Levite should not be called after him at all.3lest one think that the person called to the Torah before him is a priest (Beit Yosef, Orach Chayim 135).
Note the statements of Rav Sa'adiah Gaon, who maintains that in such circumstances, the Levite may be given one of the later aliyot. His opinion is quoted by the Shulchan Aruch (loc. cit.:10). However, the Ramah maintains that a second priest or Levite should not be given one of the first seven aliyot.
When there are no Levites present, the priest who received the first aliyah returns and reads [from the Torah] a second time in place of the Levite. - An Israelite should not be called, for this would create the impression that the first person called to the Torah was not a priest (Mishnah Berurah 135:28).
When there are no Levites present, the priest who received the first aliyah returns and reads [from the Torah] a second time in place of the Levite. Another priest should not read [from the Torah] after him, lest others say that there is a blemish in the first's lineage,4even if his father was known to be a priest, it is possible that his mother was unfit to marry a priest. and, therefore, another priest was given the aliyah.5In contrast to the situation involving two Levites mentioned below, the second priest's lineage would not be doubted, for were he not a priest, he would not be given this aliyah either (Mishnah Berurah 135:28).
Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them - i.e., even if his father was a Levite, it is possible that he married a women who is a ממזרת, and thus their children are also ממזרים (Mishnah Berurah 135:30).
Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them.", + "What is the order [of the service] when the Torah is read after prayer?1Having outlined the halachic principles governing the reading of the Torah, the Rambam turns to explaining the order of the prayer service on the days when the Torah is read. Thus, this and the following two halachot complete the description of the order of communal prayer begun in Chapter 9. On a day when there is a Musaf service,2but when the haftarah is not recited - i.e., Rosh Chodesh or Chol Hamo'ed after the leader of the congregation completes the morning service, he recites Kaddish3full Kaddish, to indicate the completion of the morning service and takes out the Torah scroll.4The Mishnah Berurah 141:25 states that the Torah scroll should always be taken to the platform on the right side, as the reader faces the platform. He calls the members of the community, one by one, and they ascend5to the platform on which the Torah is read. Hence, the name aliyah (ascent) is used to refer to a person called to the Torah. and read from the Torah. When they have completed the reading, he returns the Torah scroll to its place,6as mentioned in Chapter 9, Halachah 14, here the congregation recite Tehillah l'David and U'va l'Tzion. recites Kaddish,7half-Kaddish. The Rambam's statements are based on Soferim 21:6. It is our practice to recite Kaddish after the Torah reading and then, again, as an introduction to the Musaf prayers. and then the [congregation] recites the Musaf service.8and then the [congregation] recites the Musaf service.
On days when the haftarah is read and there is a Musaf service,9i.e., Sabbaths and festivals it is customary to recite Kaddish before the person who reads the haftarah ascends [for his aliyah].10Thus, the Kaddish differentiates between the Torah reading, which is obligatory, and the portion read by the person who recites the haftarah, which was instituted only as a token of respect for the Torah (Soferim, loc. cit.).
The Rambam does not state whether the Torah scroll should be returned before the morning service or afterwards. In one of his responsa, he writes that there is no advantage to one practice over the other, and everything depends on local custom. There are places where it is customary to recite Kaddish after the person who reads the haftarah [completes his Torah reading].11Halachah 17 describes the consequences that result from this difference in custom.", + "During the Minchah service on the Sabbath and on Yom Kippur, after the leader of the congregation completes Tehillah l'David and the order of Kedushah,1i.e., U'va l'Tzion. See Chapter 9, Halachah 13. On Yom Kippur, it is our custom to recite these prayers before the Ne'ilah service, and not before Minchah. he recites the Kaddish,2a half-Kaddish and takes out a Torah scroll.3The congregation should stand while the Torah scroll is being taken from the ark (Kiddushin 33b). Soferim 14:14 states that the congregation should walk after the Torah scroll while it is being taken from the ark to the reading platform and when it is returned.
The Ramah (Orach Chayim 149:1) mentions the custom of training children to kiss the Torah scroll as it is taken out. [Those called to the Torah] ascend and read and then, [the Torah scroll] is returned [to its place.4The congregation should rise and accompany it back to the ark (Shulchan Aruch and Ramah, Orach Chayim 149:1). The leader of the congregation] recites Kaddish,5half-Kaddish and the [congregation] recites the Minchah service.6and the [congregation] recites the Minchah service.
Similarly, on a fast day,7after the recitation ofTehillah l'David and half-Kaddish the Torah is read [before] the Minchah service.8See Chapter 13, Halachah 18. Afterwards, Kaddish is recited,9a half-Kaddish and the Minchah service is recited. On festivals, it is not customary to read [the Torah] in the Minchah service.10As explained in Halachah 1, the Torah reading on Sabbath afternoons was instituted for יושבי קרנות. According to the interpretation that this refers to idle people who sit on the street corners, Rabbenu Manoach explains that this reason would not apply on the festivals, when the people are involved in the preparation of their festive meals. Even according to the interpretation of the term as \"shopkeepers,\" it is possible that in consideration of the time spent preparing the festive meals, the Rabbis did not institute the reading of the Torah in the Minchah service.", + "[When the Torah is read on] a day when Musaf is not recited,1i.e., on Mondays and Thursdays, Purim, Chanukah, and fast days after the morning Shemoneh Esreh is completed,2and the supplicatory prayers have been recited [the leader of the congregation] recites the Kaddish3half-Kaddish and takes out a Torah scroll. [After the portion is] read from it, [the Torah scroll] is returned [to its place.4Interestingly, this is the custom in some Ashkenazic communities. However, in Sephardic communities, it is customary to return the Torah scroll to the ark after the recitation of the full Kaddish mentioned below (Shulchan Aruch and Ramah, Orach Chayim 25:13). The leader of the congregation] recites Tehillah l'David and the order of Kedushah,5U'va l'Tzion as is the practice every day.6See Chapter 9, Halachah 13. [Afterwards,] he recites the Kaddish7the full Kaddish, to indicate the completion of the service. and the people depart.", + "It is not proper to read from chumashim in synagogues, as a token of respect for the community.1i.e., it is proper that a community possess a complete Torah scroll. The Jerusalem Talmud (Megillah 3:1) states that this prohibition was instituted so that the community would be upset that they were prevented from hearing the Torah readings, and therefore buy a Torah scroll. (See also Chapter 11, Halachah 1.)
A Torah scroll should not be rolled [from one portion to another portion] in the presence of the community, because of the difficulty it would cause the people, forcing them to remain standing while the Torah scroll is being rolled.2Rashi, Yoma 70a, offers another reason: because the congregation is forced to stand idly while the scroll is being rolled. Therefore, if it is necessary to read two separate concepts, two Torah scrolls are taken out.3See Chapter 18, Halachot 22-24. [However,] one person should not read one concept from two Torah scrolls,4See Hilchot Avodat Yom HaKippurim 3:10, which describes the portions read by the High Priest in the Temple on Yom Kippur. He would read one passage by heart, rather than roll the Torah scroll.
The Merkevat HaMishneh explains that if the passages read from the two scrolls deal with two different subjects, one person may read from two scrolls. See Chapter 13, Halachah 4. lest people say that the first scroll was invalid and, therefore, they read from the second.5Interestingly, the Rambam does not mention at all the laws which apply when a Torah scroll is found invalid. (See Shulchan Aruch, Orach Chayim 143.)", + "When a person rolls a Torah scroll [closed],1Apparently, in Talmudic times, one person would both lift the Torah up and roll it closed. (This practice is followed today among Chabad Chassidim.) he should roll it from the outside.2The Ramah (Orach Chayim 147:4) interprets this statement (a quote from Megillah 32b) to mean that when a Torah scroll is rolled closed, the blank side of the parchment should face the outside, and the writing should face the person holding the Torah scroll. When he ties it, he should tie it from the inside.3Tosafot (Megillah, loc. cit.) explains that if the knot is on the outside, when the Torah scroll is opened it would have to be turned over to be untied. He should leave the stitching4between the different columns of the Torah scroll [in the center], so that it will not rip.5i.e., if the Torah scroll is torn because one person pulled one etz chayim (one of the rods on which the Torah scroll is mounted) from the other, the scroll will tear on the stitching and not on the text.
In a place where a Torah scroll is taken [from the synagogue] to another room where it is kept, the congregation6The Ramah (Orach Chayim 149:1) interprets the following prohibition to apply only to the community as a whole. One or two individuals are allowed to leave. is not allowed to leave until the Torah scroll is taken.7The Tur, Orach Chayim 149, interprets Sotah 39b, the source for this prohibition, as forbidding one to leave from the same exit through which the Torah will be taken, but allowing one to leave through another exit, because it is improper for a person to walk in front of the Torah scroll.
The Rambam does not allow this leniency, since abandoning the Torah does not show respect. The Shulchan Aruch (Orach Chayim 149:1) quotes the Tur's opinion. They should accompany it, following it to the place where it is kept.8Sotah 39b derives this law from Deuteronomy 13:5: \"Follow after God, your Lord.\" The Ramah (loc. cit.) states that similar practices should be followed when the Torah is kept in the ark, as is customary today. (See also the commentary on Halachah 21.)" + ], + [ + "The common custom throughout all Israel is to complete the [reading of] the Torah in one year. [The cycle] is begun on the Sabbath after the Sukkot festival, reading the sidrah, Bereshit. On the following Sabbath, [the sidrah,] Eleh toldot [is read]; on the third, [the sidrah,] Vayomer Ado-nai el Avram. We continue reading according to this order until the Torah is completed, during the Sukkot festival.
There are those who finish the Torah reading in a three-year cycle. However, this is not a widely accepted custom.", + "Ezra instituted the practice of having the Jews read the \"curses\" found in the Book of Leviticus before Shavuot, and those found in the Book of Deuteronomy before Rosh HaShanah.
It is common custom to read [the sidrah,] Bemidbar Sinai before Shavuot, [the sidrah,] Va'etchanan after Tish'ah B'Av, [the sidrah,] Attem nitzavim before Rosh HaShanah, and [the sidrah,] Tzav et Aharon before Pesach in an ordinary year.
Therefore, there are Sabbaths on which two sedarim are read: for example, [the sidrah,] Ishah ki tazria and [the sidrah,] Vezot tih'yeh torat hametzora [are often combined. Similarly, the sidrah,] Im bechukotai [is often combined] with [the sidrah,] Behar Sinai, so that [the reading of the Torah] will be completed in a year, and the sedarim will be read at the appropriate times.", + "At the point [in the Torah] where the Sabbath morning [reading] was completed, the reading [is begun] on the Sabbath afternoon, on Monday, on Thursday, and on the following Sabbath.
What is implied? On the first Sabbath, we read [the sidrah,] Bereshit in the morning. In the afternoon, ten or more verses from [the sidrah,] Eleh toldot Noach are read. The same practice [is followed] on Monday and Thursday. On the coming Sabbath, we begin from Eleh toldot Noach, and read until the conclusion of the sidrah. This pattern is followed throughout the year.
On each Sabbath, a haftarah is recited that reflects the Torah reading.", + "On Rosh Chodesh, the first reader reads three verses from the passage (Numbers 28:1-15) Tzav. The second reader reads the third verse which was read by the first reader, and the following two verses, so that three verses will remain in the passage. The third reader reads the three verses that were left [unread] by the second reader, and the passage \"And on the Sabbath day....\" The fourth reader reads [the passage] \"And on your new months....\"
If Rosh Chodesh falls on the Sabbath, two Torah scrolls are taken out in the morning. The sidrah of that particular Sabbath is read from one, and the person who concludes the reading reads [the passage] \"And on your new months....\"
The person who reads the haftarah reads the passage concerning Rosh Chodesh, and then reads [the passage (Isaiah 66:1-24) that concludes:] \"And it will be from month to month...\" as the haftarah.
If Rosh Chodesh Av falls on the Sabbath [the passage, Isaiah 1:14-31, beginning:] \"My soul hates your new moons and your festivals\" is read as the haftarah.
If Rosh Chodesh falls on Sunday, on the preceding Sabbath [the passage (I Samuel 20:18-42), beginning:] \"And Jonathan told him: 'Tomorrow is the new month...'” is read as the haftarah.", + "Whoever is called to read from the Torah should begin [his reading] with a positive matter and conclude with a positive matter.
However, in Parashat Ha'azinu, the first [person called to the Torah] reads until Z'chor y'mot olam (Deuteronomy 32:7 . The second begins from Z'chor y'mot olam [and continues] until Yarkivehu (ibid.:13). The third [reads] from Yarkivehu until Vayar Ado-nai vayin'atz (ibid.:19). The fourth [reads] from Vayar Ado-nai vayin'atz until Lu chachmu (ibid.:29). The fifth [reads] from Lu chachmu until Ki essa el shamayim yadi (ibid.:40). The sixth [reads] from Ki essa el shamayim yadi until the conclusion of the song (ibid.:43).
Why is the Torah reading ceased at these points? Because these are [verses of] rebuke, [and the intent is that] that they motivate the people to repent.", + "The eight verses at the conclusion of the Torah may be read in a synagogue when fewer than ten people are present. They are indeed all Torah and were related by Moses from the Almighty. However, since, on the surface, they appear to have been recited after Moses' death, the [rules governing them] are different. Therefore, it is permissible for an individual to read them.", + "The \"curses\" in Leviticus should not be interrupted. Rather, a single person should read them [in their entirety]. He should begin with the verse preceding them and conclude with the verse following them.
The \"curses\" in Deuteronomy may be interrupted if one desires. However, the people have already adopted the custom of not interrupting [this reading]. Rather, a single person reads them [in their entirety].", + "[The cycle of Torah readings] is interrupted for the festivals and Yom Kippur. [On these occasions,] we read [a passage that] concerns the festival and not the sidrah of [that] Sabbath.
Moses instituted [the practice that], on each festival, the Jews should read [a passage] appropriate to it. Also, it [is proper] on each festival to ask about and explain the subjects [pertinent] to that festival.
Which [passages] are read? On Pesach, [we read] the passage concerning the festivals in Leviticus 23:4-44). [However,] the people have already adopted the custom of reading Mishchu uk'chu lachem (Exodus 12:21-51) on the first day. The haftarah is [the description] of the Pesach celebrated in Gilgal (Joshua 5:2-15).
On the second day, we read Shor o kesev (Leviticus 22:26-23:44). The haftarah is [the description] of the Pesach celebrated by Josaiah (II Kings 1-9, 21-25). On the third day, we read Kadesh li kol b'chor (Exodus 13:1-16); on the fourth day, Im kessef talveh (Exodus 22:24-23:19); on the fifth day, P'sol lecha (Exodus 34:1-26); on the sixth day, Vaya'asu Bnei Yisrael et hapesach b'mo'ado (Numbers 9:1-14).
On the final festival, [we read] from Vay'hi beshalach until the conclusion of the song [sung at Red Sea] until [the verse,] Ani Ado-nai rof'echa (Exodus 13:17-15:26). The haftarah is Vayedaber David (II Samuel 22:1-51).
On the eighth day, [we read], Kol hab'chor (Deuteronomy 15:19-16:17). The haftarah is Od hayom (Isaiah 10:32-4, 11:1-16, 12:1-6).", + "On Shavuot, we read [the passage, containing the reading] Shiv'ah shavuot (Deuteronomy 16:9 . However, it is common custom to read [the passage,] Bachodesh hash'lishi (Exodus 19:1-20:23) on the first day of the festival. [The vision of God's] chariot (Ezekiel 1:1-28) is read as the haftarah.
On the second day, the passage describing the festivals, Kol hab'chor (Deuteronomy 15:19-16:17) is read, and [a passage from] Chabbakuk (3:1-19) is read as the haftarah.", + "On Rosh HaShanah, we read [the passage including the verse]: Uvachodesh hash'vi'i b'echad lachodesh (Numbers 29:1 . However, it is common custom to read [the passage,] VAdo-nai pakad et Sarah (Genesis 21:1-33). [The passage,] Vay'hi ish echad min haramatayim (I Samuel 1:1-2:10) is read as the haftarah.
On the second day, [the passage,] V'HaElo-him nisah et Avraham (Genesis 22:1-24) is read, and [the passage including the verse] Haven yakir li Efrayim (Jeremiah 31:1-19) is read as the haftarah.", + "On Yom Kippur, in the morning, we read [the passage,] Acharei mot (Leviticus 16:1-34) and read [the passage,] Ki koh amar ram v'nisa (Isaiah 57:14-58:14) as the haftarah.
In the afternoon, [we read the passage] in Acharei mot that is concerned with forbidden sexual relations, in order that anyone who has violated one of these sins will remember, become embarrassed, and repent. The third person [who] reads from the Torah recites [the Book of] Yonah as the haftarah.", + "On Sukkot, on the first two days, we read the passage that concerns the festivals: Shor o kesev o eyz (Leviticus 22:26-23:44). The haftarah read on the first day is [the passage,] Hiney yom ba l'Ado-nai (Zechariah 14). On the second day, [the haftarah is the passage,] Vayikahalu el hamelech Shlomo (I Kings 8:2-21).
On the final day of the festival, we read [the passage,] Kol hab'chor (Deuteronomy 15:19-16:17). For the haftarah, we read [the passage,] Vay'hi k'chalot Shlomo (I Kings 8:54-66).
On the following day, we read [the sidrah,] Vezot haberachah (Deuteronomy 33-34). For the haftarah, we read [the passage,] Vaya'amod Shlomo (I Kings 8:22-53). There are those who read [the passage,] Vay'hi acharei mot Moshe (Joshua 1) as the haftarah.
On the other days of Sukkot, we read [the passages that describe] the sacrifices [offered] on the festival.", + "What is implied? On each of the days of Chol Hamo'ed, we read two passages. [For example,] on the third day [of the festival], which is [the first day of] Chol Hamo'ed, the priest reads [the passage,] Uvayom hasheni. The Levite reads [the passage,] Uvayom hash'lishi. The Israelite repeats [the passage,] Uvayom hash'lishi, and the person called for the fourthaliyah repeats [both passages:] Uvayom hasheni and Uvayom hash'lishi.
Similarly, on the fourth day [of the festival], which is the second day of Chol Hamo'ed, we read the passages Uvayom hash'lishi and Uvayom harevi'i. The same pattern is followed on all the [other] days.", + "In the morning [service] on each and every one of the festivals, on Yom Kippur, and during the seven days of Pesach, two [Torah] scrolls are taken out. We read the passages mentioned above from the first scroll, and from the second scroll we read the description of the sacrifices [offered on] that day, in the Book of Numbers. The person who reads the description of the sacrifices recites the haftarah from the prophets.", + "On any day when two or three [Torah] scrolls are taken out: if they are taken out one after the other, when the first scroll is returned, Kaddish is recited and the second scroll is taken out. When the second scroll is returned, Kaddish is also recited.
We have mentioned above that the common custom is to recite Kaddish after the reader concludes the reading at all times, and then to recite the haftarah from the prophets.", + "When the Sabbath falls during Chol Hamo'ed - whether during Pesach or during Sukkot - [the passage,] R'ey Attah omer elai (Exodus 33:12-34:26) is read on that Sabbath. On Pesach, [the passage describing Ezekiel's vision of] the dry bones (Chapter 37) is read as the haftarah. When [the Sabbath] falls in the midst of Sukkot, [the passage,] B'yom bo Gog (Ezekiel 38:18-39:16) is read as the haftarah.", + "On Chanukah, [the following passages are read:] On the first day, we read from the Priestly Blessing (Numbers 6:38-42) until the conclusion of the sacrifice offered on the first day (Numbers 7:17 . On the second day, we read [the passage describing] the sacrifices of the Nasi who brought the offering on the second day. This practice is continued until the eighth day. On the eighth day, we read [the descriptions of] all the [remaining] sacrifices until the end of the portion.
On the Sabbath of Chanukah, the haftarah is Zechariah's [vision of the Menorah (2:14-4:7)]. If two Sabbaths are celebrated during Chanukah, on the first Sabbath, Zechariah's [vision of the Menorah] is read as the haftarah; on the second, [the description of] Solomon's [Menorah is read as the haftarah (I Kings 7:40-50)]. The one who reads the [passage designated for] Chanukah is the one who recites the haftarah from the prophets.
On Purim, [the passage,] Vayavo Amalek (Exodus 17:8-16) [is read].", + "On Tish'ah B'Av, in the morning, [the passage,] Ki tolid banim (Deuteronomy 4:25-40) is read, and [the passage,] Asof asifem, n'um Ado-nai (Jeremiah 8:13-9:23) is read as the haftarah. During the Minchah service, we read [the passage,] Vay'chal Moshe (Exodus 32:11-14, 34:1-10), as on other fast days.
On the other days when we fast [to commemorate the bitter events] that occurred to our ancestors, we read the [above-mentioned passage,] in the morning and Minchah services [in the following manner]: The first person called to the Torah reads four verses, [beginning] Vay'chal Moshe. The second and the third read from P'sol lecha until asher ani oseh imach.
On the fasts that are declared by the community because of difficulties like famine or plague, we read blessings and curses, so that the people will repent and humble their hearts when they hear them.", + "It is customary on the three Sabbaths before Tish'ah B'Av to read haftarot of rebuke. On the first Sabbath, we read [the passage,] Divrei Yirmiyahu (Jeremiah 1:1-2:3) as the haftarah. On the second [Sabbath], we read [the passage,] Chazon Yishayahu (Isaiah 1:1-27). On the third [Sabbath], we read [the passage,] Eichah hay'ta l'zonah (Isaiah 1:21 .
Similarly, on the Sabbath after Tish'ah B'Av we read [the passage Nachamu, nachamu, ami (Isaiah 40:1-26) as the haftarah. It is the common custom in our cities to read the comforting prophecies of Isaiah as the haftarot from Tish'ah B'Av until Rosh HaShanah.
On the Sabbath between Rosh HaShanah and Yom Kippur, we read [the passage,] Shuvah Yisrael as the haftarah.", + "When Rosh Chodesh Adar falls on the Sabbath, we read Parashat Shekalim (Exodus 30:11-16), and read as the haftarah [the passage concerning] Yehoyada, the priest (II Kings 11:17-20, 12:1-17). If Rosh Chodesh Adar falls in the middle of the week - even if it falls on Friday - Parashat Shekalim is read on the previous Sabbath.
On the \"second Sabbath,\" we read Parashat Zachor (Deuteronomy 25:17-19), and read as the haftarah, [the passage,] Pakad'ti et asher asah Amalek (I Samuel 15:1-34). What is meant by the \"second Sabbath\"? The Sabbath before the week in which Purim falls - even if Purim falls on Friday.
On the \"third Sabbath,\" we read [the passage describing] \"the red heifer\" (Numbers 19:1-22), and read as the haftarah [the passage,] V'zarakti aleichem (Ezekiel 36:16-38). Which is the \"third Sabbath\"? The one preceding the fourth.
On the fourth Sabbath, we read [the passage,] Hachodesh hazeh lachem (Exodus 12:1-20), and read as the haftarah [the passage,] Barishon b'echad lachodesh (Ezekiel 45:16-25, 46:1-18). Which is the \"fourth Sabbath\"? The Sabbath of the week when Rosh Chodesh Nisan falls - even if it falls on Friday.", + "Thus, there will be times when there is an interruption between the first [of these] Sabbaths and the second, or between the second and the third. At times, there will be two interruptions - between the first and the second and between the second and third. However, an interruption is never made between the third and fourth [Sabbaths].", + "Each one of these four passages should be read from another Torah scroll, after reading the sidrah of that Sabbath from the scroll that was taken out first.
If Rosh Chodesh Adar fell on the Sabbath and the sidrah to be read that week was V'attah tetzaveh, six people read from V'attah tetzaveh until V'asita kiyor nechoshet.The seventh person reads from the second scroll and repeats the reading of Ki tissa until V'asita kiyor nechoshet.

If the sidrah to be read that week was Ki tissa itself, six people read from Ki tissa until Vayakhel. The seventh person reads from the second scroll and repeats the reading of Ki tissa until V'asita kiyor nechoshet.", + "[When] Rosh Chodesh Adar falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and Ki tissa is read from the third scroll. Similarly, [when] Rosh Chodesh Nisan falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll, the passage concerning Rosh Chodesh is read from the second scroll, and Hachodesh hazeh is read from the third scroll.", + "[Similarly, when] Rosh Chodesh Tevet falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and the passage for Chanukah is read from the third scroll.
[When Rosh Chodesh Tevet] falls during the middle of the week, three people read from the passage concerning Rosh Chodesh, and the fourth person reads the passage for Chanukah.", + "Although a person hears the entire Torah [portion] each Sabbath [when it is read] communally, he is obligated to study on his own each week the sidrah of that week, reading it twice in the original and once in the Aramaic translation. [When] there is no Aramaic translation for a verse, one should read the verse three times in the original, so that one completes [the study of] one's [Torah] portions with the community." + ], + [ + "In the morning, Musaf, and Ne'ilah services,1In Sefer HaMitzvot (Positive Commandment 26), the Rambam writes that the mitzvah is for the priests to bless the people \"every day.\" The Sages extended the scope of the requirement and obligated the priests to bless the people in all the above services (Ta'anit 26b).
The Ramah (Orach Chayim 128:44) writes:
It is customary in these countries to recite the priestly blessing only on holidays, when people are in festive and joyous spirits...In contrast, on other days - even on Sabbaths - [the priests] are disturbed, worrying about earning a livelihood and the delay of work.Even on holidays, the priestly blessing is recited only in the Musaf service, directly before the people leave the synagogue and rejoice in the holiday festivities.
The Ramah's decision is based on the view that the priestly blessings must be recited with feelings of joy and goodwill, and if those feelings cannot be aroused (see Zohar III 147a), it is proper that the blessing not be recited. Though the Ashkenazic community follows his view, in Egypt and in Eretz Yisrael the priests have always fulfilled the mitzvah of blessing the people every day. Many Ashkenazic authorities, among them Rav Shneur Zalman of Liadi and Rav Shlomo Kluger, desired to introduce this practice in the Ashkenazic community. However, they were not successful in doing so. the priests2The Minchat Chinuch states, in the name of the Sefer HaCharedim, that just as it is a mitzvah for the priests to bless the people, it is a mitzvah for the people to be blessed. The Hafla'ah (Ketubot 24b) draws a parallel to the mitzvah of Yibbum which is incumbent on both the man and woman involved. recite3Sefer HaMitzvot (loc. cit.) and Sefer HaChinuch (Mitzvah 278) include this as one of the Torah's 613 mitzvot. the priestly blessing.4Our translation of Nesiat Kapayim as \"recite the priestly blessing\" is not literal. The words actually mean \"raise their hands,\" referring to the way the priests hold their hands while reciting these blessings, as mentioned in Halachah 3. They do not recite the priestly blessing in the Minchah service, because, by the time of the Minchah service, all the people have eaten.5Here, we see an example of how a Rabbinic decree can prevent the fulfillment of a Torah commandment. The possibility exists that the priests would have drunken wine, and it is forbidden to recite the priestly blessing while intoxicated.6Deuteronomy 10:8 describes how God designated the tribe of Levi \"to stand before God, to serve Him and offer blessing in His name,\" establishing a equation between service in the Temple and the recitation of the priestly blessing. Accordingly, just as a priest is forbidden to serve in the Temple while intoxicated (Leviticus 10:9), he is also forbidden to recite the priestly blessings in such a state (Ta'anit, loc. cit.).
Even on a fast day,7when there is no suspicion that the priests are drunk the priestly blessings are not recited during the Minchah service.8See the following halachah for clarification. This decree [was instituted,] lest [people fail to differentiate between] the Minchah service of a fast day and the Minchah service of an ordinary day.9Ta'anit (loc. cit.) records a difference of opinion on this question among the Sages. All the Sages agree that the priestly blessing is not recited during an ordinary Minchah. However, Rabbi Meir requires the priestly blessing to be recited on a fast day. On the other hand, Rabbi Yosse follows the view quoted by the Rambam. His position is accepted by the other Halachic authorities as well.", + "When does the above apply? On fast days when both Minchah and Ne'ilah are recited - i.e., Yom Kippur and communal fasts [declared because of distress].1See Ta'anit 1:4-7 and Hilchot Ta'aniot, Chapter 2, which describe the situations which warrant the declaration of a communal fast. However, on a fast day on which Ne'ilah is not recited2e.g., Tish'ah B'Av or the seventeenth of Tammuz - i.e., fasts instituted to commemorate tragic events in our national history. These days are associated primarily with mourning. In contrast, the other fasts are days when we increase our supplication in an effort to evoke Divine mercy. For this reason, the Sages instituted the Ne'ilah prayer on these days alone (Beit Yosef, Orach Chayim 579). - e.g., Tish'ah B'Av or the seventeenth of Tammuz - since the Minchah service is recited close to sunset, it resembles Ne'ilah3See Chapter 3, Halachah 6, which states: \"The proper time of the Ne'ilah prayer is such that one completes it close to sunset.\" and will not be confused with an ordinary Minchah service.4which is generally recited in the early afternoon, to afford people the opportunity to eat afterwards, since it is forbidden to eat a meal in the afternoon before reciting Minchah (Tosafot, Ta'anit, loc. cit.). Therefore, the priestly blessing is recited during it.5Similarly, in Ashkenazic communities, when the priests do not recite the priestly blessings every day, the chazan should recite the blessing in his repetition of the Shemoneh Esreh.
If a priest transgressed and ascended to the platform during the Minchah service of Yom Kippur, since it is known that there is no possibility of drunkenness on that day, he may recite the priestly blessing,6Because of this decision, in Ashkenazic communities the chazan recites the priestly blessings in his repetition of the Shemoneh Esreh during these days (Hagahot Ma'amoniot). and he is not required to descend because of the suspicion [that might be aroused], so that people do not say, \"He is of blemished lineage. Therefore, they forced him to descend.\"7i.e., it is feared that the people will suspect that his mother was a divorcee, and he is thus not able to serve as a priest.", + "How is the priestly blessing recited outside the Temple?1i.e., in the synagogue prayer services. The recitation of the priestly blessing in the Temple is discussed in Halachah 9. When the leader of the congregation reaches the blessing R'tzey, when he recites the word R'tzey all the priests in the synagogue leave their places,2Sotah 38b states: \"Any priest who does not ascend during the blessing R'tzey may not ascend afterwards. Later, the Talmud qualifies this statement to mean that a priest must leave his place in the synagogue during the blessing R'tzey. proceed forward,3reciting the short prayer mentioned in Halachah 12. and ascend the duchan.4The term duchan refers to the steps before the heichal. (See the Rambam's Commentary on the Mishnah, Berachot 5:4.) This term has become associated with the recitation of the priestly blessing to the extent that reciting the blessing is often popularly referred to as duchaning.
In a synagogue where there are no steps before the ark, the priests still recite the blessings while standing before the ark.
They stand there, facing the heichal,5the permanent ark; Chapter 11, Halachah 2. with their backs to the congregation. They hold their fingers closed, against their palms,6The Mishnah Berurah explains that the priests are not required to close their hands. The Rambam is merely clarifying that, at this point, they are not obligated to spread their hands, as they do when they bless the people. until the leader of the congregation completes the blessing Modim.7The priestly blessing is recited at this point in the repetition of the Shemoneh Esreh, as the preface to the blessing praising God for granting peace to our people. [Then,]8they recite the blessing mentioned in Halachah 12, and they turn9turning to the right (see Halachah 13). their faces to the people,10so the blessing will be recited face to face, as required by Halachah 11. spread out their fingers,11On the verse (Song of Songs 2:9), \"peeking through the windows,\" Shir HaShirim Rabbah comments that the Divine Presence peeks through the windows between the priests' fingers. In particular, the Sages note that the word \"the windows\" (החרכים) can be broken up as follows: ה חרכים - \"five windows,\" alluding to the unique manner in which the priests hold their hands while reciting the priestly blessing. lift up their hands12Sotah 38a derives the obligation of the priests to raise their hands from Leviticus 9:22: \"Aharon lifted his hands toward the people and blessed them.\" shoulder high,13Compare to the practice in the Temple mentioned in Halachah 9. and begin reciting, Y'varechecha....14This statement has raised questions among the commentaries. The Kiryat Sefer explains that the priests recite Y'varechecha - the first word of the priestly blessings - directly after concluding the blessing (see Halachah 12) recited before blessing the people, without being prompted by the reader. They take the initiative, so that an interruption is not made between the recitation of the blessing before the performance of a mitzvah and its actual performance.
Study of the Rambam's Commentary on the Mishnah (Berachot, loc. cit.) shows that the Rambam himself had questions about this matter. In the first manuscripts, the Rambam writes that \"the leader of the congregation recites Y'varechecha, and the priests read after him.\" This is also the reading in the popularly published edition of that text. However, in the later manuscripts of the Commentary on the Mishnah (see Rav Kapach's edition of that text), the Rambam changes his mind and states that the priests begin reciting y'varechecha.
In his Beit Yosef (Orach Chayim 128), Rav Yosef Karo mentions these different views, and in his Shulchan Aruch (128:13) rules that the priests begin on their own initiative. The Ramah differs and states that it is Ashkenazic practice that this word is also recited in response to the chazan.
The leader of the congregation reads [the blessing] to them, word for word, and they respond after him [as can be inferred15See the Sifre on the verse below. from Numbers 6:23: \"This is how you should bless the children of Israel:] 'Say to them...;’” [i.e., the priests do not bless until one] \"says to16The fact that the priests merely repeat the blessing emphasizes the concept (Chapter 14, Halachah 7) that the blessing is God's, and the priests do no more than convey that blessing to the people (Kinat Eliyahu).
When [the priests] conclude the first verse, all the people answer \"Amen.\" - The Kiryat Sefer states that responding \"Amen\" to the priestly blessings is an obligation from the Torah.
Note the difference between this law and the ruling when the chazan recites the priestly blessings in the absence of any priests (Chapter 15, Halachah 10). Note also the contrast to the people's response to the priestly blessings in the Temple, (Halachah 9).
The leader of the congregation reads [the priests] the second verse, word for word, and they respond after him until they complete the second verse. - The Ramah (loc. cit.:45) mentions the custom of the priests chanting during the recitation of the blessings. This practice is followed only on holidays. In Eretz Yisrael, the priests do not chant when the priestly blessing is recited on other days.
The people respond \"Amen.\" The same applies regarding the third verse. - Berachot 55b states that a person who has a dream which requires explanation should stand before the priests when they bless the people. Accordingly, it is customary to recite a prayer regarding dreams during the priestly blessing. (See Shulchan Aruch loc. cit.; 130:1 and commentaries.) them.\"
When [the priests] conclude the first verse, all the people answer \"Amen.\" The leader of the congregation reads [the priests] the second verse, word for word, and they respond after him until they complete the second verse. The people respond \"Amen.\" The same applies regarding the third verse.", + "When the priests conclude the recitation of [these] three verses, the leader of the congregation begins the final blessing of the Shemoneh Esreh, Sim shalom.1After the priests promise that God will bless the people, it is appropriate that the chazan begin the blessing requesting peace, alluding to Psalms 29:11: \"God will bless His people with peace\" (Megillah 18a). The priests turn2to the right (see Halachah 13), turning their faces to the ark3See Halachah 6. and close their fingers.4The priests are not allowed to close their fingers until they turn to face the ark (Shulchan Aruch, Orach Chayim 128:16). At this time, they recite a short prayer, as mentioned in Halachah 12. They remain standing on the duchan until the leader of the congregation concludes the blessing, [and then] return to their places.5See Halachah 6.", + "The person who calls the priests1As mentioned in Halachah 3, based on Numbers 6:23: \"This is how you should bless the children of Israel: 'Say to them...,'” our Sages explained that before the priests bless the people, someone must \"Say to them\" - i.e., invite them to recite the blessing.
The Tur (Orach Chayim 128) states that the obligation to bless the people is not incumbent upon the priests until someone requests that they do so. is not permitted to call to the priests until the Amen of the community is no longer heard.2Our translation follows the standard printed text of the Mishneh Torah, which reads לכהנים. Other texts read כהנים. This version translates as \"The person who calls the priests is not permitted to call out, 'Kohanim'...\"
These textual differences reflect a difference of interpretation. The standard text relates that the chazan should not begin reading the blessing to the priests until one no longer hears the Amen which the congregation recited in response to the blessing recited by the priests (Halachah 12) before blessing the people.
According to the texts which read כהנים, the halachah teaches us that the chazan should not call the priests until the Amen recited by the congregation in response to the blessing Modim can no longer be heard. Both opinions are accepted as halachah by the Shulchan Aruch and commentaries (Orach Chayim 128:18). The priests are not permitted to begin reciting the blessing3either the blessing recited before blessing the people, or the priestly blessing itself, depending on the above interpretations. until the statement of the person who calls the priests4either Y'varechecha or Kohanim, according to the respective interpretations. is no longer heard.5In order that each of the statements and blessings can be clearly heard.
The congregation should not respond \"Amen\" until the blessing of the priests - This refers to the blessing recited before blessing the people, and also each of the priestly blessings.
The congregation should not respond \"Amen\" until the blessing of the priests is no longer heard. The priests may not begin another6one of the three priestly... blessing7s - until the Amen of the community - recited in response to the previous blessing... until the Amen of the community is no longer heard.8However, if a few individuals extend their pronunciation of \"Amen\" exceedingly, the recitation of the priestly blessings need not be delayed.
The leader of the congregation is not allowed to recite Amen to the priests' blessings like the rest of the people, lest he become confused and not realize which blessing to recite to them, whether the second blessing or the third blessing.9The recitation of \"Amen\" is not considered to be an interruption of his recitation of the Shemoneh Esreh. Nevertheless, he should not recite \"Amen,\" because he may become confused and begin reading the wrong blessing to the priests.
Note that in Chapter 15, Halachah 10, the Rambam writes that if the chazan is the only priest present in a community, he should not bless the people, lest he become confused and err in his prayers. However, if he is sure that he will not make a mistake, he may bless the people. In the present halachah, the Rambam does not make such an allowance.
Perhaps the difference is that in Chapter 15, there is the possibility that the recitation of the priestly blessing will be nullified entirely. Hence, greater leniency is shown. In this halachah, the congregation as a whole will not suffer if the chazan does not respond \"Amen\" to the priests' blessings. Though the Shulchan Aruch (loc. cit. 128:19) quotes the Rambam's decision, Shulchan Aruch HaRav (128:31) and the Mishnah Berurah (128:71) state that particularly at present, when the blessings are recited from a siddur, the chazan should respond Amen.", + "The priests are not permitted to turn their faces away from the congregation until the leader of the congregation begins [the blessing] Sim shalom. Neither may the priests leave their places1in front of the heichal

until the leader of the congregation concludes [the blessing] Sim shalom - nor should the priests speak among themselves. until the leader of the congregation concludes [the blessing] Sim shalom, nor may they close their fingers2from the outstretched position in which they are held while the priestly blessings are being recited. until they turn their faces from the community.3All these three statements are quoted from Sotah 39b. However, the Rambam changes from the order in which these statements are found in the Talmud. Interestingly, the three statements are also quoted by the Shulchan Aruch (Orach Chayim 128:16) in still a different order.
One of the measures ordained by Ezra4This version is found in the standard printed text of the Mishneh Torah. The commentaries maintain that the text is in error, noting that Sotah 40a ascribes this decree to Rabbi Yochanan ben Zakkai. is that the priests should not ascend to the duchan wearing sandals.5This decree was instituted lest the sandal strap of one of the priests snap and he descend to fix it. Someone watching them might think that he was forced to descend because someone exposed a blemish in his lineage that prevented him from serving as a priest (Sotah, loc. cit.). Rather, they should stand barefoot.6This statement is not included in Sotah (loc. cit.), and appears to have been added to negate the view of certain authorities, who allow a priest to recite the priestly blessings wearing boots. Nevertheless, even the Rambam allows the priests to wear socks (Rav Kapach). (See Shulchan Aruch and Ramah, loc. cit. and 128:5.)", + "When the priests bless the people, they should not look at them1individually. A priest must concentrate his thoughts on blessing the people. Looking at any individual (or group) face to face might cause him to divert his thoughts from that intent. or divert their attention.2by thinking of other matters. See also Shulchan Aruch (Orach Chayim 128:21), which states that the priests should not sing different chants while reciting the blessings for this same reason. Rather, their eyes should be directed towards the earth like one standing in prayer.3See Chapter 5, Halachah 4.
The Levush develops this concept, explaining that implicit in the priests' recitation of the blessing is the prayer that God will truly bless the people.
A person should not look at the priests' faces while they are blessing the people, lest they divert their attention.4The Rambam's statements are based on the Jerusalem Talmud, Megillah 4:8. The Babylonian Talmud (Chaggigah 16a) states that a person who looks at the priests while they are reciting the priestly blessing in the Temple will lose his eyesight from gazing at the Divine Presence, which rests between the priests' fingers. Rather, all the people should listen attentively to the blessing;5Hence, while the priests are reciting the blessing, the people should not recite any Biblical verses or prayers (Shulchan Aruch, loc. cit. 128:25). See Sotah 40a, which states, \"Is there a servant who will not listen while he is being blessed?\" Nevertheless, the Ramah allows verses to be recited while the priests are chanting. they should [stand] face to face with the priests,6See Halachah 11. without looking at their faces.7See Shulchan Aruch HaRav 128:36, which explains that, at present, it is customary for both the priests and the congregation to pull their tallitot over their heads so that their attention will not be disturbed while the blessing is being recited. Nevertheless, the priests should extend their hands beyond their tallitot, so that there will be no separation between them and the people.", + "If only one priest is blessing the people, he should begin reciting the blessing alone.1As mentioned in the commentary on Halachah 5, based on Numbers 6:23: \"This is how you should bless the children of Israel: 'Say to them...,'” our Sages explained that before the priests bless the people, someone must \"Say to them\" - i.e., invite them to recite the blessing. However, since the verse mentions \"them,\" Sotah 38a teaches that this invitation is not extended to a single priest. [Afterwards,] the leader of the congregation reads [the blessings] to him, word for word, as mentioned.2in Halachah 3.
If there are two or more [priests blessing the people],3Then the teaching mentioned above applies and they do not begin reciting the blessing until the leader of the congregation4Rabbenu Tam protests against this statement, explaining that since the leader of the congregation is in the middle of the recitation of the Shemoneh Esreh, calling the priests - but not reading the blessings to them - would be considered an interruption, and therefore forbidden. Rather, another member of the congregation should call the priests.
The Rambam addresses himself to this question in one of his responsa and explains that there is nothing wrong with another member of the congregation calling the priests. However, there is no obligation to have this done. Since calling the priests is a necessary element of the repetition of the Shemoneh Esreh, it is not considered an interruption to the chazan's prayers. TheShulchan Aruch (Orach Chayim 128:10) quotes the Rambam's view. Nevertheless, the Ramah suggests that the chazan should recite silently the paragraph beginning Elo-heinu, v'Elo-hei avoteinu, and in that way ensure that his call to the priests is not an interruption. calls them, saying \"Kohanim.\"5Ashkenazic custom is that the chazan then continues, Am Kedoshecha ka'amur - \"Your consecrated people, as it is said:...,\" and then recites the blessing, word for word, for the priests (Ramah). They answer and respond Y'varechecha,6This follows the opinion mentioned in Halachah 3, that the chazan does not read the word Y'varechecha to the priests. and then he reads [the blessings] to them, word for word, in the manner described above.7in Halachah 3.", + "How is the priestly blessing recited in the Temple? The priests ascend to the duchan1This is a slightly problematic statement. The Mishnah (Middot 2:6) and the Rambam (Hilchot Beit HaBechirah 6:3) describe the duchan as three steps separating the Courtyard of the Israelites from the Priestly Courtyard. There, the Levites would stand and accompany the Temple service with songs and music. No mention is made of the priests standing there. Also, in Halachah 14, the Rambam mentions that the priests would bless the people while standing on the steps of the Temple building.
The Radbaz (Vol. II, Leshonot HaRambam) offers a resolution to this difficulty, noting that priests with disqualifying physical deformities may not stand on the Temple steps (Hilchot Beit HaBechirah 7:20). Thus, the majority of priests would stand on the Temple steps, and those with deformities would stand on the duchan.
The Tiferet Yisrael (Middot 2:4) states that most of the priests would stand on the Temple steps. If there was no room there, they would stand on the duchan. after the priests have completed the service associated with the morning sacrifice offered daily.2Following the pattern established by Aharon, who blessed the people after completing the sacrificial offerings (Leviticus, Chapter 9). They lift their hands above their heads3as an act of deference to the Shechinah, which rests between their fingers (Rashi, Sotah 38a). Note the contrast to the practice outside the Temple, as described in Halachah 3. with their fingers extended,4holding them in the same manner as described in Halachah 3. except the High Priest. He does not lift his hands above the tzitz.5The tzitz refers to the golden plate worn by the High Priest on his forehead on which God's name is written (Exodus 28:37 . Accordingly, it is not proper for the High Priest to lift his hands above it (Rashi, loc. cit.).
One person reads [the blessings] to them, word for word, in the same manner as outside the Temple,6See Halachah 3. until they complete the three verses. The people do not respond [\"Amen\"] after each verse.7as is done outside the Temple. Instead, in the Temple, [the priestly blessings] are read as a single blessing.8Since it is improper to recite \"Amen\" in the Temple, there is no need to make an interruption between verses (Sotah 40b). When [the priests] conclude,9the recitation of the entire blessing all the people respond, \"Blessed be God, the Lord, the Lord of Israel to all eternity.\"10Based on Nechemiah 9:5, this refrain was recited after each blessing recited in the Temple (Sotah, loc. cit.). The Ma'aseh Rokeach emphasizes that usually the person who recites a blessing in the Temple would add this refrain himself, and the listeners would respond: \"Blessed be the name of His glorious kingdom forever and ever.\" However, since the priests themselves are forbidden to add to the priestly blessings (see Halachah 12), \"Blessed be God...\" would be recited by the people, and not by the priests.
Alternatively, because the people had already responded \"Blessed be the name...\" in response to each of the three recitations of God's name in the priestly blessings, then, when the blessings are concluded, they recite \"Blessed be God...\" (Rishon Letzion, Berachot).", + "They1the priests, when reciting the priestly blessing recite [God's] name2i.e., the name י-ה-ו-ה - as it is written. This is what is referred to as the \"explicit name\" in all sources. - As mentioned in Hilchot Yesodei HaTorah 6:2, there are seven names of God which must be treated with reverence. However, the name י-ה-ו-ה is granted a greater degree of respect than the six others.
In the Guide to the Perplexed (Vol. I, Chapter 61), the Rambam explains that all the other names for God, refer to Him as He manifests Himself in a particular quality and thus, have parallels in human terms. In contrast, the name, י-ה-ו-ה, refers to Him, as He stands above any relation to human terms. - i.e., the name י-ה-ו-ה , as it is written. This is what is referred to as the \"explicit name\" in all sources. In the country,3i.e., any place outside the Temple premises. In certain contexts - see the Rambam's Commentary to the Mishnah, Rosh HaShanah 4:1 - this refers to any place outside Jerusalem. it4the name י-ה-ו-ה is read [using another one of God's names]:5Kiddushin 71a states: \"I am not referred to as [My name] is written. My name is written י-ה-ו-ה and it is pronounced אדני.\"
Exodus 3:15 states: \"This is My name forever.\" The word \"forever\" (לעולם) can be interpreted as לעלם - \"to hide.\" God's essential name is to remain hidden from man. אדני, for only in the Temple is this name [of God] recited as it is written.6Sotah 38a offers the following interpretation of Exodus 20:21: \"Wherever I allow My name to be mentioned, I will come to you and bless you\": \"In the place where I will come and bless you,\" - i.e., the Temple, the source of Divine blessing for the entire world - \"I will allow My name to be mentioned\" - the name י-ה-ו-ה, may be pronounced.
In his Commentary on the Mishnah (Sotah 7:4), the Rambam writes: \"It is forbidden...to recite God's explicit name or to speak about it at all..., except in the Temple.\"
After Shimon HaTzaddik7Shimon HaTzaddik was the last surviving member of the Anshei HaK'nesset HaGedolah, the body of Sages who, under the direction of Ezra, laid the spiritual foundation for the return to Zion after the Babylonian exile. died,8Yoma 39b relates that Shimon HaTzaddik's death represented a turning point in the history of the second Temple. After his passing, five miracles that had reflected the manifestation of God's presence in the Temple ceased. the priests ceased reciting the [priestly] blessing using God's explicit name even in the Temple,9and would recite a twelve-letter name of God instead (The Guide to the Perplexed, Vol. I, Chapter 62). lest it be learned by a person lacking proper stature and moral conduct.10In the Guide to the Perplexed (loc. cit.), the Rambam writes that knowledge of this name would destroy these individuals' faith.
Rashi (Kiddushin 71a) and Rabbenu Manoach state that these individuals would use the mystic power of the name for improper purposes. The Sages of the early generations would teach [this name]11In the Guide to the Perplexed (loc. cit.), the Rambam writes:
[The name, י-ה-ו-ה]: It was not known to all men how to pronounce it, and which way each of the letters should be vocalized, whether any of the letters would be pronounced with a dagesh, and which one would be...I think that when it says that the Sages would teach the four-letter name to their sons and disciples, this does not mean the pronunciation of the name alone..., but also its uniqueness and Divine secret. once in seven years,12Kiddushin (loc. cit.) mentions another opinion, which states that this name would be taught twice in two years, but favors the opinion quoted by the Rambam, since ultimate discretion is appropriate for this great mystic secret. only to their students and sons13Our text of Kiddushin (loc. cit.) does not mention \"sons.\" However, it is possible that the Rambam had a different text of that Talmudic passage. [who had proven] their moral conduct. All this is in reverence for His great and awesome name.", + "Wherever the priestly blessing is recited, it is recited only in the holy tongue,1quoting the blessing as it is recorded in the Torah as [implied by Numbers 6:23]: \"This is how you should bless the children of Israel.\"
We have learned the following [instructions]2The Mishnah Berurah (128:50) states that all these instructions are absolute requirements. A priest who cannot fulfill them - e.g., an aged priest who cannot stand unsupported - should leave the synagogue before the priests are called to recite the blessings. from the tradition [passed on] from Moses, our teacher, may he rest in peace:3Generally, the Rambam's use of the term mipi hashmu’ah, refers to Halachah LeMoshe MiSinai - laws learned as part of the oral tradition given to Moses on Mount Sinai (Yad Malachi).
This definition is somewhat difficult to accept in the present instance. A halachah LeMoshe MiSinai is not based on any specific verse in the Torah, while all the instructions in this halachah are derived by Sotah 38a based on different verses.
\"This is how you should bless\" - while standing.4Sotah loc. cit., explains that the recitation of the priestly blessing is considered to be equivalent to service in the Temple. Just as the Temple service was conducted while standing, the priestly blessing should also be recited while standing.
The Eshkol states that the congregation should also stand. Though this is the common custom, it is not an absolute requirement (Shulchan Aruch HaRav 128:23, Mishnah Berurah 51).
\"This is how you should bless\" - raising your hands.5as Aharon did when he blessed the people (Leviticus 9:23).
\"This is how you should bless\" - in the holy tongue.6The expression \"This is how\" implies that the priests should recite the exact words mentioned in the verse (Sotah, loc. cit.).
\"This is how you should bless\" - face to face.7as a sign of closeness and affection.
\"This is how you should bless\" - in a loud voice.8From the words \"Speak to them\" (Numbers, loc. cit.), Sotah, loc. cit., derives the law that the priestly blessing should be recited in a conversational tone, as a person speaks to a colleague. From this statement, the Sifre states that the blessing should be recited in a tone which is audible to the entire congregation. However, Shulchan Aruch HaRav 128:23 and the Mishnah Berurah 128:53 emphasize that the priests should not shout or chant in an overly loud tone.
\"This is how you should bless\" - mentioning [God's] explicit name;9the name י-ה-ו-ה the latter10Our translation is based on the responsum of the Nodah BiYhudah (Orach Chayim, Vol. I, 5). Note the Sh'vut Ya'akov (Vol. II, 1), who maintains that all these instructions are obligatory only in the Temple. [applying only] when one is in the Temple, as explained.11in the previous halachah.", + "Wherever [they recite the blessing],1whether in the Temple or outside its premises the priests are not permitted to add other blessings2e.g., \"May God, Lord of your fathers, increase your numbers a thousandfold\" (Deuteronomy 11:11) - in addition to the three verses [of the priestly blessing]. - Rosh HaShanah 28b states that a priest should not think: \"Since the Torah has given me permission to bless Israel, I will add a blessing of my own.\" - e.g., \"May God, Lord of your fathers, increase your numbers a thousandfold\" (Deuteronomy 11:11) - in addition to the three verses [of the priestly blessing]. [These additions may not be made] either silently or out loud, as [Deuteronomy 4:2] states: \"Do not add to the matter.\"
While3This is a general commandment, prohibiting making additions to any of the mitzvot of the Torah. a priest is ascending to the duchan, he recites [the following prayer]4This prayer, the blessing recited before blessing the people, and the prayer recited afterwards, are quoted (with minimal differences) from Sotah 39a-b. The Shulchan Aruch (Orach Chayim 128:9) states that the priests should prolong the recitation of this prayer until the congregation concludes the recitation of \"Amen\" after the blessing Modim. The Magen Avraham states that the priests should conclude their prayer at the same time the chazan completes the blessing, so that the response \"Amen\" will also apply to their prayer. when he leaves his place to5The Ramah (Orach Chayim 128:9) states that Ashkenazic custom is to begin reciting this prayer when one stands before the heichal. ascend:
May it be Your will, God, our Lord and Lord of our fathers, that this blessing which You have commanded us to bless Your people, Israel, be a perfect blessing, that it not be marred by obstacles or iniquity,6i.e., the priests pray that their lack of proper intention should not spoil the blessing. from now until eternity.7These words are not found in our text of Sotah, loc. cit.
Before he turns to bless the community,8The Shulchan Aruch (loc. cit., 128:11) and most later halachic authorities require the blessing to be recited after the priests turn to the people. [a priest] should recite the blessing:
Blessed9Since blessing the people fulfills a positive commandment, it is proper to recite a blessing beforehand, as we do before fulfilling most mitzvot. are You, God, our Lord, King of the universe, who has sanctified us with the holiness of Aharon,10Since this mitzvah can be fulfilled only by the priests, the blessing differs from the blessing recited before fulfilling other mitzvot. and commanded us to bless His people Israel with love.11The addition of the words \"with love\" is associated with the Zohar's (Vol. III, 147b) teaching: \"Any priest who does not love [God's] people or is not beloved by His people should not bless the people.\"
Afterwards, he turns his face to the community and begins reciting the priestly blessings.12as explained in Halachah 3. When he turns his face from the community after completing [the recitation] of the blessings,13as explained in Halachah 4. he recites [the following]:
We14The Ramah, Orach Chayim 128:15, states that the priests should prolong their recitation of this prayer so that they will conclude together with thechazan's conclusion of the blessing. have carried out that which You have decreed upon us.15Since the blessing is dependent on God (see Chapter 12, Halachah 7), the priests' actions are considered to be the fulfillment of a Divine decree (Maharsha, Sotah 39a). Deal with us as You have promised us:16i.e.,..
Look down from Your abode, from the heavens, and bless Your people, Israel - Deuteronomy 26:15. In many communities, it is customary to add the last words of that verse, \"a land flowing with milk and honey.\"
The recitation of this prayer is not considered to be an addition to the priestly blessings, because the priests have already lowered their hands from the position in which the blessing is recited (Shulchan Aruch HaRav 128:40). Look down from Your abode, from the heavens, and bless Your people, Israel.", + "When the priests turn their faces to the community to bless them,1See Halachah 3. and when they turn their faces from the community after blessing [them],2See Halachah 4. they should turn only to the right.3i.e., if the synagogue faces east, the priests should turn to the south and then to the west, and then recite the blessing. Afterwards, they should turn to the north and back to the west (Shulchan Aruch HaRav 128:26, Mishnah Berurah 128:61). Similarly, any turns which a person makes4in the Temple or prayer service should always be to the right.", + "In the Temple, the priestly blessing would be recited once a day, after the [offering of] the morning sacrifice. [The priests] come and stand on the steps to the Ulam1The Ulam refers to the Entrance Hall to the Temple building. There were twelve steps leading to it. (See Hilchot Beit HaBechirah 6:4.)
Note the apparent contradiction between the Rambam's statements in this halachah and in Halachah 9, as explained in the commentary on Halachah 9. In Hilchot Temidim UMusafim 6:5, the Rambam also states that the priestly blessing was recited on the steps to the Ulam. and recite the blessing, as mentioned above.2in Halachah 9. However, outside the Temple, it is recited after every prayer service, except Minchah, as explained.3in Halachah 1.
In all places,4whether in the Temple or outside its premises an effort is made5Although the Jerusalem Talmud (Berachot 5:4) states: \"The chazan should be an Israelite,\" the Rambam does not consider this to be a binding obligation. that the person who reads the blessing to the priests6See Halachah 3, which relates that the priests recite the words of the blessing after someone else who reads them. should be an Israelite, as [implied by Numbers 6:23]: \"Say to them.\" This implies that the one who reads the blessing to them is not one of them.7The Shulchan Aruch (Orach Chayim 128:22) states that if there is no alternative and a priest serves as the chazan, an Israelite should read the blessings to the priests, and the chazan should remain silent in his place or recite the priestly blessings, as explained in Chapter 15, Halachah 10.
If there is no Israelite who can read the blessings to the priests, some authorities maintain that the priests should recite the blessings without having another person read them to them. However, other opinions maintain that the chazan should read the blessings to the priests even though he is himself a priest (Shulchan Aruch HaRav 128:34)." + ], + [ + "There are six factors that prevent [a priest] from reciting the priestly blessings: [an inability] to pronounce [the blessings properly],1as explained in this halachah physical deformities,2as explained in Halachah 2 transgressions,3as explained in Halachah 3 [lack of] maturity,4as explained in Halachah 4 intoxication,5as explained in Halachah 4 and the ritual impurity of [the priest's] hands.6as explained in Halachah 5
[An inability] to pronounce [the blessings properly]:7Note the discussion of this difficulty with regard to the choice of a chazan, Chapter 8, Halachah 12. What is implied? Those who cannot articulate the letters properly8e.g., those who read an aleph as an ayin and an ayin as an aleph - if the first word of the second priestly blessing, יאר is read with an ע instead of an א, the phrase את פניו אליך יאר ה' becomes a curse rather than a blessing. - e.g., those who read an aleph as an ayin and an ayin as an aleph, or who pronounce shibbolet as sibbolet9i.e., reading a shin as a sin. See Judges 12:6. and the like10e.g., who read a chet like a hay

should not recite the priestly blessings. - The later authorities explain that, if, as in many communities of the present day, the overwhelming majority of the people do not know how to differentiate between an ע and an א, a priest should not be disqualified because of this factor, since the meaning of the blessing is not changed (Magen Avraham 128:46). The Turei Zahav (128:90) states that even if a speech fault is common, but not overwhelmingly common - e.g., the substitution of a sin for a shin - a priest should not be disqualified, because such an error will not arouse the attention of the listeners. Nevertheless, this position is not accepted by all authorities. - should not recite the priestly blessings.
Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone,11included in the category are people with other speech defects - e.g., a person who lisps should not recite the priestly blessing.", + "Physical deformities: What is implied? A priest should not recite the priestly blessings if he has blemishes on his face, hands, or feet1for all of these can be seen be the people while the priests recite the blessings. The Shulchan Aruch (Orach Chayim 128:30-31) states that in places where the priests cover their faces and hands with their tallitot and wear socks while reciting the blessings, even these blemishes do not disqualify a priest from reciting the blessings. - for example, his fingers are bent over, crooked, or covered with white spots2for they will attract the people's attention - and distract their concentration on the blessings.
A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings - for the same reasons as mentioned above. In places where the priests cover their faces, a priest with such a difficulty may also bless the people. - for they will attract the people's attention.
A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings. However, if such a person was well known in his city and everyone was familiar3Generally, this refers to a person who lives within a city for at least thirty days (Shulchan Aruch, loc. cit. 128:30). with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention.4with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention.
Similarly,5i.e., for the same reasons a person whose hands were colored purple or scarlet should not recite the priestly blessings. If the majority of the city's population is involved in such a profession,6or if the people of the city are familiar with him (Shulchan Aruch, loc. cit., 128:32). he is permitted, for this does not attract the people's attention.", + "Transgressions: What is implied? A priest who killed someone should never recite the priestly blessings, even if he repents,1The Ramah (Orach Chayim 128:35) allows a priest who repents after committing such a sin to bless the people, so that \"the door will not be closed to those who repent.\" as [implied by Isaiah 1:15 which] states: \"Your hands are full of blood,\"2the killing of a colleague and states:3The order of these phrases in the Bible is the opposite of the order in which they are quoted by the Rambam.
\"When you spread out your hands, I will hide My eyes from you.\" - Once a person has taken a life, God will not let him serve as a medium to convey blessing on the people.
A priest who served false gods, even if he was compelled to do so - See Hilchot Yesodei HaTorah 5:2-4, which states that a person should sacrifice his life rather than submit to pressure to worship false gods. Nevertheless, if he fails to make this sacrifice, he is not punished by an earthly court for his sin. \"When you spread out your hands, I will hide My eyes from you.\"
A priest who served false gods, even if he was compelled to do so or did so inadvertently4or without knowing that the worship of this god was forbidden - though he has repented5may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: \"However, the priests of the high places shall not ascend [to God's altar in Jerusalem].\" - This verse describes the efforts of King Josaiah to cleanse Judah from the pagan practices introduced by his father and grandfather. - may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: \"However, the priests of the high places shall not ascend [to God's altar in Jerusalem].\" [The recitation of the priestly] blessings is equated to service [in the Temple],6Note the Rambam's comments, Hilchot Bi'at HaMikdash 9:13:
Any priest who served false gods, whether willingly or inadvertently - even though he sincerely repents - should never serve in the Temple.... If he transgressed and offered a sacrifice, his sacrifice is not a \"pleasing fragrance.\" as [Deuteronomy 10:8] states: \"to serve Him and to bless in His7Many of the later authorities maintain that this association is only a point of Rabbinic Law, and the mention of Biblical verses is only an asmachta (allusion). However, there is no indication of such a concept in the Rambam's words. name.\"
Similarly, a priest who converted8without actually serving the false gods to the worship of false gods9The Magen Avraham 128:54 states that even someone who converts to Islam - which does not involve idol worship - is not allowed to recite the priestly blessings. - even though he repents10In this instance, as well, the Ramah (loc. cit.:37) allows a priest to bless the people if he repents. - may never recite the priestly blessing. Other transgressions11The Mishnah Berurah 128:26 notes that a person who desecrates the sanctity of the Sabbath is considered as one who adopted paganism, and, therefore, should not be allowed to recite the priestly blessing.
Rav Moshe Feinstein (Iggerot Moshe, Orach Chayim I, 33) states that present circumstances differ from those during the Mishnah Berurah's era, and, at present, priests who violate the Sabbath laws are not judged as severely and may bless the people. Nevertheless, he agrees that if restricting such individuals from reciting the priestly blessings may motivate them to increase their Sabbath observance, they may be prevented from blessing the people. do not prevent [a priest from blessing the people].12See Halachot 6 and 7.", + "[Lack of] maturity: What is implied? A young priest should not recite the priestly blessings until he grows a full beard.1As mentioned in the commentary on Chapter 8, Halachah 11, the expression \"grows a full beard\" is a primarily measure of age, whether the person actually grows a beard or not.
The Shulchan Aruch (Orach Chayim 128:34), based on Tosafot, Chulin 24b, states:
A minor who has not manifested signs of physical maturity should not recite the priestly blessing alone. However, he may recite the blessing together with his brethren, the priests, to learn and become educated.If he has manifested signs of physical maturity, he may recite the priestly blessing even while alone. However, he should do so only as a temporary measure, and not as a fixed practice, until he grows a full beard.
Intoxication: - The Hebrew יין literally means wine. The Magen Avraham 128:55 notes that the Rambam speaks only about wine and does not mention other alcoholic beverages. Accordingly, he explains that a person who becomes drunk from other alcoholic beverages may recite the priestly blessing, unless he is so drunk that he has no control of himself.
It is significant that in Chapter 4, Halachah 17, when speaking about the prohibition against an intoxicated person praying, the Rambam states: \"A person who is drunk should not pray.... When is a person considered drunk? When he cannot speak before a king.\" See also Hilchot Bi'at HaMikdash 1:1-2, where the Rambam describes the prohibition against serving in the Temple while intoxicated and mentions, albeit with differences between them, both a person who drank wine and one who became intoxicated from other alcoholic beverages.
The Magen Avraham's decision is not accepted by all authorities. (See Mishnah Berurah 128:141.)
Intoxication: What is implied? A [priest] who drank a revi'it of wine2This is the minimum measure of wine that is considered to be able to influence a person's behavior. at one time should not recite the priestly blessings until the effects of the wine wear off.3Hilchot Bi'at HaMikdash 1:5 states that if a person drank only a revi'it of wine, it is assumed that the wine's effects have worn off if he sleeps a little or walks a mil. [This restriction was imposed] because an association was established between [reciting the priestly] blessing and service [in the Temple].4as mentioned in the previous halachah.
Should [a priest] drink5only a revi'it of wine on two different occasions6i.e., interrupting slightly between drinking the entire revi'it or mix a small amount of water in it, he is permitted [to recite the priestly blessings].7and serve in the Temple (Hilchot Bi'at HaMikdash 1:1). If he drank more than a revi'it, even though it was mixed with water or even though he drank it intermittently, he should not recite the priestly blessings until the effects of the wine wear off.8In this instance, Hilchot Bi'at HaMikdash 1:5 states that sleeping or walking a mil is not sufficient to remove the effects of the wine, and one must wait until no signs of intoxication remain.
Because of the prohibition against reciting the priestly blessing while intoxicated, it is customary on Simchat Torah in Ashkenazic communities to recite the priestly blessing in the morning service and not during Musaf.
How much is a revi'it?9Interestingly, although the Rambam also mentions a revi'it in Chapter 2, Halachah 17, he chooses to define its volume here. [The volume of an area] two fingerbreadths by two fingerbreadths and two and seven tenths of a fingerbreadth high.10In modern measure, a revi'it is 86.4 milliliters according to Shiurei Torah, and 149.3 milliliters according to the Chazon Ish. Whenever the term \"finger\" is mentioned as a measure throughout the entire Torah, it refers to a thumbbreadth.11See Hilchot Sefer Torah 9:9. In modern measure, a thumbbreadth is 2 centimeters according to Shiurei Torah, and 2.4 centimeters according to the Chazon Ish. The thumb is called bohen yad [in the Torah].12See Leviticus 8:23, 14:14.", + "The ritual impurity of [the priest's] hands: What is implied? A priest who did not wash his hands should not recite the priestly blessing.1In his Kessef Mishneh, Rav Yosef Karo notes that in contrast to Chapter 4, Halachah 2, which mentions \"the purification of the hands,\" here, the Rambam refers to \"ritual impurity.\" He maintains that this choice of language was intended to imply that if a priest washed his hands in the morning, he need not wash them a second time unless they have become ritually impure. He also quotes a responsum of Rav Avraham, the Rambam's son, who explicitly states that a priest may rely on his morning washing.
Nevertheless, in his Shulchan Aruch (Orach Chayim 128:6), Rav Yosef Karo quotes the opinion of Rashi and Tosafot (Sotah 39a), who require the priests to have their hands washed a second time as an additional measure of holiness. Rather, he should wash his hands2The Zohar (Vol. III, 146b) states that the Levites should wash the priests' hands. Since the Levites are themselves holy (Numbers 8:18), it is proper that they be the ones who convey this added holiness upon the priests. The Shulchan Aruch (loc. cit.) also mentions this practice. to the wrist,3Note our commentary Chapter 4, Halachah 2. as is done when sanctifying the hands for the service in the Temple,4See Hilchot Bi'at HaMikdash, Chapter 5. as [Psalms 134:2] states: \"Raise up your hands [in] holiness and bless God.\"
A5The Targum to this verse also stresses its connection to the recitation of the priestly blessing. challal6a person born from relations between a priesta person born from relations between a priest and a divorcee or any other woman who he may not marry (see Leviticus 21:7), and, according to Rabbinic Law, a person born from a marriage between a priest and a woman who has undergone chalitzah. and a divorcee or any other woman who he may not marry (see Leviticus 21:7), and, according to Rabbinic Law, a person born from a marriage between a priest and a woman who has undergone chalitzah. does not recite the priestly blessing, for he is not a priest.7See Hilchot Issurei Bi'ah 19:14, where the Rambam says: \"A challal is just like any other non-priest.\" The Pri Chadash writes that if a challal ascends to bless the people, he should be forced to descend.", + "A priest who does not have any of the factors which hinder the recitation of the priestly blessings mentioned above1in the previous five halachot. should recite the priestly blessing, even though he is not a wise man or careful in his observance of the mitzvot. [This applies] even though the people spread unwholesome gossip about him,2i.e., he is suspected of sinning. or his business dealings are not ethical.3Based on Bechorot 45a, the Shulchan Aruch (Orach Chayim 128:40,41) adds that a priest who violates the specific mitzvot associated with the priesthood (the forbidden sexual relations mentioned in Leviticus 21:7 and the prohibitions against contracting impurity stemming from a corpse) may not recite the priestly blessings.
He should not be prevented from [reciting the priestly blessings] - even though he has not repented for his transgressions
He should not be prevented from [reciting the priestly blessings] because [reciting these blessings] is a positive mitzvah incumbent on each priest who is fit to recite them.4From the Rambam's statements, it appears that the disqualifying factors mentioned above remove the mitzvah entirely from a priest. We do not tell a wicked person: Increase your wickedness [by] failing to perform mitzvot.5In other places, as well, we see the Rambam urging people to encourage the nonobservant to perform mitzvot. Note the conclusion of Iggeret HaShmad:
It is not fitting to push away or despise those who violate the Sabbath. Rather one should draw them close and encourage them to perform mitzvot.... Even if a person willingly sins, when he comes to the synagogue to pray, he should be accepted and not treated with disrespect.The Rabbis have based [this approach on the interpretation of] Solomon's words (Proverbs 6:30 \"Do not scorn the thief when he steals\" - i.e., do not scorn the sinners of Israel when they come discreetly to steal mitzvot.", + "Do not wonder: \"What good will come from the blessing of this simple person?\" for the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He,1The Jerusalem Talmud, Gittin 5:9 relates:
Do not say: \"So and so is an adulterer... how can he bless me?\"God replies: \"Is it he that is blessing you? I'm the one who is blessing you.\" as [Numbers 6:27] states: \"And they shall set My name upon the children of Israel, and I shall bless them.\"2In his commentary on the Torah, the Rashbam emphasizes that the text of priestly blessing itself express this point, stating, \"May God bless you..., May God shine..., May God turn...\" The priests perform the mitzvah with which they were commanded,3reciting the blessings and God, in His mercies, will bless Israel as He desires.", + "The people standing behind the priests are not included in the blessing.1By standing behind the priests, they show that the blessing is not important to them. Hence, they are not included (Rashi, Sotah 38b). Also, as mentioned in Chapter 14, Halachah 11, the priestly blessing must be recited while the priests are standing face to face with those being blessed (Shulchan Aruch HaRav 128:37). Those standing at their sides2even those who are standing parallel to the place of the priests are included in the blessing. [Even] if there is a partition3even an iron wall - Sotah (loc. cit.) states: \"Even an iron divider cannot separate between Israel and their Father in heaven.\" - even an iron wall - between the priests and the people who are being blessed, since they are facing the priests,4The Be'ur Halachah explains that the people who are standing to the sides of the priests, but before them, should face the heichal. In principle, those who are standing parallel to the priests should turn to the side and face the priests. However, since it is not proper that people standing next to each other in the synagogue should face different directions, they need not shift the positions of their feet. It is sufficient for them to tilt their heads slightly towards the priests. they are included in the blessing.5As the Rambam mentions in the following halachah, even people who do not attend the synagogue can be included in the priestly blessing.", + "The priestly blessing is recited [only] when ten people [are present].1The priestly blessing is included among \"the holy matters\" that require a minyan. See Chapter 8, Halachot 4-6. The priests can be included in that number.2i.e., even if there will not be ten people to respond \"Amen,\" the priestly blessing can be recited.
If [the congregation in a particular] synagogue are all priests, they should all3Even though there will no one to read the words of the blessings to them, as mentioned in Chapter 14, Halachah 3. The question of whether the chazan should also recite the priestly blessing is discussed in the following halachah. recite the priestly blessing.4Unless there are a minyan of priests to respond \"Amen,\" it is preferable that they all recite the blessings and none respond.
Who should they bless? Their brethren in the north and the south - i.e., those outside the synagogue. Even though they were unable to attend the synagogue, since they were prevented by forces beyond their control, they are included within the blessing.
The Rambam's statements are taken from Sotah 38b and the Jerusalem Talmud, Berachot 5:4. However, the Rambam's choice of phraseology is more restrictive, mentioning only \"the people in the north and the south,\" while these sources state, \"their brethren in the fields.\"
According to his grandson, Rav Yitzchak HaNagid, this restriction was intentional. Since in the Rambam's time the Jews lived mostly to the east or west of Jerusalem, in most synagogues the heichal would be pointed in that direction, and thus, depending on the location of the synagogue, the people standing in one of these directions would be standing behind the priests. Therefore, they would not be included in the blessing.
Other authorities (e.g., the Shulchan Aruch, Orach Chayim 128:25) quote the text in the Babylonian Talmud without making any restrictions. Who should they bless? Their brethren in the north and the south. Who will respond \"Amen\" to their [blessings]? The women and the children.5The Mishnah Berurah 128:99 states that even if there are no women or children present to answer \"Amen,\" the blessing may be recited. If more than ten priests remain besides those who ascend to the duchan, these ten [priests] respond \"Amen\"6i.e., if there are twelve priests, two recite the blessings and ten respond \"Amen,\" so that there will be a minyan responding \"Amen.\" and the remainder of the priests recite the blessings.7The Shulchan Aruch HaRav 128:33 states that in such an instance, the chazan should not call out \"Kohanim,\" since, according to many opinions, if the priests are not called to recite the blessings, they are not obligated to do so. Thus, the priests who did not recite the blessings will not be considered negligent in their fulfillment of the mitzvah.", + "When there is no priest in the community other than the leader of the congregation,1The Shulchan Aruch, Orach Chayim 128:20, states that if other priests are present, a priest serving as the chazan should never recite the priestly blessing. The Pri Chadash takes issue with this decision, and allows him to recite the priestly blessings if he is confident that he will not err. he should not recite the priestly blessings.2lest he become confused after completing the priestly blessing and be unable to complete the Shemoneh Esreh (Berachot 34b). If he is sure that he can recite the priestly blessings and return to his prayers [without becoming confused],3Note Shulchan Aruch HaRav 128:32 and the Mishnah Berurah 128:76, which state that at present, since the chazan prays from a siddur, he need not worry about being confused and may recite the priestly blessing. he may [recite the priestly blessing].4The Shulchan Aruch (loc. cit.) states that in such a case, the chazan should move from his place slightly during the blessing R'tzey (see the following halachah) and after concluding the blessing Modim, ascend to the duchan and recite the priestly blessing.
If there are no priests present at all - or according to Ashkenazic custom, in all services when the priestly blessing would be recited other than the Musaf service of the festivals.
If there are no priests present at all, when the leader of the congregation reaches [the blessing] Sim shalom,5See the Commentary on Chapter 14, Halachah 4, for an explanation of the connection between the blessing Sim shalom and the priestly blessings. he recites [the following prayer]:
Our6to commemorate the recitation of these blessings. God and God of our fathers, bless us with the threefold blessing written in the Torah by Moses, Your servant, and recited by Aharon and his sons, the priests, Your consecrated people,7Our translation is based on the Mishnah Berurah 127:8, which explains that the intent is that the priests themselves are a \"consecrated people.\" as it is8Numbers 6:24-27 said:
May God bless you and keep you.9May God bless you and keep you. May God shine His countenance upon you and be gracious to you. May God turn His countenance to you and grant you peace.
May God shine His countenance upon you and be gracious to you.
May God turn His countenance to you and grant you peace.
And they shall set My name upon the children of Israel and I will bless them.10The Hagahot Maimoniot explain that the recitation of this verse parallels the prayer recited by the priests after completing the blessings (Chapter 14, Halachah 12). It is Ashkenazic custom not to recite this final verse (Magen Avraham 127:2).
The people do not respond \"Amen\" to these blessings.11for it is proper to recite \"Amen\" only after the blessings recited by the priests themselves. The Shulchan Aruch 127:2 suggests reciting ken yehi ratzon - \"So may it be Your will.\" Nevertheless, there are some communities which recite \"Amen,\" based on the Tanya Rabbati 334 and a letter from Rav Hai Gaon. He [resumes his recitation of the Shemoneh Esreh], beginning the recitation of [the blessing] Sim shalom.", + "A priest who recited the priestly blessings and went to another synagogue and found the congregation in the midst of prayer, before the [recitation of] the priestly blessings, should bless them.1The Magen Avraham emphasizes that reciting the priestly blessings a second time is not considered to be a transgression of the prohibition of adding to the Torah's commandments. That prohibition is violated when one adds to the blessings themselves (see Chapter 14, Halachah 12), but not when one fulfills the mitzvah a number of times. [He may recite the priestly blessings] several times during the day.2This statement has raised questions among the commentaries. The Kiryat Sefer explains that the priests recite Y'varechecha - the first word of the priestly blessings - directly after concluding the blessing (see Halachah 12) recited before blessing the people, without being prompted by the reader. They take the initiative, so that an interruption is not made between the recitation of the blessing before the performance of a mitzvah and its actual performance.
Study of the Rambam's Commentary on the Mishnah (Berachot, loc. cit.) shows that the Rambam himself had questions about this matter. In the first manuscripts, the Rambam writes that \"the leader of the congregation recites Y'varechecha, and the priests read after him.\" This is also the reading in the popularly published edition of that text. However, in the later manuscripts of the Commentary on the Mishnah (see Rav Kapach's edition of that text), the Rambam changes his mind and states that the priests begin reciting y'varechecha.
In his Beit Yosef (Orach Chayim 128), Rav Yosef Karo mentions these different views, and in his Shulchan Aruch (128:13) rules that the priests begin on their own initiative. The Ramah differs and states that it is Ashkenazic practice that this word is also recited in response to the chazan.
A priest who does not move from his place to ascend to the duchan when the leader of the congregation recites [the blessing] R'tzey3See Chapter 14, Halachah 3. should not ascend [to the duchan] during that prayer service.4This applies even if he was prevented from leaving his place by forces beyond his control (Radbaz, Magen Avraham). However, if he moved [from his place], even though he did not reach the duchan until after the [conclusion of the blessing R'tzey],5Shulchan Aruch HaRav 128:13 and the Mishnah Berurah 128:27 state that even if he reaches the duchan after the chazan completes R'tzey, as long as he reaches there before the priests begin reciting the blessing, he may join them. he may6but he is not obligated to (Mishnah Berurah 128:106). ascend [the duchan] and bless [the people].", + "Any priest who does not ascend to the duchan1even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as Numbers 6:23-27 states: “This is how you shall bless the children of Israel,” “Say to them,” “And you shall set My name...” - The Rambam's statements are based on Sotah 38b. There, the Talmud states that one “violates three positive commandments.” The Rambam amends that statement, explaining that although there is only one commandment for the priests to bless the people, the Torah mentioned the commandment in three different ways to emphasize the importance of its fulfillment. Thus, the failure to bless the people is considered as nullifying the observance of three commands.
In Sefer HaMitzvot (Shoresh 9), the Rambam cites this teaching as a classic example of a fundamental principle regarding the reckoning of the 613 mitzvot. Though the Talmud often states that many mitzvot are involved in the performance or transgression of a particular commandment, this does not mean that the mitzvah should be counted as more than one mitzvah when calculating the 613 mitzvot of the Torah. Rather, the Talmud means to say that the performance of this mitzvah is considered as important as if many mitzvot were involved. - even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as [Numbers 6:23-27] states: \"This is how you shall bless the children of Israel,\" \"Say to them,\" \"And you shall set My name...\"
Any priest who does not recite the priestly blessing will not be blessed, and any priest who blesses [the people] will be blessed, as [Genesis 12:3] states: \"And I will bless those who bless you.\"2Chulin 49a quotes a difference of opinion between Rabbi Akiva and Rabbi Yishmael. Rabbi Akiva's statements are quoted by the Rambam, while Rabbi Yishmael explains that the blessing for the priests is derived from Numbers 6:27: “And you will set My name upon the children of Israel and I will bless them.” “The priests bless the Jews and God blesses the priests,... together with the Jews” (Rashi).
By quoting the verse from Genesis, “and I will bless those who bless you,” Rabbi Akiva emphasizes that the blessings bestowed upon the priests - as well as the blessing conveyed by the priests - stem from God's infinite goodness (Likkutei Sichot, Vol. 10).
Blessed be the Merciful One who grants assistance." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..7b187bcc51465b4843117a68cc847a0b7141ada2 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Sefaria Community Translation.json @@ -0,0 +1,235 @@ +{ + "language": "en", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "It is a positive commandment to pray every day, as it is written: \"You shall serve the Lord your God\" (Ex. 23:25). By tradition, they learned that this service is prayer, as it says: \"and to worship God with all of your heart\" (Deut. 11:13)—the sages said what is worship of the heart? This is prayer. The number of prayers is not biblical, the form of prayer is not biblical, and prayer has no biblically fixed time.", + "Therefore, women and slaves are obligated in prayer because it is a positive commandment lacking a fixed time, but the obligation of this commandment is as follows: a person should supplicate and pray every day and relate the praise of God, and afterwards ask for their needs as a request and a supplication, and afterwards give praise and thanks to God for the good that has been bestowed upon them, each person according to their ability.", + "If one is accustomed/fluent, he increases in supplications and petitions, and if one has uncircumcised lips, he speaks according to his ability and anytime he likes. And so, the number of prayers is as each to their own abilities. There are some who pray once a day, and there are those who pray many times. And everyone would pray facing the Temple. And this was the way of things from the time of Moses to Ezra. ", + "When Israel was dispersed in the days of Nebudchadnezzar the evil, they were in foreign lands and they had children in the foreign lands and their children spoke babble. And everyone’s language was this one and this one and languages were very mixed. And since the speaker was not able to speak all, they needed one language, rather that they should be confused. As it is said: “And half their children spoke in the language of Ashdod, etc” [Nehemiah 13:24]. And none knew how to speak “Yehudit” and spoke the language of the people. And because of this, when one prayed, his tongue was shortened to ask for his needs, or to give praise to the HKBH in the holy language until that their tongues were mixed up. And when Ezra and his Beit Din saw this was, they rose and instituted for themselves the 18 blessings in the order of three first praises to HaShem, and three last thanksgivings, and the middle there were in them requests on all the things that are like the foundations of every person’s desires/needs, man to man. And the needs of the community should be set in the mouths of all and they will learn them. And there will be a prayer, even the stutterers will pray wholly like the prayers of the smooth talkers, because this matter was set, all the blessings and prayers were ordered in the mouths of all Israel so that the whole matter was set in the mouths of the stutterer. ", + "And so, they decreed that the number of prayers should be like the number of offerings: two prayers each day, corresponding to the two continual offerings. And for every day that has an additional offering, they decreed a third prayer, corresponding to the additional offering. And the prayer that corresponds to the morning continual offering is called \"the dawn prayer,\" the prayer that corresponds to the afternoon continual offering is called \"the gift prayer,\" and the prayer that corresponds to the additional offerings is called \"the additional offerings prayer.\"", + "And so, they decreed that a person pray one prayer at night, as the limbs of the afternoon continual offering would continue to be consumed all night. As it says (Leviticus 6:2), \"it is that which goeth up ...,\" along the lines of what it says (Psalms 55:18): \"Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice.\" But the evening prayer is not obligatory like the dawn and gift prayers, but even so, all of Israel, in all of their places of residence, are accustomed to pray the evening prayer, and they accepted it upon themselves like an obligatory prayer.", + "They also established a prayer after the afternoon prayer, just before sunset, only on the day of the fast [of Yom Kippur], in order to increase in pleading and supplication on account of the fast. This prayer is known as Ne'ila (\"closing\"), that is, [it refers to] the closing gates of Heaven as the sun sets, since it is only ever recited just before sunset. ", + "In conclusion, we now have three daily prayers, Aravit, Shacharit and Mincha, and on Shabbat and festivals we have four - the three daily prayers and the additional Mussaf prayer. On Yom Kippur we have five - the four aforementioned prayers and the concluding Ne'ila. ", + "One may not subtract from this [number of] prayers, but if one wishes, one may add to them. One can even pray all day long, if one so desires. These additional prayers are comparable to voluntary sacrifices [offered at the Temple], and one must therefore make an innovation in each of the middle blessings [of the Amidah], paraphrasing the [original] blessing. Even if one makes an innovation in a single blessing, this is sufficient to show that it is a voluntary prayer, rather than an obligatory one. Yet the first three and last three [blessings] are never added to or subtracted from, and nothing in them is to be changed. ", + "A voluntary prayer may not be recited by a community, just as the voluntary sacrifice was never a public one. Similarly, an individual may not pray the Mussaf prayer twice, once to fulfil his obligation and the other voluntarily, since the Mussaf sacrifice was not offered voluntarily. In addition, some of the Geonim ruled that additional prayers were not to be recited on Shabbat and festivals, since voluntary sacrifices were not offered on those days, but rather only the obligated offerings of that day. " + ], + [ + "In the days of Rabban Gamliel, the number of heretics increased in Israel and they caused trouble to Israel and incited people away from [service of] God. And when he saw that this [problem] was larger than all other needs of the people, he and his court established a blessing in which there is a request before God to destroy the heretic, and they added it to the prayers so that everyone would be fluent in it. With this addition, the number of blessings in the prayer [amida] is 19.", + "At every prayer each day, one says nineteen blessings in the proper order. When does this apply? When one can concentrate properly and is able to read at a brisk pace. However if one was distracted or pressed, or if he had trouble speaking, he should say the first three blessings, and one in the middle with elements of all the middle blessings, and the three blessings at the end and he fulfills his obligation. ", + "And this is the blessing that they established with elements of all the middle blessings: Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered [people] from the four [corners of the earth], and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer, as it says (Isiah 65:24) 'And it shall be that before they call I will answer, while they are still talking I will listen', for you answer at all times, redeem and save from every trouble. Blessed are You, Lord, Who listens to prayer.", + "When does this apply? During the summer. But during the winter, one may not say \"grant us understanding\" since we need to pray for rain during the blessing for sustenance. And also after the sabbath or festivals, one may not say \"grant us understanding\" since we need to say havdalah in the blessing of \"you grant us wisdom\".", + "And on Shabbat and holidays, there are seven blessings in each and every one of the four prayers of the day. Three at the beginning, and three at the end, and one in the middle which contains elements of the day. On Shabbat the middle blessing ends with \"who sanctifies the sabbath\". On the festivals it ends with \"who sanctifies Israel and the festivals.\" And if it is both shabbat and a festival, it ends with \"who sanctifies the sabbath, and Israel, and the festivals.\" On Rosh Hashanah it ends with \"King of the universe, who sanctifies Israel and the day of remembrance.\" And if it was also the sabbath, it ends with \"King of the universe, who sanctifies the sabbath and Israel and the day of remembrance.\"", + "When does this apply? At the evening, morning, and afternoon prayers. But at the Musaf prayer on Rosh Hashana, one says nine blessings: the first three and last three the same as every day, and three middle blessings. The first of the middle blessings describes kingship, the second remembrances, and the third shofar. And each of these ends with a blessing relating to its topic.", + "On Yom Kippur every one of the five prayers has seven blessings. The first three and last three and one in the middle relating to the day. And [the middle blessing] in every one of the prayers ends \"King of the universe, who sanctifies Israel and the day of atonement\". And if it falls on shabbat, it ends \"King of the universe, who sanctifies the sabbath and Israel and the day of atonement\"", + "When does this apply? On the fast day of a every year, except on the fast day of the jubilee year the musaf prayer as nine blessings, like the mufar prayer on Rosh Hashana, and they are they same blessings, not less and not more, and we only say these prayers during the times when we observe the jubilee. ", + "At every prayer we begin prior to the first blessing with \"God, open my lips and my mouth will declare your praises\" (psalms 51:17). And when one finishes after prayer say \"May the words of my mouth etc. find favor before you...\" (psalms 19:15). And afterward take steps backward.", + "On Rosh Chodesh and on the intermediate days of a festival [Chol HaMoed] one prays the evening, morning and afternoon prayers with nineteen blessings like the rest of the days, but adds in [the blessing of temple] service \"Our Lord and Lord of our fathers, may it rise up and come before you etc.\" And in Musaf of the intermediate festival days pray Musaf like on the festival. And [for Musaf] on Rosh Chodesh one says seven blessings: the first three and the last three, and one in the middle relating to the sacrifices of Rosh Chodesh, and ends the blessing with \"who sanctifies Israel and new months\".", + "When shabbat falls in Chol HaMoed, and also when Rosh Chodesh is on shabbat, one says the seven blessings of shabbat like normal at the evening, morning, and afternoon prayers, but adds \"Our Lord and Lord of our fathers, may it rise up and come before you etc.\" in [the blessing of temple] service. And in Musaf one begins the middle blessing on the topic of shabbat, and finishes with shabbat, and says the holiness of the day in the middle of the blessing, and ends with the new month, \"who sanctifies the sabbath and Israel and new months\". And on Chol HaMoed one ends the same way one ends on the festivals that fall on shabbat. ", + "When a festival falls on Sunday, then in the evening prayer one adds in the fourth blessing \"You have made known to us Your righteous judgements and You taught us to perform Your desired laws, and you have given us, God our Lord the holiness of the sabbath, and the honor of the seasons and the festival offerings; You separated between the holiness of the sabbath and the holiness of the holidays, and You sanctified the seventh day more than the six days of work (and you separated and sanctified Your nation Israel in your holiness); and you gave us God our Lord designated times for happiness, festivals and seasons for rejoicing, etc.\" And at the conclusion of shabbat and the conclusion of holidays all year one separates [havdala] in \"you graciously [grant knowledge]\", even though he says havdalah again using a cup [of wine]. ", + "On Chanukah and Purim, we add \"for the miracles\" into the blessing of thanks. On shabbat during Chanukah, one says \"for the miracles\" in Musaf the same way it is said in all other prayers. ", + "On fast days, even an individual who is fasting adds \"answer us etc.\" in the blessing of \"He who hears our prayers\". And the leader of the congregation says it as a blessing on its own, between \"redeem\" and \"heal\", and ends [the standalone blessing] \"He who responds in a time of trouble (and saves).\" Thus he prayers twenty blessings. On the ninth day of [the month of] Av, insert into \"He who builds Jerusalem\" the following: \"have mercy Lord our God on us and on your people Israel and on Jerusalem your city and on the city of mourning etc.\"", + "In the winter [lit. the days of rain] say in the second blessing \"He who causes rain to fall\", and in the summer \"He who causes dew to fall\". When does one say \"He who causes rain to fall\"? Beginning at the musaf prayer on the last day of the festival [Sukkot], and ending at the morning prayer on the first day of the festival of Pesach. And starting with the Musaf prayer on the first day of of Pesach one says \"He who causes dew to fall\".", + "Beginning with the seventh day of the month of Marcheshvan, we ask for rain in the blessing of sustenance for as long as we mention the rain [in the first blessing]. Where does this apply? In Israel. But in Shin'ar, Syria, Egypt, and places near or similar to them, we ask for rain beginning sixty days after the autumnal equinox. ", + "In places where they needed to ask for rain in the summer, such as distant islands in the sea, they can ask for rain in the blessing of Shomeah Tefillah. In the places where two days of Yom Tov are observed, the prayer for rain is said during the additional prayer (Mussaf) of the first yom tov. ", + "All year one ends the third blessing with \"the Holy Lord\" and the twelfth blessing with \"The King Who loves righteousness and justice\". But during the ten days between Rosh HaShanah until the end of Yom Kippur, one ends the third blessing \"The Holy King\" and the twelfth blessing \"The King of Justice\".", + "During these ten days, some places have the custom to add \"remember us for life etc.\" in the first blessing, and in the second blessing add \"who is like you compassionate Father etc.\". And in the blessing of thanks, \"remember your kindness etc.\", and in the last blessing \"in the book of life etc.\" And there are places where the custom is to add during these ten days in the third blessing \"And so, place Your fear, and so etc.\" But on Rosh HaShana and Yom Kippur the custom everywhere is to add in the third blessing \"And so, place your fear etc.\"" + ], + [ + "The mitzvah of the morning prayer is to begin at sunrise, and its time extends until the end of the fourth hour which is one third of the day. And if one transgressed or erred and prayed after the fourth hour but before midday, one fulfilled the obligation of prayer. However, one did not fulfill the obligation of prayer in its proper time. Since just as prayer is a commandment from the Torah, so too it is a rabbinic commandment to pray at the proper time, as instituted by the sages and prophets.", + "We already stated that the time for the Mincha prayer corresponds to the daily (tamid) afternoon offering. And since the afternoon tamid offering was offered each day at nine-and-a-half hours [into the day], they established the time [for mincha] beginning at nine-and-a-half hours, and this time is called Mincha Ketana [lit. small mincha]. And since on the eve of Passover, if it falls on Friday, they would slaughter the Tamid at six-and-a-half hours, they said that one who prays after six-and-a-half hours fulfills one's obligation. And once this time arrives the obligation to pray begins. This time is called Mincha Gedolah [lit. big mincha].", + "May people have the custom to pray (minchah) gedolah and ketanah, and one of them is only optional. (Meaning pray twice, one fulfilling an obligation, the other optional). Some of the Geonim taught that it is best to make the optional prayer during minchah Gedolah, because that time slot was allowed due to a circumstance that doesn't occurs everyday. However, if one does pray during minchah Gedolah as his obligatory prayer, then he should only pray during minchah ketanah the optional prayer. ", + "...See and learn that the time for Minchah Gedolah is from six and a half hours until nine and half hours. The time for mincha ketanah is from nine and a half hours until an hour and a quarter left in the day. There is the right for one to pray mincha up until sunset. ", + "The time for the Musaf prayer is after the morning prayer and until the seventh hour of the day. And one who prays Musaf after seven hours, even though this is negligent, one fulfills one's obligation since the time [for Musaf] lasts all day.", + "The evening prayer, even though it is not obligatory, for one who prays the time is from the beginning of the night until dawn. And the time for the Neilah prayer is that one should try to complete it close to sunset.", + "", + "", + "", + "", + "If one had the choice between two tefillot, Mincha and Musaf, one should pray Mincha first and then Musaf. But there are those who advise not to do this in communal prayer so that people do not err." + ], + [ + "Prayer is suspended for five matters, even if the proper time for prayer has arrived: clean hands; covered loins; a clean environment for prayer; matters that would make one feel rushed; and inner mindfulness.", + "", + "", + "All who are ritually impure need merely to wash their hands as if they were ritually pure, and then pray [the Amidah]; even though they would have been able to immerse in a mikveh and leave their impure state, this doesn’t prevent [prayer]. We have already explained how Ezra decreed that a ba’al keri [one who has had a seminal emission] is the only one prohibited from studying Torah until he immerses, and how later courts decreed this even for prayer, i.e. that a ba’al keri should not pray before immersing - not because of issues relating to ritual purity, but so that scholars not be found around their wives like roosters, and this is why they decreed immersion only for the ba’al keri, taking him out of the category of the rest of those who are impure.", + "", + "", + "", + "A clean environment for prayer: You should not pray in a filthy place, nor in a bathhouse, nor in an outhouse, nor in a dung heap, and not in a place of dubious cleanliness until you’ve checked it out. The general rule is that all the places you must avoid when saying the Sh’ma, you should also avoid in prayer: just as you need to distance yourself from feces and urine and bad smells and a corpse and from seeing someone’s nakedness during the Sh’ma, so too during the Amidah.", + "", + "Things that make one feel rushed: if you need to go to the bathroom, you shouldn’t pray, and anyone who prays while needing to go - such prayer is an abomination, and you should go back and repeat the prayer after having relieved yourself. But if you would have been able to hold it in for the amount of time needed to walk a parsah [about 2 miles], then your prayer counts. Even so, before the fact, you should not pray until you have checked very carefully to see if you need to go, and have coughed up any phlegm, and wiped spittle from your mouth, and attended to anything else bothering you - only then should you pray.", + "One who burps, yawns or sneezes during his prayer, if he does so willingly, this is degrading, and if he checked himself it is considered like nothing. If some spittle comes up during his ravening he should wipe it with his Tallis or his clothes, and if it bothers him he should throw it behind him so it does not bother him during the tefillah and become distracted. If a person passes gas unwillingly he should wait until the smell dissipates before continuing. ", + "", + "If you were standing in prayer and you dribbled a bit of urine on your legs, you should wait until the urine stops, and then resume where you left off in the prayer. But if you had to wait so long that you could have finished the whole prayer, you should start again from the beginning.", + "", + "Inner mindfulness: how does one attain it? Any prayer for which one is not fully mindful is not considered prayer. And if one prays without mindfulness, one must go back and pray [again, this time] with mindfulness. One who is confused or inwardly agitated is forbidden from praying until he settles himself; thus, one who has come in from traveling and is tired or unsettled is forbidden from praying until he settles himself. The sages used to say that he ought to wait for three days until he has rested and his emotions have cooled, and only afterward may he pray.", + "How is intent (achieved)? A person should turn his heart from all thoughts and envision himself as if he is standing before the presence of God. Therefore he must sit a while before prayer in order to direct his heart and then he can pray with ease and supplications. And he should not treat his prayer like one who is carrying a burden and throws it down and moves on. Therefore he must sit a while after prayer and then take leave. The early pious individuals would wait an hour before prayer and an hour after prayer and would draw out their prayer for an hour.", + "", + "Similarly, one should not stand to pray amidst jollity, or frivolity, or banter, and not amidst an argument or anger, but rather amidst words of Torah. And not amidst a judicial decision, even though that be words of Torah, so that your heart not be troubled by the ruling, but rather amidst words of Torah which do not require great concentration, for instance laws that are clear and decided. " + ], + [ + "", + "", + "", + "", + "How must one dress [for prayer]? One begins by making himself smart and honourable, as it says \"Bow to the Eternal in honourable holiness\". One may not stand in prayer in his underwear, and not with a bare head, and not with bare feet - in such a place where one would not stand barefoot before nobility, and would wear shoes. One may not stand holding anything, not tools or money or even Tefillin or a Torah scroll, because they distract one's mind, except on Sukkot when one must hold the Lulav. If one was carrying a load on his head, and the time to pray came, if the load weighs less than 4 kavin it can be draped on one's shoulder, and if it is heavier it should be left on the ground during prayer. The custom of all sages and their disciples is to pray wrapped up.", + "Fix the place. What does this mean? One should stand in a low place and turn his face to the wall. One needs to open windows or openings that face Jerusalem in order to prayer facing there, as it is written, \"And his windows were directed toward it in his upper chamber, etc. (Daniel 6:11).\" One should fix a place for his regular prayer. One should not pray in a ruin nor behind a synagogue, unless he turns his face toward the synagogue. And it is forbidden to sit down next to someone praying the Amidah or to pass before him at a distance of less than four cubits.", + "", + "", + "", + "Bowing, how is it done? The one who is praying bows five bows in each and every prayer. In the first blessing at the beginning and at the end. And in “giving thanks” at the beginning and the end. And when he finishes the prayer, he bows and then takes three steps behind him to take his leave and he says goodbye. He turns his body to the left, and afterward he turns his body to the right, and afterward he raises his head from the bow. And when he bows \"4 bows\" he bows during the Barukh. And he rises up during the recitation of the Name. And to whom does all this apply? A layman. But a High Priest, bows at the beginning and at the end of all the blessings. And a king? Once he bows at the begining, he does not raise his head until the end of his prayer.", + "And why do we start saying goodbye toward the left? Because his left side is the right side of Him whom stands before/in front of him. Namely, when he stands before The King, Giving Peace to the right of the King, and afterward to the left of The King. And it was determined that when he leaves from his praying, like leaving the presence of The King..", + "And all of the bows, these are done by bowing until your vertebrae separate until it is like a [rain]bow [or a bow as in “bow and arrow”].", + "Prostrating, how is it done? After he raises his head from bowing the fifth bow, he sits on the ground and falls upon his face to the ground for Tachanun and the entire Tachanun that he wants [to say]. The Bowing referred to everywhere is upon the knees, The Qeda bow is upon the nose. Prostration is done with the hands and legs/feet stretched out until you find yourself placed upon the ground.", + "When you fall upon your face after prayer, some perform the Qeda bow. And some perform the prostration bow. It is forbidden to prostrate upon hewn stones outside of the Temple, as I have explained this in Laws of the Worship of the Stars. And an important man should not fall his face upon the ground unless he is sure that he is as holy as Yehoshu'a. But instead he should lower his face but not place it on the ground. It is permitted for a person to pray in one location and to fall upon his face in another location.", + "The custom is straightforward in all of Israel (i.e. the entire Jewish people). That they do not fall on their face [or possibly \"That they do not offer Taḥanun (prayers of supplication)\"] during Sabbaths, Festivals, Rosh Hashanna, New Moons, Ḥanukkah or Purim. Nor during afternoon prayers leading up to Sabbath eves, nor afternoon prayers leading to the eves of Holy Days, nor for evening prayers on any day. However, there are those who do fall on their faces during evening prayers. [It is] only on the Day of Atonement that one falls on his face for all of the prayers since it is a day of supplications, requests, and fasts." + ], + [ + "", + "", + "", + "", + "......", + "", + "Women, slaves, and children are obligated to pray, but any man who is exempt from reading the Shema is exempt from prayer as well. Anyone in a funeral procession, whether strictly necessary or not, is exempt from prayer.", + "", + "A person may not interrupt his prayer (amidah) except where there is danger for life. Even if a king of Israel would greet one, one does not return his greeting; but one interrupts (one's prayer) for a non-Israelite king, because he might otherwise become murderous. Someone who was standing in prayer and notices a non-Israelite king or a tyrant approaching should shorten one's prayer. If one is unable to do so - one may stop. And likewise if one notices snakes and scorpions approaching, if they come in a place where it would be fatal, one stops and flees; and if it wouldn't be fatal, one doesn't stop.", + "Women, slaves and minors are obligated to pray. Ever person who is exempt from reciting the Shema is exempt from the Amida; and all those who escort the dead [for burial], even if they are not needed to carry the coffin, are exempt from the Amida. " + ], + [ + "When the sages established these words of prayer, they also established other blessings to recite every day and these are them: When a person gets into his bed to sleep at night he should recite the blessing: Blessed are You, Lord, our God, King of the Universe, Who brings down the cords of sleep upon my eyes, and who lowers the sleep of slumber and who awakens the pupil of the eye. May it be the will in front of You, Lord, my God, that You will save me from the evil impulse and from an evil encounter, and that evil dreams not bewilder me, and [also] not evil musings; and that my bed will be perfect in front of You; and that You will raise me up from it for life and peace; and that You will light up my eyes, lest [I sleep] the sleep of death. Blessed are You Lord, Who lights up the entire world with His glory.", + "And [then] he recites the first section of the Reading of the Shema and he sleeps, and even if his wife is with him (he reads the first verse or verses of mercy and afterwards sleeps). And if sleep overcomes him, he [can] even read [only] the first verse or verses of mercy and afterwards sleep.", + "At the time when he arises at the end of his sleep, he recites the blessing - and he is still in bed - like this: My God, the soul that You have given into me is pure. You created it, Your formed it and You blew it into me, and You preserve it inside me; and in the future, You will take it from me, and in the future, You will return it to me - in the future to come. All the time that the soul is hovering within me, I thank in front of You, Lord, my God, Master of all works. Blessed are You, Lord, Who returns souls to dead corpses.", + "When he hears the voice of the roosters, he recites the blessing: Blessed are You, Lord, our God, King of the Universe, Who has given understanding to the rooster to distinguish between day and night. When he puts on his clothes, he recites the blessing: Blessed are You, Lord, our God, King of the Universe, Who clothes the naked. When he puts his cloak on his head, he recites the blessing: Blessed are You, Lord, our God, King of the Universe, Who crowns Israel with splendor. When he passes his hands onto his eyes, he recites the blessing: Who opens [the eyes of] the blind. When he sits on his bed, he recites the blessing: Who unties the bound. When he puts his feet down from the bed and places them on the ground, he recites the blessing: Who floats the ground upon the waters. When he stands, he recites the blessing: Who straightens the bent. When he washes his hands, he recites the blessing: Who has sanctified us with His commandments and commanded us about the washing of the hands. When he washes his face, he recites the blessing: Blessed are You, Lord, our God, King of the Universe, Who removes the cords of sleep from my eyes and the slumber from my eyelids. May it be the will in front of You, Lord, my God, that You will accustom me to a commanded thing and not accustom me to a sinful thing and [to] iniquity. And may the good impulse rule in me and may the evil impulse not rule in me. And strengthen me in Your commandments and place my portion in Your Torah; and give me grace, kindness and mercy in Your eyes and in the eyes of all that see me. And grant me good kindnesses. Blessed are You, Lord, Who grants good kindnesses.", + "And every time that he enters the restroom; before he enters, he says, Be honored, honored ones, holy ones, servants of the Highest One. Help me, help me, watch me, watch me, wait for me until I go in and come out, as this is the way of people. And after he exits he recites the blessing: Blessed are You, Lord, our God, King of the Universe, Who has created man with wisdom, and has created in him many holes and many tubes. It is revealed and known in front of Your throne of glory, that if one of them is closed or if one of them is opened, it is impossible to exist even one hour. Blessed are You, Lord, Who heals all flesh and acts wondrously.", + "When he puts on his belt, he recites the blessing: Who girds Israel with strength. When he puts on his shoes, he recites the blessing: That You have made for me all of what I need.When he goes to leave onto the road, he recites the blessing: Who prepares the steps of a man. And a man should recite these blessings every day: Blessed are You, Lord, our God, King of the Universe, Who has not made me a gentile; Blessed are You, Lord, our God, King of the Universe, Who has not made me a woman; Blessed are You, Lord, our God, King of the Universe, Who has not made me a slave.", + "These eighteen blessing do not have an order, but rather he recites each one of them upon the thing that the blessing is for at its time. How is this? Behold, [if] he put on his belt and he is in his bed, he should recite the blessing, \"Who has girded Israel with strength.\" [If] he heard the voice of a rooster, he should recite the blessing, \"Who has given understanding to to the rooster.\" And he should not recite any of these blessings that he is not obligated in. ", + "How is this? [If] he slept in his cloak, when he rises, he does not recite the blessing, \"Who clothes the naked.\" [If] he walked barefoot, he does not recite the blessing, \"That You have made for me all of what I need.\" On Yom Kippur and the 9th of Av when there is no washing, he does not recite the blessing, \"about the washing of the hands,\" nor the blessing, \"Who removes the cords of sleep.\" If he does not enter the restroom, he does not recite the blessing, \"Who has created man.\" And so [too] with all the others of these blessings.", + "The people in most of our cities have become accustomed to recite these blessings, one after the other, in the synagogue - whether they are obligated in them or whether they are not obligated in them. And this is a mistake and it is not appropriate to do so - and one should not recite a blessing unless he is obligated in it.", + "One who rises early to read from the Torah before he recites the reading of the Shema - whether from the written Torah or from the oral Torah - washes his hands first and says three blessings and afterwards reads. And these are they: Who has sanctified us with His commandments and commanded us about the words of Torah. And may the Lord our God please make sweet the words of Your Torah in our mouths and in the mouths of Your nation the entire House of Israel. And may we and our offspring and the offspring of Your nation be those who know Your name and those involved in Torah. Blessed are You, Lord, who teaches Torah to His nation Israel. Blessed are You, Lord, our God, King of the Universe, Who chose us from all the nations and gave us His Torah. Blessed are you Lord, giver of the Torah. ", + "A man is obligated to recite these three blessings every day and afterwards he reads a few words of Torah. And [to fulfill this], the people have become accustomed to read the Priestly blessing (Numbers 6:22-27). And there are some places that read, \"'Command the Children of Israel[...]\" (Numbers 28:1-9) and there are places that they read both of them and read chapters or laws from the Mishnah and from the Bereitot.", + "And the sages praised one who reads canticles from the book of Psalms, from \"The Praise of David\" (Psalms 145) to the end of the book on every single day. And [people] have already become accustomed to reading verses before them and after them. And they decreed a blessing before the canticles and that is \"Blessed is the One Who spoke,\" and a blessing after them and that is \"Praised (Yishtabach).\" And afterwards, he recites the blessing over the reading of the Shema and recites the reading of the Shema.", + "There are places in which they have become accustomed on every day after they recite the blessing, Yishtabach to read the Song at the Sea (Exodus 14:30-15:26) and afterwards recite the blessing over the Shema. And there are places where they read the Haazinu Song (Deuteronomy 32:1-43) and there are some individuals that read both of them. Everything [here] is according to the custom.", + "A man is obligated to recite one hundred blessings over the course of the day and the night. And what are these one hundred blessings? Twenty-three blessings that we counted in this chapter; and seven blessing of the reading of the Shema in the morning and in the evening - before it and after it; and when he wraps himself with fringes (tsitsit), he recites the blessing, \"Blessed are You, Lord, our God, King of the Universe, Who has commanded us with His commandments and commanded us to wrap ourselves with tsitsit\"; and when he wears tefillin, he recites the blessing, \"Blessed are You, Lord, our God, King of the Universe, Who has commanded us with His commandments and commanded us to put down tefillin\"; and three prayers, in which each of the prayers there are eighteen blessings - behold, eighty-six blessings. And when he eats two meals - of the day and the night - he recites fourteen [additional] blessings, seven at each meal: one when he washes his hands at the beginning; and over the food - one at the beginning and three at the end; and over the wine - before it and after it; behold, seven blessings. With all [of them], behold there are one hundred blessings. ", + "At this time when [the sages already] ordained the blessing on the heretics in the prayer and added \"Who is good and does good\" in the Grace over the Meal, there are found to be five additional blessings. On Shabbat and on Holidays when the prayer is [only made up of] seven blessings, and so [too] if he is not obligated on other days in all of these blessings - for example, [if] he did not sleep the whole night and he did not remove his belt and he did not enter the restroom and similar to these - he is required to complete the hundred blessings from [blessings on] the fruits.", + "How is this? He eats a little vegetable and blesses before it and after it and goes back and eats a little from a particular fruit and he blesses before it and after it; and he counts up all the blessings until he completes the hundred blessings every day.", + "The order of prayers is like this: In the morning, a man rises early and recites these blessings and reads the canticles and he recites the blessing before them and after them; and he reads the Shema afterwards and he recites the blessings before it and after it - and he skips the Sanctification (Kedushah) in the first blessing before it, as an individual (someone praying alone) does not say Kedushah; and when he finishes \"Who saved Israel,\" he immediately stands up in order 'to make proximate the salvation and the prayer,' and he prays standing - as we said; and when he finishes, he sits and falls on his face and supplicates and [then] raises his head and supplicates a little - and he sits for the words of supplications; and afterwards he reads \"The Praise of David\" (sitting down) and supplicates according to his ability, and [then] leaves to his activities.", + "And in the afternoon (mincha) prayer, he begins by reading \"The Praise of David\" (sitting down); and afterward prays the afternoon prayer; and when he finishes, he sits and falls on his face and supplicates and [then] raises his head and supplicates a little according to his ability, and [then] leaves to his activities. And in the evening prayer, he recites the reading of the Shema and he recites the blessings before it and after it; and [then] he makes 'proximate the salvation and the prayer,' and he prays standing; and when he finishes, he sits a little and leaves. And one who supplicates after the evening prayer, behold, that is praiseworthy. And even though he recites the blessing, \"lay us down (hashkiveinu)\" after \"Who saved Israel,\" it is not an interruption between 'the salvation and the prayer'; as both [of these blessings] are [considered] like one long blessing. " + ], + [ + "Communal prayer is always heard, even if there are sinners in their midst, the Holy One does not reject the prayer of the many, therefore a person needs to join himself with the congregation and not pray as an individual whenever one is able to pray with the community. And a person should always be at the synagogue in the early morning and in the evening because his prayer will not be heard at all times except in the synagogue. And every person that has a synagogue in his city and does not pray there with the community is called a bad neighbor.", + "", + "", + "", + "And similarly, one does not make the blessing of the Sh'ma and everyone listens and answers \"amen\" after him other than with ten, and this is what is called \"dividing the Sh'ma\". And we do not say Kaddish other than with ten. And the priests do not lift their hands other than with ten. And the priests are part of the count. And [this is because] any ten out of Israel are called a \"congregation\", as was said, \"How long shall I bear this evil congregation...\" (Numbers 14:27). And there were ten in that behold Joshua and Caleb were excluded.", + "", + "", + "", + "The leader of the congregation fulfills the obligation of the public. How? At the time that he prays and they listen and answer \"amen\" after each and every blessing, behold it is as if they are praying. In what case is this? When one does not know how to pray; but the one who knows does not fulfill his obligation other than with his own prayer.", + "", + "We do not appoint a leader of the congregation other than one who is great in the congregation in his wisdom and in his deeds. And if he is old, behold this is extremely praiseworthy. And we make an effort to have as leader of the congregation one who has a pleasant voice and is used to reading. And one who does not have a full beard, despite that he is a great scholar may not be leader of the congregation because of the honor of the congregation, but he may divide the Sh'ma from the time he grows two hairs after thirteen years [of age]. ", + "And similarly, one who is inarticulate, for example one who reads an ayin for an aleph or and aleph for an ayin or any one the cannot pronounce the letters in their established manner we do not appoint him leader of the congregation. And a rabbi may appoint one of his students to pray before him in the congregation. A blind person may divide the Sh'ma and can be made leader of the congregation, but someone whose shoulders are uncovered, even though he may divide the Sh'ma, he may not be made leader of the congregation for the Prayer [i.e. Amidah] until he is covered." + ], + [ + "", + "", + "", + "", + "", + "", + "Someone who says in the appeals, \"He who had mercy on the nest of a bird, that one may not take the mother on the children, or that one may not slaughter [an animal] and its son on one day, He should have mercy on us,\" and the like, we silence him, for the commandments are decrees of the Scripture, and are not mercies. For if they were due to mercy, He would not have allowed us to slaughter at all. Similarly, he should not say many nicknames of the Name, and say, \"The Powerful, the Great, the Mighty, and the Awesome, and the Strong, and the Brave, and the Staunch,\" for there is no power in a human to reach the end in his life. Rather, he should say what our Teacher, Moses, may he rest in peace, said." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "If one erred during the rainy season and said neither \"Who causes the rain to fall\" nor \"Who causes dew to fall\", one should return to the beginning [of amida]. If one mentioned dew one does not return [to the beginning]. If one erred in the summer and said \"Who causes rain to fall\" one starts over. If one did not mention the dew he does not start over, since dew does not stop and does not need supplication.", + "If one forgot to ask [for rain] in the blessing of sustenance: if one remembered prior to [the blessing of] \"Who hears our prayers\" one asks for rain in \"Who hears our prayers\"; if one remembered after \"Who hears our prayers\", return to the blessing of sustenance; if one did not remember until after finishing all of ones prayers, return to the beginning [of amida] and pray again." + ], + [ + "Any place in which there are ten from Israel needs to establish a house that they can enter into for prayer at every time of prayer, and this place is called a \"house of assembly\" [i.e. synagogue]. And the members of the city may compel each other to build a synagogue for themselves and to buy a Torah scroll, [books of the] Prophets and Writings for themselves.", + "", + "", + "", + "Synagogues and houses of study - one behaves with respect in them and sweeps them and sprinkles them. All Israel in Spain, the west, Shinar [i.e. Babylonia], and the land of the deer [i.e. Israel] light lamps in the synagogues and unfold mats on the ground in order to sit on them. And in the cities of Edom [i.e. Christian Europe] they sit in it on chairs.", + "Synagogues and houses of study - we do not behave frivolously in them, for example: joking around, making fun, or empty conversation. And we do not eat in them, we do not drink in them, we do not benefit from them, and we do not stroll in them. And we do not enter them in the sun because of the sun or in the rain because of the rain. But scholars and their students are permitted to eat and to drink in them out of need. ", + "And we do not calculate accounts in them other than if they are accounts for a commandment, for example proceeds for tzedakah or redeeming captives, and similar cases. And we do not eulogize in them other than a eulogy for the public, for example, there would be a eulogy there for the great ones of the scholars of that city since the entire people would gather and come because of them." + ], + [ + "Moses our teacher instituted for the Jewish people, that they should read from the Torah publicly on the Sabbath, on Monday and on Thursday mornings, so that three days will not pass without the Jewish people hearing Torah. Ezra instituted that the Torah should also be read during afternoon prayers on the Sabbath because of shopkeepers [who miss weekday readings-Rashi]. He also instituted that on Monday and Thursday, three people should [be called up to] read, and that they should not read fewer than ten verses in total.", + "And these are those days on which we read from the Torah publicly: on Sabbaths, on Festivals, on New Moons, on fast days, on Chanukkah, on Purim, and on Monday and Thursday of every week. And we do not conclude with [a reading from] the Prophets other than on Sabbaths, Festivals and the 9th of Av alone.", + "We do not read from the Torah with less than ten adult, free men. And they do not read less that ten verses. \"And G-d spoke [to Moses]\" counts as one of the ten. No fewer than three men shall read. One should not conclude less than three verses from the end of a passage. Each reader should not read less than three verses.", + "", + "", + "", + "", + "", + "When the reader begins to read in the Torah, it is forbidden to speak even of a matter of halakha [law]; rather, everyone listens and remains silent, and pays attention to what he reads, as was said, \"and the entire people listened to the book of the Torah\" (Nehemiah 8:3). And it is forbidden to go out from the synagogue at the time that the reader reads, but permitted to go out between person and person. And whoever continuously occupies himself in Torah and Torah is his occupation: it is permitted for him to occupy himself in study of Torah at the time that the reader is reading the Torah.", + "From the days of Ezra it has been the practice that there would be a translator there translating for the people what the reader reads from the Torah so that they will understand the subject of the words. And the reader reads one verse only and is quiet until the translator translated it, and [then] he returns and reads a second verse. And the reader does not have permission to read for the translator more than one verse [at a time].", + "", + "", + "", + "", + "", + "How many are these readers? On the Sabbath in the morning service, 7 read; and on the Day of Atonement, 6; and on holy days of Festivals, 5. We do not subtract from them, but we add to them. On New Moons, and on ordinary days of Festivals, 4 read. On the Sabbath and the Day of Atonement in the afternoon service, on Tuesday and Thursday of every week, Chanukkah and Purim in the morning service, and on fast days in the morning and afternoon services, 3 read. We do not subtract from this number and we do not add to them.", + "", + "In every single reading from these, a priest reads first and after him a Levite, and after him an Israelite. And the common practice today is that a priest who is ignorant takes precedence to read over a great scholar who is an Israelite. And any who is greater than his fellow takes precedence to read. And the last one, who rolls the Torah scroll, receives reward equal to all, therefore even the greatest that is in the congregation goes up and completes [the reading].", + "If there is no priest there, an Israelite goes up, and a Levite does not go up after him, generally. If there is no Levite, the priest who was called first returns and himself reads a second time in place of a Levite. But one does not call another priest after him, for perhaps they will say: the first was invalid and therefore the other priest went up. And similarly, one does not call a Levite after a Levite, for perhaps they will say: one of the two of them is invalid.", + "", + "", + "", + "It is not proper to read from chumashim in synagogues, in honor of the congregation. A Torah scroll should not be rolled [from one portion to another portion] in the presence of the congregation, because of the burden on the congregation, forcing them to remain standing while the Torah scroll is being rolled. Therefore, if it is necessary to read two separate portions, two Torah scrolls are taken out. [However,] one person should not read one portion from two Torah scrolls, lest people say that the first scroll was invalid and, therefore, they read from the second...." + ], + [ + "The common practice among all Israel is that we complete the Torah in one year. We begin on the Sabbath after the Festival of Booths and read in the section of \"B'reishit\" [\"In the Beginning\"]. On the second [week], \"Eileh Toldot\" [\"These are the generations\"]. On the third week, \"Vayomer, Y'Y El Avram\" [\"And the Lord said to Avram\"]. And we go and read in this order until we complete the Torah on the Festival of Booths. And there are those who complete the Torah in three years, and this is not the common practice.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Even though a person hears the entire Torah on every Sabbath with the congregation, one is obligated to read to oneself every single week the section of that Sabbath: twice in the Bible and once in [Aramaic] translation. And a verse which has not translation, one reads it three times so that one completes his portions along with the congregation." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..c81102871f628374a108c8cbb09edd9d3d395a61 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,300 @@ +{ + "language": "en", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 2.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949", + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "To pray daily is an affirmative duty, as it is said, \"And ye shall serve the Lord, your God\" (Exodus 23:25). The service, here referred to, according to the teaching of tradition, is Prayer, as it is said, \"And to serve Him with all your heart\" (Deuteronomy 11:13), on which the sages commented, \"What may be described as Service of the Heart? Prayer\". The number of prayers is not prescribed in the Torah. No form of prayer is prescribed in the Torah. Nor does the Torah prescribe a fixed time for Prayer. ", + "Hence, women and slaves are under an obligation to pray, this being a duty, the fulfillment of which is independent of set periods. The obligation in this precept is that every person should daily, according to his ability, offer up supplication and prayer; first uttering praises of God, then, with humble supplication and petition ask for all that he needs, and finally offer praise and thanksgiving to the Eternal for the benefits already bestowed upon him in rich measure.", + "One who was fluent, would offer up many prayers and supplications. If one was slow of speech, he would pray as he could and whenever he pleased. Thus also, the number of separate services depended on an individual's ability. One would pray once daily; others, several times in the day. All, however, turned during prayer to the Sanctuary, in whichever direction that might be. This was the uniform practice from the times of Moses to those of Ezra.", + "When the people of Israel went into exile in the days of the wicked Nebucednezzar, they mingled with the Persians, Greeks and other nations. In those foreign countries, children were born to them, whose language was confused. Everyone's speech was a mixture of many tongues. No one was able, when he spoke, to express his thoughts adequately in any one language, otherwise than incoherently, as it is said, \"And their children spoke half in the speech of Ashdod and they could not speak in the Jews' language, but according to the language of each people\" (Nehemiah 13:24). Consequently, when anyone of them prayed in Hebrew, he was unable adequately to express his needs or recount the praises of God, without mixing Hebrew with other languages. When Ezra and his Council realized this condition, they ordained the Eighteen Benedictions in their present order. The first three blessings consist of praises of God and the last three, of thanksgiving to Him. The intermediate benedictions are petitions for the things which may stand as categories of all the desires of the individual and the needs of the community. The object aimed at was that these prayers should be in an orderly form in everyone's mouth, that all should learn them, and thus the prayer of those who were not expert in speech would be as perfect as that of those who had command of a chaste style. For the same reason, they arranged [in a fixed form] all the blessings and prayers for all Jews so that the substance of every blessing should be familiar and current in the mouth of one who is not expert in speech.", + "Thus, too, they ordained that the Services of Prayer should be equal in number to the Sacrifices—two services of prayer daily, corresponding to the two daily offerings. And for the day on which an additional offering was ordained, they instituted a third prayer, corresponding to the additional offering. The Service which corresponds to the daily morning sacrifice is called the Morning Prayer. The Service which corresponds to the Afternoon Sacrifice is called the Afternoon Prayer, and the Service corresponding to the Additional offering is called the Additional Prayer.", + "So also they ordained that a person should recite one service of Prayer at night, since the portions of the animal offered up as the Afternoon Sacrifice were consumed on the altar throughout the night, as it is said, \"This is the law of the burnt offering; this it is that which goeth up on its firewood upon the altar all night\" (Leviticus 6:2). And in this sense it is said, \"Evening and morning and at noon will I meditate and cry aloud, and He hath heard my voice\" (Psalms 55:18). The Evening Service is not obligatory like the Morning and Afternoon Services. Nevertheless all Israelites, wherever they have settled, have adopted the practice of reciting the Evening Service and have accepted it as obligatory.", + "So, too, they instituted a service to be recited after the afternoon service, close to sunset, but only on a fast day, the purpose being to add petitions and supplication on account of the fast. This Service is called \"the Closing\" [service]—an allusion to the fact that the sky is closed to the sun which is at that hour of the day invisible—this service being recited near sunset.", + "Thus the Services recited daily are three; namely, the Evening Service, the Morning Service and the Afternoon Service. On Sabbaths, Festivals and New Moons, they are four—the three daily services and the Additional Service. On the Day of Atonement, they are five services, the four just mentioned and the Neilah, the closing service.", + "The number of these services may not be diminished but may be increased. If a person wishes to pray the whole day, he may do so. And the prayers he adds are accounted to him as if he brought free-will offerings. He must accordingly add in each of the middle blessings a thought appropriate to the particular blessing. If this is done in one of the blessings only, that is sufficient, the object being to make it manifest that the prayer is voluntary and not obligatory. In the first three and last three blessings there must be no addition, diminution or change.", + "A congregation does not hold a voluntary service, because the community never brought a free-will offering. Additional services (those recited on Sabbaths, Festivals and New Moons), may not be recited twice [even by a private individual], once by way of discharging an obligatory duty and once voluntarily, because the additional sacrifices were never brought as free-will offerings. One of the Geonim decided that it is forbidden to recite any voluntary service on Sabbaths and Festivals, since on those days no free-will offerings were brought but only those that were obligatory." + ], + [ + "In Rabban Gamliel's days, the number of heretics in Israel increased. They were wont to vex the Israelites and seduce them to turn away from God. When R. Gamliel realized that the most urgent need was to remove this evil, he composed a Benediction which contains a petition to God to destroy the heretics, and incorporated it in the Eighteen Blessings so that it should be in a fixed form for all. Hence the total number of Blessings in the Daily Service is Nineteen.", + "In each of the three daily services, a person recites these nineteen blessings in their appointed order. But only if he finds that his mind is in a fit state for prayer and he is fluent in speech.*He knows the blessing correctly. But if one is distracted and harassed, or is not fluent in speech, he should recite the first three blessings, a blessing embodying the gist of all the intermediate blessings, and the last three blessings, and then he has fulfilled his duty.", + "The Blessing that they ordained as a summary of the intermediate blessings is as follows: Give us understanding, O Lord, our God, to know Thy ways, and circumcise our hearts to fear Thee. Be forgiving unto us, so that we may be redeemed. Keep us far from sorrow. Make us prosperous. Cause us to dwell in the pastures of Thy land. Gather the scattered from the four [corners of the earth]. Let them that go astray in the knowledge of Thee be judged;*According to another reading, “Let them that go astray [learn to] judge according to the [true] knowledge of Thee.” (Rashi quoting Halachoth Gedoloth) Rabbenu Jonah renders, “Let them that go astray be judged according to Thy knowledge.” and over the wicked wave Thy hand. Let the righteous rejoice in the rebuilding of Thy city and in the reestablishment of Thy temple, and in the flourishing of the horn of David, Thy servant, and in the rekindling of the light of Jesse's son, Thine anointed. Before we call, do Thou answer; before we speak, do Thou hearken; as it is said, \"And it shall come to pass, before they call, I will answer; while they are still speaking, I will hear\" (Isaiah 65:24); for Thou art He who answereth in all times of trouble, who delivereth and rescueth from all distress, Blessed art Thou O Lord who hearkenest unto prayer.", + "The foregoing rule only applies to the summer season. But in the winter the summary of the intermediate blessings is not recited; because, in the blessing for a prosperous year, the petition for dew and rain has to be recited. So also, this summary is not recited in the Evening Prayer at the close of Sabbath or Festival, because in the Blessing for Granting Understanding, the paragraph relating to the distinction between sacred and profane has to be added.", + "On Sabbaths and Festivals, seven blessings are recited in each of the four Services for the day; namely, the usual first three blessings, and last three blessings, and an intermediate blessing appropriate to the particular day. On Sabbaths, the intermediate blessing concludes with the formula, \"Who hallowest the Sabbath.\" On the Festivals it concludes, \"Who hallowest Israel and the Seasons.\" And on a Sabbath which is at the same time a festival, the concluding formula is, \"Who hallowest the Sabbath, Israel and the Seasons.\" On New Year, the conclusion is, \"King over all the earth, who hallowest Israel and the Day of Memorial.\" When the New Year falls on a Sabbath, the concluding formula is, \"King over all the earth, who hallowest the Sabbath, Israel and the Day of Memorial.\"", + "The foregoing statement applies to the evening, morning and afternoon services of the New Year. But the additional service on the New Year consists of nine blessings; the first three and the last three recited daily, and three Intermediate. Of these intermediate benedictions, the theme of the first is God's Sovereignty; of the second His remembrance; while the third has references to the Shofar. Each of these blessings concludes with a formula appropriate to its theme.", + "On the Day of Atonement, in each of the five services, seven blessings are recited, the first three, the last three, and an intermediate blessing, appropriate to the day, which concludes, \"King over the whole earth, who sanctifiest Israel and the Day of Atonement.\" If that day happens to fall on a Sabbath, the intermediate blessing in each service concludes, \"King over the whole earth, who sanctifiest the Sabbath, Israel and the Day of Atonement.\"", + "The foregoing statement applies to the Fast of the Day of Atonement in ordinary years but on that fast-day in the Jubilee year, nine blessings are recited in the additional service as in the additional service of the New Year. The same blessings are recited, neither more nor less, and are only recited when the law of the Jubilee is in force.", + "Before reciting the first blessing in each of the services, one begins, \"O Lord, open Thou my lips, and my mouth shall declare Thy praise,\" (Psalms 51:17) and after concluding the service, one adds, \"Let the words of my mouth and the meditation of my heart be acceptable before Thee, O Lord, my Rock and my Redeemer,\" (Psalms 19:15), after which the worshipper steps backward.", + "On New Moons and on the intermediate days of the festivals, the nineteen blessings are recited for the evening, morning and afternoon services, as on ordinary days; and the prayer beginning, \"O our God and God of our fathers, may our remembrance rise, come, etc.\" is incorporated in the blessing referring to the restoration of the ancient service. The additional service on the intermediate days of the festivals is the same as on the feast itself. On New Moons, one recites for the additional service, the first three and the last three blessings (common to all services) and an intermediate blessing having reference to the additional sacrifice prescribed for the New Moons, and concludes it with the formula, \"Who sanctifiest Israel and the new moons.\"", + "On a Sabbath that is also an intermediate day of a festival, and likewise when the beginning of the month falls on a Sabbath, the evening, morning and afternoon services consist of the seven blessings, as on other Sabbaths—with the prayer, \"O, our God and God of our fathers, let our remembrance arise and come, etc.\" added in the blessing referring to the restoration of the ancient service. In the additional service, the intermediate blessing begins and ends with a reference to the Sabbath while the middle portion refers to the special sacred character of the day. On new moons it concludes, \"Who sanctifiest the sabbath, Israel and the beginning of the months,\" and on the intermediate days of the festivals, the conclusion is the same as on a festival that falls on the sabbath. When a festival falls on the first day of the week, the following paragraph is inserted, in the evening service, in the fourth blessing:", + "\"Thou hast made known unto us the judgments of Thy righteousness, and hast taught us to perform the statutes of Thy will. Thou hast given us, O Lord our God, the holiness of the Sabbath and the glory of the appointed time, and the celebration of the festival. Thou hast made a distinction between the holiness of the Sabbath and that of the feast, and hast hallowed the great and holy seventh day. Thou hast given us, O Lord our God, appointed times for gladness and seasons for joy,…\" At the close of the Sabbath or festivals throughout the year, the Habdalah (paragraph referring to the distinction between the profane and holy), is recited in the fourth blessing, \"Thou favourest man with knowledge …\", although the Habdalah is afterwards also said over the cup of wine.", + "During the Feast of Lights and on the Feast of Lots, the paragraph beginning, \"For the miracles\" is added in the blessing beginning, \"We give thanks unto Thee.\" On the Sabbath during the Feast of Lights the paragraph, \"For the miracles\" is recited in the Additional Services as it is in the other services.", + "On fast days, every one who fasts adds, in the blessing concluding, \"Who hearkenest unto prayer,\" the paragraph beginning, \"Answer us etc.\" The reader of the congregation, when repeating the service aloud, recites this paragraph as an independent blessing, between the blessing relating to redemption and that relating to health; and concludes it with the formula, \"Blessed art Thou, O Lord, who answerest in time of trouble.\" And so on that day the reader recites twenty blessings. On the ninth of Ab, a paragraph is added in the blessing concluding, \"Who rebuildest Jerusalem,\" as follows: Have mercy, O Lord our God, upon us and upon Israel, Thy people, and upon the city that is ruined and desolate …\"", + "During the winter, the phrase, \"Who causeth the rain to fall,\" is inserted in the Second blessing, while in summer the phrase, \"Who causeth the dew to descend\" is recited. The formula, \"Who causeth the rain to fall\" is first said in the Additional service of the last (eighth) day of the feast of Tabernacles and continues to be said till the morning service on the first day of Passover. And the formula, \"Who causeth the dew to fall\" is begun in the additional service of the first day of Passover.", + "Beginning with the seventh day of Marheshvan, a petition for Rain is included in the blessing calling for prosperity during the year, and is recited as long as the reference to rain, inserted in the second blessing, continues to be said. This is the rule for the Holy Land. But in Shinar (now called Iraq), Syria, Egypt, and adjacent territories, as well as in other places similar to these (in climate) the petition for Rain is begun sixty days after the autumnal equinox.", + "In places that require rain in the summer, for instance in the distant sea-girt islands, a petition for rain, is offered up, whenever it is needed, in the prayer ending, \"Who hearkenest unto prayer.\" In places where the second days of the feasts are kept, the formula, \"Who causest the rain to descend\" is recited, for the first time in the year, in the additional Service, on the first day of the feast of Solemn Assembly (8th day of Tabernacles) and continues to be recited throughout the winter.", + "The third blessing ends, throughout the year, with the words, \"the holy God,\" and the eleventh blessing, with the words, \"King who loveth righteousness and justice.\" But in the ten days, from the New Year to the close of the day of Atonement, the third blessing ends with the words, \"the holy King\" and the eleventh, with the words, \"The King of Justice.\"", + "In some places it is customary, during these ten days, to add in the first blessing the petition, \"Remember us unto life, …\", in the second blessing, the sentence, \"Who is like unto Thee, O merciful father …\", (in the Thanksgiving blessing, \"Remember Thy mercies …\")*In the German and Polish ritual, “Inscribe in the book of life, all the sons of Thy Covenant.” and in the last blessing, \"In the book of life …\" So too, in some places they have the custom, during these ten days, to add in the third blessing the paragraphs, \"And thus cause the fear of Thee, O Lord our God …\" On the New Year and the Day of Atonement, the addition of these paragraphs to the third blessing is the general practice." + ], + [ + "In order that the duty may be properly fulfilled, the morning service should begin at sunrise. It may however be recited till the close of the fourth hour after dawn, that is, till the lapse of one third of the day. And if one transgressed, wittingly or in error, and recited the Service after the fourth hour, and before noon, he has fulfilled the duty of reciting the prayer, but not that of reciting it at the right time. For even as prayer is a precept of the Torah, so it is an ordinance of our teachers to offer it at the proper time, as appointed by the sages and prophets.", + "We have already stated that the time for reciting the afternoon service was fixed to correspond with the hour when the daily afternoon sacrifice was offered up. As this took place daily nine and a half hours after dawn, the time for reading the afternoon service was appointed to begin nine and a half hours after dawn. This is termed the Minor Afternoon (Service). And since the daily [afternoon] sacrifice was slaughtered six and a half hours after dawn on the Eve of Passover, whenever that date fell on the eve of the Sabbath, the Sages declared that if one recites the afternoon service later than six and a half hours after dawn, he has fulfilled his duty. The arrival of this hour marks the time when the obligation to read the afternoon service has commenced. This is termed the Major Afternoon (Service).", + "Many have the custom of reciting both the major and minor afternoon services, one of them as an optional service. Some of the Geonim*The Geonim were heads of religious academies in Babylon. decided that only the major afternoon service may be thus recited. And this is in accordance with reason; for it corresponds to the fact that the offering of the daily afternoon Sacrifice at that hour did not take place regularly, every day.*But only when the Eve of Passover fell on the sixth day of the week. Still, if the major afternoon service had been recited as the obligatory service, the minor afternoon service should only be recited as an optional service.", + "Hence, the time for reciting the major afternoon service begins six and a half hours (after dawn) and continues till nine and a half hours (after that time), while the time for the minor afternoon service begins from nine and a half hours and continues till one and a quarter hours before the close of day. The prayer should however be recited before sunset.", + "The time for reciting the additional service begins after the morning service and continues till the seventh hour of the day. One who recites it after the seventh hour, although he has transgressed (the rule as to the hour), has nevertheless fulfilled his duty, since the time for reciting it is the whole day.", + "The time for the evening service, though it is not obligatory, is, for the one who reads it, from the commencement of nightfall till dawn. The Neilah*Concluding Service on the Day of Atonement and, in earlier times, on any public fast-day. should be read at a time to allow it to be completed near sunset.", + "One who recites a service, before the time appointed, has not fulfilled his duty and has to recite it again at the right time. But, if a person, on an urgent occasion, has recited the morning service after dawn (but before sunrise) he has fulfilled his duty. The evening service for the Sabbath Eve should be recited on the Eve of the Sabbath, before sunset. So the evening service for the close of the sabbath may be recited on the sabbath; the reason being that as the evening service is optional, one need not be strict as to the time of its recital; provided that the Shema is read at the proper time after the stars are visible.", + "If the proper time of a service has passed without its having been recited, the omission, if wilful, cannot be rectified or made good. But if the omission was due to error or preoccupation, it can be made good at the next service. The latter is first recited at its proper time, and the prayer is then repeated to make good the omission.", + "For example: If by mistake, one omitted to read the prayer in the morning and the first half of the day passed, he should read the prayer in the afternoon twice; first to fulfill the duty of reading the afternoon service, and a second time, to make good the omission of the morning service. If through error, the afternoon service had been omitted and the sun had set, the prayer in the evening should be read twice; the first time, as the evening service, and again, to make up for the omission of the afternoon service. If, by error, the evening service has not been read, and it has dawned, the morning prayer should be read twice, the first time, as the morning service, the second, to make up for the omission of the previous evening service.", + "If two successive services had erroneously been omitted, only the latter can be made good. For example, if, by error, one recited neither the morning nor the afternoon services, he is to read the evening prayer twice; the first time as the evening service, the second to make up for the omission of the afternoon service. But the omission of the morning service cannot be made good, the time for that having passed. The same applies to other services.", + "If one has two services to read, that of the afternoon and the additional service, the afternoon service should be read first and then the additional service. One authority decides that this should not be done in congregational worship, lest the people be misled (as to the normal order of the Services)." + ], + [ + "There are five requisites, the absence of which hinder the [proper] recital of a Service, even when its due time has arrived;—Cleansing the hands, Covering the body, Assurance as to the cleanliness of the place where the prayers are recited, Removal of distractions, and Concentration of the mind.", + "Cleanliness of hands: How is this condition complied with? The hands are washed in water, up to the wrists, and then the prayers are recited. A person, travelling on the road, finds, when the time for prayer has arrived, that he has no water. If it can be procured within a distance of four miles, equal to 8000 cubits, he should proceed to the locality where there is water, wash his hands and then recite the prayers. If the distance exceeds that limit, he wipes his hands on a clod, or with loose earth, or on a beam and then reads the Service.", + "This rule only applies if the direction of the place where water can be procured is in front of the traveller. But if it is in his rear, he is only obliged to retrace his steps a mile. If he has passed on from the place where there is water beyond this distance, he is not obliged to go back, but wipes his hands and recites the prayers. The statement that for prayers only the hands need to be cleansed refers to all services except the morning service. For this service, the face, the hands and the feet*Why feet? Because these may be mired as people walked barefoot or only wearing sandals. should first be washed, and then the prayers are recited. If water is not accessible, one wipes the hands only, and recites the prayers.", + "Those who are ritually unclean wash their hands only—like those that are clean—and recite the prayers. Although they are able to take a ritual bath and so be rid of their ritual impurity, their omission to do so does not debar them from the recital of the prayers. We have already explained that Ezra instituted the rule that one who had had an emission should not read Torah alone till he had taken a ritual bath. Subsequent authorities extended the rule to the recital of prayers, and ordained that such a person should not recite the prayers alone till he had ritually bathed. This rule has no connection with ritual cleanliness or uncleanliness. Its purpose is to restrain scholars from uxoriousness. Hence the limitation of the requirement of ritual bathing to those who had seminal emissions and whose case forms an exception to those otherwise unclean.", + "While this ordinance was in force it was held that even one who suffered from flux and had a seminal issue, or a woman who in her period of menstration had a seminal discharge, or during cohabitation, found that her period of separation had come, must, in order to read the Shema and the prayers, first take a ritual bath on account of the seminal emission, even though they are also otherwise unclean. This is logical, the ritual bathing being prescribed not because of the uncleanness, but to discourage uxoriousness. The ordinance, however, has become obsolete, as it was never universally adopted by the Jewish people and was found too irksome.", + "The custom is general in Spain and in Shinar (Iraq) that one who has had a seminal emission does not recite prayers till he has washed all his body in water, out of respect to the exhortation, \"Prepare to meet thy God.\" This only applies to a healthy person or one who is sick and has cohabited. But a sick man who has had an involuntary emission is exempt from the duty of bathing for prayer. The custom does not apply to his case, nor to the case of one who suffers from a flux or of a woman in her period of separation who had a seminal emission. They dry themselves, wash their hands and recite the prayers.", + "The covering of the body: how is this requirement to be fulfilled? Although the lower part of the body is covered, as for the reading of the Shema, the prayers are not to be recited till the heart is also covered. If one has not covered it or is unable to do so, having nothing wherewith to cover it, and recites the prayers, he has fulfilled his duty, since the lower part of his body is covered. But he should not do so deliberately.", + "Cleanliness of the place where prayers are recited: how is this condition fulfilled? One may not pray in a place where there is filth, nor in a bath-house, nor in a latrine, nor on a site used for depositing refuse, nor in any place concerning which there is no presumption that it is clean. In short, wherever the Shema is not read, there prayers are not recited. And as we move away from ordure, urine, a foul odor, a corpse, and an indecent exposure, in order that we may read the Shema, we do the same, for the recital of the prayers.", + "A person who, after reciting prayers, finds ordure in the place, inasmuch as he had committed a sin in not examining it before his recital of the prayers, must read them again in a clean place. A person, while standing and reading the service, finds ordure in front of him. If by walking on, he would leave it four cubits in his rear, he should do so. If this is impossible,*A river or other barrier being in front of him. he should move away from it sideways. If he cannot do this, he must intermit the recital of the prayers. The great sages did not recite prayers in a house where there was beer or strong sauce that had turned bad, because of its offensive odor, even though the premises might otherwise be clean.", + "[Absence of] disturbing elements. How is this requisite fulfilled? If one feels an urgent call of nature, one must not pray. If the call is disregarded, the prayer that one utters is an abomination. And, having first relieved himself, he should recite the Service a second time. But if he can restrain himself as long as it would take to walk a Parsah (= 4 mil = 8000 cubits), his recital of prayer is accounted a proper recital. Nevertheless, prayers should not be recited by anyone till he has examined himself well and is satisfied that the calls of nature have been attended to. So also, phlegm, saliva and anything else that might disturb one should be removed and then the prayers should be recited.", + "A person who, during prayers, stretches himself, yawns or sneezes, if he does so voluntarily, his behavior is unseemly. But if, before beginning his prayers, he examined himself and the act was involuntary, it does not matter. Saliva that has accumulated during prayer, should be covered with the garment. A person, whose delicacy would be offended by this procedure, casts it behind him with his hand, so that during prayer he may be saved from an annoyance which would disturb him. If, while standing in prayer, intestinal flatus involuntarily escapes, he waits till it has passed and resumes his prayer.", + "If he is seized with intestinal flatulence, and its retention causes him excessive pain, he should step backwards four cubits and wait till he feels relieved. Then he should say: \"Lord of the Universe, Thou hast formed us with apertures and cavities. Our shame and reproach are open and known to Thee. Objects of shame and reproach are we while we live; worm and corruption, after we die.\" Then he returns to his place and resumes his prayer.", + "If, while standing reading the service, his urine dripped on to his knees, he should pause till the dripping has ceased, and then resume his prayers at the place where he left off. If he had paused for an interval sufficiently lengthy to conclude the service, he starts again from the beginning.", + "So, after urinating, one must pause for as long as it would take to walk four cubits and then one may recite the service. Thus too, after the conclusion of a service, one should wait as long as it would take to walk four cubits before urinating, so that there shall be an interval after the reading of the service.", + "Concentration of the mind—how is this condition [to be fulfilled?] Any prayer uttered without mental concentration is not prayer. If a service has been recited without such concentration, it must be recited again devoutly. A person finds that his thoughts are confused and his mind is distracted: He may not pray till he has recovered his mental composure. Hence, on returning from a journey or if one is weary or distressed, it is forbidden to pray till his mind is composed. The sages said that he should wait three days till he is rested and his mind is calm, and then he recites the prayers.", + "What is to be understood by concentration of the mind? The mind should be freed from all extraneous thoughts and the one who prays should realize that he is standing before the Divine Presence. He should therefore sit awhile before beginning his prayers, so as to concentrate his mind, and then pray in gentle tones, beseechingly, and not regard the service as a burden which he is carrying and which he will cast off and proceed on his way. He should, accordingly, also sit awhile, after concluding the prayers, and then leave. The ancient saints were wont to pause and meditate one hour before the service, one hour after the service and take one hour in its recital.", + "An intoxicated person must not pray, because he cannot concentrate. If he prays, his prayer is an abomination. He must therefore recite the prayers again after he has recovered from his intoxication. A person under the influence of drink should not pray while in that condition. But if he has recited the service, it is regarded as prayer. A drunkard is one who is unable to speak in the royal presence. A person under the influence of drink is one who can speak in the presence of a king without committing error. Yet having drunk, if only a quarter of a log of wine,*Equal in volume to 1½ eggs. one is not to pray till he is rid of the effect of the wine he has taken.", + "So too, persons should not stand up to pray after indulging in jest, laughter, frivolity, idle talk, quarrelling or outburst of anger, but only after the study of Torah, not however of legal discussions by which the mind is distracted, but only after the study of such themes as require no profound reflection, as for instance established rules.", + "Prayers which are only read at periodic intervals, such as the additional service for the beginning of the month and the services for the festivals should be first rehearsed before one stands up to recite them so that he shall not break down during their recital. If a person were travelling in a dangerous locality, infested, for example, by wild beasts or robbers, he should recite one blessing as follows: \"The needs of Israel, Thy people, are many. Their knowledge is scanty. Be it Thy will, O Lord, our God, to give every one what is sufficient for his maintenance and provide every creature with its requirements. Do what is good in Thy sight. Blessed art Thou, O Lord, who hearkenest unto prayer.\" He recites this prayer, walking. If he is able to stand on one spot while uttering it, he should do so. And when he arrives in a neighbourhood that is populated and his mind is calm, he reads the service of nineteen blessings in its regular form." + ], + [ + "In reciting prayers, eight points should be heeded and observed. If, however, these were disregarded, owing to stress, or disability or even wilfully, the recital of the prayers would not be debarred [deemed ineffective]. The points are as follows: one should stand; with face towards the Temple; the body should be in correct posture; the clothing adjusted; one should stand in a proper place; the voice should be properly modulated; and genuflection and prostration be correctly performed.", + "The Standing position. The Amidah [main prayer] is only recited, standing. A person who is on a ship or in a wagon should, if he is able, stand up for that prayer. If unable, he may read it, sitting in his place. A sick person may read it, even lying down on his side, provided, however, that he can concentrate his mind. A thirsty or hungry person is in the same category as the sick: if he can concentrate, he recites the prayer; if not, he should not do so till he has refreshed himself with food and drink. A person who is riding, need not alight, even if there is some one to hold his beast so that his mind may be at ease.", + "With face turned towards the Temple. Anyone outside Palestine turns his face towards the land of Israel and recites the prayer. One who is in the Holy Land turns towards Jerusalem. One who is in Jerusalem turns towards the Temple. If one is in the Temple, he turns towards the Holy of Holies. A person who is either blind, or unable to determine the right direction, or is on a ship, directs his heart to the Divine Presence and prays.", + "Correct posture. When standing in prayer, the feet should be in line; the eyes lowered as if one were looking towards the ground; while the heart should be uplifted as if one were in heaven; the hands should be placed over the heart, close together, the right over the left. The worshipper should stand, like a servant in his master's presence, in awe, fear and dread. He should not place his hands on his hips.", + "Adjustment of the dress. Before beginning the Service, the dress should first be adjusted and the personal appearance made trim and neat, as it is said, \"O worship the Lord in the beauty of holiness\" (Psalms 96:9). One should not stand in prayer wearing a moneybelt, nor bareheaded, nor barefoot, where the local custom is not to stand in the presence of the great, without shoes. And one should not pray anywhere, holding phylacteries in the hand or carrying a scroll of the law in the arms, for the mind would then be preoccupied with those sacred objects. Nor while praying, should vessels or money be held in the hand. On the feast of Tabernacles, however, the worshiper prays, while carrying a palm branch—this being the religious duty of the day. When the time comes to recite the prayer, a person carrying a burden on his head, adjusts it behind him, if it is less than four kabs*A kab is equal in volume to 4 logs. A log is equal in volume to 6 hen’s eggs. and recites the prayer. If it is four kabs in size, he places it on the ground, and then prays. The practice of all the sages and their disciples is not to pray unless their heads are wrapped in the Talith (praying shawl).", + "Place where the worshiper prays. He should stand in a low place and turn his face to the wall. Windows or doors towards Jerusalem should be opened, and he should stand facing them when he prays, as it is said, \"Now his windows were open in his upper chamber towards Jerusalem\" (Daniel 6:11). There should be one fixed place set apart for prayer. It should not be recited in a ruin nor at the rear of a synagogue, unless the worshiper turns his face towards the synagogue. It is forbidden to remain seated at the side of one who is standing in prayer, or pass in front of him unless he has moved away from the worshiper to a distance of four cubits.", + "One must not, while praying, stand on a spot three hand-breadths or more above the floor of the room; nor may one stand for prayer upon a bed, stool or chair. A lofty structure, provided that it is four cubits by four cubits in area—the size of a chamber—is regarded as an attic, and it is permitted to pray in it. So, too, if it was enclosed on all sides by partitions, even though its area was less than four cubits by four cubits, prayers may be recited while standing in it, for the height of such a structure is not noticed, it being a compartment by itself.", + "Labourers who are working on the top of a wall, or on the top of a tree, when the time for prayer arrives, should descend to the ground, recite the prayer, and resume their labours. If they are on the top of an olive tree or a fig tree, they recite it where they are, as it would entail excessive trouble to descend. What prayer do they recite? Those who work for board only recite the three daily prayers, of nineteen blessings each. If they were working for wages, they recite Havinenu [Summary of the Middle Blessings, together with the first three and last three blessings]. In either case, no congregational service is held, nor is the priestly benediction pronounced.", + "Modulation of the voice. The voice should not be raised during the recital of the Amidah prayer nor should it be offered [silently] in thought alone. The words should be pronounced with the lips, but softly, and yet be audible to the speaker's ears. The worshiper should not permit his voice to be heard by others, unless he is sick, or is unable to concentrate his attention without reading aloud. He may not, however, do so at public worship, so that the congregants shall not be disturbed by his loud praying.", + "Genuflection. The worshiper bends the knees five times in every [Amidah] prayer,*Prayer, recited standing. at the beginning and at the end of the first blessing; at the beginning and the end of the thanksgiving blessing (which begins \"We thank Thee\"); and after the conclusion of the prayer. The knees are then bent, the worshiper steps backwards three paces, and with knees bent, bows to the left, then to the right, and then raises his head. When he bends the knees the first four times, he does so while uttering the word \"Blessed\" and resumes the erect posture at the word \"O Lord.\" This rule applies to the layman. The high priest however bends the knees at the beginning and end of every blessing. The king bows his head at the beginning of the [Amidah] prayer and does not raise it till he has concluded it.", + "Why does the worshiper bow towards the left, first? Because his left corresponds to the right of the person whom he faces. And just as one who stands before a king bows to the king's right and then to the king's left, so the sages ordained that at the conclusion of the Amidah, the same etiquette should be observed as in taking leave of the royal presence.", + "In all these genuflections, the worshiper should bow till all the vertebrae of the spinal column become prominent, and his body assumes the shape of a bow. If however he bowed slightly and made an effort which caused strain, so that it is evident that he bows as low as he can, he need not be apprehensive [as to whether he had fulfilled his duty].", + "Prostration. After he has raised his head, subsequent to the fifth genuflection, the worshiper seats himself on the floor and \"falls upon his face\" and offers all the supplications he pleases. Genuflection, wherever mentioned, always refers to bending the knees. Kidah means \"falling on the face\" [with knees bent]. Hishtahvayah means stretching out the hands and feet, so that one is lying prone with face to the ground.", + "When performing the rite of \"falling on the face\", after the service, some fall on the face, some prostrate themselves. The latter is forbidden on a stone floor, except in the Temple of Jerusalem, as has been explained in the laws concerning Idolatry. [Even] a worthy person may not fall on his face unless he is conscious that he is a righteous man like Joshua.*(Joshua 5:14) “And Joshua fell on his face to the earth, and did worship.” He should only incline his face somewhat, but not press it against the floor. It is permissible to recite the service of prayer in one spot and \"fall upon the face\" elsewhere.", + "It is a rule universally observed in Israel, that the rite of \"falling upon the face\" is not practised on Sabbaths, Festivals, the New Year, the New Moon, Feast of Lights, Feast of Lots, at the afternoon services on the eves of Sabbaths and Festivals, or in the evening service any day. Some individuals fall on their faces in the evening service. All do so in every service on the day of Atonement, this being a day of petition, supplication, and fasting." + ], + [ + "A person is forbidden to pass at the rear of a Synagogue while public worship is proceeding, unless he is carrying a burden, or the Synagogue has two entrances on two sides, when an observer could say, \"Possibly, he will enter at the other door.\" So too, if there are two Synagogues in a city, an observer could say, \"Possibly the passer-by is proceeding to the place of worship he usually attends.\" If he has phylacteries on his head, he is permitted to pass by, even in the absence of these circumstances; for the phylacteries indicate that he is eager to perform religious duties and does not belong to those who neglect the duty of prayer.", + "One who recites his prayers with a congregation should not unduly protract its recital. But when one is alone, it is left to his discretion. If, after the Amidah prayer, he wishes to continue with supplications even to the length of the Confessional ritual for the day of Atonement, he may do so. Or if he desires to introduce in each of the intermediate blessings an addition appropriate to any of the blessings he may do so.", + "For instance: If there is a sick person about whom he is concerned, he interpolates in the blessing relating to the sick, in accordance with his ability, a petition for divine mercy to be vouchsafed to the patient. If he needs a livelihood, he interpolates a special supplication in the blessing praying for a prosperous year. In the same way, he may make additions in every one of the blessings. Or if he wishes to include petitions for all his needs in the blessing which ends with the phrase, \"Who hearkeneth unto prayer\", he may do so. But no petition may be inserted in the first three or in the last three blessings.", + "It is forbidden to take any refreshment or do any work after daybreak, till the morning service has been recited. Nor should a visit be paid, early in the morning, to a neighbour's home, to greet him, before the morning service has been recited. Nor should one set out on a journey before praying. But refreshment may be taken before reciting the additional service or the afternoon service. A meal however must not be taken, close to the hour for reading the afternoon service.", + "When the major afternoon has arrived (half an hour after midday), one must not repair to the bathing establishment—even only to perspire—till he has first read the [afternoon] service, lest he faint and omit the prayer. Nor may one sit down even to a casual meal, lest he linger over it. Nor proceed to the trial of a case, even towards its conclusion, lest the pleas may be upset and the proceedings be prolonged and so the service of prayer be omitted. Nor may one sit down in a barber's shop to have the hair cut till he has recited the service, lest the scissors become broken (and delay would ensue). Nor should one enter a tannery near the afternoon, till he has first prayed, lest, seeing his property spoiling, he may busy himself therewith and be prevented reciting the service. If however he has begun any of the foregoing, he does not stop but concludes what he is engaged in, and then recites the afternoon service.", + "When is the cutting of the hair regarded as having begun? When the barber lays the barber's sheet upon the customer's knees. When is bathing regarded as having begun? When the bather removes the garment next to his skin. When is one regarded as having begun to tan? When he fastens over his shoulders the apron as the workmen do. When is a meal considered to have begun? In Palestine, when the hands have been washed; in Babylon, when the girdle has been loosened. When is a trial regarded as having begun? When the judges are robed, each of them in a Talith (Praying shawl) and have taken their seats. If they are already seated, when the litigants have opened their pleading.", + "Although the evening service is optional, a man, coming home from his work, should not say, \"I will eat a little and sleep a little and then recite the prayers\", lest he be overcome by sleep and continue to sleep throughout the night. He should first read the evening service and then eat and drink or sleep. It is permitted to have one's hair cut or go into a bathing establishment near the time for the morning service, as the prohibition only applies to the afternoon when it is a usual procedure for most people to enter bathing establishments or have their hair cut during the day. But in the early morning this is unusual and was not prohibited.", + "If one was occupied with the study of the Torah, he intermits his studies when the time for prayer arrives and recites the service. If study was his profession and he does no other work, he does not stop learning if he is engaged in it at the time of prayer; for the duty of studying Torah is more important than that of reciting prayer. One who occupies himself with the needs of the community is in the same class with one who is occupied with the study of the Torah.", + "A person who is praying must not break off his prayer, except only if he is in mortal danger. Even when a king who is an Israelite greets him, he must not return the greeting. But if the king is an idolater, he stops, lest the king puts him to death. If, while standing and praying, he sees a king who is an idolater or a man of violence coming towards him, he should shorten the prayer. If unable to do so, he should stop praying. So too, if he sees snakes and scorpions, whose sting in that locality is deadly, moving in his direction, he stops his prayers as soon as they get near him and escapes. But if their sting is not deadly, he does not intermit his prayers.", + "Women, slaves and children are under an obligation to recite the prayers. Every person exempt from reading the Shema is exempt from reciting the prayers. All those who follow a funeral, although they are not needed to carry the bier, are, for the time being, exempt from reading the prayers." + ], + [ + "When the sages instituted these services of prayer, they likewise instituted other blessings, to be recited daily. These are as follows: When about to retire to rest for the night, one recites the blessing, \"Blessed art Thou, O Lord, our God, king of the Universe, who causest the bands of sleep to fall upon my eyes and givest light to the pupil of the eye. May it be Thy will, O Lord my God, to deliver me from the evil inclination and from mishap. Let not evil dreams nor evil imaginations trouble me. May my rest be perfect before Thee. Cause me to rise from it to life and to peace, and lighten mine eyes lest I sleep the sleep of death. Blessed art Thou, O Lord, who givest light to the whole world in Thy glory.\"", + "He then reads the first section of the Shema and sleeps. If he is overcome by drowsiness, he reads even if it be only one verse [of the Shema] or verses of a supplicatory character and sleeps.", + "When he awakes, after he has completed his rest, he recites, while still on his couch, the following blessing: \"O my God, the soul that Thou gavest me is pure. Thou didst create it, Thou didst form it, Thou didst breathe it into me, Thou preservest it within me, Thou wilt take it from me and wilt restore it unto me hereafter. So long as the soul is joined within me, I give thanks unto Thee, O Lord my God, Sovereign of all works. Blessed art Thou, O Lord, who restorest souls unto dead bodies.\"", + "When he hears the crowing of the cock, he recites the blessing, \"Blessed art Thou, O Lord our God, King of the Universe*This sentence “Blessed … Universe” precedes every one of the following blessings., who hast given to the cock intelligence to distinguish between day and night.\" When he puts on his garments, he recites, \"Blessed art Thou, O Lord our God, King of the Universe, who clothest the naked.\" When he puts on his headgear he recites, \"Blessed art Thou, O Lord our God, King of the Universe, who crownest Israel with glory.\" When he passes his hands over his eyes, he recites, \"Who openest the eyes of the blind.\" When he sits up on his couch, he recites, \"Who loosest those that are bound.\" When he descends from the couch and puts his feet on the ground, he recites, \"Who spreadest forth the earth above the waters\". When he stands up, he recites, \"Who raisest up them that are bowed down\". When he washes his hands, he recites, \"Who hast sanctified us by Thy commandments and given us a command concerning the washing of the hands\". When he washes his face, he recites the blessing, \"Blessed art Thou, O Lord our God, King of the Universe, who removest the bands of sleep from mine eyes and slumber from mine eyelids. May it be Thy will, O Lord my God and God of my fathers to accustom me to religious duties and not accustom me to transgression. Let the good inclination have sway over me and let not the evil inclination have sway over me. Strengthen me in Thy commandments and grant my portion in Thy Law. Grant that I may be vouchsafed grace, loving kindness and mercy in Thy sight and in the sight of all who behold me, and bestow upon me loving kindnesses. Blessed art Thou, O Lord, who bestowest loving kindnesses upon Thy people, Israel.", + "When one goes to the toilet, he says before entering, \"Honoured be ye, O honoured and holy ones, ministers of the Supreme. Protect me, protect me; tarry for me when I enter and till I leave; for this is the way of the children of men\".*These sentences are no longer said. After leaving, he recites the blessing, \"Blessed art Thou, O Lord our God, King of the Universe, who hast formed man in wisdom and created in him many orifices and vessels. If one of these should close*Contrary to their function.*Contrary to their function. or one of these open, it would be impossible to exist even for a single hour. Blessed art Thou, O Lord, who healest all flesh and doest wondrously.\"", + "When he fastens his girdle, he recites, \"Who girdest Israel with strength\". When he puts on his shoes, he recites, \"Who hast supplied my every want\". When he starts to go out, he recites, \"Who hast made firm the steps of man\". A male recites daily the following blessings, \"Blessed art Thou, O Lord our God, King of the Universe, who hast not made me a heathen\"; \"Blessed art Thou, O Lord our God, King of the Universe, who hast not made me a bondman\"; \"Blessed art Thou O Lord our God, King of the Universe, who hast not made me a woman\".*A woman omits this blessing and substitutes as follows: “… Who hast made me according to Thy will”.", + "These Eighteen blessings have no appointed order. Each blessing is recited at the appropriate time and occasion. For example: If one has put on his girdle, while still on his couch, he recites the blessing, \"Who girdeth Israel with strength\". When he hears the cock crow, he recites the blessing, \"Who hast given the cock intelligence, etc.\". Any of the above blessings for which there is no occasion, is not recited.", + "For example: If one passed the night without removing his clothes, on arising in the morning he does not recite the blessing, \"Who clothest the naked\". If one walks barefoot, he does not recite the blessing, \"Who hast supplied my every want\". On the Day of Atonement and on the Ninth of Ab, when there is no ablution, one does not recite the blessing, \"Concerning the washing of hands\", nor the blessing, \"Who removest the bands of sleep from mine eyes\".*Washing the eyes removes drowsiness. If one has no occasion to visit the toilet, he does not recite the blessing, \"Who formest man, etc.\". And so with the other blessings.", + "The people in most of our cities have the custom of reciting these blessings in the Synagogue, consecutively, whether they were under an obligation to do so or not. This however is an erroneous practice which should not be followed. No blessing should be recited unless there is an obligation to do so.", + "If one rises early to read the Torah, before he has recited the Shema, whether it is the Written or the Oral Law that he intends to study, he first washes his hands, recites three blessings and then proceeds to his reading. The blessings are as follows: \"Who hast sanctified us by Thy commandments and given us a command concerning the words of the Law. Make pleasant, we beseech Thee, O Lord our God, the words of Thy Law in our mouth and in the mouth of Thy people, all the house of Israel, so that we with our offspring and the offspring of Thy people all the house of Israel may know Thy name and learn Thy Law for its own sake. Blessed art Thou, O Lord, who givest the Law. Blessed art Thou, O Lord our God, King of the Universe, who hast chosen us from all nations and given us Thy Law. Blessed art Thou, O Lord, who givest the Law.\"", + "It is a duty to recite these three blessings daily and then read a small portion of the words of the Torah. The people have the custom to read the Priestly Benediction.*Numbers 6:24-26. In some places the section referring to the Daily Sacrifices*Numbers 28:1-8. is read. In others again, both these sections are read. Chapters or paragraphs from the Mishna or the Boraitha are also read.", + "The early Sages lauded one who reads every day psalms from the Psalter, beginning with \"the Psalm of David\" (Psalm 145) and continuing till the end of the book. It is also settled practice to read verses before and after these Psalms. The Sages appointed a blessing to be recited before the psalms, the one beginning, \"Blessed be He who spake\", and a blessing to be recited after them, beginning, \"Praised be Thy name.\" Then the blessings for the Shema are recited and the Shema is read.", + "In some places, it is the custom, after the blessing beginning, \"Praised by Thy name,\" to read daily \"The Song of the Red Sea\" (Exodus 15:1-18), and then the blessings before the Shema. In other places, the custom is to read Haazinu (Deuteronomy Chapter 32.) Some individuals read both Songs. In this regard, custom always rules.", + "A person is in duty bound to recite every complete day one hundred blessings. How are these hundred blessings made up? There are twenty-three blessing which we have enumerated in this chapter; and seven blessings before and after the morning and evening recital of the Shema. When putting on the Zizith,*Fringed garment (Numbers 15:37-41). the blessing is recited, \"Blessed art Thou, O Lord our God, King of the Universe, who hast sanctified us with Thy commandments and commanded us to wear a fringed garment\". When putting on the Tephillin (phylacteries), the blessing is recited, \"Blessed art Thou, O Lord our God, King of the Universe, who hast sanctified us with Thy commandments and commanded us to lay the Tephillin\". All these, together with the three daily Services, each consisting of eighteen benedictions, make up eighty-six blessings. When two meals are taken each day, fourteen blessings are recited, seven at each meal, as follows; one blessing on washing the hands, one for the meal, three after its conclusion, one blessing before taking a drink and one after, making seven blessings for each meal.", + "At the present time, since the institution of the blessing concerning Heretics as a part of the Amidah Service, and the addition of the blessing beginning, \"Who is good and Who doest good\" to the Grace after meals, there are five additional blessings (beyond the hundred). On Sabbaths and Festivals when the Amidah service consists of seven blessings, and on other days if one was not under the obligation to recite all these benedictions, as, for instance, if one did not sleep the whole night, did not loosen his girdle, or did not need to visit the toilet, and so forth, he has to complete the hundred blessings by partaking of fruit.", + "How so? He partakes of a little vegetable, reciting the blessings before and after doing so; then a little of various kinds of fruit, reciting the appropriate blessings before and after each kind; and counts the blessings till the hundred, to be daily recited, are completed.", + "The order of the prayers is as follows. In the morning, on arising, a person recites the blessings mentioned above; then reads the Psalms—reciting the appropriate blessings before and after them. Then he reads the Shema, reciting the blessings before and after it, omitting the Kedusha*Sanctification (Isaiah 6:3, Ezekiel 3.12). from the former of the two blessings before the Shema, this not being recited by an individual in his private devotions. When he has concluded the blessing after the Shema, which closes with the phrase, \"Who redeemedst Israel\" he immediately rises, so that the reference to the Redemption may be connected with the Amidah prayer, which, as already stated by us, is recited standing. When this prayer is concluded, he sits down, bows his head, offers up supplications, raises his head and still seated, offers further supplications. Then he reads \"The Psalm of David\" (Psalm 145), offers according to his ability, more supplications, after which he proceeds to his affairs.", + "The afternoon service begins with the reading of \"The Psalm of David\" (Psalm 145), the worshiper being seated. He then rises and recites the Amidah for the afternoon service. This concluded, he bows his head, offers supplications, raises his head, and offers further supplications according to his ability, and then proceeds to his affairs. In the evening service, the worshipper reads the Shema, reciting the appropriate blessings before and after it. The blessing referring to the redemption of Israel is connected with the Amidah, which is recited, standing. This concluded, the worshipper sits a brief while and withdraws. Whoever adds supplications after the Amidah in the evening acts commendably. Though the blessing concluded, \"Who redeemedst Israel\" is followed by the blessing beginning, \"Cause us to lie down\", this is not regarded as an interruption between the blessing relating to redemption and the Amidah, both blessings being regarded as one lengthy blessing." + ], + [ + "Congregational prayer is always heard [by the Almighty]. Even if there are sinners among them, the Holy One, blessed be He, does not reject the prayer of a multitude. Hence, a person should associate himself with the congregation, and never recite his prayers in private when he is able to pray with the congregation. One should always attend Synagogue, morning and evening; for only if recited in a synagogue, are one's prayers heard at all times. Whoever has a synagogue in his town and does not worship there is called a bad neighbour.", + "It is a Mitzvah (praiseworthy duty) to proceed to the Synagogue at a quick pace, as it is said, \"And let us know; let us be eager to know the Lord\" (Hosea 6:3). When leaving the Synagogue, a person should not take big strides, but walk at a slow pace. On entering the Synagogue, one should move forward the distance [of the width] of two doors, and then recite his prayers, so as to fulfill the text, \"Waiting at the posts of my doors\" (Proverbs 8:34).", + "A house of study is superior to a synagogue. Eminent sages, notwithstanding that there were many synagogues in their towns, only prayed in the places where they were engaged in the study of the Torah. It is understood that congregational services are [also] held there.", + "How is public worship conducted? One person recites the prayers aloud, and all the rest listen. This is not done, if there are less than ten adult men present, the Reader being counted in the number. Even if some of them have already said their prayers and thus discharged their obligation, they help to complete the quorum of ten, provided that the majority have not yet said their prayers. So too, the Kedushah*Isaiah 6:3; Ezekiel 3:12; Psalms 146:10. is not recited, nor is the Torah recited with the blessing before and after the reading, nor the lesson from the prophets read [with its blessings], unless a quorum of ten is present.", + "Thus too, one individual is not to recite the blessings before the Shema while all listen and respond Amen, unless a quorum of ten is present. This is termed Poress al Shema (Cp. Targum to I Samuel 9:13). Nor is Kaddish recited, unless ten are present. Nor do the priests solemnly raise their hands (to recite the priestly benediction) unless ten are present, the priests being counted in the number. For every group of ten in Israel is called a Congregation, as it is said, \"How long shall I bear with this evil congregation\" (Numbers 14:27). Those alluded to here were ten, (the Spies)—Joshua and Caleb being excluded.", + "Every procedure of a sacred character should only take place in a congregation of Israelites, as it is said; \"And I will be sanctified in the midst of the children of Israel\" (Leviticus 22:32). All the recitals, referred to above, if begun when a quorum of ten was present, of whom some left, though they are not authorized to do so, are concluded by those who remain.", + "It is requisite that the congregation be assembled in one place and that the reader be with them in that place. Where a small court opens, throughout its complete breadth, to a larger courtyard, and nine persons are in the larger, while one person is in the smaller enclosure, they form a quorum. But if nine persons are in the smaller enclosure and one person is in the larger, they do not constitute a quorum. If the congregation is in the larger enclosure and the Reader in the smaller, their obligation to worship is discharged when he officiates on their behalf. But if the congregation is in the smaller, and the Reader in the larger enclosure, their obligation is not discharged when the reader recites the service, since he is separated from them and not in the same place with them, for the larger enclosure having posts on both sides is regarded as divided off from the smaller enclosure. The smaller enclosure, however, is regarded not as divided off from the larger enclosure, but as a corner of it.", + "So too, if there is ordure in the larger enclosure, it is forbidden to recite prayers or read the Shema in the smaller enclosure. But if there was ordure in the smaller enclosure, prayers may be recited and the Shema may be read in the larger, provided that there was no offensive odor, since the smaller enclosure is divided off from the larger.", + "The Reader discharges the obligation of the Congregation. How so? When he recites the prayers and they respond with the utterance of Amen after every blessing, they are regarded as praying. This only aplies to one who does not know the liturgy. One who is proficient does not discharge his obligation unless he recites the prayers for himself.", + "The foregoing rule holds good for all days of the year except New Year's Day and the Day of Atonement in a Jubilee year. On those two days, the Reader discharges the obligations of the proficient as of the non-proficient, on the ground that the prayers recited on those days are lengthy and the majority of those acquainted with them cannot concentrate their minds as the Reader can. Hence, if one who is proficient wishes on those days to rely on the Reader's recital of the prayers, he may do so.", + "None should be appointed as Reader to the Congregation unless he is reputed for his knowledge and exemplary conduct. If he is an old man, all the better. An endeavor should be made to secure one who has a pleasant voice and is accustomed to read. Anyone whose beard is not full grown, even though he is a great scholar, should, out of respect to the Congregation, not be appointed as the regular reader. But one may publicly recite the blessings before the Shema, as soon as the marks of puberty appear and one has passed the age of thirteen years.", + "One whose enunciation is indistinct, who, for example, reads the Aleph as an Ayin or the Ayin as an Aleph, or cannot pronounce the letters correctly, is not to be appointed as Congregational reader. A teacher may appoint one of his pupils to read the services in his presence. A blind man may publicly recite the blessings before the Shema and be appointed Reader to the Congregation. But one whose shoulders are bare, though he may publicly recite the blessings before the Shema, does not recite the Amidah as Reader of the Congregation unless he is properly clad." + ], + [ + "The order of congregational services is as follows: At the morning services, the congregants are seated. The reader proceeds to the reading desk, begins with the recital of the Kaddish. All the people respond aloud as follows: \"Amen; may His great Name be blessed for ever and to all eternity\", and at the close of the Kaddish they again respond, \"Amen\". Then he says, \"Bless ye the Lord who is blessed\"; they respond, \"Blessed be the Lord who is blessed for ever and ever\". He then starts to recite the Shema with the blessings preceding and following it. They respond, \"Amen\" at the close of each blessing. Any one, who is able, recites the blessings and reads the Shema at the same time as the reader till he has concluded the blessing after the Shema, which ends with the words, \"Who redeemed Israel\".", + "All the worshipers immediately rise and recite the Amidah in a low tone. Whoever does not know the prayer stands silent while the reader and the congregation are praying inaudibly. As soon as a congregant has concluded the Amidah, he steps back three paces and remains standing there.", + "After the reader has stepped back three paces he begins to recite the Amidah aloud from the beginning of the blessings; in order that anyone who has not recited the prayer shall be regarded as having discharged his obligation. All remain standing and listen and respond \"Amen\" after each blessing, those who have discharged their obligation by reciting the Amidah, as well as those who have not done so.", + "He recites Kedushah in the third blessing. When the reader comes to the Kedushah, every one of the congregants may return to the place where he had stood while reciting the Amidah. When the reader reaches the blessing beginning, \"We thank Thee\" and bends his knee, all the congregants bow slightly, not however to excess, and recite, \"We give thanks unto Thee, O Lord our God and God of all flesh, our Creator, the Creator of all things in the beginning. Blessings and Thanksgivings be to Thy great and holy Name, because Thou hast kept us in life and hast preserved us. So mayest Thou continue to keep us in life and be gracious unto us. Gather our exiles to Thy holy courts, to observe Thy statutes, serve Thee in truth and do Thy will with a perfect heart, seeing that we give thanks unto Thee\". Any one who reiterates, \"We give thanks unto Thee; we give thanks unto Thee\" is silenced.", + "After he has completed reciting the whole Amidah, he seats himself, bows his head, inclines slightly sideways; all the congregants doing the same. In this attitude, he offers up supplications. He then sits up and raises his head, the rest of the people doing the same; and, while seated, offers supplications aloud. The reader then rises alone and recites the Kaddish a second time, the Congregation making the responses as on the first occasion. He then recites, \"And He, being merciful, forgiveth iniquity, etc.,\" then, the Psalm of David—(Psalm 145). The reader in the meanwhile stands; the congregation remains seated and recites with him. He then recites, \"And a redeemer shall come unto Zion, etc. And as for me, this is my covenant, etc. But Thou art holy, etc. And one cried unto another, Holy, etc.\" He completes the Kedushah. The congregants respond, \"Holy, holy, holy\" three times. He then reads the Kedushah in the Aramaic version. Then he recites the text, \"Then a wind lifted me up, etc.\" He reads this also again in the Aramaic version. Then he recites, \"The Lord shall reign for ever and ever.\" This he also repeats in Aramaic, so that the people may understand. ", + "These verses before and after the Kedushah together with their Aramaic versions are styled \"The order of Sanctification\". The reader then prays in supplicatory terms, reads verses of a supplicatory tenor, and recites Kaddish to which the people make the customary responses, and then they depart.", + "Whoever says in his supplications, \"He that dealt mercifully with a nest of birds, forbidding the taking of the mother-bird together with the nestlings (Deuteronomy 22:6-7) and the slaughtering of a beast and its young in one day (Leviticus 22:28)—may He have mercy upon us\", or offers petitions of a similar character is silenced; for these precepts are divine decrees set forth in Scripture and have not been ordained in a spirit of compassion. Were this the motive, the slaughtering of all animals would have been prohibited. It is also forbidden to multiply epithets and say: \"O God, Great, Mighty, Awe-inspiring, Powerful, Puissant\", since it is beyond human power to exhaust the praises of God. One should therefore limit himself to the attributes used by Moses, our teacher, Peace be upon him.", + "In the afternoon service, the Reader begins reading: \"And He, being merciful, forgiveth iniquity and destroyeth not; yea, many times He averteth His anger and awakeneth His wrath not at all\" (Psalm 38, verse 38),*This verse is not recited before the afternoon service but before the evening service both in the German and Spanish rituals. and \"Happy are they that dwell in Thy house etc. A Psalm of David etc.\" (Psalm 145). While reading this psalm, both he and the congregation are seated. The reader rises and says Kaddish. The congregants rise after him and make the customary responses. They all recite the Amidah inaudibly. The reader repeats the Amidah aloud, as in the morning service, till he has concluded the whole of it. All then bow their heads, offering supplications; raise their heads and continue their supplications remaining seated, as in the morning service. The reader then rises and recites Kaddish. The people make the customary responses. Then they depart to their affairs.", + "In the evening service, all the congregants are seated. The reader rises and recites, \"And He, being merciful etc.\", \"Bless ye the Lord, who is to be blessed\". They respond, \"Blessed is the Lord who is to be blessed for ever and ever\". He then begins to read the Shema with its accompanying blessings and says Kaddish, after which all rise and silently repeat the Amidah. When they have concluded, the reader says Kaddish. The congregation then departs. The reader does not, in the Evening Service, repeat the Amidah aloud, because that Service is not obligatory. He accordingly abstains from a recital of blessings that would be nugatory, since there is no one under an obligation to recite them, or would require the reader to discharge the duty for him.", + "On the Eves of the Sabbaths, the Reader, after saying the Amidah silently with the Congregation, repeats it aloud. He does not however recite the Seven Blessings, but one blessing only, which summarizes the seven. The following is what he says: \"Blessed art Thou, O Lord our God and God of our fathers, God of Abraham, God of Isaac, and God of Jacob, the great, mighty and revered God, the most high God, Possessor of Heaven and Earth. He with His word was a shield to our forefathers, and by His bidding, will quicken the dead; the holy God, like unto whom there is none; Who giveth rest to His people on His holy Sabbath day, because He took pleasure in them to grant them rest. Him we will serve in fear and with awe, and daily and constantly we will give thanks unto His name in the fitting form of blessings. He is the God to whom thanksgivings are due, the Lord of peace, Who halloweth the Sabbath and blesseth the Seventh Day, and in holiness giveth rest unto a people sated with delights, in remembrance of the Creation. Our God and God of our fathers, accept our rest etc. Blessed art Thou, O Lord, who hallowest the Sabbath.\" He then says Kaddish, after which all the people depart.", + "The reason why the Sages instituted this particular repetition is because the majority of the people come on the Eves of Sabbaths to join in public worship, and there may be one present who came late and has not completed his prayer. He might be left alone in the synagogue and incur danger. The Reader therefore repeats a summary of the Amidah, so that all the congregation shall stay till the late comer shall have concluded and be able to leave with them.*In ancient times the Synagogues were outside the towns and villages. The evening prayer during the working days was recited by everyone at home. On Friday evening they repaired to the communal place of worship. It would have been dangerous for a late comer, left in the synagogue, to go home in the dark alone.", + "Hence, when a feast, the Day of Atonement or the First of the Month falls on a Sabbath, the reader who officiates does not include in this blessing any reference to the special day, but ends with the formula, \"Who hallowest the Sabbath,\" the reason being that the special day imposes no obligation to say this blessing.", + "On sabbaths and festivals, after the Reader has completed the repetition of the morning Amidah, he says Kaddish, reads the 145th Psalm and again says Kaddish, after which the Congregation reads the additional service softly which he then recites aloud, as he did the [Amidah in the] morning service. He then says Kaddish after the additional service; and the people depart. Neither the \"Order of Sanctification\"*Beginning: “And a Redeemer shall come to Zion … and Thou art holy.” nor propitiatory prayers are then recited. They are recited before the afternoon service. Kaddish is then said. The Amidah for the afternoon is read by the Congregation and repeated aloud by the Reader who then says Kaddish.", + "On the First Day of each month, and on the Intermediate Days of the Festivals, the \"Order of Sanctification\" is recited before the additional service. On the termination of the Sabbath, the Order of the Day (= Order of Sanctification) is recited after the evening service. Kaddish is then said and Habdalah (the group of blessings for the distinction between the holy [day] and the secular [days] is recited at the termination of Sabbaths and Festivals)." + ], + [ + "If one has recited the Amidah without devotion, he should recite it again devoutly. If he, however, concentrated his attention during the recital of the first blessing, he need not read the prayer again. If one committed an error in one of the first three blessings, he has to turn back to the beginning of the Amidah. If he made a mistake in one of the last three blessings, he turns back to the blessing relating to the restoration of the Temple Service. If he made a mistake in one of the intermediate blessings, he turns back to the beginning of the blessing in which he made the mistake, and then continues the Service in regular order to the end. The reader, if he makes a mistake when reading the Amidah aloud, follows the same rules.", + "But if the reader made a mistake while silently reading the Amidah, he does not, in my opinion, recite it silently a second time, so as not to incommode the congregation. He relies on his repetition of the Amidah which he will recite aloud. This is so if he had made no mistake in the first three blessings. If however the mistake was in one of these, he turns back to the beginning of the Amidah, like any layman.", + "If a reader, having made a mistake, became confused and did not know where to resume, another person, after awhile takes his place. If he made a mistake in connection with the blessing concerning heretics, the congregation does not wait for him, but another person immediately takes his place, for possibly he may have become tainted with heresy. This rule holds good if he had not yet begun reciting this blessing. But if he had commenced it, the congregants wait for him awhile.", + "The person asked to act as substitute should not decline. At which part of the Amidah does the substitute start? At the beginning of the blessing in which the first reader had made the mistake, provided that it had occurred in one of the intermediate blessings. If the mistake had been made in one of the first three blessings, the substitute starts at the beginning of the Amidah. If the mistake occurred in one of the last three blessings, the second reader begins with the blessing relating to the restoration of the ancient Temple service.", + "If one says: I will not proceed to the reading desk as my garments are coloured, he is not permitted to act as reader in that service even when robed in white vestments. If one says: I will not proceed to the reading desk because I wear shoes, he does not act as reader even when he is barefoot.", + "Whoever is uncertain whether he has or has not recited the Amidah, does not repeat it unless he has the intention of reciting it as a voluntary offering; for a private person may, if he wishes, recite the Amidah the whole day as a free will offering. If one, during his recital of the Amidah, recalled that he had already read it, he stops even in the middle of a blessing. This however is not the rule in regard to the Evening Amidah because, from the outset, he only recited it with the understanding that it was not obligatory.", + "If one, in error, recited the week day Amidah on the Sabbath, he has not fulfilled his duty. If he realizes his mistake, while still engaged in the Amidah, he concludes the blessing which he has already begun and then recites the blessing appertaining to the Sabbath. This rule applies to the evening, morning and afternoon services. If the error occurred in the additional service, he stops even in the middle of a blessing. So it is also, if he concluded the Week day Amidah, under the impression that it was the additional service for the Sabbath, Festival or New Moon as the case may be.", + "If one, in the winter, erroneously omitted both phrases, \"Who causeth the rain to descend\" and also \"Who causeth the dew to descend\", he should turn back to the beginning of the Amidah. If he recited the phrase referring to the dew, he does not turn back. If, in the summer, one said, in error, \"Who causeth the rain to descend\", he turns back to the beginning of the Amidah. If he omitted the phrase referring to the dew, he is not directed to read the Amidah again from the beginning, because the dew is never withheld and does not need a special petition.", + "If one forgot to include the petition \"Give dew and rain\" in the blessing relating to prosperity for the year and became aware of his omission before reciting the blessing which concludes, \"Who heareth prayer\", he recites the petition for rain in the latter blessing. If he only became aware of the omission after reciting this blessing he turns back to the blessing relating to prosperity for the year. If he did not become aware of his omission till he had completed the entire Amidah, he turns back to the beginning and recites the whole of it a second time.", + "If one made a mistake and did not recite the paragraph beginning, \"May our memorial ascend and come etc.\" (specially recited on New Moons and festivals) and became aware of his omission before he had concluded the Amidah, he turns back to the blessing relating to the restoration of the Temple service and includes the paragraph omitted. If he became aware of his omission after he had concluded the Amidah, he turns back to its beginning. If he was wont to add propitiatory prayers after the Amidah, and became aware of his omission of them after he had completed the Amidah but before he had stepped back at its conclusion he turns back to the blessing relating to the restoration of the Temple service.", + "These rules apply to the Amidah on the intermediate days of the festivals as well as the morning and afternoon Amidah of the New Moon. But if one did not recite this paragraph in the Amidah of the evening service of the New Moon, he does not turn back.*Because the Supreme Court did not fix the first day of the new month in the evening before that day but on the day itself.", + "In all cases where an individual praying for himself has to recite the Amidah a second time, the reader of the congregation does likewise, if he committed a similar error when reciting the Amidah aloud. The morning service on the first day of the month forms an exception. If on such a day, the reader forgot to recite the added passage beginning, \"May it ascend and come\", till he had concluded the Amidah, he is not to read it a second time, so as not to incommode the congregation. The reason is that he has still to read the additional service which contains a reference to the first day of the month.", + "During the ten days from the New Year to the Day of Atonement, if, by mistake, one concluded the third blessing with the phrase, \"the holy God\" (instead of \"the holy King\"), he turns back to the beginning of the Amidah. If by mistake, one concluded the eleventh blessing, \"King who loveth righteousness and judgment\" (instead of King of judgment) he turns back to the beginning of this blessing, and concludes it with the phrase \"King of judgment\". He then continues the service in the regular order. If he did not become aware of the error till he had concluded the entire Amidah, he turns back to its beginning. This rule applies to an individual praying for himself and to the Reader of the congregation reciting the Amidah aloud.", + "If, in the fourth blessing ending, \"Who graciously grantest knowledge\", one has omitted,*After the close of Sabbath or Festival. by error, the passage referring to the distinction between sacred and profane, he concludes the Amidah and is not bound to repeat it. So too, if one forgot on the Feast of Lights or on the Feast of Lots, to recite the passage beginning, \"For the miracles\", or, on a fast day, the prayer beginning, \"Answer us\", he does not recite the Amidah a second time. This rule applies to an individual praying privately and to the Reader of the congregation. If, [on a fast day] one becomes aware of the omission before he steps back at the conclusion of the Amidah, he says, \"Answer us, for Thou hearest prayer, delivering and saving us at all times of trouble and distress. May the words of my mouth and the meditation of my heart be acceptable before Thee, etc.\".", + "One who forgot to recite the afternoon service on the eve of the Sabbath should recite the Sabbath Amidah for the Friday evening twice. There is a similar rule in the case of the eve of a festival. One who forgot to recite the afternoon service on a sabbath or festival, recites the Amidah in the evening service after the close of the festival twice—both Amidahs being those recited on a week day. The passage referring to the distinction between sacred and profane is included in the first, not in the second. If it was included in both or omitted from both, he has fulfilled his duty. But if it was omitted from the first recital and included in the second, he has to recite the Amidah a third time, the first recital not being counted, as it took place before the Amidah proper to the evening. When one recites two services, even the morning and additional services, one should not recite the second immediately after the first but pause between, so as to obtain a proper frame of mind.", + "Whoever joins in public worship is forbidden to say his prayers in advance of the congregation. A person entering a synagogue and finding the congregation silently reciting the Amidah should also recite it, provided that he can begin and conclude it before the Reader, in his repetition, reaches the Kedushah. If he is unable to do so, he should wait till the Reader begins the repetition and then silently recite the Amidah with the Reader, word for word till the latter comes to the Kedushah, when he should join in the congregational responses to the Kedushah after which he recites the rest of the Amidah for himself. If he commenced the Amidah before the Reader began to recite it aloud, and the Reader reaches the Kedushah, he should neither stop nor utter the responses in the Kedushah. So too, he should not utter the response \"Amen. May His great name be blessed; and, needless to add, he should not do so if the Reader is reciting other blessings." + ], + [ + "Wherever there are ten Israelites resident, an edifice must be fitted up, where they can assemble for worship at each period of prayer. Such a building is termed a synagogue. The residents exercise compulsory powers on each other for the purpose of erecting a synagogue and purchasing a scroll of the Law (Pentateuch), the prophetical books and the Hagiography.", + "When a synagogue is to be built, the highest part of the town should be selected for the site, as it is said, \"At the head of the noisy streets she [Wisdom] calleth\" (Proverbs 1:21). The building is to be raised sufficiently high to overtop all the other courtyards of the town, as it is said, \"To exalt the house of our God.\" (Ezra 9:9). The doors of the Synagogue are to be made to open only on the East side, as it is said, \"And those who encamped before the Tabernacle eastwards\" (Numbers 3:38). Within, a shrine is built to contain a scroll of the Law. This shrine is erected on the side towards which the people in that town turn when praying, so that when they are standing engaged in prayer, they will face the shrine. ", + "In the centre of the building, a platform is erected, which the Reader of the lesson from the Pentateuch or whoever exhorts the people mounts, so that all the congregation may hear. The desk (Tebah) on which the scroll is placed (when reading the Torah) is set up in the centre,*In the centre of the platform. its back towards the Shrine, its front facing the people.", + "How are the people seated in synagogues? The elders sit facing the congregation with their backs to the Shrine. The people are seated in rows, one behind the other, the front of each row being at the rear of the one before it, so that all the people are facing the Shrine, the elders and the desk. When the reader stands up to recite the (Amidah) prayer, he stands on the floor before the Tebah*Elevated platform, with the desk on it for reading the Torah, rearward of him, the reader standing near to the Ark (Shrine). and, like the rest of the congregation, his face is turned to the Shrine.", + "Synagogues and houses of study must be treated with respect. They are swept and sprinkled to lay the dust. In Spain and the West (Morocco), in Babylon and in the Holy Land, it is customary to kindle lamps in the synagogues and to spread mats on the floor on which the worshippers sit. In the lands of Edom (Christian countries) they sit in synagogues on chairs [or benches].", + "There must be no light behaviour in synagogues and houses of study; no jesting, no mockery or idle talk. One may not eat or drink, indulge in physical recreation or promenade there. One may not enter, during the summer, to seek relief from the heat; or, in the winter, to obtain shelter from the rain.", + "Nor are calculations to be made in them, unless these are in connection with a religious duty; for example, counting the contents of the charity box or the proceeds of a collection for redemption of captives etc. Funeral addresses are only delivered in them when these are of public interest, as for example for the great religious authorities of the city, which would be attended by the entire community.", + "Where a synagogue or house of study has two doors, one may not use it as a passage, entering at one door and leaving by the other to shorten a journey, since it is forbidden to enter these buildings except to fulfill a religious duty.", + "If one has occasion to go into a synagogue to call a child or other person, he may go in, but should read some portion of Scripture or recite a traditional dictum, so that his entry shall not be for the sake of his private affairs only. If he has no knowledge he should say to one of the children, \"Recite to me the verse which you are now reading\" or he should stay a while in the synagogue and then leave, for staying there is also a religious act, as it is said, \"Happy are they that dwell in Thy house\" (Psalms 84:5).", + "One who entered a synagogue to pray or read Scripture may leave at the opposite door to that by which he entered, in order to take a short cut. A person may go into a synagogue with his staff, shoes, moneybelt and with dust on his feet. If he has need to do so, he may expectorate in the synagogue.", + "Synagogues and houses of study that are in ruins retain their sacred character, as it is said, \"And I will desolate your sanctuaries\" (Leviticus 26:31)—even when desolate they still retain their sacred character. The same respect must be shown them when they are in ruins as when they were sound and in use. The only difference is in regard to sweeping and laying the dust. Synagogues in ruins are not swept nor sprinkled to lay the dust. If grass has sprung up in them, the blades are plucked and left there, so that the people may be stirred to rebuild the ruined edifices.", + "A synagogue may not be demolished with the intention to build another on the same site or on a different site. The proposed synagogue must first be erected, and then the existing structure may be demolished, for fear that a mishap may occur which will prevent the people building. This rule applies even to the erection of a single wall. The new wall must first be set up adjacent to the old wall, which may then be demolished.", + "These rules apply to a structure, of which the foundations are not decayed. But if the foundations are failing or the walls threaten to collapse, the edifice is immediately demolished and work on the new building should be started at once, and proceed expeditiously by day and by night, for fear that there may be delay and the edifice would become a complete ruin.", + "A synagogue may be turned into a house of study, but a house of study may not be turned into a synagogue; the reason being that the sanctity of a house of study exceeds that of a synagogue and objects may be raised to a holier use but not degraded to a less holy use. On the same principle, the residents of a town who sold a synagogue should use the proceeds to purchase a Tebah.*Elevated platform with a desk on which the Scroll of the Law is placed for public reading. If they sold a Tebah, they should buy with the proceeds wraps or a case for the scroll of the law. If they sold wraps or a case for the scroll of the law, they should use the proceeds to purchase single books of the Pentateuch. If they sold single books of the Pentateuch, they should buy with the proceeds a scroll of the law. But if they sold a scroll of the law, nothing else can be bought with the proceeds but another scroll of the law, for there is nothing that exceeds the sanctity of a scroll of the law. This same principle applies to money left over from proceeds of sales of sacred articles after other articles of higher sanctity had been purchased.", + "So too, if the people had collected money to build a house of study or a synagogue, or to buy a Tebah, or wraps and a case (for a scroll of the law) or a scroll of the law, and they desire to use all the money for another purpose, they may only do so if the substitute to be bought is of a higher sanctity. If however the original purpose for which the collection had been made was accomplished, and a surplus was left over, they can use it for any purpose they please. All the appurtenances of a synagogue are in the same category with the synagogue. The curtain above the ark in which the scrolls are placed are in the same class with the wraps of the scrolls. If stipulations had been made with regard to the articles, these stipulations have to be fulfilled.", + "The statement that it is permitted to sell a synagogue only refers to a synagogue, erected in a village for the use of the villagers, that they may have a place where to pray. If all of them agree to sell it, they may do so. But as to a synagogue in a city, since it was built as a public place of worship for all, where any one who comes to that district shall be able to pray, it constitutes the public property of all Israel and may never be sold.", + "Villagers who desire to sell their synagogue, in order to erect with the proceeds another synagogue or purchase a Tebah or a scroll of the law, should stipulate with the purchaser that he is not to turn it into a bathhouse, tannery, ritual bath or laundry. If, at the time of the sale, the seven leaders of the community (forming the Executive), at a meeting of the residents, passed a resolution that the purchaser should be permitted to do any of the above things, it is permitted.", + "So too, if the seven leaders of the community, at a meeting of the residents, resolve that the surplus of the purchase money be used for secular purposes, it may be so used. And when they receive the funds and expend them in the erection of another synagogue, or in the purchase of a Tebah, wraps, a case for a scroll of the law, or a Scroll of the law, or copies of single books of the Pentateuch, the surplus is secular in accordance with their resolution, and may be used for any purpose they please.", + "So too, if all the residents or a majority of them have vested a single individual with authority over them, whatever he does is valid. He can, in his discretion sell or give away, and make any stipulations he deems fit.", + "Just as they are permitted to sell a synagogue, so they may give it away; for unless the community derived some advantage from the gift, they would not have made the gift. They must not however let their synagogue for rent or pledge it as security for a loan. So too, when synagogues are demolished to be rebuilt, the bricks, wood and earth may be sold, exchanged or given away, but not loaned, because the sanctity attached to the material passes only if money or a benefit equivalent to money is obtained in return.", + "The broadway of a town, though the people worship there on fast-days and at special services,—the assemblies on such occasions being too large for the synagogues to accomodate—has no sanctity because its sacred use is casual and it has not been appointed for worship. Similarly, houses and courts where people meet for prayer have no sanctity, because they have not been set apart for worship but are only so used casually, just as a man prays in his own home." + ], + [ + "Moses, our teacher, established the rule for Israel that they should read the Law publicly on Sabbaths and also on the second and fifth days of the week, during the morning service, so that three days shall not elapse without hearing the Law. Ezra established the rule that the Torah should be read at the afternoon service, every Sabbath for the benefit of those who would otherwise spend the day vacuously. He also ordained that on the second and fifth days of the week, three persons should be called to the reading of the Law and that they should read not less than (three verses each) [ten verses].", + "The following are the days on which the Law is publicly read: Sabbaths, Festivals, the first day of each month, Fast-days, the Feast of Dedication, the Feast of Lots, the second and fifth day of the week. Lessons from the Prophets are only read on Sabbaths, Festivals and the ninth day of Ab.*According to the German and Polish ritual, on the other Scriptural fast-days, at the afternoon service.", + "The Torah is not read publicly unless at least ten male Israelites—all adults and freemen—are present. A minimum of ten verses must be read. The introductory verse, \"And the Lord spake unto Moses, saying\" is counted among the ten verses. Not less than three must be called to the reading of the Law. They do not begin to read at a place less than three verses from the beginning of a section, nor do they end at a place less than three verses from the close of a section. No reader may read less than three verses.", + "When ten verses are read by three persons, two of them read three verses each, and one reads four verses. The one who reads the four verses, whether he is the first, last or intermediate reader, is praiseworthy.", + "Each reader opens the scroll of the law, looks at the place where he will read and recites the invocation, \"Bless ye the Lord, who is blessed.\" The congregation responds, \"Blessed is the Lord, who is blessed for ever and ever.\" He then recites the blessing, \"Blessed art Thou, O Lord our God, King of the Universe, Who hast*Literally “Who hath chosen us from all peoples and given us His Law.” God is addressed in the second person, “Blessed art Thou, O Lord our God because of our consciousness of His existence and attributes—Justice, Kindness, Wisdom and Goodness. The Blessing continues in the third person Who hath chosen us, because His essence is unknown.*Literally “Who hath chosen us from all peoples and given us His Law.” God is addressed in the second person, “Blessed art Thou, O Lord our God because of our consciousness of His existence and attributes—Justice, Kindness, Wisdom and Goodness. The Blessing continues in the third person Who hath chosen us, because His essence is unknown. chosen us from all peoples and given us Thy Law. Blessed art Thou, O Lord, Who givest*Literally: “Who hath given us the Law” “Who giveth the Law” in the 3rd person. the law.\" The congregation responds Amen. He then reads his section, till he concludes it, rolls up the scroll, and then recites the blessing, \"Blessed art Thou, O Lord our God, King of the Universe, Who hath given us a Law of truth and planted eternal life in our midst, blessed art Thou O Lord, Who giveth the Law.\"", + "A person who reads the Law must not begin till the sound of the Amen recited by the congregation has ceased. If he made a mistake, even if only in the correct enunciation of a single letter, he is made to turn back to the place where the mistake was made and read the word correctly. Two are not to read in the Torah at the same time, but only one by himself. If one, while reading, has been suddenly stricken so that he cannot continue, another person should take his place and begin where the stricken one began, and recite the blessing after reading his portion.", + "The person who reads may not do so till the chief member of the congregation invites him to do so. Even the appointed officer of the synagogue or its president does not read, at his own volition, but waits till the congregation or its chief member tells him to do so. And some one should stand at his side, while he is reading, just as the appointed officer stands at the side of other persons who read.", + "The reader has (sometimes*On the Day of Atonement.) to skip from passage to passage—both being on the same theme—as, for instance, that beginning, \".… After the death of the two sons of Aaron\" (Leviticus chapter 16 verse 1) to that beginning, \"And on the tenth day of this seventh month\" (Numbers 29:7-11) which is in the weekly portion Emor. But he must take care not to recite by heart, it being forbidden to recite even a single word without referring to the text. Nor, when skipping, may he pause for a longer time than it takes the interpreter to translate the last verse [of the former passage].", + "As soon as he has begun to read in the Torah, it is forbidden to converse even on a Halachic topic. All must listen silently and give heed to what he is reading, as it is said, \"And the ears of all the people were attentive unto the book of the Law\" (Nehemiah 8:3). It is likewise forbidden to leave the synagogue while the Torah is being read. But one may leave in the interval between one section and another. A person who is continuously engaged in the study of the Torah, this being his sole occupation, may continue his study while the Law is being read.", + "Since the days of Ezra it has been the rule that an interpreter shall be present to interpret to the people what the reader is reading in the Torah, so that they may understand the subject-matter. The reader reads one verse only, waits till the interpreter has interpreted it, and then reads the next verse. The reader may not read to the interpreter more than one verse at a time.", + "The reader may not raise his voice above that of the interpreter nor may the interpreter raise his voice above that of the reader. The interpreter may not begin to translate till the sound of the verse uttered by the reader has ceased. The reader may not read the next verse till the interpreter's translation of the previous verse is ended. The interpreter is not to lean against a pillar or beam, but stands in reverence and awe. He does not read the translation from a script but translates it by heart. The reader may not prompt the interpreter so that it should not be said that the translation is written in the Torah. A minor (under thirteen years) may act as interpreter to an adult who is reading. But it is not respectful to an adult that he should act as interpreter to a minor who is reading. There should not be two interpreters acting together. But one reads and one interprets.", + "Not all verses are translated in public. The story of Reuben (Genesis 35:22), The Priestly Benediction (Numbers 6:24-26), the story of the Golden Calf from \"And Moses said to Aaron\" till \"And Moses saw the people etc.\" (Exodus 32:21-25) and the verse, \"And God plagued the people\" (Exodus 32:35) are read and not translated. In the story of Amnon (II Samuel c. 13) where the phrase, \"Amnon, son of David\" occurs, it is read and not translated.", + "The person who concludes with the lesson from the prophets has first to read in the Torah, even if it is only three verses. He may repeat what the previous reader has already read. He must not read the lesson from the Prophets till the Scroll of the Law has first been rolled up. He should not read less than twenty-one verses from the prophet. If the topic of the lesson is concluded in a smaller number of verses, he need not read more. If he read ten verses and the interpreter translated them, that is sufficient, even though the topic is not completed. Only one reads the lesson from the prophets, but two may act as interpreters. He may skip from one subject to another, but not from one prophetical book to another except in the minor Prophets; and there he must not pass from the end of the book to the beginning. When skipping, he must not pause longer than it takes the interpreter to recite his translation of what has been read.", + "The person who reads the lesson from the prophets should read for the interpreter three verses, and the interpreter translates the three one after another, but if the three verses are separate sections, he should read for the interpreter one verse at a time.", + "The person who reads the lesson from the prophets, recites, before doing so, one blessing as follows: \"Blessed art Thou, O Lord our God, King of the Universe, Who hast*Literally, “who hath chosen.” chosen good prophets etc.\"; and after the lesson, he recites four blessings. The first blessing he concludes with the formula, \"O Lord, God Who are faithful in all Thy words*Literally, “The God who is faithful in all His words.”\"; the second with the formula, \"Who rebuildest Jerusalem\"; (Spanish and German rituals have \"Who makest Zion joyful through her children\") the third, with the formula, \"Shield of David\"; the fourth with a formula referring to the special character of the day—identical with the conclusion of the middle blessing in the Amidah prayer for the day. So if the first day of the month falls on a Sabbath, the person who reads the lesson from the prophets mentions the first day of the month in this blessing, as he does in the Amidah. ", + "How many persons read the Law? On Sabbath, in the morning service, seven read the Law; on the Day of Atonement, six; on the festivals, five. These respective numbers may not be diminished but may be increased. On the first day of each month, and on the intermediate days of the festivals, four read the Law. On Sabbath and on the Day of Atonement in the afternoon services, on the second and fifth day of the week throughout the year in the morning service, on the Feast of Lights and on the Feast of Lots in the morning service, and on fast-days in the morning and in the afternoon services, three read the Law. These numbers are neither increased nor diminished.", + "A woman should not read the Law at a congregational service, out of respect to the congregation. A minor who can read and understands to whom the blessings are offered may be counted in the number of those who read the Law. The person who reads the lesson from the Prophets is also counted in their number, since he reads in the Torah as well. If, however, the reader of the congregation intervened with the recital of Kaddish between the reader of the concluding section of the Pentateuchal portion for the day and the reader of the lesson from the Prophets, the latter is not counted in the number of those who read the Law. In a congregation where there is only one individual competent to read, he goes up to the reading-desk, reads a section, goes down, then goes up again and reads a second section, does the same a third time and so on till he has completed the number of those who should have read that day.", + "In each and every one of these readings, a Cohen (descendant of Aaron) reads the first section. He is followed by a Levite (descendant of Levi other than a Cohen) and he, in turn, is followed by an Israelite. It is a universal custom that a Cohen, even though he is illiterate, has precedence over a great scholar in Israel. The person, superior in knowledge reads before one who is his inferior. The reader of the concluding section who rolls up the Scroll will receive a reward equal to that of all the others. Hence, even the greatest man in the congregation goes up [to the reading desk] to complete the portion.", + "Should no Cohen be present, an Israelite goes up to read the Torah and a Levite should not follow. Should no Levite be present, the Cohen who read the first section, reads the second section in place of a Levite. Another Cohen however does not read after the first, lest it be said that the one first called up was unfit and that therefore another Cohen went up. So too, one Levite does not read after another, lest it be said that one of them is unfit.", + "At which part of the service is the Torah read? On the days when an additional Amidah is recited—the Reader, having concluded the morning service, recites Kaddish; takes out a scroll of the Law, and calls members of the congregation individually, who come up and read in the Law. When they have concluded, he replaces the scroll and recites Kaddish; and then the additional service is recited. On days when a lesson from the prophets is read as well as the additional service, it is the usual custom to recite Kaddish before the person comes up to read the lesson from the prophets. In some communities however, Kaddish is recited after the lesson from the prophets has been read.", + "In the afternoon service on Sabbath or on the Day of Atonement, the Reader, after he has ended the recital of the Psalm of David (Psalm 145) and of the Order of Sanctification,*The Ashkenazi practice is to say these before Neilah on the Day of Atonement to mark the distinction between that service and the preceding service. recites Kaddish, and takes out the scroll of the Law, which is read by members of the congregation. He then replaces the scroll and recites Kaddish. The afternoon Amidah is then recited. On Festivals, it is not customary to read the Law during the afternoon service.", + "On a day when no additional service is recited, the reader, after concluding the morning Amidah recites Kaddish and takes out a scroll of the Law which is read. He then replaces it, recites Kaddish, then repeats Psalm 145 and the \"Order of Sanctification\", as on other days, recites Kaddish, after which the people depart.", + "Scrolls of single books of the Pentateuch are not used for reading at services in synagogues, out of respect to the congregation. Nor is the scroll of the Law rolled*To the right place for the reading. at a public service, out of regard to the convenience of the congregants so that they should not have the trouble of standing while the scroll is being rolled. Hence, if two sections in different parts of the text are to be read, two scrolls are taken out. One person must not read one section in two scrolls, lest it will be said that the first scroll was defective and therefore he read out of the second.", + "The person who rolls up the scroll rolls it from without.*Towards himself, if he holds and rolls the scroll, himself. If one sits, holding the scroll and another standing before him rolls the scroll, he should roll it inwards, so that the written part shall not be exposed. When fastening it, the fastening should be placed within.*The knot of the band which is wound round the scroll is placed inside the scroll so that the scroll should not have to be turned on its face to undo the knot. And he should set it with the seams in the centre.‡‡So that if the outside sheet of the scroll weakens, the seams connecting one sheet with another would come apart and the scroll would not be torn. In a place where the scroll of the Law, after being read, is taken out of the Synagogue and removed to another place for the sake of security, the Congregation must not leave the synagogue till the scroll has been taken out and they must accompany it, following it to the place where it is deposited." + ], + [ + "The custom prevailing through Israel is [that the reading of the Pentateuch is completed in one year]*The passage in brackets is omitted in the manuscript, apparently erased.. It is begun on the Sabbath after the feast of Tabernacles, when the portion commencing Bereshith \"In the Beginning\" (Genesis 1:1) is read. On the second Sabbath, that beginning, \"These are the generations of Noah\" (Genesis 6:9) is read; on the third, that beginning, \"And the Lord said to Abraham\" (ibid. 12:1), and so on in regular order till the last portion is read on the feast of Tabernacles. Some complete the reading of the Pentateuch in three years, but this is not a prevalent custom.", + "Ezra instituted the rule for Israel that the portion containing the Imprecations in the book of Leviticus (26:3-end of book) should be read before the feast of Pentecost; and those in the book of Deuteronomy (26:1-29:8) before the New Year. The prevalent custom is to read the portion Bemidbar Sinai (Numbers 1:1-4:20) before Pentecost; Vaethchanan (Deuteronomy 3:23-7:11) after the Ninth of Ab; Atem Nitzabim (Deuteronomy 29:9-30:20) before the New Year; Tzav ess Aharon (Leviticus 6:1-8:36) before Passover in an ordinary year (of twelve months). Hence, on some Sabbaths, two portions are read during the morning service, for example, Isha Ki Tazria (Leviticus 12:1-13:59) and Vezoth tihejeh Torath Hametzora (ibid. 14:1-15:33); Bechukotai (ibid. 26:3-end of book) and Behar Sinai (ibid. 25:1-26:2) etc.; the purpose being to ensure that the reading of the Pentateuch shall be completed in one year and that the portions above mentioned shall be read at their appointed periods.", + "At the place in the Torah where the reading is ended in the morning service, it is resumed, with the next verse, in the afternoon service of that day, in the morning services of the coming Monday and Thursday, and also in the moring service of the next Sabbath. For example, on the first Sabbath (after the feast of Tabernacles) the portion Bereshith is read during the morning service. In the afternoon service ten or more verses are read from the beginning of the portion, Eleh Toledoth Noach; as also on the following Monday and Thursday. On the next Sabbath likewise, in the morning service Eleh Toledoth Noach is begun and read to the close of the portion for the week. This method is followed throughout the year. The reading of the portion from the Pentateuch is followed by a section from the prophets, corresponding in content with what had been read in the Pentateuch.", + "On the first day of each month, the person first called to the reading of the Law reads three verses from the section beginning Tzav (Numbers 28:1-8). The second person called to the Law repeats the third verse already read by the person called before him and adds the two following verses, so as to leave three verses to the end of the section. The third person called to the Law reads these three verses and also the next section beginning Uveyom Hashabbath (ibid. 28:9-10). The fourth person called to the Law reads the section beginning Uvrashé Chodshechem (ibid. 28:11-15). When the first of the month falls on a Sabbath, two scrolls of the Law are taken out during the morning service. In the first, the portion for the week is read; and in the second, the one who completes the reading reads Uverashé Chodshechem (Numbers 28:11-15). The person who reads the lesson from the Prophets is the one who reads the section concerning the New Moon. The lesson from the Prophets is that section which concludes, \"And it shall come to pass that month by month etc.\" (Isaiah 66:23). When the first of Ab falls on a Sabbath, the lesson from the prophets is the section containing the verses, \"Your new moons and your festivals my soul hateth\" (ibid. 1:14). When the first day of the month falls on the first day of the week the lesson from the prophets on the preceding Sabbath day is the section beginning, \"And Jonathan said unto him; tomorrow is New Moon\" (I Samuel 20:18-42).", + "Every one who goes up to read the Law commences and concludes with a happy theme. But in the weekly portion of Haazinu (Deuteronomy, Chapter 32), the first one who is called up reads up to \"Remember the days of old\" (verse 7). The second begins, \"Remember the days of old\" and reads up to \"He made him ride on the high places of the earth\" (v. 13). The third from that verse to, \"And the Lord saw and spurned\" (v. 19). The fourth, from that verse to, \"If they were wise\" (v. 29). The fifth, from that verse to \"For I lift up my hand to heaven\" (v. 40). The sixth, from that verse to the end of the Song (v. 43). Why do they leave off at these points? Because they are rebukes, and so the people will be induced to repent.", + "The eight verses which conclude the Pentateuch (Deuteronomy 34:5-12) may be read in synagogue even when there are less than ten (male adults) present. Though it is all Torah and Moses uttered them as received from the mouth of the Almighty, still as they convey the thought that they were composed after Moses' death, they have clearly been altered (from the text as it stood originally). An individual may therefore read them (without a quorum).", + "The Maledictions in the book of Leviticus (26:14-43) are not broken up among different readers; but one person reads them all, beginning with the verse before, and closing with the verse after them.*According to our practice four verses before and three after. As to the Maledictions in the book of Deuteronomy, one may, if he wishes, break off in the middle. The people have, however, the custom not to do so; but one person reads them all.", + "The regular sequence is interrupted for the three Festivals and for the Day of Atonement, when we read a section appertaining to the Festival and not the weekly portion of the Sabbath. Moses ordained that on each festival a section bearing upon it should be read. On every festival too, the discussion and discourse are on the topic of the day. What sections are read? On Passover, from the section concerning the festivals in the book of Leviticus (22:26-23:44). The people have however the custom of reading on the first day that beginning, \"Draw out, and take unto yourselves lambs (Exodus 12:21-51); and the lesson from the Prophets is the account of the Passover at Gilgal (Joshua 5:2-15). On the second day, that beginning, \"When a bullock or sheep\" (Leviticus 22:26-23:44); and the lesson from the Prophets is the account of Josiah's Celebration of the Passover (II Kings 23:1-25). On the third day, that beginning, \"Sanctify unto me all the first born\" (Exodus 13:1-16). On the fourth day, that beginning, \"If thou lend money\" (Exodus 22:24-23:19). On the fifth day, that beginning, \"Hew thee two tables of stone\" (ibid. 34:1-26). On the sixth day, that beginning, \"Let the children of Israel keep the Passover in its appointed season\" (Numbers 9:1-14). On the seventh day, that beginning, \"And it came to pass when Pharaoh had let the people go\" (Exodus 13:17-15:26) to the end of the Song, and up to the words \"I am the Lord that healeth thee\"; and the lesson from the Prophets is that beginning, \"And David spoke\" (II Samuel 22:1-51). On the eighth day, that beginning, \"All the firstling males\" (Deuteronomy 15:19-16:17); and the lesson from the Prophets is that beginning, \"This very day\" (Isaiah 10:32-12:6).", + "On Pentecost, the section from the Pentateuch is that beginning, \"Seven weeks\" (Deuteronomy 16:9-17). But the general custom is to read on the first day of the feast the section beginning, \"In the third month\" (Exodus 19:1-20:26). And the lesson from the Prophets is \"The vision of the Chariots\" (Ezekiel 1:1-28). On the second day the section read is that concerning the Festivals, beginning, \"All the firstling males\" (Deuteronomy 15:19-16:17) and the lesson from the Prophets is taken from Habakuk (3:1-end).", + "On New Year, the section is that beginning, \"And in the seventh month, on the first day of the month\" (Numbers 29:1). It is however a general custom to read on the first day the section beginning, \"And the Lord remembered Sarah\" (Genesis 21:1-34); and the lesson from the Prophets is that beginning, \"Now there was a certain man of Ramathaim—zophim\" (I Samuel 1:1-2:10). On the second day, the section read is that beginning, \"And it came to pass after these things that God did prove Abraham\" (Genesis 22:1-24); and the lesson from the Prophets is that concluding, \"Is Ephraim a darling son unto me\" (Jeremiah 31:1-19).", + "On the Day of Atonement, in the morning service, the section read is that beginning, \"After the death of the two sons of Aaron\" (Leviticus 16:1-34); and the lesson from the Prophets is that beginning, \"For thus saith the High and Lofty One\" (Isaiah 57:15-58:14). In the afternoon service, the section read is that concerning Incests in the portion beginning, \"After the death of the two sons of Aaron\" (Leviticus Chapter 18). The purpose aimed at is that anyone who has been guilty of any of these offences should remember and be abashed. The third person called up reads in the Torah and recites, as the lesson from the Prophets, the book of Jonah.", + "On the feast of Tabernacles, the section read on each of the first two days is that referring to the Festivals and beginning, \"When a bullock or a sheep or a goat is brought forth\" (Leviticus 22:26-23:44). The lesson from the Prophets on the first day is that beginning, \"Behold, a day of the Lord cometh\" (Zechariah 14:1-21). The lesson from the Prophets on the second day is that beginning, \"And all the men of Israel assembled themselves unto King Solomon\" (I Kings 8:2-21). On the eighth day, the section from the Pentateuch is that beginning, \"Every first born\" (Deuteronomy 15:19-16:17). The lesson from the Prophets is that beginning, \"And it was so that when Solomon had made an end of prayer\" (I Kings 8:54-66). On the following day, the weekly portion beginning, \"And this is the blessing\" (Deuteronomy 33:1-34:12) is read. The lesson from the Prophets is that beginning, \"And Solomon stood\" (I Kings 8:22-53). Some read, as the lesson from the Prophets that beginning, \"Now it came to pass after the death of Moses\" (Joshua 1:1-18). On the other (intermediate) days of the Feast, the sections concerning the sacrifices for the festival are read (Numbers 29:17-34).", + "How so? On every one of the intermediate days of the festival, two sections of the Pentateuch are read. On the third day of the feast, which is an intermediate day, the Cohen (first called to the reading of the Law) reads the section beginning, \"And on the second day\" (Numbers 29:17-19). The Levite (the second called) reads the section beginning, \"And on the third day\" (ibid, 29:20-22). The Israelite (the third called) reads the section beginning, \"And on the third day\" (ibid. 29:20-22). The fourth person called reads the section beginning, \"And on the second day\" and that beginning, \"And on the third day.\" On the fourth day of the festival, which is the second of the intermediate days, the section beginning, \"And on the third day\" and that beginning, \"And on the fourth day\" are read in this way. The same order is followed throughout the intermediate days.", + "On every festival, and likewise on the Day of Atonement and on all the seven days of Passover, two scrolls of the Law are taken out of the ark. In the first, the sections we have named are read. In the second, the section in the book of Numbers referring to the sacrifice for the day (Numbers 28:16-29:39) is read. The reader of the last reads also the lesson from the Prophets.", + "Whenever two or three scrolls of the Law are taken out of the ark, if they are taken out one after the other, the Kaddish is recited after the first is replaced, and then the second is taken out. After this has been replaced, Kaddish is again recited. We have however already stated that the plain custom is always to recite Kaddish after the person last called to read has finished reading, and then the lesson from the Prophets is read.", + "On the intermediate Sabbath of Passover or Tabernacles, the section read is that beginning, \"See, Thou sayest unto me\" (Exodus 33:12-34:26). The lesson from the Prophets, on Passover, is Ezekiel's vision of the Valley of Dry Bones (Ezekiel 37:1-14); and, on Tabernacles the Prediction concerning Gog (ibid. 38:18-39:16).", + "On the first day of the Feast of Dedication, the section read is that containing the Priestly Benediction and continuing till the end of the section referring to the offering on the first day of the Dedication of the Tabernacle (Numbers 6:22-7:17). On the second day, the section read is that referring to the offering of the prince who brought his offering on the second day of that Dedication (ibid. 7:18-23). And so on till the eighth day, the section read is that referring to the offering on the eighth day of the Dedication of the Tabernacle up to the end of the summary of the offerings and continuing till the end of the weekly portion (ibid. 7:54-89).*Ashkenazi practice is to add ibid. 8:1-4. On Sabbath, the lesson from the Prophets is Zechariah's Vision of the Candelabrum (Zechariah 2:14-4:7). If there are two Sabbaths in the feast of Dedication, Zechariah's Vision of the Candelabrum is the lesson from the Prophets on the first Sabbath; and, on the second Sabbath, the account of the Candelabra in Solomon's Temple (I Kings 7:40-50) is read. The person who reads in the scroll the special section for the feast of Dedication reads the lesson from the Prophets. On the Feast of Lots, the section beginning, \"And Amalek came\" (Exodus 17:8-16) is read in the morning service.", + "On the Ninth of Ab, the section read in the morning service is that beginning, \"When thou shalt beget children\" (Deuteronomy 4:25-40). The lesson from the Prophets is that beginning, \"I will consume them\" (Jeremiah 8:13-9:23). In the afternoon service, the sections beginning, \"And Moses besought\" (Exodus 32:11-14) and also (34:1-10) are read, as on the other fast-days and on those that are kept in commemoration of the calamities that befell our ancestors. These sections are read in the morning and afternoon services. The first person called up reads four verses from the section beginning, \"And Moses besought.\" The second and third persons read from the section beginning, \"Hew thee two tables of stone\" till \"That I am about to do with thee\" (Exodus 34:1-10). On fast days appointed by the community because of existing calamities such as drought, pestilence or similar visitations, the Benedictions and Maledictions (Leviticus 26:3-46 or Deuteronomy 28:1-69) are read, so that the people, when they listen to them, may be moved to repent and their hearts be humbled.", + "The people have the custom of reading on the three Sabbaths before the Ninth of Ab, as lessons from the Prophets, passages of an admonitory character. On the first of these Sabbaths, the lesson from the Prophets is the section beginning, \"The words of Jeremiah\" (Jeremiah 1:1-2:3). On the second Sabbath, that beginning, \"The vision of Isaiah\" (Isaiah 1:1-20). On the third Sabbath, that beginning, \"How is the faithful city become a harlot\" (ibid. 1:21-2:4).*Ashkenazi custom is to read respectively on these Sabbaths before the Ninth of Ab, Jeremiah 1:1-2:3, 2:4-28 and Isaiah 1:1-27. On the Sabbath after the Ninth of Ab, the lesson from the Prophets is the section beginning, \"Comfort ye, comfort ye, my people\" (Isaiah 40:1-26). It is the general custom in our city to read comforting messages from Isaiah as the lessons from the Prophets on the Sabbaths after the Ninth of Ab till the New Year. On the Sabbath between the New Year and the Day of Atonement, the lesson from the Prophets is the section beginning \"Return O Israel\" (Hosea 14:2-10).", + "When the first day of the month of Adar falls on a Sabbath, the section concerning the Half Shekel (Exodus 30:11-16) is read; and the lesson from the Prophets is that relating to Jehoiadah the Priest (II Kings 11:17-12:17). When the first of Adar falls on a weekday, even on a Friday, the section concerning the Half-Shekel is read on the previous Sabbath. On the second Sabbath of the month, the section commencing \"Remember\" (Deuteronomy 25:17-19) is read. The lesson from the Prophets is that beginning, \"I remember that which Amalek did to Israel\" (I Samuel 15:1-34). What is meant by the second Sabbath? It is the Sabbath preceding the week in which the Feast of Lots occurs, even if that falls on Friday. On the third Sabbath, the section concerning the Red Heifer (Numbers 19:1-22) is read. The lesson from the Prophets is that containing the verse, \"And I will sprinkle upon you\" (Ezekiel 36:16-36). What is meant by the third Sabbath? That immediately preceding the fourth. On the fourth Sabbath, the section beginning, \"This month\" (Exodus 12:1-20) is read. The lesson from the Prophets is that beginning \"In the first month, on the first day of the month (Ezekiel 45:18-46:15). The fourth Sabbath is that beginning the week in which the first of Nissan occurs, even if it falls on Friday.", + "Hence, there will sometimes be a plain Sabbath (on which no additional section is read) between the first and the second of these four special Sabbaths, or between the second and the third. In some years there will be two such Sabbaths; namely, between the first and second special Sabbaths, and between the second and third. But there is no plain Sabbath between the third and fourth special Sabbaths.", + "Each of these four special sections is read in a second scroll, after the portion for the week has been read in the scroll first taken out. If the first of Adar falls on a Sabbath, and the portion for the week was that commencing, \"And thou shalt command\" (Exodus 27:20-30:10), six persons are called to the Law and read in the weekly portion up to (but not including) the section beginning, \"Thou shalt also make a laver\" (ibid. 30:17). The seventh person reads the section beginning, \"When thou takest the sum\" till that beginning, \"Thou shalt also make a laver\" (ibid 30:11-16). If the portion of the week for that Sabbath is that beginning, \"When thou takest the sum\" (ibid. 30:11), six persons are called to the Law and read this portion, till the next beginning, \"And Moses assembled\" (ibid. 35:1). The seventh person reads in the second scroll the section beginning, \"When thou takest the sum\" till \"Thou shalt make also a laver\" (ibid. 30:11-16).", + "When the first of Adar falls on Sabbath, three scrolls are taken out. In the first, the portion of the week is read; in the second the section relating to the sacrifices on the first of the month, (Numbers 28:9-15); and in the third, that beginning, \"When thou takest the sum\" (Exodus 30:11-16). So too, when the first of Nisan falls on Sabbath, three scrolls are taken out. The portion of the week is read in the first; the section relating to the sacrifices \"on the first of the month\" (Numbers 28:9-15) in the second; and, in the third, that commencing, \"This month\" (Exodus 12.1-20).", + "When the first of Tebeth falls on Sabbath, three scrolls are taken out. In the first, the portion of the week is read; in the second, the section relating to the sacrifices on the first of the month (Numbers 28:9-15); in the third, the portion read on the feast of Dedication (a section from Numbers 6:22-8:4). When the first of Tebeth falls on a week day, three persons read the section concerning the sacrifices on the first of the month (Numbers 28:9-15); and the fourth person, one of the sections appropriate to the Feast of Dedication (Numbers 6:22-8:4).", + "Although a person hears the whole of the Pentateuch at the public services on the Sabbaths throughout the year, he is under an obligation to read it thrice—twice read the text and once in the Onkelos [Aramaic] version—a verse left untranslated being read thrice—and so he will conclude the weekly portions concurrently with the Congregation." + ], + [ + "In the morning service, in the additional service and in the Neilah (closing) service, the priests uplift their hands to pronounce the Priestly Benediction. This is not done in the afternoon service; for in the afternoon [on ordinary days] all have had their meals, and the priests may possibly have drunk wine, and an inebriate is forbidden to perform this rite. Nor even on a fast-day do they pronounce the Priestly Benediction, for fear that if permitted on such a day, the rule might be disregarded in the afternoon service on other days.", + "This rule applies to a fast-day on which both the afternoon and Neilah services are recited; for example, the Day of Atonement and a public fast-day (specially appointed). [It is different however with] a fast-day when there is no Neilah, for example, the Ninth of Ab or the Seventeenth of Tammuz. The reason is that the afternoon service, being recited on such a day near sunset, appears to have the character of Neilah and will not be confused with the afternoon service on other days. Hence the Priestly Benediction is pronounced on such a fast-day. A priest who transgressed the rule and went up in front of the ark on the Day of Atonement in the afternoon service is permitted to raise his hands to pronounce the Benediction—as it is known that on this day there is no inebriety—and he is not made to step down, so as not to give rise to the suspicion that he was disqualified and therefore had been made to step down.", + "How is this rite performed outside the Temple? When the Reader of the congregation reaches the paragraph in the Amidah referring to the restoration of the ancient service and he utters the first word of that blessing beginning \"Be pleased\",*The first of the last three blessings of the Amidah. all the priests in the synagogue leave their places, proceed to the platform in front of the ark, stand there, with their faces towards the ark and their backs towards the congregation, their fingers bent in their palms, till the Reader concludes the paragraph of thanksgiving.*The second of these last three blessings. Then they turn their faces toward the congregation, straighten their fingers, raise their hands to a level with their shoulders and begin reciting, \"May the Lord bless thee\". The Reader prompts them, word by word, and they repeat, as it is said, \"Say unto them\", which means that they are to wait till he recites. When they have ended the first verse, all the people respond, \"Amen\". The Reader of the congregation prompts them in the second verse, word for word, which they repeat till they have ended the second verse, when all the people respond, \"Amen\". And so with the third verse.", + "When the priests have concluded reciting the three verses of the Benediction, the Reader begins the last paragraph of the Amidah, that beginning, \"Grant Peace\". The priests turn their faces towards the ark, bend their fingers*(and drop the hands.) and remain standing on the platform till he concludes the paragraph, and then they return to their places.", + "The prompter may not summon the priests till the sound of the congregation's \"Amen\" to the previous blessing*The second of the last three blessings of the Amidah. has ceased. The priests may not begin the introductory blessing, \"Who hath sanctified us with the sanctification of Aaron and commanded us to bless His people Israel with love\" till the sound of the prompter's summons to the priests has ceased. The congregation do not respond \"Amen\" till the sound of the priest's utterance of the first verse of the Benediction has ceased. The priests do not begin the second verse of the Benediction till the sound of the congregation's \"Amen\" has ceased. The Reader may not join in the congregational response \"Amen\" after the priests' Benediction, lest he become confused and will not know which verse of the Benediction he has to prompt, whether the second or third.", + "The priests may not turn their faces away from the congregation till the Reader begins the paragraph commencing, \"Grant Peace\". Nor may they bend their fingers till they have turned their faces away from the congregation. It is one of the ordinances instituted by Rabban [Yachanan ben Zaccai] that the priests do not ascend to the platform in front of the ark, wearing shoes, but they stand there barefoot.", + "While the priests bless the people, they may not look at the people, nor allow their minds to wander. Their eyes should look to the ground like one engaged in prayer. No one may gaze at the priests while they are blessing the people so that their attention should not be distracted. All the people should concentrate their minds, so as to hear the Benediction and turn their faces towards the faces of the priests, but they do not look at them.", + "If only one priest pronounces the Benediction, he begins to recite without being summoned. The congregational Reader prompts him, word for word, as stated. If there were two or more priests they do not begin to bless the people, till the Reader has summoned them with the formula, \"Priests\". They respond, \"The Lord bless thee\". He then prompts them, word for word, in the order stated.", + "How was the rite of the Priestly Benediction performed in the Temple? The priests went up to the platform after the conclusion of the morning sacrifice. They raised their hands, with fingers straightened, above their heads; except the High Priest who did not raise his hands higher than the Golden Plate.*on his forehead; the plate had the words engraved, “holy to God”. One prompted them, word for word, just as is done outside the temple, till they had concluded the three verses of the Benediction. The people did not respond \"Amen\" after each verse. But all the three verses were recited as one blessing. When they concluded, all the people responded, \"Blessed be the Lord God, the God of Israel, from everlasting to everlasting.\"", + "The name of God was pronounced as written; that is, the name of which the utterance is according to the letters Yod, He, Vav, He. This is the Ineffable Name (literally the Proper Name), wherever it is referred to. Outside the temple the usual pronunciation is used, as if it were written A.D.N.I.*Adonai—my Lord.; for the Proper Name of God as written, is pronounced nowhere but in the Temple. After the death of Simon the Just, the priests ceased to utter the proper name of God in the Benediction, even in the Temple, so that an unworthy or unsuitable person should not learn it. The ancient teachers did not teach this name to their disciples or sons, even when they were worthy, except once in seven years—all this out of respect to the Honored and Revered Name of God.", + "The Priestly Benediction, wherever it is recited, must be recited only in Hebrew, as it is said, \"Thus shall ye bless the Children of Israel.\" A tradition dating back to Moses is the authority for the following exposition: \"Thus shall ye bless\", that means, standing. \"Thus shall ye bless\", that means, with hands raised. \"Thus shall ye bless\", that means, in the Holy Tongue. \"Thus shall ye bless\" that means, face to face with the congregation. \"Thus shall ye bless\", that means uttering the Proper Name of God. This however is uttered thus, only when the Benediction is pronounced in the Temple, as already stated.", + "In no place may the priests add, either softly or aloud, a blessing to the three verses of the Benediction, such as, \"The Lord, the God of your fathers, make you a thousand times as many more as you are\", or other verses of a similar tenor, for it is said, \"Thou shalt not add to it\" (Deuteronomy 13:1). Every priest proceeding to the platform to pronounce the Benediction, as soon as he starts, says, \"May it be Thy Will, O Lord our God, that this Benediction which Thou hast commanded us to bless therewith Thy people Israel shall be a perfect blessing. May there be in it no stumbling nor perverseness from now and for evermore\". Before the priest turns his face towards the people to bless them, he recites the blessing, \"Blessed art Thou, O Lord our God, King of the Universe, who hast sanctified us with the sanctification of Aaron and commanded us to bless Thy people Israel with love\". He then turns his face to the congregation and begins to bless them. And when he turns his face away from the congregation, after he had concluded the Benediction, he says \"We have done that which Thou hast decreed unto us. Do Thou fulfill unto us that which Thou hast promised unto us. Do Thou look down from Thy holy habitation, from Heaven, and bless Thy People Israel\".", + "When the priests turn their faces towards the people to bless them, and when they turn their faces away, after blessing them, they should always turn to the right. And so too, whenever any one turns, it should always be to the right.", + "The Priestly Benediction was pronounced in the Temple once every day, after the morning sacrifice had been offered up. The priests came and stood upon the steps of the Temple porch and blessed the people in the form we have stated. Outside the Temple, the Benediction was pronounced at the close of each service except that of the afternoon, as previously stated. The endeavour is everywhere made to secure an Israelite (one who is not a priest) as prompter; as it is said, \"Say unto them\", which implies that the prompter is not to be one of them." + ], + [ + "Six things prevent the performance of the rite of the Priestly Benediction: Defective speech; Physical blemishes; Transgressions; Wine; Age; Uncleanliness of the hands. Defective speech: Sufferers from a defect in speech, who cannot utter the letters as they should be pronounced, who, for example, read Aleph as if it were Ayin, or vice versa, or Shibboleth as if it were Sibboleth, etc., do not perform the rite of the Priestly Benediction. So too, those who are heavy of tongue and whose utterance is thick so that they are not understood by all, do not perform this rite.", + "Physical blemishes: A priest who has blemishes on his face, hands or feet, as, for instance one whose fingers are twisted inwards or sideways, or whose hands are covered with tetters, does not perform this rite, as the people will stare at him. He who slavers, when speaking, or is blind of one eye, shall not perform this rite. If however, the person who is blind of one eye, or slavers is a well known and familiar figure in the town, he is permitted to perform the rite, as no one will stare at him. So too, a person whose hands are stained with indigo or other colouring material, shall not perform this rite. But if the majority of the residents in that town are engaged in the dyeing industry, he may do so, as they will not stare at him.", + "Transgressions: A priest who had slain a human being, even if he has repented, must not perform this rite, for it is said, \"Your hands are full of blood\" (Isaiah 1:15), and it is further written, \"And when ye spread forth your hands I will hide mine eyes from you\" (Isaiah 1:15). A priest who had worshiped idols, whether under compulsion or in error, even if he had repented, must never perform this rite, for it is said, \"Nevertheless, the priests of the high places came not up to the altar of the Lord in Jerusalem\" (II Kings 23:9); and the Priestly Benediction is like the Temple service, as it is said, \"To minister unto Him and to bless in His name\" (Deuteronomy 10:8). So too, a priest who had become a convert to idolatry, though he returned to Judaism, never performs this rite. The commission of other transgressions is no disqualification.", + "Age: A priest who is a youth does not perform this rite till his beard has grown. Wine: One who has drunk a fourth of a log*A log is equal in capacity to six hen’s eggs, hence a quarter of a log equals one and a half eggs. of wine in one draught does not perform this rite till the effect of the wine has passed off—the Priestly Benediction being analogous to the Temple service. If, however, he drank a fourth of a log of wine in two draughts, or diluted it with a little water, he is permitted to perform the rite. If he drank more than a quarter of a log, even mixed with water, and even if he drank it in several draughts, he must not perform the rite till the effect of the wine has passed off. How much is the fourth of a log? The contents of a vessel two finger breadths long, two finger breadths wide and two and seven-tenths finger breadths high. In all measurements throughout the Torah, the finger used is the thumb, called Bohen Yad.", + "Uncleanliness of the hands: A priest who has not washed his hands must not perform this rite. But he first washes his hands as far as the wrists, just as the priests did in preparation for the Temple service and then he blesses the people, as it is said, \"Lift up your hands to the sanctuary\",*That is, wash your hands for a holy service. (Psalms 134:2). The profaned*Who himself, or whose father prior to his birth, has violated the restrictions on the priests in marital relations. priest does not perform this rite because he has not the status of priesthood.", + "A priest who is free from any of these disqualifications, even though he is not a scholar nor punctilious in the observance of religious duties, and even though people talk about him and his dealings are not marked by strict integrity, nevertheless pronounces the Priestly Benediction and should not be prevented from performing the rite; since it is a duty incumbent on every qualified priest to bless the people, and we do not say to a wicked man, \"Be still more wicked and abstain from fulfilling religious duties.\"", + "Do not wonder and say, \"Of what use is the blessing of this ordinary person?\" The acceptance of the Benediction does not depend upon the priest but upon the Almighty, as it is said, \"So shall they put My name upon the children of Israel, and I will bless them\" (Numbers 6:27). The priests fulfill their duty with which they have been charged, and the Almighty, in His mercy, blesses Israel according to His will.", + "The people in the rear of the priests are not included in the blessing. Those, however, who stand at their side are included. If there was a partition—even if it were an iron wall—between the priests and those that were being blessed, since their faces are turned toward those of the priests, they are included in the blessing.", + "The Benediction by the priests requires the presence of ten [male adult] Israelites, the priests being counted in the quorum. If the Congregation present in the synagogue consists wholly of priests, all of them perform the rite of pronouncing the Benediction. Whom are they blessing? Their brethren in the north and their brethren in the south. Who responds Amen to their blessings? The women and children. If, in addition to those who have gone up to the platform, there are ten priests present, these ten respond Amen, and the rest pronounce the Benediction.", + "In a congrgation where there is no other priest but the Reader, he does not perform the rite of the Priestly Benediction. But he may perform it if he is confident that after doing so, he will return to the reading of the service. In a congregation where there is no priest, the Reader, when he comes to the last paragraph, beginning, \"Grant peace\" first recites the following: \"Our God and God of our fathers, bless us with the threefold blessing of Thy Law, written by the hand of Moses, Thy servant, which was spoken by the mouth of Aaron and his sons, the priests, Thy holy people, as it is said, 'The Lord bless thee and keep thee: The Lord make His face to shine upon thee and be gracious unto thee: the Lord turn His face unto thee and give thee peace. So shall they put my name upon the children of Israel and I will bless them' \". The people do not respond Amen. He then begins the paragraph, \"Grant peace etc.\"", + "A priest who, after performing the rite in one synagogue, went to another synagogue and found that the congregation was at prayers, but had not yet reached the Priestly Benediction, repeats the rite. And he may do so several times in the day. A priest who had not moved from his place to go up to the platform while the reader was reciting the paragraph beginning, \"Be pleased with the service of Thy people etc.\", may not go up during that service. But if he had moved to go up to the platform, even though he had not reached it till this paragraph was concluded, he goes up and blesses the people.", + "The priest who does not go up to the platform to bless the people, although he has neglected to fulfill one affirmative precept, is accounted as having transgressed three affirmative precepts, for it is said, \"On this wise ye shall bless the children of Israel\"; \"Ye shall say unto them\"; \"So shall they put my name\" (Numbers 6:22-27). Any priest who does not bless the people is not blessed. Every priest who blesses them is blessed, for it is said, \"I will bless them that bless thee\" (Genesis 12:3). Blessed be the All-Merciful who hath helped us." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Mechon Mamre.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Mechon Mamre.json new file mode 100644 index 0000000000000000000000000000000000000000..59f45ae6c0a5eb83c5db96a9bc1e44b391bdf3ef --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Mechon Mamre.json @@ -0,0 +1,44 @@ +{ + "language": "he", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "http://www.mechon-mamre.org/i/2206.htm", + "versionTitle": "Mechon Mamre", + "status": "locked", + "license": "Public Domain", + "versionTitleInHebrew": "מכון ממרא", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [], + [], + [], + [], + [], + [ + "אסור לו לאדם לעבור אחורי בית הכנסת בשעה שהציבור מתפללין, אלא אם כן היה נושא משאוי; או אם היה לבית הכנסת שני פתחים בשתי רוחות, שהרואה אומר שמא ילך וייכנס בפתח האחר. וכן אם היה בעיר שני בתי כנסייות, יאמר הרואה שמא ילך לבית הכנסת הרגיל בו. ואם היה לו תפילין בראשו--מותר לעבור, ואף על פי שאין שם אחד מכל אלו: שהתפילין מוכיחין עליו שהוא רודף אחר המצוות, ואינו ממבטלי התפילה.", + "המתפלל עם הציבור, לא יאריך בתפילתו יתר מדיי. אבל בינו לבין עצמו, הרשות בידו: אם בא לומר אחר תפילתו, אפילו כסדר וידוי יום הכיפורים--אומר; וכן אם רצה להוסיף בכל ברכה וברכה מן האמצעייות, מעין הברכה--מוסיף.", + "כיצד: היה לו חולה--מבקש עליו רחמים בברכת חולים, כפי צחות לשונו; היה צריך לפרנסה, מוסיף תחינה ובקשה בברכת השנים. ועל דרך זו, בכל אחת מהן. ואם רצה לשאול כל צרכיו בשומע תפילה, שואל; אבל לא ישאל לא בשלוש ראשונות, ולא בשלוש אחרונות.", + "אסור לו לאדם שיטעום כלום או שיעשה מלאכה, מאחר שיעלה עמוד השחר, עד שיתפלל תפילת שחרית; וכן לא ישכים לפתח חברו לשאול בשלומו, קודם שיתפלל תפילת שחרית. ולא ייצא לדרך, קודם שיתפלל. אבל טועם הוא ועושה מלאכה קודם מוסף, וקודם מנחה; אבל אינו סועד, סמוך למנחה.", + "כיון שהגיע זמן מנחה גדולה--לא ייכנס למרחץ, אפילו להזיע, עד שיתפלל, שמא יתעלף וייבטל מן התפילה; ולא לאכול, אפילו אכילת עראי, שמא יימשך באכילה; ולא לדון, אפילו בגמר דין, שמא ייסתר הדין ויימשך וייבטל מן התפילה. וכן לא יישב לפני הספר, אפילו תספורת הדיוט, עד שיתפלל, שמא יישבר הזוג; ולא ייכנס לבורסקי סמוך למנחה, עד שיתפלל, שמא יראה הפסד במלאכתו ויתעסק בה ויתעכב מן התפילה. ואם התחיל באחת מאלו--לא יפסיק אלא גומר, ואחר כך מתפלל מנחה.", + "מאימתיי התחלת התספורת, משיניח מעפורת הספרין על ברכיו. ומאימתיי התחלת המרחץ, משיפשוט בגד הסמוך לבשרו. ומאימתיי התחלת הבורסקי, משיקשור בין כתפיו כמו שהאומנין קושרין. ומאימתיי התחלת אכילה--לבני ארץ ישראל, משייטול ידיו; ולבני בבל, משיתיר חגורו. ומאימתיי התחלת הדין, משיתעטפו הדיינין ויישבו; ואם היו יושבין, משיתחילו בעלי דינין.", + "אף על פי שתפילת הערב רשות, לא יבוא אדם ממלאכתו ויאמר, אוכל מעט ואשתה מעט ואישן קמעה, ואחר כך אתפלל--שמא תאנוס אותו שינה, ונמצא ישן כל הלילה; אלא מתפלל ערבית, ואחר כך אוכל ושותה או יישן. ומותר להסתפר ולהיכנס למרחץ, סמוך לשחרית, מפני שלא גזרו אלא סמוך למנחה שהוא דבר המצוי, שרוב העם נכנסין ביום; אבל בשחר, דבר שאינו מצוי, לא גזרו בו.", + "מי שהיה עוסק בתלמוד תורה, והגיע זמן תפילה--פוסק ומתפלל; ואם הייתה תורתו אומנותו ואינו עושה מלאכה כלל, והיה עוסק בתורה בשעת תפילה--אינו פוסק, שמצות תלמוד תורה גדולה ממצות תפילה. וכל העוסק בצורכי רבים, כעוסק בדברי תורה.", + "אין המתפלל מפסיק תפילתו, אלא מפני סכנת נפשות בלבד. אפילו מלך ישראל שואל בשלומו, לא ישיבנו; אבל פוסק הוא למלך גוי, שמא יהרגנו. היה עומד בתפילה, וראה מלך גוי או אנס בא כנגדו--יקצר; ואם אינו יכול, יפסיק. וכן אם ראה נחשים ועקרבים באין כנגדו--אם הגיעו אליו והיה דרכן באותו המקום שהן ממיתין, פוסק ובורח; ואם לא היה דרכן להמית, אינו פוסק.", + "נשים ועבדים וקטנים, חייבין בתפילה. וכל איש שפטור מקרית שמע, פטור מן התפילה; וכל המלווין את המת, אף על פי שאין למיטה צורך בהן, פטורין מן התפילה." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Torat Emet 370.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Torat Emet 370.json new file mode 100644 index 0000000000000000000000000000000000000000..92b8250737fcc417a97bac49457f3eebd0a7d835 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Torat Emet 370.json @@ -0,0 +1,298 @@ +{ + "language": "he", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "http://www.toratemetfreeware.com/index.html?downloads", + "versionTitle": "Torat Emet 370", + "status": "locked", + "priority": 3.0, + "license": "Public Domain", + "versionTitleInHebrew": "תורת אמת 370", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "מִצְוַת עֲשֵׂה לְהִתְפַּלֵּל בְּכָל יוֹם שֶׁנֶּאֱמַר (שמות כג כה) ״וַעֲבַדְתֶּם אֵת ה׳‎ אֱלֹהֵיכֶם״. מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁעֲבוֹדָה זוֹ הִיא תְּפִלָּה שֶׁנֶּאֱמַר (דברים יא יג) ״וּלְעָבְדוֹ בְּכָל לְבַבְכֶם״ אָמְרוּ חֲכָמִים אֵי זוֹ הִיא עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה. וְאֵין מִנְיַן הַתְּפִלּוֹת מִן הַתּוֹרָה. וְאֵין מִשְׁנֶה הַתְּפִלָּה הַזֹּאת מִן הַתּוֹרָה. וְאֵין לַתְּפִלָּה זְמַן קָבוּעַ מִן הַתּוֹרָה: ", + "וּלְפִיכָךְ נָשִׁים וַעֲבָדִים חַיָּבִין בִּתְפִלָּה לְפִי שֶׁהִיא מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמַן גְּרָמָא אֶלָּא חִיּוּב מִצְוָה זוֹ כָּךְ הוּא שֶׁיְּהֵא אָדָם מִתְחַנֵּן וּמִתְפַּלֵּל בְּכָל יוֹם וּמַגִּיד שִׁבְחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאַחַר כָּךְ שׁוֹאֵל צְרָכָיו שֶׁהוּא צָרִיךְ לָהֶם בְּבַקָּשָׁה וּבִתְחִנָּה וְאַחַר כָּךְ נוֹתֵן שֶׁבַח וְהוֹדָיָה לַה׳‎ עַל הַטּוֹבָה שֶׁהִשְׁפִּיעַ לוֹ כָּל אֶחָד לְפִי כֹּחוֹ:", + "אִם הָיָה רָגִיל מַרְבֶּה בִּתְחִנָּה וּבַקָּשָׁה וְאִם הָיָה עֲרַל שְׂפָתַיִם מְדַבֵּר כְּפִי יְכָלְתּוֹ וּבְכָל עֵת שֶׁיִּרְצֶה. וְכֵן מִנְיַן הַתְּפִלּוֹת כָּל אֶחָד כְּפִי יְכָלְתּוֹ. יֵשׁ מִתְפַּלֵּל פַּעַם אַחַת בְּיוֹם. וְיֵשׁ מִתְפַּלְּלִין פְּעָמִים הַרְבֵּה. וְהַכּל יִהְיוּ מִתְפַּלְּלִין נֹכַח הַמִּקְדָּשׁ בְּכָל מָקוֹם שֶׁיִּהְיֶה. וְכֵן הָיָה הַדָּבָר תָּמִיד מִמּשֶׁה רַבֵּנוּ וְעַד עֶזְרָא:", + "כֵּיוָן שֶׁגָּלוּ יִשְׂרָאֵל בִּימֵי נְבוּכַדְנֶצַּר הָרָשָׁע נִתְעָרְבוּ בְּפָרַס וְיָוָן וּשְׁאָר הָאֻמּוֹת וְנוֹלְדוּ לָהֶם בָּנִים בְּאַרְצוֹת הַגּוֹיִם וְאוֹתָן הַבָּנִים נִתְבַּלְבְּלוּ שְׂפָתָם וְהָיְתָה שְׂפַת כָּל אֶחָד וְאֶחָד מְעֹרֶבֶת מִלְּשׁוֹנוֹת הַרְבֵּה וְכֵיוָן שֶׁהָיָה מְדַבֵּר אֵינוֹ יָכוֹל לְדַבֵּר כָּל צָרְכּוֹ בְּלָשׁוֹן אַחַת אֶלָּא בְּשִׁבּוּשׁ שֶׁנֶּאֱמַר (נחמיה יג כד) ״וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית״ וְגוֹ׳‎ (נחמיה יג כד) ״וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וְעַם״. וּמִפְּנֵי זֶה כְּשֶׁהָיָה אֶחָד מֵהֶן מִתְפַּלֵּל תִּקְצַר לְשׁוֹנוֹ לִשְׁאל חֲפָצָיו אוֹ לְהַגִּיד שֶׁבַח הַקָּדוֹשׁ בָּרוּךְ הוּא בִּלְשׁוֹן הַקֹּדֶשׁ עַד שֶׁיֵּעָרְבוּ עִמָּהּ לְשׁוֹנוֹת אֲחֵרוֹת. וְכֵיוָן שֶׁרָאָה עֶזְרָא וּבֵית דִּינוֹ כָּךְ עָמְדוּ וְתִקְּנוּ לָהֶם שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת עַל הַסֵּדֶר. שָׁלֹשׁ רִאשׁוֹנוֹת שֶׁבַח לַה׳‎ וְשָׁלֹשׁ אַחֲרוֹנוֹת הוֹדָיָה. וְאֶמְצָעִיּוֹת יֵשׁ בָּהֶן שְׁאֵלַת כָּל הַדְּבָרִים שֶׁהֵן כְּמוֹ אָבוֹת לְכָל חֶפְצֵי אִישׁ וָאִישׁ וּלְצָרְכֵי הַצִּבּוּר כֻּלָּן, כְּדֵי שֶׁיִּהְיוּ עֲרוּכוֹת בְּפִי הַכּל וְיִלְמְדוּ אוֹתָן וְתִהְיֶה תְּפִלַּת אֵלּוּ הָעִלְּגִים תְּפִלָּה שְׁלֵמָה כִּתְפִלַּת בַּעֲלֵי הַלָּשׁוֹן הַצֶּחָה. וּמִפְּנֵי עִנְיָן זֶה תִּקְּנוּ כָּל הַבְּרָכוֹת וְהַתְּפִלּוֹת מְסֻדָּרוֹת בְּפִי כָּל יִשְׂרָאֵל כְּדֵי שֶׁיְּהֵא עִנְיַן כָּל בְּרָכָה עָרוּךְ בְּפִי הָעִלֵּג:", + "וְכֵן תִּקְּנוּ שֶׁיְּהֵא מִנְיַן הַתְּפִלּוֹת כְּמִנְיַן הַקָּרְבָּנוֹת. שְׁתֵּי תְּפִלּוֹת בְּכָל יוֹם כְּנֶגֶד שְׁנֵי תְּמִידִין. וְכָל יוֹם שֶׁיֵּשׁ קָרְבַּן מוּסָף תִּקְּנוּ בּוֹ תְּפִלָּה שְׁלִישִׁית כְּנֶגֶד קָרְבַּן מוּסָף. וּתְפִלָּה שֶׁהִיא כְּנֶגֶד תָּמִיד שֶׁל בֹּקֶר הִיא הַנִּקְרֵאת תְּפִלַּת הַשַּׁחַר. וּתְפִלָּה שֶׁכְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם הִיא הַנִּקְרֵאת תְּפִלַּת מִנְחָה וּתְפִלָּה שֶׁכְּנֶגֶד הַמּוּסָפִין הִיא נִקְרֵאת תְּפִלַּת הַמּוּסָפִין:", + "וְכֵן הִתְקִינוּ שֶׁיְּהֵא אָדָם מִתְפַּלֵּל תְּפִלָּה אַחַת בַּלַּיְלָה שֶׁהֲרֵי אֵיבְרֵי תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם מִתְעַכְּלִין וְהוֹלְכִין כָּל הַלַּיְלָה שֶׁנֶּאֱמַר (ויקרא ו ב) ״הִיא הָעֹלָה״ וְגוֹ׳‎, כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים נה יח) ״עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי״. וְאֵין תְּפִלַּת עַרְבִית חוֹבָה כִּתְפִלַּת שַׁחֲרִית וּמִנְחָה. וְאַף עַל פִּי כֵן נָהֲגוּ כָּל יִשְׂרָאֵל בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם לְהִתְפַּלֵּל עַרְבִית וְקִבְּלוּהָ עֲלֵיהֶם כִּתְפִלַּת חוֹבָה:", + "וְכֵן תִּקְּנוּ תְּפִלָּה אַחַר תְּפִלַּת מִנְחָה סָמוּךְ לִשְׁקִיעַת הַחַמָּה בְּיוֹם הַתַּעֲנִית בִּלְבַד כְּדֵי לְהוֹסִיף תְּחִנָּה וּבַקָּשָׁה מִפְּנֵי הַתַּעֲנִית וְזוֹ הִיא הַתְּפִלָּה הַנִּקְרֵאת תְּפִלַּת נְעִילָה כְּלוֹמַר נִנְעֲלוּ שַׁעֲרֵי שָׁמַיִם בְּעַד הַשֶּׁמֶשׁ וְנִסְתְּרָה, לְפִי שֶׁאֵין מִתְפַּלְּלִין אוֹתָהּ אֶלָּא סָמוּךְ לִשְׁקִיעַת הַחַמָּה:", + "נִמְצְאוּ הַתְּפִלּוֹת בְּכָל יוֹם שָׁלֹשׁ. עַרְבִית וְשַׁחֲרִית וּמִנְחָה. וּבַשַּׁבָּתוֹת וּבְמוֹעֲדִים וּבְרָאשֵׁי חֳדָשִׁים אַרְבַּע. שָׁלֹשׁ שֶׁל כָּל יוֹם וּתְפִלַּת הַמּוּסָפִין. וּבְיוֹם הַכִּפּוּרִים חָמֵשׁ. אַרְבַּע אֵלּוּ וּתְפִלַּת נְעִילָה:", + "תְּפִלּוֹת אֵלּוּ אֵין פּוֹחֲתִין מֵהֶן אֲבָל מוֹסִיפִין עֲלֵיהֶם. אִם רָצָה אָדָם לְהִתְפַּלֵּל כָּל הַיּוֹם כֻּלּוֹ הָרְשׁוּת בְּיָדוֹ. וְכָל אוֹתָן הַתְּפִלּוֹת שֶׁיּוֹסִיף כְּמוֹ מַקְרִיב נְדָבוֹת. לְפִיכָךְ צָרִיךְ שֶׁיְּחַדֵּשׁ דָּבָר בְּכָל בְּרָכָה וּבְרָכָה מִן הָאֶמְצָעִיּוֹת מֵעֵין הַבְּרָכוֹת. וְאִם חִדֵּשׁ אֲפִלּוּ בִּבְרָכָה אַחַת דַּיּוֹ כְּדֵי לְהוֹדִיעַ שֶׁהִיא נְדָבָה וְלֹא חוֹבָה. וְשָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת לְעוֹלָם אֵין מוֹסִיפִין בָּהֶן וְלֹא פּוֹחֲתִין מֵהֶן וְאֵין מְשַׁנִּין בָּהֶן דָּבָר:", + "אֵין הַצִּבּוּר מִתְפַּלְּלִין תְּפִלַּת נְדָבָה לְפִי שֶׁאֵין הַצִּבּוּר מְבִיאִין קָרְבַּן נְדָבָה. וְלֹא יִתְפַּלֵּל אֲפִלּוּ יָחִיד מוּסָף שְׁתַּיִם אַחַת חוֹבַת הַיּוֹם וְאַחַת נְדָבָה לְפִי שֶׁאֵין מִתְנַדְּבִין קָרְבַּן מוּסָף. וְיֵשׁ מִן הַגְּאוֹנִים מִי שֶׁהוֹרָה שֶׁאָסוּר לְהִתְפַּלֵּל תְּפִלַּת נְדָבָה בְּשַׁבָּתוֹת וְיָמִים טוֹבִים לְפִי שֶׁאֵין מַקְרִיבִין בָּהֶן נְדָבָה אֶלָּא חוֹבַת הַיּוֹם בִּלְבַד:" + ], + [ + "בִימֵי רַבָּן גַּמְלִיאֵל רַבּוּ הָאֶפִּיקוֹרוֹסִין בְּיִשְׂרָאֵל וְהָיוּ מְצֵרִים לְיִשְׂרָאֵל וּמְסִיתִין אוֹתָן לָשׁוּב מֵאַחֲרֵי הַשֵּׁם. וְכֵיוָן שֶׁרָאָה שֶׁזּוֹ גְּדוֹלָה מִכָּל צָרְכֵי בְּנֵי אָדָם עָמַד הוּא וּבֵית דִּינוֹ וְהִתְקִין בְּרָכָה אַחַת שֶׁתִּהְיֶה בָּהּ שְׁאֵלָה מִלִּפְנֵי הַשֵּׁם לְאַבֵּד הָאֶפִּיקוֹרוֹסִין וְקָבַע אוֹתָהּ בַּתְּפִלָּה כְּדֵי שֶׁתִּהְיֶה עֲרוּכָה בְּפִי הַכּל. נִמְצְאוּ כָּל הַבְּרָכוֹת שֶׁבַּתְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת:", + "בְּכָל תְּפִלָּה שֶׁבְּכָל יוֹם מִתְפַּלֵּל אָדָם תְּשַׁע עֶשְׂרֵה בְּרָכוֹת אֵלּוּ עַל הַסֵּדֶר. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁמָּצָא דַּעְתּוֹ מְכֻוֶּנֶת וּלְשׁוֹנוֹ תְּמַהֵר לִקְרוֹת. אֲבָל אִם הָיָה טָרוּד וְדָחוּק אוֹ שֶׁקָּצְרָה לְשׁוֹנוֹ מֵהִתְפַּלֵּל יִתְפַּלֵּל שָׁלֹשׁ רִאשׁוֹנוֹת וּבְרָכָה אַחַת מֵעֵין כָּל הָאֶמְצָעִיּוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְיֵצֵא יְדֵי חוֹבָתוֹ:", + "וְזוֹהִי הַבְּרָכָה שֶׁתִּקְּנוּ מֵעֵין כָּל הָאֶמְצָעִיּוֹת. הֲבִינֵנוּ יְיָ׳‎ אֱלֹהֵינוּ לָדַעַת אֶת דְּרָכֶיךָ וּמוֹל אֶת לְבָבֵנוּ לְיִרְאָתְךָ לְסוֹלֵחַ הֱיֵה לָנוּ לִהְיוֹת גְּאוּלִים רַחֲקֵנוּ מִמַּכְאוֹב וְדַשְׁנֵנוּ וְשַׁכְּנֵנוּ בִּנְאוֹת אַרְצְךָ וּנְפוֹצִים מֵאַרְבַּע תְּקַבֵּץ וְהַתּוֹעִים בְּדַעְתְּךָ יִשָּׁפְטוּ וְעַל הָרְשָׁעִים תָּנִיף יָדְךָ וְיִשְׂמְחוּ צַדִּיקִים בְּבִנְיַן עִירֶךָ וּבְתִקּוּן הֵיכָלֶךָ וּבִצְמִיחַת קֶרֶן לְדָוִד עַבְדֶּךָ וּבַעֲרִיכַת נֵר לְבֶן יִשַּׁי מְשִׁיחֶךָ טֶרֶם נִקְרָא אַתָּה תַּעֲנֶה כַּדָּבָר שֶׁנֶּאֱמַר (ישעיה סה כד) ״וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע״ כִּי אַתָּה הוּא עוֹנֶה בְּכָל עֵת פּוֹדֶה וּמַצִּיל מִכָּל צוּקָה בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּפִלָּה:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּימוֹת הַחַמָּה. אֲבָל בִּימוֹת הַגְּשָׁמִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר שְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים. וְכֵן בְּמוֹצָאֵי שַׁבָּתוֹת וְיָמִים טוֹבִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר הַבְדָּלָה בְּחוֹנֵן הַדַּעַת:", + "וּבְשַׁבָּתוֹת וּבְיָמִים טוֹבִים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת בְּכָל תְּפִלָּה וּתְפִלָּה מֵאַרְבַּע תְּפִלּוֹת שֶׁל אוֹתוֹ הַיּוֹם. שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וּבְרָכָה אֶמְצָעִית מֵעֵין אוֹתוֹ הַיּוֹם. בְּשַׁבָּתוֹת חוֹתְמִין בִּבְרָכָה אֶמְצָעִית מְקַדֵּשׁ הַשַּׁבָּת. וּבָרְגָלִים חוֹתֵם בָּהּ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וְאִם הָיָה שַׁבָּת וְיוֹם טוֹב חוֹתְמִים בָּהּ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים. בְּרֹאשׁ הַשָּׁנָה חוֹתְמִין בָּהּ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. וְאִם הָיָה שַׁבָּת חוֹתֵם בָּהּ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּתְפִלַּת עַרְבִית וְשַׁחֲרִית וּמִנְחָה. אֲבָל תְּפִלַּת הַמּוּסָפִין שֶׁל רֹאשׁ הַשָּׁנָה מִתְפַּלֵּל תֵּשַׁע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת שֶׁל כָּל יוֹם וְשָׁלֹשׁ אֶמְצָעִיּוֹת. רִאשׁוֹנָה מִן הָאֶמְצָעִיּוֹת עִנְיָנָהּ מַלְכֻיּוֹת. שְׁנִיָּה זִכְרוֹנוֹת. שְׁלִישִׁית שׁוֹפָרוֹת. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֵעִנְיָנָהּ:", + "בְּיוֹם הַכִּפּוּרִים מִתְפַּלֵּל בְּכָל תְּפִלָּה מֵחָמֵשׁ תְּפִלּוֹת שֶׁבַע בְּרָכוֹת. שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְאֶמְצָעִיּוֹת מֵעֵין הַיּוֹם. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים. וְאִם חָל לִהְיוֹת בְּשַׁבָּת חוֹתֵם בְּכָל תְּפִלָּה מֵהֶן מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּיוֹם צוֹם שֶׁל כָּל שָׁנָה וְשָׁנָה אֲבָל בְּיוֹם צוֹם שֶׁל שְׁנַת הַיּוֹבֵל מִתְפַּלֵּל תְּפִלַּת הַמּוּסָפִים תֵּשַׁע בְּרָכוֹת כְּמוֹ שֶׁהִתְפַּלֵּל בְּמוּסַף רֹאשׁ הַשָּׁנָה וְהֵם אוֹתָן הַבְּרָכוֹת עַצְמָן לֹא פָּחוֹת וְלֹא יוֹתֵר וְאֵין מִתְפַּלְּלִין אוֹתָן אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג:", + "בְּכָל תְּפִלָּה מֵהַתְּפִלּוֹת פּוֹתֵחַ קֹדֶם לִבְרָכָה רִאשׁוֹנָה (תהילים נא יז) ״יְיָ׳‎ שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ״. וּכְשֶׁהוּא חוֹתֵם בְּסוֹף הַתְּפִלָּה אוֹמֵר (תהילים יט טו) ״יִהְיוּ לְרָצוֹן אִמְרֵי פִי״ וְגוֹ׳‎ וְאַחַר כָּךְ צוֹעֵד לַאֲחוֹרָיו:", + "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל עַרְבִית שַׁחֲרִית וּמִנְחָה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת כִּשְׁאָר הַיָּמִים וְאוֹמֵר בָּעֲבוֹדָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא. בְּמוּסָף בְּחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל תְּפִלַּת הַמּוּסָף כְּמוֹ שֶׁמִּתְפַּלֵּל בְּיוֹם טוֹב. וּבְרָאשֵׁי חֳדָשִׁים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְאֶמְצָעִית מֵעֵין קָרְבַּן רֹאשׁ חֹדֶשׁ וְחוֹתֵם בָּהּ מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים:", + "שַׁבָּת שֶׁחָלָה בְּחֻלּוֹ שֶׁל מוֹעֵד וְכֵן רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת מִתְפַּלֵּל עַרְבִית וְשַׁחֲרִית וּמִנְחָה שֶׁבַע בְּרָכוֹת כִּשְׁאָר הַשַּׁבָּתוֹת וְאוֹמֵר יַעֲלֶה וְיָבוֹא בָּעֲבוֹדָה. בְּמוּסָף מַתְחִיל בִּבְרָכָה אֶמְצָעִית בְּעִנְיַן שַׁבָּת וּמַשְׁלִים בְּעִנְיַן שַׁבָּת וְאוֹמֵר קְדֻשַּׁת הַיּוֹם בְּאֶמְצַע בְּרָכָה וְחוֹתֵם בָּהּ בְּרָאשֵׁי חֳדָשִׁים מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. וּבְחֻלּוֹ שֶׁל מוֹעֵד חוֹתֵם בָּהּ כְּמוֹ שֶׁהוּא חוֹתֵם בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת:", + "וְיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מִתְפַּלֵּל בִּבְרָכָה רְבִיעִית בַּלַּיְלָה וַתּוֹדִיעֵנוּ מִשְׁפְּטֵי צִדְקֶךָ וַתְּלַמְּדֵנוּ לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ קְדֻשַּׁת שַׁבָּת וּכְבוֹד מוֹעֵד וַחֲגִיגַת הָרֶגֶל בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה הִקְדַּשְׁתָּ (וְהִבְדַּלְתָּ וְהִקְדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתְךָ) וַתִּתֵּן לָנוּ ה׳‎ אֱלֹהֵינוּ מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן וְכוּ׳‎. וּבְמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם טוֹב שֶׁל כָּל הַשָּׁנָה מַבְדִּיל בְּאַתָּה חוֹנֵן אַף עַל פִּי שֶׁהוּא מַבְדִּיל עַל הַכּוֹס:", + "בַּחֲנֻכָּה וּבְפוּרִים מוֹסִיפִין בְּהוֹדָאָה עַל הַנִּסִּים. שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנֻכָּה מַזְכִּיר עַל הַנִּסִּים בְּמוּסָף כְּמוֹ שֶׁמַּזְכִּיר בִּשְׁאָר תְּפִלּוֹת:", + "בִּימֵי הַתַּעֲנִית אֲפִלּוּ יָחִיד שֶׁהִתְעַנָּה מוֹסִיף בְּשׁוֹמֵעַ תְּפִלָּה עֲנֵנוּ וְכוּ׳‎. וּשְׁלִיחַ צִבּוּר אוֹמְרָהּ בְּרָכָה בִּפְנֵי עַצְמָהּ בֵּין גּוֹאֵל לְרוֹפֵא וְחוֹתֵם בָּהּ הָעוֹנֶה בְּעֵת צָרָה (וּמוֹשִׁיעַ). וְנִמְצָא מִתְפַּלֵּל עֶשְׂרִים בְּרָכוֹת. בְּתִשְׁעָה בְּאָב מוֹסִיפִין בְּבוֹנֵה יְרוּשָׁלָיִם רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל הָעִיר הָאֲבֵלָה כוּ׳‎:", + "כָּל יְמוֹת הַגְּשָׁמִים אוֹמֵר בִּבְרָכָה שְׁנִיָּה מוֹרִיד הַגֶּשֶׁם וּבִימוֹת הַחַמָּה מוֹרִיד הַטָּל. מֵאֵימָתַי אוֹמֵר מוֹרִיד הַגֶּשֶׁם מִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג עַד תְּפִלַּת שַׁחֲרִית שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח. וּמִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח אוֹמֵר מוֹרִיד הַטָּל:", + "מִשִּׁבְעָה יָמִים בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּבִרְכַּת שָׁנִים כָּל זְמַן שֶׁמַּזְכִּיר הַגֶּשֶׁם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל בְּשִׁנְעָר וּבְסוּרְיָא וּבְמִצְרַיִם וּבַמְּקוֹמוֹת הַסְּמוּכוֹת לְאֵלּוּ וְהַדּוֹמִין לָהֶן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּיוֹם שִׁשִּׁים אַחַר תְּקוּפַת תִּשְׁרֵי:", + "מְקוֹמוֹת שֶׁהֵן צְרִיכִין לִגְשָׁמִים בִּימוֹת הַחַמָּה כְּגוֹן אִיֵּי הַיָּם הָרְחוֹקִים שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּעֵת שֶׁהֵן צְרִיכִין לָהֶן בְּשׁוֹמֵעַ תְּפִלָּה. וּמְקוֹמוֹת שֶׁהֵן עוֹשִׂין יוֹם טוֹב שְׁנֵי יָמִים אוֹמֵר מוֹרִיד הַגֶּשֶׁם בִּתְפִלַּת מוּסָף שֶׁל יוֹם רִאשׁוֹן שֶׁל שְׁמִינִי עֲצֶרֶת וּמִתְפַּלֵּל וְהוֹלֵךְ כָּל יְמוֹת הַגְּשָׁמִים:", + "כָּל הַשָּׁנָה כֻּלָּהּ חוֹתֵם בִּבְרָכָה שְׁלִישִׁית הָאֵל הַקָּדוֹשׁ וּבְבִרְכַּת עַשְׁתֵּי עֶשְׂרֵה מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט וּבַעֲשֶׂרֶת הַיָּמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד מוֹצָאֵי יוֹם הַכִּפּוּרִים חוֹתֵם בַּשְּׁלִישִׁית הַמֶּלֶךְ הַקָּדוֹשׁ וּבְעַשְׁתֵּי עֶשְׂרֵה הַמֶּלֶךְ הַמִּשְׁפָּט:", + "יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה רִאשׁוֹנָה זָכְרֵנוּ לְחַיִּים כוּ׳‎ וּבַשְּׁנִיָּה מִי כָמוֹךָ אַב הָרַחֲמִים וְכוּ׳‎ וּבְהוֹדָאָה זְכֹר רַחֲמֶיךָ וְכוּ׳‎ וּמוֹסִיפִין בִּבְרָכָה אַחֲרוֹנָה בְּסֵפֶר חַיִּים וְכוּ׳‎. וְכֵן יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה שְׁלִישִׁית וּבְכֵן תֵּן פַּחְדְּךָ וּבְכֵן וְכוּ׳‎ אֲבָל בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים מִנְהָג פָּשׁוּט הוּא לְהוֹסִיף בַּשְּׁלִישִׁית וּבְכֵן תֵּן פַּחְדְּךָ וְכוּ׳‎:" + ], + [ + "תְּפִלַת הַשַּׁחַר מִצְוָתָהּ שֶׁיַּתְחִיל לְהִתְפַּלֵּל עִם הָנֵץ הַחַמָּה וּזְמַנָּהּ עַד סוֹף שָׁעָה רְבִיעִית שֶׁהִיא שְׁלִישִׁית הַיּוֹם. וְאִם עָבַר אוֹ טָעָה וְהִתְפַּלֵּל אַחַר אַרְבַּע עַד חֲצוֹת הַיּוֹם יָצָא יְדֵי חוֹבַת תְּפִלָּה. אֲבָל לֹא יָצָא יְדֵי חוֹבַת תְּפִלָּה בִּזְמַנָּהּ. שֶׁכְּשֵׁם שֶׁתְּפִלָּה מִצְוָה מִן הַתּוֹרָה כָּךְ מִצְוָה מִדִּבְרֵיהֶם לְהִתְפַּלֵּל אוֹתָהּ בִּזְמַנָּהּ כְּמוֹ שֶׁתִּקְנוּ לָנוּ חֲכָמִים וּנְבִיאִים:", + "כְּבָר אָמַרְנוּ שֶׁתְּפִלַּת הַמִּנְחָה כְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם תִּקְּנוּ זְמַנָּהּ. וּלְפִי שֶׁהָיָה הַתָּמִיד קָרֵב בְּכָל יוֹם בְּתֵשַׁע שָׁעוֹת וּמֶחֱצָה תִּקְּנוּ זְמַנָּהּ מִתֵּשַׁע שָׁעוֹת וּמֶחֱצָה וְהִיא הַנִּקְרֵאת מִנְחָה קְטַנָּה. וּלְפִי שֶׁבְּעֶרֶב הַפֶּסַח שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת הָיוּ שׁוֹחֲטִין אֶת הַתָּמִיד בְּשֵׁשׁ שָׁעוֹת וּמֶחֱצָה, אָמְרוּ שֶׁהַמִּתְפַּלֵּל מֵאַחַר שֵׁשׁ שָׁעוֹת וּמֶחֱצָה יָצָא. וּמִשֶּׁהִגִּיעַ זְמַן זֶה הִגִּיעַ זְמַן חִיּוּבָהּ וְזוֹ הִיא הַנִּקְרֵאת מִנְחָה גְּדוֹלָה:", + "נָהֲגוּ אֲנָשִׁים הַרְבֵּה לְהִתְפַּלֵּל גְּדוֹלָה וּקְטַנָּה וְהָאַחַת רְשׁוּת. וְהוֹרוּ מִקְצָת הַגְּאוֹנִים שֶׁאֵין רָאוּי לְהִתְפַּלֵּל רְשׁוּת אֶלָּא הַגְּדוֹלָה. וְכֵן הַדִּין נוֹתֵן מִפְּנֵי שֶׁהִיא כְּנֶגֶד דָּבָר שֶׁאֵינוֹ תָּדִיר בְּכָל יוֹם. וְאִם הִתְפַּלֵּל הַגְּדוֹלָה חוֹבָה לֹא יִתְפַּלֵּל קְטַנָּה אֶלָּא רְשׁוּת:", + "הָא לָמַדְתָּ שֶׁזְּמַן מִנְחָה גְּדוֹלָה מִשֵּׁשׁ שָׁעוֹת וּמֶחֱצָה עַד תֵּשַׁע שָׁעוֹת וּמֶחֱצָה. וּזְמַן מִנְחָה קְטַנָּה מִתֵּשַׁע שָׁעוֹת וּמֶחֱצָה עַד שֶׁיִּשָּׁאֵר מִן הַיּוֹם שָׁעָה וּרְבִיעַ. וְיֵשׁ לוֹ לְהִתְפַּלֵּל אוֹתָהּ עַד שֶׁתִּשְׁקַע הַחַמָּה:", + "תְּפִלַּת הַמּוּסָפִין זְמַנָּהּ אַחַר תְּפִלַּת הַשַּׁחַר עַד שֶׁבַע שָׁעוֹת בַּיּוֹם. וְהַמִּתְפַּלֵּל אוֹתָהּ אַחַר שֶׁבַע שָׁעוֹת אַף עַל פִּי שֶׁפָּשַׁע יָצָא יְדֵי חוֹבָתוֹ מִפְּנֵי שֶׁזְּמַנָּהּ כָּל הַיּוֹם:", + "תְּפִלַּת הָעֶרֶב אַף עַל פִּי שֶׁאֵינָהּ חוֹבָה הַמִּתְפַּלֵּל אוֹתָהּ זְמַנָּהּ מִתְּחִלַּת הַלַּיְלָה עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. ותְּפִלַּת נְעִילָה זְמַנָּה כְּדֵי שֶׁיַּשְׁלִים אוֹתָהּ סָמוּךְ לִשְׁקִיעַת הַחַמָּה:", + "הַמִּתְפַּלֵּל תְּפִלָּה קֹדֶם זְמַנָּהּ לֹא יָצָא יְדֵי חוֹבָתוֹ וְחוֹזֵר וּמִתְפַּלֵּל אוֹתָהּ בִּזְמַנָּהּ. וְאִם הִתְפַּלֵּל תְּפִלַּת שַׁחֲרִית בִּשְׁעַת הַדְּחָק אַחַר שֶׁעָלָה עַמּוּד הַשַּׁחַר יָצָא. וְיֵשׁ לוֹ לְהִתְפַּלֵּל תְּפִלַּת עַרְבִית שֶׁל לֵילֵי שַׁבָּת בְּעֶרֶב שַׁבָּת קֹדֶם שֶׁתִּשְׁקַע הַחַמָּה. וְכֵן יִתְפַּלֵּל עַרְבִית שֶׁל מוֹצָאֵי שַׁבָּת בְּשַׁבָּת לְפִי שֶׁתְּפִלַּת עַרְבִית רְשׁוּת אֵין מְדַקְדְּקִין בִּזְמַנָּהּ. וּבִלְבַד שֶׁיִּקְרָא קְרִיאַת שְׁמַע בִּזְמַנָּהּ אַחַר צֵאת הַכּוֹכָבִים:", + "כָּל מִי שֶׁעָבַר עָלָיו זְמַן תְּפִלָּה וְלֹא הִתְפַּלֵּל בְּמֵזִיד אֵין לוֹ תַּקָּנָה וְאֵינוֹ מְשַׁלֵּם. בְּשׁוֹגֵג אוֹ שֶׁהָיָה אָנוּס אוֹ טָרוּד מְשַׁלֵּם אוֹתָהּ תְּפִלָּה בִּזְמַן תְּפִלָּה הַסְּמוּכָה לָהּ. וּמַקְדִּים תְּפִלָּה שֶׁבִּזְמַנָּהּ וְאַחֲרֶיהָ מִתְפַּלֵּל אֶת הַתַּשְׁלוּמִין:", + "כֵּיצַד. טָעָה וְלֹא הִתְפַּלֵּל שַׁחֲרִית וְעָבַר חֲצִי הַיּוֹם יִתְפַּלֵּל מִנְחָה שְׁתַּיִם. רִאשׁוֹנָה תְּפִלַּת מִנְחָה וְהַשְּׁנִיָּה תַּשְׁלוּמֵי שַׁחֲרִית. טָעָה וְלֹא הִתְפַּלֵּל מִנְחָה עַד שֶׁשָּׁקְעָה הַחַמָּה יִתְפַּלֵּל עַרְבִית שְׁתַּיִם. רִאשׁוֹנָה עַרְבִית וּשְׁנִיָּה תַּשְׁלוּמֵי מִנְחָה. טָעָה וְלֹא הִתְפַּלֵּל עַרְבִית עַד שֶׁעָלָה עַמּוּד הַשַּׁחַר מִתְפַּלֵּל שַׁחֲרִית שְׁתַּיִם. רִאשׁוֹנָה שַׁחֲרִית וְהַשְּׁנִיָּה תַּשְׁלוּמֵי עַרְבִית:", + "טָעָה וְלֹא הִתְפַּלֵּל לֹא תְּפִלָּה זוֹ וְלֹא תְּפִלָּה הַסְּמוּכָה לָהּ אֵינוֹ מְשַׁלֵּם אֶלָּא אַחֲרוֹנָה בִּלְבַד. כֵּיצַד. טָעָה וְלֹא הִתְפַּלֵּל לֹא שַׁחֲרִית וְלֹא מִנְחָה מִתְפַּלֵּל עַרְבִית שְׁתַּיִם רִאשׁוֹנָה עַרְבִית וְהָאַחֲרוֹנָה תַּשְׁלוּמֵי מִנְחָה. אֲבָל שַׁחֲרִית אֵין לָהּ תַּשְׁלוּמִין שֶׁכְּבָר עָבַר זְמַנָּהּ. וְכֵן בִּשְׁאָר תְּפִלּוֹת:", + "הָיוּ לְפָנָיו שְׁתֵּי תְּפִלּוֹת שֶׁל מִנְחָה וְשֶׁל מוּסָפִין מִתְפַּלֵּל שֶׁל מִנְחָה וְאַחַר כָּךְ מִתְפַּלֵּל שֶׁל מוּסָפִין. וְיֵשׁ מִי שֶׁמּוֹרֶה שֶׁאֵין עוֹשִׂין בְּצִבּוּר כֵּן כְּדֵי שֶׁלֹּא יִטְעוּ:" + ], + [ + "חֲמִשָּׁה דְּבָרִים מְעַכְּבִין אֶת הַתְּפִלָּה אַף עַל פִּי שֶׁהִגִּיעַ זְמַנָּה. טָהֳרַת יָדַיִם. וְכִסּוּי הָעֶרְוָה. וְטָהֳרַת מְקוֹם תְּפִלָּה. וּדְבָרִים הַחוֹפְזִים אוֹתוֹ. וְכַוָּנַת הַלֵּב:", + "טָהֳרַת יָדַיִם כֵּיצַד. רוֹחֵץ יָדָיו בְּמַיִם עַד הַפֶּרֶק וְאַחַר כָּךְ יִתְפַּלֵּל. הָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְהִגִּיעַ זְמַן תְּפִלָּה וְלֹא הָיָה לוֹ מַיִם. אִם הָיָה בֵּינוֹ וּבֵין הַמַּיִם אַרְבָּעָה מִילִין שֶׁהֵם שְׁמוֹנַת אֲלָפִים אַמָּה הוֹלֵךְ עַד מְקוֹם הַמַּיִם וְרוֹחֵץ וְאַחַר כָּךְ יִתְפַּלֵּל. הָיָה בֵּינוֹ וּבֵין הַמַּיִם יוֹתֵר עַל כֵּן מְקַנֵּחַ יָדָיו בִּצְרוֹר אוֹ בְּעָפָר אוֹ בְּקוֹרָה וּמִתְפַּלֵּל:", + "בַּמֶּה דְּבָרִים אֲמוּרִים לְפָנָיו אֲבָל אִם הָיָה מְקוֹם הַמַּיִם לַאֲחוֹרָיו אֵין מְחַיְּבִין אוֹתוֹ לַחֲזֹר לַאֲחוֹרָיו אֶלָּא עַד מִיל. אֲבָל אִם עָבַר מִן הַמַּיִם יוֹתֵר אֵינוֹ חַיָּב לַחֲזֹר אֶלָּא מְקַנֵּחַ יָדָיו וּמִתְפַּלֵּל. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאֵינוֹ מְטַהֵר לִתְפִלָּה אֶלָּא יָדָיו בִּלְבַד, בִּשְׁאָר תְּפִלּוֹת חוּץ מִתְּפִלַּת שַׁחֲרִית. אֲבָל שַׁחֲרִית רוֹחֵץ פָּנָיו יָדָיו וְרַגְלָיו וְאַחַר כָּךְ יִתְפַּלֵּל. וְאִם הָיָה רָחוֹק מִן הַמַּיִם מְקַנֵּחַ יָדָיו בִּלְבַד וְאַחַר כָּךְ יִתְפַּלֵּל:", + "כָּל הַטְּמֵאִין רוֹחֲצִין יְדֵיהֶן בִּלְבַד כִּטְהוֹרִין וּמִתְפַּלְּלִים. אַף עַל פִּי שֶׁאֶפְשָׁר לָהֶם לִטְבּל וְלַעֲלוֹת מִטֻּמְאָתָן אֵין הַטְּבִילָה מְעַכֶּבֶת. וּכְבָר בֵּאַרְנוּ שֶׁעֶזְרָא תִּקֵּן שֶׁלֹּא יִקְרָא בַּעַל קֶרִי בִּלְבַד בְּדִבְרֵי תּוֹרָה עַד שֶׁיִּטְבּל. וּבֵית דִּין שֶׁעָמְדוּ אַחַר כֵּן הִתְקִינוּ אַף לִתְפִלָּה שֶׁלֹּא יִתְפַּלֵּל בַּעַל קֶרִי בִּלְבַד עַד שֶׁיִּטְבּל. וְלֹא מִפְּנֵי טֻמְאָה וְטָהֳרָה נָגְעוּ בָּהּ אֶלָּא כְּדֵי שֶׁלֹּא יִהְיוּ תַּלְמִידֵי חֲכָמִים מְצוּיִים אֵצֶל נְשׁוֹתֵיהֶן כְּתַרְנְגוֹלִים. וּמִפְּנֵי זֶה תִּקְּנוּ טְבִילָה לְבַעַל קֶרִי לְבַדּוֹ וְהוֹצִיאוּהוּ מִכְּלַל הַטְּמֵאִין:", + "לְפִיכָךְ הָיוּ אוֹמְרִין בִּזְמַן תַּקָּנָה זוֹ שֶׁאֲפִלּוּ זָב שֶׁרָאָה קֶרִי וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע וּמְשַׁמֶּשֶׁת שֶׁרָאֲתָה דַּם נִדָּה צְרִיכִין טְבִילָה לִקְרִיאַת שְׁמַע וְכֵן לִתְפִלָּה מִפְּנֵי הַקֶּרִי אַף עַל פִּי שֶׁהֵם טְמֵאִין. וְכֵן הַדִּין נוֹתֵן שֶׁאֵין טְבִילָה זוֹ מִפְּנֵי טָהֳרָה אֶלָּא מִפְּנֵי הַגְּזֵרָה שֶׁלֹּא יִהְיוּ מְצוּיִין אֵצֶל נְשׁוֹתֵיהֶן תָּמִיד. וּכְבָר בָּטְלָה גַּם תַּקָּנָה זוֹ שֶׁל תְּפִלָּה לְפִי שֶׁלֹּא פָּשְׁטָה בְּכָל יִשְׂרָאֵל וְלֹא הָיָה כֹּחַ בַּצִּבּוּר לַעֲמֹד בָּהּ:", + "מִנְהָג פָּשׁוּט בְּשִׁנְעָר וּבִסְפָרַד שֶׁאֵין בַּעַל קֶרִי מִתְפַּלֵּל עַד שֶׁרוֹחֵץ כָּל בְּשָׂרוֹ בְּמַיִם מִשּׁוּם (עמוס ד יב) ״הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל״. בַּמֶּה דְּבָרִים אֲמוּרִים בְּבָרִיא אוֹ בְּחוֹלֶה שֶׁבָּעַל. אֲבָל חוֹלֶה שֶׁרָאָה קֶרִי לְאָנְסוֹ פָּטוּר מִן הָרְחִיצָה וְאֵין בָּזֶה מִנְהָג. וְכֵן זָב שֶׁרָאָה קֶרִי וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע אֵין בָּהֶן מִנְהָג אֶלָּא מְקַנְּחִין עַצְמָן וְרוֹחֲצִין יְדֵיהֶן וּמִתְפַּלְּלִין:", + "כִּסּוּי הָעֶרְוָה כֵּיצַד. אַף עַל פִּי שֶׁכִּסָּה עֶרְוָתוֹ כְּדֶרֶךְ שֶׁמְּכַסִּין לִקְרִיאַת שְׁמַע לֹא יִתְפַּלֵּל עַד שֶׁיְּכַסֶּה אֶת לִבּוֹ. וְאִם לֹא כִּסָּה לִבּוֹ אוֹ שֶׁנֶּאֱנַס וְאֵין לוֹ בְּמָה יְכַסֶּה הוֹאִיל וְכִסָּה עֶרְוָתוֹ וְהִתְפַּלֵּל יָצָא. וּלְכַתְּחִלָּה לֹא יַעֲשֶׂה:", + "טָהֳרַת מְקוֹם הַתְּפִלָּה כֵּיצַד. לֹא יִתְפַּלֵּל בִּמְקוֹם הַטִּנֹּפֶת וְלֹא בַּמֶּרְחָץ וְלֹא בְּבֵית הַכִּסֵּא וְלֹא בָּאַשְׁפָּה וְלֹא בְּמָקוֹם שֶׁאֵינוֹ בְּחֶזְקַת טָהֳרָה עַד שֶׁיִּבְדְּקֶנּוּ. כְּלָלוֹ שֶׁל דָּבָר כָּל מָקוֹם שֶׁאֵין קוֹרִין בּוֹ קְרִיאַת שְׁמַע אֵין מִתְפַּלְּלִין בּוֹ. וּכְשֵׁם שֶׁמַּרְחִיקִין מִצּוֹאָה וּמִמֵּי רַגְלַיִם וְרֵיחַ רַע וּמִן הַמֵּת וּמֵרְאִיַּת הָעֶרְוָה לִקְרִיאַת שְׁמַע כָּךְ מַרְחִיקִין לִתְפִלָּה:", + "הַמִּתְפַּלֵּל וּמָצָא צוֹאָה בִּמְקוֹמוֹ הוֹאִיל וְחָטָא מִפְּנֵי שֶׁלֹּא בָּדַק עַד שֶׁלֹּא הִתְפַּלֵּל חוֹזֵר וּמִתְפַּלֵּל בְּמָקוֹם טָהוֹר. הָיָה עוֹמֵד בִּתְפִלָּה וּמָצָא צוֹאָה כְּנֶגְדּוֹ אִם יָכוֹל לְהַלֵּךְ לְפָנָיו כְּדֵי שֶׁיִּזְרְקֶנָּה לְאַחֲרָיו אַרְבַּע אַמּוֹת יְהַלֵּךְ וְאִם לָאו יְסַלְּקֶנָּה לַצְּדָדִין. וְאִם אֵינוֹ יָכוֹל יַפְסִיק. גְּדוֹלֵי הַחֲכָמִים לֹא הָיוּ מִתְפַּלְּלִים בְּבַיִת שֶׁיֵּשׁ בּוֹ שֵׁכָר וְלֹא בְּבַיִת שֶׁיֵּשׁ בּוֹ מוּרְיָיס בְּעֵת עִפּוּשׁוֹ מִפְּנֵי שֶׁרֵיחוֹ רַע אַף עַל פִּי שֶׁהַמָּקוֹם טָהוֹר:", + "דְּבָרִים הַחוֹפְזִים אוֹתוֹ כֵּיצַד. אִם הָיָה צָרִיךְ לִנְקָבָיו לֹא יִתְפַּלֵּל. וְכָל הַצָּרִיךְ לִנְקָבָיו וְהִתְפַּלֵּל תְּפִלָּתוֹ תּוֹעֵבָה וְחוֹזֵר וּמִתְפַּלֵּל אַחַר שֶׁיַּעֲשֶׂה צְרָכָיו. וְאִם יָכוֹל לְהַעֲמִיד עַצְמוֹ כְּדֵי פַּרְסָה תְּפִלָּתוֹ תְּפִלָּה. וְאַף עַל פִּי כֵן לְכַתְּחִלָּה לֹא יִתְפַּלֵּל עַד שֶׁיִּבְדֹּק עַצְמוֹ יָפֶה יָפֶה וְיִבְדֹק נְקָבָיו וְיָסִיר כִּיחוֹ וְנִיעוֹ וְכָל הַדָּבָר הַטּוֹרְדוֹ וְאַחַר כָּךְ יִתְפַּלֵּל:", + "מִי שֶׁגִּהֵק וּפִהֵק וְנִתְעַטֵּשׁ בִּתְפִלָּתוֹ אִם לִרְצוֹנוֹ הֲרֵי זֶה מְגֻנֶּה. וְאִם בָּדַק גּוּפוֹ קֹדֶם שֶׁיִּתְפַּלֵּל וּבָא לְאָנְסוֹ אֵין בְּכָךְ כְּלוּם. נִזְדַּמֵּן לוֹ רֹק בִּתְפִלָּתוֹ מַבְלִיעוֹ בְּטַלִּיתוֹ אוֹ בְּבִגְדוֹ. וְאִם הָיָה מִצְטַעֵר בְּכָךְ זוֹרְקוֹ בְּיָדוֹ לַאֲחוֹרָיו כְּדֵי שֶׁלֹּא יִצְטַעֵר בַּתְּפִלָּה וְנִמְצָא טָרוּד. יָצָא מִמֶּנּוּ רוּחַ מִלְּמַטָּה כְּשֶׁהוּא עוֹמֵד בִּתְפִלָּה שֶׁלֹּא לְדַעְתּוֹ שׁוֹהֶה עַד שֶׁתִּכְלֶה הָרוּחַ וְחוֹזֵר לִתְפִלָּתוֹ:", + "בִּקֵּשׁ לְהוֹצִיא רוּחַ מִלְּמַטָּה וְנִצְטַעֵר הַרְבֵּה וְאֵינוֹ יָכוֹל לְהַעֲמִיד עַצְמוֹ מְהַלֵּךְ לְאַחֲרָיו אַרְבַּע אַמּוֹת וּמַמְתִּין עַד שֶׁתִּכְלֶה הָרוּחַ. וְאוֹמֵר רִבּוֹן כָּל הָעוֹלָמִים יְצַרְתָּנוּ נְקָבִים נְקָבִים חֲלוּלִים חֲלוּלִים גָּלוּי וְיָדוּעַ לְפָנֶיךָ חֶרְפָּתֵנוּ וּכְלִמָּתֵנוּ חֶרְפָּה וּכְלִמָּה בְּחַיֵּינוּ תּוֹלֵעָה וְרִמָּה בְּמִיתָתֵנוּ וְחוֹזֵר לִמְקוֹמוֹ וּמִתְפַּלֵּל:", + "הָיָה עוֹמֵד בִּתְפִלָּה וְנָטְפוּ מֵי רַגְלָיו עַל בִּרְכָּיו מַמְתִּין עַד שֶׁיִּכְלוּ הַמַּיִם וְחוֹזֵר לַמָּקוֹם שֶׁפָּסַק. וְאִם שָׁהָה כְּדֵי לִגְמֹר אֶת הַתְּפִלָּה חוֹזֵר לָרֹאשׁ:", + "וְכֵן הַמַּשְׁתִּין מַיִם שׁוֹהֶה כְּדֵי הִלּוּךְ ד׳‎ אַמּוֹת וְאַחַר כָּךְ יִתְפַּלֵּל. וּמִשֶּׁהִתְפַּלֵּל שׁוֹהֶה אַחַר תְּפִלָּתוֹ כְּדֵי הִלּוּךְ אַרְבַּע אַמּוֹת וְאַחַר כָּךְ מַשְׁתִּין כְּדֵי שֶׁיִּפְסֹק דִּבְרֵי הַתְּפִלָּה מִפִּיו:", + "כַּוָּנַת הַלֵּב כֵּיצַד. כָּל תְּפִלָּה שֶׁאֵינָהּ בְּכַוָּנָה אֵינָהּ תְּפִלָּה. וְאִם הִתְפַּלֵּל בְּלֹא כַּוָּנָה חוֹזֵר וּמִתְפַּלֵּל בְּכַוָּנָה. מָצָא דַּעְתּוֹ מְשֻׁבֶּשֶׁת וְלִבּוֹ טָרוּד אָסוּר לוֹ לְהִתְפַּלֵּל עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ. לְפִיכָךְ הַבָּא מִן הַדֶּרֶךְ וְהוּא עָיֵף אוֹ מֵצֵר אָסוּר לוֹ לְהִתְפַּלֵּל עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ. אָמְרוּ חֲכָמִים יִשְׁהֶה שְׁלֹשָׁה יָמִים עַד שֶׁיָּנוּחַ וְתִתְקָרֵר דַּעְתּוֹ וְאַחַר כָּךְ יִתְפַּלֵּל:", + "כֵּיצַד הִיא הַכַּוָּנָה. שֶׁיְּפַנֶּה אֶת לִבּוֹ מִכָּל הַמַּחֲשָׁבוֹת וְיִרְאֶה עַצְמוֹ כְּאִלּוּ הוּא עוֹמֵד לִפְנֵי הַשְּׁכִינָה. לְפִיכָךְ צָרִיךְ לֵישֵׁב מְעַט קֹדֶם הַתְּפִלָּה כְּדֵי לְכַוֵּן אֶת לִבּוֹ וְאַחַר כָּךְ יִתְפַּלֵּל בְּנַחַת וּבְתַחֲנוּנִים וְלֹא יַעֲשֶׂה תְּפִלָּתוֹ כְּמִי שֶׁהָיָה נוֹשֵׂא מַשּׂאוֹי וּמַשְׁלִיכוֹ וְהוֹלֵךְ לוֹ. לְפִיכָךְ צָרִיךְ לֵישֵׁב מְעַט אַחַר הַתְּפִלָּה וְאַחַר כָּךְ יִפָּטֵר. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִין שָׁעָה אַחַת קֹדֶם תְּפִלָּה וְשָׁעָה אַחַת לְאַחַר תְּפִלָּה וּמַאֲרִיכִין בִּתְפִלָּה שָׁעָה:", + "שִׁכּוֹר אַל יִתְפַּלֵּל מִפְּנֵי שֶׁאֵין לוֹ כַּוָּנָה. וְאִם הִתְפַּלֵּל תְּפִלָּתוֹ תּוֹעֵבָה. לְפִיכָךְ חוֹזֵר וּמִתְפַּלֵּל כְּשֶׁיִּתְרוֹקֵן מִשִּׁכְרוּתוֹ. שָׁתוּי אַל יִתְפַּלֵּל וְאִם הִתְפַּלֵּל תְּפִלָּתוֹ תְּפִלָּה. אֵי זֶה שִׁכּוֹר זֶה שֶׁאֵינוֹ יָכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ. שָׁתוּי יָכוֹל לְדַבֵּר בִּפְנֵי הַמֶּלֶךְ וְאֵינוֹ מִשְׁתַּבֵּשׁ. אַף עַל פִּי כֵן הוֹאִיל וְשָׁתָה רְבִיעִית יַיִן לֹא יִתְפַּלֵּל עַד שֶׁיָּסִיר יֵינוֹ מֵעָלָיו", + "וְכֵן אֵין עוֹמְדִין לְהִתְפַּלֵּל לֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ מְרִיבָה וְלֹא מִתּוֹךְ כַּעַס אֶלָּא מִתּוֹךְ דִּבְרֵי תּוֹרָה. וְלֹא מִתּוֹךְ דִּין וַהֲלָכָה אַף עַל פִּי שֶׁהֵם דִּבְרֵי תּוֹרָה כְּדֵי שֶׁלֹּא יְהֵא לִבּוֹ טָרוּד בַּהֲלָכָה. אֶלָּא מִתּוֹךְ דִּבְרֵי תּוֹרָה שֶׁאֵין בָּהּ עִיּוּן כְּגוֹן הֲלָכוֹת פְּסוּקוֹת:", + "תְּפִלּוֹת הַפְּרָקִים כְּגוֹן תְּפִלַּת מוּסָף רֹאשׁ חֹדֶשׁ וּתְפִלַּת מוֹעֲדוֹת צָרִיךְ לְהַסְדִּיר תְּפִלָּתוֹ וְאַחַר כָּךְ עוֹמֵד וּמִתְפַּלֵּל כְּדֵי שֶׁלֹּא יִכָּשֵׁל בָּהּ. הָיָה מְהַלֵּךְ בִּמְקוֹם סַכָּנָה כְּגוֹן מְקוֹם גְּדוּדֵי חַיּוֹת וְלִסְטִים וְהִגִּיעַ זְמַן תְּפִלָּה מִתְפַּלֵּל בְּרָכָה אַחַת. וְזוֹ הִיא. צָרְכֵי עַמְּךָ יִשְׂרָאֵל מְרֻבִּים וְדַעְתָּם קְצָרָה. יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳‎ אֱלֹהֵינוּ שֶׁתִּתֵּן לְכָל אֶחָד וְאֶחָד כְּדֵי פַּרְנָסָתוֹ וּלְכָל גְּוִיָּה וּגְוִיָּה דֵּי מַחְסוֹרָהּ וְהַטּוֹב בְּעֵינֶיךָ עֲשֵׂה בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּפִלָּה. וּמִתְפַּלֵּל אוֹתָהּ בַּדֶּרֶךְ כְּשֶׁהוּא מְהַלֵּךְ, וְאִם יָכוֹל לַעֲמֹד עוֹמֵד. וּכְשֶׁהוּא מַגִּיעַ לְיִשּׁוּב וְתִתְקָרֵר דַּעְתּוֹ חוֹזֵר וּמִתְפַּלֵּל תְּפִלָּה כְּתַקָּנָתָהּ תְּשַׁע עֶשְׂרֵה בְּרָכוֹת:" + ], + [ + "שְׁמוֹנָה דְּבָרִים צָרִיךְ הַמִּתְפַּלֵּל לְהִזָּהֵר בָּהֶן וְלַעֲשׂוֹתָן. וְאִם הָיָה דָּחוּק אוֹ נֶאֱנַס אוֹ שֶׁעָבַר וְלֹא עָשָׂה אוֹתָן אֵין מְעַכְּבִין. וְאֵלּוּ הֵן. עֲמִידָה. וְנֹכַח הַמִּקְדָּשׁ. וְתִקּוּן הַגּוּף. וְתִקּוּן הַמַּלְבּוּשִׁים. וְתִקּוּן הַמָּקוֹם. וְהַשְׁוָיַת הַקּוֹל. וְהַכְּרִיעָה. וְהִשְׁתַּחֲוָיָה:", + "עֲמִידָה כֵּיצַד. אֵין מִתְפַּלֵּל אֶלָּא מְעֻמָּד. הָיָה יוֹשֵׁב בִּסְפִינָה אוֹ בַּעֲגָלָה אִם יָכוֹל לַעֲמֹד יַעֲמֹד. וְאִם לָאו יֵשֵׁב בִּמְקוֹמוֹ וְיִתְפַּלֵּל. חוֹלֶה מִתְפַּלֵּל אֲפִלּוּ שׁוֹכֵב עַל צִדּוֹ וְהוּא שֶׁיָּכוֹל לְכַוֵּן אֶת דַּעְתּוֹ. וְכֵן הַצָּמֵא וְהָרָעֵב הֲרֵי הֵן בִּכְלַל חוֹלִים אִם יֵשׁ בּוֹ יְכלֶת לְכַוֵּן אֶת דַּעְתּוֹ יִתְפַּלֵּל וְאִם לָאו אַל יִתְפַּלֵּל עַד שֶׁיֹּאכַל וְיִשְׁתֶּה. הָיָה רוֹכֵב עַל הַבְּהֵמָה אַף עַל פִּי שֶׁיֵּשׁ לוֹ מִי שֶׁיֹּאחַז בְּהֶמְתּוֹ לֹא יֵרֵד אֶלָּא יֵשֵׁב בִּמְקוֹמוֹ וְיִתְפַּלֵּל כְּדֵי שֶׁתְּהֵא דַּעְתּוֹ מְיֻשֶּׁבֶת עָלָיו:", + "נֹכַח הַמִּקְדָּשׁ כֵּיצַד. הָיָה עוֹמֵד בְּחוּצָה לָאָרֶץ מַחֲזִיר פָּנָיו נֹכַח אֶרֶץ יִשְׂרָאֵל וּמִתְפַּלֵּל. הָיָה עוֹמֵד בָּאָרֶץ מְכַוֵּן אֶת פָּנָיו כְּנֶגֶד יְרוּשָׁלַיִם. הָיָה עוֹמֵד בִּירוּשָׁלַיִם מְכַוֵּן פָּנָיו כְּנֶגֶד הַמִּקְדָּשׁ. הָיָה עוֹמֵד בַּמִּקְדָּשׁ מְכַוֵּן פָּנָיו כְּנֶגֶד בֵּית קֹדֶשׁ הַקָּדָשִׁים. סוּמָא וּמִי שֶׁלֹּא יָכוֹל לְכַוֵּן אֶת הָרוּחוֹת וְהַמְהַלֵּךְ בִּסְפִינָה יְכַוֵּן אֶת לִבּוֹ כְּנֶגֶד הַשְּׁכִינָה וְיִתְפַּלֵּל:", + "תִּקּוּן הַגּוּף כֵּיצַד. כְּשֶׁהוּא עוֹמֵד בִּתְפִלָּה צָרִיךְ לְכַוֵּן אֶת רַגְלָיו זוֹ בְּצַד זוֹ וְנוֹתֵן עֵינָיו לְמַטָּה כְּאִלּוּ הוּא מַבִּיט לָאָרֶץ. וְיִהְיֶה לִבּוֹ פָּנוּי לְמַעְלָה כְּאִלּוּ הוּא עוֹמֵד בַּשָּׁמַיִם וּמַנִּיחַ יָדָיו עַל לִבּוֹ כְּפוּתִין הַיְמָנִית עַל הַשְּׂמָאלִית וְעוֹמֵד כְּעֶבֶד לִפְנֵי רַבּוֹ בְּאֵימָה בְּיִרְאָה וָפַחַד. וְלֹא יַנִּיחַ יָדָיו עַל חֲלָצָיו:", + "תִּקּוּן הַמַּלְבּוּשִׁים כֵּיצַד. מְתַקֵּן מַלְבּוּשָׁיו תְּחִלָּה וּמְצַיֵּן עַצְמוֹ וּמְהַדֵּר שֶׁנֶּאֱמַר הִשְׁתַּחֲווּ לַה׳‎ בְּהַדְרַת קֹדֶשׁ. וְלֹא יַעֲמֹד בִּתְפִלָּה בַּאֲפוּנְדָתוֹ, וְלֹא בְּרֹאשׁ מְגֻלֶּה, וְלֹא בְּרַגְלַיִם מְגֻלּוֹת אִם דֶּרֶךְ אַנְשֵׁי הַמָּקוֹם שֶׁלֹּא יַעַמְדוּ בִּפְנֵי הַגְּדוֹלִים אֶלָּא בְּבָתֵּי הָרַגְלַיִם. וּבְכָל מָקוֹם לֹא יֶאֱחֹז תְּפִלִּין בְּיָדוֹ וְסֵפֶר תּוֹרָה בִּזְרוֹעוֹ וְיִתְפַּלֵּל מִפְּנֵי שֶׁלִּבּוֹ טָרוּד בָּהֶן. וְלֹא יֶאֱחֹז כֵּלִים וּמָעוֹת בְּיָדוֹ. אֲבָל מִתְפַּלֵּל הוּא וְלוּלָב בְּיָדוֹ בִּימוֹת הֶחָג מִפְּנֵי שֶׁהוּא מִצְוַת הַיּוֹם. הָיָה מַשּׂוֹי עַל רֹאשׁוֹ וְהִגִּיעַ זְמַן תְּפִלָּה אִם הָיָה פָּחוֹת מֵאַרְבָּעָה קַבִּין מַפְשִׁילוֹ לַאֲחוֹרָיו וּמִתְפַּלֵּל בּוֹ. הָיָה אַרְבָּעָה קַבִּין מַנִּיחוֹ עַל גַּבֵּי קַרְקַע וְאַחַר כָּךְ יִתְפַּלֵּל. דֶּרֶךְ כָּל הַחֲכָמִים וְתַלְמִידֵיהֶם שֶׁלֹּא יִתְפַּלְּלוּ אֶלָּא כְּשֶׁהֵן עֲטוּפִים:", + "תִּקּוּן הַמָּקוֹם כֵּיצַד. יַעֲמֹד בְּמָקוֹם נָמוּךְ וְיַחֲזִיר פָּנָיו לַכֹּתֶל. וְצָרִיךְ לִפְתֹּחַ חַלּוֹנוֹת אוֹ פְּתָחִים כְּנֶגֶד יְרוּשָׁלַיִם כְּדֵי לְהִתְפַּלֵּל כְּנֶגְדָּן שֶׁנֶּאֱמַר (דניאל ו יא) ״וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ״ וְגוֹ׳‎. וְקוֹבֵעַ מָקוֹם לִתְפִלָּתוֹ תָּמִיד. וְאֵין מִתְפַּלֵּל בְּחֻרְבָּה וְלֹא אֲחוֹרֵי בֵּית הַכְּנֶסֶת אֶלָּא אִם כֵּן הֶחֱזִיר פָּנָיו לְבֵית הַכְּנֶסֶת. וְאָסוּר לֵישֵׁב בְּצַד הָעוֹמֵד בִּתְפִלָּה אוֹ לַעֲבֹר לְפָנָיו עַד שֶׁיַּרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת:", + "לֹא יַעֲמֹד בְּמָקוֹם גָּבוֹהַּ שְׁלֹשָׁה טְפָחִים אוֹ יוֹתֵר וְיִתְפַּלֵּל. וְלֹא עַל גַּבֵּי מִטָּה וְלֹא עַל גַּבֵּי סַפְסָל וְלֹא עַל גַּבֵּי כִּסֵּא. הָיָה בִּנְיָן גָּבוֹהַּ אִם יֵשׁ בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת שֶׁהוּא שִׁעוּר הַבַּיִת הֲרֵי הוּא כַּעֲלִיָּה וּמֻתָּר לְהִתְפַּלֵּל בּוֹ. וְכֵן אִם הָיָה מֻקָּף מְחִצּוֹת מִכָּל רוּחוֹתָיו אַף עַל פִּי שֶׁאֵין בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת מֻתָּר לְהִתְפַּלֵּל בּוֹ מִפְּנֵי שֶׁאֵין גָּבְהוֹ נִכָּר שֶׁהֲרֵי חָלַק רְשׁוּת לְעַצְמוֹ:", + "הָאֻמָּנִין שֶׁהָיוּ עוֹשִׂין מְלָאכָה בְּרֹאשׁ הָאִילָן אוֹ בְּרֹאשׁ הַנִּדְבָּךְ אוֹ בְּרֹאשׁ הַכֹּתֶל וְהִגִּיעַ זְמַן תְּפִלָּה יוֹרְדִין לְמַטָּה וּמִתְפַּלְּלִין וְחוֹזְרִין לִמְלַאכְתָּן. וְאִם הָיוּ בְּרֹאשׁ הַזַּיִת אוֹ בְּרֹאשׁ הַתְּאֵנָה מִתְפַּלְּלִין בִּמְקוֹמָן מִפְּנֵי שֶׁטָּרְחָן מְרֻבֶּה. וּמַה הֵן מִתְפַּלְּלִין. אִם הָיוּ עוֹשִׂין בִּסְעֻדָּתָן בִּלְבַד מִתְפַּלְּלִין שָׁלֹשׁ תְּפִלּוֹת שֶׁל תִּשְׁעָה עָשָׂר בְּרָכוֹת. הָיוּ עוֹשִׂין בִּשְׂכָרָן מִתְפַּלְּלִין הֲבִינֵנוּ. וּבֵין כָּךְ וּבֵין כָּךְ אֵין יוֹרְדִין לִפְנֵי הַתֵּבָה וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן:", + "הַשְׁוָיַת הַקּוֹל כֵּיצַד. לֹא יַגְבִּיהַּ קוֹלוֹ בִּתְפִלָּתוֹ וְלֹא יִתְפַּלֵּל בְּלִבּוֹ אֶלָּא מְחַתֵּךְ הַדְּבָרִים בִּשְׂפָתָיו וּמַשְׁמִיעַ לְאָזְנָיו בְּלַחַשׁ. וְלֹא יַשְׁמִיעַ קוֹלוֹ אֶלָּא אִם כֵּן הָיָה חוֹלֶה אוֹ שֶׁאֵינוֹ יָכוֹל לְכַוֵּן אֶת לִבּוֹ עַד שֶׁיַּשְׁמִיעַ קוֹלוֹ, הֲרֵי זֶה מֻתָּר. וּבִלְבַד שֶׁלֹּא יְהֵא בְּצִבּוּר כְּדֵי שֶׁלֹּא תִּטָּרֵף דַּעְתָּן מִקּוֹלוֹ:", + "כְּרִיעָה כֵּיצַד. הַמִּתְפַּלֵּל כּוֹרֵעַ חָמֵשׁ כְּרִיעוֹת בְּכָל תְּפִלָּה וּתְפִלָּה. בִּבְרָכָה רִאשׁוֹנָה בַּתְּחִלָּה וּבַסּוֹף. וּבְהוֹדָיָה בַּתְּחִלָּה וּבַסּוֹף. וּכְשֶׁגּוֹמֵר הַתְּפִלָּה כּוֹרֵעַ וּפוֹסֵעַ שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו. וּכְשֶׁהוּא כּוֹרֵעַ נוֹתֵן שָׁלוֹם מִשְּׂמֹאל עַצְמוֹ וְאַחַר כָּךְ מִימִין עַצְמוֹ וְאַחַר כָּךְ מַגְבִּיהַּ רֹאשׁוֹ מִן הַכְּרִיעָה. וּכְשֶׁהוּא כּוֹרֵעַ בְּאַרְבַּע הַכְּרִיעוֹת כּוֹרֵעַ בְּבָרוּךְ וּכְשֶׁהוּא זוֹקֵף זוֹקֵף בַּשֵּׁם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּהֶדְיוֹט. אֲבָל כֹּהֵן גָּדוֹל כּוֹרֵעַ בִּתְחִלַּת כָּל בְּרָכָה וּבְסוֹף כָּל בְּרָכָה. וְהַמֶּלֶךְ כֵּיוָן שֶׁשָּׁחָה בָּרִאשׁוֹנָה אֵינוֹ מַגְבִּיהַּ רֹאשׁוֹ עַד שֶׁגּוֹמֵר כָּל תְּפִלָּתוֹ:", + "וְלָמָּה נוֹתֵן שָׁלוֹם לִשְׂמֹאלוֹ תְּחִלָּה. מִפְּנֵי שֶׁשְּׂמֹאלוֹ הוּא יָמִין שֶׁכְּנֶגֶד פָּנָיו. כְּלוֹמַר כְּשֶׁהוּא עוֹמֵד לִפְנֵי הַמֶּלֶךְ נוֹתֵן שָׁלוֹם לִימִין הַמֶּלֶךְ וְאַחַר כָּךְ לִשְׂמֹאל הַמֶּלֶךְ. וְקָבְעוּ שֶׁיִּפָּטֵר מִן הַתְּפִלָּה כְּמוֹ שֶׁנִּפְטָרִין מִלִּפְנֵי הַמֶּלֶךְ:", + "כָּל הַכְּרִיעוֹת הָאֵלּוּ צָרִיךְ שֶׁיִּכְרַע בָּהֶן עַד שֶׁיִּתְפַּקְּקוּ כָּל חֻלְיוֹת שֶׁבַּשִּׁדְרָה וְיַעֲשֶׂה עַצְמוֹ כְּקֶשֶׁת. וְאִם שָׁחָה מְעַט וְצִעֵר עַצְמוֹ וְנִרְאֶה כְּכוֹרֵעַ בְּכָל כֹּחוֹ אֵינוֹ חוֹשֵׁשׁ:", + "הִשְׁתַּחֲוָיָה כֵּיצַד. אַחַר שֶׁמַּגְבִּיהַּ רֹאשׁוֹ מִכְּרִיעָה חֲמִישִׁית יֵשֵׁב לָאָרֶץ וְנוֹפֵל עַל פָּנָיו אַרְצָה וּמִתְחַנֵּן בְּכָל הַתַּחֲנוּנִים שֶׁיִּרְצֶה. כְּרִיעָה הָאֲמוּרָה בְּכָל מָקוֹם עַל בִּרְכַּיִם. קִידָה עַל אַפַּיִם. הִשְׁתַּחֲוָיָה זֶה פִּשּׁוּט יָדַיִם וְרַגְלַיִם עַד שֶׁנִּמְצָא מֻטָּל עַל פָּנָיו אַרְצָה:", + "כְּשֶׁהוּא עוֹשֶׂה נְפִילַת פָּנִים אַחַר תְּפִלָּה יֵשׁ מִי שֶׁהוּא עוֹשֶׂה קִידָה וְיֵשׁ מִי שֶׁהוּא עוֹשֶׂה הִשְׁתַּחֲוָיָה. וְאָסוּר לַעֲשׂוֹת הִשְׁתַּחֲוָיָה עַל הָאֲבָנִים אֶלָּא בַּמִּקְדָּשׁ כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת עֲבוֹדַת כּוֹכָבִים. וְאֵין אָדָם חָשׁוּב רַשַּׁאי לִפּל עַל פָּנָיו אֶלָּא אִם כֵּן הוּא יוֹדֵעַ בְּעַצְמוֹ שֶׁהוּא צַדִּיק כִּיהוֹשֻׁעַ. אֲבָל מַטֶּה פָּנָיו מְעַט וְאֵינוֹ כּוֹבֵשׁ אוֹתָן בַּקַּרְקַע. וּמֻתָּר לְאָדָם לְהִתְפַּלֵּל בְּמָקוֹם זֶה וְלִפּל עַל פָּנָיו בְּמָקוֹם אַחֵר:", + "מִנְהָג פָּשׁוּט בְּכָל יִשְׂרָאֵל שֶׁאֵין נְפִילַת אַפַּיִם בְּשַׁבָּתוֹת וּבְמוֹעֲדִים וְלֹא בְּרֹאשׁ הַשָּׁנָה וְלֹא בְּרָאשֵׁי חֳדָשִׁים וּבַחֲנֻכָּה וּבְפוּרִים וְלֹא בְּמִנְחָה שֶׁל עַרְבֵי שַׁבָּתוֹת וְיָמִים טוֹבִים וְלֹא בְּעַרְבִית שֶׁבְּכָל יוֹם. וְיֵשׁ יְחִידִים שֶׁנּוֹפְלִים עַל פְּנֵיהֶם בְּעַרְבִית. וּבְיוֹם הַכִּפּוּרִים בִּלְבַד נוֹפְלִים עַל פְּנֵיהֶם בְּכָל תְּפִלָּה וּתְפִלָּה מִפְּנֵי שֶׁהוּא יוֹם תְּחִנָּה וּבַקָּשָׁה וְתַעֲנִית:" + ], + [ + "אָסוּר לוֹ לְאָדָם לַעֲבֹר אֲחוֹרֵי בֵּית הַכְּנֶסֶת בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין אֶלָּא אִם כֵּן הָיָה נוֹשֵׂא מַשּׂאוֹי, אוֹ שֶׁהָיָה לְבֵית הַכְּנֶסֶת שְׁנֵי פְּתָחִים בִּשְׁנֵי רוּחוֹת, שֶׁהָרוֹאֶה אוֹמֵר שֶׁמָּא יֵלֵךְ וְיִכָּנֵס מִפֶּתַח הָאַחֵר. וְכֵן אִם הָיָה בָּעִיר שְׁנֵי בָּתֵּי כְּנֵסִיּוֹת יֹאמַר הָרוֹאֶה שֶׁמָּא יֵלֵךְ לְבֵית הַכְּנֶסֶת הָרָגִיל בּוֹ. וְאִם יֵשׁ לוֹ תְּפִלִּין בְּרֹאשׁוֹ מֻתָּר לוֹ לַעֲבֹר וְאַף עַל פִּי שֶׁאֵין שָׁם אֶחָד מִכָּל אֵלּוּ שֶׁהַתְּפִלִּין מוֹכִיחִין עָלָיו שֶׁהוּא רוֹדֵף אַחַר מִצְוֹת וְאֵינוֹ מִמְּבַטְּלֵי תְּפִלָּה:", + "הַמִּתְפַּלֵּל עִם הַצִּבּוּר לֹא יַאֲרִיךְ אֶת תְּפִלָּתוֹ יוֹתֵר מִדַּאי אֲבָל בֵּינוֹ לְבֵין עַצְמוֹ הָרְשׁוּת בְּיָדוֹ. וְאִם בָּא לוֹמַר אַחַר תְּפִלָּתוֹ אֲפִלּוּ כְּסֵדֶר וִדּוּי יוֹם הַכִּפּוּרִים אוֹמֵר. וְכֵן אִם רָצָה לְהוֹסִיף בְּכָל בְּרָכָה וּבְרָכָה מִן הָאֶמְצָעִיּוֹת מֵעֵין הַבְּרָכָה מוֹסִיף:", + "כֵּיצַד. הָיָה לוֹ חוֹלֶה מְבַקֵּשׁ עָלָיו רַחֲמִים בְּבִרְכַּת חוֹלִים כְּפִי צַחוּת לְשׁוֹנוֹ. הָיָה צָרִיךְ לְפַרְנָסָה מוֹסִיף תְּחִנָּה וּבַקָּשָׁה בְּבִרְכַּת הַשָּׁנִים. וְעַל דֶּרֶךְ זֶה בְּכָל אַחַת מֵהֶן. וְאִם רָצָה לִשְׁאֹל כָּל צְרָכָיו בְּשׁוֹמֵעַ תְּפִלָּה שׁוֹאֵל. אֲבָל לֹא יִשְׁאַל לֹא בְּשָׁלֹשׁ רִאשׁוֹנוֹת וְלֹא בְּשָׁלֹשׁ אַחֲרוֹנוֹת:", + "אָסוּר לוֹ לְאָדָם שֶׁיִּטְעֹם כְּלוּם אוֹ שֶׁיַּעֲשֶׂה מְלָאכָה מֵאַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר עַד שֶׁיִּתְפַּלֵּל תְּפִלַּת שַׁחֲרִית. וְכֵן לֹא יַשְׁכִּים לְפֶתַח חֲבֵרוֹ לִשְׁאל בִּשְׁלוֹמוֹ קֹדֶם שֶׁיִּתְפַּלֵּל תְּפִלַּת שַׁחֲרִית. וְלֹא יֵצֵא בַּדֶּרֶךְ קֹדֶם שֶׁיִּתְפַּלֵּל. אֲבָל טוֹעֵם וְעוֹשֶׂה מְלָאכָה קֹדֶם שֶׁיִּתְפַּלֵּל מוּסָף וְקֹדֶם מִנְחָה. אֲבָל אֵינוֹ סוֹעֵד סָמוּךְ לַמִּנְחָה:", + "כֵּיוָן שֶׁהִגִּיעַ זְמַן מִנְחָה גְּדוֹלָה לֹא יִכָּנֵס לַמֶּרְחָץ אֲפִלּוּ לְהַזִּיעַ עַד שֶׁיִּתְפַּלֵּל שֶׁמָּא יִתְעַלֵּף וְיִבָּטֵל מִן הַתְּפִלָּה. וְלֹא לֶאֱכל אֲפִלּוּ אֲכִילַת עַרְאַי שֶׁמָּא יִמָּשֵׁךְ בַּאֲכִילָה. וְלֹא לָדוּן אֲפִלּוּ בִּגְמַר דִּין שֶׁמָּא יִסָּתֵר הַדִּין וְיִמָּשֵׁךְ וְיִבָּטֵל מִן הַתְּפִלָּה. וְכֵן לֹא יֵשֵׁב לִפְנֵי הַסַּפָּר לִסַפֵּר אֲפִלּוּ תִּסְפֹּרֶת הֶדְיוֹט עַד שֶׁיִּתְפַּלֵּל שֶׁמָּא יִשָּׁבֵר הַזּוּג. וְלֹא יִכָּנֵס לְבֻרְסְקִי סָמוּךְ לַמִּנְחָה עַד שֶׁיִּתְפַּלֵּל שֶׁמָּא יִרְאֶה הֶפְסֵד בִּמְלַאכְתּוֹ וְיִתְעַסֵּק בָּהּ וְיִתְעַכֵּב מִן הַתְּפִלָּה. וְאִם הִתְחִיל בְּאַחַת מֵאֵלּוּ לֹא יַפְסִיק אֶלָּא גּוֹמֵר וְאַחַר כָּךְ מִתְפַּלֵּל תְּפִלַּת מִנְחָה:", + "מֵאֵימָתַי הַתְחָלַת תִּסְפֹּרֶת מִשֶּׁיַּנִּיחַ מַעֲפֹרֶת שֶׁל סַפָּרִין עַל בִּרְכָּיו. וּמֵאֵימָתַי הַתְחָלַת מֶרְחָץ מִשֶּׁיִּפְשֹׁט הַבֶּגֶד הַסָּמוּךְ לִבְשָׂרוֹ. וּמֵאֵימָתַי הַתְחָלַת הַבֻּרְסְקִי מִשֶּׁיִּקְשֹׁר בֶּגֶד בֵּין כְּתֵפָיו כְּמוֹ שֶׁהָאֻמָּנִין עוֹשִׂין. וּמֵאֵימָתַי הַתְחָלַת אֲכִילָה, לִבְנֵי אֶרֶץ יִשְׂרָאֵל מִשֶּׁיִּטּל יָדָיו וְלִבְנֵי בָּבֶל מִשֶּׁיַּתִּיר חֲגוֹרוֹ. וּמֵאֵימָתַי הַתְחָלַת הַדִּין מִשֶּׁיִּתְעַטְּפוּ הַדַּיָּנִים וְיֵשְׁבוּ. וְאִם הָיוּ יוֹשְׁבִין מִשֶּׁיַּתְחִילוּ בַּעֲלֵי דִּינִין לִטְעֹן:", + "אַף עַל פִּי שֶׁתְּפִלַּת עַרְבִית רְשׁוּת לֹא יָבוֹא אָדָם מִמְּלַאכְתּוֹ וְיֹאמַר אֹכַל מְעַט וְאִישַׁן קִמְעָא וְאַחַר כָּךְ אֶתְפַּלֵּל, שֶׁמָּא תֶּאֱנֹס אוֹתוֹ שֵׁנָה וְנִמְצָא יָשֵׁן כָּל הַלַּיְלָה, אֶלָּא מִתְפַּלֵּל עַרְבִית וְאַחַר כָּךְ אוֹכֵל וְשׁוֹתֶה אוֹ יָשֵׁן. וּמֻתָּר לְהִסְתַּפֵּר וְלִכָּנֵס לַמֶּרְחָץ סָמוּךְ לְשַׁחֲרִית מִפְּנֵי שֶׁלֹּא גָּזְרוּ אֶלָּא סָמוּךְ לַמִּנְחָה שֶׁהוּא דָּבָר הַמָּצוּי שֶׁרֹב הָעָם נִכְנָסִין שָׁם בַּיּוֹם. אֲבָל בַּשַּׁחַר דָּבָר שֶׁאֵינוֹ מָצוּי לֹא גָּזְרוּ בּוֹ:", + "מִי שֶׁהָיָה עוֹסֵק בְּתַלְמוּד תּוֹרָה וְהִגִּיעַ זְמַן הַתְּפִלָּה פּוֹסֵק וּמִתְפַּלֵּל. וְאִם הָיְתָה תּוֹרָתוֹ אֻמָּנוּתוֹ וְאֵינוֹ עוֹשֶׂה מְלָאכָה כְּלָל וְהָיָה עוֹסֵק בַּתּוֹרָה בִּשְׁעַת תְּפִלָּתוֹ אֵינוֹ פּוֹסֵק, שֶׁמִּצְוַת תַּלְמוּד תּוֹרָה גְּדוֹלָה מִמִּצְוַת תְּפִלָּה. וְכָל הָעוֹסֵק בְּצָרְכֵי רַבִּים כְּעוֹסֵק בְּדִבְרֵי תּוֹרָה:", + "אֵין הַמִּתְפַּלֵּל מַפְסִיק תְּפִלָּתוֹ אֶלָּא מִפְּנֵי סַכָּנַת נְפָשׁוֹת בִּלְבַד. וַאֲפִלּוּ מֶלֶךְ יִשְׂרָאֵל שׁוֹאֵל בִּשְׁלוֹמוֹ לֹא יְשִׁיבֶנּוּ. אֲבָל פּוֹסֵק הוּא לְמֶלֶךְ עוֹבֵד כּוֹכָבִים שֶׁמָּא יַהַרְגֶּנּוּ. הָיָה עוֹמֵד בַּתְּפִלָּה וְרָאָה מֶלֶךְ עוֹבְדֵי כּוֹכָבִים אוֹ אַנָּס בָּא כְּנֶגְדּוֹ יְקַצֵּר וְאִם אֵינוֹ יָכוֹל יַפְסִיק. וְכֵן אִם רָאָה נְחָשִׁים וְעַקְרַבִּים בָּאִים כְּנֶגְדּוֹ אִם הִגִּיעוּ אֵלָיו וְהָיָה דַּרְכָּן בְּאוֹתָן הַמְּקוֹמוֹת שֶׁהֵן מְמִיתִין פּוֹסֵק וּבוֹרֵחַ. וְאִם לֹא הָיָה דַּרְכָּן לְהָמִית אֵינוֹ פּוֹסֵק:", + "נָשִׁים וַעֲבָדִים וּקְטַנִּים חַיָּבִים בִּתְפִלָּה. וְכָל אִישׁ שֶׁפָּטוּר מִקְּרִיאַת שְׁמַע פָּטוּר מִן הַתְּפִלָּה. וְכָל הַמְלַוִּין אֶת הַמֵּת אַף עַל פִּי שֶׁאֵין לַמִּטָּה צֹרֶךְ בָּהֶן פְּטוּרִין מִן הַתְּפִלָּה:" + ], + [ + "כְּשֶׁתִּקְּנּוּ חֲכָמִים דִּבְרֵי תְּפִלּוֹת אֵלּוּ תִּקְּנוּ בְּרָכוֹת אֲחֵרוֹת לְבָרֵךְ אוֹתָן בְּכָל יוֹם, אֵלּוּ הֵן. כְּשֶׁיִּכָּנֵס אָדָם לְמִטָּתוֹ לִישֹׁן בַּלַּיְלָה מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּפִּיל חֶבְלֵי שֵׁנָה עַל עֵינַי וְהַמַּשְׁקִיעַ שֵׁינַת תַּרְדֵּמָה וְהַמֵּאִיר לְאִישׁוֹן בַּת עַיִן. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתַּצִּילֵנִי מִיֵּצֶר רַע וּמִפֶּגַע רַע וְאַל יְבַהֲלוּנִי חֲלוֹמוֹת רָעִים וְלֹא הִרְהוּרִים רָעִים וּתְהֵא מִטָּתִי שְׁלֵמָה לְפָנֶיךָ וְתַעֲמִידֵנִי מִמֶּנָּה לְחַיִּים וּלְשָׁלוֹם וְהָאִירָה עֵינַי פֶּן אִישַׁן הַמָּוֶת. בָּרוּךְ אַתָּה יְיָ׳‎ הַמֵּאִיר לָעוֹלָם כֻּלּוֹ בִּכְבוֹדוֹ:", + "וְקוֹרֵא פָּרָשָׁה רִאשׁוֹנָה מִקְּרִיאַת שְׁמַע וְיָשֵׁן. וַאֲפִלּוּ אִשְׁתּוֹ יְשֵׁנָה עִמּוֹ (קוֹרֵא פָּסוּק רִאשׁוֹן אוֹ פְּסוּקֵי רַחֲמִים וְאַחַר כָּךְ יִישַׁן). וְאִם אֲנָסַתּוּ שֵׁנָה קוֹרֵא אֲפִלּוּ פָּסוּק רִאשׁוֹן אוֹ פְּסוּקֵי רַחֲמִים וְאַחַר כָּךְ יִישַׁן:", + "בְּשָׁעָה שֶׁיִּיקַץ בְּסוֹף שְׁנָתוֹ מְבָרֵךְ וְהוּא עַל מִטָּתוֹ כָּךְ. אֱלֹהַי נְשָׁמָה שֶׁנָּתַתָּ בִּי טְהוֹרָה אַתָּה בְּרָאתָהּ וְאַתָּה יְצַרְתָּהּ וְאַתָּה נְפַחְתָּהּ בִּי וְאַתָּה מְשַׁמְּרָהּ בְּקִרְבִּי וְאַתָּה עָתִיד לִטְּלָהּ מִמֶּנִּי וְאַתָּה עָתִיד לְהַחֲזִירָהּ בִּי לֶעָתִיד לָבוֹא. כָּל זְמַן שֶׁהַנְּשָׁמָה תְּלוּיָה בְּקִרְבִּי מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי רִבּוֹן כָּל הַמַּעֲשִׂים בָּרוּךְ אַתָּה יְיָ׳‎ הַמַּחֲזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים:", + "כְּשֶׁשּׁוֹמֵעַ קוֹל הַתַּרְנְגוֹלִים מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַנּוֹתֵן לַשֶּׂכְוִי בִינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָיְלָה. כְּשֶׁלּוֹבֵשׁ בְּגָדָיו מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם מַלְבִּישׁ עֲרוּמִים. כְּשֶׁמַּנִּיחַ סְדִינוֹ עַל רֹאשׁוֹ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה. כְּשֶׁמַּעֲבִיר יָדָיו עַל עֵינָיו מְבָרֵךְ פּוֹקֵחַ עִוְרִים. כְּשֶׁיֵּשֵׁב עַל מִטָּתוֹ מְבָרֵךְ מַתִּיר אֲסוּרִים. כְּשֶׁמּוֹרִיד רַגְלָיו מִן הַמִּטָּה וּמַנִּיחָם עַל גַּבֵּי קַרְקַע מְבָרֵךְ רוֹקַע הָאָרֶץ עַל הַמָּיִם. כְּשֶׁעוֹמֵד מְבָרֵךְ זוֹקֵף כְּפוּפִים. כְּשֶׁנּוֹטֵל יָדָיו מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם. כְּשֶׁרוֹחֵץ פָּנָיו מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּעֲבִיר חֶבְלֵי שֵׁנָה מֵעֵינָי וּתְנוּמָה מֵעַפְעַפָּי, יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתַּרְגִּילֵנִי לִדְבַר מִצְוָה וְאַל תַּרְגִּילֵנִי לִדְבַר עֲבֵרָה וְעָוֹן וְתַשְׁלֵט בִּי יֵצֶר טוֹב וְאַל יִשְׁלֹט בִּי יֵצֶר רָע וּתְחַזְּקֵנִי בְּמִצְוֹתֶיךָ וְתֵן חֶלְקִי בְּתוֹרָתֶךָ וְתִתְּנֵנִי לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כָל רוֹאַי וְתִגְמְלֵנִי חֲסָדִים טוֹבִים, בָּרוּךְ אַתָּה יְיָ׳‎ גּוֹמֵל חֲסָדִים טוֹבִים:", + "וְכָל זְמַן שֶׁיִּכָּנֵס לְבֵית הַכִּסֵּא אוֹמֵר קֹדֶם שֶׁיִּכָּנֵס הִתְכַּבְּדוּ מְכֻבָּדִים קְדוֹשִׁים מְשָׁרְתֵי עֶלְיוֹן עִזְרוּנִי עִזְרוּנִי שִׁמְרוּנִי שִׁמְרוּנִי הַמְתִּינוּ לִי עַד שֶׁאֶכָּנֵס וְאֵצֵא שֶׁזֶּה דַּרְכָּן שֶׁל בְּנֵי אָדָם. וְאַחַר שֶׁיָּצָא מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה וּבָרָא בוֹ נְקָבִים נְקָבִים חֲלוּלִים חֲלוּלִים גָּלוּי וְיָדוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ שֶׁאִם יִסָּתֵם אֶחָד מֵהֶם אוֹ אִם יִפָּתֵחַ אֶחָד מֵהֶם אִי אֶפְשָׁר לְהִתְקַיֵּם אֲפִלּוּ שָׁעָה אַחַת בָּרוּךְ אַתָּה יְיָ׳‎ רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת:", + "כְּשְׁחוֹגֵר חֲגוֹרוֹ מְבָרֵךְ אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה. כְּשֶׁלּוֹבֵשׁ נְעָלָיו מְבָרֵךְ שֶׁעָשִׂיתָ לִי כָּל צָרְכִּי. כְּשֶׁמְּהַלֵּךְ לָצֵאת לַדֶּרֶךְ מְבָרֵךְ הַמֵּכִין מִצְעֲדֵי גָבֶר. וּמְבָרֵךְ אָדָם בְּכָל יוֹם בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי גּוֹי. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי אִשָּׁה. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי עָבֶד:", + "שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת אֵלּוּ אֵין לָהֶם סֵדֶר אֶלָּא מְבָרֵךְ כָּל אַחַת מֵהֶן עַל דָּבָר שֶׁהַבְּרָכָה בִּשְׁבִילוֹ בִּשְׁעָתוֹ. כֵּיצַד. הֲרֵי שֶׁחָגַר חֲגוֹרוֹ וְהוּא עַל מִטָּתוֹ מְבָרֵךְ אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה. שָׁמַע קוֹל הַתַּרְנְגוֹל מְבָרֵךְ הַנּוֹתֵן לַשֶּׂכְוִי בִינָה. וְכָל בְּרָכָה מֵהֶן שֶׁלֹּא נִתְחַיֵּב בָּהּ אֵינוֹ מְבָרֵךְ אוֹתָהּ:", + "כֵּיצַד. לָן בִּכְסוּתוֹ אֵינוֹ מְבָרֵךְ כְּשֶׁעוֹמֵד מַלְבִּישׁ עֲרוּמִים. הָלַךְ יָחֵף אֵינוֹ מְבָרֵךְ שֶׁעָשִׂיתָ לִי כָּל צָרְכִּי. בְּיוֹם הַכִּפּוּרִים וּבְתִשְׁעָה בְּאָב שֶׁאֵין שָׁם רְחִיצָה אֵינוֹ מְבָרֵךְ עַל נְטִילַת יָדַיִם וְלֹא הַמַּעֲבִיר חֶבְלֵי שֵׁנָה. אִם לֹא נִכְנַס לְבֵית הַכִּסֵּא אֵינוֹ מְבָרֵךְ אֲשֶׁר יָצַר אֶת הָאָדָם. וְכֵן שְׁאָר בְּרָכוֹת אֵלּוּ:", + "נָהֲגוּ הָעָם בְּרֹב עָרֵינוּ לְבָרֵךְ בְּרָכוֹת אֵלּוּ זוֹ אַחַר זוֹ בְּבֵית הַכְּנֶסֶת בֵּין נִתְחַיְּבוּ בָּהֶן בֵּין לֹא נִתְחַיְּבוּ בָּהֶן. וְטָעוּת הוּא וְאֵין רָאוּי לַעֲשׂוֹת כֵּן וְלֹא יְבָרֵךְ בְּרָכָה אֶלָּא אִם כֵּן נִתְחַיֵּב בָּהּ:", + "הַמַּשְׁכִּים לִקְרֹא בַּתּוֹרָה קֹדֶם שֶׁיִּקְרָא קְרִיאַת שְׁמַע בֵּין קָרָא בַּתּוֹרָה שֶׁבִּכְתָב בֵּין קָרָא בַּתּוֹרָה שֶׁבְּעַל פֶּה נוֹטֵל יָדָיו תְּחִלָּה וּמְבָרֵךְ שָׁלֹשׁ בְּרָכוֹת וְאַחַר כָּךְ קוֹרֵא. וְאֵלּוּ הֵן. אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל דִּבְרֵי תוֹרָה. וְהַעֲרֶב נָא יְיָ׳‎ אֱלֹהֵינוּ אֶת דִּבְרֵי תוֹרָתְךָ בְּפִינוּ וּבְפִיפִּיּוֹת עַמְּךָ כָּל בֵּית יִשְׂרָאֵל וְנִהְיֶה אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי עַמְּךָ יוֹדְעֵי שְׁמֶךָ וְעוֹסְקֵי תוֹרָתֶךָ לִשְׁמָהּ בָּרוּךְ אַתָּה יְיָ׳‎ הַמְלַמֵּד תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ בָּרוּךְ אַתָּה יְיָ׳‎ נוֹתֵן הַתּוֹרָה:", + "בְּכָל יוֹם חַיָּב אָדָם לְבָרֵךְ שָׁלֹשׁ בְּרָכוֹת אֵלּוּ וְאַחַר כָּךְ קוֹרֵא מְעַט מִדִּבְרֵי תּוֹרָה. וְנָהֲגוּ הָעָם לִקְרֹא (במדבר ו כב כז) ״בִּרְכַּת כֹּהֲנִים״. וְיֵשׁ מְקוֹמוֹת שֶׁקּוֹרִין (במדבר כח ב) ״צַו אֶת בְּנֵי יִשְׂרָאֵל״. וְיֵשׁ מְקוֹמוֹת שֶׁקּוֹרִין שְׁתֵּיהֶן. וְקוֹרִין פְּרָקִים אוֹ הֲלָכוֹת מִן הַמִּשְׁנָה וּמִן הַבְּרַיְתּוֹת:", + "וְשִׁבְּחוּ חֲכָמִים לְמִי שֶׁקּוֹרֵא זְמִירוֹת מִסֵּפֶר תְּהִלִּים בְּכָל יוֹם וָיוֹם מִ(תהילים קמה א) ״תְּהִלָּה לְדָוִד״ עַד סוֹף הַסֵּפֶר. וּכְבָר נָהֲגוּ לִקְרוֹת פְּסוּקִים לִפְנֵיהֶם וּלְאַחֲרֵיהֶם וְתִקְּנוּ בְּרָכָה לִפְנֵי הַזְּמִירוֹת וְהִיא בָּרוּךְ שֶׁאָמַר וּבְרָכָה לְאַחֲרֵיהֶם וְהִיא יִשְׁתַּבַּח. וְאַחַר כָּךְ מְבָרֵךְ עַל קְרִיאַת שְׁמַע וְקוֹרֵא קְרִיאַת שְׁמַע:", + "יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ בָּהֶן לִקְרוֹת בְּכָל יוֹם אַחַר שֶׁמְּבָרְכִין יִשְׁתַּבַּח (שמות טו א יט) ״שִׁירַת הַיָּם״ וְאַחַר כָּךְ מְבָרְכִין עַל שְׁמַע. וְיֵשׁ מְקוֹמוֹת שֶׁקּוֹרִין (דברים לב א מג) ״שִׁירַת הַאֲזִינוּ״. וְיֵשׁ יְחִידִים שֶׁקּוֹרִין שְׁתֵּי הַשִּׁירוֹת הַכּל לְפִי הַמִּנְהָג:", + "חַיָּב אָדָם לְבָרֵךְ מֵאָה בְּרָכוֹת בֵּין הַיּוֹם וְהַלַּיְלָה. וּמַה הֵן מֵאָה בְּרָכוֹת אֵלּוּ. כ״ג בְּרָכוֹת שֶׁמָּנִינוּ בְּפֶרֶק זֶה. וְשֶׁבַע בְּרָכוֹת שֶׁל קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית וְעַרְבִית לְפָנֶיהָ וּלְאַחֲרֶיהָ. וּכְשֶׁמִּתְעַטֵּף בַּצִּיצִית מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בְּצִיצִית. וּכְשֶׁלּוֹבֵשׁ תְּפִלִּין מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהָנִיחַ תְּפִלִּין. וְשָׁלֹשׁ תְּפִלּוֹת שֶׁבְּכָל תְּפִלָּה מֵהֶן שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת הֲרֵי שְׁמוֹנִים וְשֵׁשׁ בְּרָכוֹת. וּכְשֶׁהוּא אוֹכֵל שְׁתֵּי סְעֻדּוֹת שֶׁל יוֹם וְהַלַּיְלָה מְבָרֵךְ אַרְבַּע עֶשְׂרֵה בְּרָכוֹת. שֶׁבַע בְּכָל סְעֻדָּה. אַחַת כְּשֶׁיִּטּל יָדָיו תְּחִלָּה. וְעַל הַמָּזוֹן אַחַת בַּתְּחִלָּה וְשָׁלֹשׁ בַּסּוֹף וְעַל הַיַּיִן לְפָנָיו וּלְאַחֲרָיו הֲרֵי שֶׁבַע בְּרָכוֹת הֲרֵי מֵאָה בְּרָכוֹת בֵּין הַכּל:", + "בַּזְּמַן הַזֶּה שֶׁתִּקְּנוּ בִּרְכַּת הָאֶפִּיקוֹרוֹסִין בַּתְּפִלָּה וְהוֹסִיפוּ הַטּוֹב וְהַמֵּיטִיב בְּבִרְכַּת הַמָּזוֹן נִמְצְאוּ חָמֵשׁ בְּרָכוֹת יְתֵרוֹת. בְּשַׁבָּתוֹת וְיָמִים טוֹבִים שֶׁהַתְּפִלָּה שֶׁבַע בְּרָכוֹת, וְכֵן אִם לֹא נִתְחַיֵּב בִּשְׁאָר הַיָּמִים בְּכָל הַבְּרָכוֹת הָאֵלּוּ כְּגוֹן שֶׁלֹּא יָשַׁן כָּל הַלַּיְלָה וְלֹא הִתִּיר חֲגוֹרוֹ וְלֹא נִכְנַס לְבֵית הַכִּסֵּא וְכַיּוֹצֵא בְּאֵלּוּ, צָרִיךְ לְהַשְׁלִים מֵאָה בְּרָכוֹת מִן הַפֵּרוֹת:", + "כֵּיצַד. אוֹכֵל מְעַט יָרָק וּמְבָרֵךְ לְפָנָיו וּלְאַחֲרָיו וְחוֹזֵר וְאוֹכֵל מְעַט מִפְּרִי זֶה וּמְבָרֵךְ לְפָנָיו וּלְאַחֲרָיו וּמוֹנֶה כָּל הַבְּרָכוֹת עַד שֶׁמַּשְׁלִים מֵאָה בְּכָל יוֹם:", + "סֵדֶר תְּפִלּוֹת כָּךְ הוּא. בַּשַּׁחַר מַשְׁכִּים אָדָם וּמְבָרֵךְ בְּרָכוֹת אֵלּוּ. וְקוֹרֵא הַזְּמִירוֹת וּמְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם. וְקוֹרֵא אַחַר כָּךְ שְׁמַע וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. וּמְדַלֵּג קְדֻשָּׁה מִן הַבְּרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ שֶׁאֵין הַיָּחִיד אוֹמֵר קְדֻשָּׁה. וּכְשֶׁהוּא חוֹתֵם גָּאַל יִשְׂרָאֵל מִיָּד יַעֲמֹד כְּדֵי שֶׁיִּסְמֹךְ גְּאֻלָּה לִתְפִלָּה וּמִתְפַּלֵּל מְעֻמָּד כְּמוֹ שֶׁאָמַרְנוּ. וּכְשֶׁיַּשְׁלִים יֵשֵׁב וְיִפּל עַל פָּנָיו וּמִתְחַנֵּן וּמַגְבִּיהַּ רֹאשׁוֹ וּמִתְחַנֵּן מְעַט וְהוּא יוֹשֵׁב בְּדִבְרֵי תַּחֲנוּנִים. וְאַחַר כָּךְ יִקְרָא (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ (מְיֻשָּׁב) וְיִתְחַנֵּן כְּפִי כֹּחוֹ וְיִפָּטֵר לְמַעֲשָׂיו:", + "וּבִתְפִלַּת הַמִּנְחָה מַתְחִיל לִקְרֹא (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ מְיֻשָּׁב וְאַחַר כָּךְ עוֹמֵד וּמִתְפַּלֵּל תְּפִלַּת הַמִּנְחָה וּכְשֶׁמַּשְׁלִים נוֹפֵל עַל פָּנָיו וּמִתְחַנֵּן וּמַגְבִּיהַּ רֹאשׁוֹ וְיִתְחַנֵּן כְּפִי כֹּחוֹ וְיִפָּטֵר לְמַעֲשָׂיו. וּבִתְפִלַּת הָעֶרֶב קוֹרֵא קְרִיאַת שְׁמַע וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ וְסוֹמֵךְ גְּאֻלָּה לִתְפִלָּה וּמִתְפַּלֵּל מְעֻמָּד וּכְשֶׁיַּשְׁלִים יֵשֵׁב מְעַט וְיִפָּטֵר. וְהַמִּתְחַנֵּן אַחַר תְּפִלַּת עַרְבִית הֲרֵי זֶה מְשֻׁבָּח. וְאַף עַל פִּי שֶׁמְּבָרֵךְ הַשְׁכִּיבֵנוּ אַחַר גָּאַל יִשְׂרָאֵל אֵינָהּ הֶפְסֵק בֵּין גְּאֻלָּה לִתְפִלָּה וַהֲרֵי שְׁתֵּיהֶן כִּבְרָכָה אַחַת אֲרֻכָּה:" + ], + [ + "תְּפִלַּת הַצִּבּוּר נִשְׁמַעַת תָּמִיד וַאֲפִלּוּ הָיוּ בָּהֶן חוֹטְאִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹאֵס בִּתְפִלָּתָן שֶׁל רַבִּים. לְפִיכָךְ צָרִיךְ אָדָם לְשַׁתֵּף עַצְמוֹ עִם הַצִּבּוּר. וְלֹא יִתְפַּלֵּל בְּיָחִיד כָּל זְמַן שֶׁיָּכוֹל לְהִתְפַּלֵּל עִם הַצִּבּוּר. וּלְעוֹלָם יַשְׁכִּים אָדָם וְיַעֲרִיב לְבֵית הַכְּנֶסֶת שֶׁאֵין תְּפִלָּתוֹ נִשְׁמַעַת בְּכָל עֵת אֶלָּא בְּבֵית הַכְּנֶסֶת. וְכָל מִי שֶׁיֵּשׁ לוֹ בֵּית הַכְּנֶסֶת בְּעִירוֹ וְאֵינוֹ מִתְפַּלֵּל בּוֹ עִם הַצִּבּוּר נִקְרָא שָׁכֵן רַע:", + "וּמִצְוָה לָרוּץ לְבֵית הַכְּנֶסֶת שֶׁנֶּאֱמַר (הושע ו ג) ״וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת יְיָ׳‎״. וּכְשֶׁיֵּצֵא מִבֵּית הַכְּנֶסֶת אַל יַפְסִיעַ פְּסִיעָה גַּסָּה אֶלָּא יֵלֵךְ מְעַט מְעַט. וּכְשֶׁיִּכָּנֵס בְּבֵית הַכְּנֶסֶת יִכָּנֵס שִׁעוּר שְׁנֵי פְּתָחִים וְאַחַר כָּךְ יִתְפַּלֵּל לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי ח לד) ״לִשְׁמֹר מְזוּזֹת פְּתָחָי״:", + "בֵּית הַמִּדְרָשׁ גָּדוֹל מִבֵּית הַכְּנֶסֶת. וַחֲכָמִים גְּדוֹלִים אַף עַל פִּי שֶׁהָיוּ לָהֶם בְּעִירָם בָּתֵּי כְּנֵסִיּוֹת הַרְבֵּה לֹא הָיוּ מִתְפַּלְּלִין אֶלָּא בְּמָקוֹם שֶׁהָיוּ עוֹסְקִין שָׁם בַּתּוֹרָה וְהוּא שֶׁיִּתְפַּלֵּל שָׁם תְּפִלַּת הַצִּבּוּר:", + "וְכֵיצַד הִיא תְּפִלַּת הַצִּבּוּר. יִהְיֶה אֶחָד מִתְפַּלֵּל בְּקוֹל רָם וְהַכּל שׁוֹמְעִים. וְאֵין עוֹשִׂין כֵּן בְּפָחוֹת מֵעֲשָׂרָה גְּדוֹלִים וּבְנֵי חוֹרִין. וּשְׁלִיחַ צִבּוּר אֶחָד מֵהֶם. וַאֲפִלּוּ הָיוּ מִקְצָתָן שֶׁכְּבָר הִתְפַּלְּלוּ וְיָצְאוּ יְדֵי חוֹבָתָן מַשְׁלִימִין לָהֶם לַעֲשָׂרָה. וְהוּא שֶׁיִּהְיוּ רֹב הָעֲשָׂרָה שֶׁלֹּא הִתְפַּלְּלוּ. וְכֵן אֵין אוֹמְרִים קְדֻשָּׁה וְלֹא קוֹרְאִין בַּתּוֹרָה וּמְבָרְכִין לְפָנֶיהָ וּלְאַחֲרֶיהָ וְלֹא מַפְטִירִין בַּנְּבִיאִים אֶלָּא בַּעֲשָׂרָה:", + "וְכֵן לֹא יִהְיֶה אֶחָד מְבָרֵךְ בִּרְכַּת שְׁמַע וְהַכּל שׁוֹמְעִים וְעוֹנִין אַחֲרָיו אָמֵן אֶלָּא בַּעֲשָׂרָה. וְזֶה הוּא הַנִּקְרָא פּוֹרֵס עַל שְׁמַע. וְאֵין אוֹמְרִים קַדִּישׁ אֶלָּא בַּעֲשָׂרָה. וְאֵין הַכֹּהֲנִים נוֹשְׂאִים יְדֵיהֶם אֶלָּא בַּעֲשָׂרָה וְהַכֹּהֲנִים מִן הַמִּנְיָן. שֶׁכָּל עֲשָׂרָה מִיִּשְׂרָאֵל הֵם הַנִּקְרָאִים עֵדָה שֶׁנֶּאֱמַר (במדבר יד כז) ״עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת״ וְגוֹ׳‎ וְהָיוּ עֲשָׂרָה שֶׁהֲרֵי יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב:", + "וְכָל דְּבַר קְדֻשָּׁה לֹא יְהֵא אֶלָּא בְּתוֹךְ הָעֵדָה מִיִּשְׂרָאֵל שֶׁנֶּאֱמַר (ויקרא כב לב) ״וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״. וְכָל אֵלּוּ הַדְּבָרִים אִם הִתְחִילוּ בָּהֶם בַּעֲשָׂרָה וְהָלְכוּ מִקְצָתָם אַף עַל פִּי שֶׁאֵין רַשָּׁאִין יִגְמְרוּ הַשְּׁאָר:", + "וְצָרִיךְ לִהְיוֹת כֻּלָּם בְּמָקוֹם אֶחָד וּשְׁלִיחַ צִבּוּר עִמָּהֶם בְּמָקוֹם אֶחָד. חָצֵר קְטַנָּה שֶׁנִּפְרְצָה בִּמְלוֹאָהּ לְחָצֵר גְּדוֹלָה וְהָיוּ תִּשְׁעָה בַּגְּדוֹלָה וְיָחִיד בַּקְּטַנָּה מִצְטָרְפִין. תִּשְׁעָה בַּקְּטַנָּה וְיָחִיד בַּגְּדוֹלָה אֵין מִצְטָרְפִין. צִבּוּר בַּגְּדוֹלָה וּשְׁלִיחַ צִבּוּר בַּקְּטַנָּה יוֹצְאִין יְדֵי חוֹבָתָן. צִבּוּר בַּקְּטַנָּה וּשְׁלִיחַ צִבּוּר בַּגְּדוֹלָה אֵין יוֹצְאִין יְדֵי חוֹבָתָן שֶׁהֲרֵי הוּא מֻפְלָג מֵהֶם וְאֵינוֹ עִמָּהֶם בְּמָקוֹם אֶחָד מִפְּנֵי שֶׁיֵּשׁ בַּגְּדוֹלָה פַּסִּין מִכָּאן וּמִכָּאן הֲרֵי הִיא כְּמוֹ מֻפְלֶגֶת מִן הַקְּטַנָּה וְאֵין הַקְּטַנָּה מֻפְלֶגֶת מִן הַגְּדוֹלָה אֶלָּא הֲרֵי הִיא כְּקֶרֶן זָוִית שֶׁלָּהּ:", + "וְכֵן אִם הָיְתָה צוֹאָה בַּגְּדוֹלָה אָסוּר לְהִתְפַּלֵּל וְלִקְרוֹת קְרִיאַת שְׁמַע בַּקְּטַנָּה. הָיְתָה צוֹאָה בַּקְּטַנָּה מֻתָּר לְהִתְפַּלֵּל וְלִקְרוֹת קְרִיאַת שְׁמַע בַּגְּדוֹלָה אִם לֹא הָיָה שָׁם רֵיחַ רַע מִפְּנֵי שֶׁהִיא מֻפְלֶגֶת מִמֶּנָּה:", + "שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. כֵּיצַד. בְּשָׁעָה שֶׁהוּא מִתְפַּלֵּל וְהֵם שׁוֹמְעִין וְעוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה הֲרֵי הֵן כְּמִתְפַּלְּלִין. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁאֵינוֹ יוֹדֵעַ לְהִתְפַּלֵּל אֲבָל הַיּוֹדֵעַ אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ אֶלָּא בִּתְפִלַּת עַצְמוֹ:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּשְׁאָר יְמוֹת הַשָּׁנָה חוּץ מֵרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים שֶׁל שְׁנַת הַיּוֹבֵל. אֲבָל בִּשְׁנֵי יָמִים אֵלּוּ שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הַיּוֹדֵעַ כְּשֵׁם שֶׁמּוֹצִיא מִי שֶׁאֵינוֹ יוֹדֵעַ מִפְּנֵי שֶׁהֵם בְּרָכוֹת אֲרֻכּוֹת וְאֵין רֹב הַיּוֹדְעִים אוֹתָן יְכוֹלִין לְכַוֵּן דַּעְתָּן כִּשְׁלִיחַ צִבּוּר. לְפִיכָךְ אִם רָצָה הַיּוֹדֵעַ לִסְמֹךְ בִּשְׁנֵי יָמִים אֵלּוּ עַל תְּפִלַּת שַׁ״ץ לְהוֹצִיאוֹ יְדֵי חוֹבָתוֹ הָרְשׁוּת בְּיָדוֹ:", + "אֵין מְמַנִּין שְׁלִיחַ צִבּוּר אֶלָּא גָּדוֹל שֶׁבַּצִּבּוּר בְּחָכְמָתוֹ וּבְמַעֲשָׂיו. וְאִם הָיָה זָקֵן הֲרֵי זֶה מְשֻׁבָּח בְּיוֹתֵר. וּמִשְׁתַּדְּלִין לִהְיוֹת שְׁלִיחַ צִבּוּר אָדָם שֶׁקּוֹלוֹ עָרֵב וְרָגִיל לִקְרוֹת. וּמִי שֶׁלֹּא נִתְמַלֵּא זְקָנוֹ אַף עַל פִּי שֶׁהוּא חָכָם גָּדוֹל לֹא יְהֵא שַׁ״ץ מִפְּנֵי כְּבוֹד צִבּוּר. אֲבָל פּוֹרֵס הוּא עַל שְׁמַע מִשֶּׁיָּבִיא שְׁתֵּי שְׂעָרוֹת אַחַר שְׁלֹשׁ עֶשְׂרֵה שָׁנִים:", + "וְכֵן הָעִלֵּג כְּגוֹן מִי שֶׁקּוֹרֵא לְאָלֶ״ף עַיִ״ן אוֹ לְעַיִ״ן אָלֶ״ף וְכָל מִי שֶׁאֵינוֹ יָכוֹל לְהוֹצִיא אֶת הָאוֹתִיּוֹת כְּתִקּוּנָן אֵין מְמַנִּין אוֹתוֹ שְׁלִיחַ צִבּוּר. וְהָרַב מְמַנֶּה אֶחָד מִתַּלְמִידָיו לְהִתְפַּלֵּל לְפָנָיו בְּצִבּוּר. הַסּוּמָא פּוֹרֵס עַל שְׁמַע וְנַעֲשֶׂה שְׁלִיחַ צִבּוּר. אֲבָל מִי שֶׁכְּתֵפָיו מְגֻלּוֹת אַף עַל פִּי שֶׁהוּא פּוֹרֵס עַל שְׁמַע אֵינוֹ נַעֲשֶׂה שְׁלִיחַ צִבּוּר לִתְפִלָּה עַד שֶׁיִּהְיֶה עָטוּף:" + ], + [ + "סֵדֶר תְּפִלּוֹת הַצִּבּוּר כָּךְ הוּא. בַּשַּׁחַר כָּל הָעָם יוֹשְׁבִים וּשְׁלִיחַ צִבּוּר יוֹרֵד לִפְנֵי הַתֵּבָה וְעוֹמֵד בְּאֶמְצַע הָעָם וּמַתְחִיל וְאוֹמֵר קַדִּישׁ וְכָל הָעָם עוֹנִים אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא בְּכָל כֹּחָן. וְעוֹנִין אָמֵן בְּסוֹף קַדִּישׁ. וְאַחַר כָּךְ אוֹמֵר בָּרְכוּ אֶת יְיָ׳‎ הַמְבֹרָךְ וְהֵם עוֹנִים בָּרוּךְ יְיָ׳‎ הַמְבֹרָךְ לְעוֹלָם וָעֶד. וּמַתְחִיל וּפוֹרֵס עַל שְׁמַע בְּקוֹל רָם וְהֵם עוֹנִים אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה. וְהַיּוֹדֵעַ לְבָרֵךְ וְלִקְרוֹת עִמּוֹ קוֹרֵא עַד שֶׁמְּבָרֵךְ גָּאַל יִשְׂרָאֵל:", + "וְהַכּל עוֹמְדִין מִיָּד וּמִתְפַּלְּלִים בְּלַחַשׁ. וּמִי שֶׁאֵינוֹ יוֹדֵעַ לְהִתְפַּלֵּל עוֹמֵד וְשׁוֹתֵק עַד שֶׁיִּתְפַּלֵּל שְׁלִיחַ צִבּוּר בְּלַחַשׁ עִם שְׁאָר הָעָם. וְכָל מִי שֶׁיִּגְמֹר תְּפִלָּתוֹ עִם הַצִּבּוּר יַפְסִיעַ שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו וְיַעֲמֹד בַּמָּקוֹם שֶׁהִגִּיעַ אֵלָיו בְּעֵת שֶׁיַּפְסִיעַ:", + "וְאַחַר שֶׁיַּפְסִיעַ שְׁלִיחַ צִבּוּר שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו וְיַעֲמֹד מַתְחִיל וּמִתְפַּלֵּל בְּקוֹל רָם מִתְּחִלַּת הַבְּרָכוֹת לְהוֹצִיא אֶת מִי שֶׁלֹּא הִתְפַּלֵּל. וְהַכּל עוֹמְדִים וְשׁוֹמְעִים וְעוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה. בֵּין אֵלּוּ שֶׁלֹּא יָצְאוּ יְדֵי חוֹבָתָן בֵּין אֵלּוּ שֶׁכְּבָר יָצְאוּ יְדֵי חוֹבָתָן:", + "וְאוֹמֵר קְדֻשָּׁה בִּבְרָכָה שְׁלִישִׁית. וְכֵיוָן שֶׁהִגִּיעַ שְׁלִיחַ צִבּוּר לִקְדֻשָּׁה יֵשׁ רְשׁוּת לְכָל אֶחָד וְאֶחָד לַחֲזֹר בַּמָּקוֹם שֶׁעָמַד בּוֹ בַּתְּפִלָּה. וּכְשֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְמוֹדִים וְכוֹרֵעַ כָּל הָעָם שׁוֹחִין מְעַט וְלֹא יִשְׁחוּ יוֹתֵר מִדַּאי. וְאוֹמְרִים מוֹדִים אֲנַחְנוּ לָךְ יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי כָל בָּשָׂר יוֹצְרֵנוּ יוֹצֵר בְּרֵאשִׁית בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתָנוּ וְקִיַּמְתָּנוּ כֵּן תְּחַיֵּנוּ וּתְחָנֵנוּ וְתֶאֱסֹף גָּלֻיּוֹתֵינוּ לְחַצְרוֹת קָדְשֶׁךָ לִשְׁמֹר חֻקֶּיךָ וּלְעָבְדְךָ בֶּאֱמֶת וְלַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם עַל שֶׁאָנוּ מוֹדִים לָךְ. וְכָל הָאוֹמֵר מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ:", + "וְאַחַר שֶׁיַּשְׁלִים כָּל הַתְּפִלָּה יֵשֵׁב וְיִפּל עַל פָּנָיו וְיִטֶּה מְעַט הוּא וְכָל הַצִּבּוּר וְיִתְחַנֵּן וְהוּא נוֹפֵל. וְיֵשֵׁב וְיַגְבִּיהַּ רֹאשׁוֹ הוּא וּשְׁאָר הָעָם וּמִתְחַנֵּן מְעַט בְּקוֹל רָם מְיֻשָּׁב. וְאַחַר כָּךְ יַעֲמֹד שְׁלִיחַ צִבּוּר לְבַדּוֹ וְאוֹמֵר קַדִּישׁ פַּעַם שְׁנִיָּה וְהֵם עוֹנִים כְּדֶרֶךְ שֶׁעוֹנִין בַּתְּחִלָּה. וְאוֹמֵר (תהילים עח לח) ״וְהוּא רַחוּם״ וְכוּ׳‎ (תהילים קמה א) ״תְּהִלָּה״ וְכוּ׳‎. הוּא עוֹמֵד וְהֵם יוֹשְׁבִים וְהֵם קוֹרְאִים עִמּוֹ. וְאַחַר כָּךְ אוֹמֵר (ישעיה נט כ) ״וּבָא לְצִיּוֹן גּוֹאֵל״ וְכוּ׳‎ (ישעיה נט כא) ״וַאֲנִי זֹאת״ וְכוּ׳‎ (תהילים כב ד) ״וְאַתָּה קָדוֹשׁ״ (ישעיה ו ג) ״וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ״ וְגוֹמֵר הַקְּדֻשָּׁה וְהֵם עוֹנִין (ישעיה ו ג) ״קָדוֹשׁ קָדוֹשׁ״ שָׁלֹשׁ פְּעָמִים. וְחוֹזֵר וְקוֹרֵא הַקְּדֻשָּׁה תַּרְגּוּם וְאוֹמֵר (יחזקאל ג יב) ״וַתִּשָּׂאֵנִי רוּחַ״ וְכוּ׳‎ וְקוֹרֵא אוֹתוֹ תַּרְגּוּם וְאוֹמֵר (שמות טו יח) ״יְיָ׳‎ יִמְלוֹךְ לְעוֹלָם וָעֶד״ וְקוֹרְאֵהוּ תַּרְגּוּם כְּדֵי לְהָבִין הָעָם:", + "וְאֵלּוּ הַפְּסוּקִים שֶׁלִּפְנֵי הַקְּדֻשָּׁה וְשֶׁל אַחֲרֶיהָ עִם תַּרְגּוּמָן הֵם הַנִּקְרָאִין סֵדֶר קְדֻשָּׁה. וְאַחַר כָּךְ מִתְחַנֵּן בְּדִבְרֵי תַּחֲנוּנִים וּבִפְסוּקֵי רַחֲמִים וְאוֹמֵר קַדִּישׁ וְכָל הָעָם עוֹנִין כְּדַרְכָּן וְנִפְטָרִין:", + "מִי שֶׁאָמַר בְּתַחֲנוּנִים מִי שֶׁרִחֵם עַל קַן צִפּוֹר שֶׁלֹּא לִקַּח הָאֵם עַל הַבָּנִים אוֹ שֶׁלֹּא לִשְׁחֹט אוֹתוֹ וְאֶת בְּנוֹ בְּיוֹם אֶחָד יְרַחֵם עָלֵינוּ וְכַיּוֹצֵא בְּעִנְיָן זֶה מְשַׁתְּקִין אוֹתוֹ. מִפְּנֵי שֶׁמִּצְוֹת אֵלּוּ גְּזֵרַת הַכָּתוּב הֵן וְאֵינָן רַחֲמִים. שֶׁאִלּוּ הָיוּ מִפְּנֵי רַחֲמִים לֹא הָיָה מַתִּיר לָנוּ שְׁחִיטָה כָּל עִקָּר. וְכֵן לֹא יַרְבֶּה בְּכִנּוּיִים שֶׁל שֵׁם וְיֹאמַר (דברים י יז) ״הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא״ וְהֶחָזָק וְהָאַמִּיץ וְהָעִזּוּז. שֶׁאֵין כֹּחַ בָּאָדָם לְהַגִּיעַ בְּסוֹף שְׁבָחָיו. אֶלָּא אוֹמֵר מַה שֶּׁאָמַר משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם:", + "בְּמִנְחָה אוֹמֵר שְׁלִיחַ צִבּוּר (תהילים פד ה) ״אַשְׁרֵי יוֹשְׁבֵי בֵּיתֶךָ״ וְכוּ׳‎ (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְכוּ׳‎ קוֹרֵא הוּא וְהָעָם מְיֻשָּׁב וְעוֹמֵד שְׁלִיחַ צִבּוּר וְאוֹמֵר קַדִּישׁ וְהֵם עוֹמְדִים אַחֲרָיו וְעוֹנִין כְּדַרְכָּן וּמִתְפַּלְּלִין כֻּלָּם בְּלַחַשׁ. וְאַחַר כָּךְ חוֹזֵר שְׁלִיחַ צִבּוּר וּמִתְפַּלֵּל בְּקוֹל רָם כְּדֶרֶךְ שֶׁעָשָׂה בְּשַׁחֲרִית עַד שֶׁיַּשְׁלִים כָּל הַתְּפִלָּה. וְנוֹפְלִים עַל פְּנֵיהֶם וּמִתְחַנֵּן וּמַגְבִּיהַּ רֹאשׁוֹ הוּא וְהֵם. וּמִתְחַנֵּן מְעַט מְיֻשָּׁב כְּדֶרֶךְ שֶׁעָשָׂה בְּשַׁחֲרִית וְעוֹמֵד וְאוֹמֵר קַדִּישׁ וְכָל הָעָם עוֹנִין כְּדַרְכָּן וְנִפְטָרִין לְמַעֲשֵׂיהֶם:", + "בָּעֶרֶב כָּל הָעָם יוֹשְׁבִין וְהוּא עוֹמֵד וְאוֹמֵר (תהילים עח לח) ״וְהוּא רַחוּם״ כוּ׳‎ בָּרְכוּ אֶת יְיָ׳‎ הַמְבֹרָךְ וְכוּ׳‎ וְהֵם עוֹנִין בָּרוּךְ יְיָ׳‎ הַמְבֹרָךְ לְעוֹלָם וָעֶד. וּמַתְחִיל לִפְרֹס עַל שְׁמַע וְאוֹמֵר קַדִּישׁ וְאַחַר כָּךְ הַכּל עוֹמְדִים וּמִתְפַּלְּלִין בְּלַחַשׁ. וּכְשֶׁמַּשְׁלִימִין אוֹמֵר קַדִּישׁ וְהֵם נִפְטָרִין. וְאֵינוֹ חוֹזֵר לְהִתְפַּלֵּל בְּקוֹל רָם עַרְבִית לְפִי שֶׁאֵין תְּפִלַּת עַרְבִית חוֹבָה לְפִיכָךְ לֹא יְבָרֵךְ בְּרָכוֹת לְבַטָּלָה שֶׁאֵין כָּאן אָדָם שֶׁנִּתְחַיֵּב בָּהֶם כְּדֵי לְהוֹצִיאוֹ יְדֵי חוֹבָתוֹ:", + "בְּלֵילֵי שַׁבָּתוֹת חוֹזֵר שַׁ״ץ אַחַר שֶׁמִּתְפַּלֵּל בְּלַחַשׁ עִם הַצִּבּוּר וּמִתְפַּלֵּל בְּקוֹל רָם. אֲבָל אֵינוֹ מִתְפַּלֵּל שֶׁבַע אֶלָּא בְּרָכָה אַחַת מֵעֵין שֶׁבַע. וְכֵן הוּא אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן קוֹנֶה בְּרַחֲמָיו שָׁמַיִם וָאָרֶץ. מָגֵן אָבוֹת בִּדְבָרוֹ מְחַיֵּה מֵתִים בְּמַאֲמָרוֹ הָאֵל הַקָּדוֹשׁ שֶׁאֵין כָּמוֹהוּ הַמֵּנִיחַ לְעַמּוֹ בְּשַׁבַּת קָדְשׁוֹ כִּי בָם רָצָה לְהָנִיחַ לָהֶם לְפָנָיו נַעֲבֹד בְּיִרְאָה וָפַחַד וְנוֹדֶה לִשְׁמוֹ בְּכָל יוֹם תָּמִיד מֵעֵין הַבְּרָכוֹת אֵל הַהוֹדָאוֹת אֲדוֹן הַשָּׁלוֹם מְקַדֵּשׁ הַשַּׁבָּת וּמְבָרֵךְ הַשְּׁבִיעִי וּמֵנִיחַ בִּקְדֻשָּׁה לְעַם מְדֻשְּׁנֵי עֹנֶג זֵכֶר לְמַעֲשֵׂה בְרֵאשִׁית. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה נָא בִּמְנוּחָתֵנוּ וְכוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. וְאוֹמֵר קַדִּישׁ וְנִפְטָרִין כָּל הָעָם:", + "וְלָמָּה תִּקְּנוּ חֲכָמִים זֶה. מִפְּנֵי שֶׁרֹב הָעָם בָּאִין לְהִתְפַּלֵּל עַרְבִית בְּלֵילֵי שַׁבָּתוֹת וְיִהְיֶה שָׁם מִי שֶׁנִּתְאַחֵר לָבוֹא וְלֹא הִשְׁלִים תְּפִלָּתוֹ וְיִשָּׁאֵר לְבַדּוֹ בְּבֵית הַכְּנֶסֶת וְיָבוֹא לִידֵי סַכָּנָה. לְפִיכָךְ חוֹזֵר שְׁלִיחַ צִבּוּר וּמִתְפַּלֵּל כְּדֵי שֶׁיִּתְעַכְּבוּ כָּל הָעָם עַד שֶׁיַּשְׁלִים הַמִּתְאַחֵר וְיֵצֵא עִמָּהֶם:", + "לְפִיכָךְ יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת אוֹ יוֹם הַכִּפּוּרִים אוֹ רֹאשׁ חֹדֶשׁ אֵין שְׁלִיחַ צִבּוּר הַיּוֹרֵד עַרְבִית לִפְנֵי הַתֵּבָה מַזְכִּיר עִנְיַן הַיּוֹם בִּבְרָכָה זוֹ אֲבָל חוֹתֵם בָּהּ מְקַדֵּשׁ הַשַּׁבָּת בִּלְבַד לְפִי שֶׁלֹּא נִתְחַיֵּב הַיּוֹם בִּבְרָכָה זוֹ:", + "בְּשַׁבָּתוֹת וְיָמִים טוֹבִים כְּשֶׁגּוֹמֵר שְׁלִיחַ צִבּוּר תְּפִלַּת שַׁחֲרִית בְּקוֹל רָם אוֹמֵר קַדִּישׁ וְאַחַר כָּךְ (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְכוּ׳‎ וְאוֹמֵר קַדִּישׁ. וּמִתְפַּלְּלִין מוּסָף בְּלַחַשׁ וְאַחַר כָּךְ מִתְפַּלֵּל מוּסָף בְּקוֹל רָם כְּדֶרֶךְ שֶׁעָשָׂה בְּשַׁחֲרִית. וְאוֹמֵר קַדִּישׁ אַחַר תְּפִלַּת מוּסָף וְהָעָם נִפְטָרִין. וְאֵין אוֹמְרִין קְדֻשָּׁה וְתַחֲנוּנִים אַחַר תְּפִלַּת שַׁחֲרִית כִּשְׁאָר הַיָּמִים אֶלָּא אוֹמֵר אוֹתָהּ קֹדֶם תְּפִלַּת הַמִּנְחָה. כֵּיצַד. קוֹרֵא תְּהִלָּה לְדָוִד וְאוֹמֵר סֵדֶר הַיּוֹם וְדִבְרֵי תַּחֲנוּנִים וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין מִנְחָה וְחוֹזֵר וּמַשְׁמִיעַ תְּפִלַּת מִנְחָה בְּקוֹל רָם וְאוֹמֵר קַדִּישׁ: ", + "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד אוֹמֵר סֵדֶר קְדֻשָּׁה קֹדֶם תְּפִלַּת מוּסָף. בְּמוֹצָאֵי שַׁבָּת אוֹמֵר סֵדֶר הַיּוֹם גַּם אַחַר תְּפִלַּת הָעֶרֶב וְאוֹמְרִים קַדִּישׁ וְאַחַר כָּךְ מַבְדִּיל:" + ], + [ + "מִי שֶׁהִתְפַּלֵּל וְלֹא כִּוֵּן אֶת לִבּוֹ יַחֲזֹר וְיִתְפַּלֵּל בְּכַוָּנָה. וְאִם כִּוֵּן אֶת לִבּוֹ בִּבְרָכָה רִאשׁוֹנָה שׁוּב אֵינוֹ צָרִיךְ. מִי שֶׁטָּעָה בְּאַחַת מִשָּׁלֹשׁ בְּרָכוֹת הָרִאשׁוֹנוֹת חוֹזֵר לָרֹאשׁ. וְאִם טָעָה בְּאַחַת מִשָּׁלֹשׁ בְּרָכוֹת אַחֲרוֹנוֹת יַחֲזֹר לַעֲבוֹדָה. וְאִם טָעָה בְּאַחַת מִן הָאֶמְצָעִיּוֹת חוֹזֵר לִתְחִלַּת בְּרָכָה שֶׁטָּעָה בָּהּ וּמַשְׁלִים תְּפִלָּתוֹ עַל הַסֵּדֶר. וְכֵן שְׁלִיחַ צִבּוּר שֶׁטָּעָה כְּשֶׁהוּא מִתְפַּלֵּל בְּקוֹל רָם עַל דֶּרֶךְ זוֹ הוּא חוֹזֵר:", + "אֲבָל אִם טָעָה שְׁלִיחַ צִבּוּר כְּשֶׁהוּא מִתְפַּלֵּל בְּלַחַשׁ אֲנִי אוֹמֵר שֶׁאֵינוֹ חוֹזֵר וּמִתְפַּלֵּל פַּעַם שְׁנִיָּה מִפְּנֵי טֹרַח צִבּוּר אֶלָּא סוֹמֵךְ עַל הַתְּפִלָּה שֶׁמִּתְפַּלֵּל בְּקוֹל רָם. וְהוּא שֶׁלֹּא טָעָה בְּשָׁלֹשׁ רִאשׁוֹנוֹת שֶׁאִם טָעָה בָּהֶם לְעוֹלָם חוֹזֵר כְּמוֹ שֶׁהַיָּחִיד חוֹזֵר:", + "שְׁלִיחַ צִבּוּר שֶׁטָּעָה וְנִבְהַל וְלֹא יָדַע מֵהֵיכָן יַתְחִיל וְשָׁהָה שָׁעָה יַעֲמֹד אַחֵר תַּחְתָּיו. וְאִם טָעָה בְּבִרְכַּת הָאֶפִּקוֹרְסִין אֵין מַמְתִּינִין לוֹ אֶלָּא מִיָּד יַעֲמֹד אַחֵר תַּחְתָּיו שֶׁמָּא אֶפִּיקוֹרְסוּת נִזְרְקָה בּוֹ. וְהוּא שֶׁלֹּא הִתְחִיל בָּהּ אֲבָל אִם הִתְחִיל בָּהּ מַמְתִּינִין לוֹ שָׁעָה. וְלֹא יְהֵא הַשֵּׁנִי סַרְבָן בְּאוֹתָהּ שָׁעָה:", + "וּמֵהֵיכָן הוּא מַתְחִיל, מִתְּחִלַּת בְּרָכָה שֶׁטָּעָה בָּהּ רִאשׁוֹן אִם טָעָה בְּאַחַת מִן הָאֶמְצָעִיּוֹת. אֲבָל אִם טָעָה בְּאַחַת מִן הַשָּׁלֹשׁ רִאשׁוֹנוֹת מַתְחִיל הַשֵּׁנִי מִן הָרֹאשׁ. וְאִם טָעָה בְּאַחַת מִן הָאַחֲרוֹנוֹת יַתְחִיל הַשֵּׁנִי מִן הָעֲבוֹדָה:", + "הָאוֹמֵר אֵינִי יוֹרֵד לִפְנֵי הַתֵּבָה מִפְּנֵי שֶׁבְּגָדַי צְבוּעִים אַף בִּלְבָנִים לֹא יַעֲבֹר בְּאוֹתָהּ תְּפִלָּה. אָמַר אֵינִי עוֹבֵר מִפְּנֵי שֶׁיֵּשׁ בְּרַגְלִי סַנְדָּל אַף יָחֵף לֹא יַעֲבֹר:", + "מִי שֶׁנִּסְתַּפֵּק לוֹ אִם הִתְפַּלֵּל אִם לֹא הִתְפַּלֵּל אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל אֶלָּא אִם כֵּן מִתְפַּלֵּל תְּפִלָּה זוֹ עַל דַּעַת שֶׁהִיא נְדָבָה. שֶׁאִם רָצָה יָחִיד לְהִתְפַּלֵּל כָּל הַיּוֹם תְּפִלַּת נְדָבָה יִתְפַּלֵּל. מִי שֶׁהָיָה עוֹמֵד בִּתְפִלָּה וְנִזְכַּר שֶׁכְּבָר הִתְפַּלֵּל פּוֹסֵק וַאֲפִלּוּ בְּאֶמְצַע בְּרָכָה. וְאִם הָיְתָה תְּפִלַּת עַרְבִית אֵינוֹ פּוֹסֵק שֶׁלֹּא הִתְפַּלֵּל אוֹתָהּ מִתְּחִלָּה אֶלָּא עַל דַּעַת שֶׁאֵינָהּ חוֹבָה:", + "מִי שֶׁטָּעָה וְהִתְפַּלֵּל שֶׁל חֹל בְּשַׁבָּת לֹא יָצָא. וְאִם נִזְכַּר וְהוּא בְּתוֹךְ הַתְּפִלָּה גּוֹמֵר בְּרָכָה שֶׁהִתְחִיל בָּהּ וְחוֹזֵר וּמִתְפַּלֵּל שֶׁל שַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּעַרְבִית אוֹ בְּשַׁחֲרִית אוֹ בְּמִנְחָה. אֲבָל בְּמוּסָף פּוֹסֵק אֲפִלּוּ בְּאֶמְצַע הַבְּרָכָה. וְכֵן אִם הִשְׁלִים תְּפִלָּה שֶׁל חֹל עַל דַּעַת שֶׁהוּא מוּסָף חוֹזֵר וּמִתְפַּלֵּל מוּסָף. אֶחָד שַׁבָּת וְאֶחָד יוֹם טוֹב וְאֶחָד רֹאשׁ חֹדֶשׁ:", + "מִי שֶׁטָּעָה בִּימוֹת הַגְּשָׁמִים וְלֹא אָמַר מוֹרִיד הַגֶּשֶׁם וְלֹא מוֹרִיד הַטָּל חוֹזֵר לָרֹאשׁ. וְאִם הִזְכִּיר הַטַּל אֵינוֹ חוֹזֵר. וְאִם טָעָה בִּימוֹת הַחַמָּה וְאָמַר מוֹרִיד הַגֶּשֶׁם חוֹזֵר לָרֹאשׁ. וְאִם לֹא הִזְכִּיר טַל אֵין מַחְזִירִין אוֹתוֹ, שֶׁאֵין הַטַּל נֶעֱצָר וְאֵין צָרִיךְ בַּקָּשָׁה:", + "מִי שֶׁשָּׁכַח שְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים אִם נִזְכַּר קֹדֶם שׁוֹמֵעַ תְּפִלָּה שׁוֹאֵל אֶת הַגְּשָׁמִים בְּשׁוֹמֵעַ תְּפִלָּה. וְאִם אַחַר שֶׁבֵּרֵךְ שׁוֹמֵעַ תְּפִלָּה חוֹזֵר לְבִרְכַּת הַשָּׁנִים. וְאִם לֹא נִזְכַּר עַד שֶׁהִשְׁלִים כָּל תְּפִלָּתוֹ חוֹזֵר לָרֹאשׁ וּמִתְפַּלֵּל שְׁנִיָּה:", + "טָעָה וְלֹא הִזְכִּיר יַעֲלֶה וְיָבוֹא אִם נִזְכַּר קֹדֶם שֶׁיַּשְׁלִים תְּפִלָּתוֹ חוֹזֵר לַעֲבוֹדָה וּמַזְכִּיר. וְאִם נִזְכַּר אַחַר שֶׁהִשְׁלִים תְּפִלָּתוֹ חוֹזֵר לָרֹאשׁ. וְאִם הָיָה רָגִיל לוֹמַר תַּחֲנוּנִים אַחַר תְּפִלָּתוֹ וְנִזְכַּר אַחַר שֶׁהִשְׁלִים תְּפִלָּתוֹ קֹדֶם שֶׁיַּעֲקֹר רַגְלָיו חוֹזֵר לַעֲבוֹדָה:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּחֻלּוֹ שֶׁל מוֹעֵד אוֹ בְּשַׁחֲרִית וּבְמִנְחָה שֶׁל רָאשֵׁי חֳדָשִׁים. אֲבָל עַרְבִית שֶׁל רֹאשׁ חֹדֶשׁ אִם לֹא הִזְכִּיר אֵינוֹ חוֹזֵר:", + "כָּל מָקוֹם שֶׁהַיָּחִיד חוֹזֵר וּמִתְפַּלֵּל שַׁ״ץ חוֹזֵר וּמִתְפַּלֵּל אִם טָעָה כְּמוֹתוֹ בְּעֵת שֶׁמִּתְפַּלֵּל בְּקוֹל רָם. חוּץ מִשַּׁחֲרִית שֶׁל רֹאשׁ חֹדֶשׁ שֶׁאִם שָׁכַח שַׁ״ץ וְלֹא הִזְכִּיר יַעֲלֶה וְיָבוֹא עַד שֶׁהִשְׁלִים תְּפִלָּתוֹ אֵין מַחְזִירִין אוֹתוֹ מִפְּנֵי טֹרַח צִבּוּר. שֶׁהֲרֵי תְּפִלַּת הַמּוּסָפִין לְפָנָיו שֶׁהוּא מַזְכִּיר בָּהּ רֹאשׁ חֹדֶשׁ:", + "עֲשָׂרָה יָמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים טָעָה וְחָתַם בָּהֶם בִּבְרָכָה שְׁלִישִׁית הָאֵל הַקָּדוֹשׁ חוֹזֵר לָרֹאשׁ. טָעָה וְחָתַם בְּעַשְׁתֵּי עֶשְׂרֵה מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט חוֹזֵר לִתְחִלַּת הַבְּרָכָה וְחוֹתֵם בָּהּ הַמֶּלֶךְ הַמִּשְׁפָּט וּמִתְפַּלֵּל וְהוֹלֵךְ עַל הַסֵּדֶר. וְאִם לֹא נִזְכַּר אֶלָּא עַד שֶׁהִשְׁלִים כָּל תְּפִלָּתוֹ חוֹזֵר לָרֹאשׁ. אֶחָד יָחִיד וְאֶחָד שְׁלִיחַ צִבּוּר:", + "טָעָה וְלֹא הִזְכִּיר הַבְדָּלָה בְּחוֹנֵן הַדַּעַת מַשְׁלִים תְּפִלָּתוֹ וְאֵינוֹ צָרִיךְ לַחֲזֹר. וְכֵן מִי שֶׁלֹּא הִזְכִּיר עַל הַנִּסִּים בַּחֲנֻכָּה וּבְפוּרִים וַעֲנֵנוּ בִּתְפִלַּת תַּעֲנִית אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל. אֶחָד יָחִיד וְאֶחָד שְׁלִיחַ צִבּוּר. וְאִם נִזְכַּר קֹדֶם שֶׁיַּעֲקֹר אֶת רַגְלָיו אוֹמֵר עֲנֵנוּ כִּי אַתָּה שׁוֹמֵעַ תְּפִלָּה פּוֹדֶה וּמַצִּיל בְּכָל עֵת צָרָה וְצוּקָה (תהילים יט טו) ״יִהְיוּ לְרָצוֹן אִמְרֵי פִי״ וְגוֹ׳‎:", + "שָׁכַח וְלֹא הִתְפַּלֵּל מִנְחָה בְּעֶרֶב שַׁבָּת יִתְפַּלֵּל עַרְבִית שְׁתַּיִם שֶׁל שַׁבָּת. וְכֵן בְּיוֹם טוֹב. שָׁכַח וְלֹא הִתְפַּלֵּל מִנְחָה בְּשַׁבָּת אוֹ בְּיוֹם טוֹב מִתְפַּלֵּל בְּמוֹצָאֵיהֶן עַרְבִית שְׁתַּיִם שֶׁל חֹל. מַבְדִּיל בָּרִאשׁוֹנָה וְאֵינוֹ מַבְדִּיל בַּשְּׁנִיָּה. וְאִם הִבְדִּיל בִּשְׁתֵּיהֶן אוֹ לֹא הִבְדִּיל בְּאַחַת מֵהֶן יָצָא. אֲבָל אִם לֹא הִבְדִּיל בָּרִאשׁוֹנָה וְהִבְדִּיל בַּשְּׁנִיָּה חוֹזֵר וּמִתְפַּלֵּל תְּפִלָּה שְׁלִישִׁית מִפְּנֵי שֶׁהָרִאשׁוֹנָה לֹא עָלְתָה לוֹ מִפְּנֵי שֶׁהִקְדִּימָהּ לִתְפִלַּת עַרְבִית. וְכָל הַמִּתְפַּלֵּל שְׁתֵּי תְּפִלּוֹת אֲפִלּוּ שַׁחֲרִית וּמוּסָף לֹא יִתְפַּלֵּל זוֹ אַחַר זוֹ אֶלָּא יִשְׁהֶה בֵּין תְּפִלָּה לִתְפִלָּה כְּדֵי שֶׁתִּתְחוֹנֵן דַּעְתּוֹ עָלָיו:", + "אָסוּר לוֹ לַמִּתְפַּלֵּל בְּצִבּוּר שֶׁיַּקְדִּים תְּפִלָּתוֹ לִתְפִלַּת הַצִּבּוּר. הַנִּכְנָס לְבֵית הַכְּנֶסֶת וּמָצָא צִבּוּר שֶׁמִּתְפַּלְּלִין בְּלַחַשׁ אִם יָכוֹל לְהַתְחִיל וְלִגְמֹר עַד שֶׁלֹּא יַגִּיעַ שְׁלִיחַ צִבּוּר לִקְדֻשָּׁה יִתְפַּלֵּל. וְאִם לָאו יַמְתִּין עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר לְהִתְפַּלֵּל בְּקוֹל רָם וְיִתְפַּלֵּל עִמּוֹ בְּלַחַשׁ מִלָּה בְּמִלָּה עַד שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לִקְדֻשָּׁה וְעוֹנֶה קְדֻשָּׁה עִם הַצִּבּוּר וּמִתְפַּלֵּל שְׁאָר תְּפִלָּה לְעַצְמוֹ. וְאִם הִתְחִיל לְהִתְפַּלֵּל קֹדֶם שְׁלִיחַ צִבּוּר וְהִגִּיעַ שְׁלִיחַ צִבּוּר לִקְדֻשָּׁה לֹא יַפְסִיק וְלֹא יַעֲנֶה קְדֻשָּׁה עִמָּהֶן. וְכֵן לֹא יַעֲנֶה אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבֹרָךְ וְהוּא בְּאֶמְצַע הַתְּפִלָּה וְאֵין צָרִיךְ לוֹמַר בִּשְׁאָר הַבְּרָכוֹת:" + ], + [ + "כָּל מָקוֹם שֶׁיֵּשׁ בּוֹ עֲשָׂרָה מִיִּשְׂרָאֵל צָרִיךְ לְהָכִין לוֹ בַּיִת שֶׁיִּכָּנְסוּ בּוֹ לִתְפִלָּה בְּכָל עֵת תְּפִלָּה וּמָקוֹם זֶה נִקְרָא בֵּית הַכְּנֶסֶת. וְכוֹפִין בְּנֵי הָעִיר זֶה אֶת זֶה לִבְנוֹת לָהֶם בֵּית הַכְּנֶסֶת וְלִקְנוֹת לָהֶם סֵפֶר תּוֹרָה נְבִיאִים וּכְתוּבִים:", + "כְּשֶׁבּוֹנִין בֵּית הַכְּנֶסֶת אֵין בּוֹנִין אוֹתָהּ אֶלָּא בְּגָבְהָהּ שֶׁל עִיר שֶׁנֶּאֱמַר (משלי א כא) ״בְּרֹאשׁ הֹמִיּוֹת תִּקְרָא״. וּמַגְבִּיהִין אוֹתָהּ עַד שֶׁתְּהֵא גְּבוֹהָה מִכָּל חַצְרוֹת הָעִיר שֶׁנֶּאֱמַר (עזרא ט ט) ״וּלְרוֹמֵם אֶת בֵּית אֱלֹהֵינוּ״. וְאֵין פּוֹתְחִין פִּתְחֵי בֵּית הַכְּנֶסֶת אֶלָּא בַּמִּזְרָח שֶׁנֶּאֱמַר (במדבר ג לח) ״וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה״. וּבוֹנִין בּוֹ הֵיכָל שֶׁמַּנִּיחִין בּוֹ סֵפֶר תּוֹרָה. וּבוֹנִין הֵיכָל זֶה בָּרוּחַ שֶׁמִּתְפַּלְּלִין כְּנֶגְדּוֹ בְּאוֹתָהּ הָעִיר. כְּדֵי שֶׁיִּהְיוּ פְּנֵיהֶם אֶל מוּל הַהֵיכָל כְּשֶׁיַּעַמְדוּ לִתְפִלָּה:", + "וּמַעֲמִידִין בִּימָה בְּאֶמְצַע הַבַּיִת כְּדֵי שֶׁיַּעֲלֶה עָלֶיהָ הַקּוֹרֵא בַּתּוֹרָה אוֹ מִי אֲשֶׁר אוֹמֵר לָעָם דִּבְרֵי כִּבּוּשִׁין כְּדֵי שֶׁיִּשְׁמְעוּ כֻּלָּם. וּכְשֶׁמַּעֲמִידִין הַתֵּבָה שֶׁיֵּשׁ בָּהּ סֵפֶר תּוֹרָה מַעֲמִידִין אוֹתָהּ בָּאֶמְצַע וַאֲחוֹרֵי הַתֵּבָה כְּלַפֵּי הַהֵיכָל וּפָנֶיהָ כְּלַפֵּי הָעָם:", + "כֵּיצַד הָעָם יוֹשְׁבִין בְּבָתֵּי כְּנֵסִיּוֹת. הַזְּקֵנִים יוֹשְׁבִין וּפְנֵיהֶן כְּלַפֵּי הָעָם וַאֲחוֹרֵיהֶם כְּלַפֵּי הַהֵיכָל. וְכָל הָעָם יוֹשְׁבִין שׁוּרָה לִפְנֵי שׁוּרָה וּפְנֵי הַשּׁוּרָה לַאֲחוֹרֵי הַשּׁוּרָה שֶׁלְּפָנֶיהָ עַד שֶׁיִּהְיוּ פְּנֵי כָּל הָעָם כְּלַפֵּי הַקֹּדֶשׁ וּכְלַפֵּי הַזְּקֵנִים וּכְלַפֵּי הַתֵּבָה. וּבְעֵת שֶׁשְּׁלִיחַ צִבּוּר עוֹמֵד לִתְפִלָּה עוֹמֵד בָּאָרֶץ לִפְנֵי הַתֵּבָה וּפָנָיו לִפְנֵי הַקֹּדֶשׁ כִּשְׁאָר הָעָם:", + "בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת נוֹהֲגִין בָּהֶן כָּבוֹד וּמְכַבְּדִים אוֹתָן וּמַרְבִּיצִין אוֹתָן. וְנוֹהֲגִין כָּל יִשְׂרָאֵל בִּסְפָרַד וּבַמַּעֲרָב בְּשִׁנְעָר וּבְאֶרֶץ הַצְּבִי לְהַדְלִיק עֲשָׁשִׁיּוֹת בְּבָתֵּי כְּנֵסִיּוֹת וּלְהַצִּיעַ בְּקַרְקָעָן מַחְצְלָאוֹת כְּדֵי לֵישֵׁב עֲלֵיהֶם. וּבְעָרֵי אֱדוֹם יוֹשְׁבִין בָּהּ עַל הַכִּסְאוֹת:", + "בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת אֵין נוֹהֲגִין בָּהֶן קַלּוּת רֹאשׁ כְּגוֹן שְׂחוֹק וְהִתּוּל וְשִׂיחָה בְּטֵלָה. וְאֵין אוֹכְלִין בָּהֶן וְאֵין שׁוֹתִין בָּהֶן וְאֵין נֵאוֹתִין בָּהֶן וְאֵין מְטַיְּלִין בָּהֶן וְאֵין נִכְנָסִין בָּהֶן בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים. וַחֲכָמִים וְתַלְמִידֵיהֶם מֻתָּרִין לֶאֱכל וְלִשְׁתּוֹת בָּהֶן מִדֹּחַק:", + "וְאֵין מְחַשְּׁבִין בָּהֶן חֶשְׁבּוֹנוֹת אֶלָּא אִם כֵּן הָיוּ חֶשְׁבּוֹנוֹת שֶׁל מִצְוָה כְּגוֹן קֻפָּה שֶׁל צְדָקָה וּפִדְיוֹן שְׁבוּיִים וְכַיּוֹצֵא בָּהֶן. וְאֵין מַסְפִּידִין בָּהֶן אֶלָּא הֶסְפֵּד שֶׁל רַבִּים כְּגוֹן שֶׁיִּהְיֶה שָׁם הֶסְפֵּד גְּדוֹלֵי חַכְמֵי אוֹתָהּ הָעִיר שֶׁכָּל הָעָם מִתְקַבְּצִין וּבָאִין בִּגְלָלָן:", + "הָיָה לְבֵית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ שְׁנֵי פְּתָחִין לֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא כְּדֵי שֶׁיִּכָּנֵס בְּפֶתַח זֶה וְיֵצֵא בַּפֶּתַח שֶׁכְּנֶגְדּוֹ לְקָרֵב הַדֶּרֶךְ. שֶׁאָסוּר לִכָּנֵס בָּהֶן אֶלָּא לִדְבַר מִצְוָה:", + "מִי שֶׁצָּרִיךְ לִכָּנֵס לְבֵית הַכְּנֶסֶת לִקְרוֹת תִּינוֹק אוֹ חֲבֵרוֹ יִכָּנֵס וְיִקְרָא מְעַט אוֹ יֹאמַר שְׁמוּעָה וְאַחַר כָּךְ יִקְרָא חֲבֵרוֹ כְּדֵי שֶׁלֹּא יִכָּנֵס בִּשְׁבִיל חֲפָצָיו בִּלְבַד. וְאִם אֵינוֹ יוֹדֵעַ יֹאמַר לְתִינוֹק מִן הַתִּינוֹקוֹת קְרָא לִי הַפָּסוּק שֶׁאַתָּה קוֹרֵא בּוֹ. אוֹ יִשְׁהֶה מְעַט בְּבֵית הַכְּנֶסֶת וְאַחַר כָּךְ יֵצֵא. שֶׁהַיְשִׁיבָה שָׁם מֵעִסְקֵי הַמִּצְוֹת הִיא שֶׁנֶּאֱמַר (תהילים פד ה) ״אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ״ וְגוֹ׳‎:", + "מִי שֶׁנִּכְנַס לְהִתְפַּלֵּל אוֹ לִקְרוֹת מֻתָּר לוֹ לָצֵאת בַּפֶּתַח שֶׁכְּנֶגְדּוֹ כְּדֵי לְקָרֵב אֶת הַדֶּרֶךְ. וּמֻתָּר לָאָדָם לִכָּנֵס לְבֵית הַכְּנֶסֶת בְּמַקְלוֹ בְּמִנְעָלוֹ וּבַאֲפֻנְדָּתוֹ וּבָאָבָק שֶׁעַל רַגְלָיו. וְאִם הָיָה צָרִיךְ לָרֹק יָרֹק בְּבֵית הַכְּנֶסֶת:", + "בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת שֶׁחָרְבוּ בִּקְדֻשָּׁתָן הֵן עוֹמְדוֹת שֶׁנֶּאֱמַר (ויקרא כו לא) ״וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם״ אַף עַל פִּי שֶׁהֵן שׁוֹמְמִין בִּקְדֻשָּׁתָן הֵן עוֹמְדִין. וּכְשֵׁם שֶׁנּוֹהֲגִין בָּהֶן כָּבוֹד בְּיִשּׁוּבָן כָּךְ נוֹהֲגִין בָּהֶן בְּחֻרְבָּנָם חוּץ מִכִּבּוּד וְרִבּוּץ שֶׁאֵין מְכַבְּדִין אוֹתָן וְאֵין מַרְבִּיצִין אוֹתָן. עָלוּ בָּהֶן עֲשָׂבִים תּוֹלְשִׁין אוֹתָם וּמַנִּיחִין אוֹתָן בִּמְקוֹמָן כְּדֵי שֶׁיִּרְאוּ אוֹתָן הָעָם וְתֵעוֹר רוּחָם וְיִבְנוּם:", + "אֵין סוֹתְרִין בֵּית הַכְּנֶסֶת כְּדֵי לִבְנוֹת אַחֵר בִּמְקוֹמוֹ אוֹ בְּמָקוֹם אַחֵר. אֲבָל בּוֹנִין אַחֵר וְאַחַר כָּךְ סוֹתְרִין זֶה. שֶׁמָּא יֶאֱרַע לָהֶם אֹנֶס וְלֹא יִבְנוּ. אֲפִלּוּ כֹּתֶל אֶחָד מִמֶּנּוּ בּוֹנֶה הֶחָדָשׁ בְּצַד הַיָּשָׁן וְאַחַר כָּךְ סוֹתֵר הַיָּשָׁן:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁלֹּא חָרְבוּ יְסוֹדוֹתָיו אוֹ שֶׁלֹּא נָטוּ כְּתָלָיו לִפּל. אֲבָל אִם חָרְבוּ יְסוֹדוֹתָיו אוֹ שֶׁנָּטוּ כְּתָלָיו לִפּל סוֹתְרִין אוֹתוֹ מִיָּד וּמַתְחִילִין לִבְנוֹת בִּמְהֵרָה בַּיּוֹם וּבַלַּיְלָה שֶׁמָּא תִּדְחֹק הַשָּׁעָה וְיִשָּׁאֵר חָרֵב:", + "מֻתָּר לַעֲשׂוֹת בֵּית הַכְּנֶסֶת בֵּית הַמִּדְרָשׁ. אֲבָל בֵּית הַמִּדְרָשׁ אָסוּר לַעֲשׂוֹתוֹ בֵּית הַכְּנֶסֶת. שֶׁקְּדֻשַּׁת בֵּית הַמִּדְרָשׁ יְתֵרָה עַל קְדֻשַּׁת בֵּית הַכְּנֶסֶת וּמַעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְכֵן בְּנֵי הָעִיר שֶׁמָּכְרוּ בֵּית הַכְּנֶסֶת יֵשׁ לָהֶן לִקַּח בְּדָמָיו תֵּבָה. מָכְרוּ תֵּבָה יֵשׁ לָהֶן לִקַּח בְּדָמֶיהָ מִטְפָּחוֹת אוֹ תִּיק לְסֵפֶר תּוֹרָה. מָכְרוּ מִטְפָּחוֹת אוֹ תִּיק לוֹקְחִים בְּדָמָיו חֻמָּשִׁים. מָכְרוּ חֻמָּשִׁין לוֹקְחִין בְּדָמָיו סֵפֶר תּוֹרָה. אֲבָל אִם מָכְרוּ סֵפֶר תּוֹרָה אֵין לוֹקְחִין בְּדָמָיו אֶלָּא סֵפֶר תּוֹרָה אַחֵר שֶׁאֵין שָׁם קְדֻשָּׁה לְמַעְלָה מִקְּדֻשַּׁת סֵפֶר תּוֹרָה. וְכֵן בְּמוֹתָרֶיהָ:", + "וְכֵן אִם גָּבוּ הָעָם מָעוֹת לִבְנוֹת בֵּית הַמִּדְרָשׁ אוֹ לְבֵית הַכְּנֶסֶת אוֹ לִקְנוֹת תֵּבָה אוֹ מִטְפָּחוֹת וְתִיק אוֹ סֵפֶר תּוֹרָה וְרָצוּ לְשַׁנּוֹת כָּל מַה שֶּׁגָּבוּ. אֵין מְשַׁנִּין אוֹתָן אֶלָּא מִקְּדֻשָּׁה קַלָּה לִקְדֻשָּׁה חֲמוּרָה מִמֶּנָּה. אֲבָל אִם עֲשׂוּ מַה שֶּׁגָּבוּ לַעֲשׂוֹת וְהוֹתִירוּ מְשַׁנִּין הַמּוֹתָר לְכָל מַה שֶּׁיִּרְצוּ. וְכָל כְּלֵי בֵּית הַכְּנֶסֶת כְּבֵית הַכְּנֶסֶת. פָּרֹכֶת שֶׁעַל הָאָרוֹן שֶׁמַּנִּיחִים בּוֹ הַסְּפָרִים כְּמִטְפְּחוֹת הַסְּפָרִים. וְאִם הִתְנוּ עֲלֵיהֶם הֲרֵי הֵן כְּפִי הַתְּנַאי:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁמֻּתָּר לִמְכֹּר בֵּית הַכְּנֶסֶת, בְּבֵית הַכְּנֶסֶת שֶׁל כְּפָרִים שֶׁלֹּא עָשׂוּ אוֹתוֹ אֶלָּא עַל דַּעַת בְּנֵי הַכְּפָר לְבַדָּם שֶׁיִּהְיֶה לָהֶם לְהִתְפַּלֵּל בּוֹ שֶׁאִם רָצוּ כֻּלָּם לְמָכְרוֹ מֻתָּרִין. אֲבָל בֵּית הַכְּנֶסֶת שֶׁל כְּרַכִּין הוֹאִיל וְעַל דַּעַת כָּל אַנְשֵׁי הָעוֹלָם נַעֲשָׂה שֶׁיָּבוֹא וְיִתְפַּלֵּל בּוֹ כָּל הַבָּא אֶל הַמְּדִינָה נַעֲשָׂה שֶׁל כָּל יִשְׂרָאֵל וְאֵין מוֹכְרִין אוֹתוֹ לְעוֹלָם:", + "בְּנֵי הַכְּפָר שֶׁרָצוּ לִמְכֹּר בֵּית הַכְּנֶסֶת שֶׁלָּהֶן אוֹ לִבְנוֹת בְּדָמָיו בֵּית הַכְּנֶסֶת אַחֵר אוֹ לִקְנוֹת בְּדָמָיו תֵּבָה אוֹ סֵפֶר תּוֹרָה צְרִיכִין לְהַתְנוֹת עַל הַלּוֹקֵחַ שֶׁלֹּא לַעֲשׂוֹת אוֹתוֹ לֹא מֶרְחָץ וְלֹא בֻּרְסְקִי. וְהוּא הַמָּקוֹם שֶׁמְּעַבְּדִין בּוֹ אֶת הָעוֹרוֹת. וְלֹא בֵּית הַטְּבִילָה וְלֹא בֵּית הַמַּיִם. וְאִם הִתְנוּ שִׁבְעָה טוֹבֵי הָעִיר בְּמַעֲמַד אַנְשֵׁי הָעִיר בִּשְׁעַת מְכִירָה שֶׁיְּהֵא הַלּוֹקֵחַ מֻתָּר לַעֲשׂוֹת בּוֹ כָּל אֵלּוּ מֻתָּר:", + "וְכֵן אִם הִתְנוּ שִׁבְעָה טוֹבֵי הָעִיר בְּמַעֲמַד אַנְשֵׁי הָעִיר עַל מוֹתַר הַדָּמִים שֶׁיִּהְיוּ חֻלִּין הֲרֵי הֵן חֻלִּין. וּכְשֶׁלּוֹקְחִין הַדָּמִים וּבוֹנִין מֵהֶן בֵּית הַכְּנֶסֶת אַחֵר אוֹ שֶׁיִּקְנוּ מֵהֶם תֵּבָה אוֹ מִטְפָּחוֹת וְתִיק אוֹ חֻמָּשִׁין אוֹ סֵפֶר תּוֹרָה הַשְּׁאָר יְהֵא חֻלִּין כְּמוֹ שֶׁהִתְנוּ וְיַעֲשׂוּ בָּהֶן מַה שֶּׁיִּרְצוּ:", + "וְכֵן אִם קִבְּלוּ עֲלֵיהֶן כָּל אַנְשֵׁי הָעִיר אוֹ רֻבָּם אָדָם אֶחָד. כָּל מַה שֶּׁעָשָׂה עָשׂוּי וְהוּא מוֹכֵר וְנוֹתֵן לְבַדּוֹ כְּפִי מַה שֶּׁיִּרְאֶה וְיַתְנֶה כְּפִי מַה שֶּׁיִּרְאֶה:", + "כְּשֵׁם שֶׁמֻּתָּר לָהֶם לִמְכֹּר בֵּית הַכְּנֶסֶת כָּךְ נוֹתְנִין אוֹתוֹ בְּמַתָּנָה. שֶׁאִלּוּ לֹא הָיָה לָהֶם לַצִּבּוּר הֲנָיָה בְּמַתָּנָה זוֹ לֹא נְתָנוּהוּ. אֲבָל לֹא מַשְׂכִּירִין אוֹתוֹ וְלֹא מְמַשְׁכְּנִין אוֹתוֹ. וְכֵן כְּשֶׁסּוֹתְרִין בָּתֵּי כְּנֵסִיּוֹת לִבְנוֹתָן מֻתָּרִין לִמְכֹּר וּלְהַחֲלִיף וְלָתֵת בְּמַתָּנָה הַלְּבֵנִים וְהָעֵצִים וְהֶעָפָר שֶׁלָּהֶן. אֲבָל לְהַלְווֹתָן אָסוּר שֶׁאֵין הַקְּדֻשָּׁה עוֹלָה מֵהֶן אֶלָּא בְּדָמִים אוֹ בַּהֲנָיָה שֶׁהִיא כְּדָמִים:", + "רְחוֹבָהּ שֶׁל עִיר אַף עַל פִּי שֶׁהָעָם מִתְפַּלְּלִין בּוֹ בְּתַעֲנִיּוֹת וּבְמַעֲמָדוֹת מִפְּנֵי שֶׁהַקִּבּוּץ רַב וְאֵין בָּתֵּי כְּנֵסִיּוֹת מְכִילִין אוֹתָן אֵין בּוֹ קְדֻשָּׁה מִפְּנֵי שֶׁהוּא עַרְאַי וְלֹא נִקְבַּע לִתְפִלָּה. וְכֵן בָּתִּים וַחֲצֵרוֹת שֶׁהָעָם מִתְקַבְּצִין בָּהֶם לִתְפִלָּה אֵין בָּהֶם קְדֻשָּׁה מִפְּנֵי שֶׁלֹּא קָבְעוּ אוֹתָם לִתְפִלָּה בִּלְבַד אֶלָּא עַרְאַי מִתְפַּלְּלִים בָּהֶן כְּאָדָם שֶׁמִּתְפַּלֵּל בְּתוֹךְ בֵּיתוֹ:" + ], + [ + "מֹשֶׁה רַבֵּנוּ תִּקֵּן לָהֶם לִישְׂרָאֵל שֶׁיְּהוּ קוֹרִין בַּתּוֹרָה בָּרַבִּים בְּשַׁבָּת וּבְשֵׁנִי וּבַחֲמִישִׁי בְּשַׁחֲרִית כְּדֵי שֶׁלֹּא יִשְׁהוּ שְׁלֹשָׁה יָמִים בְּלֹא שְׁמִיעַת תּוֹרָה. וְעֶזְרָא תִּקֵּן שֶׁיְּהוּ קוֹרִין כֵּן בְּמִנְחָה בְּכָל שַׁבָּת מִשּׁוּם יוֹשְׁבֵי קְרָנוֹת. וְגַם הוּא תִּקֵּן שֶׁיְּהוּ קוֹרִין בְּשֵׁנִי וּבַחֲמִישִׁי שְׁלֹשָׁה בְּנֵי אָדָם וְלֹא יִקְרְאוּ פָּחוֹת מֵעֲשָׂרָה פְּסוּקִים:", + "וְאֵלּוּ הֵן הַיָּמִים שֶׁקּוֹרִין בָּהֶם בַּתּוֹרָה בְּצִבּוּר. בְּשַׁבָּתוֹת וּבְמוֹעֲדִים וּבְרָאשֵׁי חֳדָשִׁים וּבְתַעֲנִיּוֹת וּבַחֲנֻכָּה וּבְפוּרִים וּבְשֵׁנִי וַחֲמִישִׁי שֶׁבְּכָל שָׁבוּעַ וְשָׁבוּעַ. וְאֵין מַפְטִירִין בַּנְּבִיאִים אֶלָּא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וְתִשְׁעָה בְּאָב בִּלְבַד:", + "אֵין קוֹרִין בַּתּוֹרָה בְּצִבּוּר בְּפָחוֹת מֵעֲשָׂרָה אֲנָשִׁים גְּדוֹלִים בְּנֵי חוֹרִין. וְאֵין קוֹרִין פָּחוֹת מֵעֲשָׂרָה פְּסוּקִים. וַיְדַבֵּר עוֹלֶה מִן הַמִּנְיָן. וְלֹא יִהְיוּ הַקּוֹרִין פָּחוֹת מִשְּׁלֹשָׁה אֲנָשִׁים. וְאֵין מַתְחִילִין בְּפָרָשָׁה פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים. וְאֵין מְשַׁיְּרִין בְּפָרָשָׁה פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים. וְלֹא יִקְרָא הַקּוֹרֵא פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים:", + "שְׁלֹשָׁה שֶׁקָּרְאוּ עֲשָׂרָה פְּסוּקִים שְׁנַיִם קוֹרְאִין שְׁלֹשָׁה שְׁלֹשָׁה וְאֶחָד אַרְבָּעָה. וּבֵין שֶׁהָיָה הַקּוֹרֵא אַרְבָּעָה רִאשׁוֹן אוֹ אַחֲרוֹן אוֹ אֶמְצָעִי הֲרֵי זֶה מְשֻׁבָּח:", + "כָּל אֶחָד וְאֶחָד מִן הַקּוֹרִין פּוֹתֵחַ סֵפֶר תּוֹרָה וּמַבִּיט לַמָּקוֹם שֶׁהוּא קוֹרֵא בּוֹ. וְאַחַר כָּךְ אוֹמֵר בָּרְכוּ אֶת יְיָ׳‎ הַמְבֹרָךְ וְכָל הָעָם עוֹנִין בָּרוּךְ ה׳‎ הַמְבֹרָךְ לְעוֹלָם וָעֶד [ ]. וְחוֹזֵר וּמְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ בָּרוּךְ אַתָּה יְיָ׳‎ נוֹתֵן הַתּוֹרָה. וְכָל הָעָם עוֹנִין אָמֵן. וְאַחַר כָּךְ קוֹרֵא עַד שֶׁיַּשְׁלִים לִקְרוֹת וְגוֹלֵל הַסֵּפֶר וּמְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר נָתַן לָנוּ תּוֹרָתוֹ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ בָּרוּךְ אַתָּה יְיָ׳‎ נוֹתֵן הַתּוֹרָה:", + "אֵין הַקּוֹרֵא בַּתּוֹרָה רַשַּׁאי לִקְרוֹת בַּתּוֹרָה עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. קָרָא וְטָעָה אֲפִלּוּ בְּדִקְדּוּק אוֹת אַחַת מַחְזִירִין אוֹתוֹ עַד שֶׁיִּקְרָאֶנָּה בְּדִקְדּוּק. וְלֹא יִקְרְאוּ שְׁנַיִם בַּתּוֹרָה אֶלָּא הָאֶחָד לְבַדּוֹ. קָרָא וְנִשְׁתַּתֵּק יַעֲמֹד אַחֵר תַּחְתָּיו וְיַתְחִיל מִמָּקוֹם שֶׁהִתְחִיל הָרִאשׁוֹן שֶׁנִּשְׁתַּתֵּק וּמְבָרֵךְ בַּסּוֹף:", + "אֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת עַד שֶׁיֹּאמַר לוֹ גָּדוֹל שֶׁבַּצִּבּוּר לִקְרוֹת. וַאֲפִלּוּ חַזַּן הַכְּנֶסֶת אוֹ רֹאשׁ הַכְּנֶסֶת אֵינוֹ קוֹרֵא מֵעַצְמוֹ עַד שֶׁיֹּאמְרוּ לוֹ הַצִּבּוּר אוֹ גָּדוֹל שֶׁבָּהֶם לִקְרוֹת. וְצָרִיךְ אֶחָד לַעֲמֹד עִמּוֹ בִּשְׁעַת קְרִיאָה כְּדֶרֶךְ חַזָּן הָעוֹמֵד עִם הַקּוֹרְאִין:", + "הַקּוֹרֵא יֵשׁ לוֹ לְדַלֵּג מִמָּקוֹם לְמָקוֹם בְּעִנְיָן אֶחָד כְּגוֹן (ויקרא טז א) ״אַחֲרֵי מוֹת״ וְ(ויקרא כג כז) ״אַךְ בֶּעָשׂוֹר״ שֶׁבְּפָרָשַׁת (ויקרא כא א) ״אֱמֹר אֶל הַכֹּהֲנִים״. וְהוּא שֶׁלֹּא יִקְרָא עַל פֶּה שֶׁאָסוּר לִקְרוֹת שֶׁלֹּא מִן הַכְּתָב אֲפִלּוּ תֵּבָה אַחַת. וְלֹא יִשְׁהֶה בְּדִלּוּג אֶלָּא כְּדֵי שֶׁיַּשְׁלִים הַתֻּרְגְּמָן תַּרְגּוּם הַפָּסוּק:", + "כֵּיוָן שֶׁהִתְחִיל הַקּוֹרֵא לִקְרוֹת בַּתּוֹרָה אָסוּר לְסַפֵּר אֲפִלּוּ בִּדְבַר הֲלָכָה אֶלָּא הַכּל שׁוֹמְעִין וְשׁוֹתְקִין וּמְשִׂימִין לִבָּם לְמַה שֶּׁהוּא קוֹרֵא שֶׁנֶּאֱמַר (נחמיה ח ג) ״וְאָזְנֵי כָל הָעָם אֶל סֵפֶר הַתּוֹרָה״. וְאָסוּר לָצֵאת מִן הַכְּנֶסֶת בְּשָׁעָה שֶׁהַקּוֹרֵא קוֹרֵא. וּמֻתָּר לָצֵאת בֵּין אִישׁ לְאִישׁ. וּמִי שֶׁהוּא עוֹסֵק בַּתּוֹרָה תָּמִיד וְתוֹרָתוֹ אֻמְנוּתוֹ מֻתָּר לוֹ לַעֲסֹק בְּתַלְמוּד תּוֹרָה בְּשָׁעָה שֶׁהַקּוֹרֵא קוֹרֵא בַּתּוֹרָה:", + "מִימוֹת עֶזְרָא נָהֲגוּ שֶׁיְּהֵא שָׁם תֻּרְגְּמָן מְתַרְגֵּם לָעָם מַה שֶּׁהַקּוֹרֵא קוֹרֵא בַּתּוֹרָה כְּדֵי שֶׁיָּבִינוּ עִנְיַן הַדְּבָרִים. וְהַקּוֹרֵא קוֹרֵא פָּסוּק אֶחָד בִּלְבַד וְשׁוֹתֵק עַד שֶׁיְּתַרְגֵּם אוֹתוֹ הַתֻּרְגְּמָן וְחוֹזֵר וְקוֹרֵא פָּסוּק שֵׁנִי. וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת לַמְתֻרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד:", + "אֵין הַקּוֹרֵא רַשַּׁאי לְהַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַמְתַרְגֵּם. וְהַמְתַרְגֵּם לֹא יַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַקּוֹרֵא. וְאֵין הַמְתַרְגֵּם רַשַּׁאי לְתַרְגֵּם עַד שֶׁיִּכְלֶה הַפָּסוּק מִפִּי הַקּוֹרֵא. וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת פָּסוּק אַחֵר עַד שֶׁיִּכְלֶה הַתַּרְגּוּם מִפִּי הַתֻּרְגְּמָן. וְאֵין הַתֻּרְגְּמָן נִשְׁעָן לֹא לְעַמּוּד וְלֹא לְקוֹרָה אֶלָּא עוֹמֵד בְּאֵימָה וּבְיִרְאָה. וְלֹא יְתַרְגֵּם מִתּוֹךְ הַכְּתָב אֶלָּא עַל פֶּה. וְאֵין הַקּוֹרֵא רַשַּׁאי לְסַיֵּעַ לַתֻּרְגְּמָן שֶׁלֹּא יֹאמְרוּ תַּרְגּוּם כָּתוּב בַּתּוֹרָה. וְהַקָּטָן מְתַרְגֵּם עַל יְדֵי גָּדוֹל וְאֵין כָּבוֹד לַגָּדוֹל שֶׁיְּתַרְגֵּם עַל יְדֵי קָטָן. וְלֹא יִהְיוּ הַמְתַרְגְּמִין שְׁנַיִם כְּאֶחָד אֶלָּא אֶחָד קוֹרֵא וְאֶחָד מְתַרְגֵּם:", + "וְלֹא כָּל הַמִּקְרָאוֹת מְתַרְגְּמִינַן בְּצִבּוּר. (בראשית לה כב) ״מַעֲשֵׂה רְאוּבֵן״ וּ(במדבר ו כב כז) ״בִרְכַּת כֹּהֲנִים״ וּמַעֲשֵׂה הָעֵגֶל מִן (שמות לב כא) ״וַיֹּאמֶר משֶׁה אֶל אַהֲרֹן״ עַד (שמות לב כה) ״וַיַּרְא משֶׁה אֶת הָעָם״ וְגוֹ׳‎ וְעוֹד פָּסוּק אֶחָד (שמות לב לה) ״וַיִּגֹּף ה׳‎ אֶת הָעָם״ כֻּלָּם נִקְרָאִין וְלֹא מִתַּרְגְּמִין. וּבְמַעֲשֵׂה אַמְנוֹן בַּמָּקוֹם שֶׁנֶּאֱמַר (שמואל ב יג א) ״אַמְנוֹן בֶּן דָּוִד״ נִקְרָא וְלֹא מִתַּרְגֵּם:", + "הַמַּפְטִיר בַּנָּבִיא צָרִיךְ לִקְרוֹת בַּתּוֹרָה תְּחִלָּה אֲפִלּוּ שְׁלֹשָׁה פְּסוּקִים. חוֹזֵר וְקוֹרֵא מַה שֶּׁקָּרָא לְפָנָיו. וְלֹא יַפְטִיר בַּנָּבִיא עַד שֶׁיִּגְלל סֵפֶר תּוֹרָה. וְלֹא יִפְחֹת מֵעֶשְׂרִים וְאֶחָד פְּסוּקִים. וְאִם שָׁלֵם הָעִנְיָן בְּפָחוֹת מֵאֵלּוּ אֵינוֹ צָרִיךְ לְהוֹסִיף. וְאִם קָרָא עֲשָׂרָה פְּסוּקִים וְתִרְגְּמָן הַמְתַרְגֵּם דַּיּוֹ וַאֲפִלּוּ לֹא שָׁלֵם הָעִנְיָן. וּבַנָּבִיא אֶחָד קוֹרֵא וַאֲפִלּוּ שְׁנַיִם מְתַרְגְּמִין. וּמְדַלֵּג מֵעִנְיָן לְעִנְיָן אַחֵר. וְאֵינוֹ מְדַלֵּג מִנָּבִיא לְנָבִיא אֶלָּא בִּנְבִיאִים שֶׁל שְׁנֵים עָשָׂר בִּלְבַד. וּבִלְבַד שֶׁלֹּא יְדַלֵּג מִסּוֹף הַסֵּפֶר לִתְחִלָּתוֹ. וְכָל הַמְדַלֵּג לֹא יִשְׁהֶה בְּדִלּוּג אֶלָּא כְּדֵי שֶׁיַּשְׁלִים הַמְתַרְגֵּם תַּרְגּוּמוֹ:", + "הַקּוֹרֵא בַּנָּבִיא יֵשׁ לוֹ לִקְרוֹת לַתֻּרְגְּמָן שְׁלֹשָׁה פְּסוּקִים וְהַמְתַרְגֵּם מְתַרְגֵּם שְׁלָשְׁתָּן זֶה אַחַר זֶה. וְאִם הָיוּ שְׁלֹשָׁה הַפְּסוּקִים שָׁלֹשׁ פָּרָשִׁיּוֹת לֹא יִקְרָא לַתֻּרְגְּמָן אֶלָּא אֶחָד אֶחָד בִּלְבַד:", + "הַמַּפְטִיר בַּנָּבִיא מְבָרֵךְ לְפָנָיו בְּרָכָה אַחַת. בָּרוּךְ אַתָּה ה׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בִּנְבִיאִים וְכוּ׳‎. וּמְבָרֵךְ לְאַחֲרָיו אַרְבַּע בְּרָכוֹת. בְּרָכָה רִאשׁוֹנָה חוֹתֵם בָּהּ הָאֵל הַנֶּאֱמָן בְּכָל דְּבָרָיו. שְׁנִיָּה חוֹתֵם בָּהּ בּוֹנֶה יְרוּשָׁלַיִם. שְׁלִישִׁית חוֹתֵם בָּהּ מָגֵן דָּוִד. רְבִיעִית חוֹתֵם בָּהּ עִנְיַן קְדֻשַּׁת הַיּוֹם כְּמוֹ שֶׁחוֹתֵם בַּתְּפִלָּה. וְכֵן אִם חָל רֹאשׁ חֹדֶשׁ לִהְיוֹת בְּשַׁבָּת הַמַּפְטִיר בַּנָּבִיא מַזְכִּיר רֹאשׁ חֹדֶשׁ בִּבְרָכָה זוֹ כְּמוֹ שֶׁמַּזְכִּיר בַּתְּפִלָּה:", + "כַּמָּה הֵן הַקּוֹרְאִין. בְּשַׁבָּת בְּשַׁחֲרִית קוֹרְאִין שִׁבְעָה. וּבְיוֹם הַכִּפּוּרִים שִׁשָּׁה. וּבְיָמִים טוֹבִים חֲמִשָּׁה. אֵין פּוֹחֲתִין מֵהֶן אֲבָל מוֹסִיפִין עֲלֵיהֶם. בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד קוֹרִין אַרְבָּעָה. בְּשַׁבָּת וּבְיוֹם הַכִּפּוּרִים בְּמִנְחָה וּבְשֵׁנִי וּבַחֲמִישִׁי שֶׁל כָּל הַשָּׁנָה וּבַחֲנֻכָּה וּבְפוּרִים בְּשַׁחֲרִית וּבִימֵי הַתַּעֲנִית בְּשַׁחֲרִית וּבְמִנְחָה קוֹרִין שְׁלֹשָׁה. אֵין פּוֹחֲתִין מִמִּנְיַן זֶה וְאֵין מוֹסִיפִין עֲלֵיהֶן:", + "אִשָּׁה לֹא תִּקְרָא בְּצִבּוּר מִפְּנֵי כְּבוֹד הַצִּבּוּר. קָטָן הַיּוֹדֵעַ לִקְרוֹת וְיוֹדֵעַ לְמִי מְבָרְכִין עוֹלֶה מִמִּנְיַן הַקּוֹרְאִים. וְכֵן מַפְטִיר עוֹלֶה מֵהַמִּנְיָן שֶׁהֲרֵי הוּא קוֹרֵא בַּתּוֹרָה. וְאִם הִפְסִיק שְׁלִיחַ צִבּוּר בְּקַדִּישׁ בֵּין מַשְׁלִים וּבֵין הַמַּפְטִיר אֵינוֹ עוֹלֶה מִן הַמִּנְיָן. צִבּוּר שֶׁלֹּא הָיָה בָּהֶם יוֹדֵעַ לִקְרוֹת אֶלָּא אֶחָד עוֹלֶה וְקוֹרֵא וְיוֹרֵד וְחוֹזֵר וְקוֹרֵא שְׁנִיָּה וּשְׁלִישִׁית עַד שֶׁיִּגְמֹר מִנְיַן הַקּוֹרְאִים שֶׁל אוֹתוֹ הַיּוֹם:", + "בְּכָל קְרִיאָה וּקְרִיאָה מֵאֵלּוּ כֹּהֵן קוֹרֵא רִאשׁוֹן וְאַחֲרָיו לֵוִי וְאַחֲרָיו מִיִּשְׂרָאֵל. וּמִנְהָג פָּשׁוּט הוּא הַיּוֹם שֶׁאֲפִלּוּ כֹּהֵן עַם הָאָרֶץ קוֹדֵם לִקְרוֹת לִפְנֵי חָכָם גָּדוֹל יִשְׂרָאֵל. וְכָל מִי שֶׁהוּא גָּדוֹל מֵחֲבֵרוֹ בְּחָכְמָה קֹדֶם לִקְרוֹת. וְהָאַחֲרוֹן שֶׁגּוֹלֵל סֵפֶר תּוֹרָה נוֹטֵל שָׂכָר כְּנֶגֶד הַכּל. לְפִיכָךְ עוֹלֶה וּמַשְׁלִים אֲפִלּוּ גָּדוֹל שֶׁבַּצִּבּוּר:", + "אֵין שָׁם כֹּהֵן עוֹלֶה יִשְׂרָאֵל. וְלֹא יַעֲלֶה אַחֲרָיו לֵוִי כְּלָל. אֵין שָׁם לֵוִי כֹּהֵן שֶׁקָּרָא רִאשׁוֹן חוֹזֵר וְקוֹרֵא הוּא עַצְמוֹ פַּעַם שְׁנִיָּה בִּמְקוֹם לֵוִי. אֲבָל לֹא יִקְרָא אַחֲרָיו כֹּהֵן אַחֵר שֶׁמָּא יֹאמְרוּ הָרִאשׁוֹן פָּסוּל וּלְפִיכָךְ עוֹלֶה כֹּהֵן אַחֵר. וְכֵן לֹא יִקְרָא לֵוִי אַחַר לֵוִי שֶׁמָּא יֹאמְרוּ אֶחָד מִשְּׁנֵיהֶם פָּסוּל:", + "כֵּיצַד סֵדֶר הַקְּרִיאָה בַּתּוֹרָה. אַחַר הַתְּפִלָּה כָּל יוֹם שֶׁיֵּשׁ בּוֹ תְּפִלַּת מוּסָף אַחַר שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר תְּפִלַּת שַׁחֲרִית אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְקוֹרֵא לְאֶחָד אֶחָד מִן הַצִּבּוּר וְעוֹלִין וְקוֹרִין בַּתּוֹרָה. וּכְשֶׁגּוֹמְרִין מַחֲזִיר סֵפֶר תּוֹרָה לִמְקוֹמָהּ וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מוּסָף. וְיָמִים שֶׁיֵּשׁ בָּהֶן מַפְטִיר וּמוּסָף נָהֲגוּ לוֹמַר קַדִּישׁ קֹדֶם שֶׁיַּעֲלֶה הַמַּפְטִיר. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לוֹמַר קַדִּישׁ אַחַר הַמַּפְטִיר:", + "וּבְמִנְחָה שֶׁל שַׁבָּת וְשֶׁל יוֹם הַכִּפּוּרִים אַחַר שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְסֵדֶר הַיּוֹם אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְעוֹלִין וְקוֹרִין בּוֹ וּמַחֲזִירוֹ וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין מִנְחָה. וְכֵן בְּתַעֲנִית קוֹרְאִין בְּמִנְחָה וְאַחַר כָּךְ אוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מִנְחָה. אֲבָל בְּיוֹם טוֹב לֹא נָהֲגוּ לִקְרוֹת בְּמִנְחָה:", + "וְיוֹם שֶׁאֵין בּוֹ מוּסָף כְּשֶׁגּוֹמֵר תְּפִלַּת שַׁחֲרִית אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְקוֹרְאִין בּוֹ וּמַחֲזִירוֹ וְאוֹמֵר קַדִּישׁ וְאַחַר כָּךְ אוֹמֵר (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְסֵדֶר הַיּוֹם כְּדֶרֶךְ שֶׁאוֹמְרִים בְּכָל יוֹם וְאוֹמֵר קַדִּישׁ וְכָל הָעָם נִפְטָרִין:", + "אֵין קוֹרְאִין בְּחֻמָּשִׁין בְּבָתֵּי כְּנֵסִיּוֹת מִשּׁוּם כְּבוֹד צִבּוּר. וְאֵין גּוֹלְלִין סֵפֶר תּוֹרָה בְּצִבּוּר מִפְּנֵי טֹרַח הַצִּבּוּר שֶׁלֹּא יַטְרִיחַ עֲלֵיהֶם לִהְיוֹתָן עוֹמְדִין עַד שֶׁיִּגְלל סֵפֶר תּוֹרָה. לְפִיכָךְ אִם יִצְטָרְכוּ לִקְרוֹת שְׁנֵי עִנְיָנִים מוֹצִיאִין שְׁנֵי סִפְרֵי תּוֹרָה. וְלֹא יִקְרָא אִישׁ אֶחָד עִנְיָן אֶחָד בִּשְׁתֵּי תּוֹרוֹת שֶׁמָּא יֹאמְרוּ סֵפֶר רִאשׁוֹן פָּגוּם הָיָה וּלְפִיכָךְ קוֹרֵא בַּשֵּׁנִי:", + "כָּל הַגּוֹלֵל סֵפֶר תּוֹרָה גּוֹלְלוּ מִבַּחוּץ וּכְשֶׁהוּא מְהַדְּקוֹ מְהַדְּקוֹ מִבִּפְנִים. וְצָרִיךְ לְהַעֲמִידוֹ עַל הַתֶּפֶר כְּדֵי שֶׁלֹּא יִקָּרַע. מָקוֹם שֶׁמּוֹצִיאִין סֵפֶר תּוֹרָה אַחַר שֶׁקּוֹרְאִין בּוֹ וּמוֹלִיכִין אוֹתוֹ לְבֵית אַחֵר לְהַצְנִיעוֹ אֵין הַצִּבּוּר רַשָּׁאִין לָצֵאת עַד שֶׁיֵּצֵא סֵפֶר תּוֹרָה וִילַוּוּ אוֹתוֹ וְהֵם אַחֲרָיו עַד הַמָּקוֹם שֶׁמַּצְנִיעִין אוֹתוֹ בּוֹ:" + ], + [ + "הַמִּנְהָג הַפָּשׁוּט בְּכָל יִשְׂרָאל שֶׁמַּשְׁלִימִין אֶת הַתּוֹרָה בְּשָׁנָה אַחַת. מַתְחִילִין בְּשַׁבָּת שֶׁאַחַר חַג הַסֻּכּוֹת וְקוֹרִין בְּסֵדֶר (בראשית א א) ״בְּרֵאשִׁית״. בַּשְּׁנִיָּה (בראשית ו ט) ״אֵלֶּה תּוֹלְדֹת״. בַּשְּׁלִישִׁית (בראשית יב א) ״וַיֹּאמֶר יְיָ׳‎ אֶל אַבְרָם״. וְקוֹרְאִין וְהוֹלְכִין עַל הַסֵּדֶר הַזֶּה עַד שֶׁגּוֹמְרִין אֶת הַתּוֹרָה בְּחַג הַסֻּכּוֹת. וְיֵשׁ מִי שֶׁמַּשְׁלִים אֶת הַתּוֹרָה בְּשָׁלֹשׁ שָׁנִים וְאֵינוֹ מִנְהָג פָּשׁוּט:", + "עֶזְרָא תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרִין קְלָלוֹת שֶׁבְּסֵפֶר וַיִּקְרָא קֹדֶם עֲצֶרֶת וְשֶׁבְּמִשְׁנֵה תּוֹרָה קֹדֶם רֹאשׁ הַשָּׁנָה. וְהַמִּנְהָג הַפָּשׁוּט שֶׁיְּהוּ קוֹרְאִין (במדבר א א) ״בְּמִדְבַּר סִינַי״ קֹדֶם עֲצֶרֶת. (דברים ג כג) ״וָאֶתְחַנַּן״ אַחַר תִּשְׁעָה בְּאָב. (דברים כט ט) ״אַתֶּם נִצָּבִים״ קֹדֶם רֹאשׁ הַשָּׁנָה. (ויקרא ו ב) ״צַו אֶת אַהֲרֹן״ קֹדֶם הַפֶּסַח בְּשָׁנָה פְּשׁוּטָה. לְפִיכָךְ יֵשׁ שַׁבָּתוֹת שֶׁקּוֹרִין שַׁחֲרִית שְׁנֵי סְדָרִין כְּגוֹן (ויקרא יב ב) ״אִשָּׁה כִּי תַזְרִיעַ״ וְ(ויקרא יד ב) ״זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע״. (ויקרא כו ג) ״אִם בְּחֻקֹּתַי״ עִם (ויקרא כה א) ״בְּהַר סִינַי״ וְכַיּוֹצֵא בָּהֶן כְּדֵי שֶׁיַּשְׁלִימוּ בְּשָׁנָה וְיִקְרְאוּ אוֹתָן הַסְּדָרִים בְּעוֹנָתָן:", + "מָקוֹם שֶׁמַּפְסִיקִין בְּשַׁבָּת בְּשַׁחֲרִית שָׁם קוֹרְאִין בְּמִנְחָה וּבְשֵׁנִי וּבַחֲמִישִׁי וּלְשַׁבָּת הַבָּאָה. כֵּיצַד. שַׁבָּת רִאשׁוֹנָה קוֹרִין בְּשַׁחֲרִית בְּסֵדֶר (בראשית א א) ״בְּרֵאשִׁית״. בְּמִנְחָה קוֹרִין (בראשית ו ט) ״אֵלֶּה תּוֹלְדֹת נֹחַ״ עֲשָׂרָה פְּסוּקִים אוֹ יוֹתֵר. וְכֵן בְּשֵׁנִי וּבַחֲמִישִׁי. וְכֵן לְשַׁבָּת הַבָּאָה בְּשַׁחֲרִית מַתְחִילִין מֵאֵלֶּה תּוֹלְדֹת נֹחַ וְקוֹרֵא עַד סוֹף הַסֵּדֶר. וְעַל דֶּרֶךְ זוֹ קוֹרִין כָּל הַשָּׁנָה. וּמַפְטִירִין בְּכָל שַׁבָּת וְשַׁבָּת בַּנָּבִיא מֵעֵין שֶׁקָּרָא בַּתּוֹרָה: ", + "וּבְרָאשֵׁי חֳדָשִׁים. הָרִאשׁוֹן קוֹרֵא שְׁלֹשָׁה פְּסוּקִים מִפָּרָשַׁת (במדבר כח ב) ״צַו״. וְהַשֵּׁנִי חוֹזֵר וְקוֹרֵא פָּסוּק ג׳‎ שֶׁקָּרָא הָרִאשׁוֹן וּשְׁנֵי פְּסוּקִים שֶׁאַחֲרָיו כְּדֵי שֶׁיְּשַׁיֵּר בַּפָּרָשָׁה שְׁלֹשָׁה פְּסוּקִים. וְהַשְּׁלִישִׁי קוֹרֵא שְׁלֹשָׁה פְּסוּקִים שֶׁשִּׁיֵּר הַשֵּׁנִי עִם (במדבר כח ט) ״וּבְיוֹם הַשַּׁבָּת״. וְהָרְבִיעִי קוֹרֵא (במדבר כח יא) ״וּבְרָאשֵׁי חָדְשֵׁיכֶם״. וְאִם חָל רֹאשׁ חֹדֶשׁ לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁנֵי סְפָרִים בְּשַׁחֲרִית. בְּאֶחָד קוֹרִין בּוֹ סֵדֶר אוֹתָהּ שַׁבָּת וּבַשֵּׁנִי קוֹרֵא בּוֹ הַמַּשְׁלִים וּבְרָאשֵׁי חָדְשֵׁיכֶם. וְהַמַּפְטִיר קוֹרֵא עִנְיַן רֹאשׁ חֹדֶשׁ. וּמַפְטִירִין (ישעיה סו כג) ״וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ״. וְרֹאשׁ חֹדֶשׁ אָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת מַפְטִירִין (ישעיה א יד) ״חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי״. וְרֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מַפְטִירִין בַּשַּׁבָּת שֶׁלְּפָנָיו (שמואל א כ יח) ״וַיֹּאמֶר לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ״: ", + "כָּל הָעוֹלֶה לִקְרוֹת בַּתּוֹרָה פּוֹתֵחַ בְּדָבָר טוֹב וּמְסַיֵּם בְּדָבָר טוֹב. אֲבָל פָּרָשַׁת (דברים לב א) ״הַאֲזִינוּ״ קוֹרֵא הָרִאשׁוֹן עַד (דברים לב ז) ״זְכֹר יְמוֹת עוֹלָם״. וְהַשֵּׁנִי מַתְחִיל מִזְּכֹר יְמוֹת עוֹלָם עַד (דברים לב יג) ״יַרְכִּבֵהוּ״. וְהַשְּׁלִישִׁי מִיַּרְכִּבֵהוּ עַד וַיַּרְא ה׳‎ וַיִּנְאָץ. וְהָרְבִיעִי מִן וַיַּרְא ה׳‎ וַיִּנְאָץ עַד (דברים לב כט) ״לוּ חָכְמוּ״. וְהַחֲמִישִׁי מִן לוּ חָכְמוּ עַד (דברים לב מ) ״כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי״. וְהַשִּׁשִּׁי מִכִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי עַד סוֹף הַשִּׁירָה. וְלָמָּה פּוֹסְקִין בָּהּ בְּעִנְיָנוֹת אֵלּוּ מִפְּנֵי שֶׁהֵן תּוֹכָחָה כְּדֵי שֶׁיַּחְזְרוּ הָעָם בִּתְשׁוּבָה: ", + "שְׁמוֹנָה פְּסוּקִים שֶׁבְּסוֹף הַתּוֹרָה מֻתָּר לִקְרוֹת אוֹתָם בְּבֵית הַכְּנֶסֶת בְּפָחוֹת מֵעֲשָׂרָה. אַף עַל פִּי שֶׁהַכּל תּוֹרָה הִיא וּמשֶׁה מִפִּי הַגְּבוּרָה אֲמָרָם הוֹאִיל וּמַשְׁמָעָן שֶׁהֵם אַחַר מִיתַת משֶׁה הֲרֵי נִשְׁתַּנּוּ וּלְפִיכָךְ מֻתָּר לְיָחִיד לִקְרוֹת אוֹתָן:", + "קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים אֵין מַפְסִיקִין בָּהֶן אֶלָּא אֶחָד קוֹרֵא אוֹתָן מַתְחִיל בַּפָּסוּק שֶׁלִּפְנֵיהֶם וּמְסַיֵּם בַּפָּסוּק שֶׁל אַחֲרֵיהֶם. וּקְלָלוֹת שֶׁבְּמִשְׁנֵה תּוֹרָה אִם רָצָה לִפְסֹק בָּהֶן פּוֹסֵק וּכְבָר נָהֲגוּ הָעָם שֶׁלֹּא לִפְסֹק בָּהֶן אֶלָּא אֶחָד קוֹרֵא אוֹתָן:", + "מַפְסִיקִין לְמוֹעֲדוֹת וּלְיוֹם הַכִּפּוּרִים וְקוֹרְאִין בְּעִנְיַן הַמּוֹעֵד, לֹא בְּסֵדֶר שַׁבָּת. וּמשֶׁה תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרְאִין בְּכָל מוֹעֵד עִנְיָנוֹ. וְשׁוֹאֲלִין וְדוֹרְשִׁין בְּעִנְיָנוֹ שֶׁל יוֹם בְּכָל מוֹעֵד וּמוֹעֵד. וּמַה הֵן קוֹרִין. בְּפֶסַח בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים. וּכְבָר נָהֲגוּ הָעָם לִקְרוֹת בְּיוֹם רִאשׁוֹן (שמות יב כא) ״מִשְׁכוּ וּקְחוּ לָכֶם״ וּמַפְטִירִין בְּ(גמרא מגילה לא א) ״פֶסַח גִּלְגָּל״. וּבְיוֹם טוֹב שֵׁנִי (ויקרא כב כז) ״שׁוֹר אוֹ כֶשֶׂב״ וּמַפְטִירִין בְּפֶסַח יֹאשִׁיָּהוּ. בַּשְּׁלִישִׁי (שמות יג ב) ״קַדֶּשׁ לִי כָל בְּכוֹר״. בָּרְבִיעִי (שמות כב כד) ״אִם כֶּסֶף תַּלְוֶה״. בַּחֲמִישִׁי (שמות לד א) ״פְּסָל לְךָ״. בְּשִׁשִּׁי (במדבר ט ב) ״וְיַעֲשׂוּ בְנֵי יִשְׂרָאֵל אֶת הַפָּסַח בְּמוֹעֲדוֹ״. בְּיוֹם טוֹב אַחֲרוֹן (שמות יג יז) ״וַיְהִי בְּשַׁלַּח״ עַד סוֹף הַשִּׁירָה עַד (שמות טו כו) ״כִּי אֲנִי ה׳‎ רֹפְאֶךָ״ וּמַפְטִירִין (שמואל ב כב א) ״וַיְדַבֵּר דָּוִד״. וּבַשְּׁמִינִי (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין (ישעיה י לב) ״עוֹד הַיּוֹם״:", + "בַּעֲצֶרֶת קוֹרִין בְּ(דברים טז ט) ״שִׁבְעָה שָׁבוּעוֹת״. וּמִנְהָג פָּשׁוּט שֶׁקּוֹרִים בְּיוֹם טוֹב הָרִאשׁוֹן (שמות יט א) ״בַּחֹדֶשׁ הַשְּׁלִישִׁי״ וּמַפְטִירִין בְּמֶרְכָּבָה. וּבְשֵׁנִי קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין בַּחֲבַקּוּק:", + "בְּרֹאשׁ הַשָּׁנָה קוֹרִין (במדבר כט א) ״בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ״. וּמִנְהָג פָּשׁוּט שֶׁקּוֹרִין בְּיוֹם רִאשׁוֹן (בראשית כא א) ״וַיְיָ׳‎ פָּקַד אֶת שָׂרָה״ וּמַפְטִירִין (שמואל א א א) ״וַיְהִי אִישׁ אֶחָד מִן הָרָמָתַיִם״. וּבְשֵׁנִי קוֹרִין (בראשית כב א) ״וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם״ וּמַפְטִירִין (ירמיה לא יט) ״הֲבֵן יַקִּיר לִי אֶפְרַיִם״:", + "בְּיוֹם הַכִּפּוּרִים בְּשַׁחֲרִית קוֹרִין (ויקרא טז א) ״אַחֲרֵי מוֹת״ וּמַפְטִירִין (ישעיה נז טו) ״כֹּה אָמַר רָם וְנִשָּׂא״. בְּמִנְחָה קוֹרִין בַּעֲרָיוֹת שֶׁבְּאַחֲרֵי מוֹת כְּדֵי שֶׁיִּזְכֹּר וְיִכָּלֵם כָּל מִי שֶׁנִּכְשַׁל בְּאַחַת מֵהֶן וְיַחֲזֹר בִּתְשׁוּבָה. וְהַשְּׁלִישִׁי קוֹרֵא בַּתּוֹרָה וּמַפְטִיר בְּיוֹנָה: ", + "בְּסֻכּוֹת בִּשְׁנֵי יָמִים טוֹבִים הָרִאשׁוֹנִים קוֹרִין בְּפָרָשַׁת הַמּוֹעֲדוֹת שֶׁהִיא (ויקרא כב כז) ״שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז״ וְגוֹ׳‎ וּמַפְטִירִין בְּיוֹם רִאשׁוֹן (זכריה יד א) ״הִנֵּה יוֹם בָּא לַיְיָ׳‎״. וּבְיוֹם שֵׁנִי (מלכים א ח ב) ״וַיִּקָּהֲלוּ אֶל הַמֶּלֶךְ שְׁלֹמֹה״. וּבְיוֹם טוֹב אַחֲרוֹן קוֹרִין (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין (מלכים א ח נד) ״וַיְהִי כְּכַלּוֹת שְׁלֹמֹה״. וּלְמָחָר קוֹרִין (דברים לג א) ״וְזֹאת הַבְּרָכָה״ וּמַפְטִירִין (מלכים א ח כב) ״וַיַּעֲמֹד שְׁלֹמֹה״. וְיֵשׁ מִי שֶׁמַּפְטִירִין (יהושע א א) ״וַיְהִי אַחֲרֵי מוֹת משֶׁה״. וּבִשְׁאָר יְמוֹת הֶחָג קוֹרִין בְּקָרְבְּנוֹת הֶחָג:", + "כֵּיצַד. בְּכָל יוֹם וָיוֹם מֵחֻלּוֹ שֶׁל מוֹעֵד קוֹרֵא שְׁתֵּי פָּרָשִׁיּוֹת. (במדבר כט כ) ״בַּיּוֹם הַשְּׁלִישִׁי״ שֶׁהוּא חֻלּוֹ שֶׁל מוֹעֵד קוֹרֵא הַכֹּהֵן (במדבר כט יז) ״וּבַיּוֹם הַשֵּׁנִי״. וְלֵוִי קוֹרֵא וּבַיּוֹם הַשְּׁלִישִׁי. וְיִשְׂרָאֵל קוֹרֵא בַּיּוֹם הַשְּׁלִישִׁי. וְהָרְבִיעִי חוֹזֵר וְקוֹרֵא בַּיּוֹם הַשֵּׁנִי וּבַיּוֹם הַשְּׁלִישִׁי. וְכֵן בַּיּוֹם הָרְבִיעִי שֶׁהוּא שֵׁנִי שֶׁל חֻלּוֹ שֶׁל מוֹעֵד קוֹרִין וּבַיּוֹם הַשְּׁלִישִׁי (במדבר כט כג) ״וּבַיּוֹם הָרְבִיעִי״. וְעַל דֶּרֶךְ זוֹ בְּכָל יוֹם וָיוֹם: ", + "בְּכָל יוֹם וְיוֹם מִיָּמִים טוֹבִים וְכֵן בְּיוֹם הַכִּפּוּרִים וּבְשִׁבְעַת יְמֵי הַפֶּסַח מוֹצִיאִין שְׁנֵי סְפָרִים בְּשַׁחֲרִית. הָרִאשׁוֹן קוֹרֵא בּוֹ אֵלּוּ הָעִנְיָנוֹת שֶׁאָמַרְנוּ. וְהַשֵּׁנִי קוֹרֵא בּוֹ קָרְבַּן אוֹתוֹ הַיּוֹם הָאָמוּר בְּחֻמַּשׁ הַפְּקֻדִּים בַּתּוֹרָה. וְהַקּוֹרֵא עִנְיַן הַקָּרְבָּן הוּא מַפְטִיר בַּנָּבִיא:", + "וּבְכָל יוֹם שֶׁמּוֹצִיאִין שְׁנֵי סְפָרִים אוֹ שְׁלֹשָׁה אִם הוֹצִיאוּ זֶה אַחַר זֶה כְּשֶׁמַּחֲזִיר אֶת הָרִאשׁוֹן אוֹמֵר קַדִּישׁ וּמוֹצִיא הַשֵּׁנִי. וּכְשֶׁמַּחֲזִיר אֶת הָאַחֲרוֹן אוֹמֵר קַדִּישׁ. וּכְבָר אָמַרְנוּ שֶׁהַמִּנְהָג הַפָּשׁוּט לוֹמַר קַדִּישׁ אַחַר שֶׁקּוֹרֵא הַמַּשְׁלִים לְעוֹלָם וְאַחַר כָּךְ מַפְטִירִין בַּנָּבִיא:", + "שַׁבָּת שֶׁחָלָה לִהְיוֹת בְּחֻלּוֹ שֶׁל מוֹעֵד בֵּין בְּפֶסַח בֵּין בְּסֻכּוֹת קוֹרִין בְּאוֹתָהּ שַׁבָּת (שמות לג יב) ״רְאֵה אַתָּה אֹמֵר אֵלַי״ וּמַפְטִירִין בְּפֶסַח (יחזקאל לז ד) ״הָעֲצָמוֹת הַיְבֵשׁוֹת״. וְאִם חָלָה בְּתוֹךְ הֶחָג (יחזקאל לח יח) ״בְּיוֹם בּוֹא גוֹג״:", + "בַּחֲנֻכָּה בְּיוֹם רִאשׁוֹן קוֹרִין מִ(במדבר ו כב) ״בִּרְכַּת כֹּהֲנִים״ עַד סוֹף קָרְבַּן (במדבר ז יב) ״הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן״. וּבְיוֹם שֵׁנִי קוֹרִין קָרְבַּן נָשִׂיא שֶׁהִקְרִיב בְּשֵׁנִי. וְכֵן עַד יוֹם הַשְּׁמִינִי. בְּיוֹם שְׁמִינִי קוֹרִין עַד סוֹף הַקָּרְבָּנוֹת עַד סוֹף הַסֵּדֶר. וּמַפְטִירִין בְּשַׁבָּת שֶׁל חֲנֻכָּה בְּנֵרוֹת זְכַרְיָה. וְאִם הָיוּ שְׁתֵּי שַׁבָּתוֹת בַּחֲנֻכָּה מַפְטִירִין בְּשַׁבָּת רִאשׁוֹנָה בְּנֵרוֹת זְכַרְיָה. וּבַשְּׁנִיָּה בְּנֵרוֹת שְׁלֹמֹה. וְהַקּוֹרֵא בְּעִנְיַן חֲנֻכָּה הוּא שֶׁמַּפְטִיר בַּנָּבִיא. בְּפוּרִים קוֹרִין בְּשַׁחֲרִית (שמות יז ח) ״וַיָּבֹא עֲמָלֵק״: ", + "בְּתִשְׁעָה בְּאָב קוֹרִין בְּשַׁחֲרִית (דברים ד כה) ״כִּי תוֹלִיד בָּנִים״ וּמַפְטִירִין (ירמיה ח יג) ״אָסֹף אֲסִיפֵם נְאֻם יְיָ׳‎״. וּבְמִנְחָה קוֹרִין (שמות לב יא) ״וַיְחַל משֶׁה״ כִּשְׁאָר יְמֵי הַתַּעֲנִיּוֹת. וּבִשְׁאָר הַתַּעֲנִיּוֹת שֶׁאָנוּ מִתְעֲנִין עַל מַה שֶּׁאֵרַע לַאֲבוֹתֵינוּ קוֹרִין בְּשַׁחֲרִית וּמִנְחָה. הָרִאשׁוֹן קוֹרֵא וַיְחַל משֶׁה אַרְבַּע פְּסוּקִים. וְקוֹרֵא הַשֵּׁנִי וְהַשְּׁלִישִׁי מִ(שמות לד א) ״פְּסָל לְךָ״ עַד (שמות לד י) ״אֲשֶׁר אֲנִי עשֶֹׁה עִמָּךְ״. וּבְתַעֲנִיּוֹת שֶׁגּוֹזְרִין אוֹתָן הַצִּבּוּר מִפְּנֵי הַצָּרוֹת כְּגוֹן בַּצֹּרֶת וְדֶבֶר וְכַיּוֹצֵא בָּהֶן קוֹרִין בְּרָכוֹת וּקְלָלוֹת כְּדֵי שֶׁיָּשׁוּבוּ הָעָם וְיִכָּנַע לְבָבָם כְּשֶׁיִּשְׁמְעוּ אוֹתָם: ", + "נָהֲגוּ הָעָם לִהְיוֹת מַפְטִירִין קֹדֶם תִּשְׁעָה בְּאָב בְּשָׁלֹשׁ שַׁבָּתוֹת בְּדִבְרֵי תּוֹכָחוֹת. שַׁבָּת רִאשׁוֹנָה מַפְטִירִין בְּ(ירמיה א א) ״דִבְרֵי יִרְמְיָהוּ״. שְׁנִיָּה (ישעיה א א) ״חֲזוֹן יְשַׁעְיָהוּ״. שְׁלִישִׁית (ישעיה א כא) ״אֵיכָה הָיְתָה לְזוֹנָה״. וְכֵן שַׁבָּת שֶׁאַחַר תִּשְׁעָה בְּאָב מַפְטִירִין (ישעיה מ א) ״נַחֲמוּ נַחֲמוּ עַמִּי״. וּמִנְהָג פָּשׁוּט בְּעִירֵנוּ לִהְיוֹת מַפְטִירִין בְּנֶחָמוֹת יְשַׁעְיָהוּ מֵאַחַר תִּשְׁעָה בְּאָב עַד רֹאשׁ הַשָּׁנָה. וְשַׁבָּת שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים מַפְטִירִין (הושע יד ב) ״שׁוּבָה יִשְׂרָאֵל״:", + "רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת קוֹרִין בְּפָרָשַׁת (שמות ל יא טז) ״שְׁקָלִים״ וּמַפְטִירִין בִּ(מלכים ב יב ג) ״יהוֹיָדָע הַכֹּהֵן״. וְכֵן אִם חָל רֹאשׁ חֹדֶשׁ אֲדָר לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת מַקְדִּימִין וְקוֹרִין בַּשַּׁבָּת שֶׁלְּפָנָיו בְּפָרָשַׁת שְׁקָלִים. בַּשְּׁנִיָּה קוֹרִין (דברים כה יז) ״זָכוֹר״ וּמַפְטִירִין (שמואל א טו ב) ״פָּקַדְתִּי אֵת אֲשֶׁר עָשָׂה עֲמָלֵק״. אֵי זוֹ הִיא שַׁבָּת שְׁנִיָּה כָּל שֶׁחָל פּוּרִים לִהְיוֹת בְּתוֹכָהּ וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת. בַּשְּׁלִישִׁית קוֹרִין (במדבר יט א) ״פָּרָה אֲדֻמָּה״ וּמַפְטִירִין (יחזקאל לו כה) ״וְזָרַקְתִּי עֲלֵיכֶם״. וְאֵי זוֹ הִיא שַׁבָּת שְׁלִישִׁית הַסְּמוּכָה לָרְבִיעִית. בָּרְבִיעִית קוֹרִין (שמות יב ב) ״הַחֹדֶשׁ הַזֶּה״ וּמַפְטִירִין (יחזקאל מה יח) ״בְּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ״. וְאֵי זוֹ הִיא רְבִיעִית כָּל שֶׁחָל רֹאשׁ חֹדֶשׁ נִיסָן לִהְיוֹת בְּתוֹכָהּ וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת: ", + "נִמְצֵאתָ אוֹמֵר שֶׁפְּעָמִים תִּהְיֶה הַפְסָקָה בֵּין שַׁבָּת רִאשׁוֹנָה וּשְׁנִיָּה אוֹ בֵּין שְׁנִיָּה וּשְׁלִישִׁית. וּפְעָמִים יִהְיוּ שְׁתֵּי הַפְסָקוֹת בֵּין רִאשׁוֹנָה לִשְׁנִיָּה וּבֵין שְׁנִיָּה וּשְׁלִישִׁית. אֲבָל בֵּין שְׁלִישִׁית לִרְבִיעִית אֵין מַפְסִיקִין:", + "כָּל פָּרָשָׁה מֵאַרְבַּע פָּרָשִׁיּוֹת הָאֵלּוּ אֶחָד קוֹרֵא אוֹתָהּ בְּסֵפֶר שֵׁנִי אַחַר שֶׁקּוֹרִין סֵדֶר אוֹתָהּ שַׁבָּת בַּסֵּפֶר שֶׁהוֹצִיאוּ רִאשׁוֹן. חָל רֹאשׁ חֹדֶשׁ אֲדָר לִהְיוֹת בְּשַׁבָּת וְהָיָה סֵדֶר אוֹתָהּ שַׁבָּת בִּ (שמות כז כ) ״וְאַתָּה תְּצַוֶּה״ קוֹרִין שִׁשָּׁה מִוְּאַתָּה תְּצַוֶּה עַד (שמות ל יח) ״וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת״ וְהַשְּׁבִיעִי חוֹזֵר וְקוֹרֵא מִכִּי תִשָּׂא עַד וְעָשִׂיתָ כִּיּוֹר. וְאִם הָיָה סֵדֶר אוֹתָהּ שַׁבָּת כִּי תִשָּׂא עַצְמוֹ קוֹרִין שִׁשָּׁה מִכִּי תִשָּׂא עַד (שמות לה א) ״וַיַּקְהֵל״ וְהַשְּׁבִיעִי חוֹזֵר וְקוֹרֵא בְּסֵפֶר שֵׁנִי מִכִּי תִשָּׂא עַד וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת: ", + "רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. הָרִאשׁוֹן קוֹרֵא בּוֹ סֵדֶר הַיּוֹם. וְהַשֵּׁנִי קוֹרֵא בּוֹ עִנְיַן רֹאשׁ חֹדֶשׁ. וְהַשְּׁלִישִׁי קוֹרִין בּוֹ (שמות ל יב) ״כִּי תִשָּׂא״. וְכֵן רֹאשׁ חֹדֶשׁ נִיסָן שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. קוֹרִין סֵדֶר הַיּוֹם בָּרִאשׁוֹן. וְעִנְיַן רֹאשׁ חֹדֶשׁ בַּשֵּׁנִי. וְ(שמות יב ב) ״הַחֹדֶשׁ הַזֶּה״ בַּשְּׁלִישִׁי:", + "רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. הָרִאשׁוֹן קוֹרֵא בּוֹ סֵדֶר הַיּוֹם. וְהַשֵּׁנִי קוֹרֵא בּוֹ עִנְיַן רֹאשׁ חֹדֶשׁ. וְהַשְּׁלִישִׁי קוֹרֵא בּוֹ עִנְיַן חֲנֻכָּה. חָל לִהְיוֹת בְּאֶמְצַע הַשַּׁבָּת שְׁלֹשָׁה קוֹרִין בְּעִנְיַן רֹאשׁ חֹדֶשׁ וְהָרְבִיעִי קוֹרֵא בְּעִנְיַן חֲנֻכָּה:", + "אַף עַל פִּי שֶׁאָדָם שׁוֹמֵעַ כָּל הַתּוֹרָה כֻּלָּהּ בְּכָל שַׁבָּת בַּצִּבּוּר חַיָּב לִקְרוֹת לְעַצְמוֹ בְּכָל שָׁבוּעַ וְשָׁבוּעַ סֵדֶר שֶׁל אוֹתָהּ שַׁבָּת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם. וּפָסוּק שֶׁאֵין בּוֹ תַּרְגּוּם קוֹרְאֵהוּ שָׁלֹשׁ פְּעָמִים עַד שֶׁיַּשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר:" + ], + [ + "בְּשַׁחֲרִית בְּמוּסָף וּבִנְעִילה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם. אֲבָל בְּמִנְחָה אֵין נְשִׂיאַת כַּפַּיִם. מִפְּנֵי שֶׁבְּמִנְחָה כְּבָר סָעֲדוּ כָּל הָעָם וְשֶׁמָּא שָׁתוּ הַכֹּהֲנִים יַיִן וְשִׁכּוֹר אָסוּר בִּנְשִׂיאַת כַּפַּיִם. וַאֲפִלּוּ בְּיוֹם תַּעֲנִית אֵין נוֹשְׂאִין כַּפֵּיהֶן בְּמִנְחָה גְּזֵרָה מִנְחַת תַּעֲנִית מִפְּנֵי מִנְחַת כָּל יוֹם:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּתַעֲנִיּוֹת שֶׁמִּתְפַּלְּלִין בּוֹ מִנְחָה וּנְעִילָה כְּגוֹן צוֹם כִּפּוּר וְתַעֲנִית צִבּוּר. אֲבָל תַּעֲנִית שֶׁאֵין בּוֹ נְעִילָה כְּגוֹן תִּשְׁעָה בְּאָב וְשִׁבְעָה עָשָׂר בְּתַמּוּז הוֹאִיל וּתְפִלַּת מִנְחָה שֶׁלָּהֶם סָמוּךְ לִשְׁקִיעַת הַחַמָּה הֲרֵי נִרְאֵית כִּנְעִילָה וְאֵינָהּ מִתְחַלֶּפֶת בְּמִנְחָה שֶׁל כָּל יוֹם. וּלְפִיכָךְ יֵשׁ בָּהּ נְשִׂיאַת כַּפַּיִם. וְכֹהֵן שֶׁעָבַר וְעָלָה לַדּוּכָן בְּמִנְחָה שֶׁל יוֹם הַכִּפּוּרִים הוֹאִיל וְהַדָּבָר יָדוּעַ שֶׁאֵין שָׁם שִׁכְרוּת הֲרֵי זֶה נוֹשֵׂא כַּפָּיו וְאֵין מוֹרִידִין אוֹתוֹ מִפְּנֵי הַחֲשָׁד שֶׁלֹּא יֹאמְרוּ פָּסוּל הָיָה לְפִיכָךְ הוֹרִידוּהוּ:", + "כֵּיצַד הִיא נְשִׂיאַת כַּפַּיִם בַּגְּבוּלִין. בְּעֵת שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לַעֲבוֹדָה כְּשֶׁיֹּאמַר רְצֵה כָּל הַכֹּהֲנִים הָעוֹמְדִים בְּבֵית הַכְּנֶסֶת נֶעֱקָרִין מִמְּקוֹמָן וְהוֹלְכִין וְעוֹלִין לַדּוּכָן וְעוֹמְדִים שָׁם פְּנֵיהֶם לַהֵיכָל וַאֲחוֹרֵיהֶם כְּלַפֵּי הָעָם וְאֶצְבְּעוֹתֵיהֶם כְּפוּפוֹת לְתוֹךְ כַּפֵּיהֶם עַד שֶׁיַּשְׁלִים שְׁלִיחַ צִבּוּר הַהוֹדָאָה וּמַחְזִירִין פְּנֵיהֶם כְּלַפֵּי הָעָם וּפוֹשְׁטִין אֶצְבְּעוֹתֵיהֶן וּמַגְבִּיהִין יְדֵיהֶם כְּנֶגֶד כִּתְפֵיהֶם וּמַתְחִילִין (במדבר ו כד) ״יְבָרֶכְךָ״. וּשְׁלִיחַ צִבּוּר מַקְרֵא אוֹתָם מִלָּה מִלָּה וְהֵם עוֹנִין שֶׁנֶּאֱמַר (במדבר ו כג) ״אָמוֹר לָהֶם״ עַד שֶׁיֹּאמַר. כְּשֶׁמַּשְׁלִימִין פָּסוּק רִאשׁוֹן כָּל הָעָם עוֹנִין אָמֵן. וְחוֹזֵר שְׁלִיחַ צִבּוּר וּמַקְרֵא אוֹתָן פָּסוּק שֵׁנִי מִלָּה מִלָּה וְהֵם עוֹנִים עַד שֶׁמַּשְׁלִימִין פָּסוּק שֵׁנִי וְכָל הָעָם עוֹנִין אָמֵן. וְכֵן בְּפָסוּק שְׁלִישִׁי:", + "כְּשֶׁיַּשְׁלִימוּ הַכֹּהֲנִים שְׁלֹשָׁה פְּסוּקִים מַתְחִיל שְׁלִיחַ צִבּוּר בְּרָכָה אַחֲרוֹנָה שֶׁל תְּפִלָּה שֶׁהִיא שִׂים שָׁלוֹם וְהַכֹּהֲנִים מַחְזִירִין פְּנֵיהֶם כְּלַפֵּי הַקֹּדֶשׁ וְקוֹפְצִין אֶצְבְּעוֹתֵיהֶן וְעוֹמְדִין שָׁם בַּדּוּכָן עַד שֶׁיִּגְמֹר הַבְּרָכָה וְחוֹזְרִין לִמְקוֹמָן:", + "אֵין הַמַּקְרֵא רַשַּׁאי (לְהַקְרוֹת לַכֹּהֲנִים) עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. וְאֵין הַכֹּהֲנִים רַשָּׁאִין לְהַתְחִיל בַּבְּרָכָה עַד שֶׁיִּכְלֶה הַדִּבּוּר מִפִּי הַמַּקְרֵא. וְאֵין הַצִּבּוּר עוֹנִין אָמֵן עַד שֶׁתִּכְלֶה הַבְּרָכָה מִפִּי הַכֹּהֲנִים. וְאֵין הַכֹּהֲנִים מַתְחִילִין בִּבְרָכָה אַחֶרֶת עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. וְאֵין שְׁלִיחַ צִבּוּר רַשַּׁאי לַעֲנוֹת אָמֵן אַחַר הַכֹּהֲנִים כִּשְׁאָר הָעָם שֶׁמָּא תִּטָּרֵף דַּעְתּוֹ וְלֹא יֵדַע אֵיזוֹ בְּרָכָה מַקְרֵא אוֹתָן, אִם פָּסוּק שֵׁנִי אוֹ פָּסוּק שְׁלִישִׁי:", + "אֵין הַכֹּהֲנִים רַשָּׁאִין לְהַחֲזִיר פְּנֵיהֶם מִן הַצִּבּוּר עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם. וְאֵין הַכֹּהֲנִים רַשָּׁאִין לֵעָקֵר מִמְּקוֹמָן עַד שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם. וְאֵין רַשָּׁאִין לָכֹף קִשְׁרֵי אֶצְבְּעוֹתֵיהֶם עַד שֶׁיַּחֲזִירוּ פְּנֵיהֶם מִן הַצִּבּוּר. וּמִתַּקָּנוֹת [ עֶזְרָא] שֶׁלֹּא יַעֲלוּ הַכֹּהֲנִים לַדּוּכָן בְּסַנְדְּלֵיהֶן אֶלָּא עוֹמְדִין יְחֵפִין:", + "כְּשֶׁיִּהְיוּ הַכֹּהֲנִים מְבָרְכִין אֶת הָעָם לֹא יַבִּיטוּ בָּעָם וְלֹא יַסִּיחוּ דַּעְתָּן אֶלָּא יִהְיוּ עֵינֵיהֶם כְּנֶגֶד הָאָרֶץ כְּעוֹמֵד בִּתְפִלָּה. וְאֵין אָדָם רַשַּׁאי לְהִסְתַּכֵּל בִּפְנֵי הַכֹּהֲנִים בְּשָׁעָה שֶׁהֵן מְבָרְכִין אֶת הָעָם כְּדֵי שֶׁלֹּא יַסִּיחוּ דַּעְתָּם. אֶלָּא כָּל הָעָם מִתְכַּוְּנִין לִשְׁמֹעַ הַבְּרָכָה וּמְכַוְּנִים פְּנֵיהֶם כְּנֶגֶד פְּנֵי הַכֹּהֲנִים וְאֵינָם מַבִּיטִים בִּפְנֵיהֶם:", + "אִם הָיָה הַכֹּהֵן הַמְבָרֵךְ אֶחָד מַתְחִיל לְבָרֵךְ מֵעַצְמוֹ. וּשְׁלִיחַ צִבּוּר מַקְרֵא אוֹתוֹ מִלָּה מִלָּה כְּמוֹ שֶׁאָמַרְנוּ. הָיוּ שְׁנַיִם אוֹ יוֹתֵר אֵינָן מַתְחִילִין לְבָרֵךְ עַד שֶׁיִּקְרָא לָהֶם שְׁלִיחַ צִבּוּר וְאוֹמֵר לָהֶם כֹּהֲנִים וְהֵם עוֹנִין וְאוֹמְרִים (במדבר ו כד) ״יְבָרֶכְךָ״. וְהוּא מַקְרֵא אוֹתָן מִלָּה מִלָּה עַל הַסֵּדֶר שֶׁאָמַרְנוּ:", + "כֵּיצַד בִּרְכַּת כֹּהֲנִים בַּמִּקְדָּשׁ. הַכֹּהֲנִים עוֹלִין לַדּוּכָן אַחַר שֶׁיַּשְׁלִימוּ הַכֹּהֲנִים עֲבוֹדַת תָּמִיד שֶׁל שַׁחַר. וּמַגְבִּיהִין יְדֵיהֶם לְמַעְלָה עַל גַּבֵּי רָאשֵׁיהֶן וְאֶצְבְּעוֹתֵיהֶן פְּשׁוּטוֹת. חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵין מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ. וְאֶחָד מַקְרֵא אוֹתָן מִלָּה מִלָּה כְּדֶרֶךְ שֶׁעוֹשִׂין בַּגְּבוּלִין עַד שֶׁיַּשְׁלִימוּ שְׁלֹשָׁה הַפְּסוּקִים. וְאֵין הָעָם עוֹנִין אַחַר כָּל פָּסוּק אֶלָּא עוֹשִׂין אוֹתָהּ בַּמִּקְדָּשׁ בְּרָכָה אַחַת. וּכְשֶׁיַּשְׁלִימוּ כָּל הָעָם עוֹנִים בָּרוּךְ יְיָ׳‎ אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם:", + "וְאוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ וְהוּא הַשֵּׁם הַנֶּהְגֶּה מִיּוּ״ד הֵ״א וָא״ו הֵ״א. וְזֶה הוּא הַשֵּׁם הַמְפֹרָשׁ הָאָמוּר בְּכָל מָקוֹם. וּבַמְּדִינָה אוֹמְרִים אוֹתוֹ בְּכִנּוּיוֹ וְהוּא בְּאָלֶ״ף דָּלֶ״ת. שֶׁאֵין מַזְכִּירִין אֶת הַשֵּׁם כִּכְתָבוֹ אֶלָּא בַּמִּקְדָּשׁ בִּלְבַד. וּמִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק פָּסְקוּ הַכֹּהֲנִים מִלְּבָרֵךְ בַּשֵּׁם הַמְפֹרָשׁ אֲפִלּוּ בַּמִּקְדָּשׁ כְּדֵי שֶׁלֹּא יִלְמֹד אוֹתוֹ אָדָם שֶׁאֵינוֹ חָשׁוּב וְשֶׁאֵינוֹ הָגוּן. וְלֹא הָיוּ חֲכָמִים הָרִאשׁוֹנִים מְלַמְּדִין שֵׁם זֶה לְתַלְמִידֵיהֶם וּבְנֵיהֶם הַהֲגוּנִים אֶלָּא פַּעַם אַחַת לְשֶׁבַע שָׁנִים. כָּל זֶה גְּדֻלָּה לִשְׁמוֹ הַנִּכְבָּד וְהַנּוֹרָא:", + "אֵין בִּרְכַּת כֹּהֲנִים נֶאֱמֶרֶת בְּכָל מָקוֹם אֶלָּא בִּלְשׁוֹן הַקֹּדֶשׁ שֶׁנֶּאֱמַר (במדבר ו כג) ״כֹּה תְבָרַכוּ אֶת בְּנֵי יִשְׂרָאֵל״. כָּךְ לָמְדוּ מִפִּי הַשְּׁמוּעָה מִמּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם כֹּה תְּבָרְכוּ בַּעֲמִידָה. כֹּה תְּבָרְכוּ בִּנְשִׂיאַת כַּפַּיִם. כֹּה תְּבָרְכוּ בִּלְשׁוֹן הַקֹּדֶשׁ. כֹּה תְּבָרְכוּ פָּנִים כְּנֶגֶד פָּנִים. כֹּה תְּבָרְכוּ בְּקוֹל רָם. כֹּה תְּבָרְכוּ בְּשֵׁם הַמְפֹרָשׁ. וְהוּא שֶׁיִּהְיֶה בַּמִּקְדָּשׁ כְּמוֹ שֶׁאָמַרְנוּ: ", + "אֵין הַכֹּהֲנִים רַשָּׁאִין בְּכָל מָקוֹם לְהוֹסִיף בְּרָכָה עַל שְׁלֹשֶׁת הַפְּסוּקִים כְּגוֹן (דברים א יא) ״יְיָ׳‎ אֱלֹהֵי אֲבוֹתֵיכֶם יוֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים״ וְכַיּוֹצֵא בָּהּ לֹא בְּקוֹל רָם וְלֹא בְּלַחַשׁ שֶׁנֶּאֱמַר (דברים ד ב) ״לֹא תּוֹסִיפוּ עַל הַדָּבָר״. בְּשָׁעָה שֶׁכָּל כֹּהֵן עוֹלֶה לַדּוּכָן כְּשֶׁהוּא עוֹקֵר רַגְלָיו לַעֲלוֹת אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתִּהְיֶה בְּרָכָה זוֹ שֶׁצִּוִּיתָנוּ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל בְּרָכָה שְׁלֵמָה וְאַל יְהִי בָּהּ מִכְשׁוֹל וְעָוֹן מֵעַתָּה וְעַד עוֹלָם. וְקֹדֶם שֶׁיַּחֲזִיר פָּנָיו לְבָרֵךְ אֶת הָעָם מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה. וְאַחַר כָּךְ מַחֲזִיר פָּנָיו לַצִּבּוּר וּמַתְחִיל לְבָרְכָם. וּכְשֶׁמַּחֲזִיר פָּנָיו מִן הַצִּבּוּר אַחַר שֶׁמַּשְׁלִים אוֹמֵר עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ עֲשֵׂה עִמָּנוּ מַה שֶּׁהִבְטַחְתָּנוּ (דברים כו טו) ״הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ אֶת יִשְׂרָאֵל״:", + "כְּשֶׁמַּחְזִירִין הַכֹּהֲנִים אֶת פְּנֵיהֶם לַצִּבּוּר לְבָרְכָם וּכְשֶׁמַּחְזִירִין פְּנֵיהֶם מִן הַצִּבּוּר אַחַר שֶׁמְּבָרְכִין לֹא יַחֲזִירוּ אֶלָּא עַל דֶּרֶךְ יָמִין בְּכָל מָקוֹם. וְכֵן כָּל פִּנּוֹת שֶׁיִּהְיֶה אָדָם פּוֹנֶה לֹא יִהְיוּ אֶלָּא עַל דֶּרֶךְ יָמִין:", + "בַּמִּקְדָּשׁ מְבָרְכִין בִּרְכַּת כֹּהֲנִים פַּעַם אַחַת בְּיוֹם אַחַר תָּמִיד שֶׁל שַׁחַר. בָּאִין וְעוֹמְדִין עַל מַעֲלוֹת הָאוּלָם וּמְבָרְכִין כְּדֶרֶךְ שֶׁאָמַרְנוּ. אֲבָל בַּמְּדִינָה מְבָרְכִין אוֹתָהּ אַחַר כָּל תְּפִלָּה חוּץ מִמִּנְחָה כְּמוֹ שֶׁאָמַרְנוּ. בְּכָל מָקוֹם מִשְׁתַּדְּלִין שֶׁיִּהְיֶה הַמַּקְרֵא אוֹתָן יִשְׂרָאֵל שֶׁנֶּאֱמַר (במדבר ו כג) ״אָמוֹר לָהֶם״ מִכְּלָל שֶׁאֵין הַמַּקְרֵא מֵהֶם:" + ], + [ + "שִׁשָּׁה דְּבָרִים מוֹנְעִין נְשִׂיאַת כַּפַּיִם. הַלָּשׁוֹן. וְהַמּוּמִין. וִהָעֲבֵרָה. וְהַשָּׁנִים. וְהַיַּיִן. וְטֻמְאַת הַיָּדַיִם. הַלָּשׁוֹן כֵּיצַד. הָעִלְּגִים שֶׁאֵין מוֹצִיאִין אֶת הָאוֹתִיּוֹת כְּתִקּוּנָן כְּגוֹן שֶׁקּוֹרִין לַאֲלֵפִי״ן עַיְנִי״ן וּלְעַיְנִי״ן אֲלֵפִי״ן אוֹ לְשִׁבּלֶת סִבּלֶת וְכַיּוֹצֵא בָּהֶן אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן. וְכֵן כְּבֵדֵי פֶּה וּכְבֵדֵי לָשׁוֹן שֶׁאֵין דִּבְרֵיהֶם נִכָּרִים לַכּל אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן:", + "הַמּוּמִין כֵּיצַד. כֹּהֵן שֶׁיֵּשׁ מוּמִין בְּפָנָיו אוֹ בְּיָדָיו אוֹ בְּרַגְלָיו כְּגוֹן שֶׁהָיוּ אֶצְבְּעוֹתָיו עֲקֻמּוֹת אוֹ עֲקֻּשּׁוֹת אוֹ שֶׁהָיוּ יָדָיו בּוֹהֲקָנִיּוֹת לֹא יִשָּׂא אֶת כַּפָּיו לְפִי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ. מִי שֶׁהָיָה רִירוֹ יוֹרֵד עַל זְקָנוֹ בְּשָׁעָה שֶׁהוּא מְדַבֵּר וְכֵן הַסּוּמָא בְּאַחַת מֵעֵינָיו לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיָה דַּשׁ בְּעִירוֹ וְהַכּל הָיוּ רְגִילִים בְּזֶה הַסּוּמָא בְּאַחַת מֵעֵינָיו אוֹ בְּזֶה שֶׁרִירוֹ זָב מֻתָּר לְפִי שֶׁאֵין מִסְתַּכְּלִין בּוֹ. וְכֵן מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אִסְטִיס וּפוּאָה לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם רֹב אַנְשֵׁי הָעִיר מְלַאכְתָּן בְּכָךְ מֻתָּר לְפִי שֶׁאֵין מִסְתַּכְּלִין בּוֹ:", + "הָעֲבֵרָה כֵּיצַד. כֹּהֵן שֶׁהָרַג אֶת הַנֶּפֶשׁ אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה לֹא יִשָּׂא אֶת כַּפָּיו שֶׁנֶּאֱמַר (ישעיה א טו) ״יְדֵיכֶם דָּמִים מָלֵאוּ״ וּכְתִיב (ישעיה א טו) ״וּבְפָרִשְׂכֶם כַּפֵּיכֶם״ וְגוֹ׳‎. וְכֹהֵן שֶׁעָבַד כּוֹכָבִים בֵּין בְּאֹנֶס בֵּין בִּשְׁגָגָה אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְעוֹלָם שֶׁנֶּאֱמַר (מלכים ב כג ט) ״אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת״ וְגוֹ׳‎. וּבְרָכָה כַּעֲבוֹדָה הִיא שֶׁנֶּאֱמַר (דברים י ח) ״לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ״. וְכֵן כֹּהֵן שֶׁהֵמִיר לְעַכּוּ״ם אַף עַל פִּי שֶׁחָזַר בּוֹ אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְעוֹלָם. וּשְׁאָר הָעֲבֵרוֹת אֵין מוֹנְעִין:", + "הַשָּׁנִים כֵּיצַד. כֹּהֵן נַעַר לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיִּתְמַלֵּא זְקָנוֹ. וְהַיַּיִן כֵּיצַד. מִי שֶׁשָּׁתָה רְבִיעִית יַיִן בְּבַת אַחַת אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר אֶת יֵינוֹ מֵעָלָיו לְפִי שֶׁהֻקְּשָׁה בְּרָכָה לַעֲבוֹדָה. שָׁתָה רְבִיעִית יַיִן בִּשְׁתֵּי פְּעָמִים אוֹ שֶׁנָּתַן לְתוֹכוֹ מְעַט מַיִם מֻתָּר. וְאִם שָׁתָה יוֹתֵר מֵרְבִיעִית אַף עַל פִּי שֶׁהָיָה מָזוּג אַף עַל פִּי שֶׁשְּׁתָאוֹ בְּכַמָּה פְּעָמִים לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר אֶת יֵינוֹ מֵעָלָיו. וְכַמָּה הִיא רְבִיעִית אֶצְבָּעִים עַל אֶצְבָּעִים בְּרוּם אֶצְבָּעִים וַחֲצִי אֶצְבַּע וְחֹמֶשׁ אֶצְבַּע כְּגוּדָל. וְזֶה הָאֶצְבַּע שֶׁמּוֹשְׁחִין בּוֹ בְּכָל הַתּוֹרָה כֻּלָּהּ הוּא הַגּוּדָל וְהוּא הַנִּקְרָא בֹּהֶן יָד:", + "טֻמְאַת הַיָּדַיִם כֵּיצַד. כֹּהֵן שֶׁלֹּא נָטַל אֶת יָדָיו לֹא יִשָּׂא אֶת כַּפָּיו אֶלָּא נוֹטֵל אֶת יָדָיו עַד הַפֶּרֶק כְּדֶרֶךְ שֶׁמְּקַדְּשִׁין לַעֲבוֹדָה וְאַחַר כָּךְ מְבָרֵךְ שֶׁנֶּאֱמַר (תהילים קלד ב) ״שְׂאוּ יְדֵכֶם קֹדֶשׁ וּבָרַכוּ אֶת יְיָ׳‎״. וְהֶחָלָל אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְפִי שֶׁאֵינוֹ בְּכִהוּנוֹ:", + "כֹּהֵן שֶׁלֹּא הָיָה לוֹ דָּבָר מִכָּל אֵלּוּ הַדְּבָרִים הַמּוֹנְעִין נְשִׂיאַת כַּפַּיִם אַף עַל פִּי שֶׁאֵינוֹ חָכָם וְאֵינוֹ מְדַקְדֵּק בְּמִצְוֹת אוֹ שֶׁהָיוּ הַבְּרִיּוֹת מְרַנְּנִים אַחֲרָיו אוֹ שֶׁלֹּא הָיָה מַשָּׂאוֹ וּמַתָּנוֹ בְּצֶדֶק הֲרֵי זֶה נוֹשֵׂא אֶת כַּפָּיו וְאֵין מוֹנְעִין אוֹתוֹ לְפִי שֶׁזּוֹ מִצְוַת עֲשֵׂה עַל כָּל כֹּהֵן וְכֹהֵן שֶׁרָאוּי לִנְשִׂיאַת כַּפַּיִם וְאֵין אוֹמְרִים לְאָדָם רָשָׁע הוֹסֵף רֶשַׁע וְהִמָּנַע מִן הַמִּצְוֹת:", + "וְאַל תִּתְמַהּ וְתֹאמַר וּמַה תּוֹעִיל בִּרְכַּת הֶדְיוֹט זֶה. שֶׁאֵין קִבּוּל הַבְּרָכָה תָּלוּי בַּכֹּהֲנִים אֶלָּא בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרַכֶם״. הַכֹּהֲנִים עוֹשִׂים מִצְוָתָן שֶׁנִּצְטַוּוּ בָּהּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְרַחֲמָיו מְבָרֵךְ אֶת יִשְׂרָאֵל כְּחֶפְצוֹ:", + "עַם שֶׁהֵם אֲחוֹרֵי הַכֹּהֲנִים אֵינָם בִּכְלַל הַבְּרָכָה. וְהָעוֹמְדִים מִצִּדֵּיהֶן הֲרֵי הֵם בִּכְלַל הַבְּרָכָה. וְאִם הָיְתָה מְחִצָּה בֵּין הַכֹּהֲנִים וּבֵין הַמִּתְבָּרְכִים אֲפִלּוּ הִיא חוֹמָה שֶׁל בַּרְזֶל הוֹאִיל וּפְנֵיהֶם מוּל פְּנֵי הַכֹּהֲנִים הֲרֵי הֵם בִּכְלַל הַבְּרָכָה:", + "נְשִׂיאַת כַּפַּיִם בַּעֲשָׂרָה וְכֹהֲנִים מִן הַמִּנְיָן. בֵּית הַכְּנֶסֶת שֶׁכֻּלָּן כֹּהֲנִים כֻּלָּם נוֹשְׂאִים אֶת כַּפֵּיהֶם. וּלְמִי הֵם מְבָרְכִים לְאַחֵיהֶם שֶׁבַּצָּפוֹן וְלַאֲחֵיהֶם שֶׁבַּדָּרוֹם. וּמִי עוֹנֶה אַחֲרֵיהֶם אָמֵן הַנָּשִׁים וְהַטַּף. וְאִם נִשְׁאֲרוּ שָׁם עֲשָׂרָה כֹּהֲנִים יוֹתֵר עַל אֵלּוּ שֶׁעָלוּ לַדּוּכָן הָעֲשָׂרָה עוֹנִין אָמֵן וְהַשְּׁאָר מְבָרְכִין:", + "צִבּוּר שֶׁלֹּא הָיָה בָּהֶן כֹּהֵן אֶלָּא שְׁלִיחַ צִבּוּר לְבַדּוֹ לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיְתָה הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִלָּתוֹ רַשַּׁאי. וְאִם אֵין לָהֶם כֹּהֵן כְּלָל כְּשֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְשִׂים שָׁלוֹם אוֹמֵר אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ בָּרְכֵנוּ בַּבְּרָכָה הַמְשֻׁלֶּשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי משֶׁה עַבְדְּךָ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶׁךָ כָּאָמוּר (במדבר ו כד) ״יְבָרֶכְךָ יְיָ׳‎ וְיִשְׁמְרֶךָ״ (במדבר ו כה) ״יָאֵר יְיָ׳‎ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ״ (במדבר ו כו) ״יִשָּׂא יְיָ׳‎ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם״ (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרַכֶם״. וְאֵין הָעָם עוֹנִין אָמֵן. וּמַתְחִיל וְאוֹמֵר שִׂים שָׁלוֹם: ", + "כֹּהֵן שֶׁנָּשָׂא אֶת כַּפָּיו בְּבֵית הַכְּנֶסֶת וְהָלַךְ לְבֵית הַכְּנֶסֶת אַחֵר וּמָצָא צִבּוּר שֶׁמִּתְפַּלְּלִין וְלֹא הִגִּיעוּ לְבִרְכַּת כֹּהֲנִים נוֹשֵׂא יָדָיו לָהֶן וּמְבָרְכָן. וַאֲפִלּוּ כַּמָּה פְּעָמִים בְּיוֹם. כֹּהֵן שֶׁלֹּא עָקַר רַגְלָיו מִמְּקוֹמוֹ לַעֲלוֹת לַדּוּכָן בְּשָׁעָה שֶׁאָמַר שְׁלִיחַ צִבּוּר רְצֵה שׁוּב אֵינוֹ עוֹלֶה בְּאוֹתָהּ תְּפִלָּה. אֲבָל אִם עָקַר רַגְלָיו לַעֲלוֹת אַף עַל פִּי שֶׁלֹּא הִגִּיעַ לַדּוּכָן אֶלָּא אַחַר עֲבוֹדָה הֲרֵי זֶה עוֹלֶה וּמְבָרֵךְ:", + "כָּל כֹּהֵן שֶׁאֵינוֹ עוֹלֶה לַדּוּכָן אַף עַל פִּי שֶׁבִּטֵּל מִצְוַת עֲשֵׂה אַחַת הֲרֵי זֶה כְּעוֹבֵר עַל שָׁלֹשׁ עֲשֵׂה שֶׁנֶּאֱמַר (במדבר ו כג) ״כֹּה תְבָרַכוּ אֶת בְּנֵי יִשְׂרָאֵל״ (במדבר ו כג) ״אָמוֹר לָהֶם״ (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי״. וְכָל כֹּהֵן שֶׁאֵינוֹ מְבָרֵךְ אֵינוֹ מִתְבָּרֵךְ וְכָל כֹּהֵן הַמְבָרֵךְ מִתְבָּרֵךְ שֶׁנֶּאֱמַר (בראשית יב ג) ״וַאֲבָרַכָה מְבָרְכֶיךָ״:
סְלִיקוּ הִלְכוֹת תְּפִלָה בְּסִיַּעְתָּא דִּשְׁמַיָּא" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..2492492e17b05e4aa5048bd266a99151ee7efebd --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,297 @@ +{ + "language": "he", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "http://he.wikisource.org/wiki/%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_%D7%9C%D7%A8%D7%9E%D7%91%22%D7%9D", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "מצות עשה להתפלל בכל יום שנאמר ועבדתם את ה' אלהיכם מפי השמועה למדו שעבודה זו היא תפלה שנאמר ולעבדו בכל לבבכם אמרו חכמים אי זו היא עבודה שבלב זו תפלה ואין מנין התפלות מן התורה ואין משנה התפלה הזאת מן התורה ואין לתפלה זמן קבוע מן התורה.", + "ולפיכך נשים ועבדים חייבין בתפלה לפי שהיא מצות עשה שלא הזמן גרמא אלא חיוב מצוה זו כך הוא שיהא אדם מתחנן ומתפלל בכל יום ומגיד שבחו של הקדוש ברוך הוא ואח\"כ שואל צרכיו שהוא צריך להם בבקשה ובתחנה ואחר כך נותן שבח והודיה לה' על הטובה שהשפיע לו כל אחד לפי כחו.", + "אם היה רגיל מרבה בתחנה ובקשה ואם היה ערל שפתים מדבר כפי יכלתו ובכל עת שירצה וכן מנין התפלות כל אחד כפי יכלתו יש מתפלל פעם אחת ביום ויש מתפללין פעמים הרבה והכל יהיו מתפללין נכח המקדש בכ\"מ שיהיה וכן היה הדבר תמיד ממשה רבינו ועד עזרא.", + "כיון שגלו ישראל בימי נבוכדנצר הרשע נתערבו בפרס ויון ושאר האומות ונולדו להם בנים בארצות הגוים ואותן הבנים נתבלבלו שפתם והיתה שפת כל אחד ואחד מעורבת מלשונות הרבה וכיון שהיה מדבר אינו יכול לדבר כל צורכו בלשון אחת אלא בשיבוש שנאמר ובניהם חצי מדבר אשדודית וגו' ואינם מכירים לדבר יהודית וכלשון עם ועם ומפני זה כשהיה אחד מהן מתפלל תקצר לשונו לשאול חפציו או להגיד שבח הקדוש ברוך הוא בלשון הקדש עד שיערבו עמה לשונות אחרות וכיון שראה עזרא ובית דינו כך עמדו ותקנו להם שמנה עשרה ברכות על הסדר שלש ראשונות שבח לה' ושלש אחרונות הודיה ואמצעיות יש בהן שאלת כל הדברים שהן כמו אבות לכל חפצי איש ואיש ולצרכי הציבור כולן כדי שיהיו ערוכות בפי הכל וילמדו אותן ותהיה תפלת אלו העלגים תפלה שלימה כתפלת בעלי הלשון הצחה ומפני ענין זה תקנו כל הברכות והתפלות מסודרות בפי כל ישראל כדי שיהא ענין כל ברכה ערוך בפי העלג.", + "וכן תקנו שיהא מנין התפלות כמנין הקרבנות שתי תפלות בכל יום כנגד שני תמידין וכל יום שיש קרבן מוסף תקנו בו תפלה שלישית כנגד קרבן מוסף ותפלה שהיא כנגד תמיד של בקר היא הנקראת תפלת השחר ותפלה שכנגד תמיד של בין הערבים היא הנקראת תפלת מנחה ותפלה שכנגד המוספין היא נקראת תפלת המוספין.", + "וכן התקינו שיהא אדם מתפלל תפלה אחת בלילה שהרי איברי תמיד של בין הערבים מתעכלין והולכין כל הלילה שנאמר היא העולה וגו' כענין שנאמר ערב ובקר וצהרים אשיחה ואהמה וישמע קולי ואין תפלת ערבית חובה כתפלת שחרית ומנחה ואף ע\"פ כן נהגו כל ישראל בכל מקומות מושבותיהם להתפלל ערבית וקבלוה עליהם כתפלת חובה.", + "וכן תקנו תפלה אחר תפלת מנחה סמוך לשקיעת החמה ביום התענית בלבד כדי להוסיף תחנה ובקשה מפני התענית וזו היא התפלה הנקראת תפלת נעילה כלומר ננעלו שערי שמים בעד השמש ונסתרה לפי שאין מתפללין אותה אלא סמוך לשקיעת החמה.", + "נמצאו התפלות בכל יום שלש ערבית ושחרית ומנחה ובשבתות ובמועדים ובראשי חדשים ארבע שלש של כל יום ותפלת המוספין וביום הכיפורים חמש ארבע אלו ותפלת נעילה.", + "תפלות אלו אין פוחתין מהן אבל מוסיפין עליהם אם רצה אדם להתפלל כל היום כולו הרשות בידו וכל אותן התפלות שיוסיף כמו מקריב נדבות לפיכך צריך שיחדש דבר בכל ברכה וברכה מן האמצעיות מעין הברכות ואם חידש אפילו בברכה אחת דיו כדי להודיע שהיא נדבה ולא חובה ושלש ראשונות ושלש אחרונות לעולם אין מוסיפין בהן ולא פוחתין מהן ואין משנין בהן דבר.", + "אין הציבור מתפללין תפלת נדבה לפי שאין הציבור מביאין קרבן נדבה ולא יתפלל אפילו יחיד מוסף שתים אחת חובת היום ואחת נדבה לפי שאין מתנדבין קרבן מוסף ויש מן הגאונים מי שהורה שאסור להתפלל תפלת נדבה בשבתות וימים טובים לפי שאין מקריבין בהן נדבה אלא חובת היום בלבד." + ], + [ + "בימי ר\"ג רבו האפיקורוסין בישראל והיו מצירים לישראל ומסיתין אותן לשוב מאחרי השם וכיון שראה שזו גדולה מכל צרכי בני אדם עמד הוא ובית דינו והתקין ברכה אחת שתהיה בה שאלה מלפני השם לאבד האפיקורוסין וקבע אותה בתפלה כדי שתהיה ערוכה בפי הכל נמצאו כל הברכות שבתפלה תשע עשרה ברכות.", + "בכל תפלה שבכל יום מתפלל אדם תשע עשרה ברכות אלו על הסדר במה דברים אמורים כשמצא דעתו מכוונת ולשונו תמהר לקרות אבל אם היה טרוד ודחוק או שקצרה לשונו מהתפלל יתפלל שלש ראשונות וברכה אחת מעין כל האמצעיות ושלש אחרונות ויצא ידי חובתו.", + "וזוהי הברכה שתקנו מעין כל האמצעיות:הביננו ה' אלהינו לדעת את דרכיך ומול את לבבנו ליראתך לסלוח היה לנו להיות גאולים רחקנו ממכאוב ודשננו ושכננו בנאות ארצך ונפוצים מארבע תקבץ והתועים בדעתך ישפטו ועל הרשעים תניף ידך וישמחו צדיקים בבנין עירך ובתיקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה כדבר שנאמר והיה טרם יקראו ואני אענה עוד הם מדברים ואני אשמע כי אתה הוא עונה בכל עת פודה ומציל מכל צוקה ברוך אתה יי שומע תפלה.", + "בד\"א בימות החמה אבל בימות הגשמים אינו מתפלל הביננו מפני שצריך לומר שאלה בברכת השנים וכן במוצאי שבתות וימים טובים אינו מתפלל הביננו מפני שצריך לומר הבדלה בחונן הדעת.", + "ובשבתות ובימים טובים מתפלל שבע ברכות בכל תפלה ותפלה מארבע תפלות של אותו היום שלש ראשונות ושלש אחרונות וברכה אמצעית מעין אותו היום בשבתות חותמין בברכה אמצעית מקדש השבת וברגלים חותם בה מקדש ישראל והזמנים ואם היה שבת ויום טוב חותמים בה מקדש השבת וישראל והזמנים בראש השנה חותמין בה מלך על כל הארץ מקדש ישראל ויום הזכרון ואם היה שבת חותם בה מלך על כל הארץ מקדש השבת וישראל ויום הזכרון.", + "במה דברים אמורים בתפלת ערבית ושחרית ומנחה אבל תפלת המוספין של ראש השנה מתפלל תשע ברכות שלש ראשונות ושלש אחרונות של כל יום ושלש אמצעיות ראשונה מן האמצעיות ענינה מלכיות שנייה זכרונות שלישית שופרות וחותם בכל אחת מהן מעניינה.", + "ביוה\"כ מתפלל בכל תפלה מחמש תפלות שבע ברכות שלש ראשונות ושלש אחרונות ואמצעיות מעין היום וחותם בכל אחת מהן מלך על כל הארץ מקדש ישראל ויום הכפורים ואם חל להיות בשבת חותם בכל תפלה מהן מלך על כל הארץ מקדש השבת וישראל ויוה\"כ.", + "בד\"א ביום צום של כל שנה ושנה אבל ביום צום של שנת היובל מתפלל תפלת המוספים תשע ברכות כמו שהתפלל במוסף ראש השנה והם אותן הברכות עצמן לא פחות ולא יותר ואין מתפללין אותן אלא בזמן שהיובל נוהג.", + "בכל תפלה מהתפלות פותח קודם לברכה ראשונה יי' שפתי תפתח ופי יגיד תהלתך וכשהוא חותם בסוף התפלה אומר יהיו לרצון אמרי פי וגו' ואח\"כ צועד לאחוריו.", + "בראשי חדשים ובחולו של מועד מתפלל ערבית שחרית ומנחה תשע עשרה ברכות כשאר הימים ואומר בעבודה אלהינו ואלהי אבותינו יעלה ויבוא במוסף בחולו של מועד מתפלל תפלת המוסף כמו שמתפלל ביום טוב ובראשי חדשים מתפלל שבע ברכות שלש ראשונות ושלש אחרונות ואמצעית מעין קרבן ראש חדש וחותם בה מקדש ישראל וראשי חדשים.", + "שבת שחלה בחולו של מועד וכן ראש חדש שחל להיות בשבת מתפלל ערבית ושחרית ומנחה שבע ברכות כשאר השבתות ואומר יעלה ויבא בעבודה במוסף מתחיל בברכה אמצעית בענין שבת ומשלים בענין שבת ואומר קדושת היום באמצע ברכה וחותם בה בראשי חדשים מקדש השבת וישראל וראשי חדשים ובחולו של מועד חותם בה כמו שהוא חותם ביום טוב שחל להיות בשבת.", + "ויום טוב שחל להיות באחד בשבת מתפלל בברכה רביעית בלילה ותודיענו משפטי צדקך ותלמדנו לעשות חוקי רצונך ותתן לנו יי' אלהינו קדושת שבת וכבוד מועד וחגיגת הרגל בין קדושת שבת לקדושת יום טוב הבדלת ואת יום השביעי מששת ימי המעשה הקדשת (והבדלת והקדשת את עמך ישראל בקדושתך) ותתן לנו ה' אלהינו מועדים לשמחה חגים וזמנים לששון וכו' ובמוצאי שבת ובמוצאי יום טוב של כל השנה מבדיל באתה חונן אע\"פשהוא מבדיל על הכוס.", + "בחנוכה ובפורים מוסיפין בהודאה על הניסים שבת שחלה להיות בחנוכה מוכיר על הניסים במוסף כמו שמזכיר בשאר תפלות.", + "בימי התענית אפילו יחיד שהתענה מוסיף בשומע תפלה עננו וכו' ושליח ציבור אומרה ברכה בפני עצמה בין גואל לרופא וחותם בה העונה בעת צרה (ומושיע) ונמצא מתפלל עשרים ברכות בתשעה באב מוסיפין בבונה ירושלים רחם יי' אלהינו עלינו ועל ישראל עמך ועל ירושלים עירך ועל העיר האבילה כו'.", + "כל ימות הגשמים אומר בברכה שניה מוריד הגשם ובימות החמה מוריד הטל מאימתי אומר מוריד הגשם מתפלת המוספין של יו\"ט האחרון של חג עד תפלת שחרית של יום טוב הראשון של פסח ומתפלת המוספין של יום טוב הראשון של פסח אומר מוריד הטל.", + "משבעה ימים במרחשון שואלין את הגשמים בברכת שנים כל זמן שמזכיר הגשם במה דברים אמורים בארץ ישראל אבל בשנער ובסוריא ובמצרים ובמקומות הסמוכות לאלו והדומין להן שואלין את הגשמים ביום ששים אחר תקופת תשרי.", + "מקומות שהן צריכין לגשמים בימות החמה כגון איי הים הרחוקים שואלין את הגשמים בעת שהן צריכין להן בשומע תפלה ומקומות שהן עושין יום טוב שני ימים אומר מוריד הגשם בתפלת מוסף של יום ראשון של שמיני עצרת ומתפלל והולך כל ימות הגשמים.", + "כל השנה כולה חותם בברכה שלישית האל הקדוש ובברכת עשתי עשרה מלך אוהב צדקה ומשפט ובעשרת הימים שמראש השנה עד מוצאי יום הכפורים חותם בשלישית המלך הקדוש ובעשתי עשרה המלך המשפט.", + "יש מקומות שנהגו להוסיף בעשרת ימים אלו בברכה ראשונה זכרנו לחיים כו' ובשנייה מי כמוך אב הרחמים וגו' ובהודאה זכור רחמיך וכו' ומוסיפין בברכה אחרונה בספר חיים וכו' וכן יש מקומות שנהגו להוסיף בעשרת ימים אלו בברכה שלישית ובכן תן פחדך ובכן כו' אבל בראש השנה וביוה\"כ מנהג פשוט הוא להוסיף בשלישית ובכן תן פחדך וכו'." + ], + [ + "תפלת השחר מצותה שיתחיל להתפלל עם הנץ החמה וזמנה עד סוף שעה רביעית שהיא שלישית היום ואם עבר או טעה והתפלל אחר ארבע עד חצות היום יצא ידי חובת תפלה אבל לא יצא ידי חובת תפלה בזמנה שכשם שתפלה מצוה מן התורה כך מצוה מדבריהם להתפלל אותה בזמנה כמו שתקנו לנו חכמים ונביאים.", + "כבר אמרנו שתפלת המנחה כנגד תמיד של בין הערבים תקנו זמנה ולפי שהיה התמיד קרב בכל יום בתשע שעות ומחצה תקנו זמנה מתשע שעות ומחצה והיא הנקראת מנחה קטנה ולפי שבערב הפסח שחל להיות בערב שבת היו שוחטין את התמיד בשש שעות ומחצה אמרו שהמתפלל מאחר שש שעות ומחצה יצא ומשהגיע זמן זה הגיע זמן חיובה וזו היא הנקראת מנחה גדולה.", + "נהגו אנשים הרבה להתפלל גדולה וקטנה והאחת רשות והורו מקצת הגאונים שאין ראוי להתפלל רשות אלא הגדולה וכן הדין נותן מפני שהיא כנגד דבר שאינו תדיר בכל יום ואם התפלל הגדולה חובה לא יתפלל קטנה אלא רשות.", + "הא למדת שזמן מנחה גדולה משש שעות ומחצה עד תשע שעות ומחצה וזמן מנחה קטנה מתשע שעות ומחצה עד שישאר מן היום שעה ורביע ויש לו להתפלל אותה עד שתשקע החמה.", + "תפלת המוספין זמנה אחר תפלת השחר עד שבע שעות ביום והמתפלל אותה אחר שבע שעות אף ע\"פ שפשע יצא ידי חובתו מפני שזמנה כל היום.", + "תפלת הערב אף ע\"פ שאינה חובה המתפלל אותה זמנה מתחילת הלילה עד שיעלה עמוד השחר ותפלת נעילה זמנה כדי שישלים אותה סמוך לשקיעת החמה.", + "המתפלל תפלה קודם זמנה לא יצא ידי חובתו וחוזר ומתפלל אותה בזמנה ואם התפלל תפלת שחרית בשעת הדחק אחר שעלה עמוד השחר יצא ויש לו להתפלל תפלת ערבית של לילי שבת בערב שבת קודם שתשקע החמה וכן יתפלל ערבית של מוצאי שבת בשבת לפי שתפלת ערבית רשות אין מדקדקין בזמנה ובלבד שיקרא ק\"ש בזמנה אחר צאת הכוכבים.", + "כל מי שעבר עליו זמן תפלה ולא התפלל במזיד אין לו תקנה ואינו משלם בשוגג או שהיה אנוס או טרוד משלים אותה תפלה בזמן תפלה הסמוכה לה ומקדים תפלה שבזמנה ואחריה מתפלל את התשלומין.", + "כיצד טעה ולא התפלל שחרית ועבר חצי היום יתפלל מנחה שתים ראשונה תפלת מנחה והשנייה תשלומי שחרית טעה ולא התפלל מנחה עד ששקעה החמה יתפלל ערבית שתים ראשונה ערבית ושנייה תשלומי מנחה טעה ולא התפלל ערבית עד שעלה עמוד השחר מתפלל שחרית שתים ראשונה שחרית והשניה תשלומי ערבית.", + "טעה ולא התפלל לא תפלה זו ולא תפלה הסמוכה לה אינו משלים אלא אחרונה בלבד כיצד טעה ולא התפלל לא שחרית ולא מנחה מתפלל ערבית שתים ראשונה ערבית והאחרונה תשלומי מנחה אבל שחרית אין לה תשלומין שכבר עבר זמנה וכן בשאר תפלות.", + "היו לפניו שתי תפלות של מנחה ושל מוספין מתפלל של מנחה ואח\"כ מתפלל של מוספין ויש מי שמורה שאין עושין בציבור כן כדי שלא יטעו." + ], + [ + "חמשה דברים מעכבין את התפלה אף על פי שהגיע זמנה טהרת ידים וכיסוי הערוה וטהרת מקום תפלה ודברים החופזים אותו וכוונת הלב.", + "טהרת ידים כיצד רוחץ ידיו במים עד הפרק ואחר כך יתפלל היה מהלך בדרך והגיע זמן תפלה ולא היה לו מים אם היה בינו ובין המים ארבעה מילין שהם שמונת אלפים אמה הולך עד מקום המים ורוחץ ואח\"כ יתפלל היה בינו ובין המים יותר על כן מקנח ידיו בצרור או בעפר או בקורה ומתפלל.", + "בד\"א לפניו אבל אם היה מקום המים לאחוריו אין מחייבין אותו לחזור לאחוריו אלא עד מיל אבל אם עבר מן המים יותר אינו חייב לחזור אלא מקנח ידיו ומתפלל במה דברים אמורים שאינו מטהר לתפלה אלא ידיו בלבד בשאר תפלות חוץ מתפלת שחרית אבל שחרית רוחץ פניו ידיו ורגליו ואחר כך יתפלל ואם היה רחוק מן המים מקנח ידיו בלבד ואח\"כ יתפלל.", + "כל הטמאין רוחצין ידיהן בלבד כטהורין ומתפללים אע\"פ שאפשר להם לטבול ולעלות מטומאתן אין הטבילה מעכבת וכבר בארנו שעזרא תיקן שלא יקרא בעל קרי בלבד בדברי תורה עד שיטבול ובית דין שעמדו אחר כן התקינו אף לתפלה שלא יתפלל בעל קרי בלבד עד שיטבול ולא מפני טומאה וטהרה נגעו בה אלא כדי שלא יהיו תלמידי חכמים מצויים אצל נשותיהן כתרנגולים ומפני זה תקנו טבילה לבעל קרי לבדו והוציאוהו מכלל הטמאין.", + "לפיכך היו אומרין בזמן תקנה זו שאפילו זב שראה קרי ונדה שפלטה שכבת זרע ומשמשת שראתה דם נדה צריכין טבילה לקריאת שמע וכן לתפלה מפני הקרי אף על פי שהם טמאין וכן הדין נותן שאין טבילה זו מפני טהרה אלא מפני הגזירה שלא יהיו מצויין אצל נשותיהן תמיד וכבר בטלה גם תקנה זו של תפלה לפי שלא פשטה בכל ישראל ולא היה כח בציבור לעמוד בה.", + "מנהג פשוט בשנער ובספרד שאין בעל קרי מתפלל עד שרוחץ כל בשרו במים משום הכון לקראת אלהיך ישראל בד\"א בבריא או בחולה שבעל אבל חולה שראה קרי לאונסו פטור מן הרחיצה ואין בזה מנהג וכן זב שראה קרי ונדה שפלטה שכבת זרע אין בהן מנהג אלא מקנחין עצמן ורוחצין ידיהן ומתפללין.", + "כיסוי הערוה כיצד אף על פי שכסה ערותו כדרך שמכסין לקריאת שמע לא יתפלל עד שיכסה את לבו ואם לא כסה לבו או שנאנס ואין לו במה יכסה הואיל וכסה ערותו והתפלל יצא ולכתחלה לא יעשה.", + "טהרת מקום התפלה כיצד לא יתפלל במקום הטנופת ולא במרחץ ולא בבית הכסא ולא באשפה ולא במקום שאינו בחזקת טהרה עד שיבדקנו כללו של דבר כל מקום שאין קורין בו קריאת שמע אין מתפללין בו וכשם שמרחיקין מצואה וממי רגלים וריח רע ומן המת ומראיית הערוה לקריאת שמע כך מרחיקין לתפלה.", + "המתפלל ומצא צואה במקומו הואיל וחטא מפני שלא בדק עד שלא התפלל חוזר ומתפלל במקום טהור היה עומד בתפלה ומצא צואה כנגדו אם יכול להלך לפניו כדי שיזרקנה לאחריו ארבע אמות יהלך ואם לאו יסלקנה לצדדין ואם אינו יכול יפסיק גדולי החכמים לא היו מתפללים בבית שיש בו שכר ולא בבית שיש בו מורייס בעת עפושו מפני שריחו רע אע\"פ שהמקום טהור.", + "דברים החופזים אותו כיצד אם היה צריך לנקביו לא יתפלל וכל הצריך לנקביו והתפלל תפלתו תועבה וחוזר ומתפלל אחר שיעשה צרכיו ואם יכול להעמיד עצמו כדי פרסה תפלתו תפלה ואף על פי כן לכתחלה לא יתפלל עד שיבדוק עצמו יפה יפה ויבדוק נקביו ויסיר כיחו וניעו וכל הדבר הטורדו ואחר כך יתפלל.", + "מי שגיהק ופיהק ונתעטש בתפלתו אם לרצונו הרי זה מגונה ואם בדק גופו קודם שיתפלל ובא לאונסו אין בכך כלום נזדמן לו רוק בתפלתו מבליעו בטליתו או בבגדו ואם היה מצטער בכך זורקו בידו לאחוריו כדי שלא יצטער בתפלה ונמצא טרוד יצא ממנו רוח מלמטה כשהוא עומד בתפלה שלא לדעתו שוהה עד שתכלה הרוח וחוזר לתפלתו.", + "בקש להוציא רוח מלמטה ונצטער הרבה ואינו יכול להעמיד עצמו מהלך לאחריו ארבע אמות וממתין עד שתכלה הרוח ואומר רבון כל העולמים יצרתנו נקבים נקבים חלולים חלולים גלוי וידוע לפניך חרפתנו וכלמתנו חרפה וכלמה בחיינו תולעה ורמה במיתתנו וחוזר למקומו ומתפלל.", + "היה עומד בתפלה ונטפו מי רגליו על ברכיו ממתין עד שיכלו המים וחוזר למקום שפסק ואם שהה כדי לגמור את התפלה חוזר לראש.", + "וכן המשתין מים שוהה כדי הילוך ד' אמות ואח\"כ יתפלל ומשהתפלל שוהה אחר תפלתו כדי הילוך ארבע אמות ואחר כך משתין כדי שיפסוק דברי התפלה מפיו.", + "כוונת הלב כיצד כל תפלה שאינה בכוונה אינה תפלה ואם התפלל בלא כוונה חוזר ומתפלל בכוונה מצא דעתו משובשת ולבו טרוד אסור לו להתפלל עד שתתיישב דעתו לפיכך הבא מן הדרך והוא עיף או מיצר אסור לו להתפלל עד שתתיישב דעתו אמרו חכמים ישהה שלשה ימים עד שינוח ותתקרר דעתו ואחר כך יתפלל.", + "כיצד היא הכוונה שיפנה את לבו מכל המחשבות ויראה עצמו כאלו הוא עומד לפני השכינה לפיכך צריך לישב מעט קודם התפלה כדי לכוין את לבו ואח\"כ יתפלל בנחת ובתחנונים ולא יעשה תפלתו כמי שהיה נושא משאוי ומשליכו והולך לו לפיכך צריך לישב מעט אחר התפלה ואחר כך יפטר חסידים הראשונים היו שוהין שעה אחת קודם תפלה ושעה אחת לאחר תפלה ומאריכין בתפלה שעה.", + "שכור אל יתפלל מפני שאין לו כוונה ואם התפלל תפלתו תועבה לפיכך חוזר ומתפלל כשיתרוקן משכרותו שתוי אל יתפלל ואם התפלל תפלתו תפלה אי זה שכור זה שאינו יכול לדבר לפני המלך שתוי יכול לדבר בפני המלך ואינו משתבש אע\"פ כן הואיל ושתה רביעית יין לא יתפלל עד שיסיר יינו מעליו.", + "וכן אין עומדין להתפלל לא מתוך שחוק ולא מתוך קלות ראש ולא מתוך שיחה ולא מתוך מריבה ולא מתוך כעס אלא מתוך דברי תורה ולא מתוך דין והלכה אף על פי שהם דברי תורה כדי שלא יהא לבו טרוד בהלכה אלא מתוך דברי תורה שאין בה עיון כגון הלכות פסוקות.", + "תפלות הפרקים כגון תפלת מוסף ראש חדש ותפלת מועדות צריך להסדיר תפלתו ואח\"כ עומד ומתפלל כדי שלא יכשל בה היה מהלך במקום סכנה כגון מקום גדודי חיות ולסטים והגיע זמן תפלה מתפלל ברכה אחת וזו היא:צרכי עמך ישראל מרובים ודעתם קצרה יהי רצון מלפניך ה' אלהינו שתתן לכל אחד ואחד כדי פרנסתו ולכל גויה וגויה די מחסורה והטוב בעיניך עשה ברוך אתה יי' שומע תפלה ומתפלל אותה בדרך כשהוא מהלך ואם יכול לעמוד עומד וכשהוא מגיע לישוב ותתקרר דעתו חוזר ומתפלל תפלה כתקנתה תשעה עשר ברכות." + ], + [ + "שמונה דברים צריך המתפלל להזהר בהן ולעשותן ואם היה דחוק או נאנס או שעבר ולא עשה אותן אין מעכבין ואלו הן:עמידה ונוכח המקדש ותקון הגוף ותקון המלבושים ותקון המקום והשויית הקול והכריעה והשתחויה.", + "עמידה כיצד אין מתפלל אלא מעומד היה יושב בספינה או בעגלה אם יכול לעמוד יעמוד ואם לאו ישב במקומו ויתפלל חולה מתפלל אפילו שוכב על צדו והוא שיכול לכוין את דעתו וכן הצמא והרעב הרי הן בכלל חולים אם יש בו יכולת לכוין את דעתו יתפלל ואם לאו אל יתפלל עד שיאכל וישתה היה רוכב על הבהמה אע\"פשיש לו מי שיאחז בהמתו לא ירד אלא ישב במקומו ויתפלל כדי שתהא דעתו מיושבת עליו.", + "נכח המקדש כיצד היה עומד בחוצה לארץ מחזיר פניו נכח ארץ ישראל ומתפלל היה עומד בארץ מכוין את פניו כנגד ירושלים היה עומד בירושלים מכוין פניו כנגד המקדש היה עומד במקדש מכוין פניו כנגד בית קדש הקדשים סומא ומי שלא יכול לכוין את הרוחות והמהלך בספינה יכוין את לבו כנגד השכינה ויתפלל.", + "תקון הגוף כיצד כשהוא עומד בתפלה צריך לכוין את רגליו זו בצד זו ונותן עיניו למטה כאילו הוא מביט לארץ ויהיה לבו פנוי למעלה כאילו הוא עומד בשמים ומניח ידיו על לבו כפותין הימנית על השמאלית ועומד כעבד לפני רבו באימה ביראה ופחד ולא יניח ידיו על חלציו.", + "תקון המלבושים כיצד מתקן מלבושיו תחלה ומציין עצמו ומהדר שנאמר השתחוו לה' בהדרת קדש ולא יעמוד בתפלה באפונדתו ולא בראש מגולה ולא ברגלים מגולות אם דרך אנשי המקום שלא יעמדו בפני הגדולים אלא בבתי הרגלים ובכל מקום לא יאחוז תפילין בידו וספר תורה בזרועו ויתפלל מפני שלבו טרוד בהן ולא יאחוז כלים ומעות בידו אבל מתפלל הוא ולולב בידו בימות החג מפני שהוא מצות היום היה משוי על ראשו והגיע זמן תפלה אם היה פחות מארבעה קבין מפשילו לאחוריו ומתפלל בו היה ארבעה קבין מניחו על גבי קרקע ואחר כך יתפלל דרך כל החכמים ותלמידיהם שלא יתפללו אלא כשהן עטופים.", + "תקון המקום כיצד יעמוד במקום נמוך ויחזיר פניו לכותל וצריך לפתוח חלונות או פתחים כנגד ירושלים כדי להתפלל כנגדן שנאמר וכוין פתיחן ליה בעיליתיה וגו' וקובע מקום לתפלתו תמיד ואין מתפלל בחורבה ולא אחורי בית הכנסת אא\"כ החזיר פניו לבית הכנסת ואסור לישב בצד העומד בתפלה או לעבור לפניו עד שירחיק ממנו ארבע אמות.", + "לא יעמוד במקום גבוה שלשה טפחים או יותר ויתפלל ולא על גבי מטה ולא על גבי ספסל ולא על גבי כסא היה בנין גבוה אם יש בו ארבע אמות על ארבע אמות שהוא שיעור הבית הרי הוא כעליה ומותר להתפלל בו וכן אם היה מוקף מחיצות מכל רוחותיו אף על פי שאין בו ארבע אמות על ארבע אמות מותר להתפלל בו מפני שאין גבהו ניכר שהרי חלק רשות לעצמו.", + "האומנין שהיו עושין מלאכה בראש האילן או בראש הנדבך או בראש הכותל והגיע זמן תפלה יורדין למטה ומתפללין וחוזרין למלאכתן ואם היו בראש הזית או בראש התאנה מתפללין במקומן מפני שטרחן מרובה ומה הן מתפללין אם היו עושין בסעודתן בלבד מתפללין שלש תפלות של תשעה עשר ברכות היו עושין בשכרן מתפללין הביננו ובין כך ובין כך אין יורדין לפני התיבה ואין נושאין את כפיהן.", + "השוויית הקול כיצד לא יגביה קולו בתפלתו ולא יתפלל בלבו אלא מחתך הדברים בשפתיו ומשמיע לאזניו בלחש ולא ישמיע קולו אלא אם כן היה חולה או שאינו יכול לכוין את לבו עד שישמיע קולו הרי זה מותר ובלבד שלא יהא בציבור כדי שלא תטרף דעתן מקולו.", + "כריעה כיצד המתפלל כורע חמש כריעות בכל תפלה ותפלה בברכה ראשונה בתחלה ובסוף ובהודיה בתחלה ובסוף וכשגומר התפלה כורע ופוסע שלש פסיעות לאחוריו וכשהוא כורע נותן שלום משמאל עצמו ואח\"כ מימין עצמו ואח\"כ מגביה ראשו מן הכריעה וכשהוא כורע בארבע הכריעות כורע בברוך וכשהוא זוקף זוקף בשם במה דברים אמורים בהדיוט אבל כהן גדול כורע בתחילת כל ברכה ובסוף כל ברכה והמלך כיון ששחה בראשונה אינו מגביה ראשו עד שגומר כל תפלתו.", + "ולמה נותן שלום לשמאלו תחלה מפני ששמאלו הוא ימין שכנגד פניו כלומר כשהוא עומד לפני המלך נותן שלום לימין המלך ואחר כך לשמאל המלך וקבעו שיפטר מן התפלה כמו שנפטרין מלפני המלך.", + "כל הכריעות האלו צריך שיכרע בהן עד שיתפקקו כל חליות שבשדרה ויעשה עצמו כקשת ואם שחה מעט וציער עצמו ונראה ככורע בכל כחו אינו חושש.", + "השתחויה כיצד אחר שמגביה ראשו מכריעה חמישית ישב לארץ ונופל על פניו ארצה ומתחנן בכל התחנונים שירצה כריעה האמורה בכ\"מ על ברכים קידה על אפים השתחויה זה פישוט ידים ורגלים עד שנמצא מוטל על פניו ארצה.", + "כשהוא עושה נפילת פנים אחר תפלה יש מי שהוא עושה קידה ויש מי שהוא עושה השתחויה ואסור לעשות השתחויה על האבנים אלא במקדש כמו שבארנו בהל' עבודת כוכבים ואין אדם חשוב רשאי ליפול על פניו אא\"כ הוא יודע בעצמו שהוא צדיק כיהושע אבל מטה פניו מעט ואינו כובש אותן בקרקע ומותר לאדם להתפלל במקום זה וליפול על פניו במקום אחר.", + "מנהג פשוט בכל ישראל שאין נפילת אפים בשבתות ובמועדים ולא בראש השנה ולא בראשי חדשים ובחנוכה ובפורים ולא במנחה של ערבי שבתות וימים טובים ולא בערבית שבכל יום ויש יחידים שנופלים על פניהם בערבית וביוה\"כ בלבד נופלים על פניהם בכל תפלה ותפלה מפני שהוא יום תחנה ובקשה ותענית." + ], + [ + "אסור לו לאדם לעבור אחורי בית הכנסת בשעה שהציבור מתפללין אלא אם כן היה נושא משאוי או שהיה לבית הכנסת שני פתחים בשני רוחות שהרואה אומר שמא ילך ויכנס מפתח האחר וכן אם היה בעיר שני בתי כנסיות יאמר הרואה שמא ילך לבית הכנסת הרגיל בו ואם יש לו תפילין בראשו מותר לו לעבור ואע\"פ שאין שם אחד מכל אלו שהתפילין מוכיחין עליו שהוא רודף אחר מצות ואינו ממבטלי תפלה.", + "המתפלל עם הציבור לא יאריך את תפלתו יותר מדאי אבל בינו לבין עצמו הרשות בידו ואם בא לומר אחר תפלתו אפילו כסדר וידוי יום הכפורים אומר וכן אם רצה להוסיף בכל ברכה וברכה מן האמצעיות מעין הברכה מוסיף.", + "כיצד היה לו חולה מבקש עליו רחמים בברכת חולים כפי צחות לשונו היה צריך לפרנסה מוסיף תחנה ובקשה בברכת השנים ועל דרך זה בכל אחת מהן ואם רצה לשאול כל צרכיו בשומע תפלה שואל אבל לא ישאול לא בשלש ראשונות ולא בשלש אחרונות.", + "אסור לו לאדם שיטעום כלום או שיעשה מלאכה מאחר שיעלה עמוד השחר עד שיתפלל תפלת שחרית וכן לא ישכים לפתח חבירו לשאול בשלומו קודם שיתפלל תפלת שחרית ולא יצא בדרך קודם שיתפלל אבל טועם ועושה מלאכה קודם שיתפלל מוסף וקודם מנחה אבל אינו סועד סמוך למנחה.", + "כיון שהגיע זמן מנחה גדולה לא יכנס למרחץ אפילו להזיע עד שיתפלל שמא יתעלף ויבטל מן התפלה ולא לאכול אפילו אכילת עראי שמא ימשך באכילה ולא לדון אפילו בגמר דין שמא יסתר הדין וימשך ויבטל מן התפלה וכן לא ישב לפני הספר לספור אפילו תספורת הדיוט עד שיתפלל שמא ישבר הזוג ולא ליכנס לבורסקי סמוך למנחה עד שיתפלל שמא יראה הפסד במלאכתו ויתעסק בה ויתעכב מן התפלה ואם התחיל באחת מאלו לא יפסיק אלא גומר ואחר כך מתפלל תפלת מנחה.", + "מאימתי התחלת תספורת משיניח מעפורת של ספרין על ברכיו ומאימתי התחלת מרחץ משיפשוט הבגד הסמוך לבשרו ומאימתי התחלת הבורסקי משיקשור בגד בין כתפיו כמו שהאומנין עושין ומאימתי התחלת אכילה לבני ארץ ישראל משיטול ידיו ולבני בבל משיתיר חגורו ומאימתי התחלת הדין משיתעטפו הדיינים וישבו ואם היו יושבין משיתחילו בעלי דינין לטעון.", + "אף על פי שתפלת ערבית רשות לא יבא אדם ממלאכתו ויאמר אוכל מעט ואישן קמעא ואח\"כ אתפלל שמא תאנוס אותו שינה ונמצא ישן כל הלילה אלא מתפלל ערבית ואח\"כ אוכל ושותה או ישן ומותר להסתפר וליכנס למרחץ סמוך לשחרית מפני שלא גזרו אלא סמוך למנחה שהוא דבר המצוי שרוב העם נכנסין שם ביום אבל בשחר דבר שאינו מצוי לא גזרו בו.", + "מי שהיה עוסק בתלמוד תורה והגיע זמן התפלה פוסק ומתפלל ואם היתה תורתו אומנותו ואינו עושה מלאכה כלל והיה עוסק בתורה בשעת תפלתו אינו פוסק שמצות תלמוד תורה גדולה ממצות תפלה וכל העוסק בצרכי רבים כעוסק בדברי תורה.", + "אין המתפלל מפסיק תפלתו אלא מפני סכנת נפשות בלבד ואפילו מלך ישראל שואל בשלומו לא ישיבנו אבל פוסק הוא למלך עובד כוכבים שמא יהרגנו היה עומד בתפלה וראה מלך עובדי כוכבים או אנס בא כנגדו יקצר ואם אינו יכול יפסיק וכן אם ראה נחשים ועקרבים באים כנגדו אם הגיעו אליו והיה דרכן באותן המקומות שהן ממיתין פוסק ובורח ואם לא היה דרכן להמית אינו פוסק.", + "נשים ועבדים וקטנים חייבים בתפלה וכל איש שפטור מקריאת שמע פטור מן התפלה וכל המלוין את המת אף על פי שאין למטה צורך בהן פטורין מן התפלה." + ], + [ + "כשתקנו חכמים דברי תפלות אלו תקנו ברכות אחרות לברך אותן בכל יום ואלו הן:כשיכנס אדם למטתו לישן בלילה מברך ברוך אתה יי' אלהינו מלך העולם המפיל חבלי שינה על עיני והמשקיע שינת תרדמה והמאיר לאישון בת עין יהי רצון מלפניך יי' אלהי שתצילני מיצר רע ומפגע רע ואל יבהלוני חלומות רעים ולא הרהורים רעים ותהא מטתי שלימה לפניך ותעמידני ממנה לחיים ולשלום והאירה עיני פן אישן המות ברוך אתה יי' המאיר לעולם כולו בכבודו.", + "וקורא פרשה ראשונה מקריאת שמע וישן ואפילו אשתו ישנה עמו (קורא פסוק ראשון או פסוקי רחמים ואחר כך יישן) ואם אנסתו שינה קורא אפילו פסוק ראשון או פסוקי רחמים ואח\"כ יישן.", + "בשעה שייקץ בסוף שנתו מברך והוא על מטתו כך:אלהי נשמה שנתת בי טהורה אתה בראתה ואתה יצרתה ואתה נפחתה בי ואתה משמרה בקרבי ואתה עתיד ליטלה ממני ואתה עתיד להחזירה בי לעתיד לבא כל זמן שהנשמה תלויה בקרבי מודה אני לפניך יי' אלהי רבון כל המעשים ברוך אתה יי' המחזיר נשמות לפגרים מתים.", + "כששומע קול התרנגולים מברך ברוך אתה יי' אלהינו מלך העולם הנותן לשכוי בינה להבחין בין יום ובין לילה כשלובש בגדיו מברך ברוך אתה יי' אלהינו מלך העולם מלביש ערומים כשמניח סדינו על ראשו מברך ברוך אתה יי' אלהינו מלך העולם עוטר ישראל בתפארה כשמעביר ידיו על עיניו מברך פוקח עורים כשישב על מטתו מברך מתיר אסורים כשמוריד רגליו מן המטה ומניחם על גבי קרקע מברך רוקע הארץ על המים כשעומד מברך זוקף כפופים כשנוטל ידיו מברך אשר קדשנו במצותיו וצונו על נטילת ידים כשרוחץ פניו מברך ברוך אתה יי' אלהינו מלך העולם המעביר חבלי שינה מעיני ותנומה מעפעפי יהי רצון מלפניך יי' אלהי ואלהי אבותי שתרגילני לדבר מצוה ואל תרגילני לדבר עבירה ועון ותשלט בי יצר טוב ואל ישלוט בי יצר רע ותחזקני במצותיך ותן חלקי בתורתך ותתנני לחן ולחסד ולרחמים בעיניך ובעיני כל רואי ותגמלני חסדים טובים ברוך אתה יי' גומל חסדים טובים.", + "וכל זמן שיכנס לבית הכסא אומר קודם שיכנס התכבדו מכובדים קדושים משרתי עליון עזרוני עזרוני שמרוני שמרוני המתינו לי עד שאכנס ואצא שזה דרכן של בני אדם ואחר שיצא מברך ברוך אתה יי' אלהינו מלך העולם אשר יצר את האדם בחכמה וברא בו נקבים נקבים חלולים חלולים גלוי וידוע לפני כסא כבודך שאם יסתם אחד מהם או אם יפתח אחד מהם אי אפשר להתקיים אפילו שעה אחת ברוך אתה יי' רופא כל בשר ומפליא לעשות.", + "כשחוגר חגורו מברך אוזר ישראל בגבורה כשלובש נעליו מברך שעשית לי כל צרכי כשמהלך לצאת לדרך מברך המכין מצעדי גבר ומברך אדם בכל יום ברוך אתה יי' אלהינו מלך העולם שלא עשני גוי ברוך אתה יי' אלהינו מלך העולם שלא עשני אשה ברוך אתה יי' אלהינו מלך העולם שלא עשני עבד.", + "שמנה עשר ברכות אלו אין להם סדר אלא מברך כל אחת מהן על דבר שהברכה בשבילו בשעתו כיצד הרי שחגר חגורו והוא על מטתו מברך אוזר ישראל בגבורה שמע קול התרנגול מברך הנותן לשכוי בינה וכל ברכה מהן שלא נתחייב בה אינו מברך אותה.", + "כיצד לן בכסותו אינו מברך כשעומד מלביש ערומים הלך יחף אינו מברך שעשית לי כל צרכי ביוה\"כ ובתשעה באב שאין שם רחיצה אינו מברך נטילת ידים ולא המעביר חבלי שינה אם לא נכנס לבית הכסא אינו מברך אשר יצר את האדם וכן שאר ברכות אלו.", + "נהגו העם ברוב ערינו לברך ברכות אלו זו אחר זו בבית הכנסת בין נתחייבו בהן בין לא נתחייבו בהן וטעות הוא ואין ראוי לעשות כן ולא יברך ברכה אא\"כ נתחייב בה.", + "המשכים לקרוא בתורה קודם שיקרא קריאת שמע בין קרא בתורה שבכתב בין קרא בתורה שבעל פה נוטל ידיו תחלה ומברך שלש ברכות ואחר כך קורא ואלו הן:אשר קדשנו במצותיו וצונו על דברי תורה והערב נא יי' אלהינו את דברי תורתך בפינו ובפיפיות עמך כל בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך יודעי שמך ועוסקי תורתך ברוך אתה יי' המלמד תורה לעמו ישראל ברוך אתה יי' אלהינו מלך העולם אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה יי' נותן התורה.", + "בכל יום חייב אדם לברך שלש ברכות אלו ואחר כך קורא מעט מדברי תורה ונהגו העם לקרוא ברכת כהנים ויש מקומות שקורין צו את בני ישראל ויש מקומות שקורין שתיהן וקורין פרקים או הלכות מן המשנה ומן הברייתות.", + "ושבחו חכמים למי שקורא זמירות מספר תהלים בכל יום ויום מתהלה לדוד עד סוף הספר וכבר נהגו לקרות פסוקים לפניהם ולאחריהם ותקנו ברכה לפני הזמירות והיא ברוך שאמר וברכה לאחריהם והוא ישתבח ואח\"כ מברך על קריאת שמע וקורא קריאת שמע.", + "יש מקומות שנהגו בהן לקרות בכל יום אחר שמברכין ישתבח שירת הים ואחר כך מברכין על שמע ויש מקומות שקורין שירת האזינו ויש יחידים שקורין שתי השירות הכל לפי המנהג.", + "חייב אדם לברך מאה ברכות בין היום והלילה ומה הן מאה ברכות אלו כ\"ג ברכות שמנינו בפרק זה ושבע ברכות של קריאת שמע של שחרית וערבית לפניה ולאחריה וכשמתעטף בציצית מברך ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצית וכשלובש תפילין מברך ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להניח תפילין ושלש תפלות שבכל תפלה מהן שמנה עשרה ברכות הרי שמונים ושש ברכות וכשהוא אוכל שתי סעודות של יום והלילה מברך ארבע עשרה ברכות שבע בכל סעודה אחת כשיטול ידיו תחלה ועל המזון אחת בתחלה ושלש בסוף ועל היין לפניו ולאחריו הרי שבע ברכות הרי מאה ברכות בין הכל.", + "בזמן הזה שתקנו ברכת האפיקורוסין בתפלה והוסיפו הטוב והמטיב בברכת המזון נמצאו חמש ברכות יתירות בשבתות וימים טובים שהתפלה שבע ברכות וכן אם לא נתחייב בשאר הימים בכל הברכות האלו כגון שלא ישן כל הלילה ולא התיר חגורו ולא נכנס לבית הכסא וכיוצא באלו צריך להשלים מאה ברכות מן הפירות.", + "כיצד אוכל מעט ירק ומברך לפניו ולאחריו וחוזר ואוכל מעט מפרי זה ומברך לפניו ולאחריו ומונה כל הברכות עד שמשלים מאה בכל יום.", + "סדר תפלות כך הוא בשחר משכים אדם ומברך ברכות אלו וקורא הזמירות ומברך לפניהם ולאחריהם וקורא אחר כך שמע ומברך לפניה ולאחריה ומדלג קדושה מן הברכה ראשונה שלפניה שאין היחיד אומר קדושה וכשהוא חותם גאל ישראל מיד יעמוד כדי שיסמוך גאולה לתפלה ומתפלל מעומד כמו שאמרנו וכשישלים ישב ויפול על פניו ומתחנן ומגביה ראשו ומתחנן מעט והוא יושב בדברי תחנונים ואח\"כ יקרא תהלה לדוד (מיושב) ויתחנן כפי כחו ויפטר למעשיו.", + "ובתפלת המנחה מתחיל לקרוא תהלה לדוד מיושב ואחר כך עומד ומתפלל תפלת המנחה וכשמשלים נופל על פניו ומתחנן ומגביה ראשו ויתחנן כפי כחו ויפטר למעשיו ובתפלת הערב קורא ק\"ש ומברך לפניה ולאחריה וסומך גאולה לתפלה ומתפלל מעומד וכשישלים ישב מעט ויפטר והמתחנן אחר תפלת ערבית הרי זה משובח ואע\"פ שמברך השכיבנו אחר גאל ישראל אינה הפסק בין גאולה לתפלה והרי שתיהן כברכה אחת ארוכה." + ], + [ + "תפלת הציבור נשמעת תמיד ואפילו היו בהן חוטאים אין הקב\"ה מואס בתפלתן של רבים לפיכך צריך אדם לשתף עצמו עם הציבור ולא יתפלל ביחיד כל זמן שיכול להתפלל עם הציבור ולעולם ישכים אדם ויעריב לבית הכנסת שאין תפלתו נשמעת בכל עת אלא בבית הכנסת וכל מי שיש לו בית הכנסת בעירו ואינו מתפלל בו עם הציבור נקרא שכן רע.", + "ומצוה לרוץ לבית הכנסת שנאמר ונדעה נרדפה לדעת את יי' וכשיצא מבית הכנסת אל יפסיע פסיעה גסה אלא ילך מעט מעט וכשיכנס בבית הכנסת יכנס שיעור שני פתחים ואח\"כ יתפלל לקיים מה שנאמר לשמור מזוזות פתחי.", + "בית המדרש גדול מבית הכנסת וחכמים גדולים אע\"פ שהיו להם בעירם בתי כנסיות הרבה לא היו מתפללין אלא במקום שהיו עוסקין שם בתורה והוא שיתפלל שם תפלת הציבור.", + "וכיצד היא תפלת הציבור יהיה אחד מתפלל בקול רם והכל שומעים ואין עושין כן בפחות מעשרה גדולים ובני חורין ושליח ציבור אחד מהם ואפילו היו מקצתן שכבר התפללו ויצאו ידי חובתן משלימין להם לעשרה והוא שיהיו רוב העשרה שלא התפללו וכן אין אומרים קדושה ולא קוראין בתורה ומברכין לפניה ולאחריה ולא מפטירין בנביאים אלא בעשרה.", + "וכן לא יהיה אחד מברך ברכת שמע והכל שומעים ועונין אחריו אמן אלא בעשרה וזה הוא הנקרא פורס על שמע ואין אומרים קדיש אלא בעשרה ואין הכהנים נושאים ידיהם אלא בעשרה והכהנים מן המנין שכל עשרה מישראל הם הנקראים עדה שנאמר עד מתי לעדה הרעה הזאת וגו' והיו עשרה שהרי יצאו יהושע וכלב.", + "וכל דבר קדושה לא יהא אלא בתוך העדה מישראל שנאמר ונקדשתי בתוך בני ישראל וכל אלו הדברים אם התחילו בהם בעשרה והלכו מקצתם אף על פי שאין רשאין יגמרו השאר.", + "וצריך להיות כולם במקום אחד ושליח ציבור עמהם במקום אחד חצר קטנה שנפרצה במלואה לחצר גדולה והיו תשעה בגדולה ויחיד בקטנה מצטרפין תשעה בקטנה ויחיד בגדולה אין מצטרפין ציבור בגדולה ושליח ציבור בקטנה יוצאין ידי חובתן ציבור בקטנה ושליח ציבור בגדולה אין יוצאין ידי חובתן שהרי הוא מופלג מהם ואינו עמהם במקום אחד מפני שיש בגדולה פסין מכאן ומכאן הרי היא כמו מופלגת מן הקטנה ואין הקטנה מופלגת מן הגדולה אלא הרי היא כקרן זוית שלה.", + "וכן אם היתה צואה בגדולה אסור להתפלל ולקרות ק\"ש בקטנה היתה צואה בקטנה מותר להתפלל ולקרות ק\"ש בגדולה אם לא היה שם ריח רע מפני שהיא מופלגת ממנה.", + "שליח ציבור מוציא את הרבים ידי חובתן כיצד בשעה שהוא מתפלל והם שומעין ועונין אמן אחר כל ברכה וברכה הרי הן כמתפללין בד\"א כשאינו יודע להתפלל אבל היודע אינו יוצא ידי חובתו אלא בתפלת עצמו.", + "במה דברים אמורים בשאר ימות השנה חוץ מראש השנה ויום הכפורים של שנת היובל אבל בשני ימים אלו שליח ציבור מוציא את היודע כשם שמוציא מי שאינו יודע מפני שהם ברכות ארוכות ואין רוב היודעים אותן יכולין לכוון דעתן כשליח ציבור לפיכך אם רצה היודע לסמוך בשני ימים אלו על תפלת ש\"ץ להוציאו ידי חובתו הרשות בידו.", + "אין ממנין שליח ציבור אלא גדול שבציבור בחכמתו ובמעשיו ואם היה זקן הרי זה משובח ביותר ומשתדלין להיות שליח ציבור אדם שקולו ערב ורגיל לקרות ומי שלא נתמלא זקנו אע\"פ שהוא חכם גדול לא יהא ש\"ץ מפני כבוד ציבור אבל פורס הוא על שמע משיביא שתי שערות אחר שלש עשרה שנים.", + "וכן העלג כגון מי שקורא לאל\"ף עי\"ן או לעי\"ן אל\"ף וכל מי שאינו יכול להוציא את האותיות כתיקונן אין ממנין אותו שליח ציבור והרב ממנה אחד מתלמידיו להתפלל לפניו בציבור הסומא פורס על שמע ונעשה שליח ציבור אבל מי שכתפיו מגולות אף על פי שהוא פורס על שמע אינו נעשה שליח ציבור לתפלה עד שיהיה עטוף." + ], + [ + "סדר תפלות הציבור כך הוא:בשחר כל העם יושבים ושליח ציבור יורד לפני התיבה ועומד באמצע העם ומתחיל ואומר קדיש וכל העם עונים אמן יהא שמיה רבא מברך לעלם ולעלמי עלמיא בכל כחן ועונין אמן בסוף קדיש ואחר כך אומר ברכו את יי' המבורך והם עונים ברוך יי' המבורך לעולם ועד ומתחיל ופורס על שמע בקול רם והם עונים אמן אחר כל ברכה וברכה והיודע לברך ולקרות עמו קורא עד שמברך גאל ישראל.", + "והכל עומדין מיד ומתפללים בלחש ומי שאינו יודע להתפלל עומד ושותק עד שיתפלל שליח ציבור בלחש עם שאר העם וכל מי שיגמור תפלתו עם הציבור יפסיע שלש פסיעות לאחוריו ויעמוד במקום שהגיע אליו בעת שיפסיע.", + "ואחר שיפסיע שליח ציבור שלש פסיעות לאחוריו ויעמוד מתחיל ומתפלל בקול רם מתחילת הברכות להוציא את מי שלא התפלל והכל עומדים ושומעים ועונין אמן אחר כל ברכה וברכה בין אלו שלא יצאו ידי חובתן בין אלו שכבר יצאו ידי חובתן.", + "ואומר קדושה בברכה שלישית וכיון שהגיע שליח ציבור לקדושה יש רשות לכל אחד ואחד לחזור במקום שעמד בו בתפלה וכשיגיע שליח ציבור למודים וכורע כל העם שוחין מעט ולא ישחו יותר מדאי ואומרים מודים אנחנו לך יי' אלהינו ואלהי כל בשר יוצרנו יוצר בראשית ברכות והודאות לשמך הגדול והקדוש על שהחייתנו וקיימתנו כן תחיינו ותחננו ותאסוף גליותינו לחצרות קדשך לשמור חוקיך ולעבדך באמת ולעשות רצונך בלבב שלם על שאנו מודים לך וכל האומר מודים מודים משתקין אותו.", + "ואחר שישלים כל התפלה ישב ויפול על פניו ויטה מעט הוא וכל הציבור ויתחנן והוא נופל וישב ויגביה ראשו הוא ושאר העם ומתחנן מעט בקול רם מיושב ואחר כך יעמוד שליח ציבור לבדו ואומר קדיש פעם שנייה והם עונים כדרך שעונין בתחלה ואומר והוא רחום וכו' תהלה וכו' הוא עומד והם יושבים והם קוראים עמו ואח\"כ אומר ובא לציון גואל וכו' ואני זאת וכו' ואתה קדוש וקרא זה אל זה ואמר קדוש וגומר הקדושה והם עונין קדוש קדוש שלש פעמים וחוזר וקורא הקדושה תרגום ואומר ותשאני רוח וכו' וקורא אותו תרגום ואומר יי' ימלוך לעולם ועד וקוראהו תרגום כדי להבין העם.", + "ואלו הפסוקים שלפני הקדושה ושל אחריה עם תרגומן הם הנקראין סדר קדושה ואחר כך מתחנן בדברי תחנונים ובפסוקי רחמים ואומר קדיש וכל העם עונין כדרכן ונפטרין.", + "מי שאמר בתחנונים מי שריחם על קן ציפור שלא ליקח האם על הבנים או שלא לשחוט אותו ואת בנו ביום אחד ירחם עלינו וכיוצא בענין זה משתקין אותו מפני שמצות אלו גזרת הכתוב הן ואינן רחמים שאילו היו מפני רחמים לא היה מתיר לנו שחיטה כל עיקר וכן לא ירבה בכנוים של שם ויאמר האל הגדול הגבור והנורא והחזק והאמיץ והעיזוז שאין כח באדם להגיע בסוף שבחיו אלא אומר מה שאמר משה רבינו עליו השלום.", + "במנחה אומר שליח ציבור אשרי יושבי ביתך וכו' תהלה לדוד וכו' קורא הוא והעם מיושב ועומד שליח ציבור ואומר קדיש והם עומדים אחריו ועונין כדרכן ומתפללין כולם בלחש ואח\"כ חוזר שליח ציבור ומתפלל בקול רם כדרך שעשה בשחרית עד שישלים כל התפלה ונופלים על פניהם ומתחנן ומגביה ראשו הוא והם ומתחנן מעט מיושב כדרך שעשה בשחרית ועומד ואומר קדיש וכל העם עונין כדרכן ונפטרין למעשיהם.", + "בערב כל העם יושבין והוא עומד ואומר והוא רחום כו' ברכן את יי' המבורך וכו' והם עונין ברוך יי' המבורך לעולם ועד ומתחיל לפרוס על שמע ואומר קדיש ואחר כך הכל עומדים ומתפללין בלחש וכשמשלימין אומר קדיש והם נפטרין ואינו חוזר להתפלל בקול רם ערבית לפי שאין תפלת ערבית חובה לפיכך לא יברך ברכות לבטלה שאין כאן אדם שנתחייב בהם כדי להוציאו ידי חובתו.", + "בלילי שבתות חוזר ש\"ץ אחר שמתפלל בלחש עם הציבור ומתפלל בקום רם אבל אינו מתפלל שבע אלא ברכה אחת מעין שבע וכן הוא אומר ברוך אתה יי' אלהינו ואלהי אבותינו אלהי אברהם אלהי יצחק ואלהי יעקב האל הגדול הגבור והנורא אל עליון קונה ברחמיו שמים וארץ מגן אבות בדברו מחיה מתים במאמרו האל הקדוש שאין כמוהו המניח לעמו בשבת קדשו כי בם רצה להניח להם לפניו נעבוד ביראה ופחד ונודה לשמו בכל יום תמיד מעין הברכות אל ההודאות אדון השלום מקדש השבת ומברך השביעי ומניח בקדושה לעם מדושני עונג זכר למעשה בראשית אלהינו ואלהי אבותינו רצה נא במנוחתנו וכו' ברוך אתה יי' מקדש השבת ואומר קדיש ונפטרין כל העם", + "ולמה תקנו חכמים זה מפני שרוב העם באין להתפלל ערבית בלילי שבתות ויהיה שם מי שנתאחר לבא ולא השלים תפלתו וישאר לבדו בבה\"כ ויבא לידי סכנה לפיכך חוזר שליח ציבור ומתפלל כדי שיתעכבו כל העם עד שישלים המתאחר ויצא עמהם.", + "לפיכך יום טוב שחל להיות בשבת או יוה\"כ או ראש חדש אין שליח ציבור היורד ערבית לפני התיבה מזכיר ענין היום בברכה זו אבל חותם בה מקדש השבת בלבד לפי שלא נתחייב היום בברכה זו.", + "בשבתות וימים טובים כשגומר שליח ציבור תפלת שחרית בקול רם אומר קדיש ואח\"כ תהלה לדוד וכו' ואומר קדיש ומתפללין מוסף בלחש ואחר כך מתפלל מוסף בקול רם כדרך שעשה בשחרית ואומר קדיש אחר תפלת מוסף והעם נפטרין ואין אומרין קדושה ותחנונים אחר תפלת שחרית כשאר הימים אלא אומר אותה קודם תפלת המנחה כיצד קורא תהלה לדוד ואומר סדר היום ודברי תחנונים ואומר קדיש ומתפללין מנחה וחוזר ומשמיע תפלת מנחה בקול רם ואומר קדיש.", + "בראשי חדשים ובחולו של מועד אומר סדר קדושה קודם תפלת מוסף במוצאי שבת אומר סדר היום גם אחר תפלת הערב ואומרים קדיש ואח\"כ מבדיל." + ], + [ + "מי שהתפלל ולא כיון את לבו יחזור ויתפלל בכוונה ואם כיון את לבו בברכה ראשונה שוב אינו צריך מי שטעה באחת משלש ברכות הראשונות חוזר לראש ואם טעה באחת משלש ברכות אחרונות יחזור לעבודה ואם טעה באחת מן האמצעיות חוזר לתחלת ברכה שטעה בה ומשלים תפלתו על הסדר וכן ש\"צ שטעה כשהוא מתפלל בקול רם על דרך זו הוא חוזר.", + "אבל אם טעה ש\"ץ כשהוא מתפלל בלחש אני אומר שאינו חוזר ומתפלל פעם שנייה מפני טורח ציבור אלא סומך על התפלה שמתפלל בקול רם והוא שלא טעה בשלש ראשונות שאם טעה בהם לעולם חוזר כמו שהיחיד חוזר.", + "שליח ציבור שטעה ונבהל ולא ידע מהיכן יתחיל ושהה שעה יעמוד אחר תחתיו ואם טעה בברכת האפיקורסין אין ממתינין לו אלא מיד יעמוד אחר תחתיו שמא אפיקורסות נזרקה בו והוא שלא התחיל בה אבל אם התחיל בה ממתינין לו שעה ולא יהא השני סרבן באותה שעה.", + "ומהיכן הוא מתחיל מתחילת ברכה שטעה בה ראשון אם טעה באחת מן האמצעיות אבל אם טעה באחת מן השלש ראשונות מתחיל השני מן הראש ואם טעה באחת מן האחרונות יתחיל השני מן העבודה.", + "האומר איני יורד לפני התיבה מפני שבגדי צבועים אף בלבנים לא יעבור באותה תפלה אמר איני עובר מפני שיש ברגלי סנדל אף יחף לא יעבור.", + "מי שנסתפק לו אם התפלל אם לא התפלל אינו חוזר ומתפלל אלא אם כן מתפלל תפלה זו על דעת שהיא נדבה שאם רצה יחיד להתפלל כל היום תפלת נדבה יתפלל מי שהיה עומד בתפלה ונזכר שכבר התפלל פוסק ואפילו באמצע ברכה ואם היתה תפלת ערבית אינו פוסק שלא התפלל אותה מתחילה אלא על דעת שאינה חובה.", + "מי שטעה והתפלל של חול בשבת לא יצא ואם נזכר והוא בתוך התפלה גומר ברכה שהתחיל בה וחוזר ומתפלל של שבת בד\"א בערבית או בשחרית או במנחה אבל במוסף פוסק אפילו באמצע הברכה וכן אם השלים תפלה של חול על דעת שהוא מוסף חוזר ומתפלל מוסף אחד שבת ואחד יום טוב ואחד ראש חדש.", + "מי שטעה בימות הגשמים ולא אמר מוריד הגשם ולא מוריד הטל חוזר לראש ואם הזכיר הטל אינו חוזר ואם טעה בימות החמה ואמר מוריד הגשם חוזר לראש ואם לא הזכיר טל אין מחזירין אותו שאין הטל נעצר ואין צריך בקשה.", + "מי ששכח שאלה בברכת השנים אם נזכר קודם שומע תפלה שואל את הגשמים בשומע תפלה ואם אחר שבירך שומע תפלה חוזר לברכת השנים ואם לא נזכר עד שהשלים כל תפלתו חוזר לראש ומתפלל שנייה.", + "טעה ולא הזכיר יעלה ויבא אם נזכר קודם שישלים תפלתו חוזר לעבודה ומזכיר ואם נזכר אחר שהשלים תפלתו חוזר לראש ואם היה רגיל לומר תחנונים אחר תפלתו ונזכר אחר שהשלים תפלתו קודם שיעקור רגליו חוזר לעבודה.", + "במה דברים אמורים בחולו של מועד או בשחרית ובמנחה של ראשי חדשים אבל ערבית של ראש חדש אם לא הזכיר אינו חוזר.", + "כל מקום שהיחיד חוזר ומתפלל ש\"ץ חוזר ומתפלל אם טעה כמותו בעת שמתפלל בקול רם חוץ משחרית של ראש חדש שאם שכח ש\"ץ ולא הזכיר יעלה ויבא עד שהשלים תפלתו אין מחזירין אותו מפני טורח ציבור שהרי תפלת המוספין לפניו שהוא מזכיר בה ראש חדש.", + "עשרה ימים שמראש השנה עד יום הכפורים טעה וחתם בהם בברכה שלישית האל הקדוש חוזר לראש טעה וחתם בעשתי עשרה מלך אוהב צדקה ומשפט חוזר לתחלת הברכה וחותם בה המלך המשפט ומתפלל והולך על הסדר ואם לא נזכר אלא עד שהשלים כל תפלתו חוזר לראש אחד יחיד ואחד שליח ציבור.", + "טעה ולא הזכיר הבדלה בחונן הדעת משלים תפלתו ואינו צריך לחזור וכן מי שלא הזכיר על הנסים בחנוכה ובפורים ועננו בתפלת תענית אינו חוזר ומתפלל אחד יחיד ואחד שליח ציבור ואם נזכר קודם שיעקור את רגליו אומר עננו כי אתה שומע תפלה פודה ומציל בכל עת צרה וצוקה יהיו לרצון אמרי פי וגו'.", + "שכח ולא התפלל מנחה בערב שבת יתפלל ערבית שתים של שבת וכן ביום טוב שכח ולא התפלל מנחה בשבת או ביום טוב מתפלל במוצאיהן ערבית שתים של חול מבדיל בראשונה ואינו מבדיל בשנייה ואם הבדיל בשתיהן או לא הבדיל באחת מהן יצא אבל אם לא הבדיל בראשונה והבדיל בשנייה חוזר ומתפלל תפלה שלישית מפני שהראשונה לא עלתה לו מפני שהקדימה לתפלת ערבית וכל המתפלל שתי תפלות אפילו שחרית ומוסף לא יתפלל זו אחר זו אלא ישהה בין תפלה לתפלה כדי שתתחונן דעתו עליו.", + "אסור לו למתפלל בציבור שיקדים תפלתו לתפלת הציבור הנכנס לבית הכנסת ומצא ציבור שמתפללין בלחש אם יכול להתחיל ולגמור עד שלא יגיע שליח ציבור לקדושה יתפלל ואם לאו ימתין עד שיתחיל שליח ציבור להתפלל בקול רם ויתפלל עמו בלחש מלה במלה עד שיגיע שליח ציבור לקדושה ועונה קדושה עם הציבור ומתפלל שאר תפלה לעצמו ואם התחיל להתפלל קודם שליח ציבור והגיע שליח ציבור לקדושה לא יפסיק ולא יענה קדושה עמהן וכן לא יענה אמן יהא שמיה רבא מברך והוא באמצע התפלה ואין צריך לומר בשאר הברכות." + ], + [ + "כל מקום שיש בו עשרה מישראל צריך להכין לו בית שיכנסו בו לתפלה בכל עת תפלה ומקום זה נקרא בה\"כ וכופין בני העיר זה את זה לבנות להם בה\"כ ולקנות להם ספר תורה נביאים וכתובים.", + "כשבונין בית הכנסת אין בונין אותה אלא בגבהה של עיר שנאמר בראש הומיות תקרא ומגביהין אותה עד שתהא גבוהה מכל חצרות העיר שנאמר ולרומם את בית אלהינו ואין פותחין פתחי הכנסת אלא במזרח שנאמר והחונים לפני המשכן קדמה ובונין בו היכל שמניחין בו ספר תורה ובונין היכל זה ברוח שמתפללין כנגדו באותה העיר כדי שיהיו פניהם אל מול ההיכל כשיעמדו לתפלה.", + "ומעמידין בימה באמצע הבית כדי שיעלה עליה הקורא בתורה או מי אשר אומר לעם דברי כבושין כדי שישמעו כולם וכשמעמידין התיבה שיש בה ספר תורה מעמידין אותה באמצע ואחורי התיבה כלפי ההיכל ופניה כלפי העם.", + "כיצד העם יושבין בבתי כנסיות הזקנים יושבין ופניהן כלפי העם ואחוריהם כלפי ההיכל וכל העם יושבין שורה לפני שורה ופני השורה לאחורי השורה שלפניה עד שיהיו פני כל העם כלפי הקודש וכלפי הזקנים וכלפי התיבה ובעת ששליח ציבור עומד לתפלה עומד בארץ לפני התיבה ופניו לפני הקדש כשאר העם.", + "בתי כנסיות ובתי מדרשות נוהגין בהן כבוד ומכבדים אותן ומרביצין אותן ונוהגין כל ישראל בספרד ובמערב בשנער ובארץ הצבי להדליק עששיות בבתי כנסיות ולהציע בקרקען מחצלאות כדי לישב עליהם ובערי אדום יושבין בה על הכסאות.", + "בתי כנסיות ובתי מדרשות אין נוהגין בהן קלות ראש כגון שחוק והיתול ושיחה בטלה ואין אוכלין בהן ואין שותין בהן ואין ניאותין בהן ואין מטיילין בהן ואין נכנסין בהן בחמה מפני החמה ובגשמים מפני הגשמים וחכמים ותלמידיהם מותרין לאכול ולשתות בהן מדוחק.", + "ואין מחשבין בהן חשבונות אא\"כ היו חשבונות של מצוה כגון קופה של צדקה ופדיון שבויים וכיוצא בהן ואין מספידין בהן אלא הספד של רבים כגון שיהיה שם הספד גדולי חכמי אותה העיר שכל העם מתקבצין ובאין בגללן.", + "היה לבית הכנסת או לבית המדרש שני פתחין לא יעשנו קפנדריא כדי שיכנס בפתח זה ויצא בפתח שכנגדו לקרב הדרך שאסור ליכנס בהן אלא לדבר מצוה.", + "מי שצריך ליכנס לבית הכנסת לקרות תינוק או חבירו יכנס ויקרא מעט או יאמר שמועה ואחר כך יקרא חבירו כדי שלא יכנס בשביל חפציו בלבד ואם אינו יודע יאמר לתינוק מן התינוקות קרא לי הפסוק שאתה קורא בו או ישהה מעט בבית הכנסת ואח\"כ יצא שהישיבה שם מעסקי המצות היא שנאמר אשרי יושבי ביתך וגו'.", + "מי שנכנס להתפלל או לקרות מותר לו לצאת בפתח שכנגדו כדי לקרב את הדרך ומותר לאדם ליכנס לבית הכנסת במקלו במנעלו ובאפונדתו ובאבק שעל רגליו ואם היה צריך לרוק ירוק בבית הכנסת.", + "בתי כנסיות ובתי מדרשות שחרבו בקדושתן הן עומדות שנאמר והשימותי את מקדשיכם אף על פי שהן שוממין בקדושתן הן עומדין וכשם שנוהגין בהן כבוד ביישובן כך נוהגין בהן בחורבנם חוץ מכיבוד וריבוץ שאין מכבדין אותן ואין מרביצין אותן עלו בהן עשבים תולשין אותם ומניחין אותן במקומן כדי שיראו אותן העם ותעור רוחם ויבנום.", + "אין סותרין בית הכנסת כדי לבנות אחר במקומו או במקום אחר אבל בונין אחר ואחר כך סותרין זה שמא יארע להם אונס ולא יבנו אפילו כותל אחד ממנו בונה החדש בצד הישן ואח\"כ סותר הישן.", + "בד\"א שלא חרבו יסודותיו או שלא נטו כתליו ליפול אבל אם חרבו יסודותיו או שנטו כתליו ליפול סותרין אותו מיד ומתחילין לבנות במהרה ביום ובלילה שמא תדחק השעה וישאר חרב.", + "מותר לעשות בית הכנסת בית המדרש אבל בית המדרש אסור לעשותו בית הכנסת שקדושת בית המדרש יתירה על קדושת בית הכנסת ומעלין בקדש ולא מורידין וכן בני העיר שמכרו בית הכנסת יש להן ליקח בדמיו תיבה מכרו תיבה יש להן ליקח בדמיה מטפחות או תיק לספר תורה מכרו מטפחות או תיק לוקחים בדמיו חומשים מכרו חומשין לוקחין בדמיו ספר תורה אבל אם מכרו ספר תורה אין לוקחין בדמיו אלא ספר תורה אחר שאין שם קדושה למעלה מקדושת ספר תורה וכן במותריה.", + "וכן אם גבו העם מעות לבנות בית המדרש או לבית הכנסת או לקנות תיבה או מטפחות ותיק או ספר תורה ורצו לשנות כל מה שגבו אין משנין אותן אלא מקדושה קלה לקדושה חמורה ממנה אבל אם עשו מה שגבו לעשות והותירו משנין המותר לכל מה שירצו וכל כלי בית הכנסת כבית הכנסת פרוכת שעל הארון שמניחים בו הספרים כמטפחות הספרים ואם התנו עליהם הרי הן כפי התנאי.", + "במה דברים אמורים שמותר למכור בית הכנסת בבית הכנסת של כפרים שלא עשו אותו אלא על דעת בני הכפר לבדם שיהיה להם להתפלל בו שאם רצו כולם למוכרו מותרין אבל בית הכנסת של כרכין הואיל ועל דעת כל אנשי העולם נעשה שיבוא ויתפלל בו כל הבא אל המדינה נעשה של כל ישראל ואין מוכרין אותו לעולם.", + "בני הכפר שרצו למכור בית הכנסת שלהן או לבנות בדמיו בית הכנסת אחר או לקנות בדמיו תיבה או ספר תורה צריכין להתנות על הלוקח שלא לעשות אותו לא מרחץ ולא בורסקי והוא המקום שמעבדין בו את העורות ולא בית הטבילה ולא בית המים ואם התנו שבעה טובי העיר במעמד אנשי העיר בשעת מכירה שיהא הלוקח מותר לעשות בו כל אלו מותר.", + "וכן אם התנו שבעה טובי העיר במעמד אנשי העיר על מותר הדמים שיהיו חולין הרי הן חולין וכשלוקחין הדמים ובונין מהן בית הכנסת אחר או שיקנו מהם תיבה או מטפחות ותיק או חומשין או ספר תורה השאר יהא חולין כמו שהתנו ויעשו בהן מה שירצו.", + "וכן אם קבלו עליהן כל אנשי העיר או רובם אדם אחד כל מה שעשה עשוי והוא מוכר ונותן לבדו כפי מה שיראה ויתנה כפי מה שיראה.", + "כשם שמותר להם למכור בית הכנסת כך נותנין אותו במתנה שאילו לא היה להם לציבור הנייה במתנה זו לא נתנוהו אבל לא משכירין אותו ולא ממשכנין אותו וכן כשסותרין בתי כנסיות לבנותן מותרין למכור ולהחליף ולתת במתנה הלבנים והעצים והעפר שלהן אבל להלוותן אסור שאין הקדושה עולה מהן אלא בדמים או בהנייה שהיא כדמים.", + "רחובה של עיר אע\"פ שהעם מתפללין בו בתעניות ובמעמדות מפני שהקיבוץ רב ואין בתי כנסיות מכילין אותן אין בו קדושה מפני שהוא עראי ולא נקבע לתפלה וכן בתים וחצרות שהעם מתקבצין בהם לתפלה אין בהם קדושה מפני שלא קבעו אותם לתפלה בלבד אלא עראי מתפללים בהן כאדם שמתפלל בתוך ביתו." + ], + [ + "משה רבינו תיקן להם לישראל שיהו קורין בתורה ברבים בשבת ובשני ובחמישי בשחרית כדי שלא ישהו שלשה ימים בלא שמיעת תורה ועזרא תיקן שיהו קורין כן במנחה בכל שבת משום יושבי קרנות וגם הוא תיקן שיהו קורין בשני ובחמישי שלשה בני אדם ולא יקראו פחות מעשרה פסוקים.", + "ואלו הן הימים שקורין בהם בתורה בציבור בשבתות ובמועדים ובראשי חדשים ובתעניות ובחנוכה ובפורים ובשני וחמישי שבכל שבוע ושבוע ואין מפטירין בנביאים אלא בשבתות וימים טובים ותשעה באב בלבד.", + "אין קורין בתורה בציבור בפחות מעשרה אנשים גדולים בני חורין ואין קורין פחות מעשרה פסוקים וידבר עולה מן המנין ולא יהיו הקורין פחות משלשה אנשים ואין מתחילין בפרשה פחות משלשה פסוקים ואין משיירין בפרשה פחות משלשה פסוקים ולא יקרא הקורא פחות משלשה פסוקים.", + "שלשה שקראו עשרה פסוקים שנים קוראין שלשה שלשה ואחד ארבעה ובין שהיה הקורא ארבעה ראשון או אחרון או אמצעי הרי זה משובח.", + "כל אחד ואחד מן הקורין פותח ספר תורה ומביט למקום שהוא קורא בו ואח\"כ אומר ברכו את יי' המבורך וכל העם עונין ברוך ה' המבורך לעולם ועד וחוזר ומברך ברוך אתה יי' אלהינו מלך העולם אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה יי' נותן התורה וכל העם עונין אמן ואחר כך קורא עד שישלים לקרות וגולל הספר ומברך ברוך אתה יי' אלהינו מלך העולם אשר נתן לנו תורתו תורת אמת וחיי עולם נטע בתוכנו ברוך אתה יי' נותן התורה.", + "אין הקורא בתורה רשאי לקרות בתורה עד שיכלה אמן מפי הציבור קרא וטעה אפילו בדקדוק אות אחת מחזירין אותו עד שיקראנה בדקדוק ולא יקראו שנים בתורה אלא האחד לבדו קרא ונשתתק יעמוד אחר תחתיו ויתחיל ממקום שהתחיל הראשון שנשתתק ומברך בסוף.", + "אין הקורא רשאי לקרות עד שיאמר לו גדול שבציבור לקרות ואפילו חזן הכנסת או ראש הכנסת אינו קורא מעצמו עד שיאמרו לו הציבור או גדול שבהם לקרות וצריך אחד לעמוד עמו בשעת קריאה כדרך חזן העומד עם הקוראין.", + "הקורא יש לו לדלג ממקום למקום בענין אחד כגון אחרי מות ואך בעשור שבפרשת אמור אל הכהנים והוא שלא יקרא על פה שאסור לקרות שלא מן הכתב אפילו תיבה אחת ולא ישהה בדילוג אלא כדי שישלים התורגמן תרגום הפסוק.", + "כיון שהתחיל הקורא לקרות בתורה אסור לספר אפילו בדבר הלכה אלא הכל שומעין ושותקין ומשימין לבם למה שהוא קורא שנאמר ואזני כל העם אל ספר התורה ואסור לצאת מן הכנסת בשעה שהקורא קורא ומותר לצאת בין איש לאיש ומי שהוא עוסק בתורה תמיד ותורתו אומנותו מותר לו לעסוק בתלמוד תורה בשעה שהקורא קורא בתורה.", + "מימות עזרא נהגו שיהא שם תורגמן מתרגם לעם מה שהקורא קורא בתורה כדי שיבינו ענין הדברים והקורא קורא פסוק אחד בלבד ושותק עד שיתרגם אותו התורגמן וחוזר וקורא פסוק שני ואין הקורא רשאי לקרות למתורגמן יותר מפסוק אחד.", + "אין הקורא רשאי להגביה קולו יותר מן המתרגם והמתרגם לא יגביה קולו יותר מן הקורא ואין המתרגם רשאי לתרגם עד שיכלה הפסוק מפי הקורא ואין הקורא רשאי לקרות פסוק אחר עד שיכלה התרגום מפי התורגמן ואין התורגמן נשען לא לעמוד ולא לקורה אלא עומד באימה וביראה ולא יתרגם מתוך הכתב אלא על פה ואין הקורא רשאי לסייע לתורגמן שלא יאמרו תרגום כתוב בתורה והקטן מתרגם ע\"י גדול ואין כבוד לגדול שיתרגם על ידי קטן ולא יהיו המתרגמין שנים כאחד אלא אחד קורא ואחד מתרגם.", + "ולא כל המקראות מתרגמינן בצבור מעשה ראובן וברכת כהנים ומעשה העגל מן ויאמר משה אל אהרן עד וירא משה את העם וגו' ועוד פסוק אחד ויגף ה' את העם כולם נקראין ולא מתרגמין ובמעשה אמנון במקום שנאמר אמנון בן דוד נקרא ולא מתרגם.", + "המפטיר בנביא צריך לקרות בתורה תחלה אפילו שלשה פסוקים חוזר וקורא מה שקרא לפניו ולא יפטיר בנביא עד שיגלול ספר תורה ולא יפחות מעשרים ואחד פסוקים ואם שלם הענין בפחות מאלו אינו צריך להוסיף ואם קרא עשרה פסוקים ותרגמן המתרגם דיו ואפילו לא שלם הענין ובנביא אחד קורא ואפילו שנים מתרגמין ומדלג מענין לענין אחר ואינו מדלג מנביא לנביא אלא בנביאים של שנים עשר בלבד ובלבד שלא ידלג מסוף הספר לתחלתו וכל המדלג לא ישהה בדילוג אלא כדי שישלים המתרגם תרגומו.", + "הקורא בנביא יש לו לקרות לתורגמן שלשה פסוקים והמתרגם מתרגם שלשתן זה אחר זה ואם היו שלשה הפסוקים שלש פרשיות לא יקרא לתורגמן אלא אחד אחד בלבד.", + "המפטיר בנביא מברך לפניו ברכה אחת ברוך אתה ה' אלהינו מלך העולם אשר בחר בנביאים וכו' ומברך לאחריו ארבע ברכות ברכה ראשונה חותם בה האל הנאמן בכל דבריו שנייה חותם בה בונה ירושלים שלישית חותם בה מגן דוד רביעית חותם בה ענין קדושת היום כמו שחותם בתפלה וכן אם חל ראש חדש להיות בשבת המפטיר בנביא מזכיר ראש חדש בברכה זו כמו שמזכיר בתפלה.", + "כמה הן הקוראין בשבת בשחרית קוראין שבעה וביום הכפורים ששה ובימים טובים חמשה אין פוחתין מהן אבל מוסיפין עליהם בראשי חדשים ובחולו של מועד קורין ארבעה בשבת וביוה\"כ במנחה ובשני ובחמישי של כל השנה ובחנוכה ובפורים בשחרית ובימי התענית בשחרית ובמנחה קורין שלשה אין פוחתין ממנין זה ואין מוסיפין עליהן.", + "אשה לא תקרא בציבור מפני כבוד הציבור קטן היודע לקרות ויודע למי מברכין עולה ממנין הקוראים וכן מפטיר עולה מהמנין שהרי הוא קורא בתורה ואם הפסיק שליח ציבור בקדיש בין משלים ובין המפטיר אינו עולה מן המנין ציבור שלא היה בהם יודע לקרות אלא אחד עולה וקורא ויורד וחוזר וקורא שנייה ושלישית עד שיגמור מנין הקוראים של אותו היום.", + "בכל קריאה וקריאה מאלו כהן קורא ראשון ואחריו לוי ואחריו ישראל ומנהג פשוט הוא היום שאפילו כהן עם הארץ קודם לקרות לפני חכם גדול ישראל וכל מי שהוא גדול מחברו בחכמה קודם לקרות והאחרון שגולל ספר תורה נוטל שכר כנגד הכל לפיכך עולה ומשלים אפילו גדול שבציבור.", + "אין שם כהן עולה ישראל ולא יעלה אחריו לוי כלל אין שם לוי כהן שקרא ראשון חוזר וקורא הוא עצמו פעם שנייה במקום לוי אבל לא יקרא אחריו כהן אחר שמא יאמרו הראשון פסול ולפיכך עולה כהן אחר וכן לא יקרא לוי אחר לוי שמא יאמרו אחד משניהם פסול.", + "כיצד סדר הקריאה בתורה אחר התפלה כל יום שיש בו תפלת מוסף אחר שיגמור שליח צבור תפלת שחרית אומר קדיש ומוציא ספר תורה וקורא לאחד אחד מן הציבור ועולין וקורין בתורה וכשגומרין מחזיר ספר תורה למקומה ואומר קדיש ומתפללין תפלת מוסף וימים שיש בהן מפטיר ומוסף נהגו לומר קדיש קודם שיעלה המפטיר ויש מקומות שנהגו לומר קדיש אחר המפטיר.", + "ובמנחה של שבת ושל יום הכפורים אחר שיגמור שליח ציבור תהלה לדוד וסדר היום אומר קדיש ומוציא ספר תורה ועולין וקורין בו ומחזירו ואומר קדיש ומתפללין מנחה וכן בתענית קוראין במנחה ואח\"כ אומר קדיש ומתפללין תפלת מנחה אבל ביום טוב לא נהגו לקרות במנחה.", + "ויום שאין בו מוסף כשגומר תפלת שחרית אומר קדיש ומוציא ספר תורה וקוראין בו ומחזירו ואומר קדיש ואחר כך אומר תהלה לדוד וסדר היום כדרך שאומרים בכל יום ואומר קדיש וכל העם נפטרין.", + "אין קוראין בחומשין בבתי כנסיות משום כבוד ציבור ואין גוללין ספר תורה בציבור מפני טורח הציבור שלא יטריח עליהם להיותן עומדין עד שיגלול ספר תורה לפיכך אם יצטרכו לקרות שני ענינים מוציאין שני ספרי תורה ולא יקרא איש אחד ענין אחד בשתי תורות שמא יאמרו ספר ראשון פגום היה ולפיכך קורא בשני.", + "כל הגולל ספר תורה גוללו מבחוץ וכשהוא מהדקו מהדקו מבפנים וצריך להעמידו על התפר כדי שלא יקרע מקום שמוציאין ספר תורה אחר שקוראין בו ומוליכין אותו לבית אחר להצניעו אין הצבור רשאין לצאת עד שיצא ספר תורה וילוו אותו והם אחריו עד המקום שמצניעין אותו בו." + ], + [ + "המנהג הפשוט בכל ישראל שמשלימין את התורה בשנה אחת מתחילין בשבת שאחר חג הסוכות וקורין בסדר בראשית בשניה אלה תולדות בשלישית ויאמר יי' אל אברם וקוראין והולכין על הסדר הזה עד שגומרין את התורה בחג הסוכות ויש מי שמשלים את התורה בשלש שנים ואינו מנהג פשוט.", + "עזרא תיקן להם לישראל שיהו קורין קללות שבספר ויקרא קודם עצרת ושבמשנה תורה קודם ראש השנה והמנהג הפשוט שיהו קוראין במדבר סיני קודם עצרת ואתחנן אחר תשעה באב אתם נצבים קודם ראש השנה צו את אהרן קודם הפסח בשנה פשוטה לפיכך יש שבתות שקורין שחרית שני סדרין כגון אשה כי תזריע וזאת תהיה תורת המצורע אם בחקותי עם בהר סיני וכיוצא בהן כדי שישלימו בשנה ויקראו אותן הסדרים בעונתן.", + "מקום שמפסיקין בשבת בשחרית שם קוראין במנחה ובשני ובחמישי ולשבת הבאה כיצד שבת ראשונה קורין בשחרית בסדר בראשית במנחה קורין אלה תולדות נח עשרה פסוקים או יותר וכן בשני ובחמישי וכן לשבת הבאה בשחרית מתחילין מאלה תולדות נח וקורא עד סוף הסדר ועל דרך זו קורין כל השנה ומפטירין בכל שבת ושבת בנביא מעין שקרא בתורה.", + "ובראשי חדשים הראשון קורא שלשה פסוקים מפרשת צו והשני חוזר וקורא פסוק ג' שקרא הראשון ושני פסוקים שאחריו כדי שישייר בפרשה שלשה פסוקים והשלישי קורא שלשה פסוקים ששייר השני עם וביום השבת והרביעי קורא ובראשי חדשיכם ואם חל ראש חדש להיות בשבת מוציאין שני ספרים בשחרית באחד קורין בו סדר אותה שבת ובשני קורא בו המשלים ובראשי חדשיכם והמפטיר קורא ענין ראש חדש ומפטירין והיה מדי חדש בחדשו וראש חדש אב שחל להיות בשבת מפטירין חדשיכם ומועדיכם שנאה נפשי ור\"ח שחל להיות באחד בשבת מפטירין בשבת שלפניו ויאמר לו יהונתן מחר חדש.", + "כל העולה לקרות בתורה פותח בדבר טוב ומסיים בדבר טוב אבל פרשת האזינו קורא הראשון עד זכור ימות עולם והשני מתחיל מזכור ימות עולם עד ירכיבהו והשלישי מירכיבהו עד וירא ה' וינאץ והרביעי מן וירא ה' וינאץ עד לו חכמו והחמישי מן לו חכמו עד כי אשא אל שמים ידי והששי מכי אשא אל שמים ידי עד סוף השירה ולמה פוסקין בה בענינות אלו מפני שהן תוכחה כדי שיחזרו העם בתשובה.", + "שמונה פסוקים שבסוף התורה מותר לקרות אותם בבית הכנסת בפחות מעשרה אף על פי שהכל תורה היא ומשה מפי הגבורה אמרם הואיל ומשמען שהם אחר מיתת משה הרי נשתנו ולפיכך מותר ליחיד לקרות אותן.", + "קללות שבתורת כהנים אין מפסיקין בהן אלא אחד קורא אותן מתחיל בפסוק שלפניהם ומסיים בפסוק של אחריהם וקללות שבמשנה תורה אם רצה לפסוק בהן פוסק וכבר נהגו העם שלא לפסוק בהן אלא אחד קורא אותן.", + "מפסיקין למועדות וליוה\"כ וקוראין בענין המועד לא בסדר שבת ומשה תיקן להם לישראל שיהו קוראין בכל מועד ענינו ושואלין ודורשין בענינו של יום בכל מועד ומועד ומה הן קורין בפסח בפרשת מועדות שבתורת כהנים וכבר נהגו העם לקרות ביום ראשון משכו וקחו לכם ומפטירין בפסח גלגל וביום טוב שני שור או כשב ומפטירין בפסח יאשיהו בשלישי קדש לי כל בכור ברביעי אם כסף תלוה בחמישי פסל לך בששי ויעשו בני ישראל את הפסח במועדו ביום טוב אחרון ויהי בשלח עד סוף השירה עד כי אני ה' רופאך ומפטירין וידבר דוד ובשמיני כל הבכור ומפטירין עוד היום.", + "בעצרת קורין בשבעה שבועות ומנהג פשוט שקורים ביום טוב הראשון בחדש השלישי ומפטירין במרכבה ובשני קורין בפרשת מועדות כל הבכור ומפטירין בחבקוק.", + "בראש השנה קורין בחדש השביעי באחד לחדש ומנהג פשוט שקורין ביום ראשון ויי' פקד את שרה ומפטירין ויהי איש אחד מן הרמתים ובשני קורין והאלהים נסה את אברהם ומפטירין הבן יקיר לי אפרים.", + "ביום הכפורים בשחרית קורין אחרי מות ומפטירין כה אמר רם ונשא במנחה קורין בעריות שבאחרי מות כדי שיזכור ויכלם כל מי שנכשל באחת מהן ויחזור בתשובה והשלישי קורא בתורה ומפטיר ביונה.", + "בסוכות בשני ימים טובים הראשונים קורין בפרשת המועדות שהיא שור או כשב או עז וגו' ומפטירין ביום ראשון הנה יום בא ליי' וביום שני ויקהלו אל המלך שלמה וביום טוב אחרון קורין כל הבכור ומפטירין ויהי ככלות שלמה ולמחר קורין וזאת הברכה ומפטירין ויעמוד שלמה ויש מי שמפטירין ויהי אחרי מות משה ובשאר ימות החג קורין בקרבנות החג.", + "כיצד בכל יום ויום מחולו של מועד קורא שתי פרשיות ביום השלישי שהוא חולו של מועד קורא הכהן וביום השני ולוי קורא וביום השלישי וישראל קורא ביום השלישי והרביעי חוזר וקורא ביום השני וביום השלישי וכן ביום הרביעי שהוא שני של חולו של מועד קורין וביום השלישי וביום הרביעי ועל דרך זו בכל יום ויום.", + "בכל יום ויום מימים טובים וכן ביוה\"כ ובשבעת ימי הפסח מוציאין שני ספרים בשחרית הראשון קורא בו אלו הענינות שאמרנו והשני קורא בו קרבן אותו היום האמור בחומש הפקודים בתורה והקורא ענין הקרבן הוא מפטיר בנביא.", + "ובכל יום שמוציאין שני ספרים או שלשה אם הוציאו זה אחר זה כשמחזיר את הראשון אומר קדיש ומוציא השני וכשמחזיר את האחרון אומר קדיש וכבר אמרנו שהמנהג הפשוט לומר קדיש אחר שקורא המשלים לעולם ואחר כך מפטירין בנביא.", + "שבת שחלה להיות בחולו של מועד בין בפסח בין בסוכות קורין באותה שבת ראה אתה אומר אלי ומפטירין בפסח העצמות היבשות ואם חלה בתוך החג ביום בא גוג.", + "בחנוכה ביום ראשון קורין מברכת כהנים עד סוף קרבן המקריב ביום הראשון וביום שני קורין קרבן נשיא שהקריב בשני וכן עד יום השמיני ביום שמיני קורין עד סוף הקרבנות עד סוף הסדר ומפטירין בשבת של חנוכה בנרות זכריה ואם היו שתי שבתות בחנוכה מפטירין בשבת ראשונה בנרות זכריה ובשנייה בנרות שלמה והקורא בענין חנוכה הוא שמפטיר בנביא בפורים קורין בשחרית ויבא עמלק.", + "בתשעה באב קורין בשחרית כי תוליד בנים ומפטירין אסף אסיפם נאם יי' ובמנחה קורין ויחל משה כשאר ימי התעניות ובשאר התעניות שאנו מתענין על מה שאירע לאבותינו קורין בשחרית ומנחה הראשון קורא ויחל משה ארבע פסוקים וקורא השני והשלישי מפסל לך עד אשר אני עושה עמך ובתעניות שגוזרין אותן הצבור מפני הצרות כגון בצורת ודבר וכיוצא בהן קורין ברכות וקללות כדי שישובו העם ויכנע לבבם כשישמעו אותם.", + "נהגו העם להיות מפטירין קודם תשעה באב בשלש שבתות בדברי תוכחות שבת ראשונה מפטירין בדברי ירמיהו שנייה חזון ישעיהו שלישית איכה היתה לזונה וכן שבת שאחר תשעה באב מפטירין נחמו נחמו עמי ומנהג פשוט בעירנו להיות מפטירין בנחמות ישעיהו מאחר תשעה באב עד ראש השנה ושבת שבין ראש השנה ויום הכפורים מפטירין שובה ישראל.", + "ראש חדש אדר שחל להיות בשבת קורין בפרשת שקלים ומפטירין ביהוידע הכהן וכן אם חל ראש חדש אדר להיות בתוך השבת ואפילו בערב שבת מקדימין וקורין בשבת שלפניו בפרשת שקלים בשנייה קורין זכור ומפטירין פקדתי את אשר עשה עמלק אי זו היא שבת שנייה כל שחל פורים להיות בתוכה ואפי' בערב שבת בשלישית קורין פרה אדומה ומפטירין וזרקתי עליכם ואי זו היא שבת שלישית הסמוכה לרביעית ברביעית קורין החדש הזה ומפטירין בראשון באחד לחדש ואי זו היא רביעית כל שחל ראש חדש ניסן להיות בתוכה ואפילו בערב שבת.", + "נמצאת אומר שפעמים תהיה הפסקה בין שבת ראשונה ושנייה או בין שנייה ושלישית ופעמים יהיו שתי הפסקות בין ראשונה לשנייה ובין שנייה ושלישית אבל בין שלישית לרביעית אין מפסיקין.", + "כל פרשה מארבע פרשיות האלו אחד קורא אותה בספר שני אחר שקורין סדר אותה שבת בספר שהוציאו ראשון חל ראש חדש אדר להיות בשבת והיה סדר אותה שבת בואתה תצוה קורין ששה מואתה תצוה עד ועשית כיור נחשת והשביעי חוזר וקורא מכי תשא עד ועשית כיור ואם היה סדר אותה שבת כי תשא עצמו קורין ששה מכי תשא עד ויקהל והשביעי חוזר וקורא בספר שני מכי תשא עד ועשית כיור נחשת.", + "ראש חדש אדר שחל להיות בשבת מוציאין שלשה ספרים הראשון קורא בו סדר היום והשני קורא בו ענין ראש חדש והשלישי קורין בו כי תשא וכן ראש חדש ניסן שחל להיות בשבת מוציאין שלשה ספרים קורין סדר היום בראשון וענין ראש חדש בשני והחדש הזה בשלישי.", + "ראש חדש טבת שחל להיות בשבת מוציאין שלשה ספרים הראשון קורא בו סדר היום והשני קורא בו ענין ראש חדש והשלישי קורא בו ענין חנוכה חל להיות באמצע השבת שלשה קורין בענין ראש חדש והרביעי קורא בענין חנוכה.", + "אע\"פ שאדם שומע כל התורה כולה בכל שבת בצבור חייב לקרות לעצמו בכל שבוע ושבוע סדר של אותה שבת שנים מקרא ואחד תרגום ופסוק שאין בו תרגום קוראהו שלש פעמים עד שישלים פרשיותיו עם הצבור." + ], + [ + "בשחרית במוסף ובנעילה הכהנים נושאים את כפיהם אבל במנחה אין נשיאת כפים מפני שבמנחה כבר סעדו כל העם ושמא שתו הכהנים יין ושכור אסור בנשיאת כפים ואפילו ביום תענית אין נושאין כפיהן במנחה גזרה מנחת תענית מפני מנחת כל יום.", + "בד\"א בתעניות שמתפללין בו מנחה ונעילה כגון צום כפור ותענית צבור אבל תענית שאין בו נעילה כגון תשעה באב ושבעה עשר בתמוז הואיל ותפלת מנחה שלהם סמוך לשקיעת החמה הרי נראית כנעילה ואינה מתחלפת במנחה של כל יום ולפיכך יש בה נשיאת כפים וכהן שעבר ועלה לדוכן במנחה של יוה\"כ הואיל והדבר ידוע שאין שם שכרות הרי זה נושא כפיו ואין מורידין אותו מפני החשד שלא יאמרו פסול היה לפיכך הורידוהו.", + "כיצד היא נשיאת כפים בגבולין בעת שיגיע שליח צבור לעבודה כשיאמר רצה כל הכהנים העומדים בבית הכנסת נעקרין ממקומן והולכין ועולין לדוכן ועומדים שם פניהם להיכל ואחוריהם כלפי העם ואצבעותיהם כפופות לתוך כפיהם עד שישלים שליח ציבור ההודאה ומחזירין פניהם כלפי העם ופושטין אצבעותיהן ומגביהין ידיהם כנגד כתפיהם ומתחילין יברכך ושליח ציבור מקרא אותם מלה מלה והם עונין שנאמר אמור להם עד שיאמר כשמשלימין פסוק ראשון כל העם עונין אמן וחוזר שליח ציבור ומקרא אותן פסוק שני מלה מלה והם עונים עד שמשלימין פסוק שני וכל העם עונין אמן וכן בפסוק שלישי.", + "כשישלימו הכהנים ג' פסוקים מתחיל ש\"צ ברכה אחרונה של תפלה שהיא שים שלום והכהנים מחזירין פניהם כלפי הקדש וקופצין אצבעותיהן ועומדין שם בדוכן עד שיגמור הברכה וחוזרין למקומן.", + "אין המקרא רשאי (להקרות לכהנים) עד שיכלה אמן מפי הציבור ואין הכהנים רשאין להתחיל בברכה עד שיכלה הדיבור מפי המקרא ואין הציבור עונין אמן עד שתכלה הברכה מפי הכהנים ואין הכהנים מתחילין בברכה אחרת עד שיכלה אמן מפי הציבור ואין שליח ציבור רשאי לענות אמן אחר הכהנים כשאר העם שמא תטרף דעתו ולא ידע איזו ברכה מקרא אותן אם פסוק שני או פסוק שלישי.", + "אין הכהנים רשאין להחזיר פניהם מן הציבור עד שיתחיל שליח ציבור שים שלום ואין הכהנים רשאין ליעקר ממקומן עד שיגמור שליח ציבור שים שלום ואין רשאין לכוף קשרי אצבעותיהם עד שיחזירו פניהם מן הציבור ומתקנות [עזרא] שלא יעלו הכהנים לדוכן בסנדליהן אלא עומדין יחפין.", + "כשיהיו הכהנים מברכין את העם לא יביטו בעם ולא יסיחו דעתן אלא יהיו עיניהם כנגד הארץ כעומד בתפלה ואין אדם רשאי להסתכל בפני הכהנים בשעה שהן מברכין את העם כדי שלא יסיחו דעתם אלא כל העם מתכוונין לשמוע הברכה ומכוונים פניהם כנגד פני הכהנים ואינם מביטים בפניהם.", + "אם היה הכהן המברך אחד מתחיל לברך מעצמו ושליח ציבור מקרא אותו מלה מלה כמו שאמרנו היו שנים או יותר אינן מתחילין לברך עד שיקרא להם שליח ציבור ואומר להם כהנים והם עונין ואומרים יברכך והוא מקרא אותן מלה מלה על הסדר שאמרנו.", + "כיצד ברכת כהנים במקדש הכהנים עולין לדוכן אחר שישלימו הכהנים עבודת תמיד של שחר ומגביהין ידיהם למעלה על גבי ראשיהן ואצבעותיהן פשוטות חוץ מכהן גדול שאין מגביה ידיו למעלה מן הציץ ואחד מקרא אותן מלה מלה כדרך שעושין בגבולין עד שישלימו שלשה הפסוקים ואין העם עונין אחר כל פסוק אלא עושין אותה במקדש ברכה אחת וכשישלימו כל העם עונים ברוך יי' אלהים אלהי ישראל מן העולם ועד העולם.", + "ואומר את השם ככתבו והוא השם הנהגה מיו\"ד ה\"א וא\"ו ה\"א וזה הוא השם המפורש האמור בכל מקום ובמדינה אומרים אותו בכינויו והוא באל\"ף דל\"ת שאין מזכירין את השם ככתבו אלא במקדש בלבד ומשמת שמעון הצדיק פסקו הכהנים מלברך בשם המפורש אפילו במקדש כדי שלא ילמוד אותו אדם שאינו חשוב ושאינו הגון ולא היו חכמים הראשונים מלמדין שם זה לתלמידיהם ובניהם ההגונים אלא פעם אחת לשבע שנים כל זה גדולה לשמו הנכבד והנורא.", + "אין ברכת כהנים נאמרת בכ\"מ אלא בלשון הקדש שנאמר כה תברכו את בני ישראל כך למדו מפי השמועה ממשה רבינו ע\"ה כה תברכו בעמידה כה תברכו בנשיאת כפים כה תברכו בלשון הקדש כה תברכו פנים כנגד פנים כה תברכו בקול רם כה תברכו בשם המפורש והוא שיהיה במקדש כמו שאמרנו.", + "אין הכהנים רשאין בכל מקום להוסיף ברכה על שלשת הפסוקים כגון יי' אלהי אבותיכם יוסף עליכם ככם אלף פעמים וכיוצא בה לא בקול רם ולא בלחש שנאמר לא תוסיפו על הדבר בשעה שכל כהן עולה לדוכן כשהוא עוקר רגליו לעלות אומר יהי רצון מלפניך יי' אלהינו שתהיה ברכה זו שצויתנו לברך את עמך ישראל ברכה שלמה ואל יהי בה מכשול ועון מעתה ועד עולם וקודם שיחזיר פניו לברך את העם מברך ברוך אתה יי' אלהינו מלך העולם אשר קדשנו בקדושתו של אהרן וצונו לברך את עמו ישראל באהבה ואח\"כ מחזיר פניו לציבור ומתחיל לברכם וכשמחזיר פניו מן הציבור אחר שמשלים אומר עשינו מה שגזרת עלינו עשה עמנו מה שהבטחתנו השקיפה ממעון קדשך מן השמים וברך את עמך את ישראל.", + "כשמחזירין הכהנים את פניהם לציבור לברכם וכשמחזירין פניהם מן הציבור אחר שמברכין לא יחזירו אלא על דרך ימין בכ\"מ וכן כל פינות שיהיה אדם פונה לא יהיו אלא על דרך ימין.", + "במקדש מברכין ברכת כהנים פעם אחת ביום אחר תמיד של שחר באין ועומדין על מעלות האולם ומברכין כדרך שאמרנו אבל במדינה מברכין אותה אחר כל תפלה חוץ ממנחה כמו שאמרנו בכל מקום משתדלין שיהיה המקרא אותן ישראל שנאמר אמור להם מכלל שאין המקרא מהם." + ], + [ + "ששה דברים מונעין נשיאת כפים: הלשון והמומין והעבירה והשנים והיין וטומאת הידים הלשון כיצד העלגים שאין מוציאין את האותיות כתיקונן כגון שקורין לאלפי\"ן עייני\"ן ולעייני\"ן אלפי\"ן או לשבולת סבולת וכיוצא בהן אין נושאין את כפיהן וכך כבדי פה וכבדי לשון שאין דבריהם נכרים לכל אין נושאין את כפיהן.", + "המומין כיצד כהן שיש מומין בפניו או בידיו או ברגליו כגון שהיו אצבעותיו עקומות או עקושות או שהיו ידיו בוהקניות לא ישא את כפיו לפי שהעם מסתכלין בו מי שהיה רירו יורד על זקנו בשעה שהוא מדבר וכן הסומא באחת מעיניו לא ישא את כפיו ואם היה דש בעירו והכל היו רגילים בזה הסומא באחת מעיניו או בזה שרירו זב מותר לפי שאין מסתכלין בו וכן מי שהיו ידיו צבועות אסטיס ופואה לא ישא את כפיו ואם רוב אנשי העיר מלאכתן בכך מותר לפי שאין מסתכלין בו.", + "העבירה כיצד כהן שהרג את הנפש אף על פי שעשה תשובה לא ישא את כפיו שנאמר ידיכם דמים מלאו וכתיב ובפרשכם כפיכם וגו' וכהן שעבד כוכבים בין באונס בין בשגגה אע\"פ שעשה תשובה אינו נושא את כפיו לעולם שנאמר אך לא יעלו כהני הבמות וגו' וברכה כעבודה היא שנאמר לשרתו ולברך בשמו וכן כהן שהמיר לעכו\"ם אע\"פ שחזר בו אינו נושא את כפיו לעולם ושאר העבירות אין מונעין.", + "השנים כיצד כהן נער לא ישא את כפיו עד שיתמלא זקנו והיין כיצד מי ששתה רביעית יין בבת אחת אינו נושא את כפיו עד שיסיר את יינו מעליו לפי שהוקשה ברכה לעבודה שתה רביעית יין בשתי פעמים או שנתן לתוכו מעט מים מותר ואם שתה יותר מרביעית אף על פי שהיה מזוג אע\"פ ששתאו בכמה פעמים לא ישא את כפיו עד שיסיר את יינו מעליו וכמה היא רביעית אצבעים על אצבעים ברום אצבעים וחצי אצבע וחומש אצבע כגודל וזה האצבע שמושחין בו בכל התורה כולה הוא הגודל והוא הנקרא בהן יד.", + "טומאת הידים כיצד כהן שלא נטל את ידיו לא ישא את כפיו אלא נוטל את ידיו עד הפרק כדרך שמקדשין לעבודה ואחר כך מברך שנאמר שאו ידיכם קדש וברכו את יי' והחלל אינו נושא את כפיו לפי שאינו בכיהונו.", + "כהן שלא היה לו דבר מכל אלו הדברים המונעין נשיאת כפים אף ע\"פ שאינו חכם ואינו מדקדק במצות או שהיו הבריות מרננים אחריו או שלא היה משאו ומתנו בצדק הרי זה נושא את כפיו ואין מונעין אותו לפי שזו מצות עשה על כל כהן וכהן שראוי לנשיאת כפים ואין אומרים לאדם רשע הוסף רשע והמנע מן המצות.", + "ואל תתמה ותאמר ומה תועיל ברכת הדיוט זה שאין קבול הברכה תלוי בכהנים אלא בהקדוש ברוך הוא שנאמר ושמו את שמי על בני ישראל ואני אברכם הכהנים עושים מצותן שנצטוו בה והקב\"ה ברחמיו מברך את ישראל כחפצו.", + "עם שהם אחורי הכהנים אינם בכלל הברכה והעומדים מצדיהן הרי הם בכלל הברכה ואם היתה מחיצה בין הכהנים ובין המתברכים אפילו היא חומה של ברזל הואיל ופניהם מול פני הכהנים הרי הם בכלל הברכה.", + "נשיאת כפים בעשרה וכהנים מן המנין בית הכנסת שכולן כהנים כולם נושאים את כפיהם ולמי הם מברכים לאחיהם שבצפון ולאחיהם שבדרום ומי עונה אחריהם אמן הנשים והטף ואם נשארו שם עשרה כהנים יותר על אלו שעלו לדוכן העשרה עונין אמן והשאר מברכין.", + "ציבור שלא היה בהן כהן אלא שליח ציבור לבדו לא ישא את כפיו ואם היתה הבטחתו שהוא נושא את כפיו וחוזר לתפלתו רשאי ואם אין להם כהן כלל כשיגיע שליח ציבור לשים שלום אומר אלהינו ואלהי אבותינו ברכנו בברכה המשולשת בתורה הכתובה ע\"י משה עבדך האמורה מפי אהרן ובניו כהנים עם קדושך כאמור יברכך יי' וישמרך יאר יי' פניו אליך ויחנך ישא יי' פניו אליך וישם לך שלום ושמו את שמי על בני ישראל ואני אברכם ואין העם עונין אמן ומתחיל ואומר שים שלום.", + "כהן שנשא את כפיו בבית הכנסת והלך לבית הכנסת אחר ומצא ציבור שמתפללין ולא הגיעו לברכת כהנים נושא ידיו להן ומברכן ואפילו כמה פעמים ביום כהן שלא עקר רגליו ממקומו לעלות לדוכן בשעה שאמר שליח ציבור רצה שוב אינו עולה באותה תפלה אבל אם עקר רגליו לעלות אף על פי שלא הגיע לדוכן אלא אחר עבודה הרי זה עולה ומברך.", + "כל כהן שאינו עולה לדוכן אע\"פ שבטל מצות עשה אחת הרי זה כעובר על שלש עשה שנאמר כה תברכו את בני ישראל אמור להם ושמו את שמי וכל כהן שאינו מברך אינו מתברך וכל כהן המברך מתברך שנא' ואברכה מברכיך:סליקו הלכות תפלה בסיעתא דשמיא." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Wikisource.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Wikisource.json new file mode 100644 index 0000000000000000000000000000000000000000..2ebfd81c545a3615f985a970e1d93bfb481211b5 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/Wikisource.json @@ -0,0 +1,56 @@ +{ + "language": "he", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_%D7%AA%D7%A4%D7%99%D7%9C%D7%94_%D7%95%D7%91%D7%A8%D7%9B%D7%AA_%D7%9B%D7%94%D7%A0%D7%99%D7%9D_%D7%99%D7%93", + "versionTitle": "Wikisource", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "ויקיטקסט", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [], + [ + "[א] בשחרית במוסף ובנעילה הכהנים נושאים את כפיהם אבל במנחה אין נשיאת כפים מפני שבמנחה כבר סעדו כל העם ושמא שתו הכהנים יין ושכור אסור בנשיאת כפים ואפילו ביום תענית אין נושאין כפיהן במנחה גזרה מנחת תענית מפני מנחת כל יום.", + "[ב] בד\"א בתעניות שמתפללין בו מנחה ונעילה כגון צום כפור ותענית צבור אבל תענית שאין בו נעילה כגון תשעה באב ושבעה עשר בתמוז הואיל ותפלת מנחה שלהם סמוך לשקיעת החמה הרי נראית כנעילה ואינה מתחלפת במנחה של כל יום ולפיכך יש בה נשיאת כפים וכהן שעבר ועלה לדוכן במנחה של יוה\"כ הואיל והדבר ידוע שאין שם שכרות הרי זה נושא כפיו ואין מורידין אותו מפני החשד שלא יאמרו פסול היה לפיכך הורידוהו.", + "[ג] כיצד היא נשיאת כפים בגבולין בעת שיגיע שליח צבור לעבודה כשיאמר רצה כל הכהנים העומדים בבית הכנסת נעקרין ממקומן והולכין ועולין לדוכן ועומדים שם פניהם להיכל ואחוריהם כלפי העם ואצבעותיהם כפופות לתוך כפיהם עד שישלים שליח ציבור ההודאה ומחזירין פניהם כלפי העם ופושטין אצבעותיהן ומגביהין ידיהם כנגד כתפיהם ומתחילין יברכך ושליח ציבור מקרא אותם מלה מלה והם עונין שנאמר אמור להם עד שיאמר כשמשלימין פסוק ראשון כל העם עונין אמן וחוזר שליח ציבור ומקרא אותן פסוק שני מלה מלה והם עונים עד שמשלימין פסוק שני וכל העם עונין אמן וכן בפסוק שלישי.", + "[ד] כשישלימו הכהנים ג' פסוקים מתחיל ש\"צ ברכה אחרונה של תפלה שהיא שים שלום והכהנים מחזירין פניהם כלפי הקדש וקופצין אצבעותיהן ועומדין שם בדוכן עד שיגמור הברכה וחוזרין למקומן.", + "[ה] אין המקרא רשאי (להקרות לכהנים) עד שיכלה אמן מפי הציבור ואין הכהנים רשאין להתחיל בברכה עד שיכלה הדיבור מפי המקרא ואין הציבור עונין אמן עד שתכלה הברכה מפי הכהנים ואין הכהנים מתחילין בברכה אחרת עד שיכלה אמן מפי הציבור ואין שליח ציבור רשאי לענות אמן אחר הכהנים כשאר העם שמא תטרף דעתו ולא ידע איזו ברכה מקרא אותן אם פסוק שני או פסוק שלישי.", + "[ו] אין הכהנים רשאין להחזיר פניהם מן הציבור עד שיתחיל שליח ציבור שים שלום ואין הכהנים רשאין ליעקר ממקומן עד שיגמור שליח ציבור שים שלום ואין רשאין לכוף קשרי אצבעותיהם עד שיחזירו פניהם מן הציבור ומתקנות [עזרא] שלא יעלו הכהנים לדוכן בסנדליהן אלא עומדין יחפין.", + "[ז] כשיהיו הכהנים מברכין את העם לא יביטו בעם ולא יסיחו דעתן אלא יהיו עיניהם כנגד הארץ כעומד בתפלה ואין אדם רשאי להסתכל בפני הכהנים בשעה שהן מברכין את העם כדי שלא יסיחו דעתם אלא כל העם מתכוונין לשמוע הברכה ומכוונים פניהם כנגד פני הכהנים ואינם מביטים בפניהם.", + "[ח] אם היה הכהן המברך אחד מתחיל לברך מעצמו ושליח ציבור מקרא אותו מלה מלה כמו שאמרנו היו שנים או יותר אינן מתחילין לברך עד שיקרא להם שליח ציבור ואומר להם כהנים והם עונין ואומרים יברכך והוא מקרא אותן מלה מלה על הסדר שאמרנו.", + "[ט] כיצד ברכת כהנים במקדש הכהנים עולין לדוכן אחר שישלימו הכהנים עבודת תמיד של שחר ומגביהין ידיהם למעלה על גבי ראשיהן ואצבעותיהן פשוטות חוץ מכהן גדול שאין מגביה ידיו למעלה מן הציץ ואחד מקרא אותן מלה מלה כדרך שעושין בגבולין עד שישלימו שלשה הפסוקים ואין העם עונין אחר כל פסוק אלא עושין אותה במקדש ברכה אחת וכשישלימו כל העם עונים ברוך יי' אלהים אלהי ישראל מן העולם ועד העולם.", + "[י] ואומר את השם ככתבו והוא השם הנהגה מיו\"ד ה\"א וא\"ו ה\"א וזה הוא השם המפורש האמור בכל מקום ובמדינה אומרים אותו בכינויו והוא באל\"ף דל\"ת שאין מזכירין את השם ככתבו אלא במקדש בלבד ומשמת שמעון הצדיק פסקו הכהנים מלברך בשם המפורש אפילו במקדש כדי שלא ילמוד אותו אדם שאינו חשוב ושאינו הגון ולא היו חכמים הראשונים מלמדין שם זה לתלמידיהם ובניהם ההגונים אלא פעם אחת לשבע שנים כל זה גדולה לשמו הנכבד והנורא.", + "[יא] אין ברכת כהנים נאמרת בכ\"מ אלא בלשון הקדש שנאמר כה תברכו את בני ישראל כך למדו מפי השמועה ממשה רבינו ע\"ה כה תברכו בעמידה כה תברכו בנשיאת כפים כה תברכו בלשון הקדש כה תברכו פנים כנגד פנים כה תברכו בקול רם כה תברכו בשם המפורש והוא שיהיה במקדש כמו שאמרנו.", + "[יב] אין הכהנים רשאין בכל מקום להוסיף ברכה על שלשת הפסוקים כגון יי' אלהי אבותיכם יוסף עליכם ככם אלף פעמים וכיוצא בה לא בקול רם ולא בלחש שנאמר לא תוסיפו על הדבר בשעה שכל כהן עולה לדוכן כשהוא עוקר רגליו לעלות אומר יהי רצון מלפניך יי' אלהינו שתהיה ברכה זו שצויתנו לברך את עמך ישראל ברכה שלמה ואל יהי בה מכשול ועון מעתה ועד עולם וקודם שיחזיר פניו לברך את העם מברך ברוך אתה יי' אלהינו מלך העולם אשר קדשנו בקדושתו של אהרן וצונו לברך את עמו ישראל באהבה ואח\"כ מחזיר פניו לציבור ומתחיל לברכם וכשמחזיר פניו מן הציבור אחר שמשלים אומר עשינו מה שגזרת עלינו עשה עמנו מה שהבטחתנו השקיפה ממעון קדשך מן השמים וברך את עמך את ישראל.", + "[יג] כשמחזירין הכהנים את פניהם לציבור לברכם וכשמחזירין פניהם מן הציבור אחר שמברכין לא יחזירו אלא על דרך ימין בכ\"מ וכן כל פינות שיהיה אדם פונה לא יהיו אלא על דרך ימין.", + "[יד] במקדש מברכין ברכת כהנים פעם אחת ביום אחר תמיד של שחר באין ועומדין על מעלות האולם ומברכין כדרך שאמרנו אבל במדינה מברכין אותה אחר כל תפלה חוץ ממנחה כמו שאמרנו בכל מקום משתדלין שיהיה המקרא אותן ישראל שנאמר אמור להם מכלל שאין המקרא מהם." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/just the first two halachot.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/just the first two halachot.json new file mode 100644 index 0000000000000000000000000000000000000000..b0358194956247c86c7091c850cc65cbdf64e36a --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/just the first two halachot.json @@ -0,0 +1,29 @@ +{ + "language": "he", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "http://www.mechonhadar.org/c/document_library/get_file?uuid=8e2def5c-17b6-4160-9fe3-874c9c9c3587&groupId=11401", + "versionTitle": "just the first two halachot", + "status": "locked", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "מצות עשה להתפלל בכל יום שנאמר ועבדתם את ה' אלהיכם, מפי השמועה למדו שעבודה זו היא תפלה שנאמר ולעבדו בכל לבבכם אמרו חכמים אי זו היא עבודה שבלב זו תפלה, ואין מנין התפלות מן התורה, ואין משנה התפלה הזאת מן התורה, ואין לתפלה זמן קבוע מן התורה.", + "ולפיכך נשים ועבדים חייבין בתפלה לפי שהיא מצות עשה שלא הזמן גרמא אלא חיוב מצוה זו כך הוא שיהא אדם מתחנן ומתפלל בכל יום ומגיד שבחו של הקדוש ברוך הוא ואחר כך שואל צרכיו שהוא צריך להם בבקשה ובתחנה ואחר כך נותן שבח והודיה לה' על הטובה שהשפיע לו כל אחד לפי כחו." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..d04fea3e73c9bb3a46ed6fbfb0728a736c59606f --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/Hebrew/merged.json @@ -0,0 +1,294 @@ +{ + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Prayer_and_the_Priestly_Blessing", + "text": [ + [ + "מִצְוַת עֲשֵׂה לְהִתְפַּלֵּל בְּכָל יוֹם שֶׁנֶּאֱמַר (שמות כג כה) ״וַעֲבַדְתֶּם אֵת ה׳‎ אֱלֹהֵיכֶם״. מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁעֲבוֹדָה זוֹ הִיא תְּפִלָּה שֶׁנֶּאֱמַר (דברים יא יג) ״וּלְעָבְדוֹ בְּכָל לְבַבְכֶם״ אָמְרוּ חֲכָמִים אֵי זוֹ הִיא עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה. וְאֵין מִנְיַן הַתְּפִלּוֹת מִן הַתּוֹרָה. וְאֵין מִשְׁנֶה הַתְּפִלָּה הַזֹּאת מִן הַתּוֹרָה. וְאֵין לַתְּפִלָּה זְמַן קָבוּעַ מִן הַתּוֹרָה: ", + "וּלְפִיכָךְ נָשִׁים וַעֲבָדִים חַיָּבִין בִּתְפִלָּה לְפִי שֶׁהִיא מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמַן גְּרָמָא אֶלָּא חִיּוּב מִצְוָה זוֹ כָּךְ הוּא שֶׁיְּהֵא אָדָם מִתְחַנֵּן וּמִתְפַּלֵּל בְּכָל יוֹם וּמַגִּיד שִׁבְחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאַחַר כָּךְ שׁוֹאֵל צְרָכָיו שֶׁהוּא צָרִיךְ לָהֶם בְּבַקָּשָׁה וּבִתְחִנָּה וְאַחַר כָּךְ נוֹתֵן שֶׁבַח וְהוֹדָיָה לַה׳‎ עַל הַטּוֹבָה שֶׁהִשְׁפִּיעַ לוֹ כָּל אֶחָד לְפִי כֹּחוֹ:", + "אִם הָיָה רָגִיל מַרְבֶּה בִּתְחִנָּה וּבַקָּשָׁה וְאִם הָיָה עֲרַל שְׂפָתַיִם מְדַבֵּר כְּפִי יְכָלְתּוֹ וּבְכָל עֵת שֶׁיִּרְצֶה. וְכֵן מִנְיַן הַתְּפִלּוֹת כָּל אֶחָד כְּפִי יְכָלְתּוֹ. יֵשׁ מִתְפַּלֵּל פַּעַם אַחַת בְּיוֹם. וְיֵשׁ מִתְפַּלְּלִין פְּעָמִים הַרְבֵּה. וְהַכּל יִהְיוּ מִתְפַּלְּלִין נֹכַח הַמִּקְדָּשׁ בְּכָל מָקוֹם שֶׁיִּהְיֶה. וְכֵן הָיָה הַדָּבָר תָּמִיד מִמּשֶׁה רַבֵּנוּ וְעַד עֶזְרָא:", + "כֵּיוָן שֶׁגָּלוּ יִשְׂרָאֵל בִּימֵי נְבוּכַדְנֶצַּר הָרָשָׁע נִתְעָרְבוּ בְּפָרַס וְיָוָן וּשְׁאָר הָאֻמּוֹת וְנוֹלְדוּ לָהֶם בָּנִים בְּאַרְצוֹת הַגּוֹיִם וְאוֹתָן הַבָּנִים נִתְבַּלְבְּלוּ שְׂפָתָם וְהָיְתָה שְׂפַת כָּל אֶחָד וְאֶחָד מְעֹרֶבֶת מִלְּשׁוֹנוֹת הַרְבֵּה וְכֵיוָן שֶׁהָיָה מְדַבֵּר אֵינוֹ יָכוֹל לְדַבֵּר כָּל צָרְכּוֹ בְּלָשׁוֹן אַחַת אֶלָּא בְּשִׁבּוּשׁ שֶׁנֶּאֱמַר (נחמיה יג כד) ״וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית״ וְגוֹ׳‎ (נחמיה יג כד) ״וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וְעַם״. וּמִפְּנֵי זֶה כְּשֶׁהָיָה אֶחָד מֵהֶן מִתְפַּלֵּל תִּקְצַר לְשׁוֹנוֹ לִשְׁאל חֲפָצָיו אוֹ לְהַגִּיד שֶׁבַח הַקָּדוֹשׁ בָּרוּךְ הוּא בִּלְשׁוֹן הַקֹּדֶשׁ עַד שֶׁיֵּעָרְבוּ עִמָּהּ לְשׁוֹנוֹת אֲחֵרוֹת. וְכֵיוָן שֶׁרָאָה עֶזְרָא וּבֵית דִּינוֹ כָּךְ עָמְדוּ וְתִקְּנוּ לָהֶם שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת עַל הַסֵּדֶר. שָׁלֹשׁ רִאשׁוֹנוֹת שֶׁבַח לַה׳‎ וְשָׁלֹשׁ אַחֲרוֹנוֹת הוֹדָיָה. וְאֶמְצָעִיּוֹת יֵשׁ בָּהֶן שְׁאֵלַת כָּל הַדְּבָרִים שֶׁהֵן כְּמוֹ אָבוֹת לְכָל חֶפְצֵי אִישׁ וָאִישׁ וּלְצָרְכֵי הַצִּבּוּר כֻּלָּן, כְּדֵי שֶׁיִּהְיוּ עֲרוּכוֹת בְּפִי הַכּל וְיִלְמְדוּ אוֹתָן וְתִהְיֶה תְּפִלַּת אֵלּוּ הָעִלְּגִים תְּפִלָּה שְׁלֵמָה כִּתְפִלַּת בַּעֲלֵי הַלָּשׁוֹן הַצֶּחָה. וּמִפְּנֵי עִנְיָן זֶה תִּקְּנוּ כָּל הַבְּרָכוֹת וְהַתְּפִלּוֹת מְסֻדָּרוֹת בְּפִי כָּל יִשְׂרָאֵל כְּדֵי שֶׁיְּהֵא עִנְיַן כָּל בְּרָכָה עָרוּךְ בְּפִי הָעִלֵּג:", + "וְכֵן תִּקְּנוּ שֶׁיְּהֵא מִנְיַן הַתְּפִלּוֹת כְּמִנְיַן הַקָּרְבָּנוֹת. שְׁתֵּי תְּפִלּוֹת בְּכָל יוֹם כְּנֶגֶד שְׁנֵי תְּמִידִין. וְכָל יוֹם שֶׁיֵּשׁ קָרְבַּן מוּסָף תִּקְּנוּ בּוֹ תְּפִלָּה שְׁלִישִׁית כְּנֶגֶד קָרְבַּן מוּסָף. וּתְפִלָּה שֶׁהִיא כְּנֶגֶד תָּמִיד שֶׁל בֹּקֶר הִיא הַנִּקְרֵאת תְּפִלַּת הַשַּׁחַר. וּתְפִלָּה שֶׁכְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם הִיא הַנִּקְרֵאת תְּפִלַּת מִנְחָה וּתְפִלָּה שֶׁכְּנֶגֶד הַמּוּסָפִין הִיא נִקְרֵאת תְּפִלַּת הַמּוּסָפִין:", + "וְכֵן הִתְקִינוּ שֶׁיְּהֵא אָדָם מִתְפַּלֵּל תְּפִלָּה אַחַת בַּלַּיְלָה שֶׁהֲרֵי אֵיבְרֵי תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם מִתְעַכְּלִין וְהוֹלְכִין כָּל הַלַּיְלָה שֶׁנֶּאֱמַר (ויקרא ו ב) ״הִיא הָעֹלָה״ וְגוֹ׳‎, כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים נה יח) ״עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי״. וְאֵין תְּפִלַּת עַרְבִית חוֹבָה כִּתְפִלַּת שַׁחֲרִית וּמִנְחָה. וְאַף עַל פִּי כֵן נָהֲגוּ כָּל יִשְׂרָאֵל בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם לְהִתְפַּלֵּל עַרְבִית וְקִבְּלוּהָ עֲלֵיהֶם כִּתְפִלַּת חוֹבָה:", + "וְכֵן תִּקְּנוּ תְּפִלָּה אַחַר תְּפִלַּת מִנְחָה סָמוּךְ לִשְׁקִיעַת הַחַמָּה בְּיוֹם הַתַּעֲנִית בִּלְבַד כְּדֵי לְהוֹסִיף תְּחִנָּה וּבַקָּשָׁה מִפְּנֵי הַתַּעֲנִית וְזוֹ הִיא הַתְּפִלָּה הַנִּקְרֵאת תְּפִלַּת נְעִילָה כְּלוֹמַר נִנְעֲלוּ שַׁעֲרֵי שָׁמַיִם בְּעַד הַשֶּׁמֶשׁ וְנִסְתְּרָה, לְפִי שֶׁאֵין מִתְפַּלְּלִין אוֹתָהּ אֶלָּא סָמוּךְ לִשְׁקִיעַת הַחַמָּה:", + "נִמְצְאוּ הַתְּפִלּוֹת בְּכָל יוֹם שָׁלֹשׁ. עַרְבִית וְשַׁחֲרִית וּמִנְחָה. וּבַשַּׁבָּתוֹת וּבְמוֹעֲדִים וּבְרָאשֵׁי חֳדָשִׁים אַרְבַּע. שָׁלֹשׁ שֶׁל כָּל יוֹם וּתְפִלַּת הַמּוּסָפִין. וּבְיוֹם הַכִּפּוּרִים חָמֵשׁ. אַרְבַּע אֵלּוּ וּתְפִלַּת נְעִילָה:", + "תְּפִלּוֹת אֵלּוּ אֵין פּוֹחֲתִין מֵהֶן אֲבָל מוֹסִיפִין עֲלֵיהֶם. אִם רָצָה אָדָם לְהִתְפַּלֵּל כָּל הַיּוֹם כֻּלּוֹ הָרְשׁוּת בְּיָדוֹ. וְכָל אוֹתָן הַתְּפִלּוֹת שֶׁיּוֹסִיף כְּמוֹ מַקְרִיב נְדָבוֹת. לְפִיכָךְ צָרִיךְ שֶׁיְּחַדֵּשׁ דָּבָר בְּכָל בְּרָכָה וּבְרָכָה מִן הָאֶמְצָעִיּוֹת מֵעֵין הַבְּרָכוֹת. וְאִם חִדֵּשׁ אֲפִלּוּ בִּבְרָכָה אַחַת דַּיּוֹ כְּדֵי לְהוֹדִיעַ שֶׁהִיא נְדָבָה וְלֹא חוֹבָה. וְשָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת לְעוֹלָם אֵין מוֹסִיפִין בָּהֶן וְלֹא פּוֹחֲתִין מֵהֶן וְאֵין מְשַׁנִּין בָּהֶן דָּבָר:", + "אֵין הַצִּבּוּר מִתְפַּלְּלִין תְּפִלַּת נְדָבָה לְפִי שֶׁאֵין הַצִּבּוּר מְבִיאִין קָרְבַּן נְדָבָה. וְלֹא יִתְפַּלֵּל אֲפִלּוּ יָחִיד מוּסָף שְׁתַּיִם אַחַת חוֹבַת הַיּוֹם וְאַחַת נְדָבָה לְפִי שֶׁאֵין מִתְנַדְּבִין קָרְבַּן מוּסָף. וְיֵשׁ מִן הַגְּאוֹנִים מִי שֶׁהוֹרָה שֶׁאָסוּר לְהִתְפַּלֵּל תְּפִלַּת נְדָבָה בְּשַׁבָּתוֹת וְיָמִים טוֹבִים לְפִי שֶׁאֵין מַקְרִיבִין בָּהֶן נְדָבָה אֶלָּא חוֹבַת הַיּוֹם בִּלְבַד:" + ], + [ + "בִימֵי רַבָּן גַּמְלִיאֵל רַבּוּ הָאֶפִּיקוֹרוֹסִין בְּיִשְׂרָאֵל וְהָיוּ מְצֵרִים לְיִשְׂרָאֵל וּמְסִיתִין אוֹתָן לָשׁוּב מֵאַחֲרֵי הַשֵּׁם. וְכֵיוָן שֶׁרָאָה שֶׁזּוֹ גְּדוֹלָה מִכָּל צָרְכֵי בְּנֵי אָדָם עָמַד הוּא וּבֵית דִּינוֹ וְהִתְקִין בְּרָכָה אַחַת שֶׁתִּהְיֶה בָּהּ שְׁאֵלָה מִלִּפְנֵי הַשֵּׁם לְאַבֵּד הָאֶפִּיקוֹרוֹסִין וְקָבַע אוֹתָהּ בַּתְּפִלָּה כְּדֵי שֶׁתִּהְיֶה עֲרוּכָה בְּפִי הַכּל. נִמְצְאוּ כָּל הַבְּרָכוֹת שֶׁבַּתְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת:", + "בְּכָל תְּפִלָּה שֶׁבְּכָל יוֹם מִתְפַּלֵּל אָדָם תְּשַׁע עֶשְׂרֵה בְּרָכוֹת אֵלּוּ עַל הַסֵּדֶר. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁמָּצָא דַּעְתּוֹ מְכֻוֶּנֶת וּלְשׁוֹנוֹ תְּמַהֵר לִקְרוֹת. אֲבָל אִם הָיָה טָרוּד וְדָחוּק אוֹ שֶׁקָּצְרָה לְשׁוֹנוֹ מֵהִתְפַּלֵּל יִתְפַּלֵּל שָׁלֹשׁ רִאשׁוֹנוֹת וּבְרָכָה אַחַת מֵעֵין כָּל הָאֶמְצָעִיּוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְיֵצֵא יְדֵי חוֹבָתוֹ:", + "וְזוֹהִי הַבְּרָכָה שֶׁתִּקְּנוּ מֵעֵין כָּל הָאֶמְצָעִיּוֹת. הֲבִינֵנוּ יְיָ׳‎ אֱלֹהֵינוּ לָדַעַת אֶת דְּרָכֶיךָ וּמוֹל אֶת לְבָבֵנוּ לְיִרְאָתְךָ לְסוֹלֵחַ הֱיֵה לָנוּ לִהְיוֹת גְּאוּלִים רַחֲקֵנוּ מִמַּכְאוֹב וְדַשְׁנֵנוּ וְשַׁכְּנֵנוּ בִּנְאוֹת אַרְצְךָ וּנְפוֹצִים מֵאַרְבַּע תְּקַבֵּץ וְהַתּוֹעִים בְּדַעְתְּךָ יִשָּׁפְטוּ וְעַל הָרְשָׁעִים תָּנִיף יָדְךָ וְיִשְׂמְחוּ צַדִּיקִים בְּבִנְיַן עִירֶךָ וּבְתִקּוּן הֵיכָלֶךָ וּבִצְמִיחַת קֶרֶן לְדָוִד עַבְדֶּךָ וּבַעֲרִיכַת נֵר לְבֶן יִשַּׁי מְשִׁיחֶךָ טֶרֶם נִקְרָא אַתָּה תַּעֲנֶה כַּדָּבָר שֶׁנֶּאֱמַר (ישעיה סה כד) ״וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע״ כִּי אַתָּה הוּא עוֹנֶה בְּכָל עֵת פּוֹדֶה וּמַצִּיל מִכָּל צוּקָה בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּפִלָּה:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּימוֹת הַחַמָּה. אֲבָל בִּימוֹת הַגְּשָׁמִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר שְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים. וְכֵן בְּמוֹצָאֵי שַׁבָּתוֹת וְיָמִים טוֹבִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר הַבְדָּלָה בְּחוֹנֵן הַדַּעַת:", + "וּבְשַׁבָּתוֹת וּבְיָמִים טוֹבִים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת בְּכָל תְּפִלָּה וּתְפִלָּה מֵאַרְבַּע תְּפִלּוֹת שֶׁל אוֹתוֹ הַיּוֹם. שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וּבְרָכָה אֶמְצָעִית מֵעֵין אוֹתוֹ הַיּוֹם. בְּשַׁבָּתוֹת חוֹתְמִין בִּבְרָכָה אֶמְצָעִית מְקַדֵּשׁ הַשַּׁבָּת. וּבָרְגָלִים חוֹתֵם בָּהּ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וְאִם הָיָה שַׁבָּת וְיוֹם טוֹב חוֹתְמִים בָּהּ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים. בְּרֹאשׁ הַשָּׁנָה חוֹתְמִין בָּהּ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. וְאִם הָיָה שַׁבָּת חוֹתֵם בָּהּ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּתְפִלַּת עַרְבִית וְשַׁחֲרִית וּמִנְחָה. אֲבָל תְּפִלַּת הַמּוּסָפִין שֶׁל רֹאשׁ הַשָּׁנָה מִתְפַּלֵּל תֵּשַׁע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת שֶׁל כָּל יוֹם וְשָׁלֹשׁ אֶמְצָעִיּוֹת. רִאשׁוֹנָה מִן הָאֶמְצָעִיּוֹת עִנְיָנָהּ מַלְכֻיּוֹת. שְׁנִיָּה זִכְרוֹנוֹת. שְׁלִישִׁית שׁוֹפָרוֹת. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֵעִנְיָנָהּ:", + "בְּיוֹם הַכִּפּוּרִים מִתְפַּלֵּל בְּכָל תְּפִלָּה מֵחָמֵשׁ תְּפִלּוֹת שֶׁבַע בְּרָכוֹת. שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְאֶמְצָעִיּוֹת מֵעֵין הַיּוֹם. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים. וְאִם חָל לִהְיוֹת בְּשַׁבָּת חוֹתֵם בְּכָל תְּפִלָּה מֵהֶן מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּיוֹם צוֹם שֶׁל כָּל שָׁנָה וְשָׁנָה אֲבָל בְּיוֹם צוֹם שֶׁל שְׁנַת הַיּוֹבֵל מִתְפַּלֵּל תְּפִלַּת הַמּוּסָפִים תֵּשַׁע בְּרָכוֹת כְּמוֹ שֶׁהִתְפַּלֵּל בְּמוּסַף רֹאשׁ הַשָּׁנָה וְהֵם אוֹתָן הַבְּרָכוֹת עַצְמָן לֹא פָּחוֹת וְלֹא יוֹתֵר וְאֵין מִתְפַּלְּלִין אוֹתָן אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג:", + "בְּכָל תְּפִלָּה מֵהַתְּפִלּוֹת פּוֹתֵחַ קֹדֶם לִבְרָכָה רִאשׁוֹנָה (תהילים נא יז) ״יְיָ׳‎ שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ״. וּכְשֶׁהוּא חוֹתֵם בְּסוֹף הַתְּפִלָּה אוֹמֵר (תהילים יט טו) ״יִהְיוּ לְרָצוֹן אִמְרֵי פִי״ וְגוֹ׳‎ וְאַחַר כָּךְ צוֹעֵד לַאֲחוֹרָיו:", + "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל עַרְבִית שַׁחֲרִית וּמִנְחָה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת כִּשְׁאָר הַיָּמִים וְאוֹמֵר בָּעֲבוֹדָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא. בְּמוּסָף בְּחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל תְּפִלַּת הַמּוּסָף כְּמוֹ שֶׁמִּתְפַּלֵּל בְּיוֹם טוֹב. וּבְרָאשֵׁי חֳדָשִׁים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְאֶמְצָעִית מֵעֵין קָרְבַּן רֹאשׁ חֹדֶשׁ וְחוֹתֵם בָּהּ מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים:", + "שַׁבָּת שֶׁחָלָה בְּחֻלּוֹ שֶׁל מוֹעֵד וְכֵן רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת מִתְפַּלֵּל עַרְבִית וְשַׁחֲרִית וּמִנְחָה שֶׁבַע בְּרָכוֹת כִּשְׁאָר הַשַּׁבָּתוֹת וְאוֹמֵר יַעֲלֶה וְיָבוֹא בָּעֲבוֹדָה. בְּמוּסָף מַתְחִיל בִּבְרָכָה אֶמְצָעִית בְּעִנְיַן שַׁבָּת וּמַשְׁלִים בְּעִנְיַן שַׁבָּת וְאוֹמֵר קְדֻשַּׁת הַיּוֹם בְּאֶמְצַע בְּרָכָה וְחוֹתֵם בָּהּ בְּרָאשֵׁי חֳדָשִׁים מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. וּבְחֻלּוֹ שֶׁל מוֹעֵד חוֹתֵם בָּהּ כְּמוֹ שֶׁהוּא חוֹתֵם בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת:", + "וְיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מִתְפַּלֵּל בִּבְרָכָה רְבִיעִית בַּלַּיְלָה וַתּוֹדִיעֵנוּ מִשְׁפְּטֵי צִדְקֶךָ וַתְּלַמְּדֵנוּ לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ קְדֻשַּׁת שַׁבָּת וּכְבוֹד מוֹעֵד וַחֲגִיגַת הָרֶגֶל בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה הִקְדַּשְׁתָּ (וְהִבְדַּלְתָּ וְהִקְדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתְךָ) וַתִּתֵּן לָנוּ ה׳‎ אֱלֹהֵינוּ מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן וְכוּ׳‎. וּבְמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם טוֹב שֶׁל כָּל הַשָּׁנָה מַבְדִּיל בְּאַתָּה חוֹנֵן אַף עַל פִּי שֶׁהוּא מַבְדִּיל עַל הַכּוֹס:", + "בַּחֲנֻכָּה וּבְפוּרִים מוֹסִיפִין בְּהוֹדָאָה עַל הַנִּסִּים. שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנֻכָּה מַזְכִּיר עַל הַנִּסִּים בְּמוּסָף כְּמוֹ שֶׁמַּזְכִּיר בִּשְׁאָר תְּפִלּוֹת:", + "בִּימֵי הַתַּעֲנִית אֲפִלּוּ יָחִיד שֶׁהִתְעַנָּה מוֹסִיף בְּשׁוֹמֵעַ תְּפִלָּה עֲנֵנוּ וְכוּ׳‎. וּשְׁלִיחַ צִבּוּר אוֹמְרָהּ בְּרָכָה בִּפְנֵי עַצְמָהּ בֵּין גּוֹאֵל לְרוֹפֵא וְחוֹתֵם בָּהּ הָעוֹנֶה בְּעֵת צָרָה (וּמוֹשִׁיעַ). וְנִמְצָא מִתְפַּלֵּל עֶשְׂרִים בְּרָכוֹת. בְּתִשְׁעָה בְּאָב מוֹסִיפִין בְּבוֹנֵה יְרוּשָׁלָיִם רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל הָעִיר הָאֲבֵלָה כוּ׳‎:", + "כָּל יְמוֹת הַגְּשָׁמִים אוֹמֵר בִּבְרָכָה שְׁנִיָּה מוֹרִיד הַגֶּשֶׁם וּבִימוֹת הַחַמָּה מוֹרִיד הַטָּל. מֵאֵימָתַי אוֹמֵר מוֹרִיד הַגֶּשֶׁם מִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג עַד תְּפִלַּת שַׁחֲרִית שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח. וּמִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח אוֹמֵר מוֹרִיד הַטָּל:", + "מִשִּׁבְעָה יָמִים בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּבִרְכַּת שָׁנִים כָּל זְמַן שֶׁמַּזְכִּיר הַגֶּשֶׁם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל בְּשִׁנְעָר וּבְסוּרְיָא וּבְמִצְרַיִם וּבַמְּקוֹמוֹת הַסְּמוּכוֹת לְאֵלּוּ וְהַדּוֹמִין לָהֶן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּיוֹם שִׁשִּׁים אַחַר תְּקוּפַת תִּשְׁרֵי:", + "מְקוֹמוֹת שֶׁהֵן צְרִיכִין לִגְשָׁמִים בִּימוֹת הַחַמָּה כְּגוֹן אִיֵּי הַיָּם הָרְחוֹקִים שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּעֵת שֶׁהֵן צְרִיכִין לָהֶן בְּשׁוֹמֵעַ תְּפִלָּה. וּמְקוֹמוֹת שֶׁהֵן עוֹשִׂין יוֹם טוֹב שְׁנֵי יָמִים אוֹמֵר מוֹרִיד הַגֶּשֶׁם בִּתְפִלַּת מוּסָף שֶׁל יוֹם רִאשׁוֹן שֶׁל שְׁמִינִי עֲצֶרֶת וּמִתְפַּלֵּל וְהוֹלֵךְ כָּל יְמוֹת הַגְּשָׁמִים:", + "כָּל הַשָּׁנָה כֻּלָּהּ חוֹתֵם בִּבְרָכָה שְׁלִישִׁית הָאֵל הַקָּדוֹשׁ וּבְבִרְכַּת עַשְׁתֵּי עֶשְׂרֵה מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט וּבַעֲשֶׂרֶת הַיָּמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד מוֹצָאֵי יוֹם הַכִּפּוּרִים חוֹתֵם בַּשְּׁלִישִׁית הַמֶּלֶךְ הַקָּדוֹשׁ וּבְעַשְׁתֵּי עֶשְׂרֵה הַמֶּלֶךְ הַמִּשְׁפָּט:", + "יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה רִאשׁוֹנָה זָכְרֵנוּ לְחַיִּים כוּ׳‎ וּבַשְּׁנִיָּה מִי כָמוֹךָ אַב הָרַחֲמִים וְכוּ׳‎ וּבְהוֹדָאָה זְכֹר רַחֲמֶיךָ וְכוּ׳‎ וּמוֹסִיפִין בִּבְרָכָה אַחֲרוֹנָה בְּסֵפֶר חַיִּים וְכוּ׳‎. וְכֵן יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה שְׁלִישִׁית וּבְכֵן תֵּן פַּחְדְּךָ וּבְכֵן וְכוּ׳‎ אֲבָל בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים מִנְהָג פָּשׁוּט הוּא לְהוֹסִיף בַּשְּׁלִישִׁית וּבְכֵן תֵּן פַּחְדְּךָ וְכוּ׳‎:" + ], + [ + "תְּפִלַת הַשַּׁחַר מִצְוָתָהּ שֶׁיַּתְחִיל לְהִתְפַּלֵּל עִם הָנֵץ הַחַמָּה וּזְמַנָּהּ עַד סוֹף שָׁעָה רְבִיעִית שֶׁהִיא שְׁלִישִׁית הַיּוֹם. וְאִם עָבַר אוֹ טָעָה וְהִתְפַּלֵּל אַחַר אַרְבַּע עַד חֲצוֹת הַיּוֹם יָצָא יְדֵי חוֹבַת תְּפִלָּה. אֲבָל לֹא יָצָא יְדֵי חוֹבַת תְּפִלָּה בִּזְמַנָּהּ. שֶׁכְּשֵׁם שֶׁתְּפִלָּה מִצְוָה מִן הַתּוֹרָה כָּךְ מִצְוָה מִדִּבְרֵיהֶם לְהִתְפַּלֵּל אוֹתָהּ בִּזְמַנָּהּ כְּמוֹ שֶׁתִּקְנוּ לָנוּ חֲכָמִים וּנְבִיאִים:", + "כְּבָר אָמַרְנוּ שֶׁתְּפִלַּת הַמִּנְחָה כְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם תִּקְּנוּ זְמַנָּהּ. וּלְפִי שֶׁהָיָה הַתָּמִיד קָרֵב בְּכָל יוֹם בְּתֵשַׁע שָׁעוֹת וּמֶחֱצָה תִּקְּנוּ זְמַנָּהּ מִתֵּשַׁע שָׁעוֹת וּמֶחֱצָה וְהִיא הַנִּקְרֵאת מִנְחָה קְטַנָּה. וּלְפִי שֶׁבְּעֶרֶב הַפֶּסַח שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת הָיוּ שׁוֹחֲטִין אֶת הַתָּמִיד בְּשֵׁשׁ שָׁעוֹת וּמֶחֱצָה, אָמְרוּ שֶׁהַמִּתְפַּלֵּל מֵאַחַר שֵׁשׁ שָׁעוֹת וּמֶחֱצָה יָצָא. וּמִשֶּׁהִגִּיעַ זְמַן זֶה הִגִּיעַ זְמַן חִיּוּבָהּ וְזוֹ הִיא הַנִּקְרֵאת מִנְחָה גְּדוֹלָה:", + "נָהֲגוּ אֲנָשִׁים הַרְבֵּה לְהִתְפַּלֵּל גְּדוֹלָה וּקְטַנָּה וְהָאַחַת רְשׁוּת. וְהוֹרוּ מִקְצָת הַגְּאוֹנִים שֶׁאֵין רָאוּי לְהִתְפַּלֵּל רְשׁוּת אֶלָּא הַגְּדוֹלָה. וְכֵן הַדִּין נוֹתֵן מִפְּנֵי שֶׁהִיא כְּנֶגֶד דָּבָר שֶׁאֵינוֹ תָּדִיר בְּכָל יוֹם. וְאִם הִתְפַּלֵּל הַגְּדוֹלָה חוֹבָה לֹא יִתְפַּלֵּל קְטַנָּה אֶלָּא רְשׁוּת:", + "הָא לָמַדְתָּ שֶׁזְּמַן מִנְחָה גְּדוֹלָה מִשֵּׁשׁ שָׁעוֹת וּמֶחֱצָה עַד תֵּשַׁע שָׁעוֹת וּמֶחֱצָה. וּזְמַן מִנְחָה קְטַנָּה מִתֵּשַׁע שָׁעוֹת וּמֶחֱצָה עַד שֶׁיִּשָּׁאֵר מִן הַיּוֹם שָׁעָה וּרְבִיעַ. וְיֵשׁ לוֹ לְהִתְפַּלֵּל אוֹתָהּ עַד שֶׁתִּשְׁקַע הַחַמָּה:", + "תְּפִלַּת הַמּוּסָפִין זְמַנָּהּ אַחַר תְּפִלַּת הַשַּׁחַר עַד שֶׁבַע שָׁעוֹת בַּיּוֹם. וְהַמִּתְפַּלֵּל אוֹתָהּ אַחַר שֶׁבַע שָׁעוֹת אַף עַל פִּי שֶׁפָּשַׁע יָצָא יְדֵי חוֹבָתוֹ מִפְּנֵי שֶׁזְּמַנָּהּ כָּל הַיּוֹם:", + "תְּפִלַּת הָעֶרֶב אַף עַל פִּי שֶׁאֵינָהּ חוֹבָה הַמִּתְפַּלֵּל אוֹתָהּ זְמַנָּהּ מִתְּחִלַּת הַלַּיְלָה עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. ותְּפִלַּת נְעִילָה זְמַנָּה כְּדֵי שֶׁיַּשְׁלִים אוֹתָהּ סָמוּךְ לִשְׁקִיעַת הַחַמָּה:", + "הַמִּתְפַּלֵּל תְּפִלָּה קֹדֶם זְמַנָּהּ לֹא יָצָא יְדֵי חוֹבָתוֹ וְחוֹזֵר וּמִתְפַּלֵּל אוֹתָהּ בִּזְמַנָּהּ. וְאִם הִתְפַּלֵּל תְּפִלַּת שַׁחֲרִית בִּשְׁעַת הַדְּחָק אַחַר שֶׁעָלָה עַמּוּד הַשַּׁחַר יָצָא. וְיֵשׁ לוֹ לְהִתְפַּלֵּל תְּפִלַּת עַרְבִית שֶׁל לֵילֵי שַׁבָּת בְּעֶרֶב שַׁבָּת קֹדֶם שֶׁתִּשְׁקַע הַחַמָּה. וְכֵן יִתְפַּלֵּל עַרְבִית שֶׁל מוֹצָאֵי שַׁבָּת בְּשַׁבָּת לְפִי שֶׁתְּפִלַּת עַרְבִית רְשׁוּת אֵין מְדַקְדְּקִין בִּזְמַנָּהּ. וּבִלְבַד שֶׁיִּקְרָא קְרִיאַת שְׁמַע בִּזְמַנָּהּ אַחַר צֵאת הַכּוֹכָבִים:", + "כָּל מִי שֶׁעָבַר עָלָיו זְמַן תְּפִלָּה וְלֹא הִתְפַּלֵּל בְּמֵזִיד אֵין לוֹ תַּקָּנָה וְאֵינוֹ מְשַׁלֵּם. בְּשׁוֹגֵג אוֹ שֶׁהָיָה אָנוּס אוֹ טָרוּד מְשַׁלֵּם אוֹתָהּ תְּפִלָּה בִּזְמַן תְּפִלָּה הַסְּמוּכָה לָהּ. וּמַקְדִּים תְּפִלָּה שֶׁבִּזְמַנָּהּ וְאַחֲרֶיהָ מִתְפַּלֵּל אֶת הַתַּשְׁלוּמִין:", + "כֵּיצַד. טָעָה וְלֹא הִתְפַּלֵּל שַׁחֲרִית וְעָבַר חֲצִי הַיּוֹם יִתְפַּלֵּל מִנְחָה שְׁתַּיִם. רִאשׁוֹנָה תְּפִלַּת מִנְחָה וְהַשְּׁנִיָּה תַּשְׁלוּמֵי שַׁחֲרִית. טָעָה וְלֹא הִתְפַּלֵּל מִנְחָה עַד שֶׁשָּׁקְעָה הַחַמָּה יִתְפַּלֵּל עַרְבִית שְׁתַּיִם. רִאשׁוֹנָה עַרְבִית וּשְׁנִיָּה תַּשְׁלוּמֵי מִנְחָה. טָעָה וְלֹא הִתְפַּלֵּל עַרְבִית עַד שֶׁעָלָה עַמּוּד הַשַּׁחַר מִתְפַּלֵּל שַׁחֲרִית שְׁתַּיִם. רִאשׁוֹנָה שַׁחֲרִית וְהַשְּׁנִיָּה תַּשְׁלוּמֵי עַרְבִית:", + "טָעָה וְלֹא הִתְפַּלֵּל לֹא תְּפִלָּה זוֹ וְלֹא תְּפִלָּה הַסְּמוּכָה לָהּ אֵינוֹ מְשַׁלֵּם אֶלָּא אַחֲרוֹנָה בִּלְבַד. כֵּיצַד. טָעָה וְלֹא הִתְפַּלֵּל לֹא שַׁחֲרִית וְלֹא מִנְחָה מִתְפַּלֵּל עַרְבִית שְׁתַּיִם רִאשׁוֹנָה עַרְבִית וְהָאַחֲרוֹנָה תַּשְׁלוּמֵי מִנְחָה. אֲבָל שַׁחֲרִית אֵין לָהּ תַּשְׁלוּמִין שֶׁכְּבָר עָבַר זְמַנָּהּ. וְכֵן בִּשְׁאָר תְּפִלּוֹת:", + "הָיוּ לְפָנָיו שְׁתֵּי תְּפִלּוֹת שֶׁל מִנְחָה וְשֶׁל מוּסָפִין מִתְפַּלֵּל שֶׁל מִנְחָה וְאַחַר כָּךְ מִתְפַּלֵּל שֶׁל מוּסָפִין. וְיֵשׁ מִי שֶׁמּוֹרֶה שֶׁאֵין עוֹשִׂין בְּצִבּוּר כֵּן כְּדֵי שֶׁלֹּא יִטְעוּ:" + ], + [ + "חֲמִשָּׁה דְּבָרִים מְעַכְּבִין אֶת הַתְּפִלָּה אַף עַל פִּי שֶׁהִגִּיעַ זְמַנָּה. טָהֳרַת יָדַיִם. וְכִסּוּי הָעֶרְוָה. וְטָהֳרַת מְקוֹם תְּפִלָּה. וּדְבָרִים הַחוֹפְזִים אוֹתוֹ. וְכַוָּנַת הַלֵּב:", + "טָהֳרַת יָדַיִם כֵּיצַד. רוֹחֵץ יָדָיו בְּמַיִם עַד הַפֶּרֶק וְאַחַר כָּךְ יִתְפַּלֵּל. הָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְהִגִּיעַ זְמַן תְּפִלָּה וְלֹא הָיָה לוֹ מַיִם. אִם הָיָה בֵּינוֹ וּבֵין הַמַּיִם אַרְבָּעָה מִילִין שֶׁהֵם שְׁמוֹנַת אֲלָפִים אַמָּה הוֹלֵךְ עַד מְקוֹם הַמַּיִם וְרוֹחֵץ וְאַחַר כָּךְ יִתְפַּלֵּל. הָיָה בֵּינוֹ וּבֵין הַמַּיִם יוֹתֵר עַל כֵּן מְקַנֵּחַ יָדָיו בִּצְרוֹר אוֹ בְּעָפָר אוֹ בְּקוֹרָה וּמִתְפַּלֵּל:", + "בַּמֶּה דְּבָרִים אֲמוּרִים לְפָנָיו אֲבָל אִם הָיָה מְקוֹם הַמַּיִם לַאֲחוֹרָיו אֵין מְחַיְּבִין אוֹתוֹ לַחֲזֹר לַאֲחוֹרָיו אֶלָּא עַד מִיל. אֲבָל אִם עָבַר מִן הַמַּיִם יוֹתֵר אֵינוֹ חַיָּב לַחֲזֹר אֶלָּא מְקַנֵּחַ יָדָיו וּמִתְפַּלֵּל. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאֵינוֹ מְטַהֵר לִתְפִלָּה אֶלָּא יָדָיו בִּלְבַד, בִּשְׁאָר תְּפִלּוֹת חוּץ מִתְּפִלַּת שַׁחֲרִית. אֲבָל שַׁחֲרִית רוֹחֵץ פָּנָיו יָדָיו וְרַגְלָיו וְאַחַר כָּךְ יִתְפַּלֵּל. וְאִם הָיָה רָחוֹק מִן הַמַּיִם מְקַנֵּחַ יָדָיו בִּלְבַד וְאַחַר כָּךְ יִתְפַּלֵּל:", + "כָּל הַטְּמֵאִין רוֹחֲצִין יְדֵיהֶן בִּלְבַד כִּטְהוֹרִין וּמִתְפַּלְּלִים. אַף עַל פִּי שֶׁאֶפְשָׁר לָהֶם לִטְבּל וְלַעֲלוֹת מִטֻּמְאָתָן אֵין הַטְּבִילָה מְעַכֶּבֶת. וּכְבָר בֵּאַרְנוּ שֶׁעֶזְרָא תִּקֵּן שֶׁלֹּא יִקְרָא בַּעַל קֶרִי בִּלְבַד בְּדִבְרֵי תּוֹרָה עַד שֶׁיִּטְבּל. וּבֵית דִּין שֶׁעָמְדוּ אַחַר כֵּן הִתְקִינוּ אַף לִתְפִלָּה שֶׁלֹּא יִתְפַּלֵּל בַּעַל קֶרִי בִּלְבַד עַד שֶׁיִּטְבּל. וְלֹא מִפְּנֵי טֻמְאָה וְטָהֳרָה נָגְעוּ בָּהּ אֶלָּא כְּדֵי שֶׁלֹּא יִהְיוּ תַּלְמִידֵי חֲכָמִים מְצוּיִים אֵצֶל נְשׁוֹתֵיהֶן כְּתַרְנְגוֹלִים. וּמִפְּנֵי זֶה תִּקְּנוּ טְבִילָה לְבַעַל קֶרִי לְבַדּוֹ וְהוֹצִיאוּהוּ מִכְּלַל הַטְּמֵאִין:", + "לְפִיכָךְ הָיוּ אוֹמְרִין בִּזְמַן תַּקָּנָה זוֹ שֶׁאֲפִלּוּ זָב שֶׁרָאָה קֶרִי וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע וּמְשַׁמֶּשֶׁת שֶׁרָאֲתָה דַּם נִדָּה צְרִיכִין טְבִילָה לִקְרִיאַת שְׁמַע וְכֵן לִתְפִלָּה מִפְּנֵי הַקֶּרִי אַף עַל פִּי שֶׁהֵם טְמֵאִין. וְכֵן הַדִּין נוֹתֵן שֶׁאֵין טְבִילָה זוֹ מִפְּנֵי טָהֳרָה אֶלָּא מִפְּנֵי הַגְּזֵרָה שֶׁלֹּא יִהְיוּ מְצוּיִין אֵצֶל נְשׁוֹתֵיהֶן תָּמִיד. וּכְבָר בָּטְלָה גַּם תַּקָּנָה זוֹ שֶׁל תְּפִלָּה לְפִי שֶׁלֹּא פָּשְׁטָה בְּכָל יִשְׂרָאֵל וְלֹא הָיָה כֹּחַ בַּצִּבּוּר לַעֲמֹד בָּהּ:", + "מִנְהָג פָּשׁוּט בְּשִׁנְעָר וּבִסְפָרַד שֶׁאֵין בַּעַל קֶרִי מִתְפַּלֵּל עַד שֶׁרוֹחֵץ כָּל בְּשָׂרוֹ בְּמַיִם מִשּׁוּם (עמוס ד יב) ״הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל״. בַּמֶּה דְּבָרִים אֲמוּרִים בְּבָרִיא אוֹ בְּחוֹלֶה שֶׁבָּעַל. אֲבָל חוֹלֶה שֶׁרָאָה קֶרִי לְאָנְסוֹ פָּטוּר מִן הָרְחִיצָה וְאֵין בָּזֶה מִנְהָג. וְכֵן זָב שֶׁרָאָה קֶרִי וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע אֵין בָּהֶן מִנְהָג אֶלָּא מְקַנְּחִין עַצְמָן וְרוֹחֲצִין יְדֵיהֶן וּמִתְפַּלְּלִין:", + "כִּסּוּי הָעֶרְוָה כֵּיצַד. אַף עַל פִּי שֶׁכִּסָּה עֶרְוָתוֹ כְּדֶרֶךְ שֶׁמְּכַסִּין לִקְרִיאַת שְׁמַע לֹא יִתְפַּלֵּל עַד שֶׁיְּכַסֶּה אֶת לִבּוֹ. וְאִם לֹא כִּסָּה לִבּוֹ אוֹ שֶׁנֶּאֱנַס וְאֵין לוֹ בְּמָה יְכַסֶּה הוֹאִיל וְכִסָּה עֶרְוָתוֹ וְהִתְפַּלֵּל יָצָא. וּלְכַתְּחִלָּה לֹא יַעֲשֶׂה:", + "טָהֳרַת מְקוֹם הַתְּפִלָּה כֵּיצַד. לֹא יִתְפַּלֵּל בִּמְקוֹם הַטִּנֹּפֶת וְלֹא בַּמֶּרְחָץ וְלֹא בְּבֵית הַכִּסֵּא וְלֹא בָּאַשְׁפָּה וְלֹא בְּמָקוֹם שֶׁאֵינוֹ בְּחֶזְקַת טָהֳרָה עַד שֶׁיִּבְדְּקֶנּוּ. כְּלָלוֹ שֶׁל דָּבָר כָּל מָקוֹם שֶׁאֵין קוֹרִין בּוֹ קְרִיאַת שְׁמַע אֵין מִתְפַּלְּלִין בּוֹ. וּכְשֵׁם שֶׁמַּרְחִיקִין מִצּוֹאָה וּמִמֵּי רַגְלַיִם וְרֵיחַ רַע וּמִן הַמֵּת וּמֵרְאִיַּת הָעֶרְוָה לִקְרִיאַת שְׁמַע כָּךְ מַרְחִיקִין לִתְפִלָּה:", + "הַמִּתְפַּלֵּל וּמָצָא צוֹאָה בִּמְקוֹמוֹ הוֹאִיל וְחָטָא מִפְּנֵי שֶׁלֹּא בָּדַק עַד שֶׁלֹּא הִתְפַּלֵּל חוֹזֵר וּמִתְפַּלֵּל בְּמָקוֹם טָהוֹר. הָיָה עוֹמֵד בִּתְפִלָּה וּמָצָא צוֹאָה כְּנֶגְדּוֹ אִם יָכוֹל לְהַלֵּךְ לְפָנָיו כְּדֵי שֶׁיִּזְרְקֶנָּה לְאַחֲרָיו אַרְבַּע אַמּוֹת יְהַלֵּךְ וְאִם לָאו יְסַלְּקֶנָּה לַצְּדָדִין. וְאִם אֵינוֹ יָכוֹל יַפְסִיק. גְּדוֹלֵי הַחֲכָמִים לֹא הָיוּ מִתְפַּלְּלִים בְּבַיִת שֶׁיֵּשׁ בּוֹ שֵׁכָר וְלֹא בְּבַיִת שֶׁיֵּשׁ בּוֹ מוּרְיָיס בְּעֵת עִפּוּשׁוֹ מִפְּנֵי שֶׁרֵיחוֹ רַע אַף עַל פִּי שֶׁהַמָּקוֹם טָהוֹר:", + "דְּבָרִים הַחוֹפְזִים אוֹתוֹ כֵּיצַד. אִם הָיָה צָרִיךְ לִנְקָבָיו לֹא יִתְפַּלֵּל. וְכָל הַצָּרִיךְ לִנְקָבָיו וְהִתְפַּלֵּל תְּפִלָּתוֹ תּוֹעֵבָה וְחוֹזֵר וּמִתְפַּלֵּל אַחַר שֶׁיַּעֲשֶׂה צְרָכָיו. וְאִם יָכוֹל לְהַעֲמִיד עַצְמוֹ כְּדֵי פַּרְסָה תְּפִלָּתוֹ תְּפִלָּה. וְאַף עַל פִּי כֵן לְכַתְּחִלָּה לֹא יִתְפַּלֵּל עַד שֶׁיִּבְדֹּק עַצְמוֹ יָפֶה יָפֶה וְיִבְדֹק נְקָבָיו וְיָסִיר כִּיחוֹ וְנִיעוֹ וְכָל הַדָּבָר הַטּוֹרְדוֹ וְאַחַר כָּךְ יִתְפַּלֵּל:", + "מִי שֶׁגִּהֵק וּפִהֵק וְנִתְעַטֵּשׁ בִּתְפִלָּתוֹ אִם לִרְצוֹנוֹ הֲרֵי זֶה מְגֻנֶּה. וְאִם בָּדַק גּוּפוֹ קֹדֶם שֶׁיִּתְפַּלֵּל וּבָא לְאָנְסוֹ אֵין בְּכָךְ כְּלוּם. נִזְדַּמֵּן לוֹ רֹק בִּתְפִלָּתוֹ מַבְלִיעוֹ בְּטַלִּיתוֹ אוֹ בְּבִגְדוֹ. וְאִם הָיָה מִצְטַעֵר בְּכָךְ זוֹרְקוֹ בְּיָדוֹ לַאֲחוֹרָיו כְּדֵי שֶׁלֹּא יִצְטַעֵר בַּתְּפִלָּה וְנִמְצָא טָרוּד. יָצָא מִמֶּנּוּ רוּחַ מִלְּמַטָּה כְּשֶׁהוּא עוֹמֵד בִּתְפִלָּה שֶׁלֹּא לְדַעְתּוֹ שׁוֹהֶה עַד שֶׁתִּכְלֶה הָרוּחַ וְחוֹזֵר לִתְפִלָּתוֹ:", + "בִּקֵּשׁ לְהוֹצִיא רוּחַ מִלְּמַטָּה וְנִצְטַעֵר הַרְבֵּה וְאֵינוֹ יָכוֹל לְהַעֲמִיד עַצְמוֹ מְהַלֵּךְ לְאַחֲרָיו אַרְבַּע אַמּוֹת וּמַמְתִּין עַד שֶׁתִּכְלֶה הָרוּחַ. וְאוֹמֵר רִבּוֹן כָּל הָעוֹלָמִים יְצַרְתָּנוּ נְקָבִים נְקָבִים חֲלוּלִים חֲלוּלִים גָּלוּי וְיָדוּעַ לְפָנֶיךָ חֶרְפָּתֵנוּ וּכְלִמָּתֵנוּ חֶרְפָּה וּכְלִמָּה בְּחַיֵּינוּ תּוֹלֵעָה וְרִמָּה בְּמִיתָתֵנוּ וְחוֹזֵר לִמְקוֹמוֹ וּמִתְפַּלֵּל:", + "הָיָה עוֹמֵד בִּתְפִלָּה וְנָטְפוּ מֵי רַגְלָיו עַל בִּרְכָּיו מַמְתִּין עַד שֶׁיִּכְלוּ הַמַּיִם וְחוֹזֵר לַמָּקוֹם שֶׁפָּסַק. וְאִם שָׁהָה כְּדֵי לִגְמֹר אֶת הַתְּפִלָּה חוֹזֵר לָרֹאשׁ:", + "וְכֵן הַמַּשְׁתִּין מַיִם שׁוֹהֶה כְּדֵי הִלּוּךְ ד׳‎ אַמּוֹת וְאַחַר כָּךְ יִתְפַּלֵּל. וּמִשֶּׁהִתְפַּלֵּל שׁוֹהֶה אַחַר תְּפִלָּתוֹ כְּדֵי הִלּוּךְ אַרְבַּע אַמּוֹת וְאַחַר כָּךְ מַשְׁתִּין כְּדֵי שֶׁיִּפְסֹק דִּבְרֵי הַתְּפִלָּה מִפִּיו:", + "כַּוָּנַת הַלֵּב כֵּיצַד. כָּל תְּפִלָּה שֶׁאֵינָהּ בְּכַוָּנָה אֵינָהּ תְּפִלָּה. וְאִם הִתְפַּלֵּל בְּלֹא כַּוָּנָה חוֹזֵר וּמִתְפַּלֵּל בְּכַוָּנָה. מָצָא דַּעְתּוֹ מְשֻׁבֶּשֶׁת וְלִבּוֹ טָרוּד אָסוּר לוֹ לְהִתְפַּלֵּל עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ. לְפִיכָךְ הַבָּא מִן הַדֶּרֶךְ וְהוּא עָיֵף אוֹ מֵצֵר אָסוּר לוֹ לְהִתְפַּלֵּל עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ. אָמְרוּ חֲכָמִים יִשְׁהֶה שְׁלֹשָׁה יָמִים עַד שֶׁיָּנוּחַ וְתִתְקָרֵר דַּעְתּוֹ וְאַחַר כָּךְ יִתְפַּלֵּל:", + "כֵּיצַד הִיא הַכַּוָּנָה. שֶׁיְּפַנֶּה אֶת לִבּוֹ מִכָּל הַמַּחֲשָׁבוֹת וְיִרְאֶה עַצְמוֹ כְּאִלּוּ הוּא עוֹמֵד לִפְנֵי הַשְּׁכִינָה. לְפִיכָךְ צָרִיךְ לֵישֵׁב מְעַט קֹדֶם הַתְּפִלָּה כְּדֵי לְכַוֵּן אֶת לִבּוֹ וְאַחַר כָּךְ יִתְפַּלֵּל בְּנַחַת וּבְתַחֲנוּנִים וְלֹא יַעֲשֶׂה תְּפִלָּתוֹ כְּמִי שֶׁהָיָה נוֹשֵׂא מַשּׂאוֹי וּמַשְׁלִיכוֹ וְהוֹלֵךְ לוֹ. לְפִיכָךְ צָרִיךְ לֵישֵׁב מְעַט אַחַר הַתְּפִלָּה וְאַחַר כָּךְ יִפָּטֵר. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִין שָׁעָה אַחַת קֹדֶם תְּפִלָּה וְשָׁעָה אַחַת לְאַחַר תְּפִלָּה וּמַאֲרִיכִין בִּתְפִלָּה שָׁעָה:", + "שִׁכּוֹר אַל יִתְפַּלֵּל מִפְּנֵי שֶׁאֵין לוֹ כַּוָּנָה. וְאִם הִתְפַּלֵּל תְּפִלָּתוֹ תּוֹעֵבָה. לְפִיכָךְ חוֹזֵר וּמִתְפַּלֵּל כְּשֶׁיִּתְרוֹקֵן מִשִּׁכְרוּתוֹ. שָׁתוּי אַל יִתְפַּלֵּל וְאִם הִתְפַּלֵּל תְּפִלָּתוֹ תְּפִלָּה. אֵי זֶה שִׁכּוֹר זֶה שֶׁאֵינוֹ יָכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ. שָׁתוּי יָכוֹל לְדַבֵּר בִּפְנֵי הַמֶּלֶךְ וְאֵינוֹ מִשְׁתַּבֵּשׁ. אַף עַל פִּי כֵן הוֹאִיל וְשָׁתָה רְבִיעִית יַיִן לֹא יִתְפַּלֵּל עַד שֶׁיָּסִיר יֵינוֹ מֵעָלָיו", + "וְכֵן אֵין עוֹמְדִין לְהִתְפַּלֵּל לֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ מְרִיבָה וְלֹא מִתּוֹךְ כַּעַס אֶלָּא מִתּוֹךְ דִּבְרֵי תּוֹרָה. וְלֹא מִתּוֹךְ דִּין וַהֲלָכָה אַף עַל פִּי שֶׁהֵם דִּבְרֵי תּוֹרָה כְּדֵי שֶׁלֹּא יְהֵא לִבּוֹ טָרוּד בַּהֲלָכָה. אֶלָּא מִתּוֹךְ דִּבְרֵי תּוֹרָה שֶׁאֵין בָּהּ עִיּוּן כְּגוֹן הֲלָכוֹת פְּסוּקוֹת:", + "תְּפִלּוֹת הַפְּרָקִים כְּגוֹן תְּפִלַּת מוּסָף רֹאשׁ חֹדֶשׁ וּתְפִלַּת מוֹעֲדוֹת צָרִיךְ לְהַסְדִּיר תְּפִלָּתוֹ וְאַחַר כָּךְ עוֹמֵד וּמִתְפַּלֵּל כְּדֵי שֶׁלֹּא יִכָּשֵׁל בָּהּ. הָיָה מְהַלֵּךְ בִּמְקוֹם סַכָּנָה כְּגוֹן מְקוֹם גְּדוּדֵי חַיּוֹת וְלִסְטִים וְהִגִּיעַ זְמַן תְּפִלָּה מִתְפַּלֵּל בְּרָכָה אַחַת. וְזוֹ הִיא. צָרְכֵי עַמְּךָ יִשְׂרָאֵל מְרֻבִּים וְדַעְתָּם קְצָרָה. יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳‎ אֱלֹהֵינוּ שֶׁתִּתֵּן לְכָל אֶחָד וְאֶחָד כְּדֵי פַּרְנָסָתוֹ וּלְכָל גְּוִיָּה וּגְוִיָּה דֵּי מַחְסוֹרָהּ וְהַטּוֹב בְּעֵינֶיךָ עֲשֵׂה בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּפִלָּה. וּמִתְפַּלֵּל אוֹתָהּ בַּדֶּרֶךְ כְּשֶׁהוּא מְהַלֵּךְ, וְאִם יָכוֹל לַעֲמֹד עוֹמֵד. וּכְשֶׁהוּא מַגִּיעַ לְיִשּׁוּב וְתִתְקָרֵר דַּעְתּוֹ חוֹזֵר וּמִתְפַּלֵּל תְּפִלָּה כְּתַקָּנָתָהּ תְּשַׁע עֶשְׂרֵה בְּרָכוֹת:" + ], + [ + "שְׁמוֹנָה דְּבָרִים צָרִיךְ הַמִּתְפַּלֵּל לְהִזָּהֵר בָּהֶן וְלַעֲשׂוֹתָן. וְאִם הָיָה דָּחוּק אוֹ נֶאֱנַס אוֹ שֶׁעָבַר וְלֹא עָשָׂה אוֹתָן אֵין מְעַכְּבִין. וְאֵלּוּ הֵן. עֲמִידָה. וְנֹכַח הַמִּקְדָּשׁ. וְתִקּוּן הַגּוּף. וְתִקּוּן הַמַּלְבּוּשִׁים. וְתִקּוּן הַמָּקוֹם. וְהַשְׁוָיַת הַקּוֹל. וְהַכְּרִיעָה. וְהִשְׁתַּחֲוָיָה:", + "עֲמִידָה כֵּיצַד. אֵין מִתְפַּלֵּל אֶלָּא מְעֻמָּד. הָיָה יוֹשֵׁב בִּסְפִינָה אוֹ בַּעֲגָלָה אִם יָכוֹל לַעֲמֹד יַעֲמֹד. וְאִם לָאו יֵשֵׁב בִּמְקוֹמוֹ וְיִתְפַּלֵּל. חוֹלֶה מִתְפַּלֵּל אֲפִלּוּ שׁוֹכֵב עַל צִדּוֹ וְהוּא שֶׁיָּכוֹל לְכַוֵּן אֶת דַּעְתּוֹ. וְכֵן הַצָּמֵא וְהָרָעֵב הֲרֵי הֵן בִּכְלַל חוֹלִים אִם יֵשׁ בּוֹ יְכלֶת לְכַוֵּן אֶת דַּעְתּוֹ יִתְפַּלֵּל וְאִם לָאו אַל יִתְפַּלֵּל עַד שֶׁיֹּאכַל וְיִשְׁתֶּה. הָיָה רוֹכֵב עַל הַבְּהֵמָה אַף עַל פִּי שֶׁיֵּשׁ לוֹ מִי שֶׁיֹּאחַז בְּהֶמְתּוֹ לֹא יֵרֵד אֶלָּא יֵשֵׁב בִּמְקוֹמוֹ וְיִתְפַּלֵּל כְּדֵי שֶׁתְּהֵא דַּעְתּוֹ מְיֻשֶּׁבֶת עָלָיו:", + "נֹכַח הַמִּקְדָּשׁ כֵּיצַד. הָיָה עוֹמֵד בְּחוּצָה לָאָרֶץ מַחֲזִיר פָּנָיו נֹכַח אֶרֶץ יִשְׂרָאֵל וּמִתְפַּלֵּל. הָיָה עוֹמֵד בָּאָרֶץ מְכַוֵּן אֶת פָּנָיו כְּנֶגֶד יְרוּשָׁלַיִם. הָיָה עוֹמֵד בִּירוּשָׁלַיִם מְכַוֵּן פָּנָיו כְּנֶגֶד הַמִּקְדָּשׁ. הָיָה עוֹמֵד בַּמִּקְדָּשׁ מְכַוֵּן פָּנָיו כְּנֶגֶד בֵּית קֹדֶשׁ הַקָּדָשִׁים. סוּמָא וּמִי שֶׁלֹּא יָכוֹל לְכַוֵּן אֶת הָרוּחוֹת וְהַמְהַלֵּךְ בִּסְפִינָה יְכַוֵּן אֶת לִבּוֹ כְּנֶגֶד הַשְּׁכִינָה וְיִתְפַּלֵּל:", + "תִּקּוּן הַגּוּף כֵּיצַד. כְּשֶׁהוּא עוֹמֵד בִּתְפִלָּה צָרִיךְ לְכַוֵּן אֶת רַגְלָיו זוֹ בְּצַד זוֹ וְנוֹתֵן עֵינָיו לְמַטָּה כְּאִלּוּ הוּא מַבִּיט לָאָרֶץ. וְיִהְיֶה לִבּוֹ פָּנוּי לְמַעְלָה כְּאִלּוּ הוּא עוֹמֵד בַּשָּׁמַיִם וּמַנִּיחַ יָדָיו עַל לִבּוֹ כְּפוּתִין הַיְמָנִית עַל הַשְּׂמָאלִית וְעוֹמֵד כְּעֶבֶד לִפְנֵי רַבּוֹ בְּאֵימָה בְּיִרְאָה וָפַחַד. וְלֹא יַנִּיחַ יָדָיו עַל חֲלָצָיו:", + "תִּקּוּן הַמַּלְבּוּשִׁים כֵּיצַד. מְתַקֵּן מַלְבּוּשָׁיו תְּחִלָּה וּמְצַיֵּן עַצְמוֹ וּמְהַדֵּר שֶׁנֶּאֱמַר הִשְׁתַּחֲווּ לַה׳‎ בְּהַדְרַת קֹדֶשׁ. וְלֹא יַעֲמֹד בִּתְפִלָּה בַּאֲפוּנְדָתוֹ, וְלֹא בְּרֹאשׁ מְגֻלֶּה, וְלֹא בְּרַגְלַיִם מְגֻלּוֹת אִם דֶּרֶךְ אַנְשֵׁי הַמָּקוֹם שֶׁלֹּא יַעַמְדוּ בִּפְנֵי הַגְּדוֹלִים אֶלָּא בְּבָתֵּי הָרַגְלַיִם. וּבְכָל מָקוֹם לֹא יֶאֱחֹז תְּפִלִּין בְּיָדוֹ וְסֵפֶר תּוֹרָה בִּזְרוֹעוֹ וְיִתְפַּלֵּל מִפְּנֵי שֶׁלִּבּוֹ טָרוּד בָּהֶן. וְלֹא יֶאֱחֹז כֵּלִים וּמָעוֹת בְּיָדוֹ. אֲבָל מִתְפַּלֵּל הוּא וְלוּלָב בְּיָדוֹ בִּימוֹת הֶחָג מִפְּנֵי שֶׁהוּא מִצְוַת הַיּוֹם. הָיָה מַשּׂוֹי עַל רֹאשׁוֹ וְהִגִּיעַ זְמַן תְּפִלָּה אִם הָיָה פָּחוֹת מֵאַרְבָּעָה קַבִּין מַפְשִׁילוֹ לַאֲחוֹרָיו וּמִתְפַּלֵּל בּוֹ. הָיָה אַרְבָּעָה קַבִּין מַנִּיחוֹ עַל גַּבֵּי קַרְקַע וְאַחַר כָּךְ יִתְפַּלֵּל. דֶּרֶךְ כָּל הַחֲכָמִים וְתַלְמִידֵיהֶם שֶׁלֹּא יִתְפַּלְּלוּ אֶלָּא כְּשֶׁהֵן עֲטוּפִים:", + "תִּקּוּן הַמָּקוֹם כֵּיצַד. יַעֲמֹד בְּמָקוֹם נָמוּךְ וְיַחֲזִיר פָּנָיו לַכֹּתֶל. וְצָרִיךְ לִפְתֹּחַ חַלּוֹנוֹת אוֹ פְּתָחִים כְּנֶגֶד יְרוּשָׁלַיִם כְּדֵי לְהִתְפַּלֵּל כְּנֶגְדָּן שֶׁנֶּאֱמַר (דניאל ו יא) ״וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ״ וְגוֹ׳‎. וְקוֹבֵעַ מָקוֹם לִתְפִלָּתוֹ תָּמִיד. וְאֵין מִתְפַּלֵּל בְּחֻרְבָּה וְלֹא אֲחוֹרֵי בֵּית הַכְּנֶסֶת אֶלָּא אִם כֵּן הֶחֱזִיר פָּנָיו לְבֵית הַכְּנֶסֶת. וְאָסוּר לֵישֵׁב בְּצַד הָעוֹמֵד בִּתְפִלָּה אוֹ לַעֲבֹר לְפָנָיו עַד שֶׁיַּרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת:", + "לֹא יַעֲמֹד בְּמָקוֹם גָּבוֹהַּ שְׁלֹשָׁה טְפָחִים אוֹ יוֹתֵר וְיִתְפַּלֵּל. וְלֹא עַל גַּבֵּי מִטָּה וְלֹא עַל גַּבֵּי סַפְסָל וְלֹא עַל גַּבֵּי כִּסֵּא. הָיָה בִּנְיָן גָּבוֹהַּ אִם יֵשׁ בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת שֶׁהוּא שִׁעוּר הַבַּיִת הֲרֵי הוּא כַּעֲלִיָּה וּמֻתָּר לְהִתְפַּלֵּל בּוֹ. וְכֵן אִם הָיָה מֻקָּף מְחִצּוֹת מִכָּל רוּחוֹתָיו אַף עַל פִּי שֶׁאֵין בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת מֻתָּר לְהִתְפַּלֵּל בּוֹ מִפְּנֵי שֶׁאֵין גָּבְהוֹ נִכָּר שֶׁהֲרֵי חָלַק רְשׁוּת לְעַצְמוֹ:", + "הָאֻמָּנִין שֶׁהָיוּ עוֹשִׂין מְלָאכָה בְּרֹאשׁ הָאִילָן אוֹ בְּרֹאשׁ הַנִּדְבָּךְ אוֹ בְּרֹאשׁ הַכֹּתֶל וְהִגִּיעַ זְמַן תְּפִלָּה יוֹרְדִין לְמַטָּה וּמִתְפַּלְּלִין וְחוֹזְרִין לִמְלַאכְתָּן. וְאִם הָיוּ בְּרֹאשׁ הַזַּיִת אוֹ בְּרֹאשׁ הַתְּאֵנָה מִתְפַּלְּלִין בִּמְקוֹמָן מִפְּנֵי שֶׁטָּרְחָן מְרֻבֶּה. וּמַה הֵן מִתְפַּלְּלִין. אִם הָיוּ עוֹשִׂין בִּסְעֻדָּתָן בִּלְבַד מִתְפַּלְּלִין שָׁלֹשׁ תְּפִלּוֹת שֶׁל תִּשְׁעָה עָשָׂר בְּרָכוֹת. הָיוּ עוֹשִׂין בִּשְׂכָרָן מִתְפַּלְּלִין הֲבִינֵנוּ. וּבֵין כָּךְ וּבֵין כָּךְ אֵין יוֹרְדִין לִפְנֵי הַתֵּבָה וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן:", + "הַשְׁוָיַת הַקּוֹל כֵּיצַד. לֹא יַגְבִּיהַּ קוֹלוֹ בִּתְפִלָּתוֹ וְלֹא יִתְפַּלֵּל בְּלִבּוֹ אֶלָּא מְחַתֵּךְ הַדְּבָרִים בִּשְׂפָתָיו וּמַשְׁמִיעַ לְאָזְנָיו בְּלַחַשׁ. וְלֹא יַשְׁמִיעַ קוֹלוֹ אֶלָּא אִם כֵּן הָיָה חוֹלֶה אוֹ שֶׁאֵינוֹ יָכוֹל לְכַוֵּן אֶת לִבּוֹ עַד שֶׁיַּשְׁמִיעַ קוֹלוֹ, הֲרֵי זֶה מֻתָּר. וּבִלְבַד שֶׁלֹּא יְהֵא בְּצִבּוּר כְּדֵי שֶׁלֹּא תִּטָּרֵף דַּעְתָּן מִקּוֹלוֹ:", + "כְּרִיעָה כֵּיצַד. הַמִּתְפַּלֵּל כּוֹרֵעַ חָמֵשׁ כְּרִיעוֹת בְּכָל תְּפִלָּה וּתְפִלָּה. בִּבְרָכָה רִאשׁוֹנָה בַּתְּחִלָּה וּבַסּוֹף. וּבְהוֹדָיָה בַּתְּחִלָּה וּבַסּוֹף. וּכְשֶׁגּוֹמֵר הַתְּפִלָּה כּוֹרֵעַ וּפוֹסֵעַ שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו. וּכְשֶׁהוּא כּוֹרֵעַ נוֹתֵן שָׁלוֹם מִשְּׂמֹאל עַצְמוֹ וְאַחַר כָּךְ מִימִין עַצְמוֹ וְאַחַר כָּךְ מַגְבִּיהַּ רֹאשׁוֹ מִן הַכְּרִיעָה. וּכְשֶׁהוּא כּוֹרֵעַ בְּאַרְבַּע הַכְּרִיעוֹת כּוֹרֵעַ בְּבָרוּךְ וּכְשֶׁהוּא זוֹקֵף זוֹקֵף בַּשֵּׁם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּהֶדְיוֹט. אֲבָל כֹּהֵן גָּדוֹל כּוֹרֵעַ בִּתְחִלַּת כָּל בְּרָכָה וּבְסוֹף כָּל בְּרָכָה. וְהַמֶּלֶךְ כֵּיוָן שֶׁשָּׁחָה בָּרִאשׁוֹנָה אֵינוֹ מַגְבִּיהַּ רֹאשׁוֹ עַד שֶׁגּוֹמֵר כָּל תְּפִלָּתוֹ:", + "וְלָמָּה נוֹתֵן שָׁלוֹם לִשְׂמֹאלוֹ תְּחִלָּה. מִפְּנֵי שֶׁשְּׂמֹאלוֹ הוּא יָמִין שֶׁכְּנֶגֶד פָּנָיו. כְּלוֹמַר כְּשֶׁהוּא עוֹמֵד לִפְנֵי הַמֶּלֶךְ נוֹתֵן שָׁלוֹם לִימִין הַמֶּלֶךְ וְאַחַר כָּךְ לִשְׂמֹאל הַמֶּלֶךְ. וְקָבְעוּ שֶׁיִּפָּטֵר מִן הַתְּפִלָּה כְּמוֹ שֶׁנִּפְטָרִין מִלִּפְנֵי הַמֶּלֶךְ:", + "כָּל הַכְּרִיעוֹת הָאֵלּוּ צָרִיךְ שֶׁיִּכְרַע בָּהֶן עַד שֶׁיִּתְפַּקְּקוּ כָּל חֻלְיוֹת שֶׁבַּשִּׁדְרָה וְיַעֲשֶׂה עַצְמוֹ כְּקֶשֶׁת. וְאִם שָׁחָה מְעַט וְצִעֵר עַצְמוֹ וְנִרְאֶה כְּכוֹרֵעַ בְּכָל כֹּחוֹ אֵינוֹ חוֹשֵׁשׁ:", + "הִשְׁתַּחֲוָיָה כֵּיצַד. אַחַר שֶׁמַּגְבִּיהַּ רֹאשׁוֹ מִכְּרִיעָה חֲמִישִׁית יֵשֵׁב לָאָרֶץ וְנוֹפֵל עַל פָּנָיו אַרְצָה וּמִתְחַנֵּן בְּכָל הַתַּחֲנוּנִים שֶׁיִּרְצֶה. כְּרִיעָה הָאֲמוּרָה בְּכָל מָקוֹם עַל בִּרְכַּיִם. קִידָה עַל אַפַּיִם. הִשְׁתַּחֲוָיָה זֶה פִּשּׁוּט יָדַיִם וְרַגְלַיִם עַד שֶׁנִּמְצָא מֻטָּל עַל פָּנָיו אַרְצָה:", + "כְּשֶׁהוּא עוֹשֶׂה נְפִילַת פָּנִים אַחַר תְּפִלָּה יֵשׁ מִי שֶׁהוּא עוֹשֶׂה קִידָה וְיֵשׁ מִי שֶׁהוּא עוֹשֶׂה הִשְׁתַּחֲוָיָה. וְאָסוּר לַעֲשׂוֹת הִשְׁתַּחֲוָיָה עַל הָאֲבָנִים אֶלָּא בַּמִּקְדָּשׁ כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת עֲבוֹדַת כּוֹכָבִים. וְאֵין אָדָם חָשׁוּב רַשַּׁאי לִפּל עַל פָּנָיו אֶלָּא אִם כֵּן הוּא יוֹדֵעַ בְּעַצְמוֹ שֶׁהוּא צַדִּיק כִּיהוֹשֻׁעַ. אֲבָל מַטֶּה פָּנָיו מְעַט וְאֵינוֹ כּוֹבֵשׁ אוֹתָן בַּקַּרְקַע. וּמֻתָּר לְאָדָם לְהִתְפַּלֵּל בְּמָקוֹם זֶה וְלִפּל עַל פָּנָיו בְּמָקוֹם אַחֵר:", + "מִנְהָג פָּשׁוּט בְּכָל יִשְׂרָאֵל שֶׁאֵין נְפִילַת אַפַּיִם בְּשַׁבָּתוֹת וּבְמוֹעֲדִים וְלֹא בְּרֹאשׁ הַשָּׁנָה וְלֹא בְּרָאשֵׁי חֳדָשִׁים וּבַחֲנֻכָּה וּבְפוּרִים וְלֹא בְּמִנְחָה שֶׁל עַרְבֵי שַׁבָּתוֹת וְיָמִים טוֹבִים וְלֹא בְּעַרְבִית שֶׁבְּכָל יוֹם. וְיֵשׁ יְחִידִים שֶׁנּוֹפְלִים עַל פְּנֵיהֶם בְּעַרְבִית. וּבְיוֹם הַכִּפּוּרִים בִּלְבַד נוֹפְלִים עַל פְּנֵיהֶם בְּכָל תְּפִלָּה וּתְפִלָּה מִפְּנֵי שֶׁהוּא יוֹם תְּחִנָּה וּבַקָּשָׁה וְתַעֲנִית:" + ], + [ + "אָסוּר לוֹ לְאָדָם לַעֲבֹר אֲחוֹרֵי בֵּית הַכְּנֶסֶת בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין אֶלָּא אִם כֵּן הָיָה נוֹשֵׂא מַשּׂאוֹי, אוֹ שֶׁהָיָה לְבֵית הַכְּנֶסֶת שְׁנֵי פְּתָחִים בִּשְׁנֵי רוּחוֹת, שֶׁהָרוֹאֶה אוֹמֵר שֶׁמָּא יֵלֵךְ וְיִכָּנֵס מִפֶּתַח הָאַחֵר. וְכֵן אִם הָיָה בָּעִיר שְׁנֵי בָּתֵּי כְּנֵסִיּוֹת יֹאמַר הָרוֹאֶה שֶׁמָּא יֵלֵךְ לְבֵית הַכְּנֶסֶת הָרָגִיל בּוֹ. וְאִם יֵשׁ לוֹ תְּפִלִּין בְּרֹאשׁוֹ מֻתָּר לוֹ לַעֲבֹר וְאַף עַל פִּי שֶׁאֵין שָׁם אֶחָד מִכָּל אֵלּוּ שֶׁהַתְּפִלִּין מוֹכִיחִין עָלָיו שֶׁהוּא רוֹדֵף אַחַר מִצְוֹת וְאֵינוֹ מִמְּבַטְּלֵי תְּפִלָּה:", + "הַמִּתְפַּלֵּל עִם הַצִּבּוּר לֹא יַאֲרִיךְ אֶת תְּפִלָּתוֹ יוֹתֵר מִדַּאי אֲבָל בֵּינוֹ לְבֵין עַצְמוֹ הָרְשׁוּת בְּיָדוֹ. וְאִם בָּא לוֹמַר אַחַר תְּפִלָּתוֹ אֲפִלּוּ כְּסֵדֶר וִדּוּי יוֹם הַכִּפּוּרִים אוֹמֵר. וְכֵן אִם רָצָה לְהוֹסִיף בְּכָל בְּרָכָה וּבְרָכָה מִן הָאֶמְצָעִיּוֹת מֵעֵין הַבְּרָכָה מוֹסִיף:", + "כֵּיצַד. הָיָה לוֹ חוֹלֶה מְבַקֵּשׁ עָלָיו רַחֲמִים בְּבִרְכַּת חוֹלִים כְּפִי צַחוּת לְשׁוֹנוֹ. הָיָה צָרִיךְ לְפַרְנָסָה מוֹסִיף תְּחִנָּה וּבַקָּשָׁה בְּבִרְכַּת הַשָּׁנִים. וְעַל דֶּרֶךְ זֶה בְּכָל אַחַת מֵהֶן. וְאִם רָצָה לִשְׁאֹל כָּל צְרָכָיו בְּשׁוֹמֵעַ תְּפִלָּה שׁוֹאֵל. אֲבָל לֹא יִשְׁאַל לֹא בְּשָׁלֹשׁ רִאשׁוֹנוֹת וְלֹא בְּשָׁלֹשׁ אַחֲרוֹנוֹת:", + "אָסוּר לוֹ לְאָדָם שֶׁיִּטְעֹם כְּלוּם אוֹ שֶׁיַּעֲשֶׂה מְלָאכָה מֵאַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר עַד שֶׁיִּתְפַּלֵּל תְּפִלַּת שַׁחֲרִית. וְכֵן לֹא יַשְׁכִּים לְפֶתַח חֲבֵרוֹ לִשְׁאל בִּשְׁלוֹמוֹ קֹדֶם שֶׁיִּתְפַּלֵּל תְּפִלַּת שַׁחֲרִית. וְלֹא יֵצֵא בַּדֶּרֶךְ קֹדֶם שֶׁיִּתְפַּלֵּל. אֲבָל טוֹעֵם וְעוֹשֶׂה מְלָאכָה קֹדֶם שֶׁיִּתְפַּלֵּל מוּסָף וְקֹדֶם מִנְחָה. אֲבָל אֵינוֹ סוֹעֵד סָמוּךְ לַמִּנְחָה:", + "כֵּיוָן שֶׁהִגִּיעַ זְמַן מִנְחָה גְּדוֹלָה לֹא יִכָּנֵס לַמֶּרְחָץ אֲפִלּוּ לְהַזִּיעַ עַד שֶׁיִּתְפַּלֵּל שֶׁמָּא יִתְעַלֵּף וְיִבָּטֵל מִן הַתְּפִלָּה. וְלֹא לֶאֱכל אֲפִלּוּ אֲכִילַת עַרְאַי שֶׁמָּא יִמָּשֵׁךְ בַּאֲכִילָה. וְלֹא לָדוּן אֲפִלּוּ בִּגְמַר דִּין שֶׁמָּא יִסָּתֵר הַדִּין וְיִמָּשֵׁךְ וְיִבָּטֵל מִן הַתְּפִלָּה. וְכֵן לֹא יֵשֵׁב לִפְנֵי הַסַּפָּר לִסַפֵּר אֲפִלּוּ תִּסְפֹּרֶת הֶדְיוֹט עַד שֶׁיִּתְפַּלֵּל שֶׁמָּא יִשָּׁבֵר הַזּוּג. וְלֹא יִכָּנֵס לְבֻרְסְקִי סָמוּךְ לַמִּנְחָה עַד שֶׁיִּתְפַּלֵּל שֶׁמָּא יִרְאֶה הֶפְסֵד בִּמְלַאכְתּוֹ וְיִתְעַסֵּק בָּהּ וְיִתְעַכֵּב מִן הַתְּפִלָּה. וְאִם הִתְחִיל בְּאַחַת מֵאֵלּוּ לֹא יַפְסִיק אֶלָּא גּוֹמֵר וְאַחַר כָּךְ מִתְפַּלֵּל תְּפִלַּת מִנְחָה:", + "מֵאֵימָתַי הַתְחָלַת תִּסְפֹּרֶת מִשֶּׁיַּנִּיחַ מַעֲפֹרֶת שֶׁל סַפָּרִין עַל בִּרְכָּיו. וּמֵאֵימָתַי הַתְחָלַת מֶרְחָץ מִשֶּׁיִּפְשֹׁט הַבֶּגֶד הַסָּמוּךְ לִבְשָׂרוֹ. וּמֵאֵימָתַי הַתְחָלַת הַבֻּרְסְקִי מִשֶּׁיִּקְשֹׁר בֶּגֶד בֵּין כְּתֵפָיו כְּמוֹ שֶׁהָאֻמָּנִין עוֹשִׂין. וּמֵאֵימָתַי הַתְחָלַת אֲכִילָה, לִבְנֵי אֶרֶץ יִשְׂרָאֵל מִשֶּׁיִּטּל יָדָיו וְלִבְנֵי בָּבֶל מִשֶּׁיַּתִּיר חֲגוֹרוֹ. וּמֵאֵימָתַי הַתְחָלַת הַדִּין מִשֶּׁיִּתְעַטְּפוּ הַדַּיָּנִים וְיֵשְׁבוּ. וְאִם הָיוּ יוֹשְׁבִין מִשֶּׁיַּתְחִילוּ בַּעֲלֵי דִּינִין לִטְעֹן:", + "אַף עַל פִּי שֶׁתְּפִלַּת עַרְבִית רְשׁוּת לֹא יָבוֹא אָדָם מִמְּלַאכְתּוֹ וְיֹאמַר אֹכַל מְעַט וְאִישַׁן קִמְעָא וְאַחַר כָּךְ אֶתְפַּלֵּל, שֶׁמָּא תֶּאֱנֹס אוֹתוֹ שֵׁנָה וְנִמְצָא יָשֵׁן כָּל הַלַּיְלָה, אֶלָּא מִתְפַּלֵּל עַרְבִית וְאַחַר כָּךְ אוֹכֵל וְשׁוֹתֶה אוֹ יָשֵׁן. וּמֻתָּר לְהִסְתַּפֵּר וְלִכָּנֵס לַמֶּרְחָץ סָמוּךְ לְשַׁחֲרִית מִפְּנֵי שֶׁלֹּא גָּזְרוּ אֶלָּא סָמוּךְ לַמִּנְחָה שֶׁהוּא דָּבָר הַמָּצוּי שֶׁרֹב הָעָם נִכְנָסִין שָׁם בַּיּוֹם. אֲבָל בַּשַּׁחַר דָּבָר שֶׁאֵינוֹ מָצוּי לֹא גָּזְרוּ בּוֹ:", + "מִי שֶׁהָיָה עוֹסֵק בְּתַלְמוּד תּוֹרָה וְהִגִּיעַ זְמַן הַתְּפִלָּה פּוֹסֵק וּמִתְפַּלֵּל. וְאִם הָיְתָה תּוֹרָתוֹ אֻמָּנוּתוֹ וְאֵינוֹ עוֹשֶׂה מְלָאכָה כְּלָל וְהָיָה עוֹסֵק בַּתּוֹרָה בִּשְׁעַת תְּפִלָּתוֹ אֵינוֹ פּוֹסֵק, שֶׁמִּצְוַת תַּלְמוּד תּוֹרָה גְּדוֹלָה מִמִּצְוַת תְּפִלָּה. וְכָל הָעוֹסֵק בְּצָרְכֵי רַבִּים כְּעוֹסֵק בְּדִבְרֵי תּוֹרָה:", + "אֵין הַמִּתְפַּלֵּל מַפְסִיק תְּפִלָּתוֹ אֶלָּא מִפְּנֵי סַכָּנַת נְפָשׁוֹת בִּלְבַד. וַאֲפִלּוּ מֶלֶךְ יִשְׂרָאֵל שׁוֹאֵל בִּשְׁלוֹמוֹ לֹא יְשִׁיבֶנּוּ. אֲבָל פּוֹסֵק הוּא לְמֶלֶךְ עוֹבֵד כּוֹכָבִים שֶׁמָּא יַהַרְגֶּנּוּ. הָיָה עוֹמֵד בַּתְּפִלָּה וְרָאָה מֶלֶךְ עוֹבְדֵי כּוֹכָבִים אוֹ אַנָּס בָּא כְּנֶגְדּוֹ יְקַצֵּר וְאִם אֵינוֹ יָכוֹל יַפְסִיק. וְכֵן אִם רָאָה נְחָשִׁים וְעַקְרַבִּים בָּאִים כְּנֶגְדּוֹ אִם הִגִּיעוּ אֵלָיו וְהָיָה דַּרְכָּן בְּאוֹתָן הַמְּקוֹמוֹת שֶׁהֵן מְמִיתִין פּוֹסֵק וּבוֹרֵחַ. וְאִם לֹא הָיָה דַּרְכָּן לְהָמִית אֵינוֹ פּוֹסֵק:", + "נָשִׁים וַעֲבָדִים וּקְטַנִּים חַיָּבִים בִּתְפִלָּה. וְכָל אִישׁ שֶׁפָּטוּר מִקְּרִיאַת שְׁמַע פָּטוּר מִן הַתְּפִלָּה. וְכָל הַמְלַוִּין אֶת הַמֵּת אַף עַל פִּי שֶׁאֵין לַמִּטָּה צֹרֶךְ בָּהֶן פְּטוּרִין מִן הַתְּפִלָּה:" + ], + [ + "כְּשֶׁתִּקְּנּוּ חֲכָמִים דִּבְרֵי תְּפִלּוֹת אֵלּוּ תִּקְּנוּ בְּרָכוֹת אֲחֵרוֹת לְבָרֵךְ אוֹתָן בְּכָל יוֹם, אֵלּוּ הֵן. כְּשֶׁיִּכָּנֵס אָדָם לְמִטָּתוֹ לִישֹׁן בַּלַּיְלָה מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּפִּיל חֶבְלֵי שֵׁנָה עַל עֵינַי וְהַמַּשְׁקִיעַ שֵׁינַת תַּרְדֵּמָה וְהַמֵּאִיר לְאִישׁוֹן בַּת עַיִן. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי שֶׁתַּצִּילֵנִי מִיֵּצֶר רַע וּמִפֶּגַע רַע וְאַל יְבַהֲלוּנִי חֲלוֹמוֹת רָעִים וְלֹא הִרְהוּרִים רָעִים וּתְהֵא מִטָּתִי שְׁלֵמָה לְפָנֶיךָ וְתַעֲמִידֵנִי מִמֶּנָּה לְחַיִּים וּלְשָׁלוֹם וְהָאִירָה עֵינַי פֶּן אִישַׁן הַמָּוֶת. בָּרוּךְ אַתָּה יְיָ׳‎ הַמֵּאִיר לָעוֹלָם כֻּלּוֹ בִּכְבוֹדוֹ:", + "וְקוֹרֵא פָּרָשָׁה רִאשׁוֹנָה מִקְּרִיאַת שְׁמַע וְיָשֵׁן. וַאֲפִלּוּ אִשְׁתּוֹ יְשֵׁנָה עִמּוֹ (קוֹרֵא פָּסוּק רִאשׁוֹן אוֹ פְּסוּקֵי רַחֲמִים וְאַחַר כָּךְ יִישַׁן). וְאִם אֲנָסַתּוּ שֵׁנָה קוֹרֵא אֲפִלּוּ פָּסוּק רִאשׁוֹן אוֹ פְּסוּקֵי רַחֲמִים וְאַחַר כָּךְ יִישַׁן:", + "בְּשָׁעָה שֶׁיִּיקַץ בְּסוֹף שְׁנָתוֹ מְבָרֵךְ וְהוּא עַל מִטָּתוֹ כָּךְ. אֱלֹהַי נְשָׁמָה שֶׁנָּתַתָּ בִּי טְהוֹרָה אַתָּה בְּרָאתָהּ וְאַתָּה יְצַרְתָּהּ וְאַתָּה נְפַחְתָּהּ בִּי וְאַתָּה מְשַׁמְּרָהּ בְּקִרְבִּי וְאַתָּה עָתִיד לִטְּלָהּ מִמֶּנִּי וְאַתָּה עָתִיד לְהַחֲזִירָהּ בִּי לֶעָתִיד לָבוֹא. כָּל זְמַן שֶׁהַנְּשָׁמָה תְּלוּיָה בְּקִרְבִּי מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי רִבּוֹן כָּל הַמַּעֲשִׂים בָּרוּךְ אַתָּה יְיָ׳‎ הַמַּחֲזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים:", + "כְּשֶׁשּׁוֹמֵעַ קוֹל הַתַּרְנְגוֹלִים מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַנּוֹתֵן לַשֶּׂכְוִי בִינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָיְלָה. כְּשֶׁלּוֹבֵשׁ בְּגָדָיו מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם מַלְבִּישׁ עֲרוּמִים. כְּשֶׁמַּנִּיחַ סְדִינוֹ עַל רֹאשׁוֹ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה. כְּשֶׁמַּעֲבִיר יָדָיו עַל עֵינָיו מְבָרֵךְ פּוֹקֵחַ עִוְרִים. כְּשֶׁיֵּשֵׁב עַל מִטָּתוֹ מְבָרֵךְ מַתִּיר אֲסוּרִים. כְּשֶׁמּוֹרִיד רַגְלָיו מִן הַמִּטָּה וּמַנִּיחָם עַל גַּבֵּי קַרְקַע מְבָרֵךְ רוֹקַע הָאָרֶץ עַל הַמָּיִם. כְּשֶׁעוֹמֵד מְבָרֵךְ זוֹקֵף כְּפוּפִים. כְּשֶׁנּוֹטֵל יָדָיו מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם. כְּשֶׁרוֹחֵץ פָּנָיו מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּעֲבִיר חֶבְלֵי שֵׁנָה מֵעֵינָי וּתְנוּמָה מֵעַפְעַפָּי, יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתַּרְגִּילֵנִי לִדְבַר מִצְוָה וְאַל תַּרְגִּילֵנִי לִדְבַר עֲבֵרָה וְעָוֹן וְתַשְׁלֵט בִּי יֵצֶר טוֹב וְאַל יִשְׁלֹט בִּי יֵצֶר רָע וּתְחַזְּקֵנִי בְּמִצְוֹתֶיךָ וְתֵן חֶלְקִי בְּתוֹרָתֶךָ וְתִתְּנֵנִי לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כָל רוֹאַי וְתִגְמְלֵנִי חֲסָדִים טוֹבִים, בָּרוּךְ אַתָּה יְיָ׳‎ גּוֹמֵל חֲסָדִים טוֹבִים:", + "וְכָל זְמַן שֶׁיִּכָּנֵס לְבֵית הַכִּסֵּא אוֹמֵר קֹדֶם שֶׁיִּכָּנֵס הִתְכַּבְּדוּ מְכֻבָּדִים קְדוֹשִׁים מְשָׁרְתֵי עֶלְיוֹן עִזְרוּנִי עִזְרוּנִי שִׁמְרוּנִי שִׁמְרוּנִי הַמְתִּינוּ לִי עַד שֶׁאֶכָּנֵס וְאֵצֵא שֶׁזֶּה דַּרְכָּן שֶׁל בְּנֵי אָדָם. וְאַחַר שֶׁיָּצָא מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה וּבָרָא בוֹ נְקָבִים נְקָבִים חֲלוּלִים חֲלוּלִים גָּלוּי וְיָדוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ שֶׁאִם יִסָּתֵם אֶחָד מֵהֶם אוֹ אִם יִפָּתֵחַ אֶחָד מֵהֶם אִי אֶפְשָׁר לְהִתְקַיֵּם אֲפִלּוּ שָׁעָה אַחַת בָּרוּךְ אַתָּה יְיָ׳‎ רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת:", + "כְּשְׁחוֹגֵר חֲגוֹרוֹ מְבָרֵךְ אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה. כְּשֶׁלּוֹבֵשׁ נְעָלָיו מְבָרֵךְ שֶׁעָשִׂיתָ לִי כָּל צָרְכִּי. כְּשֶׁמְּהַלֵּךְ לָצֵאת לַדֶּרֶךְ מְבָרֵךְ הַמֵּכִין מִצְעֲדֵי גָבֶר. וּמְבָרֵךְ אָדָם בְּכָל יוֹם בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי גּוֹי. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי אִשָּׁה. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עָשַׂנִי עָבֶד:", + "שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת אֵלּוּ אֵין לָהֶם סֵדֶר אֶלָּא מְבָרֵךְ כָּל אַחַת מֵהֶן עַל דָּבָר שֶׁהַבְּרָכָה בִּשְׁבִילוֹ בִּשְׁעָתוֹ. כֵּיצַד. הֲרֵי שֶׁחָגַר חֲגוֹרוֹ וְהוּא עַל מִטָּתוֹ מְבָרֵךְ אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה. שָׁמַע קוֹל הַתַּרְנְגוֹל מְבָרֵךְ הַנּוֹתֵן לַשֶּׂכְוִי בִינָה. וְכָל בְּרָכָה מֵהֶן שֶׁלֹּא נִתְחַיֵּב בָּהּ אֵינוֹ מְבָרֵךְ אוֹתָהּ:", + "כֵּיצַד. לָן בִּכְסוּתוֹ אֵינוֹ מְבָרֵךְ כְּשֶׁעוֹמֵד מַלְבִּישׁ עֲרוּמִים. הָלַךְ יָחֵף אֵינוֹ מְבָרֵךְ שֶׁעָשִׂיתָ לִי כָּל צָרְכִּי. בְּיוֹם הַכִּפּוּרִים וּבְתִשְׁעָה בְּאָב שֶׁאֵין שָׁם רְחִיצָה אֵינוֹ מְבָרֵךְ עַל נְטִילַת יָדַיִם וְלֹא הַמַּעֲבִיר חֶבְלֵי שֵׁנָה. אִם לֹא נִכְנַס לְבֵית הַכִּסֵּא אֵינוֹ מְבָרֵךְ אֲשֶׁר יָצַר אֶת הָאָדָם. וְכֵן שְׁאָר בְּרָכוֹת אֵלּוּ:", + "נָהֲגוּ הָעָם בְּרֹב עָרֵינוּ לְבָרֵךְ בְּרָכוֹת אֵלּוּ זוֹ אַחַר זוֹ בְּבֵית הַכְּנֶסֶת בֵּין נִתְחַיְּבוּ בָּהֶן בֵּין לֹא נִתְחַיְּבוּ בָּהֶן. וְטָעוּת הוּא וְאֵין רָאוּי לַעֲשׂוֹת כֵּן וְלֹא יְבָרֵךְ בְּרָכָה אֶלָּא אִם כֵּן נִתְחַיֵּב בָּהּ:", + "הַמַּשְׁכִּים לִקְרֹא בַּתּוֹרָה קֹדֶם שֶׁיִּקְרָא קְרִיאַת שְׁמַע בֵּין קָרָא בַּתּוֹרָה שֶׁבִּכְתָב בֵּין קָרָא בַּתּוֹרָה שֶׁבְּעַל פֶּה נוֹטֵל יָדָיו תְּחִלָּה וּמְבָרֵךְ שָׁלֹשׁ בְּרָכוֹת וְאַחַר כָּךְ קוֹרֵא. וְאֵלּוּ הֵן. אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל דִּבְרֵי תוֹרָה. וְהַעֲרֶב נָא יְיָ׳‎ אֱלֹהֵינוּ אֶת דִּבְרֵי תוֹרָתְךָ בְּפִינוּ וּבְפִיפִּיּוֹת עַמְּךָ כָּל בֵּית יִשְׂרָאֵל וְנִהְיֶה אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי עַמְּךָ יוֹדְעֵי שְׁמֶךָ וְעוֹסְקֵי תוֹרָתֶךָ לִשְׁמָהּ בָּרוּךְ אַתָּה יְיָ׳‎ הַמְלַמֵּד תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ בָּרוּךְ אַתָּה יְיָ׳‎ נוֹתֵן הַתּוֹרָה:", + "בְּכָל יוֹם חַיָּב אָדָם לְבָרֵךְ שָׁלֹשׁ בְּרָכוֹת אֵלּוּ וְאַחַר כָּךְ קוֹרֵא מְעַט מִדִּבְרֵי תּוֹרָה. וְנָהֲגוּ הָעָם לִקְרֹא (במדבר ו כב כז) ״בִּרְכַּת כֹּהֲנִים״. וְיֵשׁ מְקוֹמוֹת שֶׁקּוֹרִין (במדבר כח ב) ״צַו אֶת בְּנֵי יִשְׂרָאֵל״. וְיֵשׁ מְקוֹמוֹת שֶׁקּוֹרִין שְׁתֵּיהֶן. וְקוֹרִין פְּרָקִים אוֹ הֲלָכוֹת מִן הַמִּשְׁנָה וּמִן הַבְּרַיְתּוֹת:", + "וְשִׁבְּחוּ חֲכָמִים לְמִי שֶׁקּוֹרֵא זְמִירוֹת מִסֵּפֶר תְּהִלִּים בְּכָל יוֹם וָיוֹם מִ(תהילים קמה א) ״תְּהִלָּה לְדָוִד״ עַד סוֹף הַסֵּפֶר. וּכְבָר נָהֲגוּ לִקְרוֹת פְּסוּקִים לִפְנֵיהֶם וּלְאַחֲרֵיהֶם וְתִקְּנוּ בְּרָכָה לִפְנֵי הַזְּמִירוֹת וְהִיא בָּרוּךְ שֶׁאָמַר וּבְרָכָה לְאַחֲרֵיהֶם וְהִיא יִשְׁתַּבַּח. וְאַחַר כָּךְ מְבָרֵךְ עַל קְרִיאַת שְׁמַע וְקוֹרֵא קְרִיאַת שְׁמַע:", + "יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ בָּהֶן לִקְרוֹת בְּכָל יוֹם אַחַר שֶׁמְּבָרְכִין יִשְׁתַּבַּח (שמות טו א יט) ״שִׁירַת הַיָּם״ וְאַחַר כָּךְ מְבָרְכִין עַל שְׁמַע. וְיֵשׁ מְקוֹמוֹת שֶׁקּוֹרִין (דברים לב א מג) ״שִׁירַת הַאֲזִינוּ״. וְיֵשׁ יְחִידִים שֶׁקּוֹרִין שְׁתֵּי הַשִּׁירוֹת הַכּל לְפִי הַמִּנְהָג:", + "חַיָּב אָדָם לְבָרֵךְ מֵאָה בְּרָכוֹת בֵּין הַיּוֹם וְהַלַּיְלָה. וּמַה הֵן מֵאָה בְּרָכוֹת אֵלּוּ. כ״ג בְּרָכוֹת שֶׁמָּנִינוּ בְּפֶרֶק זֶה. וְשֶׁבַע בְּרָכוֹת שֶׁל קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית וְעַרְבִית לְפָנֶיהָ וּלְאַחֲרֶיהָ. וּכְשֶׁמִּתְעַטֵּף בַּצִּיצִית מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בְּצִיצִית. וּכְשֶׁלּוֹבֵשׁ תְּפִלִּין מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהָנִיחַ תְּפִלִּין. וְשָׁלֹשׁ תְּפִלּוֹת שֶׁבְּכָל תְּפִלָּה מֵהֶן שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת הֲרֵי שְׁמוֹנִים וְשֵׁשׁ בְּרָכוֹת. וּכְשֶׁהוּא אוֹכֵל שְׁתֵּי סְעֻדּוֹת שֶׁל יוֹם וְהַלַּיְלָה מְבָרֵךְ אַרְבַּע עֶשְׂרֵה בְּרָכוֹת. שֶׁבַע בְּכָל סְעֻדָּה. אַחַת כְּשֶׁיִּטּל יָדָיו תְּחִלָּה. וְעַל הַמָּזוֹן אַחַת בַּתְּחִלָּה וְשָׁלֹשׁ בַּסּוֹף וְעַל הַיַּיִן לְפָנָיו וּלְאַחֲרָיו הֲרֵי שֶׁבַע בְּרָכוֹת הֲרֵי מֵאָה בְּרָכוֹת בֵּין הַכּל:", + "בַּזְּמַן הַזֶּה שֶׁתִּקְּנוּ בִּרְכַּת הָאֶפִּיקוֹרוֹסִין בַּתְּפִלָּה וְהוֹסִיפוּ הַטּוֹב וְהַמֵּיטִיב בְּבִרְכַּת הַמָּזוֹן נִמְצְאוּ חָמֵשׁ בְּרָכוֹת יְתֵרוֹת. בְּשַׁבָּתוֹת וְיָמִים טוֹבִים שֶׁהַתְּפִלָּה שֶׁבַע בְּרָכוֹת, וְכֵן אִם לֹא נִתְחַיֵּב בִּשְׁאָר הַיָּמִים בְּכָל הַבְּרָכוֹת הָאֵלּוּ כְּגוֹן שֶׁלֹּא יָשַׁן כָּל הַלַּיְלָה וְלֹא הִתִּיר חֲגוֹרוֹ וְלֹא נִכְנַס לְבֵית הַכִּסֵּא וְכַיּוֹצֵא בְּאֵלּוּ, צָרִיךְ לְהַשְׁלִים מֵאָה בְּרָכוֹת מִן הַפֵּרוֹת:", + "כֵּיצַד. אוֹכֵל מְעַט יָרָק וּמְבָרֵךְ לְפָנָיו וּלְאַחֲרָיו וְחוֹזֵר וְאוֹכֵל מְעַט מִפְּרִי זֶה וּמְבָרֵךְ לְפָנָיו וּלְאַחֲרָיו וּמוֹנֶה כָּל הַבְּרָכוֹת עַד שֶׁמַּשְׁלִים מֵאָה בְּכָל יוֹם:", + "סֵדֶר תְּפִלּוֹת כָּךְ הוּא. בַּשַּׁחַר מַשְׁכִּים אָדָם וּמְבָרֵךְ בְּרָכוֹת אֵלּוּ. וְקוֹרֵא הַזְּמִירוֹת וּמְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם. וְקוֹרֵא אַחַר כָּךְ שְׁמַע וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. וּמְדַלֵּג קְדֻשָּׁה מִן הַבְּרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ שֶׁאֵין הַיָּחִיד אוֹמֵר קְדֻשָּׁה. וּכְשֶׁהוּא חוֹתֵם גָּאַל יִשְׂרָאֵל מִיָּד יַעֲמֹד כְּדֵי שֶׁיִּסְמֹךְ גְּאֻלָּה לִתְפִלָּה וּמִתְפַּלֵּל מְעֻמָּד כְּמוֹ שֶׁאָמַרְנוּ. וּכְשֶׁיַּשְׁלִים יֵשֵׁב וְיִפּל עַל פָּנָיו וּמִתְחַנֵּן וּמַגְבִּיהַּ רֹאשׁוֹ וּמִתְחַנֵּן מְעַט וְהוּא יוֹשֵׁב בְּדִבְרֵי תַּחֲנוּנִים. וְאַחַר כָּךְ יִקְרָא (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ (מְיֻשָּׁב) וְיִתְחַנֵּן כְּפִי כֹּחוֹ וְיִפָּטֵר לְמַעֲשָׂיו:", + "וּבִתְפִלַּת הַמִּנְחָה מַתְחִיל לִקְרֹא (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ מְיֻשָּׁב וְאַחַר כָּךְ עוֹמֵד וּמִתְפַּלֵּל תְּפִלַּת הַמִּנְחָה וּכְשֶׁמַּשְׁלִים נוֹפֵל עַל פָּנָיו וּמִתְחַנֵּן וּמַגְבִּיהַּ רֹאשׁוֹ וְיִתְחַנֵּן כְּפִי כֹּחוֹ וְיִפָּטֵר לְמַעֲשָׂיו. וּבִתְפִלַּת הָעֶרֶב קוֹרֵא קְרִיאַת שְׁמַע וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ וְסוֹמֵךְ גְּאֻלָּה לִתְפִלָּה וּמִתְפַּלֵּל מְעֻמָּד וּכְשֶׁיַּשְׁלִים יֵשֵׁב מְעַט וְיִפָּטֵר. וְהַמִּתְחַנֵּן אַחַר תְּפִלַּת עַרְבִית הֲרֵי זֶה מְשֻׁבָּח. וְאַף עַל פִּי שֶׁמְּבָרֵךְ הַשְׁכִּיבֵנוּ אַחַר גָּאַל יִשְׂרָאֵל אֵינָהּ הֶפְסֵק בֵּין גְּאֻלָּה לִתְפִלָּה וַהֲרֵי שְׁתֵּיהֶן כִּבְרָכָה אַחַת אֲרֻכָּה:" + ], + [ + "תְּפִלַּת הַצִּבּוּר נִשְׁמַעַת תָּמִיד וַאֲפִלּוּ הָיוּ בָּהֶן חוֹטְאִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹאֵס בִּתְפִלָּתָן שֶׁל רַבִּים. לְפִיכָךְ צָרִיךְ אָדָם לְשַׁתֵּף עַצְמוֹ עִם הַצִּבּוּר. וְלֹא יִתְפַּלֵּל בְּיָחִיד כָּל זְמַן שֶׁיָּכוֹל לְהִתְפַּלֵּל עִם הַצִּבּוּר. וּלְעוֹלָם יַשְׁכִּים אָדָם וְיַעֲרִיב לְבֵית הַכְּנֶסֶת שֶׁאֵין תְּפִלָּתוֹ נִשְׁמַעַת בְּכָל עֵת אֶלָּא בְּבֵית הַכְּנֶסֶת. וְכָל מִי שֶׁיֵּשׁ לוֹ בֵּית הַכְּנֶסֶת בְּעִירוֹ וְאֵינוֹ מִתְפַּלֵּל בּוֹ עִם הַצִּבּוּר נִקְרָא שָׁכֵן רַע:", + "וּמִצְוָה לָרוּץ לְבֵית הַכְּנֶסֶת שֶׁנֶּאֱמַר (הושע ו ג) ״וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת יְיָ׳‎״. וּכְשֶׁיֵּצֵא מִבֵּית הַכְּנֶסֶת אַל יַפְסִיעַ פְּסִיעָה גַּסָּה אֶלָּא יֵלֵךְ מְעַט מְעַט. וּכְשֶׁיִּכָּנֵס בְּבֵית הַכְּנֶסֶת יִכָּנֵס שִׁעוּר שְׁנֵי פְּתָחִים וְאַחַר כָּךְ יִתְפַּלֵּל לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי ח לד) ״לִשְׁמֹר מְזוּזֹת פְּתָחָי״:", + "בֵּית הַמִּדְרָשׁ גָּדוֹל מִבֵּית הַכְּנֶסֶת. וַחֲכָמִים גְּדוֹלִים אַף עַל פִּי שֶׁהָיוּ לָהֶם בְּעִירָם בָּתֵּי כְּנֵסִיּוֹת הַרְבֵּה לֹא הָיוּ מִתְפַּלְּלִין אֶלָּא בְּמָקוֹם שֶׁהָיוּ עוֹסְקִין שָׁם בַּתּוֹרָה וְהוּא שֶׁיִּתְפַּלֵּל שָׁם תְּפִלַּת הַצִּבּוּר:", + "וְכֵיצַד הִיא תְּפִלַּת הַצִּבּוּר. יִהְיֶה אֶחָד מִתְפַּלֵּל בְּקוֹל רָם וְהַכּל שׁוֹמְעִים. וְאֵין עוֹשִׂין כֵּן בְּפָחוֹת מֵעֲשָׂרָה גְּדוֹלִים וּבְנֵי חוֹרִין. וּשְׁלִיחַ צִבּוּר אֶחָד מֵהֶם. וַאֲפִלּוּ הָיוּ מִקְצָתָן שֶׁכְּבָר הִתְפַּלְּלוּ וְיָצְאוּ יְדֵי חוֹבָתָן מַשְׁלִימִין לָהֶם לַעֲשָׂרָה. וְהוּא שֶׁיִּהְיוּ רֹב הָעֲשָׂרָה שֶׁלֹּא הִתְפַּלְּלוּ. וְכֵן אֵין אוֹמְרִים קְדֻשָּׁה וְלֹא קוֹרְאִין בַּתּוֹרָה וּמְבָרְכִין לְפָנֶיהָ וּלְאַחֲרֶיהָ וְלֹא מַפְטִירִין בַּנְּבִיאִים אֶלָּא בַּעֲשָׂרָה:", + "וְכֵן לֹא יִהְיֶה אֶחָד מְבָרֵךְ בִּרְכַּת שְׁמַע וְהַכּל שׁוֹמְעִים וְעוֹנִין אַחֲרָיו אָמֵן אֶלָּא בַּעֲשָׂרָה. וְזֶה הוּא הַנִּקְרָא פּוֹרֵס עַל שְׁמַע. וְאֵין אוֹמְרִים קַדִּישׁ אֶלָּא בַּעֲשָׂרָה. וְאֵין הַכֹּהֲנִים נוֹשְׂאִים יְדֵיהֶם אֶלָּא בַּעֲשָׂרָה וְהַכֹּהֲנִים מִן הַמִּנְיָן. שֶׁכָּל עֲשָׂרָה מִיִּשְׂרָאֵל הֵם הַנִּקְרָאִים עֵדָה שֶׁנֶּאֱמַר (במדבר יד כז) ״עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת״ וְגוֹ׳‎ וְהָיוּ עֲשָׂרָה שֶׁהֲרֵי יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב:", + "וְכָל דְּבַר קְדֻשָּׁה לֹא יְהֵא אֶלָּא בְּתוֹךְ הָעֵדָה מִיִּשְׂרָאֵל שֶׁנֶּאֱמַר (ויקרא כב לב) ״וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״. וְכָל אֵלּוּ הַדְּבָרִים אִם הִתְחִילוּ בָּהֶם בַּעֲשָׂרָה וְהָלְכוּ מִקְצָתָם אַף עַל פִּי שֶׁאֵין רַשָּׁאִין יִגְמְרוּ הַשְּׁאָר:", + "וְצָרִיךְ לִהְיוֹת כֻּלָּם בְּמָקוֹם אֶחָד וּשְׁלִיחַ צִבּוּר עִמָּהֶם בְּמָקוֹם אֶחָד. חָצֵר קְטַנָּה שֶׁנִּפְרְצָה בִּמְלוֹאָהּ לְחָצֵר גְּדוֹלָה וְהָיוּ תִּשְׁעָה בַּגְּדוֹלָה וְיָחִיד בַּקְּטַנָּה מִצְטָרְפִין. תִּשְׁעָה בַּקְּטַנָּה וְיָחִיד בַּגְּדוֹלָה אֵין מִצְטָרְפִין. צִבּוּר בַּגְּדוֹלָה וּשְׁלִיחַ צִבּוּר בַּקְּטַנָּה יוֹצְאִין יְדֵי חוֹבָתָן. צִבּוּר בַּקְּטַנָּה וּשְׁלִיחַ צִבּוּר בַּגְּדוֹלָה אֵין יוֹצְאִין יְדֵי חוֹבָתָן שֶׁהֲרֵי הוּא מֻפְלָג מֵהֶם וְאֵינוֹ עִמָּהֶם בְּמָקוֹם אֶחָד מִפְּנֵי שֶׁיֵּשׁ בַּגְּדוֹלָה פַּסִּין מִכָּאן וּמִכָּאן הֲרֵי הִיא כְּמוֹ מֻפְלֶגֶת מִן הַקְּטַנָּה וְאֵין הַקְּטַנָּה מֻפְלֶגֶת מִן הַגְּדוֹלָה אֶלָּא הֲרֵי הִיא כְּקֶרֶן זָוִית שֶׁלָּהּ:", + "וְכֵן אִם הָיְתָה צוֹאָה בַּגְּדוֹלָה אָסוּר לְהִתְפַּלֵּל וְלִקְרוֹת קְרִיאַת שְׁמַע בַּקְּטַנָּה. הָיְתָה צוֹאָה בַּקְּטַנָּה מֻתָּר לְהִתְפַּלֵּל וְלִקְרוֹת קְרִיאַת שְׁמַע בַּגְּדוֹלָה אִם לֹא הָיָה שָׁם רֵיחַ רַע מִפְּנֵי שֶׁהִיא מֻפְלֶגֶת מִמֶּנָּה:", + "שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. כֵּיצַד. בְּשָׁעָה שֶׁהוּא מִתְפַּלֵּל וְהֵם שׁוֹמְעִין וְעוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה הֲרֵי הֵן כְּמִתְפַּלְּלִין. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁאֵינוֹ יוֹדֵעַ לְהִתְפַּלֵּל אֲבָל הַיּוֹדֵעַ אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ אֶלָּא בִּתְפִלַּת עַצְמוֹ:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּשְׁאָר יְמוֹת הַשָּׁנָה חוּץ מֵרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים שֶׁל שְׁנַת הַיּוֹבֵל. אֲבָל בִּשְׁנֵי יָמִים אֵלּוּ שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הַיּוֹדֵעַ כְּשֵׁם שֶׁמּוֹצִיא מִי שֶׁאֵינוֹ יוֹדֵעַ מִפְּנֵי שֶׁהֵם בְּרָכוֹת אֲרֻכּוֹת וְאֵין רֹב הַיּוֹדְעִים אוֹתָן יְכוֹלִין לְכַוֵּן דַּעְתָּן כִּשְׁלִיחַ צִבּוּר. לְפִיכָךְ אִם רָצָה הַיּוֹדֵעַ לִסְמֹךְ בִּשְׁנֵי יָמִים אֵלּוּ עַל תְּפִלַּת שַׁ״ץ לְהוֹצִיאוֹ יְדֵי חוֹבָתוֹ הָרְשׁוּת בְּיָדוֹ:", + "אֵין מְמַנִּין שְׁלִיחַ צִבּוּר אֶלָּא גָּדוֹל שֶׁבַּצִּבּוּר בְּחָכְמָתוֹ וּבְמַעֲשָׂיו. וְאִם הָיָה זָקֵן הֲרֵי זֶה מְשֻׁבָּח בְּיוֹתֵר. וּמִשְׁתַּדְּלִין לִהְיוֹת שְׁלִיחַ צִבּוּר אָדָם שֶׁקּוֹלוֹ עָרֵב וְרָגִיל לִקְרוֹת. וּמִי שֶׁלֹּא נִתְמַלֵּא זְקָנוֹ אַף עַל פִּי שֶׁהוּא חָכָם גָּדוֹל לֹא יְהֵא שַׁ״ץ מִפְּנֵי כְּבוֹד צִבּוּר. אֲבָל פּוֹרֵס הוּא עַל שְׁמַע מִשֶּׁיָּבִיא שְׁתֵּי שְׂעָרוֹת אַחַר שְׁלֹשׁ עֶשְׂרֵה שָׁנִים:", + "וְכֵן הָעִלֵּג כְּגוֹן מִי שֶׁקּוֹרֵא לְאָלֶ״ף עַיִ״ן אוֹ לְעַיִ״ן אָלֶ״ף וְכָל מִי שֶׁאֵינוֹ יָכוֹל לְהוֹצִיא אֶת הָאוֹתִיּוֹת כְּתִקּוּנָן אֵין מְמַנִּין אוֹתוֹ שְׁלִיחַ צִבּוּר. וְהָרַב מְמַנֶּה אֶחָד מִתַּלְמִידָיו לְהִתְפַּלֵּל לְפָנָיו בְּצִבּוּר. הַסּוּמָא פּוֹרֵס עַל שְׁמַע וְנַעֲשֶׂה שְׁלִיחַ צִבּוּר. אֲבָל מִי שֶׁכְּתֵפָיו מְגֻלּוֹת אַף עַל פִּי שֶׁהוּא פּוֹרֵס עַל שְׁמַע אֵינוֹ נַעֲשֶׂה שְׁלִיחַ צִבּוּר לִתְפִלָּה עַד שֶׁיִּהְיֶה עָטוּף:" + ], + [ + "סֵדֶר תְּפִלּוֹת הַצִּבּוּר כָּךְ הוּא. בַּשַּׁחַר כָּל הָעָם יוֹשְׁבִים וּשְׁלִיחַ צִבּוּר יוֹרֵד לִפְנֵי הַתֵּבָה וְעוֹמֵד בְּאֶמְצַע הָעָם וּמַתְחִיל וְאוֹמֵר קַדִּישׁ וְכָל הָעָם עוֹנִים אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא בְּכָל כֹּחָן. וְעוֹנִין אָמֵן בְּסוֹף קַדִּישׁ. וְאַחַר כָּךְ אוֹמֵר בָּרְכוּ אֶת יְיָ׳‎ הַמְבֹרָךְ וְהֵם עוֹנִים בָּרוּךְ יְיָ׳‎ הַמְבֹרָךְ לְעוֹלָם וָעֶד. וּמַתְחִיל וּפוֹרֵס עַל שְׁמַע בְּקוֹל רָם וְהֵם עוֹנִים אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה. וְהַיּוֹדֵעַ לְבָרֵךְ וְלִקְרוֹת עִמּוֹ קוֹרֵא עַד שֶׁמְּבָרֵךְ גָּאַל יִשְׂרָאֵל:", + "וְהַכּל עוֹמְדִין מִיָּד וּמִתְפַּלְּלִים בְּלַחַשׁ. וּמִי שֶׁאֵינוֹ יוֹדֵעַ לְהִתְפַּלֵּל עוֹמֵד וְשׁוֹתֵק עַד שֶׁיִּתְפַּלֵּל שְׁלִיחַ צִבּוּר בְּלַחַשׁ עִם שְׁאָר הָעָם. וְכָל מִי שֶׁיִּגְמֹר תְּפִלָּתוֹ עִם הַצִּבּוּר יַפְסִיעַ שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו וְיַעֲמֹד בַּמָּקוֹם שֶׁהִגִּיעַ אֵלָיו בְּעֵת שֶׁיַּפְסִיעַ:", + "וְאַחַר שֶׁיַּפְסִיעַ שְׁלִיחַ צִבּוּר שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו וְיַעֲמֹד מַתְחִיל וּמִתְפַּלֵּל בְּקוֹל רָם מִתְּחִלַּת הַבְּרָכוֹת לְהוֹצִיא אֶת מִי שֶׁלֹּא הִתְפַּלֵּל. וְהַכּל עוֹמְדִים וְשׁוֹמְעִים וְעוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה. בֵּין אֵלּוּ שֶׁלֹּא יָצְאוּ יְדֵי חוֹבָתָן בֵּין אֵלּוּ שֶׁכְּבָר יָצְאוּ יְדֵי חוֹבָתָן:", + "וְאוֹמֵר קְדֻשָּׁה בִּבְרָכָה שְׁלִישִׁית. וְכֵיוָן שֶׁהִגִּיעַ שְׁלִיחַ צִבּוּר לִקְדֻשָּׁה יֵשׁ רְשׁוּת לְכָל אֶחָד וְאֶחָד לַחֲזֹר בַּמָּקוֹם שֶׁעָמַד בּוֹ בַּתְּפִלָּה. וּכְשֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְמוֹדִים וְכוֹרֵעַ כָּל הָעָם שׁוֹחִין מְעַט וְלֹא יִשְׁחוּ יוֹתֵר מִדַּאי. וְאוֹמְרִים מוֹדִים אֲנַחְנוּ לָךְ יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי כָל בָּשָׂר יוֹצְרֵנוּ יוֹצֵר בְּרֵאשִׁית בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתָנוּ וְקִיַּמְתָּנוּ כֵּן תְּחַיֵּנוּ וּתְחָנֵנוּ וְתֶאֱסֹף גָּלֻיּוֹתֵינוּ לְחַצְרוֹת קָדְשֶׁךָ לִשְׁמֹר חֻקֶּיךָ וּלְעָבְדְךָ בֶּאֱמֶת וְלַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם עַל שֶׁאָנוּ מוֹדִים לָךְ. וְכָל הָאוֹמֵר מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ:", + "וְאַחַר שֶׁיַּשְׁלִים כָּל הַתְּפִלָּה יֵשֵׁב וְיִפּל עַל פָּנָיו וְיִטֶּה מְעַט הוּא וְכָל הַצִּבּוּר וְיִתְחַנֵּן וְהוּא נוֹפֵל. וְיֵשֵׁב וְיַגְבִּיהַּ רֹאשׁוֹ הוּא וּשְׁאָר הָעָם וּמִתְחַנֵּן מְעַט בְּקוֹל רָם מְיֻשָּׁב. וְאַחַר כָּךְ יַעֲמֹד שְׁלִיחַ צִבּוּר לְבַדּוֹ וְאוֹמֵר קַדִּישׁ פַּעַם שְׁנִיָּה וְהֵם עוֹנִים כְּדֶרֶךְ שֶׁעוֹנִין בַּתְּחִלָּה. וְאוֹמֵר (תהילים עח לח) ״וְהוּא רַחוּם״ וְכוּ׳‎ (תהילים קמה א) ״תְּהִלָּה״ וְכוּ׳‎. הוּא עוֹמֵד וְהֵם יוֹשְׁבִים וְהֵם קוֹרְאִים עִמּוֹ. וְאַחַר כָּךְ אוֹמֵר (ישעיה נט כ) ״וּבָא לְצִיּוֹן גּוֹאֵל״ וְכוּ׳‎ (ישעיה נט כא) ״וַאֲנִי זֹאת״ וְכוּ׳‎ (תהילים כב ד) ״וְאַתָּה קָדוֹשׁ״ (ישעיה ו ג) ״וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ״ וְגוֹמֵר הַקְּדֻשָּׁה וְהֵם עוֹנִין (ישעיה ו ג) ״קָדוֹשׁ קָדוֹשׁ״ שָׁלֹשׁ פְּעָמִים. וְחוֹזֵר וְקוֹרֵא הַקְּדֻשָּׁה תַּרְגּוּם וְאוֹמֵר (יחזקאל ג יב) ״וַתִּשָּׂאֵנִי רוּחַ״ וְכוּ׳‎ וְקוֹרֵא אוֹתוֹ תַּרְגּוּם וְאוֹמֵר (שמות טו יח) ״יְיָ׳‎ יִמְלוֹךְ לְעוֹלָם וָעֶד״ וְקוֹרְאֵהוּ תַּרְגּוּם כְּדֵי לְהָבִין הָעָם:", + "וְאֵלּוּ הַפְּסוּקִים שֶׁלִּפְנֵי הַקְּדֻשָּׁה וְשֶׁל אַחֲרֶיהָ עִם תַּרְגּוּמָן הֵם הַנִּקְרָאִין סֵדֶר קְדֻשָּׁה. וְאַחַר כָּךְ מִתְחַנֵּן בְּדִבְרֵי תַּחֲנוּנִים וּבִפְסוּקֵי רַחֲמִים וְאוֹמֵר קַדִּישׁ וְכָל הָעָם עוֹנִין כְּדַרְכָּן וְנִפְטָרִין:", + "מִי שֶׁאָמַר בְּתַחֲנוּנִים מִי שֶׁרִחֵם עַל קַן צִפּוֹר שֶׁלֹּא לִקַּח הָאֵם עַל הַבָּנִים אוֹ שֶׁלֹּא לִשְׁחֹט אוֹתוֹ וְאֶת בְּנוֹ בְּיוֹם אֶחָד יְרַחֵם עָלֵינוּ וְכַיּוֹצֵא בְּעִנְיָן זֶה מְשַׁתְּקִין אוֹתוֹ. מִפְּנֵי שֶׁמִּצְוֹת אֵלּוּ גְּזֵרַת הַכָּתוּב הֵן וְאֵינָן רַחֲמִים. שֶׁאִלּוּ הָיוּ מִפְּנֵי רַחֲמִים לֹא הָיָה מַתִּיר לָנוּ שְׁחִיטָה כָּל עִקָּר. וְכֵן לֹא יַרְבֶּה בְּכִנּוּיִים שֶׁל שֵׁם וְיֹאמַר (דברים י יז) ״הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא״ וְהֶחָזָק וְהָאַמִּיץ וְהָעִזּוּז. שֶׁאֵין כֹּחַ בָּאָדָם לְהַגִּיעַ בְּסוֹף שְׁבָחָיו. אֶלָּא אוֹמֵר מַה שֶּׁאָמַר משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם:", + "בְּמִנְחָה אוֹמֵר שְׁלִיחַ צִבּוּר (תהילים פד ה) ״אַשְׁרֵי יוֹשְׁבֵי בֵּיתֶךָ״ וְכוּ׳‎ (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְכוּ׳‎ קוֹרֵא הוּא וְהָעָם מְיֻשָּׁב וְעוֹמֵד שְׁלִיחַ צִבּוּר וְאוֹמֵר קַדִּישׁ וְהֵם עוֹמְדִים אַחֲרָיו וְעוֹנִין כְּדַרְכָּן וּמִתְפַּלְּלִין כֻּלָּם בְּלַחַשׁ. וְאַחַר כָּךְ חוֹזֵר שְׁלִיחַ צִבּוּר וּמִתְפַּלֵּל בְּקוֹל רָם כְּדֶרֶךְ שֶׁעָשָׂה בְּשַׁחֲרִית עַד שֶׁיַּשְׁלִים כָּל הַתְּפִלָּה. וְנוֹפְלִים עַל פְּנֵיהֶם וּמִתְחַנֵּן וּמַגְבִּיהַּ רֹאשׁוֹ הוּא וְהֵם. וּמִתְחַנֵּן מְעַט מְיֻשָּׁב כְּדֶרֶךְ שֶׁעָשָׂה בְּשַׁחֲרִית וְעוֹמֵד וְאוֹמֵר קַדִּישׁ וְכָל הָעָם עוֹנִין כְּדַרְכָּן וְנִפְטָרִין לְמַעֲשֵׂיהֶם:", + "בָּעֶרֶב כָּל הָעָם יוֹשְׁבִין וְהוּא עוֹמֵד וְאוֹמֵר (תהילים עח לח) ״וְהוּא רַחוּם״ כוּ׳‎ בָּרְכוּ אֶת יְיָ׳‎ הַמְבֹרָךְ וְכוּ׳‎ וְהֵם עוֹנִין בָּרוּךְ יְיָ׳‎ הַמְבֹרָךְ לְעוֹלָם וָעֶד. וּמַתְחִיל לִפְרֹס עַל שְׁמַע וְאוֹמֵר קַדִּישׁ וְאַחַר כָּךְ הַכּל עוֹמְדִים וּמִתְפַּלְּלִין בְּלַחַשׁ. וּכְשֶׁמַּשְׁלִימִין אוֹמֵר קַדִּישׁ וְהֵם נִפְטָרִין. וְאֵינוֹ חוֹזֵר לְהִתְפַּלֵּל בְּקוֹל רָם עַרְבִית לְפִי שֶׁאֵין תְּפִלַּת עַרְבִית חוֹבָה לְפִיכָךְ לֹא יְבָרֵךְ בְּרָכוֹת לְבַטָּלָה שֶׁאֵין כָּאן אָדָם שֶׁנִּתְחַיֵּב בָּהֶם כְּדֵי לְהוֹצִיאוֹ יְדֵי חוֹבָתוֹ:", + "בְּלֵילֵי שַׁבָּתוֹת חוֹזֵר שַׁ״ץ אַחַר שֶׁמִּתְפַּלֵּל בְּלַחַשׁ עִם הַצִּבּוּר וּמִתְפַּלֵּל בְּקוֹל רָם. אֲבָל אֵינוֹ מִתְפַּלֵּל שֶׁבַע אֶלָּא בְּרָכָה אַחַת מֵעֵין שֶׁבַע. וְכֵן הוּא אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן קוֹנֶה בְּרַחֲמָיו שָׁמַיִם וָאָרֶץ. מָגֵן אָבוֹת בִּדְבָרוֹ מְחַיֵּה מֵתִים בְּמַאֲמָרוֹ הָאֵל הַקָּדוֹשׁ שֶׁאֵין כָּמוֹהוּ הַמֵּנִיחַ לְעַמּוֹ בְּשַׁבַּת קָדְשׁוֹ כִּי בָם רָצָה לְהָנִיחַ לָהֶם לְפָנָיו נַעֲבֹד בְּיִרְאָה וָפַחַד וְנוֹדֶה לִשְׁמוֹ בְּכָל יוֹם תָּמִיד מֵעֵין הַבְּרָכוֹת אֵל הַהוֹדָאוֹת אֲדוֹן הַשָּׁלוֹם מְקַדֵּשׁ הַשַּׁבָּת וּמְבָרֵךְ הַשְּׁבִיעִי וּמֵנִיחַ בִּקְדֻשָּׁה לְעַם מְדֻשְּׁנֵי עֹנֶג זֵכֶר לְמַעֲשֵׂה בְרֵאשִׁית. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה נָא בִּמְנוּחָתֵנוּ וְכוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. וְאוֹמֵר קַדִּישׁ וְנִפְטָרִין כָּל הָעָם:", + "וְלָמָּה תִּקְּנוּ חֲכָמִים זֶה. מִפְּנֵי שֶׁרֹב הָעָם בָּאִין לְהִתְפַּלֵּל עַרְבִית בְּלֵילֵי שַׁבָּתוֹת וְיִהְיֶה שָׁם מִי שֶׁנִּתְאַחֵר לָבוֹא וְלֹא הִשְׁלִים תְּפִלָּתוֹ וְיִשָּׁאֵר לְבַדּוֹ בְּבֵית הַכְּנֶסֶת וְיָבוֹא לִידֵי סַכָּנָה. לְפִיכָךְ חוֹזֵר שְׁלִיחַ צִבּוּר וּמִתְפַּלֵּל כְּדֵי שֶׁיִּתְעַכְּבוּ כָּל הָעָם עַד שֶׁיַּשְׁלִים הַמִּתְאַחֵר וְיֵצֵא עִמָּהֶם:", + "לְפִיכָךְ יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת אוֹ יוֹם הַכִּפּוּרִים אוֹ רֹאשׁ חֹדֶשׁ אֵין שְׁלִיחַ צִבּוּר הַיּוֹרֵד עַרְבִית לִפְנֵי הַתֵּבָה מַזְכִּיר עִנְיַן הַיּוֹם בִּבְרָכָה זוֹ אֲבָל חוֹתֵם בָּהּ מְקַדֵּשׁ הַשַּׁבָּת בִּלְבַד לְפִי שֶׁלֹּא נִתְחַיֵּב הַיּוֹם בִּבְרָכָה זוֹ:", + "בְּשַׁבָּתוֹת וְיָמִים טוֹבִים כְּשֶׁגּוֹמֵר שְׁלִיחַ צִבּוּר תְּפִלַּת שַׁחֲרִית בְּקוֹל רָם אוֹמֵר קַדִּישׁ וְאַחַר כָּךְ (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְכוּ׳‎ וְאוֹמֵר קַדִּישׁ. וּמִתְפַּלְּלִין מוּסָף בְּלַחַשׁ וְאַחַר כָּךְ מִתְפַּלֵּל מוּסָף בְּקוֹל רָם כְּדֶרֶךְ שֶׁעָשָׂה בְּשַׁחֲרִית. וְאוֹמֵר קַדִּישׁ אַחַר תְּפִלַּת מוּסָף וְהָעָם נִפְטָרִין. וְאֵין אוֹמְרִין קְדֻשָּׁה וְתַחֲנוּנִים אַחַר תְּפִלַּת שַׁחֲרִית כִּשְׁאָר הַיָּמִים אֶלָּא אוֹמֵר אוֹתָהּ קֹדֶם תְּפִלַּת הַמִּנְחָה. כֵּיצַד. קוֹרֵא תְּהִלָּה לְדָוִד וְאוֹמֵר סֵדֶר הַיּוֹם וְדִבְרֵי תַּחֲנוּנִים וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין מִנְחָה וְחוֹזֵר וּמַשְׁמִיעַ תְּפִלַּת מִנְחָה בְּקוֹל רָם וְאוֹמֵר קַדִּישׁ: ", + "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד אוֹמֵר סֵדֶר קְדֻשָּׁה קֹדֶם תְּפִלַּת מוּסָף. בְּמוֹצָאֵי שַׁבָּת אוֹמֵר סֵדֶר הַיּוֹם גַּם אַחַר תְּפִלַּת הָעֶרֶב וְאוֹמְרִים קַדִּישׁ וְאַחַר כָּךְ מַבְדִּיל:" + ], + [ + "מִי שֶׁהִתְפַּלֵּל וְלֹא כִּוֵּן אֶת לִבּוֹ יַחֲזֹר וְיִתְפַּלֵּל בְּכַוָּנָה. וְאִם כִּוֵּן אֶת לִבּוֹ בִּבְרָכָה רִאשׁוֹנָה שׁוּב אֵינוֹ צָרִיךְ. מִי שֶׁטָּעָה בְּאַחַת מִשָּׁלֹשׁ בְּרָכוֹת הָרִאשׁוֹנוֹת חוֹזֵר לָרֹאשׁ. וְאִם טָעָה בְּאַחַת מִשָּׁלֹשׁ בְּרָכוֹת אַחֲרוֹנוֹת יַחֲזֹר לַעֲבוֹדָה. וְאִם טָעָה בְּאַחַת מִן הָאֶמְצָעִיּוֹת חוֹזֵר לִתְחִלַּת בְּרָכָה שֶׁטָּעָה בָּהּ וּמַשְׁלִים תְּפִלָּתוֹ עַל הַסֵּדֶר. וְכֵן שְׁלִיחַ צִבּוּר שֶׁטָּעָה כְּשֶׁהוּא מִתְפַּלֵּל בְּקוֹל רָם עַל דֶּרֶךְ זוֹ הוּא חוֹזֵר:", + "אֲבָל אִם טָעָה שְׁלִיחַ צִבּוּר כְּשֶׁהוּא מִתְפַּלֵּל בְּלַחַשׁ אֲנִי אוֹמֵר שֶׁאֵינוֹ חוֹזֵר וּמִתְפַּלֵּל פַּעַם שְׁנִיָּה מִפְּנֵי טֹרַח צִבּוּר אֶלָּא סוֹמֵךְ עַל הַתְּפִלָּה שֶׁמִּתְפַּלֵּל בְּקוֹל רָם. וְהוּא שֶׁלֹּא טָעָה בְּשָׁלֹשׁ רִאשׁוֹנוֹת שֶׁאִם טָעָה בָּהֶם לְעוֹלָם חוֹזֵר כְּמוֹ שֶׁהַיָּחִיד חוֹזֵר:", + "שְׁלִיחַ צִבּוּר שֶׁטָּעָה וְנִבְהַל וְלֹא יָדַע מֵהֵיכָן יַתְחִיל וְשָׁהָה שָׁעָה יַעֲמֹד אַחֵר תַּחְתָּיו. וְאִם טָעָה בְּבִרְכַּת הָאֶפִּקוֹרְסִין אֵין מַמְתִּינִין לוֹ אֶלָּא מִיָּד יַעֲמֹד אַחֵר תַּחְתָּיו שֶׁמָּא אֶפִּיקוֹרְסוּת נִזְרְקָה בּוֹ. וְהוּא שֶׁלֹּא הִתְחִיל בָּהּ אֲבָל אִם הִתְחִיל בָּהּ מַמְתִּינִין לוֹ שָׁעָה. וְלֹא יְהֵא הַשֵּׁנִי סַרְבָן בְּאוֹתָהּ שָׁעָה:", + "וּמֵהֵיכָן הוּא מַתְחִיל, מִתְּחִלַּת בְּרָכָה שֶׁטָּעָה בָּהּ רִאשׁוֹן אִם טָעָה בְּאַחַת מִן הָאֶמְצָעִיּוֹת. אֲבָל אִם טָעָה בְּאַחַת מִן הַשָּׁלֹשׁ רִאשׁוֹנוֹת מַתְחִיל הַשֵּׁנִי מִן הָרֹאשׁ. וְאִם טָעָה בְּאַחַת מִן הָאַחֲרוֹנוֹת יַתְחִיל הַשֵּׁנִי מִן הָעֲבוֹדָה:", + "הָאוֹמֵר אֵינִי יוֹרֵד לִפְנֵי הַתֵּבָה מִפְּנֵי שֶׁבְּגָדַי צְבוּעִים אַף בִּלְבָנִים לֹא יַעֲבֹר בְּאוֹתָהּ תְּפִלָּה. אָמַר אֵינִי עוֹבֵר מִפְּנֵי שֶׁיֵּשׁ בְּרַגְלִי סַנְדָּל אַף יָחֵף לֹא יַעֲבֹר:", + "מִי שֶׁנִּסְתַּפֵּק לוֹ אִם הִתְפַּלֵּל אִם לֹא הִתְפַּלֵּל אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל אֶלָּא אִם כֵּן מִתְפַּלֵּל תְּפִלָּה זוֹ עַל דַּעַת שֶׁהִיא נְדָבָה. שֶׁאִם רָצָה יָחִיד לְהִתְפַּלֵּל כָּל הַיּוֹם תְּפִלַּת נְדָבָה יִתְפַּלֵּל. מִי שֶׁהָיָה עוֹמֵד בִּתְפִלָּה וְנִזְכַּר שֶׁכְּבָר הִתְפַּלֵּל פּוֹסֵק וַאֲפִלּוּ בְּאֶמְצַע בְּרָכָה. וְאִם הָיְתָה תְּפִלַּת עַרְבִית אֵינוֹ פּוֹסֵק שֶׁלֹּא הִתְפַּלֵּל אוֹתָהּ מִתְּחִלָּה אֶלָּא עַל דַּעַת שֶׁאֵינָהּ חוֹבָה:", + "מִי שֶׁטָּעָה וְהִתְפַּלֵּל שֶׁל חֹל בְּשַׁבָּת לֹא יָצָא. וְאִם נִזְכַּר וְהוּא בְּתוֹךְ הַתְּפִלָּה גּוֹמֵר בְּרָכָה שֶׁהִתְחִיל בָּהּ וְחוֹזֵר וּמִתְפַּלֵּל שֶׁל שַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּעַרְבִית אוֹ בְּשַׁחֲרִית אוֹ בְּמִנְחָה. אֲבָל בְּמוּסָף פּוֹסֵק אֲפִלּוּ בְּאֶמְצַע הַבְּרָכָה. וְכֵן אִם הִשְׁלִים תְּפִלָּה שֶׁל חֹל עַל דַּעַת שֶׁהוּא מוּסָף חוֹזֵר וּמִתְפַּלֵּל מוּסָף. אֶחָד שַׁבָּת וְאֶחָד יוֹם טוֹב וְאֶחָד רֹאשׁ חֹדֶשׁ:", + "מִי שֶׁטָּעָה בִּימוֹת הַגְּשָׁמִים וְלֹא אָמַר מוֹרִיד הַגֶּשֶׁם וְלֹא מוֹרִיד הַטָּל חוֹזֵר לָרֹאשׁ. וְאִם הִזְכִּיר הַטַּל אֵינוֹ חוֹזֵר. וְאִם טָעָה בִּימוֹת הַחַמָּה וְאָמַר מוֹרִיד הַגֶּשֶׁם חוֹזֵר לָרֹאשׁ. וְאִם לֹא הִזְכִּיר טַל אֵין מַחְזִירִין אוֹתוֹ, שֶׁאֵין הַטַּל נֶעֱצָר וְאֵין צָרִיךְ בַּקָּשָׁה:", + "מִי שֶׁשָּׁכַח שְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים אִם נִזְכַּר קֹדֶם שׁוֹמֵעַ תְּפִלָּה שׁוֹאֵל אֶת הַגְּשָׁמִים בְּשׁוֹמֵעַ תְּפִלָּה. וְאִם אַחַר שֶׁבֵּרֵךְ שׁוֹמֵעַ תְּפִלָּה חוֹזֵר לְבִרְכַּת הַשָּׁנִים. וְאִם לֹא נִזְכַּר עַד שֶׁהִשְׁלִים כָּל תְּפִלָּתוֹ חוֹזֵר לָרֹאשׁ וּמִתְפַּלֵּל שְׁנִיָּה:", + "טָעָה וְלֹא הִזְכִּיר יַעֲלֶה וְיָבוֹא אִם נִזְכַּר קֹדֶם שֶׁיַּשְׁלִים תְּפִלָּתוֹ חוֹזֵר לַעֲבוֹדָה וּמַזְכִּיר. וְאִם נִזְכַּר אַחַר שֶׁהִשְׁלִים תְּפִלָּתוֹ חוֹזֵר לָרֹאשׁ. וְאִם הָיָה רָגִיל לוֹמַר תַּחֲנוּנִים אַחַר תְּפִלָּתוֹ וְנִזְכַּר אַחַר שֶׁהִשְׁלִים תְּפִלָּתוֹ קֹדֶם שֶׁיַּעֲקֹר רַגְלָיו חוֹזֵר לַעֲבוֹדָה:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּחֻלּוֹ שֶׁל מוֹעֵד אוֹ בְּשַׁחֲרִית וּבְמִנְחָה שֶׁל רָאשֵׁי חֳדָשִׁים. אֲבָל עַרְבִית שֶׁל רֹאשׁ חֹדֶשׁ אִם לֹא הִזְכִּיר אֵינוֹ חוֹזֵר:", + "כָּל מָקוֹם שֶׁהַיָּחִיד חוֹזֵר וּמִתְפַּלֵּל שַׁ״ץ חוֹזֵר וּמִתְפַּלֵּל אִם טָעָה כְּמוֹתוֹ בְּעֵת שֶׁמִּתְפַּלֵּל בְּקוֹל רָם. חוּץ מִשַּׁחֲרִית שֶׁל רֹאשׁ חֹדֶשׁ שֶׁאִם שָׁכַח שַׁ״ץ וְלֹא הִזְכִּיר יַעֲלֶה וְיָבוֹא עַד שֶׁהִשְׁלִים תְּפִלָּתוֹ אֵין מַחְזִירִין אוֹתוֹ מִפְּנֵי טֹרַח צִבּוּר. שֶׁהֲרֵי תְּפִלַּת הַמּוּסָפִין לְפָנָיו שֶׁהוּא מַזְכִּיר בָּהּ רֹאשׁ חֹדֶשׁ:", + "עֲשָׂרָה יָמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים טָעָה וְחָתַם בָּהֶם בִּבְרָכָה שְׁלִישִׁית הָאֵל הַקָּדוֹשׁ חוֹזֵר לָרֹאשׁ. טָעָה וְחָתַם בְּעַשְׁתֵּי עֶשְׂרֵה מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט חוֹזֵר לִתְחִלַּת הַבְּרָכָה וְחוֹתֵם בָּהּ הַמֶּלֶךְ הַמִּשְׁפָּט וּמִתְפַּלֵּל וְהוֹלֵךְ עַל הַסֵּדֶר. וְאִם לֹא נִזְכַּר אֶלָּא עַד שֶׁהִשְׁלִים כָּל תְּפִלָּתוֹ חוֹזֵר לָרֹאשׁ. אֶחָד יָחִיד וְאֶחָד שְׁלִיחַ צִבּוּר:", + "טָעָה וְלֹא הִזְכִּיר הַבְדָּלָה בְּחוֹנֵן הַדַּעַת מַשְׁלִים תְּפִלָּתוֹ וְאֵינוֹ צָרִיךְ לַחֲזֹר. וְכֵן מִי שֶׁלֹּא הִזְכִּיר עַל הַנִּסִּים בַּחֲנֻכָּה וּבְפוּרִים וַעֲנֵנוּ בִּתְפִלַּת תַּעֲנִית אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל. אֶחָד יָחִיד וְאֶחָד שְׁלִיחַ צִבּוּר. וְאִם נִזְכַּר קֹדֶם שֶׁיַּעֲקֹר אֶת רַגְלָיו אוֹמֵר עֲנֵנוּ כִּי אַתָּה שׁוֹמֵעַ תְּפִלָּה פּוֹדֶה וּמַצִּיל בְּכָל עֵת צָרָה וְצוּקָה (תהילים יט טו) ״יִהְיוּ לְרָצוֹן אִמְרֵי פִי״ וְגוֹ׳‎:", + "שָׁכַח וְלֹא הִתְפַּלֵּל מִנְחָה בְּעֶרֶב שַׁבָּת יִתְפַּלֵּל עַרְבִית שְׁתַּיִם שֶׁל שַׁבָּת. וְכֵן בְּיוֹם טוֹב. שָׁכַח וְלֹא הִתְפַּלֵּל מִנְחָה בְּשַׁבָּת אוֹ בְּיוֹם טוֹב מִתְפַּלֵּל בְּמוֹצָאֵיהֶן עַרְבִית שְׁתַּיִם שֶׁל חֹל. מַבְדִּיל בָּרִאשׁוֹנָה וְאֵינוֹ מַבְדִּיל בַּשְּׁנִיָּה. וְאִם הִבְדִּיל בִּשְׁתֵּיהֶן אוֹ לֹא הִבְדִּיל בְּאַחַת מֵהֶן יָצָא. אֲבָל אִם לֹא הִבְדִּיל בָּרִאשׁוֹנָה וְהִבְדִּיל בַּשְּׁנִיָּה חוֹזֵר וּמִתְפַּלֵּל תְּפִלָּה שְׁלִישִׁית מִפְּנֵי שֶׁהָרִאשׁוֹנָה לֹא עָלְתָה לוֹ מִפְּנֵי שֶׁהִקְדִּימָהּ לִתְפִלַּת עַרְבִית. וְכָל הַמִּתְפַּלֵּל שְׁתֵּי תְּפִלּוֹת אֲפִלּוּ שַׁחֲרִית וּמוּסָף לֹא יִתְפַּלֵּל זוֹ אַחַר זוֹ אֶלָּא יִשְׁהֶה בֵּין תְּפִלָּה לִתְפִלָּה כְּדֵי שֶׁתִּתְחוֹנֵן דַּעְתּוֹ עָלָיו:", + "אָסוּר לוֹ לַמִּתְפַּלֵּל בְּצִבּוּר שֶׁיַּקְדִּים תְּפִלָּתוֹ לִתְפִלַּת הַצִּבּוּר. הַנִּכְנָס לְבֵית הַכְּנֶסֶת וּמָצָא צִבּוּר שֶׁמִּתְפַּלְּלִין בְּלַחַשׁ אִם יָכוֹל לְהַתְחִיל וְלִגְמֹר עַד שֶׁלֹּא יַגִּיעַ שְׁלִיחַ צִבּוּר לִקְדֻשָּׁה יִתְפַּלֵּל. וְאִם לָאו יַמְתִּין עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר לְהִתְפַּלֵּל בְּקוֹל רָם וְיִתְפַּלֵּל עִמּוֹ בְּלַחַשׁ מִלָּה בְּמִלָּה עַד שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לִקְדֻשָּׁה וְעוֹנֶה קְדֻשָּׁה עִם הַצִּבּוּר וּמִתְפַּלֵּל שְׁאָר תְּפִלָּה לְעַצְמוֹ. וְאִם הִתְחִיל לְהִתְפַּלֵּל קֹדֶם שְׁלִיחַ צִבּוּר וְהִגִּיעַ שְׁלִיחַ צִבּוּר לִקְדֻשָּׁה לֹא יַפְסִיק וְלֹא יַעֲנֶה קְדֻשָּׁה עִמָּהֶן. וְכֵן לֹא יַעֲנֶה אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבֹרָךְ וְהוּא בְּאֶמְצַע הַתְּפִלָּה וְאֵין צָרִיךְ לוֹמַר בִּשְׁאָר הַבְּרָכוֹת:" + ], + [ + "כָּל מָקוֹם שֶׁיֵּשׁ בּוֹ עֲשָׂרָה מִיִּשְׂרָאֵל צָרִיךְ לְהָכִין לוֹ בַּיִת שֶׁיִּכָּנְסוּ בּוֹ לִתְפִלָּה בְּכָל עֵת תְּפִלָּה וּמָקוֹם זֶה נִקְרָא בֵּית הַכְּנֶסֶת. וְכוֹפִין בְּנֵי הָעִיר זֶה אֶת זֶה לִבְנוֹת לָהֶם בֵּית הַכְּנֶסֶת וְלִקְנוֹת לָהֶם סֵפֶר תּוֹרָה נְבִיאִים וּכְתוּבִים:", + "כְּשֶׁבּוֹנִין בֵּית הַכְּנֶסֶת אֵין בּוֹנִין אוֹתָהּ אֶלָּא בְּגָבְהָהּ שֶׁל עִיר שֶׁנֶּאֱמַר (משלי א כא) ״בְּרֹאשׁ הֹמִיּוֹת תִּקְרָא״. וּמַגְבִּיהִין אוֹתָהּ עַד שֶׁתְּהֵא גְּבוֹהָה מִכָּל חַצְרוֹת הָעִיר שֶׁנֶּאֱמַר (עזרא ט ט) ״וּלְרוֹמֵם אֶת בֵּית אֱלֹהֵינוּ״. וְאֵין פּוֹתְחִין פִּתְחֵי בֵּית הַכְּנֶסֶת אֶלָּא בַּמִּזְרָח שֶׁנֶּאֱמַר (במדבר ג לח) ״וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה״. וּבוֹנִין בּוֹ הֵיכָל שֶׁמַּנִּיחִין בּוֹ סֵפֶר תּוֹרָה. וּבוֹנִין הֵיכָל זֶה בָּרוּחַ שֶׁמִּתְפַּלְּלִין כְּנֶגְדּוֹ בְּאוֹתָהּ הָעִיר. כְּדֵי שֶׁיִּהְיוּ פְּנֵיהֶם אֶל מוּל הַהֵיכָל כְּשֶׁיַּעַמְדוּ לִתְפִלָּה:", + "וּמַעֲמִידִין בִּימָה בְּאֶמְצַע הַבַּיִת כְּדֵי שֶׁיַּעֲלֶה עָלֶיהָ הַקּוֹרֵא בַּתּוֹרָה אוֹ מִי אֲשֶׁר אוֹמֵר לָעָם דִּבְרֵי כִּבּוּשִׁין כְּדֵי שֶׁיִּשְׁמְעוּ כֻּלָּם. וּכְשֶׁמַּעֲמִידִין הַתֵּבָה שֶׁיֵּשׁ בָּהּ סֵפֶר תּוֹרָה מַעֲמִידִין אוֹתָהּ בָּאֶמְצַע וַאֲחוֹרֵי הַתֵּבָה כְּלַפֵּי הַהֵיכָל וּפָנֶיהָ כְּלַפֵּי הָעָם:", + "כֵּיצַד הָעָם יוֹשְׁבִין בְּבָתֵּי כְּנֵסִיּוֹת. הַזְּקֵנִים יוֹשְׁבִין וּפְנֵיהֶן כְּלַפֵּי הָעָם וַאֲחוֹרֵיהֶם כְּלַפֵּי הַהֵיכָל. וְכָל הָעָם יוֹשְׁבִין שׁוּרָה לִפְנֵי שׁוּרָה וּפְנֵי הַשּׁוּרָה לַאֲחוֹרֵי הַשּׁוּרָה שֶׁלְּפָנֶיהָ עַד שֶׁיִּהְיוּ פְּנֵי כָּל הָעָם כְּלַפֵּי הַקֹּדֶשׁ וּכְלַפֵּי הַזְּקֵנִים וּכְלַפֵּי הַתֵּבָה. וּבְעֵת שֶׁשְּׁלִיחַ צִבּוּר עוֹמֵד לִתְפִלָּה עוֹמֵד בָּאָרֶץ לִפְנֵי הַתֵּבָה וּפָנָיו לִפְנֵי הַקֹּדֶשׁ כִּשְׁאָר הָעָם:", + "בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת נוֹהֲגִין בָּהֶן כָּבוֹד וּמְכַבְּדִים אוֹתָן וּמַרְבִּיצִין אוֹתָן. וְנוֹהֲגִין כָּל יִשְׂרָאֵל בִּסְפָרַד וּבַמַּעֲרָב בְּשִׁנְעָר וּבְאֶרֶץ הַצְּבִי לְהַדְלִיק עֲשָׁשִׁיּוֹת בְּבָתֵּי כְּנֵסִיּוֹת וּלְהַצִּיעַ בְּקַרְקָעָן מַחְצְלָאוֹת כְּדֵי לֵישֵׁב עֲלֵיהֶם. וּבְעָרֵי אֱדוֹם יוֹשְׁבִין בָּהּ עַל הַכִּסְאוֹת:", + "בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת אֵין נוֹהֲגִין בָּהֶן קַלּוּת רֹאשׁ כְּגוֹן שְׂחוֹק וְהִתּוּל וְשִׂיחָה בְּטֵלָה. וְאֵין אוֹכְלִין בָּהֶן וְאֵין שׁוֹתִין בָּהֶן וְאֵין נֵאוֹתִין בָּהֶן וְאֵין מְטַיְּלִין בָּהֶן וְאֵין נִכְנָסִין בָּהֶן בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים. וַחֲכָמִים וְתַלְמִידֵיהֶם מֻתָּרִין לֶאֱכל וְלִשְׁתּוֹת בָּהֶן מִדֹּחַק:", + "וְאֵין מְחַשְּׁבִין בָּהֶן חֶשְׁבּוֹנוֹת אֶלָּא אִם כֵּן הָיוּ חֶשְׁבּוֹנוֹת שֶׁל מִצְוָה כְּגוֹן קֻפָּה שֶׁל צְדָקָה וּפִדְיוֹן שְׁבוּיִים וְכַיּוֹצֵא בָּהֶן. וְאֵין מַסְפִּידִין בָּהֶן אֶלָּא הֶסְפֵּד שֶׁל רַבִּים כְּגוֹן שֶׁיִּהְיֶה שָׁם הֶסְפֵּד גְּדוֹלֵי חַכְמֵי אוֹתָהּ הָעִיר שֶׁכָּל הָעָם מִתְקַבְּצִין וּבָאִין בִּגְלָלָן:", + "הָיָה לְבֵית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ שְׁנֵי פְּתָחִין לֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא כְּדֵי שֶׁיִּכָּנֵס בְּפֶתַח זֶה וְיֵצֵא בַּפֶּתַח שֶׁכְּנֶגְדּוֹ לְקָרֵב הַדֶּרֶךְ. שֶׁאָסוּר לִכָּנֵס בָּהֶן אֶלָּא לִדְבַר מִצְוָה:", + "מִי שֶׁצָּרִיךְ לִכָּנֵס לְבֵית הַכְּנֶסֶת לִקְרוֹת תִּינוֹק אוֹ חֲבֵרוֹ יִכָּנֵס וְיִקְרָא מְעַט אוֹ יֹאמַר שְׁמוּעָה וְאַחַר כָּךְ יִקְרָא חֲבֵרוֹ כְּדֵי שֶׁלֹּא יִכָּנֵס בִּשְׁבִיל חֲפָצָיו בִּלְבַד. וְאִם אֵינוֹ יוֹדֵעַ יֹאמַר לְתִינוֹק מִן הַתִּינוֹקוֹת קְרָא לִי הַפָּסוּק שֶׁאַתָּה קוֹרֵא בּוֹ. אוֹ יִשְׁהֶה מְעַט בְּבֵית הַכְּנֶסֶת וְאַחַר כָּךְ יֵצֵא. שֶׁהַיְשִׁיבָה שָׁם מֵעִסְקֵי הַמִּצְוֹת הִיא שֶׁנֶּאֱמַר (תהילים פד ה) ״אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ״ וְגוֹ׳‎:", + "מִי שֶׁנִּכְנַס לְהִתְפַּלֵּל אוֹ לִקְרוֹת מֻתָּר לוֹ לָצֵאת בַּפֶּתַח שֶׁכְּנֶגְדּוֹ כְּדֵי לְקָרֵב אֶת הַדֶּרֶךְ. וּמֻתָּר לָאָדָם לִכָּנֵס לְבֵית הַכְּנֶסֶת בְּמַקְלוֹ בְּמִנְעָלוֹ וּבַאֲפֻנְדָּתוֹ וּבָאָבָק שֶׁעַל רַגְלָיו. וְאִם הָיָה צָרִיךְ לָרֹק יָרֹק בְּבֵית הַכְּנֶסֶת:", + "בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת שֶׁחָרְבוּ בִּקְדֻשָּׁתָן הֵן עוֹמְדוֹת שֶׁנֶּאֱמַר (ויקרא כו לא) ״וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם״ אַף עַל פִּי שֶׁהֵן שׁוֹמְמִין בִּקְדֻשָּׁתָן הֵן עוֹמְדִין. וּכְשֵׁם שֶׁנּוֹהֲגִין בָּהֶן כָּבוֹד בְּיִשּׁוּבָן כָּךְ נוֹהֲגִין בָּהֶן בְּחֻרְבָּנָם חוּץ מִכִּבּוּד וְרִבּוּץ שֶׁאֵין מְכַבְּדִין אוֹתָן וְאֵין מַרְבִּיצִין אוֹתָן. עָלוּ בָּהֶן עֲשָׂבִים תּוֹלְשִׁין אוֹתָם וּמַנִּיחִין אוֹתָן בִּמְקוֹמָן כְּדֵי שֶׁיִּרְאוּ אוֹתָן הָעָם וְתֵעוֹר רוּחָם וְיִבְנוּם:", + "אֵין סוֹתְרִין בֵּית הַכְּנֶסֶת כְּדֵי לִבְנוֹת אַחֵר בִּמְקוֹמוֹ אוֹ בְּמָקוֹם אַחֵר. אֲבָל בּוֹנִין אַחֵר וְאַחַר כָּךְ סוֹתְרִין זֶה. שֶׁמָּא יֶאֱרַע לָהֶם אֹנֶס וְלֹא יִבְנוּ. אֲפִלּוּ כֹּתֶל אֶחָד מִמֶּנּוּ בּוֹנֶה הֶחָדָשׁ בְּצַד הַיָּשָׁן וְאַחַר כָּךְ סוֹתֵר הַיָּשָׁן:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁלֹּא חָרְבוּ יְסוֹדוֹתָיו אוֹ שֶׁלֹּא נָטוּ כְּתָלָיו לִפּל. אֲבָל אִם חָרְבוּ יְסוֹדוֹתָיו אוֹ שֶׁנָּטוּ כְּתָלָיו לִפּל סוֹתְרִין אוֹתוֹ מִיָּד וּמַתְחִילִין לִבְנוֹת בִּמְהֵרָה בַּיּוֹם וּבַלַּיְלָה שֶׁמָּא תִּדְחֹק הַשָּׁעָה וְיִשָּׁאֵר חָרֵב:", + "מֻתָּר לַעֲשׂוֹת בֵּית הַכְּנֶסֶת בֵּית הַמִּדְרָשׁ. אֲבָל בֵּית הַמִּדְרָשׁ אָסוּר לַעֲשׂוֹתוֹ בֵּית הַכְּנֶסֶת. שֶׁקְּדֻשַּׁת בֵּית הַמִּדְרָשׁ יְתֵרָה עַל קְדֻשַּׁת בֵּית הַכְּנֶסֶת וּמַעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְכֵן בְּנֵי הָעִיר שֶׁמָּכְרוּ בֵּית הַכְּנֶסֶת יֵשׁ לָהֶן לִקַּח בְּדָמָיו תֵּבָה. מָכְרוּ תֵּבָה יֵשׁ לָהֶן לִקַּח בְּדָמֶיהָ מִטְפָּחוֹת אוֹ תִּיק לְסֵפֶר תּוֹרָה. מָכְרוּ מִטְפָּחוֹת אוֹ תִּיק לוֹקְחִים בְּדָמָיו חֻמָּשִׁים. מָכְרוּ חֻמָּשִׁין לוֹקְחִין בְּדָמָיו סֵפֶר תּוֹרָה. אֲבָל אִם מָכְרוּ סֵפֶר תּוֹרָה אֵין לוֹקְחִין בְּדָמָיו אֶלָּא סֵפֶר תּוֹרָה אַחֵר שֶׁאֵין שָׁם קְדֻשָּׁה לְמַעְלָה מִקְּדֻשַּׁת סֵפֶר תּוֹרָה. וְכֵן בְּמוֹתָרֶיהָ:", + "וְכֵן אִם גָּבוּ הָעָם מָעוֹת לִבְנוֹת בֵּית הַמִּדְרָשׁ אוֹ לְבֵית הַכְּנֶסֶת אוֹ לִקְנוֹת תֵּבָה אוֹ מִטְפָּחוֹת וְתִיק אוֹ סֵפֶר תּוֹרָה וְרָצוּ לְשַׁנּוֹת כָּל מַה שֶּׁגָּבוּ. אֵין מְשַׁנִּין אוֹתָן אֶלָּא מִקְּדֻשָּׁה קַלָּה לִקְדֻשָּׁה חֲמוּרָה מִמֶּנָּה. אֲבָל אִם עֲשׂוּ מַה שֶּׁגָּבוּ לַעֲשׂוֹת וְהוֹתִירוּ מְשַׁנִּין הַמּוֹתָר לְכָל מַה שֶּׁיִּרְצוּ. וְכָל כְּלֵי בֵּית הַכְּנֶסֶת כְּבֵית הַכְּנֶסֶת. פָּרֹכֶת שֶׁעַל הָאָרוֹן שֶׁמַּנִּיחִים בּוֹ הַסְּפָרִים כְּמִטְפְּחוֹת הַסְּפָרִים. וְאִם הִתְנוּ עֲלֵיהֶם הֲרֵי הֵן כְּפִי הַתְּנַאי:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁמֻּתָּר לִמְכֹּר בֵּית הַכְּנֶסֶת, בְּבֵית הַכְּנֶסֶת שֶׁל כְּפָרִים שֶׁלֹּא עָשׂוּ אוֹתוֹ אֶלָּא עַל דַּעַת בְּנֵי הַכְּפָר לְבַדָּם שֶׁיִּהְיֶה לָהֶם לְהִתְפַּלֵּל בּוֹ שֶׁאִם רָצוּ כֻּלָּם לְמָכְרוֹ מֻתָּרִין. אֲבָל בֵּית הַכְּנֶסֶת שֶׁל כְּרַכִּין הוֹאִיל וְעַל דַּעַת כָּל אַנְשֵׁי הָעוֹלָם נַעֲשָׂה שֶׁיָּבוֹא וְיִתְפַּלֵּל בּוֹ כָּל הַבָּא אֶל הַמְּדִינָה נַעֲשָׂה שֶׁל כָּל יִשְׂרָאֵל וְאֵין מוֹכְרִין אוֹתוֹ לְעוֹלָם:", + "בְּנֵי הַכְּפָר שֶׁרָצוּ לִמְכֹּר בֵּית הַכְּנֶסֶת שֶׁלָּהֶן אוֹ לִבְנוֹת בְּדָמָיו בֵּית הַכְּנֶסֶת אַחֵר אוֹ לִקְנוֹת בְּדָמָיו תֵּבָה אוֹ סֵפֶר תּוֹרָה צְרִיכִין לְהַתְנוֹת עַל הַלּוֹקֵחַ שֶׁלֹּא לַעֲשׂוֹת אוֹתוֹ לֹא מֶרְחָץ וְלֹא בֻּרְסְקִי. וְהוּא הַמָּקוֹם שֶׁמְּעַבְּדִין בּוֹ אֶת הָעוֹרוֹת. וְלֹא בֵּית הַטְּבִילָה וְלֹא בֵּית הַמַּיִם. וְאִם הִתְנוּ שִׁבְעָה טוֹבֵי הָעִיר בְּמַעֲמַד אַנְשֵׁי הָעִיר בִּשְׁעַת מְכִירָה שֶׁיְּהֵא הַלּוֹקֵחַ מֻתָּר לַעֲשׂוֹת בּוֹ כָּל אֵלּוּ מֻתָּר:", + "וְכֵן אִם הִתְנוּ שִׁבְעָה טוֹבֵי הָעִיר בְּמַעֲמַד אַנְשֵׁי הָעִיר עַל מוֹתַר הַדָּמִים שֶׁיִּהְיוּ חֻלִּין הֲרֵי הֵן חֻלִּין. וּכְשֶׁלּוֹקְחִין הַדָּמִים וּבוֹנִין מֵהֶן בֵּית הַכְּנֶסֶת אַחֵר אוֹ שֶׁיִּקְנוּ מֵהֶם תֵּבָה אוֹ מִטְפָּחוֹת וְתִיק אוֹ חֻמָּשִׁין אוֹ סֵפֶר תּוֹרָה הַשְּׁאָר יְהֵא חֻלִּין כְּמוֹ שֶׁהִתְנוּ וְיַעֲשׂוּ בָּהֶן מַה שֶּׁיִּרְצוּ:", + "וְכֵן אִם קִבְּלוּ עֲלֵיהֶן כָּל אַנְשֵׁי הָעִיר אוֹ רֻבָּם אָדָם אֶחָד. כָּל מַה שֶּׁעָשָׂה עָשׂוּי וְהוּא מוֹכֵר וְנוֹתֵן לְבַדּוֹ כְּפִי מַה שֶּׁיִּרְאֶה וְיַתְנֶה כְּפִי מַה שֶּׁיִּרְאֶה:", + "כְּשֵׁם שֶׁמֻּתָּר לָהֶם לִמְכֹּר בֵּית הַכְּנֶסֶת כָּךְ נוֹתְנִין אוֹתוֹ בְּמַתָּנָה. שֶׁאִלּוּ לֹא הָיָה לָהֶם לַצִּבּוּר הֲנָיָה בְּמַתָּנָה זוֹ לֹא נְתָנוּהוּ. אֲבָל לֹא מַשְׂכִּירִין אוֹתוֹ וְלֹא מְמַשְׁכְּנִין אוֹתוֹ. וְכֵן כְּשֶׁסּוֹתְרִין בָּתֵּי כְּנֵסִיּוֹת לִבְנוֹתָן מֻתָּרִין לִמְכֹּר וּלְהַחֲלִיף וְלָתֵת בְּמַתָּנָה הַלְּבֵנִים וְהָעֵצִים וְהֶעָפָר שֶׁלָּהֶן. אֲבָל לְהַלְווֹתָן אָסוּר שֶׁאֵין הַקְּדֻשָּׁה עוֹלָה מֵהֶן אֶלָּא בְּדָמִים אוֹ בַּהֲנָיָה שֶׁהִיא כְּדָמִים:", + "רְחוֹבָהּ שֶׁל עִיר אַף עַל פִּי שֶׁהָעָם מִתְפַּלְּלִין בּוֹ בְּתַעֲנִיּוֹת וּבְמַעֲמָדוֹת מִפְּנֵי שֶׁהַקִּבּוּץ רַב וְאֵין בָּתֵּי כְּנֵסִיּוֹת מְכִילִין אוֹתָן אֵין בּוֹ קְדֻשָּׁה מִפְּנֵי שֶׁהוּא עַרְאַי וְלֹא נִקְבַּע לִתְפִלָּה. וְכֵן בָּתִּים וַחֲצֵרוֹת שֶׁהָעָם מִתְקַבְּצִין בָּהֶם לִתְפִלָּה אֵין בָּהֶם קְדֻשָּׁה מִפְּנֵי שֶׁלֹּא קָבְעוּ אוֹתָם לִתְפִלָּה בִּלְבַד אֶלָּא עַרְאַי מִתְפַּלְּלִים בָּהֶן כְּאָדָם שֶׁמִּתְפַּלֵּל בְּתוֹךְ בֵּיתוֹ:" + ], + [ + "מֹשֶׁה רַבֵּנוּ תִּקֵּן לָהֶם לִישְׂרָאֵל שֶׁיְּהוּ קוֹרִין בַּתּוֹרָה בָּרַבִּים בְּשַׁבָּת וּבְשֵׁנִי וּבַחֲמִישִׁי בְּשַׁחֲרִית כְּדֵי שֶׁלֹּא יִשְׁהוּ שְׁלֹשָׁה יָמִים בְּלֹא שְׁמִיעַת תּוֹרָה. וְעֶזְרָא תִּקֵּן שֶׁיְּהוּ קוֹרִין כֵּן בְּמִנְחָה בְּכָל שַׁבָּת מִשּׁוּם יוֹשְׁבֵי קְרָנוֹת. וְגַם הוּא תִּקֵּן שֶׁיְּהוּ קוֹרִין בְּשֵׁנִי וּבַחֲמִישִׁי שְׁלֹשָׁה בְּנֵי אָדָם וְלֹא יִקְרְאוּ פָּחוֹת מֵעֲשָׂרָה פְּסוּקִים:", + "וְאֵלּוּ הֵן הַיָּמִים שֶׁקּוֹרִין בָּהֶם בַּתּוֹרָה בְּצִבּוּר. בְּשַׁבָּתוֹת וּבְמוֹעֲדִים וּבְרָאשֵׁי חֳדָשִׁים וּבְתַעֲנִיּוֹת וּבַחֲנֻכָּה וּבְפוּרִים וּבְשֵׁנִי וַחֲמִישִׁי שֶׁבְּכָל שָׁבוּעַ וְשָׁבוּעַ. וְאֵין מַפְטִירִין בַּנְּבִיאִים אֶלָּא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וְתִשְׁעָה בְּאָב בִּלְבַד:", + "אֵין קוֹרִין בַּתּוֹרָה בְּצִבּוּר בְּפָחוֹת מֵעֲשָׂרָה אֲנָשִׁים גְּדוֹלִים בְּנֵי חוֹרִין. וְאֵין קוֹרִין פָּחוֹת מֵעֲשָׂרָה פְּסוּקִים. וַיְדַבֵּר עוֹלֶה מִן הַמִּנְיָן. וְלֹא יִהְיוּ הַקּוֹרִין פָּחוֹת מִשְּׁלֹשָׁה אֲנָשִׁים. וְאֵין מַתְחִילִין בְּפָרָשָׁה פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים. וְאֵין מְשַׁיְּרִין בְּפָרָשָׁה פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים. וְלֹא יִקְרָא הַקּוֹרֵא פָּחוֹת מִשְּׁלֹשָׁה פְּסוּקִים:", + "שְׁלֹשָׁה שֶׁקָּרְאוּ עֲשָׂרָה פְּסוּקִים שְׁנַיִם קוֹרְאִין שְׁלֹשָׁה שְׁלֹשָׁה וְאֶחָד אַרְבָּעָה. וּבֵין שֶׁהָיָה הַקּוֹרֵא אַרְבָּעָה רִאשׁוֹן אוֹ אַחֲרוֹן אוֹ אֶמְצָעִי הֲרֵי זֶה מְשֻׁבָּח:", + "כָּל אֶחָד וְאֶחָד מִן הַקּוֹרִין פּוֹתֵחַ סֵפֶר תּוֹרָה וּמַבִּיט לַמָּקוֹם שֶׁהוּא קוֹרֵא בּוֹ. וְאַחַר כָּךְ אוֹמֵר בָּרְכוּ אֶת יְיָ׳‎ הַמְבֹרָךְ וְכָל הָעָם עוֹנִין בָּרוּךְ ה׳‎ הַמְבֹרָךְ לְעוֹלָם וָעֶד [ ]. וְחוֹזֵר וּמְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ בָּרוּךְ אַתָּה יְיָ׳‎ נוֹתֵן הַתּוֹרָה. וְכָל הָעָם עוֹנִין אָמֵן. וְאַחַר כָּךְ קוֹרֵא עַד שֶׁיַּשְׁלִים לִקְרוֹת וְגוֹלֵל הַסֵּפֶר וּמְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר נָתַן לָנוּ תּוֹרָתוֹ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ בָּרוּךְ אַתָּה יְיָ׳‎ נוֹתֵן הַתּוֹרָה:", + "אֵין הַקּוֹרֵא בַּתּוֹרָה רַשַּׁאי לִקְרוֹת בַּתּוֹרָה עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. קָרָא וְטָעָה אֲפִלּוּ בְּדִקְדּוּק אוֹת אַחַת מַחְזִירִין אוֹתוֹ עַד שֶׁיִּקְרָאֶנָּה בְּדִקְדּוּק. וְלֹא יִקְרְאוּ שְׁנַיִם בַּתּוֹרָה אֶלָּא הָאֶחָד לְבַדּוֹ. קָרָא וְנִשְׁתַּתֵּק יַעֲמֹד אַחֵר תַּחְתָּיו וְיַתְחִיל מִמָּקוֹם שֶׁהִתְחִיל הָרִאשׁוֹן שֶׁנִּשְׁתַּתֵּק וּמְבָרֵךְ בַּסּוֹף:", + "אֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת עַד שֶׁיֹּאמַר לוֹ גָּדוֹל שֶׁבַּצִּבּוּר לִקְרוֹת. וַאֲפִלּוּ חַזַּן הַכְּנֶסֶת אוֹ רֹאשׁ הַכְּנֶסֶת אֵינוֹ קוֹרֵא מֵעַצְמוֹ עַד שֶׁיֹּאמְרוּ לוֹ הַצִּבּוּר אוֹ גָּדוֹל שֶׁבָּהֶם לִקְרוֹת. וְצָרִיךְ אֶחָד לַעֲמֹד עִמּוֹ בִּשְׁעַת קְרִיאָה כְּדֶרֶךְ חַזָּן הָעוֹמֵד עִם הַקּוֹרְאִין:", + "הַקּוֹרֵא יֵשׁ לוֹ לְדַלֵּג מִמָּקוֹם לְמָקוֹם בְּעִנְיָן אֶחָד כְּגוֹן (ויקרא טז א) ״אַחֲרֵי מוֹת״ וְ(ויקרא כג כז) ״אַךְ בֶּעָשׂוֹר״ שֶׁבְּפָרָשַׁת (ויקרא כא א) ״אֱמֹר אֶל הַכֹּהֲנִים״. וְהוּא שֶׁלֹּא יִקְרָא עַל פֶּה שֶׁאָסוּר לִקְרוֹת שֶׁלֹּא מִן הַכְּתָב אֲפִלּוּ תֵּבָה אַחַת. וְלֹא יִשְׁהֶה בְּדִלּוּג אֶלָּא כְּדֵי שֶׁיַּשְׁלִים הַתֻּרְגְּמָן תַּרְגּוּם הַפָּסוּק:", + "כֵּיוָן שֶׁהִתְחִיל הַקּוֹרֵא לִקְרוֹת בַּתּוֹרָה אָסוּר לְסַפֵּר אֲפִלּוּ בִּדְבַר הֲלָכָה אֶלָּא הַכּל שׁוֹמְעִין וְשׁוֹתְקִין וּמְשִׂימִין לִבָּם לְמַה שֶּׁהוּא קוֹרֵא שֶׁנֶּאֱמַר (נחמיה ח ג) ״וְאָזְנֵי כָל הָעָם אֶל סֵפֶר הַתּוֹרָה״. וְאָסוּר לָצֵאת מִן הַכְּנֶסֶת בְּשָׁעָה שֶׁהַקּוֹרֵא קוֹרֵא. וּמֻתָּר לָצֵאת בֵּין אִישׁ לְאִישׁ. וּמִי שֶׁהוּא עוֹסֵק בַּתּוֹרָה תָּמִיד וְתוֹרָתוֹ אֻמְנוּתוֹ מֻתָּר לוֹ לַעֲסֹק בְּתַלְמוּד תּוֹרָה בְּשָׁעָה שֶׁהַקּוֹרֵא קוֹרֵא בַּתּוֹרָה:", + "מִימוֹת עֶזְרָא נָהֲגוּ שֶׁיְּהֵא שָׁם תֻּרְגְּמָן מְתַרְגֵּם לָעָם מַה שֶּׁהַקּוֹרֵא קוֹרֵא בַּתּוֹרָה כְּדֵי שֶׁיָּבִינוּ עִנְיַן הַדְּבָרִים. וְהַקּוֹרֵא קוֹרֵא פָּסוּק אֶחָד בִּלְבַד וְשׁוֹתֵק עַד שֶׁיְּתַרְגֵּם אוֹתוֹ הַתֻּרְגְּמָן וְחוֹזֵר וְקוֹרֵא פָּסוּק שֵׁנִי. וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת לַמְתֻרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד:", + "אֵין הַקּוֹרֵא רַשַּׁאי לְהַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַמְתַרְגֵּם. וְהַמְתַרְגֵּם לֹא יַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַקּוֹרֵא. וְאֵין הַמְתַרְגֵּם רַשַּׁאי לְתַרְגֵּם עַד שֶׁיִּכְלֶה הַפָּסוּק מִפִּי הַקּוֹרֵא. וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת פָּסוּק אַחֵר עַד שֶׁיִּכְלֶה הַתַּרְגּוּם מִפִּי הַתֻּרְגְּמָן. וְאֵין הַתֻּרְגְּמָן נִשְׁעָן לֹא לְעַמּוּד וְלֹא לְקוֹרָה אֶלָּא עוֹמֵד בְּאֵימָה וּבְיִרְאָה. וְלֹא יְתַרְגֵּם מִתּוֹךְ הַכְּתָב אֶלָּא עַל פֶּה. וְאֵין הַקּוֹרֵא רַשַּׁאי לְסַיֵּעַ לַתֻּרְגְּמָן שֶׁלֹּא יֹאמְרוּ תַּרְגּוּם כָּתוּב בַּתּוֹרָה. וְהַקָּטָן מְתַרְגֵּם עַל יְדֵי גָּדוֹל וְאֵין כָּבוֹד לַגָּדוֹל שֶׁיְּתַרְגֵּם עַל יְדֵי קָטָן. וְלֹא יִהְיוּ הַמְתַרְגְּמִין שְׁנַיִם כְּאֶחָד אֶלָּא אֶחָד קוֹרֵא וְאֶחָד מְתַרְגֵּם:", + "וְלֹא כָּל הַמִּקְרָאוֹת מְתַרְגְּמִינַן בְּצִבּוּר. (בראשית לה כב) ״מַעֲשֵׂה רְאוּבֵן״ וּ(במדבר ו כב כז) ״בִרְכַּת כֹּהֲנִים״ וּמַעֲשֵׂה הָעֵגֶל מִן (שמות לב כא) ״וַיֹּאמֶר משֶׁה אֶל אַהֲרֹן״ עַד (שמות לב כה) ״וַיַּרְא משֶׁה אֶת הָעָם״ וְגוֹ׳‎ וְעוֹד פָּסוּק אֶחָד (שמות לב לה) ״וַיִּגֹּף ה׳‎ אֶת הָעָם״ כֻּלָּם נִקְרָאִין וְלֹא מִתַּרְגְּמִין. וּבְמַעֲשֵׂה אַמְנוֹן בַּמָּקוֹם שֶׁנֶּאֱמַר (שמואל ב יג א) ״אַמְנוֹן בֶּן דָּוִד״ נִקְרָא וְלֹא מִתַּרְגֵּם:", + "הַמַּפְטִיר בַּנָּבִיא צָרִיךְ לִקְרוֹת בַּתּוֹרָה תְּחִלָּה אֲפִלּוּ שְׁלֹשָׁה פְּסוּקִים. חוֹזֵר וְקוֹרֵא מַה שֶּׁקָּרָא לְפָנָיו. וְלֹא יַפְטִיר בַּנָּבִיא עַד שֶׁיִּגְלל סֵפֶר תּוֹרָה. וְלֹא יִפְחֹת מֵעֶשְׂרִים וְאֶחָד פְּסוּקִים. וְאִם שָׁלֵם הָעִנְיָן בְּפָחוֹת מֵאֵלּוּ אֵינוֹ צָרִיךְ לְהוֹסִיף. וְאִם קָרָא עֲשָׂרָה פְּסוּקִים וְתִרְגְּמָן הַמְתַרְגֵּם דַּיּוֹ וַאֲפִלּוּ לֹא שָׁלֵם הָעִנְיָן. וּבַנָּבִיא אֶחָד קוֹרֵא וַאֲפִלּוּ שְׁנַיִם מְתַרְגְּמִין. וּמְדַלֵּג מֵעִנְיָן לְעִנְיָן אַחֵר. וְאֵינוֹ מְדַלֵּג מִנָּבִיא לְנָבִיא אֶלָּא בִּנְבִיאִים שֶׁל שְׁנֵים עָשָׂר בִּלְבַד. וּבִלְבַד שֶׁלֹּא יְדַלֵּג מִסּוֹף הַסֵּפֶר לִתְחִלָּתוֹ. וְכָל הַמְדַלֵּג לֹא יִשְׁהֶה בְּדִלּוּג אֶלָּא כְּדֵי שֶׁיַּשְׁלִים הַמְתַרְגֵּם תַּרְגּוּמוֹ:", + "הַקּוֹרֵא בַּנָּבִיא יֵשׁ לוֹ לִקְרוֹת לַתֻּרְגְּמָן שְׁלֹשָׁה פְּסוּקִים וְהַמְתַרְגֵּם מְתַרְגֵּם שְׁלָשְׁתָּן זֶה אַחַר זֶה. וְאִם הָיוּ שְׁלֹשָׁה הַפְּסוּקִים שָׁלֹשׁ פָּרָשִׁיּוֹת לֹא יִקְרָא לַתֻּרְגְּמָן אֶלָּא אֶחָד אֶחָד בִּלְבַד:", + "הַמַּפְטִיר בַּנָּבִיא מְבָרֵךְ לְפָנָיו בְּרָכָה אַחַת. בָּרוּךְ אַתָּה ה׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בִּנְבִיאִים וְכוּ׳‎. וּמְבָרֵךְ לְאַחֲרָיו אַרְבַּע בְּרָכוֹת. בְּרָכָה רִאשׁוֹנָה חוֹתֵם בָּהּ הָאֵל הַנֶּאֱמָן בְּכָל דְּבָרָיו. שְׁנִיָּה חוֹתֵם בָּהּ בּוֹנֶה יְרוּשָׁלַיִם. שְׁלִישִׁית חוֹתֵם בָּהּ מָגֵן דָּוִד. רְבִיעִית חוֹתֵם בָּהּ עִנְיַן קְדֻשַּׁת הַיּוֹם כְּמוֹ שֶׁחוֹתֵם בַּתְּפִלָּה. וְכֵן אִם חָל רֹאשׁ חֹדֶשׁ לִהְיוֹת בְּשַׁבָּת הַמַּפְטִיר בַּנָּבִיא מַזְכִּיר רֹאשׁ חֹדֶשׁ בִּבְרָכָה זוֹ כְּמוֹ שֶׁמַּזְכִּיר בַּתְּפִלָּה:", + "כַּמָּה הֵן הַקּוֹרְאִין. בְּשַׁבָּת בְּשַׁחֲרִית קוֹרְאִין שִׁבְעָה. וּבְיוֹם הַכִּפּוּרִים שִׁשָּׁה. וּבְיָמִים טוֹבִים חֲמִשָּׁה. אֵין פּוֹחֲתִין מֵהֶן אֲבָל מוֹסִיפִין עֲלֵיהֶם. בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד קוֹרִין אַרְבָּעָה. בְּשַׁבָּת וּבְיוֹם הַכִּפּוּרִים בְּמִנְחָה וּבְשֵׁנִי וּבַחֲמִישִׁי שֶׁל כָּל הַשָּׁנָה וּבַחֲנֻכָּה וּבְפוּרִים בְּשַׁחֲרִית וּבִימֵי הַתַּעֲנִית בְּשַׁחֲרִית וּבְמִנְחָה קוֹרִין שְׁלֹשָׁה. אֵין פּוֹחֲתִין מִמִּנְיַן זֶה וְאֵין מוֹסִיפִין עֲלֵיהֶן:", + "אִשָּׁה לֹא תִּקְרָא בְּצִבּוּר מִפְּנֵי כְּבוֹד הַצִּבּוּר. קָטָן הַיּוֹדֵעַ לִקְרוֹת וְיוֹדֵעַ לְמִי מְבָרְכִין עוֹלֶה מִמִּנְיַן הַקּוֹרְאִים. וְכֵן מַפְטִיר עוֹלֶה מֵהַמִּנְיָן שֶׁהֲרֵי הוּא קוֹרֵא בַּתּוֹרָה. וְאִם הִפְסִיק שְׁלִיחַ צִבּוּר בְּקַדִּישׁ בֵּין מַשְׁלִים וּבֵין הַמַּפְטִיר אֵינוֹ עוֹלֶה מִן הַמִּנְיָן. צִבּוּר שֶׁלֹּא הָיָה בָּהֶם יוֹדֵעַ לִקְרוֹת אֶלָּא אֶחָד עוֹלֶה וְקוֹרֵא וְיוֹרֵד וְחוֹזֵר וְקוֹרֵא שְׁנִיָּה וּשְׁלִישִׁית עַד שֶׁיִּגְמֹר מִנְיַן הַקּוֹרְאִים שֶׁל אוֹתוֹ הַיּוֹם:", + "בְּכָל קְרִיאָה וּקְרִיאָה מֵאֵלּוּ כֹּהֵן קוֹרֵא רִאשׁוֹן וְאַחֲרָיו לֵוִי וְאַחֲרָיו מִיִּשְׂרָאֵל. וּמִנְהָג פָּשׁוּט הוּא הַיּוֹם שֶׁאֲפִלּוּ כֹּהֵן עַם הָאָרֶץ קוֹדֵם לִקְרוֹת לִפְנֵי חָכָם גָּדוֹל יִשְׂרָאֵל. וְכָל מִי שֶׁהוּא גָּדוֹל מֵחֲבֵרוֹ בְּחָכְמָה קֹדֶם לִקְרוֹת. וְהָאַחֲרוֹן שֶׁגּוֹלֵל סֵפֶר תּוֹרָה נוֹטֵל שָׂכָר כְּנֶגֶד הַכּל. לְפִיכָךְ עוֹלֶה וּמַשְׁלִים אֲפִלּוּ גָּדוֹל שֶׁבַּצִּבּוּר:", + "אֵין שָׁם כֹּהֵן עוֹלֶה יִשְׂרָאֵל. וְלֹא יַעֲלֶה אַחֲרָיו לֵוִי כְּלָל. אֵין שָׁם לֵוִי כֹּהֵן שֶׁקָּרָא רִאשׁוֹן חוֹזֵר וְקוֹרֵא הוּא עַצְמוֹ פַּעַם שְׁנִיָּה בִּמְקוֹם לֵוִי. אֲבָל לֹא יִקְרָא אַחֲרָיו כֹּהֵן אַחֵר שֶׁמָּא יֹאמְרוּ הָרִאשׁוֹן פָּסוּל וּלְפִיכָךְ עוֹלֶה כֹּהֵן אַחֵר. וְכֵן לֹא יִקְרָא לֵוִי אַחַר לֵוִי שֶׁמָּא יֹאמְרוּ אֶחָד מִשְּׁנֵיהֶם פָּסוּל:", + "כֵּיצַד סֵדֶר הַקְּרִיאָה בַּתּוֹרָה. אַחַר הַתְּפִלָּה כָּל יוֹם שֶׁיֵּשׁ בּוֹ תְּפִלַּת מוּסָף אַחַר שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר תְּפִלַּת שַׁחֲרִית אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְקוֹרֵא לְאֶחָד אֶחָד מִן הַצִּבּוּר וְעוֹלִין וְקוֹרִין בַּתּוֹרָה. וּכְשֶׁגּוֹמְרִין מַחֲזִיר סֵפֶר תּוֹרָה לִמְקוֹמָהּ וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מוּסָף. וְיָמִים שֶׁיֵּשׁ בָּהֶן מַפְטִיר וּמוּסָף נָהֲגוּ לוֹמַר קַדִּישׁ קֹדֶם שֶׁיַּעֲלֶה הַמַּפְטִיר. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לוֹמַר קַדִּישׁ אַחַר הַמַּפְטִיר:", + "וּבְמִנְחָה שֶׁל שַׁבָּת וְשֶׁל יוֹם הַכִּפּוּרִים אַחַר שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְסֵדֶר הַיּוֹם אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְעוֹלִין וְקוֹרִין בּוֹ וּמַחֲזִירוֹ וְאוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין מִנְחָה. וְכֵן בְּתַעֲנִית קוֹרְאִין בְּמִנְחָה וְאַחַר כָּךְ אוֹמֵר קַדִּישׁ וּמִתְפַּלְּלִין תְּפִלַּת מִנְחָה. אֲבָל בְּיוֹם טוֹב לֹא נָהֲגוּ לִקְרוֹת בְּמִנְחָה:", + "וְיוֹם שֶׁאֵין בּוֹ מוּסָף כְּשֶׁגּוֹמֵר תְּפִלַּת שַׁחֲרִית אוֹמֵר קַדִּישׁ וּמוֹצִיא סֵפֶר תּוֹרָה וְקוֹרְאִין בּוֹ וּמַחֲזִירוֹ וְאוֹמֵר קַדִּישׁ וְאַחַר כָּךְ אוֹמֵר (תהילים קמה א) ״תְּהִלָּה לְדָוִד״ וְסֵדֶר הַיּוֹם כְּדֶרֶךְ שֶׁאוֹמְרִים בְּכָל יוֹם וְאוֹמֵר קַדִּישׁ וְכָל הָעָם נִפְטָרִין:", + "אֵין קוֹרְאִין בְּחֻמָּשִׁין בְּבָתֵּי כְּנֵסִיּוֹת מִשּׁוּם כְּבוֹד צִבּוּר. וְאֵין גּוֹלְלִין סֵפֶר תּוֹרָה בְּצִבּוּר מִפְּנֵי טֹרַח הַצִּבּוּר שֶׁלֹּא יַטְרִיחַ עֲלֵיהֶם לִהְיוֹתָן עוֹמְדִין עַד שֶׁיִּגְלל סֵפֶר תּוֹרָה. לְפִיכָךְ אִם יִצְטָרְכוּ לִקְרוֹת שְׁנֵי עִנְיָנִים מוֹצִיאִין שְׁנֵי סִפְרֵי תּוֹרָה. וְלֹא יִקְרָא אִישׁ אֶחָד עִנְיָן אֶחָד בִּשְׁתֵּי תּוֹרוֹת שֶׁמָּא יֹאמְרוּ סֵפֶר רִאשׁוֹן פָּגוּם הָיָה וּלְפִיכָךְ קוֹרֵא בַּשֵּׁנִי:", + "כָּל הַגּוֹלֵל סֵפֶר תּוֹרָה גּוֹלְלוּ מִבַּחוּץ וּכְשֶׁהוּא מְהַדְּקוֹ מְהַדְּקוֹ מִבִּפְנִים. וְצָרִיךְ לְהַעֲמִידוֹ עַל הַתֶּפֶר כְּדֵי שֶׁלֹּא יִקָּרַע. מָקוֹם שֶׁמּוֹצִיאִין סֵפֶר תּוֹרָה אַחַר שֶׁקּוֹרְאִין בּוֹ וּמוֹלִיכִין אוֹתוֹ לְבֵית אַחֵר לְהַצְנִיעוֹ אֵין הַצִּבּוּר רַשָּׁאִין לָצֵאת עַד שֶׁיֵּצֵא סֵפֶר תּוֹרָה וִילַוּוּ אוֹתוֹ וְהֵם אַחֲרָיו עַד הַמָּקוֹם שֶׁמַּצְנִיעִין אוֹתוֹ בּוֹ:" + ], + [ + "הַמִּנְהָג הַפָּשׁוּט בְּכָל יִשְׂרָאל שֶׁמַּשְׁלִימִין אֶת הַתּוֹרָה בְּשָׁנָה אַחַת. מַתְחִילִין בְּשַׁבָּת שֶׁאַחַר חַג הַסֻּכּוֹת וְקוֹרִין בְּסֵדֶר (בראשית א א) ״בְּרֵאשִׁית״. בַּשְּׁנִיָּה (בראשית ו ט) ״אֵלֶּה תּוֹלְדֹת״. בַּשְּׁלִישִׁית (בראשית יב א) ״וַיֹּאמֶר יְיָ׳‎ אֶל אַבְרָם״. וְקוֹרְאִין וְהוֹלְכִין עַל הַסֵּדֶר הַזֶּה עַד שֶׁגּוֹמְרִין אֶת הַתּוֹרָה בְּחַג הַסֻּכּוֹת. וְיֵשׁ מִי שֶׁמַּשְׁלִים אֶת הַתּוֹרָה בְּשָׁלֹשׁ שָׁנִים וְאֵינוֹ מִנְהָג פָּשׁוּט:", + "עֶזְרָא תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרִין קְלָלוֹת שֶׁבְּסֵפֶר וַיִּקְרָא קֹדֶם עֲצֶרֶת וְשֶׁבְּמִשְׁנֵה תּוֹרָה קֹדֶם רֹאשׁ הַשָּׁנָה. וְהַמִּנְהָג הַפָּשׁוּט שֶׁיְּהוּ קוֹרְאִין (במדבר א א) ״בְּמִדְבַּר סִינַי״ קֹדֶם עֲצֶרֶת. (דברים ג כג) ״וָאֶתְחַנַּן״ אַחַר תִּשְׁעָה בְּאָב. (דברים כט ט) ״אַתֶּם נִצָּבִים״ קֹדֶם רֹאשׁ הַשָּׁנָה. (ויקרא ו ב) ״צַו אֶת אַהֲרֹן״ קֹדֶם הַפֶּסַח בְּשָׁנָה פְּשׁוּטָה. לְפִיכָךְ יֵשׁ שַׁבָּתוֹת שֶׁקּוֹרִין שַׁחֲרִית שְׁנֵי סְדָרִין כְּגוֹן (ויקרא יב ב) ״אִשָּׁה כִּי תַזְרִיעַ״ וְ(ויקרא יד ב) ״זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע״. (ויקרא כו ג) ״אִם בְּחֻקֹּתַי״ עִם (ויקרא כה א) ״בְּהַר סִינַי״ וְכַיּוֹצֵא בָּהֶן כְּדֵי שֶׁיַּשְׁלִימוּ בְּשָׁנָה וְיִקְרְאוּ אוֹתָן הַסְּדָרִים בְּעוֹנָתָן:", + "מָקוֹם שֶׁמַּפְסִיקִין בְּשַׁבָּת בְּשַׁחֲרִית שָׁם קוֹרְאִין בְּמִנְחָה וּבְשֵׁנִי וּבַחֲמִישִׁי וּלְשַׁבָּת הַבָּאָה. כֵּיצַד. שַׁבָּת רִאשׁוֹנָה קוֹרִין בְּשַׁחֲרִית בְּסֵדֶר (בראשית א א) ״בְּרֵאשִׁית״. בְּמִנְחָה קוֹרִין (בראשית ו ט) ״אֵלֶּה תּוֹלְדֹת נֹחַ״ עֲשָׂרָה פְּסוּקִים אוֹ יוֹתֵר. וְכֵן בְּשֵׁנִי וּבַחֲמִישִׁי. וְכֵן לְשַׁבָּת הַבָּאָה בְּשַׁחֲרִית מַתְחִילִין מֵאֵלֶּה תּוֹלְדֹת נֹחַ וְקוֹרֵא עַד סוֹף הַסֵּדֶר. וְעַל דֶּרֶךְ זוֹ קוֹרִין כָּל הַשָּׁנָה. וּמַפְטִירִין בְּכָל שַׁבָּת וְשַׁבָּת בַּנָּבִיא מֵעֵין שֶׁקָּרָא בַּתּוֹרָה: ", + "וּבְרָאשֵׁי חֳדָשִׁים. הָרִאשׁוֹן קוֹרֵא שְׁלֹשָׁה פְּסוּקִים מִפָּרָשַׁת (במדבר כח ב) ״צַו״. וְהַשֵּׁנִי חוֹזֵר וְקוֹרֵא פָּסוּק ג׳‎ שֶׁקָּרָא הָרִאשׁוֹן וּשְׁנֵי פְּסוּקִים שֶׁאַחֲרָיו כְּדֵי שֶׁיְּשַׁיֵּר בַּפָּרָשָׁה שְׁלֹשָׁה פְּסוּקִים. וְהַשְּׁלִישִׁי קוֹרֵא שְׁלֹשָׁה פְּסוּקִים שֶׁשִּׁיֵּר הַשֵּׁנִי עִם (במדבר כח ט) ״וּבְיוֹם הַשַּׁבָּת״. וְהָרְבִיעִי קוֹרֵא (במדבר כח יא) ״וּבְרָאשֵׁי חָדְשֵׁיכֶם״. וְאִם חָל רֹאשׁ חֹדֶשׁ לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁנֵי סְפָרִים בְּשַׁחֲרִית. בְּאֶחָד קוֹרִין בּוֹ סֵדֶר אוֹתָהּ שַׁבָּת וּבַשֵּׁנִי קוֹרֵא בּוֹ הַמַּשְׁלִים וּבְרָאשֵׁי חָדְשֵׁיכֶם. וְהַמַּפְטִיר קוֹרֵא עִנְיַן רֹאשׁ חֹדֶשׁ. וּמַפְטִירִין (ישעיה סו כג) ״וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ״. וְרֹאשׁ חֹדֶשׁ אָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת מַפְטִירִין (ישעיה א יד) ״חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי״. וְרֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מַפְטִירִין בַּשַּׁבָּת שֶׁלְּפָנָיו (שמואל א כ יח) ״וַיֹּאמֶר לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ״: ", + "כָּל הָעוֹלֶה לִקְרוֹת בַּתּוֹרָה פּוֹתֵחַ בְּדָבָר טוֹב וּמְסַיֵּם בְּדָבָר טוֹב. אֲבָל פָּרָשַׁת (דברים לב א) ״הַאֲזִינוּ״ קוֹרֵא הָרִאשׁוֹן עַד (דברים לב ז) ״זְכֹר יְמוֹת עוֹלָם״. וְהַשֵּׁנִי מַתְחִיל מִזְּכֹר יְמוֹת עוֹלָם עַד (דברים לב יג) ״יַרְכִּבֵהוּ״. וְהַשְּׁלִישִׁי מִיַּרְכִּבֵהוּ עַד וַיַּרְא ה׳‎ וַיִּנְאָץ. וְהָרְבִיעִי מִן וַיַּרְא ה׳‎ וַיִּנְאָץ עַד (דברים לב כט) ״לוּ חָכְמוּ״. וְהַחֲמִישִׁי מִן לוּ חָכְמוּ עַד (דברים לב מ) ״כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי״. וְהַשִּׁשִּׁי מִכִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי עַד סוֹף הַשִּׁירָה. וְלָמָּה פּוֹסְקִין בָּהּ בְּעִנְיָנוֹת אֵלּוּ מִפְּנֵי שֶׁהֵן תּוֹכָחָה כְּדֵי שֶׁיַּחְזְרוּ הָעָם בִּתְשׁוּבָה: ", + "שְׁמוֹנָה פְּסוּקִים שֶׁבְּסוֹף הַתּוֹרָה מֻתָּר לִקְרוֹת אוֹתָם בְּבֵית הַכְּנֶסֶת בְּפָחוֹת מֵעֲשָׂרָה. אַף עַל פִּי שֶׁהַכּל תּוֹרָה הִיא וּמשֶׁה מִפִּי הַגְּבוּרָה אֲמָרָם הוֹאִיל וּמַשְׁמָעָן שֶׁהֵם אַחַר מִיתַת משֶׁה הֲרֵי נִשְׁתַּנּוּ וּלְפִיכָךְ מֻתָּר לְיָחִיד לִקְרוֹת אוֹתָן:", + "קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים אֵין מַפְסִיקִין בָּהֶן אֶלָּא אֶחָד קוֹרֵא אוֹתָן מַתְחִיל בַּפָּסוּק שֶׁלִּפְנֵיהֶם וּמְסַיֵּם בַּפָּסוּק שֶׁל אַחֲרֵיהֶם. וּקְלָלוֹת שֶׁבְּמִשְׁנֵה תּוֹרָה אִם רָצָה לִפְסֹק בָּהֶן פּוֹסֵק וּכְבָר נָהֲגוּ הָעָם שֶׁלֹּא לִפְסֹק בָּהֶן אֶלָּא אֶחָד קוֹרֵא אוֹתָן:", + "מַפְסִיקִין לְמוֹעֲדוֹת וּלְיוֹם הַכִּפּוּרִים וְקוֹרְאִין בְּעִנְיַן הַמּוֹעֵד, לֹא בְּסֵדֶר שַׁבָּת. וּמשֶׁה תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרְאִין בְּכָל מוֹעֵד עִנְיָנוֹ. וְשׁוֹאֲלִין וְדוֹרְשִׁין בְּעִנְיָנוֹ שֶׁל יוֹם בְּכָל מוֹעֵד וּמוֹעֵד. וּמַה הֵן קוֹרִין. בְּפֶסַח בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים. וּכְבָר נָהֲגוּ הָעָם לִקְרוֹת בְּיוֹם רִאשׁוֹן (שמות יב כא) ״מִשְׁכוּ וּקְחוּ לָכֶם״ וּמַפְטִירִין בְּ(גמרא מגילה לא א) ״פֶסַח גִּלְגָּל״. וּבְיוֹם טוֹב שֵׁנִי (ויקרא כב כז) ״שׁוֹר אוֹ כֶשֶׂב״ וּמַפְטִירִין בְּפֶסַח יֹאשִׁיָּהוּ. בַּשְּׁלִישִׁי (שמות יג ב) ״קַדֶּשׁ לִי כָל בְּכוֹר״. בָּרְבִיעִי (שמות כב כד) ״אִם כֶּסֶף תַּלְוֶה״. בַּחֲמִישִׁי (שמות לד א) ״פְּסָל לְךָ״. בְּשִׁשִּׁי (במדבר ט ב) ״וְיַעֲשׂוּ בְנֵי יִשְׂרָאֵל אֶת הַפָּסַח בְּמוֹעֲדוֹ״. בְּיוֹם טוֹב אַחֲרוֹן (שמות יג יז) ״וַיְהִי בְּשַׁלַּח״ עַד סוֹף הַשִּׁירָה עַד (שמות טו כו) ״כִּי אֲנִי ה׳‎ רֹפְאֶךָ״ וּמַפְטִירִין (שמואל ב כב א) ״וַיְדַבֵּר דָּוִד״. וּבַשְּׁמִינִי (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין (ישעיה י לב) ״עוֹד הַיּוֹם״:", + "בַּעֲצֶרֶת קוֹרִין בְּ(דברים טז ט) ״שִׁבְעָה שָׁבוּעוֹת״. וּמִנְהָג פָּשׁוּט שֶׁקּוֹרִים בְּיוֹם טוֹב הָרִאשׁוֹן (שמות יט א) ״בַּחֹדֶשׁ הַשְּׁלִישִׁי״ וּמַפְטִירִין בְּמֶרְכָּבָה. וּבְשֵׁנִי קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין בַּחֲבַקּוּק:", + "בְּרֹאשׁ הַשָּׁנָה קוֹרִין (במדבר כט א) ״בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ״. וּמִנְהָג פָּשׁוּט שֶׁקּוֹרִין בְּיוֹם רִאשׁוֹן (בראשית כא א) ״וַיְיָ׳‎ פָּקַד אֶת שָׂרָה״ וּמַפְטִירִין (שמואל א א א) ״וַיְהִי אִישׁ אֶחָד מִן הָרָמָתַיִם״. וּבְשֵׁנִי קוֹרִין (בראשית כב א) ״וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם״ וּמַפְטִירִין (ירמיה לא יט) ״הֲבֵן יַקִּיר לִי אֶפְרַיִם״:", + "בְּיוֹם הַכִּפּוּרִים בְּשַׁחֲרִית קוֹרִין (ויקרא טז א) ״אַחֲרֵי מוֹת״ וּמַפְטִירִין (ישעיה נז טו) ״כֹּה אָמַר רָם וְנִשָּׂא״. בְּמִנְחָה קוֹרִין בַּעֲרָיוֹת שֶׁבְּאַחֲרֵי מוֹת כְּדֵי שֶׁיִּזְכֹּר וְיִכָּלֵם כָּל מִי שֶׁנִּכְשַׁל בְּאַחַת מֵהֶן וְיַחֲזֹר בִּתְשׁוּבָה. וְהַשְּׁלִישִׁי קוֹרֵא בַּתּוֹרָה וּמַפְטִיר בְּיוֹנָה: ", + "בְּסֻכּוֹת בִּשְׁנֵי יָמִים טוֹבִים הָרִאשׁוֹנִים קוֹרִין בְּפָרָשַׁת הַמּוֹעֲדוֹת שֶׁהִיא (ויקרא כב כז) ״שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז״ וְגוֹ׳‎ וּמַפְטִירִין בְּיוֹם רִאשׁוֹן (זכריה יד א) ״הִנֵּה יוֹם בָּא לַיְיָ׳‎״. וּבְיוֹם שֵׁנִי (מלכים א ח ב) ״וַיִּקָּהֲלוּ אֶל הַמֶּלֶךְ שְׁלֹמֹה״. וּבְיוֹם טוֹב אַחֲרוֹן קוֹרִין (דברים טו יט) ״כָּל הַבְּכוֹר״ וּמַפְטִירִין (מלכים א ח נד) ״וַיְהִי כְּכַלּוֹת שְׁלֹמֹה״. וּלְמָחָר קוֹרִין (דברים לג א) ״וְזֹאת הַבְּרָכָה״ וּמַפְטִירִין (מלכים א ח כב) ״וַיַּעֲמֹד שְׁלֹמֹה״. וְיֵשׁ מִי שֶׁמַּפְטִירִין (יהושע א א) ״וַיְהִי אַחֲרֵי מוֹת משֶׁה״. וּבִשְׁאָר יְמוֹת הֶחָג קוֹרִין בְּקָרְבְּנוֹת הֶחָג:", + "כֵּיצַד. בְּכָל יוֹם וָיוֹם מֵחֻלּוֹ שֶׁל מוֹעֵד קוֹרֵא שְׁתֵּי פָּרָשִׁיּוֹת. (במדבר כט כ) ״בַּיּוֹם הַשְּׁלִישִׁי״ שֶׁהוּא חֻלּוֹ שֶׁל מוֹעֵד קוֹרֵא הַכֹּהֵן (במדבר כט יז) ״וּבַיּוֹם הַשֵּׁנִי״. וְלֵוִי קוֹרֵא וּבַיּוֹם הַשְּׁלִישִׁי. וְיִשְׂרָאֵל קוֹרֵא בַּיּוֹם הַשְּׁלִישִׁי. וְהָרְבִיעִי חוֹזֵר וְקוֹרֵא בַּיּוֹם הַשֵּׁנִי וּבַיּוֹם הַשְּׁלִישִׁי. וְכֵן בַּיּוֹם הָרְבִיעִי שֶׁהוּא שֵׁנִי שֶׁל חֻלּוֹ שֶׁל מוֹעֵד קוֹרִין וּבַיּוֹם הַשְּׁלִישִׁי (במדבר כט כג) ״וּבַיּוֹם הָרְבִיעִי״. וְעַל דֶּרֶךְ זוֹ בְּכָל יוֹם וָיוֹם: ", + "בְּכָל יוֹם וְיוֹם מִיָּמִים טוֹבִים וְכֵן בְּיוֹם הַכִּפּוּרִים וּבְשִׁבְעַת יְמֵי הַפֶּסַח מוֹצִיאִין שְׁנֵי סְפָרִים בְּשַׁחֲרִית. הָרִאשׁוֹן קוֹרֵא בּוֹ אֵלּוּ הָעִנְיָנוֹת שֶׁאָמַרְנוּ. וְהַשֵּׁנִי קוֹרֵא בּוֹ קָרְבַּן אוֹתוֹ הַיּוֹם הָאָמוּר בְּחֻמַּשׁ הַפְּקֻדִּים בַּתּוֹרָה. וְהַקּוֹרֵא עִנְיַן הַקָּרְבָּן הוּא מַפְטִיר בַּנָּבִיא:", + "וּבְכָל יוֹם שֶׁמּוֹצִיאִין שְׁנֵי סְפָרִים אוֹ שְׁלֹשָׁה אִם הוֹצִיאוּ זֶה אַחַר זֶה כְּשֶׁמַּחֲזִיר אֶת הָרִאשׁוֹן אוֹמֵר קַדִּישׁ וּמוֹצִיא הַשֵּׁנִי. וּכְשֶׁמַּחֲזִיר אֶת הָאַחֲרוֹן אוֹמֵר קַדִּישׁ. וּכְבָר אָמַרְנוּ שֶׁהַמִּנְהָג הַפָּשׁוּט לוֹמַר קַדִּישׁ אַחַר שֶׁקּוֹרֵא הַמַּשְׁלִים לְעוֹלָם וְאַחַר כָּךְ מַפְטִירִין בַּנָּבִיא:", + "שַׁבָּת שֶׁחָלָה לִהְיוֹת בְּחֻלּוֹ שֶׁל מוֹעֵד בֵּין בְּפֶסַח בֵּין בְּסֻכּוֹת קוֹרִין בְּאוֹתָהּ שַׁבָּת (שמות לג יב) ״רְאֵה אַתָּה אֹמֵר אֵלַי״ וּמַפְטִירִין בְּפֶסַח (יחזקאל לז ד) ״הָעֲצָמוֹת הַיְבֵשׁוֹת״. וְאִם חָלָה בְּתוֹךְ הֶחָג (יחזקאל לח יח) ״בְּיוֹם בּוֹא גוֹג״:", + "בַּחֲנֻכָּה בְּיוֹם רִאשׁוֹן קוֹרִין מִ(במדבר ו כב) ״בִּרְכַּת כֹּהֲנִים״ עַד סוֹף קָרְבַּן (במדבר ז יב) ״הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן״. וּבְיוֹם שֵׁנִי קוֹרִין קָרְבַּן נָשִׂיא שֶׁהִקְרִיב בְּשֵׁנִי. וְכֵן עַד יוֹם הַשְּׁמִינִי. בְּיוֹם שְׁמִינִי קוֹרִין עַד סוֹף הַקָּרְבָּנוֹת עַד סוֹף הַסֵּדֶר. וּמַפְטִירִין בְּשַׁבָּת שֶׁל חֲנֻכָּה בְּנֵרוֹת זְכַרְיָה. וְאִם הָיוּ שְׁתֵּי שַׁבָּתוֹת בַּחֲנֻכָּה מַפְטִירִין בְּשַׁבָּת רִאשׁוֹנָה בְּנֵרוֹת זְכַרְיָה. וּבַשְּׁנִיָּה בְּנֵרוֹת שְׁלֹמֹה. וְהַקּוֹרֵא בְּעִנְיַן חֲנֻכָּה הוּא שֶׁמַּפְטִיר בַּנָּבִיא. בְּפוּרִים קוֹרִין בְּשַׁחֲרִית (שמות יז ח) ״וַיָּבֹא עֲמָלֵק״: ", + "בְּתִשְׁעָה בְּאָב קוֹרִין בְּשַׁחֲרִית (דברים ד כה) ״כִּי תוֹלִיד בָּנִים״ וּמַפְטִירִין (ירמיה ח יג) ״אָסֹף אֲסִיפֵם נְאֻם יְיָ׳‎״. וּבְמִנְחָה קוֹרִין (שמות לב יא) ״וַיְחַל משֶׁה״ כִּשְׁאָר יְמֵי הַתַּעֲנִיּוֹת. וּבִשְׁאָר הַתַּעֲנִיּוֹת שֶׁאָנוּ מִתְעֲנִין עַל מַה שֶּׁאֵרַע לַאֲבוֹתֵינוּ קוֹרִין בְּשַׁחֲרִית וּמִנְחָה. הָרִאשׁוֹן קוֹרֵא וַיְחַל משֶׁה אַרְבַּע פְּסוּקִים. וְקוֹרֵא הַשֵּׁנִי וְהַשְּׁלִישִׁי מִ(שמות לד א) ״פְּסָל לְךָ״ עַד (שמות לד י) ״אֲשֶׁר אֲנִי עשֶֹׁה עִמָּךְ״. וּבְתַעֲנִיּוֹת שֶׁגּוֹזְרִין אוֹתָן הַצִּבּוּר מִפְּנֵי הַצָּרוֹת כְּגוֹן בַּצֹּרֶת וְדֶבֶר וְכַיּוֹצֵא בָּהֶן קוֹרִין בְּרָכוֹת וּקְלָלוֹת כְּדֵי שֶׁיָּשׁוּבוּ הָעָם וְיִכָּנַע לְבָבָם כְּשֶׁיִּשְׁמְעוּ אוֹתָם: ", + "נָהֲגוּ הָעָם לִהְיוֹת מַפְטִירִין קֹדֶם תִּשְׁעָה בְּאָב בְּשָׁלֹשׁ שַׁבָּתוֹת בְּדִבְרֵי תּוֹכָחוֹת. שַׁבָּת רִאשׁוֹנָה מַפְטִירִין בְּ(ירמיה א א) ״דִבְרֵי יִרְמְיָהוּ״. שְׁנִיָּה (ישעיה א א) ״חֲזוֹן יְשַׁעְיָהוּ״. שְׁלִישִׁית (ישעיה א כא) ״אֵיכָה הָיְתָה לְזוֹנָה״. וְכֵן שַׁבָּת שֶׁאַחַר תִּשְׁעָה בְּאָב מַפְטִירִין (ישעיה מ א) ״נַחֲמוּ נַחֲמוּ עַמִּי״. וּמִנְהָג פָּשׁוּט בְּעִירֵנוּ לִהְיוֹת מַפְטִירִין בְּנֶחָמוֹת יְשַׁעְיָהוּ מֵאַחַר תִּשְׁעָה בְּאָב עַד רֹאשׁ הַשָּׁנָה. וְשַׁבָּת שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים מַפְטִירִין (הושע יד ב) ״שׁוּבָה יִשְׂרָאֵל״:", + "רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת קוֹרִין בְּפָרָשַׁת (שמות ל יא טז) ״שְׁקָלִים״ וּמַפְטִירִין בִּ(מלכים ב יב ג) ״יהוֹיָדָע הַכֹּהֵן״. וְכֵן אִם חָל רֹאשׁ חֹדֶשׁ אֲדָר לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת מַקְדִּימִין וְקוֹרִין בַּשַּׁבָּת שֶׁלְּפָנָיו בְּפָרָשַׁת שְׁקָלִים. בַּשְּׁנִיָּה קוֹרִין (דברים כה יז) ״זָכוֹר״ וּמַפְטִירִין (שמואל א טו ב) ״פָּקַדְתִּי אֵת אֲשֶׁר עָשָׂה עֲמָלֵק״. אֵי זוֹ הִיא שַׁבָּת שְׁנִיָּה כָּל שֶׁחָל פּוּרִים לִהְיוֹת בְּתוֹכָהּ וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת. בַּשְּׁלִישִׁית קוֹרִין (במדבר יט א) ״פָּרָה אֲדֻמָּה״ וּמַפְטִירִין (יחזקאל לו כה) ״וְזָרַקְתִּי עֲלֵיכֶם״. וְאֵי זוֹ הִיא שַׁבָּת שְׁלִישִׁית הַסְּמוּכָה לָרְבִיעִית. בָּרְבִיעִית קוֹרִין (שמות יב ב) ״הַחֹדֶשׁ הַזֶּה״ וּמַפְטִירִין (יחזקאל מה יח) ״בְּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ״. וְאֵי זוֹ הִיא רְבִיעִית כָּל שֶׁחָל רֹאשׁ חֹדֶשׁ נִיסָן לִהְיוֹת בְּתוֹכָהּ וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת: ", + "נִמְצֵאתָ אוֹמֵר שֶׁפְּעָמִים תִּהְיֶה הַפְסָקָה בֵּין שַׁבָּת רִאשׁוֹנָה וּשְׁנִיָּה אוֹ בֵּין שְׁנִיָּה וּשְׁלִישִׁית. וּפְעָמִים יִהְיוּ שְׁתֵּי הַפְסָקוֹת בֵּין רִאשׁוֹנָה לִשְׁנִיָּה וּבֵין שְׁנִיָּה וּשְׁלִישִׁית. אֲבָל בֵּין שְׁלִישִׁית לִרְבִיעִית אֵין מַפְסִיקִין:", + "כָּל פָּרָשָׁה מֵאַרְבַּע פָּרָשִׁיּוֹת הָאֵלּוּ אֶחָד קוֹרֵא אוֹתָהּ בְּסֵפֶר שֵׁנִי אַחַר שֶׁקּוֹרִין סֵדֶר אוֹתָהּ שַׁבָּת בַּסֵּפֶר שֶׁהוֹצִיאוּ רִאשׁוֹן. חָל רֹאשׁ חֹדֶשׁ אֲדָר לִהְיוֹת בְּשַׁבָּת וְהָיָה סֵדֶר אוֹתָהּ שַׁבָּת בִּ (שמות כז כ) ״וְאַתָּה תְּצַוֶּה״ קוֹרִין שִׁשָּׁה מִוְּאַתָּה תְּצַוֶּה עַד (שמות ל יח) ״וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת״ וְהַשְּׁבִיעִי חוֹזֵר וְקוֹרֵא מִכִּי תִשָּׂא עַד וְעָשִׂיתָ כִּיּוֹר. וְאִם הָיָה סֵדֶר אוֹתָהּ שַׁבָּת כִּי תִשָּׂא עַצְמוֹ קוֹרִין שִׁשָּׁה מִכִּי תִשָּׂא עַד (שמות לה א) ״וַיַּקְהֵל״ וְהַשְּׁבִיעִי חוֹזֵר וְקוֹרֵא בְּסֵפֶר שֵׁנִי מִכִּי תִשָּׂא עַד וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת: ", + "רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. הָרִאשׁוֹן קוֹרֵא בּוֹ סֵדֶר הַיּוֹם. וְהַשֵּׁנִי קוֹרֵא בּוֹ עִנְיַן רֹאשׁ חֹדֶשׁ. וְהַשְּׁלִישִׁי קוֹרִין בּוֹ (שמות ל יב) ״כִּי תִשָּׂא״. וְכֵן רֹאשׁ חֹדֶשׁ נִיסָן שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. קוֹרִין סֵדֶר הַיּוֹם בָּרִאשׁוֹן. וְעִנְיַן רֹאשׁ חֹדֶשׁ בַּשֵּׁנִי. וְ(שמות יב ב) ״הַחֹדֶשׁ הַזֶּה״ בַּשְּׁלִישִׁי:", + "רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בְּשַׁבָּת מוֹצִיאִין שְׁלֹשָׁה סְפָרִים. הָרִאשׁוֹן קוֹרֵא בּוֹ סֵדֶר הַיּוֹם. וְהַשֵּׁנִי קוֹרֵא בּוֹ עִנְיַן רֹאשׁ חֹדֶשׁ. וְהַשְּׁלִישִׁי קוֹרֵא בּוֹ עִנְיַן חֲנֻכָּה. חָל לִהְיוֹת בְּאֶמְצַע הַשַּׁבָּת שְׁלֹשָׁה קוֹרִין בְּעִנְיַן רֹאשׁ חֹדֶשׁ וְהָרְבִיעִי קוֹרֵא בְּעִנְיַן חֲנֻכָּה:", + "אַף עַל פִּי שֶׁאָדָם שׁוֹמֵעַ כָּל הַתּוֹרָה כֻּלָּהּ בְּכָל שַׁבָּת בַּצִּבּוּר חַיָּב לִקְרוֹת לְעַצְמוֹ בְּכָל שָׁבוּעַ וְשָׁבוּעַ סֵדֶר שֶׁל אוֹתָהּ שַׁבָּת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם. וּפָסוּק שֶׁאֵין בּוֹ תַּרְגּוּם קוֹרְאֵהוּ שָׁלֹשׁ פְּעָמִים עַד שֶׁיַּשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר:" + ], + [ + "בְּשַׁחֲרִית בְּמוּסָף וּבִנְעִילה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם. אֲבָל בְּמִנְחָה אֵין נְשִׂיאַת כַּפַּיִם. מִפְּנֵי שֶׁבְּמִנְחָה כְּבָר סָעֲדוּ כָּל הָעָם וְשֶׁמָּא שָׁתוּ הַכֹּהֲנִים יַיִן וְשִׁכּוֹר אָסוּר בִּנְשִׂיאַת כַּפַּיִם. וַאֲפִלּוּ בְּיוֹם תַּעֲנִית אֵין נוֹשְׂאִין כַּפֵּיהֶן בְּמִנְחָה גְּזֵרָה מִנְחַת תַּעֲנִית מִפְּנֵי מִנְחַת כָּל יוֹם:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּתַעֲנִיּוֹת שֶׁמִּתְפַּלְּלִין בּוֹ מִנְחָה וּנְעִילָה כְּגוֹן צוֹם כִּפּוּר וְתַעֲנִית צִבּוּר. אֲבָל תַּעֲנִית שֶׁאֵין בּוֹ נְעִילָה כְּגוֹן תִּשְׁעָה בְּאָב וְשִׁבְעָה עָשָׂר בְּתַמּוּז הוֹאִיל וּתְפִלַּת מִנְחָה שֶׁלָּהֶם סָמוּךְ לִשְׁקִיעַת הַחַמָּה הֲרֵי נִרְאֵית כִּנְעִילָה וְאֵינָהּ מִתְחַלֶּפֶת בְּמִנְחָה שֶׁל כָּל יוֹם. וּלְפִיכָךְ יֵשׁ בָּהּ נְשִׂיאַת כַּפַּיִם. וְכֹהֵן שֶׁעָבַר וְעָלָה לַדּוּכָן בְּמִנְחָה שֶׁל יוֹם הַכִּפּוּרִים הוֹאִיל וְהַדָּבָר יָדוּעַ שֶׁאֵין שָׁם שִׁכְרוּת הֲרֵי זֶה נוֹשֵׂא כַּפָּיו וְאֵין מוֹרִידִין אוֹתוֹ מִפְּנֵי הַחֲשָׁד שֶׁלֹּא יֹאמְרוּ פָּסוּל הָיָה לְפִיכָךְ הוֹרִידוּהוּ:", + "כֵּיצַד הִיא נְשִׂיאַת כַּפַּיִם בַּגְּבוּלִין. בְּעֵת שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לַעֲבוֹדָה כְּשֶׁיֹּאמַר רְצֵה כָּל הַכֹּהֲנִים הָעוֹמְדִים בְּבֵית הַכְּנֶסֶת נֶעֱקָרִין מִמְּקוֹמָן וְהוֹלְכִין וְעוֹלִין לַדּוּכָן וְעוֹמְדִים שָׁם פְּנֵיהֶם לַהֵיכָל וַאֲחוֹרֵיהֶם כְּלַפֵּי הָעָם וְאֶצְבְּעוֹתֵיהֶם כְּפוּפוֹת לְתוֹךְ כַּפֵּיהֶם עַד שֶׁיַּשְׁלִים שְׁלִיחַ צִבּוּר הַהוֹדָאָה וּמַחְזִירִין פְּנֵיהֶם כְּלַפֵּי הָעָם וּפוֹשְׁטִין אֶצְבְּעוֹתֵיהֶן וּמַגְבִּיהִין יְדֵיהֶם כְּנֶגֶד כִּתְפֵיהֶם וּמַתְחִילִין (במדבר ו כד) ״יְבָרֶכְךָ״. וּשְׁלִיחַ צִבּוּר מַקְרֵא אוֹתָם מִלָּה מִלָּה וְהֵם עוֹנִין שֶׁנֶּאֱמַר (במדבר ו כג) ״אָמוֹר לָהֶם״ עַד שֶׁיֹּאמַר. כְּשֶׁמַּשְׁלִימִין פָּסוּק רִאשׁוֹן כָּל הָעָם עוֹנִין אָמֵן. וְחוֹזֵר שְׁלִיחַ צִבּוּר וּמַקְרֵא אוֹתָן פָּסוּק שֵׁנִי מִלָּה מִלָּה וְהֵם עוֹנִים עַד שֶׁמַּשְׁלִימִין פָּסוּק שֵׁנִי וְכָל הָעָם עוֹנִין אָמֵן. וְכֵן בְּפָסוּק שְׁלִישִׁי:", + "כְּשֶׁיַּשְׁלִימוּ הַכֹּהֲנִים שְׁלֹשָׁה פְּסוּקִים מַתְחִיל שְׁלִיחַ צִבּוּר בְּרָכָה אַחֲרוֹנָה שֶׁל תְּפִלָּה שֶׁהִיא שִׂים שָׁלוֹם וְהַכֹּהֲנִים מַחְזִירִין פְּנֵיהֶם כְּלַפֵּי הַקֹּדֶשׁ וְקוֹפְצִין אֶצְבְּעוֹתֵיהֶן וְעוֹמְדִין שָׁם בַּדּוּכָן עַד שֶׁיִּגְמֹר הַבְּרָכָה וְחוֹזְרִין לִמְקוֹמָן:", + "אֵין הַמַּקְרֵא רַשַּׁאי (לְהַקְרוֹת לַכֹּהֲנִים) עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. וְאֵין הַכֹּהֲנִים רַשָּׁאִין לְהַתְחִיל בַּבְּרָכָה עַד שֶׁיִּכְלֶה הַדִּבּוּר מִפִּי הַמַּקְרֵא. וְאֵין הַצִּבּוּר עוֹנִין אָמֵן עַד שֶׁתִּכְלֶה הַבְּרָכָה מִפִּי הַכֹּהֲנִים. וְאֵין הַכֹּהֲנִים מַתְחִילִין בִּבְרָכָה אַחֶרֶת עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. וְאֵין שְׁלִיחַ צִבּוּר רַשַּׁאי לַעֲנוֹת אָמֵן אַחַר הַכֹּהֲנִים כִּשְׁאָר הָעָם שֶׁמָּא תִּטָּרֵף דַּעְתּוֹ וְלֹא יֵדַע אֵיזוֹ בְּרָכָה מַקְרֵא אוֹתָן, אִם פָּסוּק שֵׁנִי אוֹ פָּסוּק שְׁלִישִׁי:", + "אֵין הַכֹּהֲנִים רַשָּׁאִין לְהַחֲזִיר פְּנֵיהֶם מִן הַצִּבּוּר עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם. וְאֵין הַכֹּהֲנִים רַשָּׁאִין לֵעָקֵר מִמְּקוֹמָן עַד שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם. וְאֵין רַשָּׁאִין לָכֹף קִשְׁרֵי אֶצְבְּעוֹתֵיהֶם עַד שֶׁיַּחֲזִירוּ פְּנֵיהֶם מִן הַצִּבּוּר. וּמִתַּקָּנוֹת [ עֶזְרָא] שֶׁלֹּא יַעֲלוּ הַכֹּהֲנִים לַדּוּכָן בְּסַנְדְּלֵיהֶן אֶלָּא עוֹמְדִין יְחֵפִין:", + "כְּשֶׁיִּהְיוּ הַכֹּהֲנִים מְבָרְכִין אֶת הָעָם לֹא יַבִּיטוּ בָּעָם וְלֹא יַסִּיחוּ דַּעְתָּן אֶלָּא יִהְיוּ עֵינֵיהֶם כְּנֶגֶד הָאָרֶץ כְּעוֹמֵד בִּתְפִלָּה. וְאֵין אָדָם רַשַּׁאי לְהִסְתַּכֵּל בִּפְנֵי הַכֹּהֲנִים בְּשָׁעָה שֶׁהֵן מְבָרְכִין אֶת הָעָם כְּדֵי שֶׁלֹּא יַסִּיחוּ דַּעְתָּם. אֶלָּא כָּל הָעָם מִתְכַּוְּנִין לִשְׁמֹעַ הַבְּרָכָה וּמְכַוְּנִים פְּנֵיהֶם כְּנֶגֶד פְּנֵי הַכֹּהֲנִים וְאֵינָם מַבִּיטִים בִּפְנֵיהֶם:", + "אִם הָיָה הַכֹּהֵן הַמְבָרֵךְ אֶחָד מַתְחִיל לְבָרֵךְ מֵעַצְמוֹ. וּשְׁלִיחַ צִבּוּר מַקְרֵא אוֹתוֹ מִלָּה מִלָּה כְּמוֹ שֶׁאָמַרְנוּ. הָיוּ שְׁנַיִם אוֹ יוֹתֵר אֵינָן מַתְחִילִין לְבָרֵךְ עַד שֶׁיִּקְרָא לָהֶם שְׁלִיחַ צִבּוּר וְאוֹמֵר לָהֶם כֹּהֲנִים וְהֵם עוֹנִין וְאוֹמְרִים (במדבר ו כד) ״יְבָרֶכְךָ״. וְהוּא מַקְרֵא אוֹתָן מִלָּה מִלָּה עַל הַסֵּדֶר שֶׁאָמַרְנוּ:", + "כֵּיצַד בִּרְכַּת כֹּהֲנִים בַּמִּקְדָּשׁ. הַכֹּהֲנִים עוֹלִין לַדּוּכָן אַחַר שֶׁיַּשְׁלִימוּ הַכֹּהֲנִים עֲבוֹדַת תָּמִיד שֶׁל שַׁחַר. וּמַגְבִּיהִין יְדֵיהֶם לְמַעְלָה עַל גַּבֵּי רָאשֵׁיהֶן וְאֶצְבְּעוֹתֵיהֶן פְּשׁוּטוֹת. חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵין מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ. וְאֶחָד מַקְרֵא אוֹתָן מִלָּה מִלָּה כְּדֶרֶךְ שֶׁעוֹשִׂין בַּגְּבוּלִין עַד שֶׁיַּשְׁלִימוּ שְׁלֹשָׁה הַפְּסוּקִים. וְאֵין הָעָם עוֹנִין אַחַר כָּל פָּסוּק אֶלָּא עוֹשִׂין אוֹתָהּ בַּמִּקְדָּשׁ בְּרָכָה אַחַת. וּכְשֶׁיַּשְׁלִימוּ כָּל הָעָם עוֹנִים בָּרוּךְ יְיָ׳‎ אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם:", + "וְאוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ וְהוּא הַשֵּׁם הַנֶּהְגֶּה מִיּוּ״ד הֵ״א וָא״ו הֵ״א. וְזֶה הוּא הַשֵּׁם הַמְפֹרָשׁ הָאָמוּר בְּכָל מָקוֹם. וּבַמְּדִינָה אוֹמְרִים אוֹתוֹ בְּכִנּוּיוֹ וְהוּא בְּאָלֶ״ף דָּלֶ״ת. שֶׁאֵין מַזְכִּירִין אֶת הַשֵּׁם כִּכְתָבוֹ אֶלָּא בַּמִּקְדָּשׁ בִּלְבַד. וּמִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק פָּסְקוּ הַכֹּהֲנִים מִלְּבָרֵךְ בַּשֵּׁם הַמְפֹרָשׁ אֲפִלּוּ בַּמִּקְדָּשׁ כְּדֵי שֶׁלֹּא יִלְמֹד אוֹתוֹ אָדָם שֶׁאֵינוֹ חָשׁוּב וְשֶׁאֵינוֹ הָגוּן. וְלֹא הָיוּ חֲכָמִים הָרִאשׁוֹנִים מְלַמְּדִין שֵׁם זֶה לְתַלְמִידֵיהֶם וּבְנֵיהֶם הַהֲגוּנִים אֶלָּא פַּעַם אַחַת לְשֶׁבַע שָׁנִים. כָּל זֶה גְּדֻלָּה לִשְׁמוֹ הַנִּכְבָּד וְהַנּוֹרָא:", + "אֵין בִּרְכַּת כֹּהֲנִים נֶאֱמֶרֶת בְּכָל מָקוֹם אֶלָּא בִּלְשׁוֹן הַקֹּדֶשׁ שֶׁנֶּאֱמַר (במדבר ו כג) ״כֹּה תְבָרַכוּ אֶת בְּנֵי יִשְׂרָאֵל״. כָּךְ לָמְדוּ מִפִּי הַשְּׁמוּעָה מִמּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם כֹּה תְּבָרְכוּ בַּעֲמִידָה. כֹּה תְּבָרְכוּ בִּנְשִׂיאַת כַּפַּיִם. כֹּה תְּבָרְכוּ בִּלְשׁוֹן הַקֹּדֶשׁ. כֹּה תְּבָרְכוּ פָּנִים כְּנֶגֶד פָּנִים. כֹּה תְּבָרְכוּ בְּקוֹל רָם. כֹּה תְּבָרְכוּ בְּשֵׁם הַמְפֹרָשׁ. וְהוּא שֶׁיִּהְיֶה בַּמִּקְדָּשׁ כְּמוֹ שֶׁאָמַרְנוּ: ", + "אֵין הַכֹּהֲנִים רַשָּׁאִין בְּכָל מָקוֹם לְהוֹסִיף בְּרָכָה עַל שְׁלֹשֶׁת הַפְּסוּקִים כְּגוֹן (דברים א יא) ״יְיָ׳‎ אֱלֹהֵי אֲבוֹתֵיכֶם יוֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים״ וְכַיּוֹצֵא בָּהּ לֹא בְּקוֹל רָם וְלֹא בְּלַחַשׁ שֶׁנֶּאֱמַר (דברים ד ב) ״לֹא תּוֹסִיפוּ עַל הַדָּבָר״. בְּשָׁעָה שֶׁכָּל כֹּהֵן עוֹלֶה לַדּוּכָן כְּשֶׁהוּא עוֹקֵר רַגְלָיו לַעֲלוֹת אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתִּהְיֶה בְּרָכָה זוֹ שֶׁצִּוִּיתָנוּ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל בְּרָכָה שְׁלֵמָה וְאַל יְהִי בָּהּ מִכְשׁוֹל וְעָוֹן מֵעַתָּה וְעַד עוֹלָם. וְקֹדֶם שֶׁיַּחֲזִיר פָּנָיו לְבָרֵךְ אֶת הָעָם מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה. וְאַחַר כָּךְ מַחֲזִיר פָּנָיו לַצִּבּוּר וּמַתְחִיל לְבָרְכָם. וּכְשֶׁמַּחֲזִיר פָּנָיו מִן הַצִּבּוּר אַחַר שֶׁמַּשְׁלִים אוֹמֵר עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ עֲשֵׂה עִמָּנוּ מַה שֶּׁהִבְטַחְתָּנוּ (דברים כו טו) ״הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ אֶת יִשְׂרָאֵל״:", + "כְּשֶׁמַּחְזִירִין הַכֹּהֲנִים אֶת פְּנֵיהֶם לַצִּבּוּר לְבָרְכָם וּכְשֶׁמַּחְזִירִין פְּנֵיהֶם מִן הַצִּבּוּר אַחַר שֶׁמְּבָרְכִין לֹא יַחֲזִירוּ אֶלָּא עַל דֶּרֶךְ יָמִין בְּכָל מָקוֹם. וְכֵן כָּל פִּנּוֹת שֶׁיִּהְיֶה אָדָם פּוֹנֶה לֹא יִהְיוּ אֶלָּא עַל דֶּרֶךְ יָמִין:", + "בַּמִּקְדָּשׁ מְבָרְכִין בִּרְכַּת כֹּהֲנִים פַּעַם אַחַת בְּיוֹם אַחַר תָּמִיד שֶׁל שַׁחַר. בָּאִין וְעוֹמְדִין עַל מַעֲלוֹת הָאוּלָם וּמְבָרְכִין כְּדֶרֶךְ שֶׁאָמַרְנוּ. אֲבָל בַּמְּדִינָה מְבָרְכִין אוֹתָהּ אַחַר כָּל תְּפִלָּה חוּץ מִמִּנְחָה כְּמוֹ שֶׁאָמַרְנוּ. בְּכָל מָקוֹם מִשְׁתַּדְּלִין שֶׁיִּהְיֶה הַמַּקְרֵא אוֹתָן יִשְׂרָאֵל שֶׁנֶּאֱמַר (במדבר ו כג) ״אָמוֹר לָהֶם״ מִכְּלָל שֶׁאֵין הַמַּקְרֵא מֵהֶם:" + ], + [ + "שִׁשָּׁה דְּבָרִים מוֹנְעִין נְשִׂיאַת כַּפַּיִם. הַלָּשׁוֹן. וְהַמּוּמִין. וִהָעֲבֵרָה. וְהַשָּׁנִים. וְהַיַּיִן. וְטֻמְאַת הַיָּדַיִם. הַלָּשׁוֹן כֵּיצַד. הָעִלְּגִים שֶׁאֵין מוֹצִיאִין אֶת הָאוֹתִיּוֹת כְּתִקּוּנָן כְּגוֹן שֶׁקּוֹרִין לַאֲלֵפִי״ן עַיְנִי״ן וּלְעַיְנִי״ן אֲלֵפִי״ן אוֹ לְשִׁבּלֶת סִבּלֶת וְכַיּוֹצֵא בָּהֶן אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן. וְכֵן כְּבֵדֵי פֶּה וּכְבֵדֵי לָשׁוֹן שֶׁאֵין דִּבְרֵיהֶם נִכָּרִים לַכּל אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן:", + "הַמּוּמִין כֵּיצַד. כֹּהֵן שֶׁיֵּשׁ מוּמִין בְּפָנָיו אוֹ בְּיָדָיו אוֹ בְּרַגְלָיו כְּגוֹן שֶׁהָיוּ אֶצְבְּעוֹתָיו עֲקֻמּוֹת אוֹ עֲקֻּשּׁוֹת אוֹ שֶׁהָיוּ יָדָיו בּוֹהֲקָנִיּוֹת לֹא יִשָּׂא אֶת כַּפָּיו לְפִי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ. מִי שֶׁהָיָה רִירוֹ יוֹרֵד עַל זְקָנוֹ בְּשָׁעָה שֶׁהוּא מְדַבֵּר וְכֵן הַסּוּמָא בְּאַחַת מֵעֵינָיו לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיָה דַּשׁ בְּעִירוֹ וְהַכּל הָיוּ רְגִילִים בְּזֶה הַסּוּמָא בְּאַחַת מֵעֵינָיו אוֹ בְּזֶה שֶׁרִירוֹ זָב מֻתָּר לְפִי שֶׁאֵין מִסְתַּכְּלִין בּוֹ. וְכֵן מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אִסְטִיס וּפוּאָה לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם רֹב אַנְשֵׁי הָעִיר מְלַאכְתָּן בְּכָךְ מֻתָּר לְפִי שֶׁאֵין מִסְתַּכְּלִין בּוֹ:", + "הָעֲבֵרָה כֵּיצַד. כֹּהֵן שֶׁהָרַג אֶת הַנֶּפֶשׁ אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה לֹא יִשָּׂא אֶת כַּפָּיו שֶׁנֶּאֱמַר (ישעיה א טו) ״יְדֵיכֶם דָּמִים מָלֵאוּ״ וּכְתִיב (ישעיה א טו) ״וּבְפָרִשְׂכֶם כַּפֵּיכֶם״ וְגוֹ׳‎. וְכֹהֵן שֶׁעָבַד כּוֹכָבִים בֵּין בְּאֹנֶס בֵּין בִּשְׁגָגָה אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְעוֹלָם שֶׁנֶּאֱמַר (מלכים ב כג ט) ״אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת״ וְגוֹ׳‎. וּבְרָכָה כַּעֲבוֹדָה הִיא שֶׁנֶּאֱמַר (דברים י ח) ״לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ״. וְכֵן כֹּהֵן שֶׁהֵמִיר לְעַכּוּ״ם אַף עַל פִּי שֶׁחָזַר בּוֹ אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְעוֹלָם. וּשְׁאָר הָעֲבֵרוֹת אֵין מוֹנְעִין:", + "הַשָּׁנִים כֵּיצַד. כֹּהֵן נַעַר לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיִּתְמַלֵּא זְקָנוֹ. וְהַיַּיִן כֵּיצַד. מִי שֶׁשָּׁתָה רְבִיעִית יַיִן בְּבַת אַחַת אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר אֶת יֵינוֹ מֵעָלָיו לְפִי שֶׁהֻקְּשָׁה בְּרָכָה לַעֲבוֹדָה. שָׁתָה רְבִיעִית יַיִן בִּשְׁתֵּי פְּעָמִים אוֹ שֶׁנָּתַן לְתוֹכוֹ מְעַט מַיִם מֻתָּר. וְאִם שָׁתָה יוֹתֵר מֵרְבִיעִית אַף עַל פִּי שֶׁהָיָה מָזוּג אַף עַל פִּי שֶׁשְּׁתָאוֹ בְּכַמָּה פְּעָמִים לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר אֶת יֵינוֹ מֵעָלָיו. וְכַמָּה הִיא רְבִיעִית אֶצְבָּעִים עַל אֶצְבָּעִים בְּרוּם אֶצְבָּעִים וַחֲצִי אֶצְבַּע וְחֹמֶשׁ אֶצְבַּע כְּגוּדָל. וְזֶה הָאֶצְבַּע שֶׁמּוֹשְׁחִין בּוֹ בְּכָל הַתּוֹרָה כֻּלָּהּ הוּא הַגּוּדָל וְהוּא הַנִּקְרָא בֹּהֶן יָד:", + "טֻמְאַת הַיָּדַיִם כֵּיצַד. כֹּהֵן שֶׁלֹּא נָטַל אֶת יָדָיו לֹא יִשָּׂא אֶת כַּפָּיו אֶלָּא נוֹטֵל אֶת יָדָיו עַד הַפֶּרֶק כְּדֶרֶךְ שֶׁמְּקַדְּשִׁין לַעֲבוֹדָה וְאַחַר כָּךְ מְבָרֵךְ שֶׁנֶּאֱמַר (תהילים קלד ב) ״שְׂאוּ יְדֵכֶם קֹדֶשׁ וּבָרַכוּ אֶת יְיָ׳‎״. וְהֶחָלָל אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְפִי שֶׁאֵינוֹ בְּכִהוּנוֹ:", + "כֹּהֵן שֶׁלֹּא הָיָה לוֹ דָּבָר מִכָּל אֵלּוּ הַדְּבָרִים הַמּוֹנְעִין נְשִׂיאַת כַּפַּיִם אַף עַל פִּי שֶׁאֵינוֹ חָכָם וְאֵינוֹ מְדַקְדֵּק בְּמִצְוֹת אוֹ שֶׁהָיוּ הַבְּרִיּוֹת מְרַנְּנִים אַחֲרָיו אוֹ שֶׁלֹּא הָיָה מַשָּׂאוֹ וּמַתָּנוֹ בְּצֶדֶק הֲרֵי זֶה נוֹשֵׂא אֶת כַּפָּיו וְאֵין מוֹנְעִין אוֹתוֹ לְפִי שֶׁזּוֹ מִצְוַת עֲשֵׂה עַל כָּל כֹּהֵן וְכֹהֵן שֶׁרָאוּי לִנְשִׂיאַת כַּפַּיִם וְאֵין אוֹמְרִים לְאָדָם רָשָׁע הוֹסֵף רֶשַׁע וְהִמָּנַע מִן הַמִּצְוֹת:", + "וְאַל תִּתְמַהּ וְתֹאמַר וּמַה תּוֹעִיל בִּרְכַּת הֶדְיוֹט זֶה. שֶׁאֵין קִבּוּל הַבְּרָכָה תָּלוּי בַּכֹּהֲנִים אֶלָּא בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרַכֶם״. הַכֹּהֲנִים עוֹשִׂים מִצְוָתָן שֶׁנִּצְטַוּוּ בָּהּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְרַחֲמָיו מְבָרֵךְ אֶת יִשְׂרָאֵל כְּחֶפְצוֹ:", + "עַם שֶׁהֵם אֲחוֹרֵי הַכֹּהֲנִים אֵינָם בִּכְלַל הַבְּרָכָה. וְהָעוֹמְדִים מִצִּדֵּיהֶן הֲרֵי הֵם בִּכְלַל הַבְּרָכָה. וְאִם הָיְתָה מְחִצָּה בֵּין הַכֹּהֲנִים וּבֵין הַמִּתְבָּרְכִים אֲפִלּוּ הִיא חוֹמָה שֶׁל בַּרְזֶל הוֹאִיל וּפְנֵיהֶם מוּל פְּנֵי הַכֹּהֲנִים הֲרֵי הֵם בִּכְלַל הַבְּרָכָה:", + "נְשִׂיאַת כַּפַּיִם בַּעֲשָׂרָה וְכֹהֲנִים מִן הַמִּנְיָן. בֵּית הַכְּנֶסֶת שֶׁכֻּלָּן כֹּהֲנִים כֻּלָּם נוֹשְׂאִים אֶת כַּפֵּיהֶם. וּלְמִי הֵם מְבָרְכִים לְאַחֵיהֶם שֶׁבַּצָּפוֹן וְלַאֲחֵיהֶם שֶׁבַּדָּרוֹם. וּמִי עוֹנֶה אַחֲרֵיהֶם אָמֵן הַנָּשִׁים וְהַטַּף. וְאִם נִשְׁאֲרוּ שָׁם עֲשָׂרָה כֹּהֲנִים יוֹתֵר עַל אֵלּוּ שֶׁעָלוּ לַדּוּכָן הָעֲשָׂרָה עוֹנִין אָמֵן וְהַשְּׁאָר מְבָרְכִין:", + "צִבּוּר שֶׁלֹּא הָיָה בָּהֶן כֹּהֵן אֶלָּא שְׁלִיחַ צִבּוּר לְבַדּוֹ לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיְתָה הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִלָּתוֹ רַשַּׁאי. וְאִם אֵין לָהֶם כֹּהֵן כְּלָל כְּשֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְשִׂים שָׁלוֹם אוֹמֵר אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ בָּרְכֵנוּ בַּבְּרָכָה הַמְשֻׁלֶּשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי משֶׁה עַבְדְּךָ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶׁךָ כָּאָמוּר (במדבר ו כד) ״יְבָרֶכְךָ יְיָ׳‎ וְיִשְׁמְרֶךָ״ (במדבר ו כה) ״יָאֵר יְיָ׳‎ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ״ (במדבר ו כו) ״יִשָּׂא יְיָ׳‎ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם״ (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרַכֶם״. וְאֵין הָעָם עוֹנִין אָמֵן. וּמַתְחִיל וְאוֹמֵר שִׂים שָׁלוֹם: ", + "כֹּהֵן שֶׁנָּשָׂא אֶת כַּפָּיו בְּבֵית הַכְּנֶסֶת וְהָלַךְ לְבֵית הַכְּנֶסֶת אַחֵר וּמָצָא צִבּוּר שֶׁמִּתְפַּלְּלִין וְלֹא הִגִּיעוּ לְבִרְכַּת כֹּהֲנִים נוֹשֵׂא יָדָיו לָהֶן וּמְבָרְכָן. וַאֲפִלּוּ כַּמָּה פְּעָמִים בְּיוֹם. כֹּהֵן שֶׁלֹּא עָקַר רַגְלָיו מִמְּקוֹמוֹ לַעֲלוֹת לַדּוּכָן בְּשָׁעָה שֶׁאָמַר שְׁלִיחַ צִבּוּר רְצֵה שׁוּב אֵינוֹ עוֹלֶה בְּאוֹתָהּ תְּפִלָּה. אֲבָל אִם עָקַר רַגְלָיו לַעֲלוֹת אַף עַל פִּי שֶׁלֹּא הִגִּיעַ לַדּוּכָן אֶלָּא אַחַר עֲבוֹדָה הֲרֵי זֶה עוֹלֶה וּמְבָרֵךְ:", + "כָּל כֹּהֵן שֶׁאֵינוֹ עוֹלֶה לַדּוּכָן אַף עַל פִּי שֶׁבִּטֵּל מִצְוַת עֲשֵׂה אַחַת הֲרֵי זֶה כְּעוֹבֵר עַל שָׁלֹשׁ עֲשֵׂה שֶׁנֶּאֱמַר (במדבר ו כג) ״כֹּה תְבָרַכוּ אֶת בְּנֵי יִשְׂרָאֵל״ (במדבר ו כג) ״אָמוֹר לָהֶם״ (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי״. וְכָל כֹּהֵן שֶׁאֵינוֹ מְבָרֵךְ אֵינוֹ מִתְבָּרֵךְ וְכָל כֹּהֵן הַמְבָרֵךְ מִתְבָּרֵךְ שֶׁנֶּאֱמַר (בראשית יב ג) ״וַאֲבָרַכָה מְבָרְכֶיךָ״:
סְלִיקוּ הִלְכוֹת תְּפִלָה בְּסִיַּעְתָּא דִּשְׁמַיָּא" + ] + ], + "versions": [ + [ + "Torat Emet 370", + "http://www.toratemetfreeware.com/index.html?downloads" + ] + ], + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json new file mode 100644 index 0000000000000000000000000000000000000000..54d819730bd46e5bd41eed4aca983e891b6fe466 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json @@ -0,0 +1,93 @@ +{ + "language": "en", + "title": "Mishneh Torah, Reading the Shema", + "versionSource": "https://www.talmud.de/tlmd/mischne-tora/", + "versionTitle": "Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de]", + "license": "Public Domain", + "versionNotes": "Mandelstamm’s translation has been corrected according to an unrevised Hebrew edition, missing segments and explanatory brackets were added by Igor Itkin. This project was enabled thanks to the Freimann collection at Goethe University Frankfurt, and to Transkribus software.", + "versionTitleInHebrew": "", + "versionNotesInHebrew": "התרגום של מנדלשטאם תוקן על פי המהדורה עברית, קטעים חסרים וסוגריים הסבר נוספו על ידי איגור איטקין. פרויקט זה התאפשר תודות לאוסף פריימן באוניברסיטת גתה פרנקפורט, ותוכנת Transkribus.", + "shortVersionTitle": "Leon Mandelstamm. St. Petersburg, 1851", + "actualLanguage": "de", + "languageFamilyName": "german", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "Das »Höre Israel« soll zwei Mal täglich, nämlich morgens und abends rezitiert werden, denn es heißt (Deut. 6:7): »Bei deinem Niederlegen und bei deinem Aufstehen u. s. w.«, also zur Stunde, wo der Mensch gewohnt ist sich zur Ruhe zu begeben, — was auf die Nacht hindeutet, — und zur Stunde wo er aufsteht, was auf den Tag hindeutet.", + "Gelesen werden folgende drei Abschnitte«»Höre Israel u. s. w.« (Deut. 6:4-9).»Und es wird geschehen, wenn Du gehorchst« (Deut. 11:13-21).»Und Gott sprach zu Moses« (Num. 15:37-41).Begonnen wird mit dem Abschnitt »Höre Israel«, weil darin über die Einheit Gottes, wie auch über die Liebe zu Ihm und dessen Tora geredet wird und dieses der Grundstein alles Wissens und Glaubens ist.Sodann wird rezitiert »Und es wird geschehen, wenn Du gehorchst«, weil hierin ein Gebot über das Gedenken aller göttlichen Vorschriften enthalten ist, und zuletzt der Abschnitt über die Schaufäden (Zizit), worin auch ein Gebot über das Gedenken aller Vorschriften im Allgemeinen inbegriffen ist.", + "Obgleich aber das Gebot der Beobachtung der Zizit, bei Nacht nicht ausgeführt wird (siehe Zizit 3:7), muss der betreffende Abschnitt während des Abendgebets dennoch gelesen werden; weil dort das Andenken an die Befreiung aus der ägyptischen Knechtschaft erwähnt wird und es ein Gebot ist, dass wir uns deren bei Nacht wie bei Tage erinnern sollen, wie es auch heißt (Deut. 16:3): »Damit du gedenkst des Tages deines Auszugs aus Ägypten dein Leben lang«. Das Rezitieren dieser drei Abschnitte in erwähnter Folge, wird im Allgemeinen das Lesen des »Höre Israel« (קְרִיַּת שְׁמַע) genannt.", + "Jeder, der das »Höre Israel« rezitiert, muss unmittelbar nach dem ersten Vers im Stillen dabei zu flüstern »Gelobet sei der Name seiner königlichen Glorie, in Ewigkeit, immerdar בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד« — worauf das Rezitieren mit dem Vers: »Und Du sollst lieben den Ewigen, deinen Gott, u. s. w.« fortgesetzt wird. Über die Einschaltung dieses Verses sagt die Tradition: Als unser Stammvater Jakob in Ägypten seine Söhne vor seinem Sterben versammelt und dieselben über die Einheit Gottes und die Wege des Ewigen, welche auch Abraham und Isaak gewandelt, belehrte, habe er auch die Frage an sie gerichtet: »Vielleicht hegt Einer unter Euch irgend einen, mit der Einheit Gottes, wie ich selbige auffasse, nicht übereinstimmenden Gedanken« — wie auch später unser Lehrer Moses zu uns sprach (Deut. 29:17), »Vieleicht findet ‎sich unter Euch ein Mann oder eine Frau usw.« —‏ ‎da antworteten alle einstimmig und sprachen: »Höre Israel,‏ ‎der Ewige, unser Gott, ist ein einiger Gott«, —‏ ‎nämlich: »Höre, unser Vater Israel, der Ewige, unser Gott‏ ‎usw.« — darauf sprach nun der Greis: »Gelobet sei‏ ‎der Name seiner Glorie ewig und immerdar«; — da‎her ist es auch Sitte in ganz Israel, das Lob Gottes, das ‎der Greis Israel ausgesprochen, nach jenem Verse zu rezitieren.‏", + "Vor und nach Rezitation des »Höre Israel», müssen besondere Segenssprüche gesagt werden und zwar bei Tage, zwei Segensprüche vor dem Schma und einer danach, — bei Nacht, zwei vor‎ und zwei nach dem Lesen.‎", + "Der erste Segensspruch vor dem Rezitieren am Tag ist: »Bildner des Lichts und Schöpfer der Finsternis, יוֹצֵר אוֹר«; der zweite: »Mit ewiger Liebe hast Du uns liebgewonnen ‚אַהֲבַת עוֹלָם אֲהַבְתָּנוּ« — der, nach dem Rezitieren: »Wahr und fest אֱמֶת וְיַצִּיב« Der erste Segensspruchs Nachts, vor dem Rezitieren ist: »Der Du den Abend herabsendest מַעֲרִיב עֲרָבִים«; der zweites: »Mit ewiger Liebe hast Du das Haus Israel, Deines Volkes, liebgewonnen אַהֲבַת עוֹלָם עַמְּךָ יִשְׂרָאֵל אָהַבְתָּ«; — der erste Nachts, nach dem Rezitieren ist: »Wahr und bewährt ist es אֱמֶת אֱמוּנָה« wieder zweite: »Lasse uns ruhen in Frieden הַשְׁכִּיבֵנוּ «.", + "Die erste Segensformel vor dem Rezitieren, sowohl beim Abend- wie beim Morgengebet, muss mit einem: »Gesegnet seist Du בָרוּךְ« begonnen und damit geschlossen werden. Die übrigen Segenssprüche werden nur mit בָרוּךְ geschlossen, jedoch werden sie damit nicht geöffnet אֵין לָהֶן פְּתִיחָה.Diese Formeln, wie auch alle übrigen, in ganz Israel üblichen Segenssprüche, sind von dem Schriftgelehrten Esra und seinem Gerichtshof angeordnet worden und niemand darf sich erlauben das Geringste daran zu verändern, zuzusetzen oder auszulassen. Ist demnach vorgeschrieben, irgendeinen Spruch mit dem »Gesegnet seist Du« zu schließen, — darf dieser Schluss nicht umgangen werden, wogegen derselbe nicht hinzugesetzt werden darf, sobald die Vorschrift solches nicht verlangt. Ebenso darf mit keinem »Gesegnet seist Du« begonnen werden, sobald das nicht ausdrücklich vorgeschrieben und wiederum diese Formel nicht umgangen werden, sobald vorgeschrieben worden damit zu beginnen. Mit einem Worte, wer die Formulierung der Weisen in Betreff der Segenssprüche missachtet, wird als fehlend angesehen und muss die Segenssprüche wiederholen. Wer am Morgen das »Wahr und fest« und am Abend, das »Wahr und bewährt« nicht spricht, hat seiner Pflicht nicht Genüge geleistet.", + "Hat jemand den zweiten Segensspruch vor dem ersten gesprochen, sei es morgens oder abends, oder hat die Verwechslung in den Vor- oder Nachsegenssprüchen stattgefunden, so ist er nichtsdestoweniger seiner Pflicht dennoch nachgekommen, weil in Bezug auf die Segenssprüche die Reihenfolge von keinem Belange ist.Begann dagegen jemand am Morgen mit: »Bildner des‎ Lichtes יוֹצֵר אוֹר« und schloss mit, »Der Du den Abend herabsendest מַעֲרִיב עֲרָבִים «, so ist er seiner Pflicht nicht nachgekommen; — wenn er aber mit: »Der Du den Abend מַעֲרִיב עֲרָבִים « begonnen und mit, »Bildner des Lichts« geschlossen, — so gilt sein Spruch.Ebenso verhält es sich mit dem Abendsegen, welcher als gültig anzusehen ist, sobald er mit: »Bildner des Lichts« begonnen und mit: »Der Du den Abend« geschlossen. Dagegen ungültig ist, falls er mit letzterem begonnen und mit ersterem geschlossen, — weil alle Segenssprüche nur durch ihren Schluss bedingt werden.", + "Das Rezitieren des »Höre Israel« darf abends, der Vorschrift nach, nur von dem ersten Erscheinen der Sterne יְצִיאַת הַכּוֹכָבִים bis zu Mitternacht חֲצִי הַלַּיְלָה vorgenommen werden. Jedoch kann diese Frist noch bis zum Anbruch der Morgendämmerung עַמּוּד הַשַּׁחַר ausgedehnt werden, — da die Weisen nur aus dem Grunde die Mitternacht als Zeitgrenze vorgeschrieben haben, um absichtlicher Versäumnis vorzubeugen.", + "Jedes Rezitieren des abendlichen »Höre Israel», zwischen Morgendämmerung und Sonnenaufgang, wird als Übertretung der vorschriftmäßigen Frist angesehen, es sei denn bei namhaften Notfällen, wie z. B., Berauschten, Kranken u.dgl. Jedoch wird in letzterem Fall das »Laß uns in Frieden ruhn«, dann nicht mehr gesprochen.", + "Wann ist die Zeit am Tag? Die zum Lesen des »Höre Israel», vorschriftsmäßig bestimmte Zeit ist, etwas vor Sonnenaufgang הָנֵץ הַחַמָּה damit zu beginnen, damit dasselbe beschlossen und der letzte Segensspruch mit dem Sonnenaufgang selbst rezitiert werden könne. Diese Zeit beläuft sich auf etwa 1/10 Stunde (etwa 6 Minuten). Sollte jedoch jemand diesen Zeitpunkt versäumen und das Lesen erst nach Sonnenaufgang begonnen haben, so ist seiner Pflicht dennoch dadurch genügt, da die eigentliche Frist für den Fall unwillkürlicher Versäumnis sich bis zur dritten Tagesstunde erstreckt.", + "Sollte jemand das morgendliche »Höre Israel« nach dem Erscheinen der Morgendämmerung beginnen und noch vor Aufgang der Sonne damit fertig sein, so ist seiner Pflicht genügt, — da für den Notfall, bei plötzlich bevorstehender Reise oder dergleichen, es sogar vorschriftsmäßig von vorn herein gestattet ist, das »Höre Israel« noch vor Sonnenaufgang, mit dem Erscheinen der Morgenröte, zu beginnen.", + "Das durch Umstände verzögerte Rezitieren des »Höre Israel« nach der dritten Tagesstunde, wird keineswegs als »der Pflicht genügend« betrachtet, sondern gleichsam nur als bloßes Lesen in der Tora angesehen. Jedoch können die Segenssprüche vor und nach dem Rezitieren, während des ganzen Tages gesprochen werden, selbst wenn man das »Höre Israel« erst nach der dritten Tagesstunde begonnen hat (da diese Segensprüche nur Lobsprüche sind)." + ], + [ + "Wer den ersten Verses des »Höre Israel« liest, d. i. שְׁמַע יִשְׂרָאֵל, יי אֱלֹהֵינוּ יי אֶחָד, und die Andacht seines Herzens darauf nicht richtet, hat seine Pflicht nicht erfüllt. Bei den anderen Versen erfüllt er seine Pflicht, auch wenn er die Andacht seines Herzens darauf nicht richtet. Sollte sogar jemand sich nur mit dem Lesen der Tora, oder der Korrektur eines der Abschnitte, während der vorschriftsmäßig bestimmten Zeit beschäftigt haben und nur beim Lesen des ersten Verses andächtig gewesen sein, so ist der Pflicht des Rezitierens Genüge geschehen.", + "Das »Höre Israel« kann ohne Weiteres sowohl stehend oder liegend rezitiert werden, wie auch gehend oder auf einem Tier reitend, nur nicht mit dem Gesicht zur Erde oder gegen die Decke gewendeter Lage, welches vorschriftsmäßig nicht erlaubt ist. Man soll es auf der Seite liegend rezitieren. Dagegen ist es beleibten Leuten oder Kranken denen es beschwerlich wäre sich ganz zur Seite zu wenden, — gestattet, von obiger Verordnung eine Ausnahme zu machen, insofern sie sich beim Sprechen des »Höre Israel« nur um ein Weniges zur Seite neigen.", + "Wer das »Höre Israel« gehend rezitiert, ist verpflichtet, während des ersten Verses stehen zu bleiben, dagegen kann er beim Hersagen der folgenden Verse seinen Gang fortsetzen.Überfällt jemanden die Müdigkeit beim Rezitieren, so versuche man ihn wenigstens während des ersten Verses munter zu erhalten, beim Sprechen der übrigen aber nicht vom Schlaf abzuhalten, falls ihn derselbe übermannen sollte.", + "Wer das »Höre Israel« rezitieren will, während er mit Arbeit beschäftigt ist, ist verpflichtet mit derselben so lange innezuhalten, bis er die ganze erste Abteilung gesprochen hat, damit ihre Andacht nicht zur Nebensache werde. Der Rest des Spruches dagegen kann bei fortgesetzter Arbeit rezitiert werden. Sollte sich sogar jemand auf dem Wipfel eines Baumes, oder der Zinne einer Mauer befinden, so ist es ihm gestattet, auch dort das »Höre Israel« mit demselben, vorangehenden und ihm folgenden Segenssprüchen zu rezitieren.", + "Wäre jemand mit dem Studium der Tora befasst ist, während die vorgeschriebene Zeit zum Rezitieren des »Höre Israel« herannaht, so ist er ebenfalls verpflichtet, sich so lange zu unterbrechen, bis er den Spruch samt den Segensformeln beendet. Ist dagegen jemand mit öffentlichen Angelegenheiten beschäftigt, so unterbreche er sich keineswegs, sondern verrichte seine Lesung dann, wenn die Beendigung des Geschäftes es ihm gestattet.", + "Ist jemand beim Essen, im Bad, beim Scheren, in einer Gerberei mit Umdrehen von Fellen beschäftigt oder einem Prozess vor Gericht folgt, so beende er zuerst seine Beschäftigung und rezitiere nachher das‎ »Höre Israel«. Sollte aber jemand aus Besorgnis die vorgeschriebene Zeit zu versäumen, seine Beschäftigung unterbrochen haben, so ist dies lobenswert.", + "Sollte jemand, Morgens sich im Bad befinden und noch so viel Zeit übrig haben, herauszusteigen und sich anzukleiden, bevor noch die Sonne aufgegangen, so tue er dies und rezitiere dann das »Höre Israel«. Besorgt es ihn aber, dass ihm keine Zeit übrig bleibe alles Dieses noch vor Sonnenaufgang zu bewerkstelligen, so bedecke er sich gleichsam mit dem Wasser und spreche daselbst den Spruch; — jedoch darf dieses weder in übel duftendem, noch in Spülwasser und wiederum nicht in ganz klarem Wasser geschehen, weil in Letzterem seine Blöße sichtbar wäre; — dieses zu verhüten muss sich im trüben Wasser bedecken, worauf er an Ort und Stelle das »Höre Israel« sprechen darf.", + "Während des Lesens soll niemand mit den Augen blinken, mit den Lippen zucken, oder Zeichen mit den Fingern geben, weil dieses unanständig ist und das Rezitieren dadurch zur Nebensache würde. Auch soll man die Worte möglichst vernehmlich und die einzelnen Buchstaben richtig aussprechen, obgleich man selbst bei Nichtbeobachtung dieser Fälle, seine Pflicht nichtsdestoweniger erfüllt hat.", + "Wie sollte man die Buchstaben richtig aussprechen? Indem man jeden Buchstaben grammatikalisch beobachte, die harten nicht weich und die weichen nicht hart ausspreche, keinen ruhenden (Schwa quiescens) zum beweglichen (Schwa mobile) und keinen beweglichen zum ruhenden mache. Weshalb auch stets zwischen zwei gleichen Buchstaben, von denen der eine ein Wort beschließt und der andere ein Wort beginnt, eine kleine Pause beobachtet werden muss, wie z. B. Bechal-lewawcha בְּכָל לְבָבְךָ, oder Weawadetem-mehera וַאֲבַדְתֶּם מְהֵרָה, oder Hakanaf-petil הַכָּנָף פְּתִיל; — auch muss das z (zajin) im Wort Tizkeru תִזְכְּרוּ weich ausgesprochen und im Worte Echad אֶחָד das D so lang gedehnt werden, dass man sich dabei die göttliche Macht über alle vier Himmelsgegenden ausgedehnt denken könne. Das Chet dagegen darf man nicht zu schnell aussprechen, damit es nicht etwa klinge, als spreche man Ei-chad.", + "‎Das »Höre Israel« kann in jeder, dem Sprechenden verständlichen, Sprache rezitiert werden. Doch muss dabei stets alles über die Reinheit und Grammatik der Sprache oben angeführte, ‏ ‎ebenso gewissenhaft beobachtet werden, wie bei Rezitation jenes Spruches in der heiligen Sprache. ‏", + "Die Verwechselung der Reihenfolge in den Versen ist als ein Fehler und pflichtwidrig anzusehen. In Hinsicht aber auf die Reihenfolge der Abschnitte פָּרָשָׁה לְפָרָשָׁה, ist meiner Meinung nach trotzdem — der Pflicht dadurch kein Abbruch geschehen, sondern derselben ohne Weiteres genügt worden, da in der Heiligen Schrift diese Abschnitte nicht unmittelbar aufeinander folgen. Einen Vers zweimal wiederholen ist unanständig, wird aber ein Wort zweimal wiederholt, z. B. Höre, Höre, — so ist dem Redenden Stillschweigen zu gebieten (weil es Aussieht, als ob er mehrere Götter anbete).", + "Das Rezitieren des »Höre Israel«, selbst mit Unterbrechungen סֵרוּגִין, genügt sogar in dem Falle, dass während der Unterbrechung das ganze Gebet hätte hergesagt werden können, jedoch muss jedenfalls die gehörige Reihenfolge berücksichtigt werden. Sollte das Rezitieren zwischen Wachen und Träumen geschehen, so genügt auch dieses, sobald nur der erste Vers bei wachem Geiste gesprochen wurde.", + "Ist Jemand in Zweifel, ob er das »Höre Israel« rezitiert, oder nicht,— so tue er es abermals, nebst den dazu gehörigen vorhergehenden und nachfolgenden Segenssprüchen. Ist er aber überzeugt, das eigentliche »Höre Israel« gesagt zu haben und zweifelt nur in Bezug auf die Segenssprüche, so wiederhole er dieselben nicht. — Macht jemand einen Fehler im Rezitativ, so fange er wieder da an, wo das Versehen geschehen. Verlor er dagegen den Faden im Abschnitt und weiß nicht, welchen der Abschnitte er beendet, oder bei welchem er wieder anfangen müsse, so beginne er von Neuem beim ersten, d. h. bei »Und du sollst lieben den Ewigen, deinen Gott וְאָהַבְתָּ אֵת יי אֱלֹהֶיךָ«.", + "Geschah das Versehen in der Mitte eines Abschnitts so, dass der Rezitierende nicht ermitteln kann, wo er stehen geblieben ist, so beginne er beim Anfang des Abschnittes. War er beim Worte »schreibt וּכְתַבְתָּם« und weiß nicht, ob dieses das »schreibt« vom ersten oder vom zweiten Abschnitte gewesen ist, so nehme er an, es habe zum ersten gehört, — steigt ihm aber der Zweifel erst auf, nachdem er den Vers: »Damit Eure Tage sich mehren« gelesen, so braucht er den Abschnitt nicht wieder von vorne zu beginnen, indem er sich dann auf die unwillkürliche Gewohnheit des Rezitierens verlassen kann.", + "Begegnet jemand beim Rezitieren des »Höre Israel« — zwischen den Abschnitten, — einer ihm Ehrfurcht einflößenden Person, z. B., seinem Vater, Lehrer, oder dergleichen, so kann er sich unterbrechen, um den Friedensgruß zu bieten, oder, falls der ihm Begegnende ein Gleichgestellter ist, — zu erwidern.", + "Findet die Begegnung aber statt, während der Rezitierende sich noch mitten im Abschnitt befindet, so unterbreche er sich, um den Friedensgruß zu bieten, nur in dem Falle, wenn die ihm begegnende Person eine solche ist, deren Macht er zu fürchten hat, z. B. ein König; — ist es aber sein Vater, Lehrer oder sonst eine ehrwürdige Person, so unterbreche er sich nur, um den Gruß zu erwidern.", + "Unter »zwischen den Abschnitten«, wird verstanden: zwischen der ersten und zweiten Segensformel vor dem »Höre Israel«, zwischen der zweiten und dem eigentlichen »Höre Israel«, — zwischen letzterem und dem »Und es wird geschehen, wenn du gehorchst«, — ferner, zwischen diesem und dem: »Und es sprach«. Zwischen allen diesen Abschnitten muss man denen, welchen man Ehrfurcht schuldig, den Friedensgruß bieten und denselben jedem Grüßenden erwidern. Zwischen »und es sprach« und dem »wahr und fest« hingegen, ist als die Mitte des Abschnittes zu betrachten (Jer. 10:10), wo es nur gegen Diejenigen gestattet ist den Friedensgruß zu bieten, deren Macht man zu fürchten hat und denselben denen, die uns Ehrfurcht einflößen, nur zu erwidern verpflichtet ist." + ], + [ + "Wer das »Höre Israel« liest, hat sich vorher die Hände zu waschen (gemein ist das morgendliche נטילת ידיים) . Sollte aber um die vorgeschriebene Lesezeit (vor dem Sonnenaufgang) zufällig kein Wasser in der Nähe sein, so versäume‎ man diese Zeit nicht, um erst Wasser zu holen, sondern wische sich mit dem ersten besten säubernden Gegenstande die Hände rein und rezitiere darauf den Spruch.", + "Das »Höre Israel« darf weder im Bad (wegen Nacktheit), noch auf einer Toilette rezitiert werden, auch wenn sich dort keine Exkremente befinden. Ebenfalls auf keinem Friedhof, oder überhaupt in der Nähe einer Leiche (wegen Unreinheit). Vier Ellen (2m) jedoch von denselben entfernt, ist das Lesen gestattet. Wer aber an einem vorschriftswidrigen Orte rezitiert, muss dasselbe an einem zulässigen wiederholen.", + "Wenn eine Toilette neu errichtet aber noch nicht benutzt wurde, kann das »Höre Israel« vor dieser gelesen werden, aber nicht darin. In einem neuen Badehaus kann das »Höre Israel« gelesen werden. Wenn eines von zwei Zimmern zur Toilette bestimmt wurde und der Besitzer sagte auf das zweite Zimmer zeigend: »Und dies וְזֶה«, so ist es zweifelhaft ob er auch dasselbe dafür bestimmte. Also sollte man das »Höre Israel« dort nicht absichtlich lesen, aber wer dies getan, hat seine Pflicht erfüllt.Wenn der Besitzer den Satz »Dies auch וְגַם זֶה« aussprach, gelten beide Gebäude als Toiletten und das »Höre Israel« kann auch nicht gesprochen werden. Es ist erlaubt, das »Höre Israel« im Innenhof eines Badehauses zu lesen, das bedeutet, an dem Ort, an dem Menschen gekleidet sind.", + "Nicht nur die Abschnitte des »Höre Israel«, sondern alles, was zu heiligen Dingen gehört, darf nicht in einem Badehaus oder auf einer Toilette ausgesprochen werden, selbst nicht in einer säkularen Sprache. Nicht nur das Sprechen ist verboten, sogar das stille Nachdenken über die Worte der Tora in einer Latrine, in einem Badehaus oder an einem unreinen Ort, an dem Kot oder Urin sind, ist ebenfalls verboten.", + "Weltliche Angelegenheiten dürfen in einer Latrine gesprochen werden, sogar in der heiligen (Hebräischen) Sprache. So können auch die Ausdrücke, die verwendet werden, um die göttlichen Eigenschaften auszudrücken, wie „Barmherzig“, „Gnädig“, „Treu“ usw., in einer Latrine gesagt werden. Dagegen die Namen Gottes, die nicht gelöscht werden dürfen, dürfen nicht in einer Latrine oder in einem Badehaus verwendet werden, das benutzt worden ist. Wenn es jedoch in einem Badehaus oder in einer Latrine Gelegenheit gibt seinen Nächsten von der Übertretung eines Verbotes abzuhalten, dann soll er ihn abhalten, selbst in heiliger Sprache und selbst in Angelegenheit heiliger Dinge.", + "Es ist verboten, das »Höre Israel« zu lesen, wenn der Kot von Menschen, Hunden oder Schweinen sich in der Nähe befindet, auch wenn Tierhäute (zum Gerben) in sie eingetaucht sind, oder ein anderer Schmutz, der einen ebenso üblen Geruch verbreitet wie diese. Ebenso in der Nähe von menschlichem Urin. Wo jedoch der Urin eines Tieres in der Nähe ist, darf das »Höre Israel« gelesen werden. Wenn ein Kleinkind, das eine Getreidemenge von der Größer einer Olive nicht verzehren kann, in der Zeit, in der ein Erwachsener eine Getreidemenge die drei Eiern (150 cm3) verzehrt, dann besteht keine Notwendigkeit, sich von seinem Kot oder Urin wegzubewegen (weil es noch nicht als ekelhaft gilt).", + "Wenn Kot so trocken wie Töpferware ist, ist es verboten das »Höre Israel« in seiner Nähe zu lesen. Wenn es trockener ist als Töpferware, so dass es beim Wegschleudern zerbröckelt, dann wird es als Staub angesehen und das »Höre Israel« darf in seiner Nähe gelesen werden. In der Nähe von Urin, welches der Boden aufgesaugt, und immer noch eine Hand benetzt, wenn sie den Fleck berührt, darf das »Höre Israel« nicht gelesen werden. Wird die Hand nicht benetzt, darf »Höre Israel« gelesen werden.", + "Wie weit muss man sich von Kot oder Urin entfernen, um das »Höre Israel« lesen zu dürfen? Vier Ellen (2m). Dies gilt für den Fall, dass sich diese hinter oder neben Jemandem befinden. Aber wenn sie vor ihm sind, muss er sich so weit entfernen, dass er sie nicht mehr sieht und dann darf er das »Höre Israel« lesen.", + "Diese Regel ist dann gültig, wenn er sich in einem Raum und auf derselben Ebene mit diesen Dingen befindet. Wenn es dort einen Ort gibt, der zehn Handbreit (80 cm) höher oder niedriger ist, als das Niveau der Dinge, dann kann er neben ihnen (Kot, Urin) sitzen und das »Höre Israel« lesen, weil sie als getrennt von ihm gelten. Dies gilt, vorausgesetzt, dass kein übler Geruch ihn erreicht. Wenn er den Kot oder das Urin mit einem Gefäß bedeckt hat, werden sie, obwohl sie noch im Raum sind, als begraben angesehen und das »Höre Israel« kann ungeachtet ihres Vorhandenseins gelesen werden.", + "Wenn man durch eine Glastrennung vom Kot getrennt ist, auch wenn der Kot durch das Glas noch sichtbar ist, darf das »Höre Israel« gelesen werden. Hat man ein Viertel Log (75 cm3) Wasser auf den Urin gegossen, so kann das »Höre Israel« im Abstand von vier Ellen davon rezitiert werden.", + "Befindet sich der Kot in einer Mulde im Boden, kann man mit der Sandale die Mulde bedecken und das »Höre Israel« lesen, vorausgesetzt, die Sandale kommt nicht in Kontakt mit dem Kot. Ist der Kot winzig wie ein Tropfen, so spucke man dicken Speichel darauf, bis er bedeckt ist und lese darauf das »Höre Israel«. Befand sich ein Kotspritzer auf seiner Haut beschmiert und gab keinen schlechten Geruch von sich, weil es zu klein oder zu trocken war, dann ist das Lesen von »Höre Israel« gestattet. Befindet sich Kot am Anus, obwohl beim Stehen nicht sichtbar, dagegen sichtbar beim Sitzen, so ist das rezitieren von »Höre Israel« verboten, bis man sich gründlich gereinigt hat, weil der Kot feucht ist und einen schlechten Geruch hat.Viele Gaonim haben entschieden, dass es verboten ist, das »Höre Israel« zu lesen, wenn die Hände unrein sind und es ist richtig dieser Entscheidung zu folgen.", + "Wo ein übelriechender Geruch von einer Substanz ausgeht, muss man sich bis zu vier Ellen weit wegbewegen und dann kann man das »Höre Israel« lesen, sofern der Geruch aufgehört hat. Wenn der Geruch noch wahrnehmbar ist, muss man sich weiter entfernen, wo er nicht mehr wahrnehmbar ist. Geht der Geruch nicht von einer Substanz aus, z.B. wer von unten Luft ablässt, dann entferne man sich von ihm, bis der Geruch aufhört. Das »Höre Israel« darf nicht vor einer Kloake oder vor einem Nachttopf rezitiert werden, auch wenn diese leer sind und keinen Geruch abgeben, trotzdem werden sie als Latrine angesehen.", + "Wenn Kot in Bewegung ist, zum Beispiel, wenn er auf der Wasseroberfläche schwimmt, ist es verboten in seiner Nähe das »Höre Israel« zu lesen. Der Mund eines Schweins gilt als sich bewegender Schmutz (weil es im Dreck suhlt), deshalb es ist verboten ihm gegenüber das »Höre Israel« zu lesen, bis man das Schwein vier Ellen weit von sich entfernt.", + "Wenn einer, während des Gehens das »Höre Israel« liest und an einen Ort gelangt, an dem sich Schmutz befindet, sollte er seine Hand nicht auf den Mund legen und weiterlesen, sondern er muss innehalten, bis er den Ort passiert hat. Stößt der Lesende Luft von unten aus, so unterbreche er bis der Gestank verhallt und setze dann sein Lesen fort. Das gleiche für die Worte der Tora. Stößt sein Nächster Luft von unten aus, so unterbreche man zwar da Lesen des »Höre Israel«, die Worte der Tora unterbreche man aber nicht.", + "Falls man beabsichtigt, das »Höre Israel« in einem Raum zu lesen und Zweifel darüber erwachen, ob Kot oder Urin darin ist oder nicht, dann darf man lesen. Wenn jemand auf einem Abfallhaufen steht und er Zweifel hat, ob dort Kot ist, darf er nicht lesen, bis er es nachgesehen hat. Die Annahme im Falle eines Abfallhaufens ist, dass es sich dabei um einen Ort handelt an dem Kot ist. Wenn es nur daran Zweifel gibt, ob dort Urin ist, kann er lesen.", + "So wie das »Höre Israel« nicht an einem Ort gelesen werden kann, an dem Kot oder Urin ist, bis man sich entfernt hat entfernt hat, ist es verboten, das »Höre Israel« in Gegenwart irgendeiner Person zu lesen, auch Nichtjude oder Kind, deren Nacktheit עֶרְוָה freigelegt ist, auch wenn eine Glastrennung sie voneinander trennt, bis er sein Gesicht abwendet. Da man in der Lage ist, es zu sehen, darf man das »Höre Israel« nicht lesen, es sei denn, man wendet sein Gesicht ab. Jeder Körperteil einer Frau gilt als Nacktheit. Daher darf man beim Lesen des »Höre Israel« nicht auf den Körper einer Frau blicken, selbst wenn es die eigene Frau ist. Und wenn eine Handbreite eines Teils ihres Körpers freigelegt wird, darf man das »Höre Israel« in ihrer Nähe nicht lesen, auch wenn man den Körperteil nicht anschaut.", + "Und so wie es verboten ist, das »Höre Israel« in Gegenwart der Nacktheit anderer Menschen zu lesen, so ist es jedem verboten in Gegenwart seiner eigenen Nacktheit zu lesen bis man sie bedeckt. Wenn man seine Lenden mit einem Gürtel aus Stoff, Haut oder Sackleinen bedeckt, kann man das »Höre Israel« lesen, auch wenn der Rest des Körpers unbedeckt ist, vorausgesetzt, dass die Ferse nicht seine privaten Teile berührt. Liegt er unter einer Decke und ist nackt, sollte er die Decke dicht unter sein Herz ziehen und dann das »Höre Israel« lesen (der oberen Teil des Körpers muss vom unteren Teil getrennt sein). Aber man soll es nicht um den Hals ziehen und lesen, weil sein Herz die Nacktheit sieht und er gelten würde wie Jemand, der das »Höre Israel« rezitiert, ohne einen Gürtel zu tragen.", + "Wenn zwei Personen unter einer Decke liegen, kann keine von ihnen das »Höre Israel« lesen, auch wenn man die Decke eng unter sein Herz zieht, es sei denn, die Decke ist so gemacht, dass sie die beiden voneinander trennt, so dass ihre Körper sich, von den Lenden abwärts, nicht berühren. Wenn ein Mann mit seiner Frau, kleinen Kindern oder anderen jüngeren Mitgliedern seines Haushalts schläft, sind ihre Körper wie sein Körper und er verspürt keine Erregung von ihnen. Selbst wenn sein Körper sie berührt, wendet er sich ab, zieht die Decke dicht unter sein Herz und liest dann das »Höre Israel«.", + "Bis zu welchem Alter werden sie in dieser Hinsicht als Kleinkinder betrachtet? Ein Junge in dieser Hinsicht bis zum Alter von zwölf Jahren und einem Tag; ein Mädchen, bis sie elf Jahre und einen Tag alt ist. Und nur dann, wenn sie die Spuren der Pubertät haben: Brüste und Haare am Körper (Jechezkel 16:7). In diesem Fall kann man das »Höre Israel« nicht lesen, es sei denn, sie sind durch eine Decke voneinander getrennt. Wenn sie noch nicht so körperlich entwickelt sind, kann er das »Höre Israel« lesen, auch wenn ihr Fleisch sein Fleisch berührt und es ist keine Trennung erforderlich, bis das männliche Kind das Alter von dreizehn Jahren und einem Tag erreicht hat und das weibliche Kind zwölf Jahre alt ist Jahre und einen Tag alt." + ], + [ + "Frauen, Knechte und Minderjährige, sind vom Rezitieren des »Höre Israel« befreit, jedoch gewöhnt man die Kinder, es zur vorschriftsmäßigen Zeit zu rezitieren, wie auch die vorangehenden und nachfolgenden Segensformeln zu sprechen, um sie dadurch an die Erfüllung der Gebote zu gewöhnen. Diejenigen, die durch irgendetwas zerstreut und in anderweitiger dringender Pflichterfüllung zu sehr in Anspruch genommen werden, sind während dieser Zeit von allen Geboten und folglich auch vom Hersagen des »Höre Israel« befreit.Daher ist ein Bräutigam, der eine Jungfrau geheiratet hat, vom Lesen des »Höre Israel« ausgenommen, bis er den Beischlaf vollzogen hat. Sein Geist ist solange befangen ist bis er herausgefunden ob sie eine Jungfrau sei oder nicht. Wenn jedoch der Beischlaf bis in die Nacht nach dem Schabbat nach der Hochzeit verschoben wurde, ist es seine Pflicht, das »Höre Israel« von dieser Nacht an zu lesen, da sein Geist ruhig geworden ist und er seine Braut bereits kennt.", + "Heiratet man jedoch eine Frau, die zu dieser Zeit keine Jungfrau mehr ist, ist es Pflicht, das »Höre Israel« zu lesen. Es gibt keinen besonderen Umstand, der einen ablenken könnte. Das gleiche Prinzip gilt für ähnliche Fälle.", + "Wer einen Toten zu beklagen hat, ist ebenfalls bis zur Beerdigung desselben vorn Rezitieren des »Höre Israel« befreit, weil sein Geist befangen ist; — hält jemand Wache bei einem Toten, sei’s selbst bei einem Fremden, so befreit ihn dies ebenfalls vom Rezitieren des »Höre Israel«. — Waren jedoch der Totenwächter zwei, — so ist ihnen gestattet, sich abwechselnd zur Rezitation von der Leiche zu entfernen. — Wer bei dem Graben einer Totengruft beschäftigt ist, wird gleichfalls vom Rezitieren befreit.", + "Die Leiche darf nicht zur Beerdigung entfernt werden, um die zur Rezitation des »Höre Israel« vorschriftsmäßig anberaumte Zeit, es sei denn, dass der Verstorbene von vornehmen Stand gewesen. Sollte aber irgendein Leichenzug sich bis zur gesetzlichen Zeit verzögert haben, so sind während letzterer, sowohl alle beim Leichenzuge beschäftigten Träger, wie auch die sie Ablösenden, sie mögen sich vor oder hinter der Bahre befinden, vom Rezitieren des »Höre Israel« befreit, — die Übrigen dagegen, haben dieser Pflicht nachzukommen.", + "Die sich bei einer Leichenrede als Zuhörer befindenden Personen, falls die Lesezeit eingetroffen und die Leiche vor ihnen liegt, haben sich einzeln zum Rezitieren des »Höre Israel« zu entfernen und dann zu den übrigen Zuhörern zurückzukehren. War die Leiche dagegen nicht vor ihnen ausgestellt, so rezitiere die ganze Versammlung. Die Leidtragenden aber sitzen schweigend, weil sie vor der Beerdigung vom Rezitieren befreit sind.", + "Kehren die Leidtragenden von der Beerdigung heim, um die Beileidsbezeigungen zu empfangen, wobei alle Anwesenden sich in Reih und Glied aufstellen, und dieses fällt um die Lesezeit, — so beginne man das Rezitieren nur in dem Falle, wenn man glaubt, noch vor der Bildung der sich aufstellenden Reihe, wenigstens einen Vers beenden zu können. Wo nicht, so statte man erst die Beileidsbezeugungen ab und rezitiere das »Höre Israel« erst nach Beendigung derselben. Sollte sich die Reihe schon gebildet haben, so sind diejenigen, die der Leidtragenden ansichtig werden können, vom Lesen befreit, die Übrigen aber dazu verpflichtet, da sie die Leidtragenden doch nicht sehen können.", + "Wer vom Rezitieren des »Höre Israel« befreit ist, darf, wenn er streng seiner Pflicht nachkommen will, solches dennoch tun, doch nur in dem Falle, dass sein Geist‎ ‎von aller Zerstreuung frei ist — ist Letzteres nicht der Fall, so ist ihm nicht erlaubt früher zu lesen, als bis er sich wieder gesammelt.", + "Jeder Unreine ist zum Rezitieren des »Höre Israel«, verpflichtet und hat dabei sowohl die vorangehenden, wie auch die nachfolgenden Segenssprüche im Zustande seiner Unreinheit טוּמאָה zu sprechen, obgleich er noch am selbigen Tage (durch die Mikwe) rein werden könne, so z. B. derjenige, der ein kriechendes Tier berührt, eine Frau in der Zeit der Menstruation oder Jemanden, der einen Ausfluss hatte, oder die Liege, auf der jemand von ihnen gelegen hat, usw. Esra und sein Gericht haben bestimmt, dass nur einer, der einen Ausfluss hatte – als Ausnahme unter allen unreinen Kategorien – die Worte der Tora nicht lesen könne, bis er rituell gebadet hat. Diese Verordnung wurde nicht allgemein angenommen. Die Mehrheit der Menschen konnte es nicht beachten und es kam außer Gebrauch. Dementsprechend hatten alle Israeliten den Brauch, die Tora zu lesen und das »Höre Israel« zu rezitieren, obwohl sie Ausfluss hatten;‎ denn die Worte der Tora sind nicht empfänglich für die Unreinheit, sondern bleiben ewig rein." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json new file mode 100644 index 0000000000000000000000000000000000000000..fc0df2cb8338d472f85a61e07e16c375192c08a3 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json @@ -0,0 +1,47 @@ +{ + "language": "en", + "title": "Mishneh Torah, Reading the Shema", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864", + "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967", + "status": "locked", + "priority": 1.0, + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967", + "shortVersionTitle": "Philip Birnbaum, 1967", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/0ed78999cb3decaa951b6fcd3765f9c1.png", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "", + "", + "", + "Anyone reciting the Shema inserts a sentence between the first verse and the rest of the biblical passage, saying in a low tone: \"Blessed be the name of his glorious majesty forever and ever.\" Then he goes on to say: \"You shall love the Lord your God…\" to the end. Why is the Shema recited in this manner? We have it on tradition that when our father Jacob was about to die in Egypt, he gathered his sons about him and exhorted them concerning the Oneness of God and the uprightness of Abraham and Isaac who followed the way of God. Then he asked them, saying: \"My sons, is there one among you with a defect, who is not with me in believing in One God?\" They all replied: \"Hear, O Israel, the Lord is our God, the Lord is One.\" They meant to say: \"Israel our father, hear our confession of faith: the Lord is our God, the Lord is One.\" The aged patriarch uttered thereupon: \"Blessed be the name of his glorious majesty forever and ever.\" Hence it is a custom in Israel to insert the praise of patriarch Israel immediately after the first verse of the Shema." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "— — One should recite the Shema audibly enough for himself to hear; if he has not done so, he has not fulfilled his obligation. He should enunciate the letters distinctly; if he has not done so, he has done his duty nevertheless.", + "How should one enunciate the letters clearly?— — One should pause between words which are likely to be jumbled together, between two identical letters with which one word ends and the immediately following one begins, as in the phrase b'khol l'vavkha. A pause should be made after b'khol before reading the word l'vavkha. Similarly, va'avadtem m'herah, ha-kanaf p'thil. So too, the zayin in tizkeru should be pronounced distinctly. One should draw out the da-leth in eḥad long enough to acclaim God as King in heaven and on earth, and toward the four cardinal points of the compass. One must not slur over the ḥeth in eḥad, lest the word might sound ee ḥad (not one).", + "A person may recite the Shema in any language he knows. He must carefully avoid blunders in whatever language he happens to recite the Shema, and must try to be as accurate in that language as he would have to be in the sacred tongue." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..e79d4b03690c6f4530924221444760510ca6958d --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,96 @@ +{ + "language": "en", + "title": "Mishneh Torah, Reading the Shema", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 3.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "We [are obligated to] recite the Shema twice daily - in the evening and in the morning1as [Deuteronomy 6:7] states: \"...when you lie down and when you rise\" - In Sefer HaMitzvot (Positive Commandment 10), the Rambam mentions the beginning of this verse, ודברת בם... (And you shall speak of them...) as the source for the mitzvah of Kri'at Shema.
Nevertheless, his statements in this halachah do not necessarily represent a change of mind. Here, the Rambam is not interested in the actual source for the mitzvah itself (which is the case in Sefer HaMitzvot), but in stating our obligation to recite the Shema twice daily, once at night and once in the daytime. This is derived from the end of the verse, as mentioned by the Rambam.2The obligation to recite the Shema at night is mentioned first both in the Mishnah,Berachot 1:1 and here in the Mishneh Torah, following the pattern mentioned in the verse quoted above: \"...when you lie down and when you rise.\"
Berachot 3a understands this order as parallel to the creation of the world itself which began: ויהי ערב ויהי בקר (And then there was night and there was day..., Genesis 1:5 . (See also the Rambam's commentary on the Mishnah, Berachot 1:1.)
i.e., when people are accustomed to sleep - this being the night - and when people are accustomed to rise - this being daytime. - The Mishnah (Berachot 10b) records a disagreement between the school of Shammai and the school of Hillel regarding the laws derived from the verse: \"... and when you lie down and when you rise.\"
Both agree that the Shema is recited twice daily, once at night and once in the morning. However, based on the above verse, Beit Shammai obligates one to recline while reciting Kri'at Shema at night, and to stand while reciting it in the morning. Beit Hillel holds that the verse simply establishes the general times at which the Shema is recited, as stated by the Rambam in this halachah; i.e., at the time that people sleep and at the time that they are accustomed to wake up. - as [Deuteronomy 6:7] states: \"...when you lie down and when you rise\" - i.e., when people are accustomed to sleep - this being the night - and when people are accustomed to rise, this being daytime.", + "And what is it that one recites?1There are various opinions as to what constitutes the positive commandment of Kri'at Shema. Sefer HaChinuch (Commandment 419) states clearly that the Torah obligates us to read only the first verse of the Shema - i.e., Shema Yisrael. The reading of the rest of the three sections was instituted by the Sages.
Rabbenu Yonah understands that the whole first section constitutes the Torah obligation. (See Beit Yosef, Orach Chayim 63 at the end.) There is also an opinion that the obligation to recite the first two sections originates in the Torah. (See Shulchan Aruch HaRav, Orach Chayim 58.) However, in practice, everyone ultimately agrees that one must recite all three sections mentioned by the Rambam in this halachah (Berachot 13a). These three sections:
\"Hear O Israel...\" (Deuteronomy 6:4-9),
\"And if you will listen...\" (Deuteronomy 11:13-21),and
\"And God said...\" (Numbers2For, as explained, each of these paragraphs contains fundamental concepts central to the Jewish faith.
Note Sefer HaChinuch (Commandment 420) who quotes the Rambam, not to explain the order of Kri'at Shema, but rather to clarify why the Sages included these three sections in the Shema.
we begin with the section of \"Hear O Israel...\" - Berachot 13a, 14b, offers two different explanations regarding the order of Kri'at Shema. The Rambam, however, does not quote either explicitly, but rather seems to suggest his own reason.
The Kessef Mishneh holds that the Rambam's explanation of the order of the first two sections, \"Hear O Israel\" and \"And if you will listen,\" is in fact consistent with the Mishnah in Berachot 13a. Regarding the last section, the Rambam desired to supply us with both the reason for its inclusion and its placement after the second section (even though the third section precedes it in the Torah itself). 15:37-41).
We begin with the section of \"Hear O Israel\" since it contains [the concept of] the unity of God,3The statement \"God is our Lord, God is one\" implies not only that there is only one God, but all creation is one with Him. See Shulchan Aruch, Orach Chayim 61:6. [the commandment of] loving Him4\"And you shall love God, your Lord, with all your heart, with all your soul and with all your strength\" (Deuteronomy 6:5). and the study of Torah,5\"... and you shall teach your children and speak of them\" (Deuteronomy 6:7).
It must be noted that in Hilchot Talmud Torah, the Rambam quotes Deuteronomy 11:19 (a verse in the second section of the Shema), as the source for the mitzvah of Torah study. it being a fundamental principle upon which everything is based.6This refers to the concept of the unity of God. (See Hilchot Yesodei HaTorah 1:6.)
After it, [we read] \"And if you will listen...,\" since it contains the imperative to fulfill the rest of the commandments,7\"And if you will listen to all my commandments...\" (Deuteronomy 11:13 . This section also contains the commandment of loving God (verse 13) and the study of Torah (verse 19). It is, however, the mention of \"all the commandments\" which distinguishes this section as separate and unique from the first section.
and finally the portion of tzitzit, since it also contains the imperative of remembering all the commandments - \"And you shall see them (tzitzit - the fringes on the corners of four-cornered garments) and remember all the commandments of God and do them\" (Numbers 15:39).
Rashi, in his commentary on the above verse, explains how tzitzit serve as a reminder of all the Torah's commandments. The numerical value of the Hebrew word ציצית is 600 (צ = 90 י = 10 צ = 90 י = 10 ת = 400) There are also eight strings and five knots. Therefore, by looking at the tzitzit, one is reminded of the 613 divine commandments. and finally the portion of tzitzit, since it also contains the imperative of remembering all the commandments.", + "The commandment of tzitzit is not obligatory at night.1Numbers 15:39 states: \"And you shall see them...\" - implying that tzitzit must only be worn when they can be seen, i.e., daytime. Accordingly, there is no obligation to wear tzitzit at night. See Hilchot Tzitzit 3:7-8. Nevertheless, we recite [the section describing] it at night because it contains mention of the exodus from Egypt.2\"I am God, your Lord, who took you out of the land of Egypt to be your Lord, I am God, your Lord\" (Numbers 15:41 .
The Kessef Mishneh explains that the mention of the exodus can itself be understood as the reason for the inclusion of this section in Kri'at Shema. The Rambam, however, mentions tzitzit as the basis for the presence of this section in Kri'at Shema (see Halachah 2), since it is the tzitzit that cause us to remember all the commandments.
We are commanded to mention the exodus both during the day and at night3See Berachot 12b.
It is interesting to note that in Sefer HaMitzvot, the Rambam does not count the mentioning of the exodus from Egypt as one of the 613 commandments in the Torah, nor does he mention it elsewhere in the Mishneh Torah.
The Rambam does, however, count the commandment of the telling of the story of the exodus on the fifteenth of Nisan - i.e., Passover night - as one of the mitzvot. See Sefer HaMitzvot (Positive Commandment 157), Sefer HaChinuch (Mitzvah 21), and Hilchot Chametz U'Matzah, Chapters 7 and 8.
According to some opinions, one can differentiate between the two obligations as follows: A person can fulfill his daily obligation with simply a thought about the exodus, whereas on Pesach night the mitzvah can be performed only through the verbal description of the redemption from Egypt. (See Sha'agat Aryeh, 13.)
This would explain the omission of this commandment from Sefer HaMitzvot. A commandment that can be fulfilled with a thought alone and not an explicit statement or action is not \"worthy\" of inclusion in the list of 613 commandments of the Torah. (See the Rambam's explanation of the commandment to remember Amalek: Positive Commandment 189).
The Aruch HaShulchan, however, disagrees with this opinion. In Orach Chayim 67, he states that even the daily obligation requires an explicit statement. Nevertheless, he explains that it was not chosen as one of the 613 commandments because the obligation to remember the exodus twice daily is not stated in the form of a command in the Torah to \"Remember,\" but rather, as a reason for another mitzvah (the mitzvah of matzah): \"In order that you shall remember...\" (Deuteronomy 16:3 . as [Deuteronomy 16:3] states: \"In order that you shall remember the day of your leaving the land of Egypt all the days of your4The word \"all\" includes even the nighttime.
The Zohar (Parshat Vayakhel 216b) explains the mystical significance of mentioning the exodus from Egypt after proclaiming the unity of God. life.\"
Reading these three sections in this order constitutes the recitation of the Shema.5The Jerusalem Talmud (Berachot 1:5) mentions that the sections of Kri'at Shema also contain a reference to each of the 10 utterances of the revelation at Mount Sinai (Exodus 20:1-14), thus representing a complete statement of Jewish spirituality and values.", + "When reciting the Shema, after completing the first verse, one says quietly \"Blessed be the name of the glory of His Kingdom forever.\"1This phrase is recited quietly because it is not part of the section of the Shema as it appears in the Torah, but rather was recited by Jacob in Egypt, as explained later in this halachah.
It is, however, pronounced loudly on Yom Kippur. Pirkei D'rabbi Eliezer explains that the angels praise God with this verse. On Yom Kippur, we are as pure as angels and thus, emulate their practice (Hagahot Maimoniot).
It is preferable to separate clearly between the end of \"Blessed be the name\" - i.e., the words לעולם ועד - forever, and the beginning of the next section, ואהבת (And you shall love...) (Tur, Orach Chayim 61). He then continues to read the first section in its normal fashion: \"And you shall love God, your Lord...\"
Why do we read it in this fashion?2i.e., Why do we include this verse of \"Blessed be the name...,\" since it is not part of the section of the Torah beginning with \"Shema Yisrael...\" It is our tradition that when the patriarch, Jacob, gathered all his sons together in Egypt close to his death,3See Genesis, Chapter 49. he commanded and urged them regarding the Unity of God and the path of God upon which Abraham and Isaac, his father, had tread.4This narrative can be found in Pesachim 56a.
He asked them: \"My sons, perhaps there are dregs among you, one who does not stand with me in the Unity of God?\"5What would cause Jacob to have such a doubt regarding his children? One of the greatest merits of Jacob is that he - unlike Avraham, who fathered Yishmael, and Yitzchak, who had Esau as a son - had only righteous children.
Pesachim (ibid.) explains that Jacob desired to reveal the secret of the end of days to his children, but that this knowledge suddenly left him. He was worried that perhaps his sudden lack of understanding was due to the imperfect state of his children and therefore, felt compelled to ask them about their faith in the One God.
The Rambam omits all these particulars, since they are not relevant to the matter at hand - namely, the source of the custom of saying \"Blessed be the name...\" after \"Shema Yisrael...\" This is comparable to the manner in which Moses, our teacher, said to us: \"Lest there be among you a man or woman [whose heart turns this day from God...]\"6The Rambam adds this in order to teach us the nature of Jacob's doubts. He was not casting aspersions on the behavior of his sons, since he knew that their deeds were righteous. He was, however, worried that perhaps one of them had a mistaken understanding regarding the unity of God. This is in line with the verse the Rambam quotes. Moses is not chastising the Jewish people for their actions, but rather warning them of the possibility that there might be someone with a lack of faith that could lead to blasphemy later (Kessef Mishneh). (Deuteronomy 29:17).
They all answered and said: \"Listen, Israel,7Jacob is also called by that name (Genesis 32:29). God is our Lord, God is One,\" i.e., listen to us, Israel, our father, God is our Lord, God is One.8God is our Lord, God is One,\" i.e., listen to us, Israel, our father, God is our Lord, God is One.
The wise elder responded:9Praising God for the fortune of having righteous children; \"Blessed be the Name of the Glory of His Kingdom forever.\" Therefore, the Jews are accustomed to utter the praise that Israel, the wise elder, uttered after this verse. \"Blessed be the Name of the Glory of His Kingdom forever.\" Therefore, the Jews are accustomed to utter the praise that Israel, the wise elder, uttered after this verse.", + "Blessings are recited before and after Kri'at Shema.1See the Mishnah, Berachot 11a. In the day, one recites two blessings before it and one after it. At night, one recites two blessings before and two blessings after it.2There are a total of seven blessings associated with the reading of the Shema, three in the day and four at night. The Jerusalem Talmud (Berachot 1:5) bases this on the verse \"Seven (times) in the day will I praise you\" (Psalms 119:164).
The Tanya, Chapter 49, discusses the reasons for these blessings at length, noting that, on the surface, they are not related to the Shema at all. That text explains that the basic intent of Kri'at Shema is to attain the love for God as described in the verse, \"And you shall love God, your Lord, with all your heart, with all your soul and with all your strength.\"
To reach such a level, one must first contemplate the greatness of God. Accordingly, in the first blessing, we outline the praises of God uttered by the angels, who are of supreme intelligence and spiritual wisdom. These lofty creatures proclaim God's greatness and abnegate themselves completely to Him, stating that He transcends even their ability to understand.
Then, in the second blessing, we describe God's great love for the Jewish people, as manifested by His giving us His Torah and choosing us as His people.
Having contemplated such ideas, we are prepared to reciprocate God's love for us by proclaiming our love for Him. We recognize His infinite Greatness and Unity, see His Providence in the events of our life, and internalize our intellectual understanding into an emotional outpouring for our Creator.", + "The first blessing preceding [the Shema] in the day [begins: \"Blessed are You, God...], the One who forms the light and creates darkness,...\" The second blessing [begins with]: \"With everlasting love, You have loved us...\"
[The Shema] is followed by [the section beginning] \"True and certain...\"
The1affirming the truth of the statements mentioned in the Shema. first blessing preceding [the Shema] at night [begins: \"Blessed are You, God...], the One who brings the evening,...\" and the second [begins] \"With everlasting love, You have loved Your people Israel.\" The first blessing after [the Shema] is [the section begining] \"True and faithful...\"2These blessings parallel the content of the three blessings recited in the morning. and the second [begins] \"Lay us down...\"3in preparation for going to sleep.", + "The first blessing preceding [the Shema], both in the day and at night, begins \"Blessed [are You, God, our Lord...]\" and concludes \"Blessed [are You, God]...\"1The first blessing in a series of blessings generally possesses a p'tichah, as well as a chatimah. Other examples of this are the first blessing in the silent Amidah prayer and the blessing with which we begin grace after meals. The rest of the blessings all conclude with \"Blessed [are]...,\" but do not begin \"Blessed [are]...\"2A blessing which immediately follows another as part of a series of blessings is not introduced with a p'tichah (Berachot 46a). The paragraphs of \"True and certain\" and \"True and faithful\" are also considered as blessings that follow another blessing, even though the Kri'at Shema itself would seem to constitute an interruption. Therefore, these blessings need not begin with a p'tichah, but simply conclude with the standard chatimah: Blessed are You, God (Rashi, Berachot 36a).
[The Rambam discusses only the concepts of p'tichah and chatimah and omits the second category of blessings mentioned in the Mishnah and Tosefta (i.e., long and short blessings). This seems to indicate that he equated a long blessing with that which has a p'tichah and a chatimah, and a short blessing with one that has only a chatimah (Kessef Mishneh). In fact, in his commentary on the Mishnah (Berachot 11a), the Rambam writes that even a long blessing has a p'tichah and chatimah, and a short one has only one of the above.
In contrast, Rashi (Berachot 11a) holds that the distinction between long and short blessings is a matter of length only, irrespective of p'tichot and chatimot. He defines the blessing of אמת ואמונה - \"True and faithful\" - (the first blessing after Kri'at Shema at night) as a long blessing, and \"Lay us down\" (the last blessing after Kri'at Shema at night) to be a short blessing, even though they both have only a chatimah and no p'tichah.]
These blessings and all the rest of the blessings familiar to the Jewish people were instituted by Ezra, the scribe, and his court.3This is a general statement. In particular, there are some blessings that were not established by Ezra, but rather by the Sages of the Mishnah. See Hilchot Tefillah 2:1 and Hilchot Berachot 2:1. One may not detract from them or add to them.
In every instance that they decreed to conclude with \"Blessed...,\"4e.g., all the blessings of Kri'at Shema, the silent Amidah prayer and grace after meals. (See the introduction to this halachah in order to understand the following laws fully.) one may not omit this conclusion. Where they decreed not to conclude [with \"Blessed...\"], one may not conclude with it.5e.g., blessings for food and preceding the performance of commandments. Where they decreed not to begin6e.g., all blessings that follow another in a series of blessings, such as the silent Amidah or the blessings before Kri'at Shema. with \"Blessed,\" one may not begin with it. Where they decreed to begin [with \"Blessed...\"],7e.g., the first blessings of Kri'at Shema, the silent Amidah prayer and grace after meals. one may not omit it.
The general principle is that anyone who deviates from the set form of blessings established by the Sages is mistaken and must recite the blessing again in its proper form.8This decision is based on the Mishnah (Berachot 11a).
In Hilchot Berachot (1:5-6), the Rambam writes that a person who mentions the central ideas contained in the p'tichah - i.e., the name of God and His sovereignty - even were he to deviate from the set form of the blessing, would fulfill his obligation.
We must understand the present halachah in this context. Only when one deviates from the p'tichah or chatimah of a blessing does the Rambam require the recitation of another blessing. However, a person who maintains the nature of the p'tichah and chatimah, but changes the wording of the rest of the blessing, fulfills his obligation as long as the basic intent of the blessing remains.
Anyone who does not say [the paragraph of] \"True and certain...\" in the morning prayer or [the paragraph of] \"True and faithful...\" in the evening prayer9Berachot 12a derives this from Psalms 92:3: \"To relate Your lovingkindness in the morning and Your faithfulness at night.\" Rashi explains that ויציב אמת, \"True and certain\" (which is recited after Kri'at Shema in the morning) is necessary, since it tells of God's infinite lovingkindness in taking our forefathers out of Egypt and splitting the Red Sea.
אמת ואמונה (True and faithful) (which is recited at night) chronicles our hopes and beliefs regarding our future, that God will fulfill His promise to redeem us from the exile and restore us to a vibrant life of freedom. The Tur (Orach Chayim 66) explains that אמת ואמונה (True and faithful) could also refer to our faith that God will return our soul, which we put in His trust every night, to us. does not fulfill his obligation.10Rav Hai Gaon holds that the blessings of Kri'at Shema are an integral and necessary part of the fulfillment of the commandment. Therefore, he explains Berachot 12a as saying that one who does not say Emet v'yatziv has not fulfilled his obligation of Kri'at Shema and must therefore recite it again. The Rambam appears to accept this opinion.
However, the vast majority of the Rishonim are of the opinion that a person can fulfill his obligation to recite the Shema even if he does not recite the blessings. The above passage, therefore, is to be understood as teaching that one has not performed the mitzvah in its proper fashion if he omits the blessings.
Both the Tur and the Shulchan Aruch (Orach Chayim 66:10) reflect this understanding. They add the word \"properly\" at the end of this halachah: \"One who does not say Emet v'yatziv, etc., does not fulfill his obligation properly. He need not, however, recite the Shema again.”", + "One who recites the second blessing1e.g., Ahavat Olam

before the first - e.g., yotzer or,
Even in such an instance, the second blessing should be recited without a p'tichah, since it usually follows another blessing (Kessef Mishneh). See also Magen Avraham on Orach Chayim 60:3. before the first, whether in the day or at night, or whether the transposed blessings are recited before or after Kri'at Shema,2i.e., even if he recites all the blessings after reciting the Shema. fulfills his obligation, since there is no absolute order to the blessings.3\"And what does it mean that blessings are not an integral and necessary requirement? This refers to the order of the blessings\" (Berachot 12a).
A person who begins with \"...the One who forms the light...\"4i.e., \"Blessed are You, God, our Lord, King of the universe, who forms the light and creates the darkness (חושך וצר אור ובורא), this being the proper p'tichah for the first blessing before Kri'at Shema in the morning. and concludes with \"...the One who brings the evenings\"5i.e., Blessed are You O God, who brings the evenings (המעריב ערבים), this being the proper chatimah for the first blessing at night. in the morning prayer does not fulfill his obligation.6As explained later in this halachah, all the blessings are ultimately defined by their chatimah. In this case, the chatimah is that of the evening blessings and is therefore inappropriate here.
Were he to begin with \"...the One who brings the evenings\"7i.e., \"Blessed are You O God, our Lord, King of the universe, who, through His word, makes evenings fall (אשר בדברו מעריב ערבים),\" this being the proper p'tichah for the first blessing at night. and conclude with \"...the One who forms the light\",8the conclusion of which is \"Blessed are You O God, who forms the lights (יוצר המאורות),\" this being the proper chatimah for the first blessing in the morning he would fulfill his obligation.9since the chatimah is proper. Were he to begin with \"...the One who brings the evenings\"10i.e., \"Blessed are You O God, our Lord, King of the Universe, who through His word, makes evenings fall (אשר בדברו מעריב ערבים) ,\" this being the p'tichah for the first blessing at night ...and conclude with \"...the One who forms the light\"11i.e., \"Blessed are You O God, the One who forms the lights (יוצר המאורות),\" this being the proper chatimah for the first blessing in the day. in the evening, he would not fulfill his obligtation.12since the chatimah is inappropriate.
If he begins with \"...the One who forms light\"13i.e., \"Blessed are You O God, our Lord, King of the Universe, who forms light and creates darkness (יוצר אור ובורא חושך),\" this being the p'tichah for the first blessing in the day. and concludes with \"...the One who brings the evenings\"14i.e., \"Blessed are You O God, the One who brings the evenings המעריב ערבים,\" this being the chatimah for the first blessing at night. - he fulfills his obligation since all blessings are defined by their conclusions.15i.e., by their chatimot. This entire halachah is based on Berachot 12a. That passage discusses whether the p'tichah or chatimah is the ultimate defining feature of a blessing and reaches this conclusion.
The Shulchan Aruch, Orach Chayim 59:2 explains that though the chatimah is the primary determining factor, the text of the blessing must also be appropriate.
Thus, were one to recite the whole paragraph of \"... The One who brings the evenings\" and then say \"Blessed are You O God, who forms the lights,\" he would not fulfill his obligation regarding the first blessing of Kri'at Shema in the morning, even though he recited the proper chatimah.", + "When is the [proper] time for the recitation of Shema at night? The commandment [starts] from the time of the appearance of the stars1The Mishnah (Berachot 2a) states that the time for the recitation of the Shema begins at the hour when a priest who has become ritually impure may immerse in a mikveh and resume eating terumah. The Talmud explains that this is the time when the stars appear.
Tosafot (Berachot 2a) holds that the Shema may be recited earlier, during the last hour before sunset. This is based on the understanding that Rabbi Yehudah, who disagrees with the majority opinion regarding the proper time for the afternoon prayer, also disagrees about the proper time for the evening prayer and Kri'at Shema contained therein. (See Tur, Orach Chayim 235.) This will be discussed at length in Hilchot Tefilah 3:6.
There are several different positions regarding the precise definition of צאת הכוכבים (the appearance of the stars). It generally refers to the appearance of three medium-sized stars. The Shulchan Aruch, Orach Chayim 235:1 requires the sighting of three small stars before reciting Kri'at Shema at night. The Magen Avraham explains that the basic halachah is indeed that three medium sized stars constitute the time of צאת הכוכבים, but that the Shulchan Aruch obligated one to wait for smaller stars in order to diminish the possibility of error regarding the recitation of Kri'at Shema at night.
There are three basic positions regarding the actual time of צאת הכוכבים (the appearance of the stars). Shabbat 34b determines that it refers to the time that it takes one to walk 3/4 of a mil after sunset.
The other two positions are found in Pesachim 94a: one defines צאת הכוכבים as the amount of time needed to walk four mil after sunset, and the other, as the time necessary to walk five mil.
There are two different methods of determining the time it takes to walk a mil. The Rambam, Commentary to the mishnah, Pesachim 3:2, maintains that it takes 24 minutes to walk a mil. However, the most widely held opinion - and the opinion accepted regarding halachah l'ma'aseh - is that the measure of time is 18 minutes.
Therefore, according to Shabbat 34b, the appearance of the stars is 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and the Shulchan Aruch HaRav maintain that צאת הכוכבים is determined in this fashion. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in Eretz Yisrael on the day of the Equinox. Generally, people wait up to 36 minutes after sunset in order to be certain.
According to Pesachim 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot Moshe, Orach Chayim, Vol. 1, Siman 24), mentions only the position of the Vilna Gaon and the Shulchan Aruch HaRav, on the one hand, and Rabbenu Tam on the other. [and continues] until midnight.2There are three positions recorded in the Mishnah in Berachot 2a regarding the time until which one may recite the Shema at night.
Rabbi Eliezer says until the end of the first of the three watches of the Temple - i.e., one third of the night, which is until approximately 9:30 pm. The Sages say until midnight, and Rabban Gamliel says until dawn. The Mishnah then explains that the Sages' opinion is, in effect, that one may recite the Shema until dawn, but that they mentioned midnight as a preferred time in order to distance people from transgression. This is the source of this halachah in the Rambam.
The Rosh and the Tur (Orach Chayim 235) hold that the halachah follows Rabban Gamliel's position, and that a priori (לכתחילה), a person may read the Shema at night until dawn. The Rambam sees the Sages' position as halachically valid, and therefore one may rely on Rabban Gamliel only after the fact (בדיעבד). The Shulchan Aruch, Orach Chayim 235:3 quotes the Rambam's position. (See also Mishnah Berurah 235:34-35.)
A person who transgresses and delays - the Rabbinic decree that the Shema should be read before midnight.
A person who transgresses and delays fulfills his obligation if he recites [the Shema] before dawn.3In his commentary on the Mishnah (Berachot 1:1), the Rambam defines dawn (עלות השחר) as the light that radiates from the east before sunrise.
There are three major positions regarding this time. All are based on Pesachim 94a which defines the time from dawn until sunrise as that in which a person can walk either 4 mil (according to one opinion) or 5 mil (according to the other).
As mentioned above, there are two opinions regarding the measure of time it takes to walk a mil: 18 minutes or 24 minutes. Thus, Rav Shneur Zalman of Liadi defines dawn as 120 (5 x 24) minutes before sunrise. The most widely held view is that it is 90 (5 x 18) minutes before sunrise, while the Beit Yosef holds that dawn is 72 (4 x 18) minutes before sunrise. This is the opinion of the Rambam, as stated in his commentary on the Mishnah (Berachot 1:1.) [The Sages established the limit] of midnight only in order to distance us from negligent wrongdoing.4Berachot 1:1 lists other instances where the Sages established similar guidelines, e.g., partaking of sacrificial meat, burning sacrificial limbs.", + "One who reads the Shema [of the night] after dawn, [but] before sunrise,1the last possible time that could be defined as night does not fulfill his obligation unless he was unavoidably detained2e.g., drunk or sick, or in a similar situation. -
Rabbi Shimon bar Yochai said in the name of Rabbi Akiva: \"Sometimes a person can recite the Shema twice in the day, once before sunrise and once after sunrise, and fulfill his obligation - once for the day and once for the night.\"Rabbi Yehoshua ben Levi says: \"The law follows [the statement of] Rabbi Shimon in the name of Rabbi Akiva.\" Rav Zeira says: \"This is so, provided that he does not say [the paragraph of] \"Lay us down\" (Berachot 8b-9a).
The Talmud explains that Rabbi Shimon's statement only applies when a person is unavoidably detained. The evening Shema must be recited \"when you lie down.\" The Torah left the definition of that term to the Rabbis. The latter maintained that a person who intentionally delays the recitation of the Shema cannot recite it after dawn. However, they were more lenient in regard to a person who was unavoidably detained and gave him until sunrise. - e.g., drunk or sick, or in a similar situation. A person who was so detained and reads [the Shema] at this time does not recite [the blessing of] \"Lay us down.\"3for this is not a time when a person lays himself down to sleep. Nevertheless, one does recite the other blessings related to Kri'at Shema at night (two before and one after it).", + "When is the proper time [for the recitation of the Shema] during the day? The commandment is that one should start to read before sunrise1The Mishnah, (Berachot 9b) records a disagreement regarding the time of Kri'at Shema in the morning.
An anonymous position sees the earliest possible time as when one can distinguish between techelet (blue-green) and white. Rabbi Eliezer says: Between green and blue-green - i.e., later - and that the time lasts until sunrise. Rabbi Yehoshua says that one may recite the Shema \"until three hours.\"
The Talmud then adds various other opinions and quotes Abaye as saying that the Shema should be recited כותיקין - i.e., one should finish reciting the Shema as the sun rises, in order to start the silent Amidah with the sunrise.
The Rambam clearly prefers this position and establishes 6 minutes as a reasonable amount of time to recite the Shema and the blessing after it, in order to start the Amidah at the proper time. The Magen Avraham (Orach Chaim 58:1) explains that all opinions agree that the commandment to recite Shema in the morning begins at dawn. The only disagreement revolves around the optimum time to recite Kri'at Shema. The Vilna Gaon differs and explains that the Rambam holds that Abaye's position states the actual time of the beginning of the commandment itself and that it may be recited earlier only in extraordinary circumstances. in order to conclude and recite the last blessing with the sunrise.2i.e., אמת ויציב (True and certain...), which concludes: Blessed are You O God, who redeemed Israel. This measure [of time] is one-tenth of an hour before the sun rises.3This is based on the verse in Psalms 72:5, \"May they fear You with the sun\" - i.e., may they show their fear for You with the Amidah as the sun rises (Berachot 9b). The Talmud promises that anyone who recites the Shema and the Amidah at this time is guaranteed a place in the World to Come.
A person who delays and reads the Shema after the sun rises fulfills his obligation, for the proper time is until the end of the third hour of the day4These do not refer to normal 60-minute hours, but are based on a different calculation. These hours are שעות זמניות - \"seasonal hours,\" i.e., 1/12 of the duration of the daylight hours. The day and night are each divided into 12 equal parts, and each \"hour\" is 1/12 of that time.
For example, if there were 18 hours of daylight and 6 hours of darkness on a given day, each \"hour\" of the day would be 18/12 hours (or 90 minutes), and each \"hour\" of the night would be 6/12 hour (or 30 minutes).
There is a disagreement regarding how to calculate the durations of daylight and nighttime. The Magen Avraham holds that daylight is divided into 12 equal parts from dawn until the appearance of the stars. The Shulchan Aruch HaRav and the Vilna Gaon hold that daylight is determined from sunrise to sunset.
Therefore, the end of the third hour according to the Magen Avraham is earlier than that of the Shulchan Aruch HaRav and the Vilna Gaon, and even though each \"hour\" is longer, it is calculated from dawn, which is at least 72 minutes before sunrise. (See the commentary on Halachah 9.) for one who transgresses and delays.5The use of the term \"transgresses\" (מי שעבר) is most striking in this context. We must say that the Rambam understands Rabbi Yehoshua's position as secondary and that, at the outset, one should recite the Shema 6 minutes before sunrise. Indeed, in his responsa, he writes that it it is preferable to read the Shema without a minyan before sunrise, than to wait until after sunrise to recite it together with a minyan.
The majority of Rishonim (see Rabbenu Asher on Berachot 9b and Beit Yosef, Orach Chayim 58) disagree with the Rambam and understand that although reciting Kriat Shema just prior to sunrise is the most desirable method of fulfilling one's obligation (מצוה מן המובחר), the actual commandment is from before sunrise (i.e., the time at which one can recognize his friend 6 feet away) to the end of the third hour. (See Shulchan Aruch, Orach Chayim 58:1 and the definition there regarding the proper time for the commandment.)", + "One who is overhasty and recites the Shema of the morning prayers after dawn, even though he finishes before sunrise, fulfills his obligation.1This implies that this is not most desirable. Rather, prefarably, the Shema should be read immediately before sunrise, and any other time is clearly considered second best. In extraordinary circumstances2e.g., one who rises early in order to travel - and a delay would cause him aggravation and prevent him from concentrating on his prayers
Rabbenu Manoach cites other examples when leniency is granted, among them a day when there is a burial or a bris, or Hoshanah Rabbah, when the prayer service is extended. - e.g., one who rises early in order to travel - one may recite it at the outset from dawn.3i.e., generally, reciting the Shema at dawn is undesirable, but in this instance, the Sages considered this as the most preferable option.", + "One who recited [the Shema] after [the end of] the third hour, even if he was unavoidably detained, does not fulfill his obligation to recite the Shema at its proper time.1The morning Shema must be recited \"when you rise\" (Deuteronomy 6:7 . The latest time of rising is understood as the end of the third hour, the time that royalty rises (Berachot 9b). Even if a particular individual rises afterwards, he is considered as an exception and no leniency is granted.
The Kessef Mishneh questions why Kri'at Shema may be read in the daytime until only the end of the third hour.Just as the obligation to recite the Shema at night lasts the entire night because the entire night is a time of lying down, so too, the Shema of the daytime should be recited all day, since the entire day is a time of being up.
The Taz (58:6) distinguishes between the nighttime, all of which is indeed a time of lying down, and the daytime. There are many acts that one does during the day - e.g., walking, sitting and eating - while rising is generally done at the beginning of the day. He can be compared to one who studies Torah.2The Shema is also a passage in Torah. Furthermore, by reading the Shema, one accepts the yoke of heaven. Nevertheless, the reward received by a person who reads the Shema at the proper time is greater (Berachot 10b).
When a person reads the Shema at such a time...
He should recite the blessings3mentioned in Halachot 5-7. preceding it and after it all day,4Rabbenu Asher differs and limits the time when the blessings can be recited. He is unsure whether the limit is midday or until the end of the fourth hour, that being the end of the time for the morning prayers. In conclusion, he quotes Rav Hai Gaon who states that one may recite the blessings only until the end of the fourth hour - i.e., one third of the day. Rabbenu Chanan'el is also of this opinion.
Rabbenu Manoach agrees with the Rambam and allows one to recite the blessings during the entire day. The Shulchan Aruch, Orach Chayim 58:6 follows the position of Rav Hai Gaon. even if he delays and recited it after [the end of] the third hour.5Even if one delays the Shema's recitation intentionally, he may recite the blessings." + ], + [ + "One who recites the first verse of Kri'at Shema1i.e., Shema Yisrael... - Berachot 13b mentions several opinions concerning which sections of the Shema require intention. This is dependent on the discussion (See commentary, Halachah 2) regarding the extent of the obligation to read Shema required by the Torah. Rabbi Meir understands intention to be absolutely necessary only for the first verse and this opinion is accepted by the Shulchan Aruch, Orach Chayim 60:5. - i.e., Shema Yisrael... - without intention,2The definition of the term \"intention\" is the subject of much discussion by the Rabbis.
There is a dispute among the Rishonim regarding whether the performance of commandments requires intention, i.e., must a person have in mind that he is performing the required act in fulfillment of God's command or not? The Rambam (See Hilchot Shofar 2:4 and note Hilchot Chametz U'Matzah 6:4, and the commentary of the Moznaim editions of those Halachot) maintains that it is necessary to have such an intention. This opinion is also supported by Rabbenu Yitchak Alfasi and Rabbenu Asher and is accepted as Halachah by the Shulchan Aruch (Orach Chayim 60:4, 598:8). [The dissenting opinions are held by the Rashba and others.]
However, concerning the first verse of Kri'at Shema, an extra level of concentration is required. In addition to the intent to carry out God's command, the Shema must be read in fear and awe, trembling and trepidation. One accepts upon oneself the kingship of Heaven and proclaims the unity of God. It is unthinkable that at such a time, one would not focus his attention on the words he is uttering, but would rather think of mundane matters. (See Shulchan Aruch HaRav 60:5.)
Each day one should imagine that he is reciting Shema Yisrael for the first time, and not as if he had heard it many times before (Shulchan Aruch, Orach Chayim 61:1,2).
Kri'at Shema contains 248 words (245 of the three sections, plus the three extra words of Ado-nai Elo-heichem Emet repeated upon completion of the third section). This corresponds to the 248 positive commandments in the Torah and the 248 limbs of the human body (Midrash Ne'elam; quoted by the Shulchan Aruch, Orach Chayim 61:3.) Thus, the recitation of the Shema, with its affirmation of God's kingship and Unity, imbues the totality of one's being with these fundamental concepts. does not fulfill his obligation.3and must therefore recite the Shema again. [One who recites] the rest without intention fulfills his obligation.4Needless to say, it is not desirable to read the Shema in this manner and, at the outset, one should attempt to read the entire Shema with proper concentration.
Even a person studying Torah in his usual way5i.e., even were he studying these three sections of the Torah. or proofreading these portions6i.e., he was examining these particular sections in a scroll to ensure their correctness. at the time of Kri'at Shema fulfills his obligation provided he concentrates his intention for the first verse.7i.e., he must have the unique level of intention that is required for the first verse, as mentioned above.
The Kessef Mishneh explains that intention of any kind is necessary for only the first verse and, afterwards, one could continue studying or proofreading in a normal fashion, provided he reads the words properly. The Magen Avraham also supports this position (Orach Chayim 60:5).", + "A person may recite [the Shema] as he is,1This is based on Hillel's interpretation of the verse \"...and when you walk on the way\" (Deuteronomy 6:7). (See the commentary on Chapter 1 Halachah 1 for further elucidation.) whether standing, walking, lying down2Berachot 11a expands the mishnah's teachings in this manner. or riding on the back of an animal.3Kiddushin 33b equates riding on the back of an animal with walking. It is forbidden to recite the Shema while lying face down on the ground or flat on one's back with his face pointing upwards.4Rashi (Berachot 13b) explains that these positions are improper because they imply an attitude of haughtiness which is inappropriate at the time one must accept the yoke of Heaven. However, one may recite it lying on his side.5He should be completely on his side, since Berachot (ibid.) also forbids reciting the Shema while turned slightly over onto one's side, unless extraordinary circumstances prevail, as explained by the Rambam in this halachah.
A particularly obese person who cannot turn over onto his side or a sick person should lean slightly to the side and [then] recite it.6Rabbenu Manoach states that it is forbidden for anyone else to read in such a fashion as mentioned above. They should sit upright in a position evoking awe and fear while reciting the Shema.", + "A person who is walking on foot must stop for the first verse.1in order to concentrate his attention.
Berachot 13b mentions two opinions regarding the extent of the Shema one must recite before he may continue on his way:that of Rav Yehudah which requires the first two verses of the Shema to be recited standing;and that of Rabbi Yochanan which requires the entire Shema to be recited in a stationary position.
Rav Yitzchak Alfasi explains that the actual halachah does not follow either of these positions, but rather is in accordance with the view of Rabbi Meir that only the first verse requires absolute intention. (See Halachah 1.)
The Shulchan Aruch, Orach Chayim 63:3 also accepts this decision. He may recite the rest while walking.2for, as stated above, concentrated attention is not an absolute prerequisite for reading these passages. If one is sleeping, we should disturb him by awakening him until he reads the first verse.3Berachot, op. cit., explains that one unavoidably overcome by sleep after having recited the first verse has fulfilled his obligation. The Kessef Mishneh notes that the majority of the Rishonim hold that this is the case on the condition that he nevertheless manages to recite the rest of the Shema, albeit in a drowsy state.
Thus, our halachah mentions the necessity of alertness for the first verse within the context of the halachot of the intention required to read the Shema. In Halachah 12, the Rambam discusses sleepiness within the context of the need for proper enunciation of the words of the Kri'at Shema. That halachah supports the Kessef Mishneh's position that one fulfills one's obligation only if he also recites the rest of the Shema. From that point on, if he is overcome by sleep, we are not obligated to disturb him.4A careful reading of the Rambam’s words leads one to support the position of the Kessef Mishneh just mentioned. After the first verse, the Rambam mentions only that we need not disturb the person, but he does not write that we should not awaken him. This could mean that although we are not obligated to disturb him to such an extent that he is aroused to a state of full alertness, we are obligated to awaken him so that he can finish Kri'at Shema before going back to sleep. (See Shulchan Aruch, Orach Chayim 63:5.)", + "A person who is involved in work must stop while he recites the whole first section.1Rav Yitzchak Alfasi explains that this applies even according to the halachically accepted position of Rabbi Meir, that utmost concentration is necessary for the first verse only. (See the commentary on Halachah 1.)
The obligation to have proper concentration and the necessity that one's recitation of the Shema not appear haphazard are two different halachic requirements. Artisans2employed by others, whose time, therefore, is not their own. Even so they must interrupt their work in order to recite Kri'at Shema.
[Parenthetically, we can derive an important concept regarding business ethics from this halachah. If there is a question whether an artisan can interrupt his work to fulfill his fundamental religious obligations, surely, he must serve his employer faithfully at other times.] must also interrupt their work for the first section, in order that their recitation should not be haphazard.3i.e., a casual matter, regarded lightly. See the commentary to Halachah 8. They may recite the rest while working4This applies both to a person working for himself as well as to a paid artisan. in their normal manner. Even one standing in a tree or on top of a wall may read [the Shema] where he is,5Despite the obvious difficulties this poses regarding his ability to concentrate, the Rambam allows a worker to remain in the tree or on the wall and recite the Shema.
Rabbenu Manoach holds that only the workers may remain in the tree. In contrast, a foreman who is there to encourage his work force, must descend from the tree and recite it on the ground. The Tur and the Shulchan Aruch, Orach Chayim 63:8 both disagree with this and allow both of them to recite it while in the tree. reciting the blessings before and after it.6The obligation to recite the Shema also includes the obligation to recite its blessings (Kessef Mishneh on Halachah 5).", + "A person who is studying Torah when the time to recite the Shema arrives should stop to recite the Shema1Shabbat 9b, 11a states that a person should interrupt his Torah study for Kri'at Shema, but not for the Amidah prayers. This refers even to Sages like Rabbi Shimon bar Yochai who would never interrupt their Torah study except to perform mitzvot which could not be performed by others. The acceptance of the yoke of God's kingship in the Shema is fundamentally necessary even for a person with such an all encompassing commitment to Torah.
Similarly, as stated above, Berachot 10b states that the recitation of the Shema at its proper time is preferable to the study of Torah. with the blessings before and after it.2See the commentary at the end of the previous halachah. One who is involved in community matters should not stop,3The Jerusalem Talmud (Berachot 5:1) equates involvement in community matters to the study of Torah, in terms of granting an exemption from prayer. The Tosefta, (Berachot 1:4) relates:
Rabbi Yehudah says: Once I was following Rabbi Akiva and Rabbi Elazar ben Azariah. The time of Kri'at Shema arrived (but they did not perform the mitzvah). I was under the impression that they felt unable to. They were, however, involved in community matters.
(See also Tosefta Berachot 2:6.) but rather finishes his work4Berachot 11a derives this concept from the verse \"when you walk on your way\" (Deuteronomy 6:7 . This implies that \"on your way,\" i.e., while you are involved in your activities, you must read the Shema. In contrast, if you are involved in matters of communal import, there is no obligation. and reads the Shema if there is still time left.5This implies that even were the time of Kri'at Shema to pass without him reciting the Shema, he need not interrupt his activities (Kessef Mishneh).", + "A person who is eating, is in the bathhouse, is having a haircut, is working with skins1The Mishnah (Shabbat 9b) prohibits one to start eating, have a haircut, work skins, etc., close to the time of the afternoon prayer. However, the Mishnah adds that were one to start doing one of these prohibited actions, he need not stop. The Rambam also applies these principles to Kri'at Shema (Lechem Mishneh). The Ra'avad (based on Sukkah 38a) differs and holds that a person must interrupt his meal in order to read the Shema. or is involved in court,2i.e., if he is one of the judges. should complete [his task] and recite the Shema afterwards. If he fears that the time for its recitation3There is a question whether the Rambam refers to 6 minutes before sunrise, the optimum time to recite the Shema, or the end of the third hour of the day beyond which one does not fulfill the mitzvah (See Chapter 1, Halachah 11-13). According to other authorities, the latter view would be followed. will pass, and, [therefore,] stops to recite it, he has acted in a praiseworthy fashion.4i.e., as long as he is able both to complete what he is doing and to recite the Shema before the end of the proper time for Kri'at Shema, he may complete his task.
There is an apparent difficulty with the Rambam's statements. Halachah 5 states that one must interrupt Torah study in order to recite the Shema, and yet, in this halachah, such mundane matters as eating and haircuts are deemed sufficient reasons to postpone Kri'at Shema.
The Kessef Mishneh explains that the study of Torah is interrupted, since, indeed, the recitation of the Shema need not be understood as an interruption at all. Since Kri'at Shema is in itself a section of the Torah, its reading can be likened to the study of Torah. However, in the case of the mundane activities mentioned in our halachah, Kri'at Shema would involve a complete interruption. Therefore, it is not necessary to stop.", + "A person who immerses in a ritual bath and is able to come up and dress before sunrise, should do so, and [then] recite [the Shema].1This is based on the Mishnah in Berachot 22b. If he is afraid that perhaps the sun will rise2as mentioned in Chapter 1, Halachah 11, the optimum time to recite the Shema in the morning is shortly before sunrise. before he can recite the Shema,3i.e., before he can dress himself and recite the Shema. he should cover himself with the water in which he stands and recite the Shema.4These statements reinforce the explanation given in the commentary to Chapter 1, Halachah 11, that the recitation of the Shema after sunrise is only allowed after the fact (בדעיבד). Here, the Rambam states that it is preferable to read the Shema while naked in the water, then to get out, dress, and recite after that time has passed.
He should not cover himself with putrid water that has an unpleasant odor5Berachot 24b equates one who recites the Shema in a place with an unpleasant odor to one who has profaned the word of God. One who stops reciting in such a place is praised, and Deuteronomy 32:47 says about him \"... in those words, your days will be lengthened\". Chapter 3 deals with many halachot regarding the recitation of the Shema in unclean surroundings. or with water that has been used for soaking flax6In the Hebrew text of the Rambam and in the Mishnah, the term used is מי משרה (water of soaking). This is understood as water used for soaking flax or canvas, which has a bad smell (Rashi, Berachot 25b). or with water so clean that his nakedness is visible.7Chapter 3, Halachot 16 and 17, explain how it is forbidden to read the Shema in the presence of \"nakedness.\" However, he may cover himself with murky water that has no unpleasant odor and recite [the Shema] where he is.8See Berachot 25a.
", + "While reciting the Shema, one should not gesture with his eyes or lips, or point with his fingers,1Yoma 19b distinguishes between the first section of Kri'at Shema and the second in this regard, forbidding these activities only during the recitation of the first section. Indeed, in Halachah 4 which also deals with a \"haphazard\" recitation of the Shema, the Rambam, himself makes such a distinction.
Indeed, the Lechem Mishneh explains that the Rambam relies on his statements in Halachah 4. Rabbenu Manoach explains that the Rambam did not clarify the matter explicitly lest he cheapen the value of the second section in the eyes of his reader. The Kessef Mishneh adds that although making such gestures in the second section is not as \"improper\" as during the first, doing so is, nevertheless, prohibited. in order that his reading not be haphazard.2Rabbi Acha notes ודברת בם (\"and you shall speak of them\") implies making these words a matter of primary importance, and not regarding them as haphazard (Yoma, op. cit.). If one were to do this, although he does fulfill his obligation, he has acted improperly.3Yoma ( op. cit.) refers to Isaiah 43:22: \"And you have not called upon Me, Jacob,\" implying that such a casual reading of the Shema is not considered as calling to God.
The Maharsha explains an added implication of the above verse. Rashi, in his commentary to Genesis 46:29, relates that when Jacob was first reunited with Joseph he made no response because he was reciting the Shema at that time. Surely, one who gestures while reading the Shema has certainly not achieved the level of devotion.
One should recite the Shema so that his words are audible to himself.4This is derived from the word Shema - literally \"hear\" - in the first verse. It implies that one should make audible to himself that which he says (Berachot 15a). [However, even] if he does not do this, he fulfills his obligation.5The entire latter portion of this halachah is based on Berachot 15a:
One who recites the Shema so that the words are not audible to himself has fulfilled his obligation. Rabbi Yosse says that he has not fulfilled his obligation. If he reads, but does not enunciate clearly: Rabbi Yosse says that he has fulfilled his obligation. Rabbi Yehudah says that he has not.
The Talmud concludes (ibid. 15b) that the halachah is in accordance with the lenient position in both cases - i.e., the anonymous opinion in the first case and Rabbi Yosse in the second.
Rav Yitzchak Alfasi adds that this is only after the fact. A priori (לכתחילה), one must read in such a way as to be audible to himself and enunciate the letters clearly. The Rambam follows this view.
Nevertheless, one must at least mouth the words of Kri'at Shema, even if he does not pronounce them loudly enough that they are audible to himself. Thought is not regarded like speech. (See the commentary on Halachah 3.) Therefore, one who does not even move his lips, but just thinks about the words as he \"reads\" them, does not fulfill his obligation (Shulchan Aruch, Orach Chayim 62:3). One must enunciate the letters clearly.6Berachot 15b derives this from the word ולמדתם- \"And you shall teach them.\" It can be divided into two words ולמד תם, implying that your teaching (ולמד) must be תם - perfect. [However, even] if he does not do this, he fulfills his obligation.7Berachot ibid. notes that if a person reads the Shema with proper enunciation, \"Gehinom will be cooled off for him.\"", + "How must one enunciate? He must be careful not to pronounce [a letter with] a strong dagesh as if there were no dagesh,1e.g., were one to say vedivarta vam instead of the proper pronunciation, vedibarta bam (Deuteronomy 6:7). or [a letter with] no dagesh as if there were one.2e.g., בכל לבבך (Deuteronomy 6:5 bekol lebabcha instead of the proper pronunciation, bechol levavcha. Nor should one pronounce the silent sheva3e.g., to say bechol levavecha instead of bechol levavcha. or silence the pronounced sheva.4e.g., to pronounce בכל נפשך (Deuteronomy 6:5 bechol nafshcha instead of bechol nafsh'cha.
Therefore - since one must enunciate every word carefully
Therefore, one must pause between two words in which the first word ends with the same letter with which the second word begins.5lest the two be heard as a single word. For example, when reading בכל לבבך (bechol levavcha) (Deuteronomy 6:5), one should pause slightly between בכל (bechol) and לבבך (levavcha). [One should act] similarly in the cases of ואבדתם מהרה (va'avad'tem meheirah) (Deuteronomy 11:17) and הכנף6Berachot 15b mentions even more cases of problematic words. The Shulchan Aruch, Orach Chayim 61:20 quotes all the examples found in the Talmud. There are other cases in Kri'at Shema where this problem arises, such as veahavta et (Deuteronomy 6:5). In all these cases care must be exercised to separate the words clearly.
It is interesting to note that the Rambam mentions one example from each of the three sections of Kri'at Shema, in order to teach us that enunciation is equally important in all the sections. פתיל (hacanaf p'til) (Numbers 15:38).
One must also pronounce distinctly the zayin of תזכרו (tizkeru) (Numbers7in order that he not say tiscaru - i.e., in order that he not declare: \"you will garner reward.\" This halachah also applies to the zayin in uz'chartem (Numbers 15:36 (Kessef Mishneh). (See also the Shulchan Aruch, Orach Chayim 61:17.) 15:40).
One should sufficiently elongate the dalet in אחד (echad) (Deuteronomy 6:4) in order to proclaim God's sovereignty over the Heaven and the Earth, and all four directions. The chet in אחד (echad, ibid.) should not be8Berachot 13b relates:
Sumkos says: Anyone who lengthens the pronunciation of echad, his days and years are lengthened.Rav Acha bar Ya'akov understands that to refer to the dalet [of Echad]. Rav Ashi says that this is on condition that he not shorten the chet.Rav Yirmiah was sitting before Rav Chiyyah bar Abba and noticed that he severely lengthened [his dalet]. He said to him that once he had proclaimed God, King above and below and to the four directions of the Heavens, he need not continue [to prolong the dalet].
The Maharsha mentions that the chet (numerical value of eight) corresponds to the Earth and the seven levels of Heaven, and the dalet (numerical value of four) corresponds to the four directions. shortened so that the word sounds like איחד (ee-chad).9If one pronounces a long aleph and a short chet, he will say something that sounds like ee-chad (not one) - i.e., he would seem to be proclaiming exactly the opposite of echad. The Shulchan Aruch, Orach Chayim 61 records more halachot regarding the proper way of reciting the Shema.
It must be emphasized that the elongation of the dalet and the chet should not distort the proper pronunciation of the word.", + "A person may recite the Shema in any language he understands.1Berachot 13a records a disagreement between Rabbi Yehudah Hanasi, who holds that the Shema must be read as it is - i.e., in lashon hakodesh - and the Sages, who hold that it may be recited in any language. The latter explain that the word Shema - literally, \"hear,\" - indicates the acceptability of any language that one hears - i.e., understands. One who recites in a foreign language must be as scrupulous in his enunciation as if he were reciting it in the Holy Tongue.2i.e., although a person is allowed to read the Shema in a foreign language, he must still fulfill all the halachic requirements of enunciation, and, therefore, careful translation, as prescribed in Halachah 9 (Kessef Mishneh).
The Ra'avad disagrees with the Rambam and prohibits one from reading the Shema in a foreign language. Since any translation is a commentary, he feels that it is impossible to read with the necessary care. The Shulchan Aruch, Orach Chayim 62:2 quotes the Rambam's opinion as halachah.
Nevertheless, the Mishnah Berurah (62:3) points out that although the halachah is indeed that one may recite the Shema, grace after meals, the silent Amidah, and Kiddush on Shabbat in any language, at present, it is highly preferable to say them all in Hebrew. This is even the case for someone who does not understand Hebrew since a proper translation is very difficult, and the true meaning of the prayers will be lost. He points out that certain words (e.g., totafot) are indeed impossible to translate.", + "One who reads [the Shema] out of order does not fulfill his obligation. This refers to the order of the verses.1The Mishnah (Berachot 15a) states that one who recites the Shema out of order does not fulfill his obligation. The Rambam understands this to refer only to placing verse 2 before verse 1, but not to placing section 2 before section 1, as he states in the continuation of this halacha. However, were one to reverse the order of the sections,2described in Chapter 1, Halachah 2 even though it is not permitted,3for the order established by our Sages should be followed I hold4This expression implies that this is the Rambam's opinion although he has no definite support for it from our Sages' teachings. that he does fulfill his obligation, since these sections are not sequential in the Torah.5i.e., the sections do not appear in the Shema in the same order as they are in the Torah itself.
To recite a verse and then repeat it again is improper. One who reads a word and then repeats it, such as one who recites Shema, Shema, should be silenced.6Berachot 33b distinguishes between one who repeats a whole verse and one who repeats the word Shema, as the Rambam discusses immediately after this.
A person who repeats a verse has acted improperly, but is not silenced. Rashi explains that, although he has acted frivolously and has seemingly scorned the verse, he has not indicated the existence of two rulers with such a reading. In contrast, the repetition of Shema [or Modim (We thank You) - the examples cited explicitly in the Mishnah - appears to indicate that one is paying respect to two kings, 18וóח.
Rabbi Moshe Feinstein points out (Iggerot Moshe, Orach Chayim, Vol. II, Responsa 22) that even in the course of singing prayers, one should not repeat words as cantors are prone to do, even though it does not constitute an interruption per se.", + "If one reads intermittently,1i.e., he recites part of the Shema and then stops, and then continues reciting, and stops again, etc. he fulfills his obligation, even if he pauses between each reading an amount of time sufficient to complete the entire Kri'at Shema.2This halachah is mentioned with regard to the reading of Megillat Esther on Purim in the Mishnah in Megillah 17a. In his commentary on that Mishnah, the Rambam explains that the one who reads intermittently fulfills his obligation even if he pauses long enough to finish the whole Megillah.
Berachot 24b applies that halachah not only to the reading of the Megillah, which is a Rabbinic ordinance, but also to the recitation of the Shema, which is a Torah obligation. See also Hilchot Shofar 3:5.
The Shulchan Aruch, Orach Chayim 65:1 quotes the Rambam's statements as halachah. The Ramah adds, however, that were one to be unavoidably detained during the recitation of the Shema for a period long enough to finish the entire Kri'at Shema, he must recite it again. Such an interruption is considered significant, since even if he had wanted to finish the Shema, he would have been unable to do so.
The Magen Avraham points out that the Ramah's position would apply only in the case that one were unavoidably detained by the need to relieve himself, or that he suddenly found himself in a place unfit for the recitation of Kri'at Shema. (The halachot concerning these laws are discussed in Chapter 3.)
This refers to the one who recites it in order.3as required by the previous halachah. If one recites it while drowsy4i.e., not fully awake, but not fast asleep - he fulfills his obligation - See Berachot 13b. - i.e., not fully awake, but not fast asleep - he fulfills his obligation, as long as he was fully awake while reciting the first verse.5i.e., in order that he recite the first verse with the intense concentration required by Halachah 3.", + "One who is unsure whether or not he recited the Shema,1Berachot 21a records a disagreement between Rabbi Yehudah and Rabbi Elazar. Rabbi Yehudah says that one who is doubtful regarding whether or not he recited the Shema need not read it again, since Kri'at Shema is a Rabbinical ordinance and we follow the rule a doubt in a Rabbinical ordinance leads to a lenient response.
Rabbi Elazar says that he must recite the Shema in such a situation of doubt because Kri'at Shema is a Torah obligation. Therefore, the principle - ספק דאורייתא לחומרא [a doubt regarding a Torah Law leads to a strict response] - should be followed.
Rabbenu Yitzchak Alfasi and Rabbenu Asher also follow Rabbi Elazar's opinion. should recite it with the blessings before and after it.2The Rashba in Responsum 320 explains that although the blessings are of Rabbinic origin and, therefore, we should not require one to say them in a situation of doubt (see above, לקולא ספק דרבנן), the proper recitation of the Shema is inseparable from its blessings. Therefore, since we obligate one in doubt to recite the Shema, this entails the recitation of the Shema in its normal fashion - i.e., with its blessings. (See Kessef Mishneh.) However, if he is sure that he recited the Shema, but is in doubt regarding whether he recited the blessings before and after it, he need not recite the blessings again.3Since he has definitely fulfilled the Torah obligation of Kri'at Shema, we invoke the aforementioned rule of לקולא ספק דרבנן with regard to the blessings, which alone are of Rabbinic origin. (See Hilchot Berachot 8:12.)
A person who made a mistake while reciting [the Shema]4i.e., if one skipped over or mispronounced a word or verse should return to the point of his mistake.5and then continue to read in order, from that verse until the end of Kri'at Shema, in accordance with Halachah 11 in this chapter. See Tosefta, Berachot 2:4. If one becomes confused and forgets which section he has just completed,6i.e., finding himself at a point where it is natural to pause (e.g., between the first section and the second), he becomes confused and forgets exactly what he has finished saying and where he must resume reading. he should return to the first section7i.e., \"And you shall love God, your Lord\" (Deuteronomy 6:5) - Berachot 16a states that when one errs in the middle of a section, he returns to the beginning of the section. Were he to become confused between sections, he returns to the first section.
Rashi explains that returning to the first section means to the pause between the first two sections, i.e., one would begin reading from ViHayah Im Shamoa, the second section in Kri'at Shema. The Tur, Orach Chayim 64 also explains the halachah in this fashion.
The Rambam, however, understands that the Gemara obligates one to return to the beginning of the first section. The Beit Yosef explains that both Rashi and the Rambam agree that one must return to the point of the first pause in Kri'at Shema. The Rambam, however, holds that the first pause one makes while reading the Shema is not between the first two sections. Rather, it is after the recitation of ברוך שם כבוד מלכותו לעולם ועד. This signifies the transition between one's acceptance of the kingship of Heaven and the beginning of the recitation of the Shema.
The Shulchan Aruch, Orach Chayim 61:14 states the halachah that one must pause between ברוך שם and ואהבת. However, its decision regarding the law under discussion (ibid. 64:3) reflects Rashi's position. - i.e., \"And you shall love God, your Lord\" (Deuteronomy 6:5).", + "A person who errs in the middle of a section and is unaware of where he paused,1See the commentary on the previous halachah which discusses this expression. should return to the beginning of that section.2This is so only if he is completely unaware of where he erred. However, were he to be absolutely sure that he recited part of a particular section, he should start reciting again from after that point (Kessef Mishneh).
One who recited וכתבתם (uch'tavtam)3This halachah is found in the continuation of Berachot 16a, quoted above. but does not know whether or not he recited uch'tavtam of [the section of] \"Shema\"4i.e., of the first section, which begins with Shema Yisrael. or of [the section of] והיה אם שמוע (And if you will listen),5i.e., the second section of Kri'at Shema, which begins with these words. should return to uch'tavtam of \"Shema.\"6In their commentary to the Shulchan Aruch, Orach Chayim 64:4, both the Taz and the Magen Avraham explain that this problem does not arise with the word וקשרתם \"And you shall bind,\" which also appears in both of the first two sections of Kri'at Shema.
In the first section, this word is written with a kamatz וקשרתם (And you [singular] shall bind them), whereas in the second section it is written with a segol וקשרתם (And you [plural] shall bind...).\" However, if his doubt arises only after having recited למען ירבו ימיכם (In order that your days be multiplied) (Deuteronomy 11:21), he need not return, because [we assume] he has recited in accordance with the natural pattern of his speech.7i.e., we assume he recited למען in its proper place, at the end of the second section of Shema.", + "[The following rules apply when] one encounters other people or is approached by them while reciting the Shema.1Having discussed in the previous halachot the proper reaction to unintentional interruptions in Kri'at Shema, the Rambam now discusses when one must purposefully interrupt his reading of the Shema in order to greet people or respond to their greetings.
These halachot are based on the Mishnah (Berachot 13a):
\"Between sections, one may initiate greetings out of respect, and respond. In the middle [of a section], one may initiate greetings out of fear, and respond,\" these are the words of Rabbi Meir.Rabbi Yehudah says: \"In the middle [of a section] one may initiate contact out of respect, and respond out of fear. Between sections, one may initiate out of respect and respond to anyone's greeting.\" If he is between sections,2This term is defined in Halachah 17. he should stop and greet those he is obligated to honor3i.e., he may initiate the contact. This follows Rabbi Yehudah's position in the Mishnah quoted above. - e.g., his father,4The Rambam explains the term mipnai hakavod (out of respect) used in the Mishnah as referring to those one is obligated to honor according to Torah Law; i.e., one's parents in response to the command \"Honor your father and your mother\" (Exodus 20:12 ... his teacher5i.e., one who taught him Torah. Hilchot Talmud Torah 5:1 states:
Just as a person is commanded to honor his father and fear him, so too, is he obligated to honor and fear his teacher. Indeed, his teacher deserves more than his father. His father brought him into the life of this world, while his teacher... brings him to the life of the world to come. or anyone greater than he in learning.6Hilchot Talmud Torah 6:1 states:
It is a mitzvah to glorify any Torah Sage even though he is not one's teacher. He may return the greetings of any person who initiates the friendly exchange.
", + "If one is in the middle [of a section], he may stop and initiate an exchange of greetings only with someone of whom he is afraid1e.g., a king or tyrant. - The term מפני היראה (out of fear) used in the abovementioned Mishnah refers to a king or tyrant - i.e., someone of whom one is physically afraid.
Rashi explains fear as referring to someone who one is afraid will kill him. Rabbenu Asher takes issue with Rashi's explanation of fear. He points out that it is unnecessary for the Mishnah to inform us that in the case of פיקוח נפש (a life-threatening situation), one may interrupt Kri'at Shema. Even violation of the Shabbat is permitted in such instances.
Therefore, Rabbenu Asher explains \"out of fear\" as referring to one's father or rabbi: איש את אימו ואת אביו תיראו (Every person must revere his mother and father) (Leviticus 19:3 . We also learn in Pirkei Avot 4:12 and Pesachim 108a that the fear of one's rabbi is similar to the fear of Heaven. See also Hilchot Talmud Torah 5:1.
The Shulchan Aruch, Orach Chayim 66:1 accepts Rashi's position regarding honor and Rabbenu Asher's interpretation of fear. He also mentions the Rambam's understanding of \"out of fear,\" as referring to a king or tyrant - this refers to one who is likely to cause pain or sorrow (Kessef Mishneh). - e.g., a king or tyrant. However, he may return the greetings of those he is obligated to honor2e.g., his father or his teacher. - See the commentary on the previous halachah.
The Mishnah Berurah, Orach Chayim 66:1 explains that at present, one should never greet [or return greetings of] anyone during Kri'at Shema, or even during פסוקי דזמרא, the verses of praise that precede Kri'at Shema and its blessings, unless it is clear that such a person will be insulted. Since people do not expect one to interrupt Kri'at Shema in order to greet them, such an insult is extremely rare indeed.
One should, however, interrupt at any point [except in the middle of the verses שמע ישראל and ברוך שם כבוד] in order to respond to Kaddish (יהא שמיה רבא), Kedushah (קדוש קדוש קדוש), Barchu and Modim. (See Shulchan Aruch, Orach Chayim 66:3, the Mishnah Berurah there and Shulchan Aruch HaRav, Orach Chayim 66:2.)
In his responsa, the Rambam also forbids the inclusion of hymns within the blessings [as is Ashkenazic custom on festivals], considering them as an interruption. - e.g., his father or his teacher.", + "These are the intervals between the sections: between the first blessing and the second; between the second [blessing] and Shema;1This decision is based on the principle that the blessings before the Shema - though necessary to develop the meditative consciousness necessary for the correct intention during Shema - are not considered as directly related to the Shema itself.
Accordingly, though it is forbidden to make an interruption between the recitation of a blessing before a mitzvah and the actual fulfillment of the mitzvah, these interruptions are permitted between the blessings before the Shema and the Shema. Some communities maintain that the blessings before the Shema are similar to the blessings before other mitzvot and do not allow such interruptions. between the first and second sections of Kri'at Shema; between the second and third sections of Kri'at Shema.
Between these sections, one initiates an exchange with one whom it is his duty to honor and responds to the greetings of anyone.2as explained above in Halachah 15. However, the interval between the end of the third section of Kri'at Shema and [the paragraph beginning with] Emet v'yatziv is considered the middle of a section,3Berachot 14b explains the significance of the proximity of the end of Kri'at Shema, א-להיכם אני ה', to the word Emet. This is based on a verse in Jeremiah 10:10 א-להיכם אמת ‘ה and proclaims that \"God, your Lord, is true.\" Thus, these words do not represent a break between sections, but rather a continuum. and one may interrupt only to greet one of whom one is afraid, or to respond to the greetings of someone one is obligated to honor.4as explained in the previous halachah." + ], + [ + "One who recites the Shema should wash his hands with water1Rabbi Yochanan says: A person who wants to accept upon himself the kingship of Heaven in the most complete fashion should see to his bodily needs, wash his hands, put on tefillin, recite the Shema and pray. Rav Chiyya bar Abba equates this process with the building of the altar and the bringing of sacrifices, based on the verse in Psalms 26:6: \"I wash my hands in innocence and I encompass Your altar, O God\" (Berachot 14a-15a). before reciting it.2This is the case even if one's hands are not obviously dirty, because hands tend to touch the covered parts of one's body, and thus, require the washing of hands.
The Rambam holds that a blessing is recited after one washes one's hands before Kri'at Shema. (See Hilchot Berachot 6:2.) The requirement to wash our hands upon rising in the morning was established by the Sages as a preparation for Kri'at Shema and the Amidah. A blessing was instituted for this act and, therefore, a blessing is recited every time that one washes his hands before Kri'at Shema or the Amidah. (Rabbenu Asher also shares this position. See his notes to the ninth chapter of Berachot.)
The Rashba explains, however, that the blessing על נטילת ידים was instituted as one of the many blessings that one recites upon rising in the morning (ברכות השחר). In response to receiving anew his soul from Heaven, one is obligated to praise and thank God. In that context, the Sages also instituted the requirement that he sanctify himself for his day's worship, just as the priests in the Temple did - i.e., by washing his hands with water from a vessel. There is, however, no intrinsic connection between the washing of hands, and Kri'at Shema and the Amidah. Therefore, the blessing is recited only in the morning upon rising.
The Shulchan Aruch, Orach Chayim 92:5 and 233:2 agrees with the Rashba and does not require a blessing upon washing hands in preparation for Kri'at Shema and the Amidah. (See also Beit Yosef on Tur Orach Chayim 7, Magen Avraham, the Mishnah Berurah on Orach Chayim 4:1, and the Shulchan Aruch HaRav, Orach Chayim 4:1.)
If the time for reciting the Shema arrives3See Chapter 1, Halachah 11. According to the Rambam's position, this refers to ten minutes before sunrise. The differing opinions will interpret it to mean that the third hour of the morning will soon pass. and he cannot find water, he should not delay his recitation in order to search for water.4In contrast, in Hilchot Tefillah 4:2 and 4:3, the Rambam obligates one to travel a substantial distance (up to 4 kilometers) to find water in order to wash his hands before the Amidah. Rabbenu Manoach explains that, in the latter instance, the law is stricter because there is a longer time during which one may recite the Amidah - until the end of the fourth hour. Hence, we need not worry that he will miss the proper time.
The Kessef Mishneh adds that we are stricter regarding the time of Kri'at Shema since it is a Torah obligation. Were a person obligated to travel great distances in search of water, he might miss the proper time of Kri'at Shema simply in order to fulfill the Rabbinic ordinance regarding washing his hands. Rather, he should clean his hands with earth, a stone, or a beam [of wood]5Berachot 15a explains that Psalms 26:6, the verse from which the obligation to wash is derived, does not state \"I wash my hands in water,\" but rather binikayon, in innocence or cleanliness. Thus, anything useful for cleaning the hands may be used, although water is most preferable. or a similar object, and then recite.6Berachot 15a uses the expression “anything that cleans.” Therefore, rough clothing is also useful for this purpose (Kessef Mishneh), as is cleaning one's hands by rubbing them against the wall (Shulchan Aruch, Orach Chayim 92:6).", + "One should not recite the Shema in a bathhouse1When describing the proper environment for an army camp, Deuteronomy 23:15 states: \"He shall not see any nakedness among you.\" Implied is that nakedness, and also a place where people undress even if no naked people are there, is not appropriate for \"God to walk among you.\" Hence, neither Shema nor the Amidah can be recited there. See halachot 16-19. or latrine2even if there is no fecal material in it - Berachot 26a and Shabbat 10a explain that even without the presence of fecal matter, a latrine is not a fit place for prayer. - even if there is no fecal material in it - nor in a graveyard or next to a corpse.3Berachot 18a. Proverbs 17:5 states: \"The one who mocks the poor (rash) reproaches his Creator.\" The Talmud also explains that this term also refers to the dead and derives many halachot regarding conduct in the presence of a corpse from this verse. It is forbidden to wear tefillin or carry a Torah scroll in a graveyard, since one would, in a certain sense, be mocking the dead, who are unable to perform mitzvot. This is the case regarding Kri'at Shema also. If he distances himself four cubits from the grave or the corpse, he is permitted to recite it.4Sotah 43b teaches us that a corpse \"occupies\" a space of four cubits regarding Kri'at Shema. Anyone who recites in an improper place must recite the Shema again.5The Kessef Mishneh explains that the Rambam's position is based on the notion of קנסוהו רבנן i.e., that the Rabbis disallowed the Kri'at Shema even in a case where one was unaware of the impropriety of the place, so that people would exercise greater care in this matter.
The Ra'avad differs with one aspect of the Rambam's decision. He maintains that although it is certainly forbidden to read the Shema in the presence of a corpse or in a graveyard, the violation of this prohibition does not override the fact that one did recite the Shema. Therefore, he need not repeat it. The Shulchan Aruch, Orach Chayim 71:7, agrees with the Rambam. (See the Mishnah Berurah also.)", + "The Shema may be recited facing, but not inside, a latrine that has been newly built, but not used as of yet.1The designation alone of a building for such a purpose attaches a stigma to it such that it is unfit for the Shema to be recited inside it.
Shabbat 10a raises the question of praying in such a building and does not resolve the issue. The Ra'avad therefore disagrees with the Rambam and feels that such a doubt should be dealt with leniently - i.e., that we should allow one to pray inside such a building. [In contrast,] the Shema may be recited in a new bathhouse.2Rav Adda bar Ahava states: \"One may pray in a bathhouse.\" The Talmud explains that he was referring to a new bathhouse. Rashi explains that this means that it has been designated as such but no one has ever bathed there (Shabbat 10a).
The Sages felt the stigma attached to a bathhouse was not as severe as that attached to a latrine and hence, were more lenient.
In the case of two buildings, one of which was designated for use as a latrine and, concerning the other, the owner said: \"And this...\"3a doubt remains regarding the latter: whether it also was appropriated for a similar use or not. - Nedarim 7a mentions this case within the context of the Talmudic concept of yad (“a handle”) of a vow or other significant utterance. This term refers to expressions that are not completely self-explanatory and leave room for doubt. Just as the handle of a cup is not the essential part of the cup, and yet when one grabs the handle the whole cup itself follows, so, too, a statement can be made which in itself is incomplete or unclear, but seems to contain within it an intimation of a complete idea. In our case, it is unclear whether the word וזה refers also to a latrine or to another idea altogether. - a doubt remains regarding the latter: whether it also was appropriated for a similar use or not.
Therefore, one should not deliberately recite the Shema there.4since perhaps the expression וזה does indeed make it appear as if he actually said the word \"latrine.\" However, after the fact, if he recited it there, he has fulfilled his obligation.5Rav explains that this is based on the idea of ספק דרבנן לקולא (that a doubt concerning a rabbinic ordinance is dealt with leniently).
If the owner said: \"Also this,\" both have been designated for this use, and the Shema may not be recited in them.6Nedarim 7a deals explicitly with this case and understands \"Also this\" as clearly referring to a latrine.
It is permissible to recite the Shema in the courtyard of the bathhouse,7In contrast to the previous cases in this halachah, this applies to the courtyard of a bathhouse which is being used. i.e., the place where people stand clothed.8Shabbat 10a distinguishes between the middle room where some people are clothed and others naked, and the courtyard of the bathhouse, where everyone is clothed. Only there, in the courtyard, is one permitted to recite the Shema.In the middle room one is prohibited from reciting Kriat Shema even if there are no naked people there at the time (Shulchan Aruch HaRav Orach Chayim 84:1).", + "Not only Kri'at Shema, but nothing pertaining to matters of sanctity1e.g., Torah study or prayers, may be uttered in a bathhouse or latrine, even in a language other than Hebrew.2Berachot 24b quotes various verses which equate such utterances with very serious transgressions.
Not only speech, but even thoughts pertaining to the words of Torah are forbidden in a bathhouse, latrine or other unclean places3Psalms 12:7 states: \"The words of God are pure words.\" Therefore, it is improper for them to be uttered or contemplated in a place of filth (Sefer Chassidim 546). - i.e., a place where feces or urine is found.4Zevachim 102b relates that Rabbi Elazar ben Rabbi Shimon thought of a halachah while at the latrine. The Talmud then asks how he could have done such a thing, since such thought is forbidden. They explain that a state that is unavoidable (anus is different.
Rashi explains that Rabbi Elazar was so immersed in his Torah study that he thought about it even against his will. Rabbenu Manoach quotes the Ra'avad as saying that in such a case, thoughts of Torah are permitted when at the latrine. Sefer Chassidim (loc. cit..) advises that people should force themselves to think of mundane matters in order to avoid thoughts of Torah in unclean places. (See Magen Avraham, Orach Chayim 85.)", + "Secular matters may be discussed in a latrine, even in Hebrew.1The Magen Avraham (Orach Chayim 85) quotes Sefer Chassidim (994) which states that one should accustom oneself to act piously and not speak Hebrew at the latrine. The Ramah (Orach Chayim 3:2) mentions that it is preferable not to speak at all at the latrine. Similarly, the terms used to express Divine attributes,2The terms used to praise God, but which are not His specific names and may therefore be erased (Hilchot Yesodei HaTorah 6:5). such as merciful,3רחום in Hebrew. The Ra'avad disagrees with the Rambam and states that since this attribute is used as a name only in relation to God, it may not be uttered in the latrine. Rabbenu Yonah quotes Psalms 112:4 as a source that uses the term רחום in relation to a righteous person, thereby refuting the Ra'avad. The Shulchan Aruch, Orach Chayim 85:2 accepts the Rambam's position. gracious, faithful and the like, may be uttered in a latrine.4when they are not used to refer to Him, but are mentioned in the course of one's speech.
However, the specific names of the Almighty - i.e., those which may not be erased5In Hilchot Yesodei HaTorah (ibid..) the Rambam gives a larger list than appears here and includes descriptive terms used to refer to God, e.g., the Great One, the Mighty One, and other names.
The Kessef Mishneh expresses surprise at the exclusion of the term שלום. Shabbat 10b explicitly mentions it as forbidden to be uttered in the bathhouse - all the more so at the latrine - since it is specifically used as a name of God (Judges 6:24 . The Magen Avraham (Orach Chayim 95) also forbids the utterance of שלום in such places. - may not be mentioned in a latrine or bathhouse that has been used.6This refers only to the bathhouse for these statements may not be recited in a latrine even though it has not been used. If a situation arises where it is necessary to restrain someone from wrongdoing, this should be done, even in Hebrew and even concerning matters of sanctity.7Shabbat 40b quotes an instance in which Rabbi Meir explicitly mentioned a halachah in the bathhouse in order to stop a pupil from transgressing. Accordingly, it distinguishes between distancing someone from wrongdoing, which is permitted, and uttering other words of Torah, which is forbidden (as mentioned).", + "The Shema may not be recited in the presence of human feces, or in the presence of dog or pig excrement while skins are soaking in it,1Skins were frequently soaked in feces in the process of making them into leather.
Berachot 25a quotes two beraitot. One prohibits the Shema to be read near the excrement of dogs and pigs, and the other prohibits Kri'at Shema in the presence of these excrements only when skins are soaking in them. Ravvah prefers the second source, and the Rambam decides halachah in accordance with Ravvah's position.
Rashi explains that the idea of soaking skins applies only to the excrement of dogs and pigs, since it is a common practice to soak skins in them, but not to human feces, which is not used for such a purpose. or in the presence of any other feces like these that have a foul odor.2This includes chicken or donkey dung (Kessef Mishneh based on the Jerusalem Talmud, Berachot 3:5). This is also the case regarding human urine, but not animal urine.3I.e., the Shema may be recited next to it. The Ra'avad disagrees with the Rambam and quotes the Jerusalem Talmud, which includes donkey urine as one of those items that prohibit Kri'at Shema. The Kessef Mishneh explains that the Talmud on which the Rambam based his decision most probably mentioned donkey dung (as mentioned in the previous comment) and not donkey urine. The Shulchan Aruch, Orach Chayim 79:6 reflects the position of the Ra'avad.
Rabbenu Asher points out that the Rambam mentions animal urine alone as not being problematic, thereby indicating that animal dung (e.g., cow or horse excrement) would be problematic. Rabbenu Asher himself sees no room to prohibit animal dung, since it is never mentioned in the Talmud as problematic. The Kessef Mishneh holds that the Rambam's position is that animal dung is prohibited only if its smell causes discomfort, and that the extent of this discomfort is somewhat subjective. Therefore, the Rambam did not mention it explicitly.
The Shulchan Aruch, Orach Chayim 79:4 rules in accordance with this understanding of the Rambam. (This is not surprising, since the Kessef Mishneh and the Shulchan Aruch were both written by Rav Yosef Karo.)
One need not distance oneself from the feces or urine of a child unable to eat the weight of an olive4The weight of a זית (an olive's size) cannot be determined by weighing an average olive today. Rather, it is dependent on the measure established by the Sages, and this is the subject of debate by the Rabbinic authorities. The Pri Chadash (Orach Chayim 486) explains that the Rambam considers an olive as one third the size of an egg (כביצה, a more familiar Talmudic measure). In terms of modern measurements, this olive size would be between 16.6 and 24 grams, according to various Halachic opinions.
Tosefot (Chullin 103a) differs, and defines a 18תיזכ (the size of an olive) as one half the size of an egg (between 25.6 and 36 grams according to the various opinions). of grain cereal,5There are five types of grain cereal - wheat, barley, oats, spelt and rye (See Hilchot Chametz U'Matzah 5:1). in the time in which an adult could eat an amount equivalent to the weight of three eggs.6This measure (אכילת פרס in Hebrew) is significant in halachah. Just as the Torah requires a specific quantity, the size of an olive, as regards many of the mitzvot and prohibitions concerning eating, it also specifies a limited period in which this amount of food must be consumed: 18ידכ סרפáתליכא - the time it takes to eat this measure.
This measure is also a point of Rabbinic controversy. Here and in Hilchot Ma'achalot Asurot 14:8, the Rambam defines 18תליכא סרפ as three eggs. Rashi (Pesachim 44a) takes a more lenient view, defining it as four eggs.
This halachah is based on the principle that it is unnecessary to distance oneself from a child's feces or urine which does not have a foul odor. Thus while a child's sole source of nourishment is nursing, there is no prohibition. However, grains emit a foul odor after being digested (Rashi on Succah 42b). Therefore, once the child begins eating them, the Shema may not be recited in the soiled child's presence.", + "One may not recite the Shema next to feces, even if they are as dry as a shard. However, if they were so dry that, if thrown away,1Berachot 25a defines this as feces which when either: a) rolled, or b) thrown, they will not crumble. At such a time, they are regarded like a shard. The Rambam chooses the stricter of these two opinions - i.e., that if thrown it still retains its shape and is, therefore, forbidden (Kessef Mishneh). they would crumble,2Rabbenu Manoach states that it must really crumble and not just break into two pieces. one may recite the Shema facing them.3However, if they still emit a foul odor, the Shema may not be recited next to them, as mentioned in Halachah 12 in regard to a foul smell emanating from a substance (Kessef Mishneh).
If urine that has been soaked up into the ground is still sufficiently wet to moisten one's hand, the Shema should not be recited facing it.4Berachot 25a-b records the disagreement between Rabbi Yosse and the Sages regarding the degree of moistness necessary to be problematic. The Sages require that the hand be moist enough so that it itself would dampen something it came into contact with, while Rabbi Yosse requires moisture only on the hand itself. The Rambam decides the halachah in accordance with the position of Rabbi Yosse. If it has dried sufficiently, the Shema may be recited.5even if a mark is still visible on the ground (Berachot 25a).", + "How far must a person distance himself from feces or urine in order to recite the Shema? Four cubits.1This halachah is based on the Mishnah (Berachot 22b). In modern measure, a cubit is 48 centimeters according to Shiurei Torah and 57.7 centimeters according to the Chazon Ish. This applies when they are at his side or behind him, but if they are in front of him, he should move2Berachot 26a modifies the Mishnah quoted on 22b.
Ravvah says: \"We learned (in our Mishnah) only regarding 'behind him,' but 'in front of him' - he should distance himself until he cannot see it.\"
The Rambam equates \"its being at the side\" with \"behind him.\" The Kessef Mishneh suggests that this only applies when it is impossible to move in front of the feces. However, if he is able to walk in front of them, he must. Nevertheless, the Shulchan Aruch, Orach Chayim 79:1 states simply that \"to its being at the side\" is equated with \"behind him.\"
The Magen Avraham quotes the statement of the Kessef Mishneh and mentions that if the feces were at his side and slightly in front of him, they would be considered as if they were in front. Therefore, one would be required to move until they were out of sight. until he cannot see them, and then recite [the Shema].3Even at night, he must distance himself that amount that he would move away from them in the daytime (Shulchan Aruch, Orach Chayim 79:1). This is also the case with a blind person.", + "When does the above apply?1i.e., that one must distance oneself four cubits from urine and feces. When he is in an enclosure with them, and they are on the same level. However, if they are 10 handbreadths2i.e., approximately 80 centimeters according to Shiurei Torah or 96 centimeters according to the Chazon Ish. higher or lower than he,3he is considered to be in a different place, (Berachot 25b) and... he may sit next to them and recite the Shema, since there is a space separating them.4Rabbenu Asher suggests that this leniency applies even if he can see the excrement. The Rashba, however, disagrees and states that if he can see it, he is forbidden to recite the Shema. The Shulchan Aruch, Orach Chayim 79:2 quotes both positions. The Magen Avraham suggests that closing one's eyes would be enough to allow one to recite the Shema.
The above applies provided no foul smell reaches him.5This is not mentioned in the beraita in Berachot 25a. However, immediately after the halachah regarding separations, the beraita then states that a foul smell emanating from a solid substance prohibits recitation of the Shema. Hence, the Rambam associates the two halachot.
The Kessef Mishneh mentions that, based on the Rambam's position, one should be careful not to recite the Shema or pray in a house with a foul odor, even if the odor is emanating from a different house. The Shulchan Aruch, Orach Chayim 79:2 quotes this, but also mentions the positions of Rabbenu Yonah and Rabbenu Asher, that a separation is sufficient even if an odor remains.
The Magen Avraham suggests that it is best to be strict in such a case. However, he grants one leniency. Generally, one must distance oneself from an odor even if he himself cannot smell it. However, in this instance, a lack of smell would be enough to permit the reading of the Shema. Similarly, if he were to cover the feces or urine with a vessel, it would be considered as buried, even though it would still be in the room, and it is permitted to recite [the Shema] next to it.6See Berachot 25b.", + "A person who is separated from feces by a glass partition, may recite the Shema next to them even if he can still see them.1Berachot 25b equates this with a case where the feces are covered. If a quarter log of water2a רביעית whose modern equivalent is 86.4 cc according to Shiurei Torah and 150 cc according to Chazon Ish. is added to the urine of one micturition, the Shema may be recited within four cubits of it.3I.e., regardless of the size of the micturition, one רביעית is sufficient (Kessef Mishneh).
Rabbenu Asher explains that the Rambam mentions explicitly one micturition in order to tell us that a רביעית must be added for each micturition - i.e., two revi'iot for two, three revi'iot for three, etc.
The Kessef Mishneh explains that there is no difference if the water is there before the micturition or is added afterwards.", + "If feces are found in a hole in the ground,1See Berachot 25b. a person may stand with his shoe over the hole and recite the Shema.2This is considered as a sufficient covering. We do not consider his sandal to be part of his body, in which case, the feces would not be considered covered.
The Shulchan Aruch, Orach Chayim 76:2 adds that there must be no foul smell from the צואה. However, his shoe may not touch the feces.3After stating the halachah that one may put one's shoe on top of the hole in the ground, Berachot 25b questions the law when excreta is stuck to a person's shoe, and leaves the question unresolved (תיקו). Accordingly, the more stringent opinion is followed.
The Rambam explains that this applies if there is any contact between the shoe and the feces. However, the Ra'avad maintains that this only applies when the feces are actually stuck to the shoe. The Shulchan Aruch, Orach Chayim (ibid..) 76:2 supports the Rambam's position.
If one finds very small feces, the size of a drop, he may expectorate thick saliva upon it to cover it, and then recite the Shema.4See Berachot 25b.
When there is a residue of feces on one's skin or one's hands are dirty from the washroom, if5because of the small quantity or its dryness - there is no foul odor - Berachot 25a states simply “if there are feces on one's skin.” The Rambam explains this as referring to a residue of feces - i.e., a stain, with no actual substance.
Rabbenu Asher explains that this applies when there is actual substance on the person's skin, but it is covered by his clothing. The Shulchan Aruch, Orach Chayim 76:4 reflects the understanding of Rabbenu Asher. However, the Magen Avraham favors the Rambam's position. - because of the small quantity or its dryness - there is no foul odor, he may recite the Shema, since there is no foul odor.6This decision is disputed in Berachot, ibid.. Though most Halachic authorities accept the decision quoted by the Rambam, Rabbenu Chananel differs. The Shulchan Aruch HaRav 76:4 advises that one follow the opinion of Rabbenu Chananel.
However, if it is still in its place,7i.e., his anal opening even if not visible when he stands, since it is visible when he sits, he is forbidden to recite the Shema until he cleans himself very well. This is because of the moist nature and foul smell of the feces.8See Yoma 30a.
Many Geonim taught that one is forbidden to recite the Shema if one's hands are soiled,9The position of Rabbenu Chananel mentioned above. and it is proper to heed their teaching.10Even though in strict halachic terms one need not heed their teaching, it is fitting to do so, since it is improper to recite the Shema with dirty hands (Kessef Mishneh).", + "[When the source of] a foul odor has substance,1e.g., feces are found on the ground and a foul odor is emanating from them (Rashi, Berachot 25a). one may distance himself four cubits and recite the Shema2Berachot 25a records a disagreement between Rav Huna and Rav Chisda. Rav Huna states that one must distance himself four cubits from such a substance. Rav Chisda requires that one must distance himself four cubits from the point where there is no foul smell.
The Rambam holds that the halachah follows Rav Huna. In the previous halachah, the Rambam also supported Rav Huna's position, since Rav Chisda was a student of Rav Huna and thus, of lesser stature. In contrast, the Ra'avad accepts Rav Chisda's position. The Shulchan Aruch, Orach Chayim 79:1 quotes the Ra'avad's view. provided the odor has subsided.3Rabbenu Manoach points out that this halachah applies only in the case where the substance is to his side or behind him. However, if the substance is in front of him, we have already learned in Halachah 8 that he must distance himself until he can no longer see it. If it has not subsided, he should distance himself further until it ceases.4Rashi differs and explains that Rav Huna allows the Shema to be recited four cubits from the substance even if the odor has not subsided.
If [the odor] is not emanating from an actual substance5e.g., it is the result of someone passing gas - he - does not necessarily have to distance himself four cubits. Rather, he...
should distance himself until the odor ceases and [then] recite. - The Ra'avad also disagrees concerning this point and requires that one distance himself four cubits from the point at which the odor ceases. The Shulchan Aruch (ibid..) accepts the Ra'avad's position. - e.g., it is the result of someone passing gas - he should distance himself until the odor ceases and [then] recite.
It is forbidden to recite the Shema in front of a cesspool or chamber pot,6in Hebrew גרף ועביט, both of which are clay vessels. גרף is used for excreta and עביט for urine (Rashi on Berachot 25b). even if it is empty and has no foul smell, as it is similar to a latrine.7Rashi (Berachot 25b) explains that since these two items are specifically designated for use with feces and urine, the Shemaámay not be recited next to them.
Among the present applications of this halachah is the need to distance oneself from a child's potty when reciting the Shema and other prayers even if it does not contain feces or urine.", + "It is forbidden to recite the Shema while facing moving excreta1Berachot 25a mentions a difference of opinion between Ravvah and Abbaye about this case. Abbaye holds that one is permitted to recite the Shema next to moving excreta, while Ravvah forbids it.
[The Babylonian Talmud is so full of disagreements between these two Torah scholars that it is called the book of the arguments between Ravvah and Abbaye. Among all these arguments, the halachah reflects Abbaye's position only six times. Here, also, the halachah is in line with Ravvah's opinion.] - e.g., excreta floating on the water. The mouth of a pig is regarded as moving excreta.2Berachot 25a explains that even if the pig has just emerged from the water, it is forbidden to recite Kri'at Shema facing it. A pig is always rummaging around in garbage and excrement and, therefore, is judged as moving excreta at all times. The Shulchan Aruch, Orach Chayim 76:3 explains that a pig has the halachic status of a cesspool. Therefore, the Shema may not be recited facing it, until it has moved four cubits away.3Some Rishonim distinguish between moving feces and a stationary substance since in the former case, the feces will continue to proceed further. This would appear to be the Rambam's opinion as obvious from the contrast between a stationary substance emitting a foul odor where we are required to distance ourselves until it is out of sight (Halachah 8) and this Halachah.
The Kessef Mishneh explains that there is no Talmudic source for this distinction. Therefore, he explains that there is no difference between stationary and moving feces and that this halachah only applies to feces which are behind one. If the feces are in front of one, the Shema cannot be recited until they move out of sight.
In the Shulchan Aruch, Orach Chayim 76:2, Rav Yosef Karo follows his explanation in the Kessef Mishneh. However, the Bach and the Magen Avraham (76:2) make the distinction between moving and stationary feces.", + "A person who reaches an unclean place1I.e., a place where there is a foul odor emanating from excreta or urine. while he is walking and reciting the Shema, should not place his hand over his mouth and [continue] his recitation. Rather, he should stop reciting until he has passed this particular place.2Berachot 24b relates: Rav Huna said in the name of Rabbi Yochanan: When one is walking in an unclean place, he may place his hand over his mouth and recite the Shema.
Rav Chisda said to him: My God - if Rabbi Yochanan himself said this to me I would not listen!\"
The Hagahot Maimoniot and the Kessef Mishneh both explain that in this case, the Rambam supports the position of Rav Chisda over that of Rav Huna (as opposed to Halachot 12 and 13), because many other sages of the Gemara also accept the opinion of Rav Chisda.
Similarly, if one is reciting [the Shema] and passes gas, he should stop until the odor subsides3for this is an odor that does not emanate from a solid substance as first mentioned in Halachah 12. The Hebrew word באשה is based on Joel 2:20. and resume his recitation afterwards. The same applies to one studying Torah.4Berachot 25a equates the two.
When another person passes gas, even though one should stop reciting the Shema, he need not interrupt his Torah study.5Rashi (Berachot 25a) explains the distinction between Kri'at Shema and Torah study as follows: One may leave the room and continue reciting the Shema. Therefore, one is obligated to stop if he remains. In contrast, a person studying Torah needs his books and therefore, cannot continue studying if he leaves the room. Accordingly, he need not interrupt his studies.
This also explains the distinction between his own gas and that of a colleague. In the case of his gas, a person may leave for a moment and then return, but as the Shulchan Aruch, Orach Chayim 79:9 explains, we will not obligate a whole study hall to stop studying because of the gas of a few. The Shulchan Aruch HaRav (Orach Chayim 79:11) adds that this is considered as a factor beyond one's control, and, therefore, does not require the interruption of study.
The Magen Avraham (79:15) mentions that perhaps, if a person was studying alone and could leave the room in order to avoid the foul odor, he should do so. The Shulchan Aruch HaRav, however, makes no such distinction and also allows one to continue studying.", + "A person is permitted to continue reciting the Shema if a doubt arises whether feces or urine is found in the house in which he is located.1Rashi (Berachot 25a) explains that it is not a normal practice to leave such materials in a house. Therefore, we may assume that the house is clean.
In contrast, a person reading the Shema in a garbage heap is not permitted to continue reading if a doubt arises regarding the presence of feces until he checks [that it is clean] because a garbage heap may be presumed to contain feces.2This applies to a garbage heap that has no foul smell of its own, but a doubt arises regarding the presence, or lack of, of feces (Rabbenu Manoach). If the doubt exists only regarding urine, however, the Shema may be recited even in a garbage heap.3The Torah forbids reciting holy matters only in the presence of urine while it is actually being expelled from the person. The Rabbis added an injunction prohibiting the recitation of the Shema in the presence of urine even after its expulsion. However, a doubt regarding such urine would produce a lenient halachic ruling, based on the principle ספק דרבנן לקולא - a doubt in a Rabbinic law produces a lenient response.", + "Just as it is forbidden to recite the Shema where there are feces or urine until one distances himself from it, so, too, the Shema may not be recited in the presence of nakedness,1The previous halachot in this chapter have dealt with the prohibition of reciting the Shema in the presence of unclean substances and foul odors. As mentioned, this is a Torah prohibition based on the verse (Deuteronomy 23:15 : \"And your camp must be holy.\"
The succeeding words in that verse - ולא יראה בך ערות דבר - \"Let Him not see any nakedness among you\" serve as the basis for halachot that follow in this chapter. These halachot deal with the impropriety of reciting the Shema in the presence of human nakedness. unless one turns his face away.2Since the prohibition is based on the idea of לא יראה בך (It shall not be seen to you), sight, and not physical distance, is of primary importance.
This applies also to a non-Jew3See Berachot 25b. The Torah Temimah explains that this prohibition even applies regarding the nakedness of primitive peoples who carry on their daily affairs unclothed. or a child.4The Ramah mentions that until the age of 3 for a girl and 9 for a boy, the Shema may be recited in their presence if they are naked. However, other opinions are not that lenient and forbid recitation of holy words even in the presence of the nakedness of small children. See Kitzur Shulchan Aruch 5:15. Even if a glass partition separates him from them5since he sees them - he must turn his face away in order to recite the Shema. - Berachot 25b distinguishes between feces behind a glass partition, which is permitted (see Halachah 10) and nakedness, which is forbidden. Regarding feces, the Torah demands (Deuteronomy 23:14 : “And you shall cover your excrement,” and a glass partition fulfills this function. However, the prohibition regarding nakedness is one of sight: לא יראה בך (It shall not be seen among you), and one sees through glass perfectly. - since he sees them - he must turn his face away in order to recite the Shema.
Any part of a woman's body6that is usually covered is regarded as ervah. Therefore, one should not gaze at a woman, even his wife,7with whom he is familiar, how much more so other women while reciting the Shema. If even a handbreadth of her body is uncovered, he should not recite the Shema facing her.8Berachot 24a relates:
Rav Yitzchak says: A tefach (handbreadth) of a woman is ervah (nakedness).With regard to what? With regard to gazing at it. Behold, Rav Sheshet says that anyone who stares even at the little finger of a woman is like one staring at her most private parts. Rather, it refers to his wife and to Kri'at Shema.
Rashi interprets this to mean that a man may not recite the Shema next to his wife if a handbreadth of her body is uncovered. Rabbenu Asher explains that this refers to any part of his wife's body that is usually covered and clothed.
Berachot also mentions a woman's hair and her voice as ervah.
The Lechem Mishneh interprets this passage to mean that since these restrictions were established with respect to one's wife, any part of the body of a woman other than his wife would be problematic. Thus, the Shema should not be recited in her presence.
The Shulchan Aruch, Orach Chayim 75:1 does not distinguish between a man's wife and another woman and forbids the recitation of the Shema if a handbreadth of their bodies which is usually covered is uncovered. However, the Ramah mentions the position that even less than a handbreadth of the body of a woman other than one's wife is considered as \"nakedness.\"", + "Just as one may not recite the Shema in the presence of another's nakedness, so, too, is he forbidden to do so when he himself is naked.1This is based on the concept that one's heart should not see his nakedness. This same principle is expressed in Chapter 2, Halachah 7. Therefore, one may not recite the Shema when he is naked until he covers his nakedness.2For a man, this means covering his genitalia.
If his loins are covered with cloth, leather or sack, even though the rest of his body is exposed,3Though some of these portions of the body are normally covered, they are not considered as \"nakedness.\" Hence... he may recite the Shema, as long as his heel does not touch his genitalia.4I.e., when he is sitting with his feet tucked under himself.
Berachot 25b reports a disagreement as to whether a heel may \"see\" or touch ערוה, and rules that though the heel may see ערוה, it cannot touch it. The rationale for this distinction is that the Torah was not given to angels. Rashi explains that this implies that we cannot be expected to maintain such a formidable level of care, because we were created with physical nakedness against our wills.
Rabbenu Asher and Rabbenu Yonah suggest that no part of the body may touch one's genitalia during Kri'at Shema, and that the heel is given only as an example. The Shulchan Aruch, Orach Chayim 74:5 accepts this position.
If he is lying under his sheet, but is otherwise naked, he should make a separation5between his heart and his genitalia by placing his sheet below his heart, and [then] recite the Shema. He should not, however, make a separation from his neck [downward] and recite, because his heart will see his nakedness, and it is as if he is reciting without any loin covering.6Berachot 24b relates:
One who is lying under his sheet and is unable to stick out his head because of the cold should separate himself by placing his sheet under his neck, and recite [the Shema]; there are those that say on his heart.
The Rambam and the vast majority of Rishonim follow the second position, because the first opinion does not take into account the rule “One's heart shall not see his nakedness.” If one is sleeping with no clothes on, he may separate the top half of his body from the lower half.", + "When two people are lying under one sheet,1without clothing each is forbidden to recite the Shema even if he has covered himself below his heart,2and thus, his heart does not see his own nakedness. unless the sheet also separates between them in a manner that prevents their bodies from touching3Berachot 24a records a difference of opinion between Rav Yosef and Shmuel. Both agree (as the Rambam states later in this halachah) that when sleeping in the same bed with his wife, one need only turn his face away from her in order to recite the Shema. However, Shmuel is of the opinion that this same halachah applies even if he were sleeping with a person other than his wife, while Rav Yosef feels that this dispensation is only granted in regard to one's wife.
Rashi explains the latter opinion as follows: Since a person is accustomed to being with his wife, lying with her will not prevent him from having proper intention while reciting the Shema. In contrast, when he lies with a person other than his wife, he must separate his body from that person's, lest the touching of their bodies distract him.It is interesting to note that there is a clear dispute between the great rabbis of Spain and North Africa (Rabbenu Yitzchak Alfasi, the Rambam and their disciples) and the great rabbis of Germany and France (Tosafot, Rabbenu Asher, and their disciples) concerning this halachah.
The Rabbis of France rule that even when sleeping in the same bed as one's wife one must make a separation with the sheet before reciting the Shema. Rabbi Yitzchak explains that the halachah is not according to either Shmuel or Rav Yosef and it is reasonable to be particularly strict based on a beraitot quoted in the Berachot 24a. In contrast, the Rabbis of Spain follow the Rambam's view.
Generally, in such instances, the Shulchan Aruch will rule in accordance with the Rabbis of Spain, and the Ramah with the Rabbis of France. In this instance, the Shulchan Aruch, Orach Chayim 73:2, after quoting both positions, suggests that it is fitting to follow the ruling of the Rabbis of France. from the loins downward.4in contrast, bodily contact above this point would not induce sexual thoughts.
The Mishnah Berurah (Orach Chayim 73:2) points out, regarding this halachah, that were one to separate himself from another with the sheet, he need not also turn his head away.
If he is sleeping with his wife, children or other young members of his household,5See the following Halachah for a definition of this term. their bodies are considered like his own, and he is not affected by them.6i.e., he is familiar with them and sexual thoughts are not likely to be aroused. Therefore, even though his body is touching theirs, he may turn away his face,7The Magen Avraham 73:1 requires a person to turn away his whole body so that only the back of his body is touching them, lest he be bothered by sexual thoughts if the front of his body touches them. separate below his heart8so that his heart will not see his own nakedness and recite [the Shema].", + "Until when is one considered a child concerning this matter? A boy, until 12 years and one day; a girl, until 11 years and one day.1Rashi explains that these are the ages when puberty begins, and from this time onward, the youths become physically attractive. However, this opinion does not place any conditions on that age. The Rambam continues and makes that age conditional...
[When they reach that age, they are only excluded when] their physical characteristics are like those of adults2This represents the third position in the Talmud, which states that this matter in not dependent on age at all, but rather on physical maturity. Thus, the Rambam seems to develop his halachic ruling based on a combination of the latter two positions in the Talmud. - i.e., developed breasts and pubic hair.3Based on Ezekiel 16:7, Niddah 6:1 mentions these as signs of a woman's physical maturity. See also Hilchot Ishut, Chapter 2.
From this time onwards, he may not recite the Shema unless he has first separated himself from them with the sheet - as mentioned in the first clause of the previous halachah. From this time onwards, one may not recite the Shema unless he has first separated himself from them with the sheet.
However, if they have not yet developed breasts or pubic hair, he may still recite [the Shema while lying] in physical contact with them, and need not separate from them4as mentioned in the second clause of the previous halachah. until the boy is 13 years and one day, and the girl 12 years and one day.5At this point they are considered adults, even if they do not have the physical characteristics of adulthood. Rabbenu Asher quotes and supports the position of the Rambam." + ], + [ + "Women,1Berachot 20b relates:
A woman's exemption from Kri'at Shema is obvious. It is a time-oriented commandment [i.e., the Shema must be recited at specific times and is thus classified as \"time-oriented\" (see Chapter 1, Halachot 9 to 13)], and women are exempt from all such commandments.What might I have thought? That since [Kri'at Shema] contains the acceptance of the sovereignty of Heaven [even women would be called upon to recite it.It [i.e., the Mishnah] teaches that this is not so and that women are indeed exempt from Kri'at Shema.
In terms of actual halachic ruling, the Shulchan Aruch, Orach Chayim 70:1 rules that although women have no obligation, even rabbinic, to recite the Shema, it is proper that they do so in order to accept upon themselves the yoke of the sovereignty of Heaven.
Women are also exempt from the blessings before Kri'at Shema, but are obligated to recite the blessings after it, because there is a mention of the Exodus from Egypt, which women are also obligated to remember and mention (Magen Avraham 70:1).
The Aruch Hashulchan (Orach Chayim 70:1) also mentions that women may recite all the blessings of Kri'at Shema and adds that the women of his area (Russia in the late nineteenth and early twentieth century) were accustomed to do so, and that they should be blessed for their meritorious actions.
The responsa, Yabia Omer (2:6), states that women of Sephardic origin are not accustomed to recite the blessings. However, Kaf HaChayim rules that they may.
slaves - This refers to Canaanite slaves who have been sold to a Jewish owner and are obligated by all the commandments that women are obligated to perform. A halachic comparison between the two is found in Chaggigah 4a and Kiddushin 23a.
The Jerusalem Talmud quotes a separate source for the exemption of slaves: \"Hear O Israel, God our Lord, God is One\" (Deuteronomy 6:4). He who has no master other than the Almighty [is obligated to recite the Shema], thus exempting the slave, who has another master.
Chaggigah 4a also derives the halachah in a similar fashion, albeit from a different verse. slaves and children2I.e., boys under the age of 13 years and one day. They are minors and exempt from all the Torah's commandments. are exempt from Kri'at Shema. We should teach children to recite it at the proper time3The latter point represents a difference in opinion between Rashi and the Rambam. The Mishnah, Berachot 20a, states that children are free from the obligation to recite the Shema. Rashi states that they are entirely free of obligation even according to Rabbinic law because their parents may not be available at the specific times at which the Shema must be recited.
The Rambam and Rabbenu Tam differ and maintain that the mishnah is only referring to the obligations according to Torah law, but according to Rabbinic decree they are obligated. The Shulchan Aruch, Orach Chayim 70:2 rules in accordance with the Rambam and Rabbenu Tam. with the blessings before and after it, in order to educate them regarding the commandments.4According to Rashi (Berachot 48a) and the Ramban (Milchamot Hashem, Berachot 20b), there is no obligation incumbent on the child himself. Rather, the child's father is obligated to educate him. If he has no father, the obligation falls on his mother and on the local Rabbinic court (Terumat Hadeshen 99).
Tosafot (Berachot 48a) differs and explains that the Sages placed the obligation on the minor himself. Support for this premise can be derived from the Rambam's decision in Hilchot Berachot 5:15-16, which states that an adult who ate a small meal can fulfill his obligation to recite grace by listening to a child reciting those blessings (for both are obligated by virtue of Rabbinic decree). Though others object on the grounds that the child himself is not obligated in the mitzvah, the Rambam states that such a practice is acceptable.
One who is preoccupied and in an anxious state regarding a religious duty5Berachot 16b differentiates between a bridegroom, who is exempt because of his involvement in a mitzvah, and one whose ship is sinking in the sea. Though the latter individual is also anxious, he is obligated to recite the Shema, because his preoccupation is not with regard to a commandment. is exempt from all commandments,6This is based on the principle - העוסק במצוה פטור מן המצוה - One who is involved in one commandment is exempt from another (Sukkah 25a, Sotah 44b). including Kri'at Shema.7I.e., even though it contains an acceptance of the yoke of the sovereignty of Heaven, he is still exempt.
The phrase, Deuteronomy 6:7, ובשבתך בביתך (and while you are sitting in your house) implies that the obligation is only incumbent on someone who is involved in his own personal affairs - \"your house.\" Thus, it excludes one who is involved in the performance of a mitzvah (Berachot 11a and 16a). Therefore, a bridegroom whose bride is a virgin is exempt from Kri'at Shema until he has consummated the marriage,8The Mishnah, Berachot 16a, explains the derivation of the bridegroom's exemption. The phrase ובלכתך בדרך - \"and as you go in your way\" implies that the obligation to recite the Shema only applies to someone going on \"your way,\" i.e., involved in his own personal affairs and not preoccupied with the fulfillment of a mitzvah as is a bridegroom. [In his commentary on that Mishnah, the Rambam mentions that the bridegroom is involved in the mitzvah of being fruitful and multiplying.]
Rashi explains that this concept could not be derived from the phrase בשבתך בביתך - \"and while you are sitting in your house\" because if there were only one verse, one would have thought that only one who is actually involved in the performance of a commandment is exempted. Thus, an additional phrase is necessary to exempt a bridegroom, who though not immediately involved in the performance of the mitzvah is in an anxious state, because of the possible problems inherent in the overall situation. because he is distracted lest he not find her a virgin.9as explained above. Rabbenu Manoach writes in the name of the Ra'avad that the bridegroom is exempt from Kri'at Shema only if he is able to have relations with his wife. However, if she is menstruating or sick, he is obligated to recite the Shema.
Rabbenu Manoach also discusses the different views regarding the bridegroom's obligation to recite the Shema during the day if he does not engage in relations the first night. He concludes that he should be obligated since \"the Jews are a holy people and the bridegroom will be able to divert his thoughts from his wife and concentrate on reciting the Shema.\"
However, if he delays until Saturday night after the wedding10This is dependent on the Talmudic custom (Ketubot 2a), which relates that virgins would marry on Wednesday night.
and does not have relations with her, he is obligated to recite the Shema from that time onward, since - he has waited this long, we can assume that... and does not have relations with her, he is obligated to recite the Shema from that time onward, since his mind has settled and he is familiar with her even though they have not consummated the marriage.11I.e., he is no longer nervous and distracted and can be expected to recite the Shema with the proper intention. In his commentary on the Mishnah, the Rambam mentions that by this time, his all-consuming desire to consummate the marriage has passed.
In this instance, the actual halachah does not reflect the Rambam's position. The Shulchan Aruch, Orach Chayim 70:3, mentions that bridegrooms were originally exempt from Kri'at Shema the first three days (i.e., days and nights) after the wedding. However, today, because of the general lack of intention that everyone has regarding Kri'at Shema, even the bridegroom is obligated to recite the Shema.
The Mishnah Berurah (70:14) adds that a bridegroom who does not recite the Shema appears haughty, because his actions appear to imply that he usually has a high level of intentions. The bridegroom is also obligated to recite the blessings before and after Kri'at Shema and to pray as usual (Magen Avraham; Mishnah Berurah). These positions are based on Tosafot in Berachot 17b.", + "However, one who marries a woman who is not a virgin is obligated to recite the Shema,1on his wedding night because even though he, too, is involved in the performance of a mitzvah,2the mitzvah of procreation it is not so distracting.3for there is no question of the woman's virginity. The same principle applies to similar cases.", + "One who is bereaved of a relative for whom he is obligated to mourn1Leviticus 21:2-3 mentions the six relatives for whom a person is obligated to mourn: a father, a mother, a son, a daughter, a brother, a sister. The Rabbis also added the obligation to mourn for one's wife or husband. See Hilchot Eivel 2:1. is exempt from Kri'at Shema2and all the other mitzvot of the Torah (Hilchot Eivel 4:6). until he has buried him,3The Mishnah, Berachot 17b, states that one who has his dead one \"lying in front of him\" is exempt from Kri'at Shema. The Talmud (ibid. 18a) explains that any relative waiting to be buried is considered to be \"lying in front of him.\" This is derived from Abraham's characterization of Sarah as being in front of him (Genesis 23:4 , even though her body was not physically present. because his attention is distracted from reciting [the Shema].4I.e., even if he is not necessarily involved in dealing with the arrangements for the burial or the burial itself, he is exempt, because his mind is distracted (Kessef Mishneh).
The Jerusalem Talmud (Berachot 3:1) derives this halachah from Deuteronomy 16:3: \"to remember the day you left Egypt all the days of your life.\" This implies \"days that you are involved with the living and not days in which you are involved with the dead.\" Since the obligation to remember the Exodus (an integral part of Kri'at Shema - see Chapter 1, Halachot 2 and 3) does not apply on those days when one is involved in dealing with the burial of one's loved ones, one is also exempted from reciting the Shema.
Sukkah 25a explains that the exemption of a mourner cannot be derived from that of a bridegroom mentioned in Halachah 1. A bridegroom's lack of concentration stems from his involvement with a mitzvah. In contrast, the mourner's inability to concentrate is a personal matter. Rashi elaborates: Though mourning is a mitzvah, the pain associated with mourning is not.
The Jerusalem Talmud notes that a mourner should not voluntarily recite the Shema. It is a sign of disrespect to the departed for their relatives to recite the Shema before they have been buried.
A person who is watching a body5I.e., guarding the body from an animal or other damage. (See Berachot 18a.) is also exempt, even if it is not the body of a relative.6Since a person involved in one commandment is exempt from another. (See the commentary on Halachah 1.) When there are two watchers, one should continue watching while the other withdraws and recites the Shema. [When the latter] returns, the other should depart and recite [the Shema].7As opposed to the actual mourners, the guards are obligated to recite the Shema if they are able to. Their exemption is not based on their distracted condition, but on their involvement in the commandment. Therefore, if another is able to guard the body for a few moments, the guard must recite the Shema. However, if there is no one to relieve the guard, he is not allowed to recite the Shema (Mishnah Berurah on the Shulchan Aruch, Orach Chayim 71:3).
The watchers must remove themselves in order not to recite the Shema within 6 feet of the dead person. (See Chapter 3, Halachah 2 and commentary.)
A gravedigger is also exempt from Kri'at Shema.8See Berachot 14b. His exemption is also based on the principle that one involved in a commandment is exempt from another. The Mishnah Berurah (Orach Chayim 71:5) points out that even while he is resting for a few moments, the gravedigger is still exempt, because his resting is also part of the mitzvah, since by resting he gains strength to continue his task.", + "A body should not be taken out for burial close to the time for reciting the Shema,1Rashi, Berachot 19a, explains that doing so will prevent many people from reciting the Shema. unless the deceased was a great man.2Berachot, ibid., questions the above statement, noting that when Rav Yosef died he was taken out for burial close to the time of Kri'at Shema. The Talmud answers that a great man is different - i.e., for a man of Rav Yosef's stature, even Kri'at Shema is postponed in order to honor his greatness.
Neither Rav Yitzchak Alfasi or Rabbenu Asher mentions this passage, indicating that they do not feel that it is halachically relevant. The Tur (Orach Chayim 72) mentions the Rambam's view, but adds that his father, Rabbenu Asher, did not differentiate between important and normal people.
The Beit Yosef explains that, at present, there is no person of a stature that we would not delay his burial in order to recite the Shema at its proper time. Therefore, the halachah is not in force. The Shulchan Aruch also omits reference to it.
The Magen Avraham mentions that the prohibition against burying someone close to the time of Kri'at Shema relates only to Kri'at Shema in the morning. However, in the early evening, one should first bury the body and then recite the Shema, or recite the Shema early enough to allow the burial to take place before nightfall so that the person will be buried as close to the day of his death as possible.
If they do begin to remove the deceased and the time for reciting the Shema arrives while they are accompanying the body,3to the burial anyone required to [carry] the coffin4e.g., the bearers of the coffin and their replacements and those who, in turn, relieve the replacements, whether they are before the coffin - I.e., they have yet to carry it - e.g., the bearers of the coffins and their replacements and those who, in turn, relieve the replacements - whether they are before the coffin or after it,5I.e., they have already carried it. It is customary for several people to carry the coffin, in order to involve themselves in the mitzvah. are exempt [from Kri'at Shema].6The Mishnah, Berachot 17b, states:
The bearers of the coffin, their replacements and those who in turn will relieve the replacements, the ones before the coffin and the ones after the coffin - the ones who are before it and are required to [carry] the coffin are exempt. Those who are after it, even if they are required to [carry] the coffin, are obligated [to recite the Shema].\"
This certainly seems to differentiate between those before and after the coffin, and indicates clearly that those who have already carried the coffin are indeed obligated to recite the Shema, unlike the halachah written by the Rambam.
Rashi explains that those who have already carried the coffin are obligated to recite the Shema, even though they may be needed to carry it again, because they have already fulfilled their obligation.
There is, however, another version of the Mishnah. See Tosafot in Berachot 17b and most printed versions of the Mishnah (Rabbinic edition, Kahati, Mossad Harav Kook edition of the Rambam's commentary on the Mishnah). It states:
The bearers of the coffin and their replacements and those who in turn will relieve the replacements, the ones before the coffin and the ones after the coffin - the ones who are required to [carry] the coffin - are exempt. And those who are not required to [carry] the coffin are obligated to recite the Shema.\"
The Mishnah in this form can serve as the source for the Rambam's halachah. The \"are exempt\" term in the halachah refers back to all the cases written before it, including \"the ones after the coffin.\"
The difference in the original Hebrew versions of the Mishnah is simply one word. Rashi's version:ואת שלאחר המטה את שלפני המטה צורך בהם פטוריםthe Rambam's version:ואת שלאחר המטה שלמטה צורך בהם פטורים.
The rest of those accompanying the body who are not required to [carry] the coffin are obligated [to recite the Shema].7because, as stated in the Mishnah: \"And those who are not required to [carry] the coffin are obligated to recite the Shema.\" The people are accompanying the body simply as a token of honor for the dead person, but are not occupied in the performance of a mitzvah such that they would be exempt from Kri'at Shema. The Shulchan Aruch, Orach Chayim 72:1 and Yoreh De'ah 358:1 quote the Rambam's position.
", + "Should they be involved in eulogies when the time for Kri'at Shema arrives,1See Berachot 19a. if they are in the presence of the deceased they should withdraw2in order not to recite the Shema in his presence (See Halachah 3) singly and recite,3but not all at once, because this is lacking in respect for the deceased. and then return to the eulogy.4and then return to the eulogy.
If the deceased is not present, all the people should recite the Shema5I.e., there is then no problem of embarrassing the dead by performing commandments. except the mourner, who remains silent, because he is not obligated to recite the Shema until he buries his relative.6This halachah also underscores the fact that the exception for mourners is not conditional on their involvement in the care for the deceased. In our case, the deceased is not present and the mourner is sitting silent, and yet he is still not obligated because of his distracted state (see Halachah 3).", + "After the burial, the mourners return to receive condolences and the people follow them from the gravesite to the place where they form a line to receive condolences.1The people form a שורה - a line (or lines) around the mourners. Afterwards, they offer their condolences one by one, as they pass before the mourners (Hilchot Aivel 13:1,2). Others interpret the שורה as two lines facing each other. The mourners then walk between these two lines, and as they pass, the people offer their condolences.
The people are generally accustomed to say: May God comfort you among the other mourners of Zion and Jerusalem. If the people are able to start and finish even one verse [of Kri'at Shema] before they arrive at the line,2directly before the mourners they should do so. If not, they should not start3the recitation of the Shema.
The above is conditional upon there being enough time afterwards to recite the Shema. However, if the third hour is passing, the Shema should be recited immediately (Kessef Mishneh). The Ramah quotes this halachah in Shulchan Aruch, Orach Chayim 72:4. The Magen Avraham explains that one is allowed to recite the Shema before comforting the mourners, because he has not yet begun performing the mitzvah of comforting them. until they have consoled the mourners.
After they have taken their leave they should commence reciting.4Rabbenu Yonah explains that not only the burial of the dead, but also the consoling of the mourners is part of the commandment of גמילות חסדים (acts of lovingkindness). In his commentary on Mishnah Pe'ah 1:1, the Rambam divides acts of lovingkindness into two categories: a) those one does with his money, such as charity,b) those one does with his body - e.g., comforting mourners and accompanying the dead to burial.
Rabbenu Yonah states explicitly that this is a Torah commandment. The Rambam, however, is of the opinion that burying the dead, comforting the mourners, and all acts of lovingkindness are Rabbinic commandments. In Hilchot Eivel 14:1, he writes:
It is a positive commandment of Rabbinic origin to visit the sick, comfort those mourning, take out the dead, bring in the bride, accompany guests [from your house] and to involve oneself in those things necessary for burial - i.e., to carry [the coffin] on his shoulders, to walk before him, to eulogize him, to dig [the grave] and to bury him.
The Rambam's classification of these commandments as of Rabbinic origin creates a problem for us. How are we to understand the halachot we have just learned?
The Rambam has taught us that those involved in the burial of the dead and the comforting of the mourners are exempt from reciting the Shema, based on the principle that those involved in the performance of one commandment are exempt from another. According to Rabbenu Yonah, who understands גמילות חסד (acts of lovingkindness) to be Torah commandments, this is easily comprehended. However, according to the Rambam, how can involvement in a Rabbinic commandment exempt one from the fulfillment of a Torah obligation, especially one as central as Kri'at Shema?
The answer to this question depends on the continuation of Hilchot Eivel, ibid.:
Even though all these commandments are of Rabbinic origin, they are included [in the command] ואהבת לרעך כמוך (Love your fellow as yourself, Leviticus 19:18 . All those things that you would want others to do for you in the realm of Torah and commandments, you should do for your colleague.
Thus, the Rabbinic commandments regarding acts of lovingkindness are the specific ways established by the sages to express the Torah commandment of \"Love your fellow as yourself.\" Accordingly, although these commandments are Rabbinic in origin, since their ultimate source is found in a Torah commandment, the rule that \"one performing one commandment is exempt from another\" applies to them as well. Those standing in the inner line5i.e., they can see the faces of the mourners - are exempt from Kri'at Shema. Those at the outside, since they cannot see the mourner, are obligated to recite the Shema where they are. - This is in accordance with the beraita quoted in Berachot 19b. The Ra'avad understands, however, that the words \"inner line\" in the beraita refer to the inner circle - i.e., the family of the mourners. It is the Rambam's position which is most widely accepted. - i.e., they can see the faces of the mourners - are exempt from Kri'at Shema. Those at the outside, since they cannot see the mourner, are obligated to recite the Shema where they are.", + "Anyone who has an exemption from Kri'at Shema, but nevertheless desires to be strict with himself and recite, may do so.1The Mishnah (Berachot 16b) records a difference of opinion whether a bridegroom may recite the Shema on the first night or not.
Rabban Shimon ben Gamliel states: \"Not everyone who wants to take the name may take it,\" (i.e., not everyone may pronounce God's name whenever he pleases). The Sages differ and allow the Shema's recitation. This is conditional upon the fact that his mind is not distracted.2The Sages maintain that a person has the potential to compose himself to the extent that he can recite the Shema with proper intention. Rabban Shimon ben Gamliel maintains that this is not possible for most people. Indeed, a person who does so is considered tobe acting haughtily, implying that he has the power to concentrate when most people cannot. However, if this exempted person is in a confused state, he is not permitted to recite [the Shema] until he composes himself.3If he cannot compose himself, even the Sages agree that the Shema should not be recited.
The Rambam follows the majority position of the Sages. Rabbenu Asher accepts the opinion of Rabban Shimon ben Gamliel. However, Tosafot (ibid. 17b) explains that at present, our level of concentration has changed and all bridegrooms should recite the Shema. Any bridegroom who does not recite the Shema would be acting haughtily by intimating that usually he has a very high level of concentration. The Shulchan Aruch, Orach Chayim 70:3 accepts Tosafot's position. (See also the commentary on Halachah 2.)
As mentioned above, a mourner should not recite the Shema for it is disrespectful to the deceased to imply that one could still concentrate on the Shema despite their passing.", + "All those ritually impure are obligated to read the Shema and recite the blessings before and after it in their impure state.1The Mishnah (Berachot 26a) mentions a difference of opinion concerning this issue and the Rambam accepts the more lenient view. This applies even when it is possible for them to purify themselves2by immersing in the mikveh that day3before the time for the Shema passes. It is not necessary to make that effort and the person may recite the Shema in an impure state. - e.g., one who has touched [the carcass of] a שרץ (crawling animal),4Leviticus 11:39 deems such a person as ritually impure. a menstrual woman,5Leviticus 15:19 states that not only a menstrual women, but anyone or anything she touches contracts ritual impurity. a6The term refers to a woman with a venereal disease similar to syphliss or gonorrhea. Leviticus 15:25 equates the ritual impurity of such a woman with that of a menstrual woman. זבה, or the couch on which these people have laid,7See Leviticus 15:10 which explains that even that which is sat upon by someone impure, may not be touched. and the like.8e.g., one who touches either a man with discharges or someone who contracts ritual impurity by contact with a corpse.
Ezra and his colleagues decreed that a man who had a seminal emission9Leviticus 15:16 deems such a person as ritually impure. However, as above, that would not effect his ability to read the Shema. was forbidden to read the words of the Torah.10This decree was one of 10 decrees issued by Ezra's court (Bava Kama 82a.).
Berachot 22a explains that the decree mentioned in our halachah was designed to restrain somewhat the physical relationships of the Torah scholars with their wives. Thus, they separated him from the other ritually impure11who were not prevented from reading the Shema. until he immersed himself in a mikveh.12Berachot 22a relates that since this was only a Rabbinic decree, certain leniencies could be observed regarding this immersion. This ordinance was not universally accepted among the Jewish people. Most were unable to observe it13See also Hilchot Tefillah 4:4-6 and commentary.
It must be emphasized that though there is no need to immerse oneself in a mikveh, it is necessary to wash for it is forbidden to recite words of Torah with any traces of semen on his body. See Ramah, Orach Chayim 76:4. and it was therefore negated.14i.e., because of the inability of the Jewish people to maintain this very high level of purity, the decree was never really accepted as law.
This explanation is significant. The Mishnah (Eduyot 1:5) teaches us that a court does not have the jurisdiction to override the ruling of another court unless it is greater in wisdom and number - i.e., unless the scholars are of a greater stature and more numerous. There was no later court with the stature of Ezra's, and, therefore, no one had the authority to abolish Ezra's ruling (Kessef Mishneh).
The Jewish people accepted the custom of reading the Torah15Berachot 22a relates that one of Rabbi Yehudah ben Beteira's students was mumbling his words. When asked by Rabbi Yehudah to explain his behavior, he stated that he not been able to immerse himself after having a seminal emission. Rabbi Yehudah told him to speak up without embarrassment for the words of Torah cannot contract ritual impurity. and reciting the Shema even after a seminal emission, because the words of Torah cannot contract ritual impurity.16I.e., even one in a state of ritual impurity may involve himself in Torah study and prayer, because the Torah is unaffected by his impurity (Berachot, ibid.).
The Kessef Mishneh differentiates between physical filth, which renders the recitation of the Shema impossible (as we learned in Chapter 3), and ritual impurity, which does not affect it.
Our awareness of the presence of physical filth produces a subjective response to its somewhat disgusting nature. This response, in turn, has ramifications regarding the honor of the Torah studied in such a place. Ritual impurity is, however, a wholly metaphysical reality, and that particular reality has no ability to affect the Torah.
Rather, they stand in their state of purity forever, as [Jeremiah 23:29] states: \"Are not my words like fire, declares the Lord.\" - Thus, the differentiation made above has its basis, not on human logic, but on Divine decree. Deuteronomy 23:13 teaches: \"And your camp shall be holy,\" forbidding the recitation of the Shema in the presence of physical filth. In contrast, the verse from Jeremiah quoted above clearly implies the inability of ritual impurity to exert its influence over the words of Torah (Kessef Mishneh).
Just as fire is incapable of becoming ritually impure, so, too, the words of Torah are never defiled. - This decision alludes to a fundamental concept regarding the nature of Torah study. On one hand, we see Torah study as being associated with the student, as obvious from the law, Hilchot Talmud Torah 5:11, that allows a Torah scholar to forgo the honor due him. Although that honor is not being paid to him personally, but to the Torah knowledge he possesses, that Torah is considered his to the extent that he can forego the honor. Nevertheless, even while Torah is associated with the person studying it, its essential Godly nature remains intact to the extent that it cannot contract ritual impurity. Rather, they stand in their state of purity forever, as [Jeremiah 23:29] states: \"Are not my words like fire, declares the Lord.\" Just as fire is incapable of becoming ritually impure, so, too, the words of Torah are never defiled." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..8cc1ee6868be1594cad032275cc0ddb1b3b3a30b --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Sefaria Community Translation.json @@ -0,0 +1,85 @@ +{ + "language": "en", + "title": "Mishneh Torah, Reading the Shema", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "Twice a day one recites the Shema, in the morning and in the evening as it says \"while you lie down and while you get up\" (Deuteronomy 6:7). [This means] that the time when people generally lie down is night, and the time when people generally arise is day.", + "What does one recite? [There are] three sections, and they are: \"Shema\" (Deuteronomy 6:4-9), \"If ye shall hearken\" (Deuteronomy 11:13-21), and \"And the Lord spoke\" (Numbers 15:37-41). One begins with the section \"Shema\" because it has in it of the unity of God, loving Him, and learning [of Torah], which is the greatest essence on which everything depends. After [the Shema], \"If ye shall hearken\" [is next] as in is the commandment of the rest of the commandments, and after thus is the portion [referring to] the fringes, that also have in it the commandment of remembering all the commandments.", + "Even though the commandment of wearing fringes does not apply at night, one reads the passage [concerning it] because it has a reminder of the Exodus from Egypt. It is a commandment to recite the Exodus from Egypt as it is stated, \"So that you will remember the Exodus from Egypt all the days of your life\" (Deuteronomy 16:3). These three sections ordered as such form the recitation of the Shema.", + "While reading the Shema, when one finishes the first verse, one says quietly, 'Blessed is the name of the glory of His kingdom forever\". Then one reads as normal, \"And you will love the Lord, your God...\" (Deuteronomy 6:5-9). Why does one read as such? Our tradition says that Jacob the Patriarch, nearing death, gathered his sons in Egypt and commanded them urgently concerning God's unity, and the path of God that Abraham and Isaac, Jacob's father, has walked. He asked them, \"My sons, could it be that among you is a lowlife, who does not stand with me concerning God's Unity?\" This is similar to when Moses our Teacher said to us, \"Lest there is among you a man or woman...\"(Deuteronomy 29:17). The brothers all answered, \"Hear, O Israel, God is our Lord, God is one\". That is to say: Listen to us our Father, Israel, God is our Lord, God is one. The elder said, \"Blessed is the name of the glory of His kingdom forever\". Therefore, all Jews out of custom say the praise that Israel the Elder said after this verse. ", + "When reading the Shema, one blesses before reading and after. During the day, one says two blessings before and one after. During the night, one says two blessing before and two after.", + "The first blessing before the Shema during the day is, \"Who creates the light and fashions the darkness\". The second blessing is, \"Of unending love, you loved us\". The blessing said after the Shema during the day is, \"True and immutable\". The first blessing before the Shema at night is, \"Who brings on the evening\". The second blessing is, \"The unending love of Your people the House of Israel\". The first blessing after the Shema at night is, \"True and faithful\". The second blessing is, \"Lay us down\".", + "The first blessing that is before the recitation, whether day or night, starts and ends with \"Blessed\". The rest of the blessings end with, \"Blessed\"; none of them begin with \"Blessed\". These blessings along with the rest of the arranged blessings known to the Jews were amended by Ezra the Scribe and his court. No one is permitted to shorten them or lengthen them. Anywhere that they amended to end with \"Blessed\", no one is permitted to not end [with it]. Anywhere that they amended to not end with \"Blessed\", no one is permitted to end [with it]. Anywhere that they amended to not begin with \"Blessed\", no one is permitted to begin [with it]. Anywhere that they amended to begin [with \"Blessed\"], no one is permitted to not begin [with it]. The basic rule of the matter is whoever changes the set order of blessings that the Sages established, indeed they have made a mistake and must return and say the blessing as proscribed. Anyone who does not say \"True and immutable\" in the morning prayers and \"True and faithful\" in the evening prayers has not fulfilled their duties. ", + "One who says the second blessing first, whether during the day or the night, or whether concerning the blessings before [the Shema] or the blessings after, has fulfilled [the commandment], as there is no set order of blessings. If, during the morning prayers, one begins with \"Who creates the light\", and ends with \"Who brings on the evening\", one has not fulfilled [the commandment]. But if one begins with \"Who brings on the evening\" and ends with \"Who creates the light\", one has fulfilled [the commandment]. If, during the evening prayers, one begins with \"Who brings on the evening\" and ends with \"Who creates the light\", one has not fulfilled [the commandment]. If one begins with \"Who creates the light\" and ends with \"Who brings on the evening\", one has fulfilled [the commandment] as all blessings are lead by the ending [blessing]. ", + "What is the time of the recitation of the Shema at night? The commandment is from the emergence of the stars until [halakhic] midnight. If one transgresses by delaying, one [may] say until dawn to fulfill the duty. The [Sages] stated until midnight so that one is kept from delinquent tardiness.", + "One who says the recitation of the Shema for the evening service after dawn [but] before sunrise has not fulfilled their duty, unless they were compromised [to not do it until then], such as a drunk or ill person, and so on. A compromised person who says [the Shema] then does not say \"Lay us down\".", + "When is the time during the day for the commandment [of the Shema]? One should start to recite before sunrise so that one can conclude reciting and bless the last blessing with the sunrise. This measure is as a tenth of an hour before the sun rises. If one delays and recites the Shema after the sun rises, one fulfills the duty. The period is until three hours into the day for one to transgresses by delaying.", + "One who begins to recite the morning Shema after dawn although finishes before the sun rises has fulfilled the duty. In time of pressure such as an early riser for travel, one can recite from the onset of dawn. ", + "One who says [the Shema] after three [halakhic] hours into the days has not fulfilled their duty of the recitation of the Shema at its appointed time, even when compromised. Indeed, it is as if one who reads Torah. One who delays and says [the Shema] after three hours should still say the blessings before and after. " + ], + [ + "He who reads the Shema and does intend [to do so with] his heart in the first verse, i.e. \"Hear Israel\", does not fulfill his duty [to do so]. For the rest, if he does not intend with his heart, he fulfills [his duty]. Even if he was reading Torah in his [general] way or was proofreading these sections [in the Shema] at the appointed time of recitation, he has fulfilled [his duty, as long as] he intends with his heart in the first verse. ", + "Every person recites as is his way, whether standing or going, or whether lying or riding on the back of an animal. It is forbidden to recite the Shema when lying down with the face flat on the ground or lying on the back with the face facing up. But he [can] lie on his side [and recite]. If he is a man of much weight that cannot turn on his side or is sick [and also cannot turn on his side], he should lean a little to his side and recite.", + "Someone who was walking should stand for the first verse, and the rest can be recite while he walks. If someone is sleeping, [others] should disturb him until he recites the first verse. From here onward if sleeps forces him [from saying the rest], he should not be disturbed. ", + "Someone who was busy in work [must] cease until he recites the entire first portion. Craftsmen too must cease their work in [the recitation of] the first portion so that their recitation is not [said] casually. The remainder [can] be recited while he is busy in his work, even [when] at the top of a tree or on the top of a wall. [They] may recite in such a place and bless before and after it.", + "Someone who was busy in study of Torah and the time of the recitation of the Shema arrives, stops and reads and bless before and after it. Someone who was busy in the needs of the public does not stop, [but rather] finishes his work and recites if time remains to recite.", + "Someone who was busy eating, washing, hair cutting, working with skins, or working in a court, finishes [such activities] and afterwards recites the recitation of the Shema. If he fears that it the time for recitation could pass, [he can] stop and recite. Truly, this is praiseworthy.", + "[For] someone who goes to use [a mikvah], if he can leave and cover himself before sunrise, he [should] leave [the mikvah], cover himself, and recite [the Shema]. If he fears that the sun will rise before he recites, he [should] cover himself with the water that he is standing in and recite. He [should] not cover himself with filthy water that has a bad smell, or in water [which is used for] soaking [flax], or in water that is clear [enough] for his nakedness to be visible in it. But [if] he covers himself in cloudy water that does not have a bad smell, he [can] recite in such a place. ", + "Someone who says the recitation of the Shema does not hint with his eyes and does not form with his lips [a message or hint] and does not show [i.e. point to something] with his fingers, such that the recitation is [said] casually. If he does so, although he has fulfilled his duties, indeed this is indecent. He must voice [loudly enough] for his ear when he recites; if he does not voice for his ears, he has fulfilled [his duties]. He must be diligent in his pronunciation, [but] if he is not diligent, he has fulfilled [his duty].", + "How does one be diligent [in pronunciation]? One must be careful to not say [a letter] without a dagesh [when it has] a dagesh, and to not say [letter] with a dagesh [when it does not have] a dagesh. One must not say the silent sheva or silence the said sheva. Therefore, one must allow a space between [two words which are phonologically] connected, between two similar letters, that one of which ends a word and the other is the beginning of a word after it. For example, \"Bekhol Levavkha\", one should read \"Bekhol\", pause, and then say \"Levavkha\". Also, [one should do the same with] \"VaAvadtem Meherah\" and \"HaKanaf Ptil\". One must emphazise the Zayin in \"Tizkeru\" and lengthen the Dalet in \"Ehad\" in order to crown Him [recognize His crowning] in Heaven and Earth and the four winds. One must not shorten the Het [in \"Ehad\"] so that it will not be said as \"Ee Had\".", + "A person can recite the Shema in any language that he understands. [When] reciting in another language, he [still] needs to be careful about errors [in pronunciation] and be grammatically correct in that language like he must in the holy tongue.", + "One who is reciting incorrectly has not fulfilled [his duty]. In what context does this apply? In the order of the verses. But if one starts with sections that comes after another section, even though it is not allow, I say he has fulfilled [his duty], because they are not ordered [as such] in the Torah. One who says a verse and then says it again a second time, indeed this is improper. One who says a word and then says it again, such as saying, \"Shema Shema\", he should be silenced. ", + "One who reads with pauses has fulfilled [his duty]. Even if he pauses section to section such that he [could] have finished all [of the Shema], he has fulfilled [his duty, as long as] he reads in order. [If] he reads nodding off [to sleep], neither awake nor falling asleep, he has fulfilled [this duty], as long as he was awake for the first verse.", + "If there is a doubt if one recited the Shema, one [should] recite it again, blessing before and after it. But if one knew that he read it and doubts if he blessed before and after it, he [should] not recite and bless [it] again. [If] he reads and makes mistake, he should return to the place that he made a mistake. If one loses his place between portions and does not know which portion he finished and which he needs to say, returns to the first portion, which is \"And thou shalt love the LORD thy God\" (Deuteronomy 6:5).", + "[When one] makes a mistake in the middle of a section and does not know where he stopped, [he should] return to the beginning of the section. [If one] was reading \"Ukhtavtam\", and does not know if it is the \"Ukhtavtam\" of the Shema or the \"Ukhtavtam\" in \"If ye shall hearken\" (Deuteronomy 11:13-21), [he should] return to the \"Ukhtavtam\" of the Shema. If he doubts after reciting \"That your days may be multiplied\" (Deuteronomy 11:21), does not return as on the habit of his speech he [can] continue.", + "[One who] was reading [the Shema] and chances upon others or others chance upon him, if he was between sections, [he may] cease and greet someone that he must [do so] in his honor, such as his father or his rabbi chancing [upon him], or someone greater than him in wisdom. [He should] return a greeting to everyone that greets him.", + "[One who] was reading [the Shema] in the middle of a section does not cease and greet someone. But [one should] greet someone whom he is afraid of, such as a king or oppressor and so on. But someone that he must [greet] in his honor such as his father or his rabbi, if [one of them] greets him, [he must] cease and return the greeting.", + "And these are [the parts] between the sections: between the first blessing and the second, between the second and the Shema, between the Shema and \"If ye shall hearken\" (Deuteronomy 11:13-21), between \"If ye shall hearken\" and \"And..said\" (Numbers 15:35-41). Between these sections, [one may] greet out of honor and return greeting to everyone. But between \"And...said\" and \"LeEmet veyatziv\", indeed this is like the middle of a section, and [one may] not cease but to greet out of fear and return out of honor. " + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "If one, while walking, is reading the Shema and reaches a place where there is filth, he should not place his hand over his mouth and continue to read, but he must pause till he has passed the place. So too if one passes gas, one should pause until the smell dissipates and then he can continue reading; and the same applies to words of Torah. If one's friend passes gas, even though one must pause reading the Shema, he does not need to stop learning Torah." + ], + [ + "Women, slaves, and young children are exempt from the recitation of the Shema. [We should] teach children to recite it at its time, and bless before and after it so as to educate them in the commandments. [If] someone had his heart occupied and hasten for [another] commandment, he is exempt from all [other] commandments and from the recitation of the Shema. Therefore, a groom who takes a virgin is exempt from the recitation of the Shema until he has relations with her, considering his mind is lacking [i.e. he has no concentration] in case he does not find her a virgin. If he tarries until Saturday night and does not have intercourse [with her], he is obligated to recite from [that] Saturday night and on, as indeed his mind is calmed and his heart knows her even though he did not have relationships.", + "But [one who] takes the non-virgin woman, even though [he] is occupied with a commandment, [he] is obligated to recite, since he has nothing that confuses his mind, and thus it is so for similar cases.", + "Someone who has someone die that he is obligated to mourn upon is exempt from the recitation of the Shema until he buries him because his mind is lacking [i.e. he has no concentration] to recite. If one was guarding a deceased body, even if it is not the body of his [relative], he is exempt from the recitation of the Shema. If there are two guards, one guards and the second [one] leaves to another place and recites and returns to guard, and the other leaves and recites. A digger of a grave is exempt from the recitation of the Shema.", + "[We should] not bring out the deceased for burial near the time for the recitation of the Shema, unless he was a great man. If they started and brought [the deceased] and time for recitation arrives, and they are escorts to the deceased, any that are required for the coffin such as the bearers of the coffins and their replacements and [the replacements'] replacements, whether they were before the coffin or after the coffin, are exempt [from reciting]. The remaining [people] that escort [the body] that are not needed for the coffin are obligated.", + "[If one] was occupied with a eulogy, and the time of recitation of Shema arrives while the deceased lays before them, one by one [they should] leave, recite, and return to [the] eulogy. [If] the deceased is absent before them, everyone recite the recitation of Shema, [but] the mourner sits and is silent as he is not obligate to recite until he buries the body.", + "[Having] buried the deceased and the mourners returned to receive condolences, everyone goes after them from the place of the grave to the place where the mourners are to make a line to receive condolences. If the people [i.e. the non-mourners] can start and finish even one verse [of the recitation] before they arrive to the line, they [should] start. If not, they [should] not start until they consoled the mourners. After they leave them, they [should] begin to recite. One who stands in the inner line that [can] see the faces of the mourners are exempt from recitation of Shema. [Regarding] the outer [line], since they [can]not see the mourners, they are obligated in recitation of Shema in their place. ", + "Anyone who is exempt from the recitation of the Shema, if he wants to be strict on himself to recite, [can] recite, [as long as] his mind is settled. But if [this person], exempt from reciting, was frighted and astounded, he is not permitted to recite until his mind settles. ", + "All [those who are] impure are obligated in recitation of Shema, blessing before it and after it [while] in their impurity, even if it is possible to remove their impurities that day, such as [those who] came in contact with swarming things, [one who is] menstruating, [one who has] intermenstrual bleeding, and [wherever they] lie and so on. Ezra and his court established that man [that had] a seminal emission does not recite words of Torah and leaves from the rest of the impure [individuals] until he immerses [in a mikveh]. This establishment did not last in all of Israel, [as] there was no strength in most of the public to uphold it. Therefore it was annulled. All of Israel already practiced reading the Torah and reciting the Shema [while in the state of being] a man [that had] a seminal emission, as words of Torah do not receive impurity. Instead, they remain in their impurity forever, as it is stated, \"Is not My word like as fire? Saith the LORD\" (Jeremiah 23:29). As fire does not receive impurity, even the words of Torah do not receive impurity. [This ends] Jewish law of recitation of Shema." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..6310c5c96303eb1e68af235e22e3605faa7f34d5 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,95 @@ +{ + "language": "en", + "title": "Mishneh Torah, Reading the Shema", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 2.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949", + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "The Shema is read twice every day,—in the evening and in the morning, as it is said, \"and when thou liest down and when thou risest up\" (Deuteronomy 6:7), the phrases in this text meaning at the time when men are lying down, that is, at night, and at the time when they have risen, that is, by day.", + "What does one read? Three sections as follows: the section beginning, \"Hear, O Israel\" (Deuteronomy 6:4-9); that commencing, \"And it shall come to pass\" (Deuteronomy 11:13-21); and that commencing, \"And the Lord spoke\" (Numbers 15:37-41). The section beginning, \"Hear, O Israel\" is recited first, because it sets forth the duties of acknowledging the Unity of God, loving Him, and studying His words. This is the great and essential matter on which all depends. Then, the passage beginning, \"And it shall come to pass\" is read, this containing a charge to fulfill all the other commandments. Finally the section concerning Fringes is read, as it also contains a charge to remember all the commandments.", + "Although the precept to wear fringes is not incumbent at night, still the section concerning this precept is recited at night, because it mentions the departure from Egypt, which it is a duty to recall by day and at night, as it is said, \"that thou mayest remember the day of thy going forth from the land of Egypt all the days of thy life\" (Deuteronomy 16:3). The reading of these three sections in this order is termed \"The reading of the Shema.\"", + "When reciting the Shema, after concluding the first verse, one repeats in a low tone the sentence, \"Blessed be the name of His glorious sovereignty for ever and ever\" and then resumes the reading of the first section in the regular order from the verse, \"And thou shalt love the Lord, thy God,…\"to the end of the section. Why is the sentence above mentioned interpolated? We have a tradition that when the patriarch Jacob, residing in Egypt, gathered his sons about him, in his dying hour, he earnestly charged them concerning the Unity of God and the Way of the Lord in which Abraham and his father Isaac had walked. He questioned them, saying to them, \"Possibly, my sons, there is some one among you who is unworthy, and is not at one with me on the doctrine of the Unity of the Creator of the World,\" in the same way as our teacher Moses charged the people in the words, \"Lest there be among you a man or a woman … whose heart turneth away this day\" (Deuteronomy 29:17). They all answered, \"Hear, O Israel, the Lord our God, the Lord is one.\" This means, \"Our father, Israel, hear this, our [confession of faith]: 'the Lord our God is one Lord'\". The aged patriarch then ejaculated, \"Blessed be the name of His glorious Sovereignty for ever and ever.\" Hence, all Israelites keep the custom of reciting, after the first verse of the Shema, the thanksgiving uttered by the Patriarch Israel.", + "Blessings are recited before the Shema and after it. When reading the Shema by day, two blessings are recited before it, and one after it. When reading it at night, two blessings are recited before, and two after it.", + "The former of the two blessings recited before the Shema by day, is that beginning, \"Who formest light and createst darkness.\" The latter is that beginning, \"With everlasting love hast Thou loved us.\" The blessing subsequent to the Shema is that beginning, \"True and Firm.\" The former of the two blessings recited before the Shema at night is that beginning, \"Who bringest on the evening twilight.\" The latter begins \"With everlasting love hast Thou loved Thy people Israel.\" The former of the blessings, recited after it, is that beginning, \"True and trustworthy.\" The latter, that beginning, \"Cause us to lie down [O Lord, our God, in peace.\"]", + "The first of the blessings recited before the Shema, whether by day or at night, is introduced with the formula, \"Blessed [art Thou, O Lord our God, King of the Universe]\" and concludes with the formula, \"Blessed [art Thou, O Lord].\" Of the other blessings, each concludes with the formula, \"Blessed [art Thou, O Lord]\" but are not introduced with the formula, \"Blessed art Thou …\" These blessings as well as all the other blessings with which all Israel are familiar were instituted by Ezra and his court and no one is permitted to take aught away from the wording or add to it. The blessings which they (Ezra and his colleagues) ordained to conclude with the formula, \"Blessed [art Thou etc.]\" may not be recited without this formula. Those which they ordained should conclude without this formula may not be recited with it. Those which they ordained not to begin with a benedictory formula, may not be begun with it. Those which they ordained should begin with it may not be begun without it. In short, whoever alters the form the Sages gave to the blessings commits an error and must recite the blessing again according to its prescribed form. Whoever does not recite the blessing beginning, \"True and firm\" in the morning, and that beginning, \"True and trustworthy\" in the evening has not fulfilled his duty.", + "If one has recited the second blessing before the first, either in the Morning or in the Evening Service, and whether the blessings thus transposed are those recited before or after the Shema, he has fulfilled his duty; for no order has been statutorily fixed for the blessings. If, in the morning service, one began the first blessing with the formula, \"Who createst light\" and concluded it with the formula, \"Who bringest on the evening twilight,\" he has not fulfilled his duty. But if one began with the formula, \"who bringest on the evening twilight\" and concluded with the formula, \"who createst light\" he has fulfilled his duty. Thus too, in the evening service, if one began with the formula, \"who bringest on the evening twilight\" and concluded with the formula, \"who createst light\" he has not fulfilled his duty; but if one began with the formula, \"who createst light\" and concluded with the formula, \"who bringest on the evening twilight\" he has fulfilled his duty; for the essential element in all Blessings is the Conclusion.", + "When is the time for reading the Shema? In the evening, the duty is correctly performed if it is read at any time from the first appearance of the stars till midnight. If one however transgressed and delayed, but read the Shema before daybreak, he has discharged the obligation. The Sages fixed midnight as the limit only in order to prevent complete violation.", + "One who reads the Evening Shema after dawn but before sunrise has not discharged his obligation, unless he had been unavoidably prevented from reading it earlier, as, for instance, if he had been inebriated or sick, etc. Anyone who unavoidably delays reading the Shema till this time does not recite the Blessing beginning, \"Cause us to lie down in peace.\"", + "When is the right time for reading the Shema by day? To observe the precept properly, one should begin reading it before sunrise, so as to conclude the recital of the Blessing after the Shema exactly at sunrise. This interval is about a tenth of an hour before the Sun rises. One who deferred reading the Shema till the Sun had risen, has discharged his obligation—the period for reading the Shema being extended, for one who delayed, to the end of the first three hours of the day.", + "If one anticipated the hour and read the Shema of the Morning Service after dawn, he has fulfilled his duty, even if he concluded it before sunrise. In case of urgency, as for instance, when one has risen early in order to set out on a journey, he may deliberately read it before dawn.", + "If one reads the Shema after the first three hours of the day are gone, even though he had been unavoidably prevented from doing so earlier, he has not fulfilled the duty of reading the Shema at the right time. He is in the same category with one who reads the Torah. Still he recites the blessings that precede and follow it, at any part of the day, even if he delayed the reading till after the first three hours of the morning had elapsed." + ], + [ + "One who reads the Shema and does not concentrate his mind while reciting the first verse—\"Hear, O Israel, the Lord, our God, the Lord is One,\" has not fulfilled his duty. As to the remaining verses, if he did not concentrate his mind (while reciting them), he has nevertheless fulfilled his duty. Even if he was reading the Torah in his usual course of study or examining these sections in a scroll (to ensure correctness), and read them at the prescribed time, he has fulfilled his duty, provided however that he concentrated his mind while reciting the First Verse.", + "Everyone may read the Shema in the ordinary postures—standing, walking, lying down or riding on an animal. It is forbidden to read the Shema, lying down prone with face to the ground, or lying on the back with face looking up. But one may read it while lying on one's side. An extremely corpulent person who is unable to turn on his side or one who is sick should slightly turn on his side and then recite the Shema.", + "A traveller, journeying on foot, must stand while reciting the first verse. The remaining verses he may read walking. A person who is asleep should be aroused when the time comes for reading the Shema, and kept awake till he has read the first verse. If after that, he is overcome by drowsiness and falls asleep, he is not to be disturbed.", + "A person, engaged in work at the time, pauses till he has read the whole of the first section. So also, artizans intermit their tasks while reciting the first section, so that their reading of the Shema shall not be perfunctory. The rest of the Shema, everyone reads, continuing his task in the meanwhile. Even if one is standing on the top of a tree or on a wall, he reads the Shema in that place, reciting there also the preceding and succeeding blessings.", + "If one was engaged in the study of the Torah and the time has come to read the Shema, he intermits his study, reads the Shema and recites the blessings before and after it. If one was engaged in public duties, he should not stop but complete them, and then read the Shema if there is still time to do so.", + "If one was eating, bathing, trimming his hair, turning hides in a tannery or hearing a trial in court, he finishes the matter in hand and then recites the Shema. If, fearing that the time for reading the Shema might pass, he interrupted the work on which he was engaged and read the Shema, he is accounted praiseworthy.", + "If one who had gone to take a ritual bath has time to come up from the bath and dress before the sun rises, he should do so and recite the Shema. If he feared that the sun would have risen before he was ready, he should immerse his body in the water in which he is standing and read the Shema. He must not do so in water so foul that it has a bad odor, nor in water that has been used for soaking flax nor in water that is so clear that the lower part of his body would be visible. But he may immerse his body in turbid water that has no offensive odor and read the Shema in the place where he stands.", + "While reading the Shema, one must not wink with the eyes, signal with the lips, or point with the fingers, so that his recital shall not be perfunctory. If he did any of these things, he has, though fulfilling his duty, been guilty of unbecoming conduct. A person should read the Shema so that the words are audible to himself. If he has not done so, he has nevertheless fulfilled his duty. He should enunciate the letters distinctly. If he has not done so, he has nevertheless fulfilled his duty.", + "How should care be exercised in enunciation? One should take heed not to sound a letter with a strong Dagesh as if it were without such a Dagesh, nor a letter without a strong Dagesh as though it had such a Dagesh; nor sound a letter with a Sheva mobile as if it were immobile, nor, vice versa, sound a letter with a Sheva immobile as if it were mobile. Hence also, a pause should be made between two words, where the first of the two words ends with the letter with which the one immediately following it begins. For example, in reading the words Bechol levavcha, a pause should be made after the word Bechol, before reading levavcha. The same practice should be observed in the case of Va-avadtem meherah and Hacanaf pesil; so too the zain in tizkeru should be pronounced distinctly. One should dwell on the Daleth in Ehad a sufficiently long interval to enable one to acclaim God as Sovereign in Heaven and on Earth and towards the four cardinal points of the compass. The Heth in Ehad should not be pronounced hurriedly, for then the word would sound Ee had*Not one..", + "A person may recite the Shema in any language that he understands. And if one reads the Shema in a secular language, he must take care to avoid errors in that language, and be as scrupulous in correctly enunciating the Shema in that language as he would be if he were reading it in the Sacred Tongue.", + "One who reads the Shema, but not in the correct sequence has not fulfilled his duty. This only refers to the recital of the verses out of their correct order. But if one reads a later section before the one that should have preceded it, though this is not permissible, still, in my opinion, he has fulfilled his duty, on the ground that these sections do not immediately follow each other in the Torah. To recite a verse and then reiterate it is unseemly. But if one reads a word and then repeats it, for instance, if one reads Shema, Shema, he is silenced.", + "One who reads the Shema but not continuously, has done his duty, even if he paused between the reading of one section and the next so long that he might have concluded the whole of it, provided that he reads the verses in the right order. If one reads the Shema when one is drowsy, not fully awake nor yet fast asleep, he has fulfilled his duty, provided that he is awake while reading the first verse.", + "If a person is in doubt whether he has read the Shema or not, he should read it again and recite the blessings that precede and follow it. But if one is certain that he read the Shema and is in doubt only whether he recited the blessings that precede and follow it, he should not read the blessings. If, while reading the Shema, he made a mistake, he should go back to the place where he had made the mistake. If between one section and another, he forgot and did not know which section he had completed and which he had to begin, he should go back to the first section, namely to the verse, \"Thou shalt love the Lord, thy God.\"", + "If one made a mistake in the middle of a section and does not know where he paused, he should return to the beginning of the section. If one recited the word U-chesavtom (\"And thou shalt write them\") and is uncertain as to whether it is the word in the first, or in the second section, he is to return to this word in the first section. But if the doubt arises after he had already read the phrase Lemaan Yirbu Yemechem (\"That your days may be multiplied\") he is not to go back, as it may be assumed that he has read regularly in the way his tongue is accustomed to do.", + "A person, while reading the Shema, met other people or was accosted by them. If at that moment, he had already concluded one section and not yet begun the next, he pauses and salutes anyone whom it is his duty to show honour to, e.g. a father, teacher, or superior in learning. And he returns the greeting of anyone who first saluted him.", + "If he was, at the time, in the middle of a section, he only pauses to salute one of whom he stands in awe, e.g. a king or a tyrannical individual, etc. And if one entitled to honour, e.g. a father or teacher, greets him first, he pauses to return the greeting.", + "The divisions between the sections are as follows: Between the first blessing and the second; between the second blessing and the Shema; between the first section and second section of the Shema; between the second and third section of the Shema. One reading the Shema, when reaching these places, greets one whom it is his duty to honour, and acknowledges the greeting of anyone who first salutes him. But the conclusion of the third section and the opening words of the subsequent blessing are regarded as the middle of a section. One may only pause there either to salute a person of whom one stands in awe or to return the greetings of a person whom it is one's duty to honour." + ], + [ + "Before reading the Shema, the reader washes his hands in water. If the time for reading has arrived, and he does not find water for the preliminary washing, he is not to delay the reading in order to search for water; but he is to wipe his hands with earth, or on anything solid, on a beam or similar object, and then he reads.", + "The Shema is not to be read in a bath house nor in a latrine, even if there is no ordure in it, nor in a graveyard, nor in proximity to a corpse. One is permitted to read it after moving away from the grave of a corpse to a distance of at least four cubits. If the Shema was read in a place where it was improper to do so, it must be read a second time.", + "Where a latrine has been newly erected but not yet used, the Shema may be read facing it, but not within it. In a new bath house, the Shema may be read. Where one of two buildings was set apart as a latrine, and the owner said of the second building, \"And this\", it is doubtful whether the latter has also been appropriated to the same use as the former, or not. Hence one may not deliberately read the Shema there, but whoever has done so has fulfilled his duty. If the owner uttered the phrase, \"This too\", both buildings are deemed to have been set apart as latrines, and the Shema may not be read in either. It is permitted to read the Shema in the courtyard of a bath house, i.e. in the place where people stand about, clothed.", + "Not only the sections of the Shema, but anything that appertains to things sacred may not be uttered in a bath house or latrine, even in a secular language. It is forbidden to speak there of such topics. Even to meditate silently on the words of the Torah in a latrine, in a bath house, or in any unclean place that contains ordure or urine, is also prohibited.", + "Secular matters may be discussed in a latrine, even in the Sacred (Hebrew) language. Thus also, the terms used to express the Divine Attributes, such as \"Merciful\", \"Gracious\", \"Faithful\", etc., may be uttered in a latrine. But the Proper Names of the Deity—which may not be erased—must not be uttered in a latrine or in a bath house that had been used. If, however, there is occasion in a bath house or latrine, to restrain one from what is forbidden, this should be done, even if the Sacred Tongue has to be used and the matter appertains to things sacred.", + "It is forbidden to read the Shema where one is facing ordures of human beings, dogs or swine, even if hides are immersed in them (for tanning), or any other filth that emits an odor as foul as these. This reading is also forbidden where one is facing human urine. But where there is urine of a beast, the Shema may be read in front of it. When an infant is so young that it could not consume a quantity of cereal equal in volume to an olive, in the time that it would take an adult to eat a quantity of cereal equal in volume to three eggs, there is no need to move away from its stools or urine (in order to read the Shema).", + "If the ordure is as dry as earthenware, the Shema may not be read before it. If it is drier than earthenware, so that it crumbles when flung away, it is regarded as dust, and the Shema may be read before it. When urine, which the ground soaked up, still wets the hand touching the spot, the Shema may not be read before it. Where this condition no longer obtains, the Shema may be read there.", + "How far must one remove from ordure or urine, to be permitted to read the Shema? Four cubits. This applies to the case where these are behind him or beside him. But if they are in front of him, he must move away so far that he no longer sees them, and then he reads the Shema.", + "This rule applies when he is in a room and on the same level with these. But if there was a place ten hand-breadths higher or lower than the level of their situation, he can stay there and read the Shema, there being an intervening space between him and the excreta—provided however that no foul odor reaches him. So too, if he covered the ordure or urine with a vessel, they are regarded, though still in the room, as buried, and the Shema may be read notwithstanding their being there.", + "If one is separated from ordure by a glass partition even if the ordure is still visible through the glass, the Shema may be read near it. When a quarter of a log of water (= the volume of a hen's egg and a half) has been poured into a vessel containing urine of one micturition, the Shema may be recited within four cubits of it.", + "If ordure is in a hollow in the ground, one may stand with his sandal covering the hollow and read the Shema, provided that the sandal is not in contact with the ordure. If it is exceedingly minute, a mere drop, he expectorates thick saliva upon it till it is covered and reads the Shema…. Many Geonim have decided that it is forbidden to read the Shema if the hands are unclean and it is right to follow this ruling.", + "Where a foul odor emanates from any substance, one must move away [from it] to a distance of four cubits, and then one may read the Shema, if the odor has ceased. If it is still perceptible, one must move to a further distance where it is no longer perceptible…. The Shema may not be read in front of a cesspool or before a chamberpot, even though these are empty and emit no odor, they being regarded as a latrine.", + "When filth is moving, e.g. if it is floating on the water's surface, it is forbidden to read the Shema, opposite it. A swine's mouth is regarded as moving filth; it is forbidden to read the Shema opposite it, till the swine has passed on beyond the reader's presence to a distance of four cubits.", + "If one, while walking, is reading the Shema and reaches a place where there is filth, he should not place his hand over his mouth and continue to read, but he must pause till he has passed the place.", + "If, when about to read the Shema in a room, a doubt arises in one's mind as to whether or not there is ordure or urine in it, he may read. If he is standing on a dust heap and he is in doubt as to whether there is ordure there, he is not to read till he has made an investigation, the presumption in the case of a dust heap being that it is a place where there is filth. If the doubt is as to whether there is urine there, he may read.", + "Just as the Shema may not be read in a place where there is ordure or urine till he has moved away [to a distance of at least four cubits], so it is forbidden to read the Shema in the presence of any person, even a gentile or child, whose privy parts are exposed, even though a glass partition separates him from them, unless he turns away his face. Since he is able to see, he may not read the Shema, unless he turns away his face. Any part of a woman's body falls under the same rule. Hence, while reading the Shema, one must not gaze at a woman's body, even if she is his wife. And if a hand-breadth of a part of her body [which is usually covered] is exposed, he must not read the Shema while facing it.", + "And just as one is forbidden to read the Shema in the presence of any one, the lower part of whose body is exposed, so it is forbidden for anyone to read it, who is himself in the same condition. One must accordingly not read it when nude, till he covers his nakedness. If his loins are covered with a girdle of cloth, skin or sacking, he may read the Shema, even though the rest of the body is uncovered, provided that (when sitting cross-legged) his heel does not touch his privy parts. If he is lying under a coverlid, and is otherwise without clothing, he should draw the coverlid closely below his heart, and then read the Shema. But he should not draw it about his neck and read it, for in that case there would be nothing separating his heart from the lower part of his body, and he would be in the same class with one who recites the Shema without wearing a girdle.", + "When two persons are lying under one coverlid, neither of them may read the Shema, even if he draws the coverlid closely beneath his heart, unless the coverlid is so arranged as to separate them, so that their bodies, from the loins downward, do not touch. When a man is sleeping with his wife, young children or other young members of his household, their bodies are like his, and he is not affected by contact with them. Hence, even if his body touches theirs, he turns away his face, draws the cover closely beneath his heart and then reads the Shema.", + "Up to what age are they, in this respect, regarded as young children? A boy, in this respect, till the age of twelve years and a day; a girl, till she is eleven years and a day old. And then only if they have the marks of puberty—breasts developed and hair on the body. In that case, he may not read the Shema unless they are separated by clothing. But if they are not physically so developed, he may read the Shema, even though their flesh touches his, and there is no need of separation till the male child has attained the age of thirteen years and a day, and the female child is twelve years and a day old." + ], + [ + "Women, slaves and children are exempt from the duty of reading the Shema. Children are taught to read it at the proper time; and they recite at the same time the blessings preceding and following it, so that they may be trained in the performance of religious duties. One whose mind is preoccupied and in an agitated state because of any religious duty which he has to perform is freed from the obligation of reading the Shema. Hence, a bridegroom who has wedded a virgin is exempted from reading the Shema till he has consummated the marriage…. If however consummation has been deferred till the night after the Sabbath subsequent to the marriage, it is his duty to read the Shema from that night and onwards, as his mind has become calm and he is already familiar with his bride.", + "But if one marries a woman who was not at the time a virgin, it is his duty to read the Shema, there being no specific circumstance that would distract his mind. The same principle applies to similar cases.", + "He who has been bereaved of a relative for whom he has to keep the period of mourning is exempted from reading the Shema till he has buried the body, as his mind is not free for reading it. A watcher, even if the body is not that of a relative, is exempt from reading the Shema. When there are two watchers, one watches while the other withdraws to another room and reads it. Then he returns and watches while his companion withdraws and reads it. So too, one who is engaged in digging a grave for the interment of a human body is exempt, for the time being, from reading the Shema.", + "The body is not to be removed for burial, close to the time when the Shema has to be read, unless the deceased was a great man. If the funeral procession had started, and the time for reading the Shema arrived while the bier is being followed, those needed for [carrying] it, such as the bearers and those who relieve them as well as those by whom these in turn are relieved, are exempt from reading the Shema, whether they are in front of the bier or behind it. Others who follow the bier but are not needed to carry it are obliged to read the Shema.", + "When the people are engaged in listening to funeral addresses and the time arrives to read the Shema, they withdraw singly, to read the Shema, and return to listen to the funeral addresses that are delivered in the presence of the dead. But if the dead body is not in the place where they are gathered, all those present read the Shema—the mourner however is silent as he is under no obligation to read the Shema till he has buried his dead.", + "After the interment, when the mourners have returned from the grave to receive condolences, and the people follow them from the grave to the spot where the mourners stand, to form a line to receive condolences—if there is time for the people to commence and conclude the recital of at least one verse of the Shema before they reach the line, they should do so. Otherwise they are not to begin but should first offer their condolences to the mourners, and, after they have left them, read the Shema. Those who are in the interior lines and face the mourners are exempt from the duty of reading the Shema; but those who stand in the exterior lines, since they do not see the mourners, have the duty of reading the Shema where they are standing.", + "If one, exempt from reading the Shema, nevertheless desires to fulfill his duty strictly, and read it, he may do so, provided that his mind is free. But if such an exempted individual is in an excited state, he may not read it, till his mind is composed.", + "All who are ritually unclean are bound nevertheless to read the Shema; and, while still unclean, they recite the blessings that precede and succeed it, even if it is possible for them to get rid of their uncleanness, on the same day; as is the case with those who have touched a creeping thing, or touched a woman in the period of menstruation, or touched one who has a running issue, or the couch on which anyone of these has lain, etc. Ezra and his colleagues ordained that only one who had had an emission—as an exception to all unclean classes—may not read the words of the Torah till he has ritually bathed. This ordinance was not adopted universally. The majority of the community were unable to observe it, and it fell into desuetude. All Israelites have accordingly had the custom to read the Torah and recite the Shema, notwithstanding that they had had emissions. For the words of the Torah are insusceptible of defilement, but remain always pure, as it is said, \"Is it not thus, my words are like fire, saith the Lord\" (Jeremiah 23:29). Even as fire is incapable of being defiled, so the words of the Torah are insusceptible of defilement, but keep their purity forever." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Zachary Kleiman Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Zachary Kleiman Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..924ed43a1f94199ac51cabef6893dc1bc307e6d9 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/Zachary Kleiman Mishneh Torah.json @@ -0,0 +1,29 @@ +{ + "language": "en", + "title": "Mishneh Torah, Reading the Shema", + "versionSource": "Original contribution", + "versionTitle": "Zachary Kleiman Mishneh Torah", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [], + [], + [], + [ + "Women, Slaves and minors are exempt from the obligation to read the Shema. [Nevertheless,] we teach to read it at the proper time and to bless before and after it to train them in the commandments. He whose heart is occupied and distracted over a commandments is exempt from all commandments including the recital of the Shema. Therefore, a groom who marries a virgin is exempted from reciting the Shema until he consumates the marriage because he's worried [about the possibility that] he may not find signs of virginity on her. If however it has been delayed until after the Sabbath he is obligated to read the Shema because his mind has calmed down and his heart sure of her even though they haven't yet consumated the marriage.\n" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..ccca6d880944f4821cf5f186c1a9b002c01f6737 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/English/merged.json @@ -0,0 +1,89 @@ +{ + "title": "Mishneh Torah, Reading the Shema", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Reading_the_Shema", + "text": [ + [ + "We [are obligated to] recite the Shema twice daily - in the evening and in the morning1as [Deuteronomy 6:7] states: \"...when you lie down and when you rise\" - In Sefer HaMitzvot (Positive Commandment 10), the Rambam mentions the beginning of this verse, ודברת בם... (And you shall speak of them...) as the source for the mitzvah of Kri'at Shema.
Nevertheless, his statements in this halachah do not necessarily represent a change of mind. Here, the Rambam is not interested in the actual source for the mitzvah itself (which is the case in Sefer HaMitzvot), but in stating our obligation to recite the Shema twice daily, once at night and once in the daytime. This is derived from the end of the verse, as mentioned by the Rambam.2The obligation to recite the Shema at night is mentioned first both in the Mishnah,Berachot 1:1 and here in the Mishneh Torah, following the pattern mentioned in the verse quoted above: \"...when you lie down and when you rise.\"
Berachot 3a understands this order as parallel to the creation of the world itself which began: ויהי ערב ויהי בקר (And then there was night and there was day..., Genesis 1:5 . (See also the Rambam's commentary on the Mishnah, Berachot 1:1.)
i.e., when people are accustomed to sleep - this being the night - and when people are accustomed to rise - this being daytime. - The Mishnah (Berachot 10b) records a disagreement between the school of Shammai and the school of Hillel regarding the laws derived from the verse: \"... and when you lie down and when you rise.\"
Both agree that the Shema is recited twice daily, once at night and once in the morning. However, based on the above verse, Beit Shammai obligates one to recline while reciting Kri'at Shema at night, and to stand while reciting it in the morning. Beit Hillel holds that the verse simply establishes the general times at which the Shema is recited, as stated by the Rambam in this halachah; i.e., at the time that people sleep and at the time that they are accustomed to wake up. - as [Deuteronomy 6:7] states: \"...when you lie down and when you rise\" - i.e., when people are accustomed to sleep - this being the night - and when people are accustomed to rise, this being daytime.", + "And what is it that one recites?1There are various opinions as to what constitutes the positive commandment of Kri'at Shema. Sefer HaChinuch (Commandment 419) states clearly that the Torah obligates us to read only the first verse of the Shema - i.e., Shema Yisrael. The reading of the rest of the three sections was instituted by the Sages.
Rabbenu Yonah understands that the whole first section constitutes the Torah obligation. (See Beit Yosef, Orach Chayim 63 at the end.) There is also an opinion that the obligation to recite the first two sections originates in the Torah. (See Shulchan Aruch HaRav, Orach Chayim 58.) However, in practice, everyone ultimately agrees that one must recite all three sections mentioned by the Rambam in this halachah (Berachot 13a). These three sections:
\"Hear O Israel...\" (Deuteronomy 6:4-9),
\"And if you will listen...\" (Deuteronomy 11:13-21),and
\"And God said...\" (Numbers2For, as explained, each of these paragraphs contains fundamental concepts central to the Jewish faith.
Note Sefer HaChinuch (Commandment 420) who quotes the Rambam, not to explain the order of Kri'at Shema, but rather to clarify why the Sages included these three sections in the Shema.
we begin with the section of \"Hear O Israel...\" - Berachot 13a, 14b, offers two different explanations regarding the order of Kri'at Shema. The Rambam, however, does not quote either explicitly, but rather seems to suggest his own reason.
The Kessef Mishneh holds that the Rambam's explanation of the order of the first two sections, \"Hear O Israel\" and \"And if you will listen,\" is in fact consistent with the Mishnah in Berachot 13a. Regarding the last section, the Rambam desired to supply us with both the reason for its inclusion and its placement after the second section (even though the third section precedes it in the Torah itself). 15:37-41).
We begin with the section of \"Hear O Israel\" since it contains [the concept of] the unity of God,3The statement \"God is our Lord, God is one\" implies not only that there is only one God, but all creation is one with Him. See Shulchan Aruch, Orach Chayim 61:6. [the commandment of] loving Him4\"And you shall love God, your Lord, with all your heart, with all your soul and with all your strength\" (Deuteronomy 6:5). and the study of Torah,5\"... and you shall teach your children and speak of them\" (Deuteronomy 6:7).
It must be noted that in Hilchot Talmud Torah, the Rambam quotes Deuteronomy 11:19 (a verse in the second section of the Shema), as the source for the mitzvah of Torah study. it being a fundamental principle upon which everything is based.6This refers to the concept of the unity of God. (See Hilchot Yesodei HaTorah 1:6.)
After it, [we read] \"And if you will listen...,\" since it contains the imperative to fulfill the rest of the commandments,7\"And if you will listen to all my commandments...\" (Deuteronomy 11:13 . This section also contains the commandment of loving God (verse 13) and the study of Torah (verse 19). It is, however, the mention of \"all the commandments\" which distinguishes this section as separate and unique from the first section.
and finally the portion of tzitzit, since it also contains the imperative of remembering all the commandments - \"And you shall see them (tzitzit - the fringes on the corners of four-cornered garments) and remember all the commandments of God and do them\" (Numbers 15:39).
Rashi, in his commentary on the above verse, explains how tzitzit serve as a reminder of all the Torah's commandments. The numerical value of the Hebrew word ציצית is 600 (צ = 90 י = 10 צ = 90 י = 10 ת = 400) There are also eight strings and five knots. Therefore, by looking at the tzitzit, one is reminded of the 613 divine commandments. and finally the portion of tzitzit, since it also contains the imperative of remembering all the commandments.", + "The commandment of tzitzit is not obligatory at night.1Numbers 15:39 states: \"And you shall see them...\" - implying that tzitzit must only be worn when they can be seen, i.e., daytime. Accordingly, there is no obligation to wear tzitzit at night. See Hilchot Tzitzit 3:7-8. Nevertheless, we recite [the section describing] it at night because it contains mention of the exodus from Egypt.2\"I am God, your Lord, who took you out of the land of Egypt to be your Lord, I am God, your Lord\" (Numbers 15:41 .
The Kessef Mishneh explains that the mention of the exodus can itself be understood as the reason for the inclusion of this section in Kri'at Shema. The Rambam, however, mentions tzitzit as the basis for the presence of this section in Kri'at Shema (see Halachah 2), since it is the tzitzit that cause us to remember all the commandments.
We are commanded to mention the exodus both during the day and at night3See Berachot 12b.
It is interesting to note that in Sefer HaMitzvot, the Rambam does not count the mentioning of the exodus from Egypt as one of the 613 commandments in the Torah, nor does he mention it elsewhere in the Mishneh Torah.
The Rambam does, however, count the commandment of the telling of the story of the exodus on the fifteenth of Nisan - i.e., Passover night - as one of the mitzvot. See Sefer HaMitzvot (Positive Commandment 157), Sefer HaChinuch (Mitzvah 21), and Hilchot Chametz U'Matzah, Chapters 7 and 8.
According to some opinions, one can differentiate between the two obligations as follows: A person can fulfill his daily obligation with simply a thought about the exodus, whereas on Pesach night the mitzvah can be performed only through the verbal description of the redemption from Egypt. (See Sha'agat Aryeh, 13.)
This would explain the omission of this commandment from Sefer HaMitzvot. A commandment that can be fulfilled with a thought alone and not an explicit statement or action is not \"worthy\" of inclusion in the list of 613 commandments of the Torah. (See the Rambam's explanation of the commandment to remember Amalek: Positive Commandment 189).
The Aruch HaShulchan, however, disagrees with this opinion. In Orach Chayim 67, he states that even the daily obligation requires an explicit statement. Nevertheless, he explains that it was not chosen as one of the 613 commandments because the obligation to remember the exodus twice daily is not stated in the form of a command in the Torah to \"Remember,\" but rather, as a reason for another mitzvah (the mitzvah of matzah): \"In order that you shall remember...\" (Deuteronomy 16:3 . as [Deuteronomy 16:3] states: \"In order that you shall remember the day of your leaving the land of Egypt all the days of your4The word \"all\" includes even the nighttime.
The Zohar (Parshat Vayakhel 216b) explains the mystical significance of mentioning the exodus from Egypt after proclaiming the unity of God. life.\"
Reading these three sections in this order constitutes the recitation of the Shema.5The Jerusalem Talmud (Berachot 1:5) mentions that the sections of Kri'at Shema also contain a reference to each of the 10 utterances of the revelation at Mount Sinai (Exodus 20:1-14), thus representing a complete statement of Jewish spirituality and values.", + "When reciting the Shema, after completing the first verse, one says quietly \"Blessed be the name of the glory of His Kingdom forever.\"1This phrase is recited quietly because it is not part of the section of the Shema as it appears in the Torah, but rather was recited by Jacob in Egypt, as explained later in this halachah.
It is, however, pronounced loudly on Yom Kippur. Pirkei D'rabbi Eliezer explains that the angels praise God with this verse. On Yom Kippur, we are as pure as angels and thus, emulate their practice (Hagahot Maimoniot).
It is preferable to separate clearly between the end of \"Blessed be the name\" - i.e., the words לעולם ועד - forever, and the beginning of the next section, ואהבת (And you shall love...) (Tur, Orach Chayim 61). He then continues to read the first section in its normal fashion: \"And you shall love God, your Lord...\"
Why do we read it in this fashion?2i.e., Why do we include this verse of \"Blessed be the name...,\" since it is not part of the section of the Torah beginning with \"Shema Yisrael...\" It is our tradition that when the patriarch, Jacob, gathered all his sons together in Egypt close to his death,3See Genesis, Chapter 49. he commanded and urged them regarding the Unity of God and the path of God upon which Abraham and Isaac, his father, had tread.4This narrative can be found in Pesachim 56a.
He asked them: \"My sons, perhaps there are dregs among you, one who does not stand with me in the Unity of God?\"5What would cause Jacob to have such a doubt regarding his children? One of the greatest merits of Jacob is that he - unlike Avraham, who fathered Yishmael, and Yitzchak, who had Esau as a son - had only righteous children.
Pesachim (ibid.) explains that Jacob desired to reveal the secret of the end of days to his children, but that this knowledge suddenly left him. He was worried that perhaps his sudden lack of understanding was due to the imperfect state of his children and therefore, felt compelled to ask them about their faith in the One God.
The Rambam omits all these particulars, since they are not relevant to the matter at hand - namely, the source of the custom of saying \"Blessed be the name...\" after \"Shema Yisrael...\" This is comparable to the manner in which Moses, our teacher, said to us: \"Lest there be among you a man or woman [whose heart turns this day from God...]\"6The Rambam adds this in order to teach us the nature of Jacob's doubts. He was not casting aspersions on the behavior of his sons, since he knew that their deeds were righteous. He was, however, worried that perhaps one of them had a mistaken understanding regarding the unity of God. This is in line with the verse the Rambam quotes. Moses is not chastising the Jewish people for their actions, but rather warning them of the possibility that there might be someone with a lack of faith that could lead to blasphemy later (Kessef Mishneh). (Deuteronomy 29:17).
They all answered and said: \"Listen, Israel,7Jacob is also called by that name (Genesis 32:29). God is our Lord, God is One,\" i.e., listen to us, Israel, our father, God is our Lord, God is One.8God is our Lord, God is One,\" i.e., listen to us, Israel, our father, God is our Lord, God is One.
The wise elder responded:9Praising God for the fortune of having righteous children; \"Blessed be the Name of the Glory of His Kingdom forever.\" Therefore, the Jews are accustomed to utter the praise that Israel, the wise elder, uttered after this verse. \"Blessed be the Name of the Glory of His Kingdom forever.\" Therefore, the Jews are accustomed to utter the praise that Israel, the wise elder, uttered after this verse.", + "Blessings are recited before and after Kri'at Shema.1See the Mishnah, Berachot 11a. In the day, one recites two blessings before it and one after it. At night, one recites two blessings before and two blessings after it.2There are a total of seven blessings associated with the reading of the Shema, three in the day and four at night. The Jerusalem Talmud (Berachot 1:5) bases this on the verse \"Seven (times) in the day will I praise you\" (Psalms 119:164).
The Tanya, Chapter 49, discusses the reasons for these blessings at length, noting that, on the surface, they are not related to the Shema at all. That text explains that the basic intent of Kri'at Shema is to attain the love for God as described in the verse, \"And you shall love God, your Lord, with all your heart, with all your soul and with all your strength.\"
To reach such a level, one must first contemplate the greatness of God. Accordingly, in the first blessing, we outline the praises of God uttered by the angels, who are of supreme intelligence and spiritual wisdom. These lofty creatures proclaim God's greatness and abnegate themselves completely to Him, stating that He transcends even their ability to understand.
Then, in the second blessing, we describe God's great love for the Jewish people, as manifested by His giving us His Torah and choosing us as His people.
Having contemplated such ideas, we are prepared to reciprocate God's love for us by proclaiming our love for Him. We recognize His infinite Greatness and Unity, see His Providence in the events of our life, and internalize our intellectual understanding into an emotional outpouring for our Creator.", + "The first blessing preceding [the Shema] in the day [begins: \"Blessed are You, God...], the One who forms the light and creates darkness,...\" The second blessing [begins with]: \"With everlasting love, You have loved us...\"
[The Shema] is followed by [the section beginning] \"True and certain...\"
The1affirming the truth of the statements mentioned in the Shema. first blessing preceding [the Shema] at night [begins: \"Blessed are You, God...], the One who brings the evening,...\" and the second [begins] \"With everlasting love, You have loved Your people Israel.\" The first blessing after [the Shema] is [the section begining] \"True and faithful...\"2These blessings parallel the content of the three blessings recited in the morning. and the second [begins] \"Lay us down...\"3in preparation for going to sleep.", + "The first blessing preceding [the Shema], both in the day and at night, begins \"Blessed [are You, God, our Lord...]\" and concludes \"Blessed [are You, God]...\"1The first blessing in a series of blessings generally possesses a p'tichah, as well as a chatimah. Other examples of this are the first blessing in the silent Amidah prayer and the blessing with which we begin grace after meals. The rest of the blessings all conclude with \"Blessed [are]...,\" but do not begin \"Blessed [are]...\"2A blessing which immediately follows another as part of a series of blessings is not introduced with a p'tichah (Berachot 46a). The paragraphs of \"True and certain\" and \"True and faithful\" are also considered as blessings that follow another blessing, even though the Kri'at Shema itself would seem to constitute an interruption. Therefore, these blessings need not begin with a p'tichah, but simply conclude with the standard chatimah: Blessed are You, God (Rashi, Berachot 36a).
[The Rambam discusses only the concepts of p'tichah and chatimah and omits the second category of blessings mentioned in the Mishnah and Tosefta (i.e., long and short blessings). This seems to indicate that he equated a long blessing with that which has a p'tichah and a chatimah, and a short blessing with one that has only a chatimah (Kessef Mishneh). In fact, in his commentary on the Mishnah (Berachot 11a), the Rambam writes that even a long blessing has a p'tichah and chatimah, and a short one has only one of the above.
In contrast, Rashi (Berachot 11a) holds that the distinction between long and short blessings is a matter of length only, irrespective of p'tichot and chatimot. He defines the blessing of אמת ואמונה - \"True and faithful\" - (the first blessing after Kri'at Shema at night) as a long blessing, and \"Lay us down\" (the last blessing after Kri'at Shema at night) to be a short blessing, even though they both have only a chatimah and no p'tichah.]
These blessings and all the rest of the blessings familiar to the Jewish people were instituted by Ezra, the scribe, and his court.3This is a general statement. In particular, there are some blessings that were not established by Ezra, but rather by the Sages of the Mishnah. See Hilchot Tefillah 2:1 and Hilchot Berachot 2:1. One may not detract from them or add to them.
In every instance that they decreed to conclude with \"Blessed...,\"4e.g., all the blessings of Kri'at Shema, the silent Amidah prayer and grace after meals. (See the introduction to this halachah in order to understand the following laws fully.) one may not omit this conclusion. Where they decreed not to conclude [with \"Blessed...\"], one may not conclude with it.5e.g., blessings for food and preceding the performance of commandments. Where they decreed not to begin6e.g., all blessings that follow another in a series of blessings, such as the silent Amidah or the blessings before Kri'at Shema. with \"Blessed,\" one may not begin with it. Where they decreed to begin [with \"Blessed...\"],7e.g., the first blessings of Kri'at Shema, the silent Amidah prayer and grace after meals. one may not omit it.
The general principle is that anyone who deviates from the set form of blessings established by the Sages is mistaken and must recite the blessing again in its proper form.8This decision is based on the Mishnah (Berachot 11a).
In Hilchot Berachot (1:5-6), the Rambam writes that a person who mentions the central ideas contained in the p'tichah - i.e., the name of God and His sovereignty - even were he to deviate from the set form of the blessing, would fulfill his obligation.
We must understand the present halachah in this context. Only when one deviates from the p'tichah or chatimah of a blessing does the Rambam require the recitation of another blessing. However, a person who maintains the nature of the p'tichah and chatimah, but changes the wording of the rest of the blessing, fulfills his obligation as long as the basic intent of the blessing remains.
Anyone who does not say [the paragraph of] \"True and certain...\" in the morning prayer or [the paragraph of] \"True and faithful...\" in the evening prayer9Berachot 12a derives this from Psalms 92:3: \"To relate Your lovingkindness in the morning and Your faithfulness at night.\" Rashi explains that ויציב אמת, \"True and certain\" (which is recited after Kri'at Shema in the morning) is necessary, since it tells of God's infinite lovingkindness in taking our forefathers out of Egypt and splitting the Red Sea.
אמת ואמונה (True and faithful) (which is recited at night) chronicles our hopes and beliefs regarding our future, that God will fulfill His promise to redeem us from the exile and restore us to a vibrant life of freedom. The Tur (Orach Chayim 66) explains that אמת ואמונה (True and faithful) could also refer to our faith that God will return our soul, which we put in His trust every night, to us. does not fulfill his obligation.10Rav Hai Gaon holds that the blessings of Kri'at Shema are an integral and necessary part of the fulfillment of the commandment. Therefore, he explains Berachot 12a as saying that one who does not say Emet v'yatziv has not fulfilled his obligation of Kri'at Shema and must therefore recite it again. The Rambam appears to accept this opinion.
However, the vast majority of the Rishonim are of the opinion that a person can fulfill his obligation to recite the Shema even if he does not recite the blessings. The above passage, therefore, is to be understood as teaching that one has not performed the mitzvah in its proper fashion if he omits the blessings.
Both the Tur and the Shulchan Aruch (Orach Chayim 66:10) reflect this understanding. They add the word \"properly\" at the end of this halachah: \"One who does not say Emet v'yatziv, etc., does not fulfill his obligation properly. He need not, however, recite the Shema again.”", + "One who recites the second blessing1e.g., Ahavat Olam

before the first - e.g., yotzer or,
Even in such an instance, the second blessing should be recited without a p'tichah, since it usually follows another blessing (Kessef Mishneh). See also Magen Avraham on Orach Chayim 60:3. before the first, whether in the day or at night, or whether the transposed blessings are recited before or after Kri'at Shema,2i.e., even if he recites all the blessings after reciting the Shema. fulfills his obligation, since there is no absolute order to the blessings.3\"And what does it mean that blessings are not an integral and necessary requirement? This refers to the order of the blessings\" (Berachot 12a).
A person who begins with \"...the One who forms the light...\"4i.e., \"Blessed are You, God, our Lord, King of the universe, who forms the light and creates the darkness (חושך וצר אור ובורא), this being the proper p'tichah for the first blessing before Kri'at Shema in the morning. and concludes with \"...the One who brings the evenings\"5i.e., Blessed are You O God, who brings the evenings (המעריב ערבים), this being the proper chatimah for the first blessing at night. in the morning prayer does not fulfill his obligation.6As explained later in this halachah, all the blessings are ultimately defined by their chatimah. In this case, the chatimah is that of the evening blessings and is therefore inappropriate here.
Were he to begin with \"...the One who brings the evenings\"7i.e., \"Blessed are You O God, our Lord, King of the universe, who, through His word, makes evenings fall (אשר בדברו מעריב ערבים),\" this being the proper p'tichah for the first blessing at night. and conclude with \"...the One who forms the light\",8the conclusion of which is \"Blessed are You O God, who forms the lights (יוצר המאורות),\" this being the proper chatimah for the first blessing in the morning he would fulfill his obligation.9since the chatimah is proper. Were he to begin with \"...the One who brings the evenings\"10i.e., \"Blessed are You O God, our Lord, King of the Universe, who through His word, makes evenings fall (אשר בדברו מעריב ערבים) ,\" this being the p'tichah for the first blessing at night ...and conclude with \"...the One who forms the light\"11i.e., \"Blessed are You O God, the One who forms the lights (יוצר המאורות),\" this being the proper chatimah for the first blessing in the day. in the evening, he would not fulfill his obligtation.12since the chatimah is inappropriate.
If he begins with \"...the One who forms light\"13i.e., \"Blessed are You O God, our Lord, King of the Universe, who forms light and creates darkness (יוצר אור ובורא חושך),\" this being the p'tichah for the first blessing in the day. and concludes with \"...the One who brings the evenings\"14i.e., \"Blessed are You O God, the One who brings the evenings המעריב ערבים,\" this being the chatimah for the first blessing at night. - he fulfills his obligation since all blessings are defined by their conclusions.15i.e., by their chatimot. This entire halachah is based on Berachot 12a. That passage discusses whether the p'tichah or chatimah is the ultimate defining feature of a blessing and reaches this conclusion.
The Shulchan Aruch, Orach Chayim 59:2 explains that though the chatimah is the primary determining factor, the text of the blessing must also be appropriate.
Thus, were one to recite the whole paragraph of \"... The One who brings the evenings\" and then say \"Blessed are You O God, who forms the lights,\" he would not fulfill his obligation regarding the first blessing of Kri'at Shema in the morning, even though he recited the proper chatimah.", + "When is the [proper] time for the recitation of Shema at night? The commandment [starts] from the time of the appearance of the stars1The Mishnah (Berachot 2a) states that the time for the recitation of the Shema begins at the hour when a priest who has become ritually impure may immerse in a mikveh and resume eating terumah. The Talmud explains that this is the time when the stars appear.
Tosafot (Berachot 2a) holds that the Shema may be recited earlier, during the last hour before sunset. This is based on the understanding that Rabbi Yehudah, who disagrees with the majority opinion regarding the proper time for the afternoon prayer, also disagrees about the proper time for the evening prayer and Kri'at Shema contained therein. (See Tur, Orach Chayim 235.) This will be discussed at length in Hilchot Tefilah 3:6.
There are several different positions regarding the precise definition of צאת הכוכבים (the appearance of the stars). It generally refers to the appearance of three medium-sized stars. The Shulchan Aruch, Orach Chayim 235:1 requires the sighting of three small stars before reciting Kri'at Shema at night. The Magen Avraham explains that the basic halachah is indeed that three medium sized stars constitute the time of צאת הכוכבים, but that the Shulchan Aruch obligated one to wait for smaller stars in order to diminish the possibility of error regarding the recitation of Kri'at Shema at night.
There are three basic positions regarding the actual time of צאת הכוכבים (the appearance of the stars). Shabbat 34b determines that it refers to the time that it takes one to walk 3/4 of a mil after sunset.
The other two positions are found in Pesachim 94a: one defines צאת הכוכבים as the amount of time needed to walk four mil after sunset, and the other, as the time necessary to walk five mil.
There are two different methods of determining the time it takes to walk a mil. The Rambam, Commentary to the mishnah, Pesachim 3:2, maintains that it takes 24 minutes to walk a mil. However, the most widely held opinion - and the opinion accepted regarding halachah l'ma'aseh - is that the measure of time is 18 minutes.
Therefore, according to Shabbat 34b, the appearance of the stars is 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and the Shulchan Aruch HaRav maintain that צאת הכוכבים is determined in this fashion. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in Eretz Yisrael on the day of the Equinox. Generally, people wait up to 36 minutes after sunset in order to be certain.
According to Pesachim 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot Moshe, Orach Chayim, Vol. 1, Siman 24), mentions only the position of the Vilna Gaon and the Shulchan Aruch HaRav, on the one hand, and Rabbenu Tam on the other. [and continues] until midnight.2There are three positions recorded in the Mishnah in Berachot 2a regarding the time until which one may recite the Shema at night.
Rabbi Eliezer says until the end of the first of the three watches of the Temple - i.e., one third of the night, which is until approximately 9:30 pm. The Sages say until midnight, and Rabban Gamliel says until dawn. The Mishnah then explains that the Sages' opinion is, in effect, that one may recite the Shema until dawn, but that they mentioned midnight as a preferred time in order to distance people from transgression. This is the source of this halachah in the Rambam.
The Rosh and the Tur (Orach Chayim 235) hold that the halachah follows Rabban Gamliel's position, and that a priori (לכתחילה), a person may read the Shema at night until dawn. The Rambam sees the Sages' position as halachically valid, and therefore one may rely on Rabban Gamliel only after the fact (בדיעבד). The Shulchan Aruch, Orach Chayim 235:3 quotes the Rambam's position. (See also Mishnah Berurah 235:34-35.)
A person who transgresses and delays - the Rabbinic decree that the Shema should be read before midnight.
A person who transgresses and delays fulfills his obligation if he recites [the Shema] before dawn.3In his commentary on the Mishnah (Berachot 1:1), the Rambam defines dawn (עלות השחר) as the light that radiates from the east before sunrise.
There are three major positions regarding this time. All are based on Pesachim 94a which defines the time from dawn until sunrise as that in which a person can walk either 4 mil (according to one opinion) or 5 mil (according to the other).
As mentioned above, there are two opinions regarding the measure of time it takes to walk a mil: 18 minutes or 24 minutes. Thus, Rav Shneur Zalman of Liadi defines dawn as 120 (5 x 24) minutes before sunrise. The most widely held view is that it is 90 (5 x 18) minutes before sunrise, while the Beit Yosef holds that dawn is 72 (4 x 18) minutes before sunrise. This is the opinion of the Rambam, as stated in his commentary on the Mishnah (Berachot 1:1.) [The Sages established the limit] of midnight only in order to distance us from negligent wrongdoing.4Berachot 1:1 lists other instances where the Sages established similar guidelines, e.g., partaking of sacrificial meat, burning sacrificial limbs.", + "One who reads the Shema [of the night] after dawn, [but] before sunrise,1the last possible time that could be defined as night does not fulfill his obligation unless he was unavoidably detained2e.g., drunk or sick, or in a similar situation. -
Rabbi Shimon bar Yochai said in the name of Rabbi Akiva: \"Sometimes a person can recite the Shema twice in the day, once before sunrise and once after sunrise, and fulfill his obligation - once for the day and once for the night.\"Rabbi Yehoshua ben Levi says: \"The law follows [the statement of] Rabbi Shimon in the name of Rabbi Akiva.\" Rav Zeira says: \"This is so, provided that he does not say [the paragraph of] \"Lay us down\" (Berachot 8b-9a).
The Talmud explains that Rabbi Shimon's statement only applies when a person is unavoidably detained. The evening Shema must be recited \"when you lie down.\" The Torah left the definition of that term to the Rabbis. The latter maintained that a person who intentionally delays the recitation of the Shema cannot recite it after dawn. However, they were more lenient in regard to a person who was unavoidably detained and gave him until sunrise. - e.g., drunk or sick, or in a similar situation. A person who was so detained and reads [the Shema] at this time does not recite [the blessing of] \"Lay us down.\"3for this is not a time when a person lays himself down to sleep. Nevertheless, one does recite the other blessings related to Kri'at Shema at night (two before and one after it).", + "When is the proper time [for the recitation of the Shema] during the day? The commandment is that one should start to read before sunrise1The Mishnah, (Berachot 9b) records a disagreement regarding the time of Kri'at Shema in the morning.
An anonymous position sees the earliest possible time as when one can distinguish between techelet (blue-green) and white. Rabbi Eliezer says: Between green and blue-green - i.e., later - and that the time lasts until sunrise. Rabbi Yehoshua says that one may recite the Shema \"until three hours.\"
The Talmud then adds various other opinions and quotes Abaye as saying that the Shema should be recited כותיקין - i.e., one should finish reciting the Shema as the sun rises, in order to start the silent Amidah with the sunrise.
The Rambam clearly prefers this position and establishes 6 minutes as a reasonable amount of time to recite the Shema and the blessing after it, in order to start the Amidah at the proper time. The Magen Avraham (Orach Chaim 58:1) explains that all opinions agree that the commandment to recite Shema in the morning begins at dawn. The only disagreement revolves around the optimum time to recite Kri'at Shema. The Vilna Gaon differs and explains that the Rambam holds that Abaye's position states the actual time of the beginning of the commandment itself and that it may be recited earlier only in extraordinary circumstances. in order to conclude and recite the last blessing with the sunrise.2i.e., אמת ויציב (True and certain...), which concludes: Blessed are You O God, who redeemed Israel. This measure [of time] is one-tenth of an hour before the sun rises.3This is based on the verse in Psalms 72:5, \"May they fear You with the sun\" - i.e., may they show their fear for You with the Amidah as the sun rises (Berachot 9b). The Talmud promises that anyone who recites the Shema and the Amidah at this time is guaranteed a place in the World to Come.
A person who delays and reads the Shema after the sun rises fulfills his obligation, for the proper time is until the end of the third hour of the day4These do not refer to normal 60-minute hours, but are based on a different calculation. These hours are שעות זמניות - \"seasonal hours,\" i.e., 1/12 of the duration of the daylight hours. The day and night are each divided into 12 equal parts, and each \"hour\" is 1/12 of that time.
For example, if there were 18 hours of daylight and 6 hours of darkness on a given day, each \"hour\" of the day would be 18/12 hours (or 90 minutes), and each \"hour\" of the night would be 6/12 hour (or 30 minutes).
There is a disagreement regarding how to calculate the durations of daylight and nighttime. The Magen Avraham holds that daylight is divided into 12 equal parts from dawn until the appearance of the stars. The Shulchan Aruch HaRav and the Vilna Gaon hold that daylight is determined from sunrise to sunset.
Therefore, the end of the third hour according to the Magen Avraham is earlier than that of the Shulchan Aruch HaRav and the Vilna Gaon, and even though each \"hour\" is longer, it is calculated from dawn, which is at least 72 minutes before sunrise. (See the commentary on Halachah 9.) for one who transgresses and delays.5The use of the term \"transgresses\" (מי שעבר) is most striking in this context. We must say that the Rambam understands Rabbi Yehoshua's position as secondary and that, at the outset, one should recite the Shema 6 minutes before sunrise. Indeed, in his responsa, he writes that it it is preferable to read the Shema without a minyan before sunrise, than to wait until after sunrise to recite it together with a minyan.
The majority of Rishonim (see Rabbenu Asher on Berachot 9b and Beit Yosef, Orach Chayim 58) disagree with the Rambam and understand that although reciting Kriat Shema just prior to sunrise is the most desirable method of fulfilling one's obligation (מצוה מן המובחר), the actual commandment is from before sunrise (i.e., the time at which one can recognize his friend 6 feet away) to the end of the third hour. (See Shulchan Aruch, Orach Chayim 58:1 and the definition there regarding the proper time for the commandment.)", + "One who is overhasty and recites the Shema of the morning prayers after dawn, even though he finishes before sunrise, fulfills his obligation.1This implies that this is not most desirable. Rather, prefarably, the Shema should be read immediately before sunrise, and any other time is clearly considered second best. In extraordinary circumstances2e.g., one who rises early in order to travel - and a delay would cause him aggravation and prevent him from concentrating on his prayers
Rabbenu Manoach cites other examples when leniency is granted, among them a day when there is a burial or a bris, or Hoshanah Rabbah, when the prayer service is extended. - e.g., one who rises early in order to travel - one may recite it at the outset from dawn.3i.e., generally, reciting the Shema at dawn is undesirable, but in this instance, the Sages considered this as the most preferable option.", + "One who recited [the Shema] after [the end of] the third hour, even if he was unavoidably detained, does not fulfill his obligation to recite the Shema at its proper time.1The morning Shema must be recited \"when you rise\" (Deuteronomy 6:7 . The latest time of rising is understood as the end of the third hour, the time that royalty rises (Berachot 9b). Even if a particular individual rises afterwards, he is considered as an exception and no leniency is granted.
The Kessef Mishneh questions why Kri'at Shema may be read in the daytime until only the end of the third hour.Just as the obligation to recite the Shema at night lasts the entire night because the entire night is a time of lying down, so too, the Shema of the daytime should be recited all day, since the entire day is a time of being up.
The Taz (58:6) distinguishes between the nighttime, all of which is indeed a time of lying down, and the daytime. There are many acts that one does during the day - e.g., walking, sitting and eating - while rising is generally done at the beginning of the day. He can be compared to one who studies Torah.2The Shema is also a passage in Torah. Furthermore, by reading the Shema, one accepts the yoke of heaven. Nevertheless, the reward received by a person who reads the Shema at the proper time is greater (Berachot 10b).
When a person reads the Shema at such a time...
He should recite the blessings3mentioned in Halachot 5-7. preceding it and after it all day,4Rabbenu Asher differs and limits the time when the blessings can be recited. He is unsure whether the limit is midday or until the end of the fourth hour, that being the end of the time for the morning prayers. In conclusion, he quotes Rav Hai Gaon who states that one may recite the blessings only until the end of the fourth hour - i.e., one third of the day. Rabbenu Chanan'el is also of this opinion.
Rabbenu Manoach agrees with the Rambam and allows one to recite the blessings during the entire day. The Shulchan Aruch, Orach Chayim 58:6 follows the position of Rav Hai Gaon. even if he delays and recited it after [the end of] the third hour.5Even if one delays the Shema's recitation intentionally, he may recite the blessings." + ], + [ + "One who recites the first verse of Kri'at Shema1i.e., Shema Yisrael... - Berachot 13b mentions several opinions concerning which sections of the Shema require intention. This is dependent on the discussion (See commentary, Halachah 2) regarding the extent of the obligation to read Shema required by the Torah. Rabbi Meir understands intention to be absolutely necessary only for the first verse and this opinion is accepted by the Shulchan Aruch, Orach Chayim 60:5. - i.e., Shema Yisrael... - without intention,2The definition of the term \"intention\" is the subject of much discussion by the Rabbis.
There is a dispute among the Rishonim regarding whether the performance of commandments requires intention, i.e., must a person have in mind that he is performing the required act in fulfillment of God's command or not? The Rambam (See Hilchot Shofar 2:4 and note Hilchot Chametz U'Matzah 6:4, and the commentary of the Moznaim editions of those Halachot) maintains that it is necessary to have such an intention. This opinion is also supported by Rabbenu Yitchak Alfasi and Rabbenu Asher and is accepted as Halachah by the Shulchan Aruch (Orach Chayim 60:4, 598:8). [The dissenting opinions are held by the Rashba and others.]
However, concerning the first verse of Kri'at Shema, an extra level of concentration is required. In addition to the intent to carry out God's command, the Shema must be read in fear and awe, trembling and trepidation. One accepts upon oneself the kingship of Heaven and proclaims the unity of God. It is unthinkable that at such a time, one would not focus his attention on the words he is uttering, but would rather think of mundane matters. (See Shulchan Aruch HaRav 60:5.)
Each day one should imagine that he is reciting Shema Yisrael for the first time, and not as if he had heard it many times before (Shulchan Aruch, Orach Chayim 61:1,2).
Kri'at Shema contains 248 words (245 of the three sections, plus the three extra words of Ado-nai Elo-heichem Emet repeated upon completion of the third section). This corresponds to the 248 positive commandments in the Torah and the 248 limbs of the human body (Midrash Ne'elam; quoted by the Shulchan Aruch, Orach Chayim 61:3.) Thus, the recitation of the Shema, with its affirmation of God's kingship and Unity, imbues the totality of one's being with these fundamental concepts. does not fulfill his obligation.3and must therefore recite the Shema again. [One who recites] the rest without intention fulfills his obligation.4Needless to say, it is not desirable to read the Shema in this manner and, at the outset, one should attempt to read the entire Shema with proper concentration.
Even a person studying Torah in his usual way5i.e., even were he studying these three sections of the Torah. or proofreading these portions6i.e., he was examining these particular sections in a scroll to ensure their correctness. at the time of Kri'at Shema fulfills his obligation provided he concentrates his intention for the first verse.7i.e., he must have the unique level of intention that is required for the first verse, as mentioned above.
The Kessef Mishneh explains that intention of any kind is necessary for only the first verse and, afterwards, one could continue studying or proofreading in a normal fashion, provided he reads the words properly. The Magen Avraham also supports this position (Orach Chayim 60:5).", + "A person may recite [the Shema] as he is,1This is based on Hillel's interpretation of the verse \"...and when you walk on the way\" (Deuteronomy 6:7). (See the commentary on Chapter 1 Halachah 1 for further elucidation.) whether standing, walking, lying down2Berachot 11a expands the mishnah's teachings in this manner. or riding on the back of an animal.3Kiddushin 33b equates riding on the back of an animal with walking. It is forbidden to recite the Shema while lying face down on the ground or flat on one's back with his face pointing upwards.4Rashi (Berachot 13b) explains that these positions are improper because they imply an attitude of haughtiness which is inappropriate at the time one must accept the yoke of Heaven. However, one may recite it lying on his side.5He should be completely on his side, since Berachot (ibid.) also forbids reciting the Shema while turned slightly over onto one's side, unless extraordinary circumstances prevail, as explained by the Rambam in this halachah.
A particularly obese person who cannot turn over onto his side or a sick person should lean slightly to the side and [then] recite it.6Rabbenu Manoach states that it is forbidden for anyone else to read in such a fashion as mentioned above. They should sit upright in a position evoking awe and fear while reciting the Shema.", + "A person who is walking on foot must stop for the first verse.1in order to concentrate his attention.
Berachot 13b mentions two opinions regarding the extent of the Shema one must recite before he may continue on his way:that of Rav Yehudah which requires the first two verses of the Shema to be recited standing;and that of Rabbi Yochanan which requires the entire Shema to be recited in a stationary position.
Rav Yitzchak Alfasi explains that the actual halachah does not follow either of these positions, but rather is in accordance with the view of Rabbi Meir that only the first verse requires absolute intention. (See Halachah 1.)
The Shulchan Aruch, Orach Chayim 63:3 also accepts this decision. He may recite the rest while walking.2for, as stated above, concentrated attention is not an absolute prerequisite for reading these passages. If one is sleeping, we should disturb him by awakening him until he reads the first verse.3Berachot, op. cit., explains that one unavoidably overcome by sleep after having recited the first verse has fulfilled his obligation. The Kessef Mishneh notes that the majority of the Rishonim hold that this is the case on the condition that he nevertheless manages to recite the rest of the Shema, albeit in a drowsy state.
Thus, our halachah mentions the necessity of alertness for the first verse within the context of the halachot of the intention required to read the Shema. In Halachah 12, the Rambam discusses sleepiness within the context of the need for proper enunciation of the words of the Kri'at Shema. That halachah supports the Kessef Mishneh's position that one fulfills one's obligation only if he also recites the rest of the Shema. From that point on, if he is overcome by sleep, we are not obligated to disturb him.4A careful reading of the Rambam’s words leads one to support the position of the Kessef Mishneh just mentioned. After the first verse, the Rambam mentions only that we need not disturb the person, but he does not write that we should not awaken him. This could mean that although we are not obligated to disturb him to such an extent that he is aroused to a state of full alertness, we are obligated to awaken him so that he can finish Kri'at Shema before going back to sleep. (See Shulchan Aruch, Orach Chayim 63:5.)", + "A person who is involved in work must stop while he recites the whole first section.1Rav Yitzchak Alfasi explains that this applies even according to the halachically accepted position of Rabbi Meir, that utmost concentration is necessary for the first verse only. (See the commentary on Halachah 1.)
The obligation to have proper concentration and the necessity that one's recitation of the Shema not appear haphazard are two different halachic requirements. Artisans2employed by others, whose time, therefore, is not their own. Even so they must interrupt their work in order to recite Kri'at Shema.
[Parenthetically, we can derive an important concept regarding business ethics from this halachah. If there is a question whether an artisan can interrupt his work to fulfill his fundamental religious obligations, surely, he must serve his employer faithfully at other times.] must also interrupt their work for the first section, in order that their recitation should not be haphazard.3i.e., a casual matter, regarded lightly. See the commentary to Halachah 8. They may recite the rest while working4This applies both to a person working for himself as well as to a paid artisan. in their normal manner. Even one standing in a tree or on top of a wall may read [the Shema] where he is,5Despite the obvious difficulties this poses regarding his ability to concentrate, the Rambam allows a worker to remain in the tree or on the wall and recite the Shema.
Rabbenu Manoach holds that only the workers may remain in the tree. In contrast, a foreman who is there to encourage his work force, must descend from the tree and recite it on the ground. The Tur and the Shulchan Aruch, Orach Chayim 63:8 both disagree with this and allow both of them to recite it while in the tree. reciting the blessings before and after it.6The obligation to recite the Shema also includes the obligation to recite its blessings (Kessef Mishneh on Halachah 5).", + "A person who is studying Torah when the time to recite the Shema arrives should stop to recite the Shema1Shabbat 9b, 11a states that a person should interrupt his Torah study for Kri'at Shema, but not for the Amidah prayers. This refers even to Sages like Rabbi Shimon bar Yochai who would never interrupt their Torah study except to perform mitzvot which could not be performed by others. The acceptance of the yoke of God's kingship in the Shema is fundamentally necessary even for a person with such an all encompassing commitment to Torah.
Similarly, as stated above, Berachot 10b states that the recitation of the Shema at its proper time is preferable to the study of Torah. with the blessings before and after it.2See the commentary at the end of the previous halachah. One who is involved in community matters should not stop,3The Jerusalem Talmud (Berachot 5:1) equates involvement in community matters to the study of Torah, in terms of granting an exemption from prayer. The Tosefta, (Berachot 1:4) relates:
Rabbi Yehudah says: Once I was following Rabbi Akiva and Rabbi Elazar ben Azariah. The time of Kri'at Shema arrived (but they did not perform the mitzvah). I was under the impression that they felt unable to. They were, however, involved in community matters.
(See also Tosefta Berachot 2:6.) but rather finishes his work4Berachot 11a derives this concept from the verse \"when you walk on your way\" (Deuteronomy 6:7 . This implies that \"on your way,\" i.e., while you are involved in your activities, you must read the Shema. In contrast, if you are involved in matters of communal import, there is no obligation. and reads the Shema if there is still time left.5This implies that even were the time of Kri'at Shema to pass without him reciting the Shema, he need not interrupt his activities (Kessef Mishneh).", + "A person who is eating, is in the bathhouse, is having a haircut, is working with skins1The Mishnah (Shabbat 9b) prohibits one to start eating, have a haircut, work skins, etc., close to the time of the afternoon prayer. However, the Mishnah adds that were one to start doing one of these prohibited actions, he need not stop. The Rambam also applies these principles to Kri'at Shema (Lechem Mishneh). The Ra'avad (based on Sukkah 38a) differs and holds that a person must interrupt his meal in order to read the Shema. or is involved in court,2i.e., if he is one of the judges. should complete [his task] and recite the Shema afterwards. If he fears that the time for its recitation3There is a question whether the Rambam refers to 6 minutes before sunrise, the optimum time to recite the Shema, or the end of the third hour of the day beyond which one does not fulfill the mitzvah (See Chapter 1, Halachah 11-13). According to other authorities, the latter view would be followed. will pass, and, [therefore,] stops to recite it, he has acted in a praiseworthy fashion.4i.e., as long as he is able both to complete what he is doing and to recite the Shema before the end of the proper time for Kri'at Shema, he may complete his task.
There is an apparent difficulty with the Rambam's statements. Halachah 5 states that one must interrupt Torah study in order to recite the Shema, and yet, in this halachah, such mundane matters as eating and haircuts are deemed sufficient reasons to postpone Kri'at Shema.
The Kessef Mishneh explains that the study of Torah is interrupted, since, indeed, the recitation of the Shema need not be understood as an interruption at all. Since Kri'at Shema is in itself a section of the Torah, its reading can be likened to the study of Torah. However, in the case of the mundane activities mentioned in our halachah, Kri'at Shema would involve a complete interruption. Therefore, it is not necessary to stop.", + "A person who immerses in a ritual bath and is able to come up and dress before sunrise, should do so, and [then] recite [the Shema].1This is based on the Mishnah in Berachot 22b. If he is afraid that perhaps the sun will rise2as mentioned in Chapter 1, Halachah 11, the optimum time to recite the Shema in the morning is shortly before sunrise. before he can recite the Shema,3i.e., before he can dress himself and recite the Shema. he should cover himself with the water in which he stands and recite the Shema.4These statements reinforce the explanation given in the commentary to Chapter 1, Halachah 11, that the recitation of the Shema after sunrise is only allowed after the fact (בדעיבד). Here, the Rambam states that it is preferable to read the Shema while naked in the water, then to get out, dress, and recite after that time has passed.
He should not cover himself with putrid water that has an unpleasant odor5Berachot 24b equates one who recites the Shema in a place with an unpleasant odor to one who has profaned the word of God. One who stops reciting in such a place is praised, and Deuteronomy 32:47 says about him \"... in those words, your days will be lengthened\". Chapter 3 deals with many halachot regarding the recitation of the Shema in unclean surroundings. or with water that has been used for soaking flax6In the Hebrew text of the Rambam and in the Mishnah, the term used is מי משרה (water of soaking). This is understood as water used for soaking flax or canvas, which has a bad smell (Rashi, Berachot 25b). or with water so clean that his nakedness is visible.7Chapter 3, Halachot 16 and 17, explain how it is forbidden to read the Shema in the presence of \"nakedness.\" However, he may cover himself with murky water that has no unpleasant odor and recite [the Shema] where he is.8See Berachot 25a.
", + "While reciting the Shema, one should not gesture with his eyes or lips, or point with his fingers,1Yoma 19b distinguishes between the first section of Kri'at Shema and the second in this regard, forbidding these activities only during the recitation of the first section. Indeed, in Halachah 4 which also deals with a \"haphazard\" recitation of the Shema, the Rambam, himself makes such a distinction.
Indeed, the Lechem Mishneh explains that the Rambam relies on his statements in Halachah 4. Rabbenu Manoach explains that the Rambam did not clarify the matter explicitly lest he cheapen the value of the second section in the eyes of his reader. The Kessef Mishneh adds that although making such gestures in the second section is not as \"improper\" as during the first, doing so is, nevertheless, prohibited. in order that his reading not be haphazard.2Rabbi Acha notes ודברת בם (\"and you shall speak of them\") implies making these words a matter of primary importance, and not regarding them as haphazard (Yoma, op. cit.). If one were to do this, although he does fulfill his obligation, he has acted improperly.3Yoma ( op. cit.) refers to Isaiah 43:22: \"And you have not called upon Me, Jacob,\" implying that such a casual reading of the Shema is not considered as calling to God.
The Maharsha explains an added implication of the above verse. Rashi, in his commentary to Genesis 46:29, relates that when Jacob was first reunited with Joseph he made no response because he was reciting the Shema at that time. Surely, one who gestures while reading the Shema has certainly not achieved the level of devotion.
One should recite the Shema so that his words are audible to himself.4This is derived from the word Shema - literally \"hear\" - in the first verse. It implies that one should make audible to himself that which he says (Berachot 15a). [However, even] if he does not do this, he fulfills his obligation.5The entire latter portion of this halachah is based on Berachot 15a:
One who recites the Shema so that the words are not audible to himself has fulfilled his obligation. Rabbi Yosse says that he has not fulfilled his obligation. If he reads, but does not enunciate clearly: Rabbi Yosse says that he has fulfilled his obligation. Rabbi Yehudah says that he has not.
The Talmud concludes (ibid. 15b) that the halachah is in accordance with the lenient position in both cases - i.e., the anonymous opinion in the first case and Rabbi Yosse in the second.
Rav Yitzchak Alfasi adds that this is only after the fact. A priori (לכתחילה), one must read in such a way as to be audible to himself and enunciate the letters clearly. The Rambam follows this view.
Nevertheless, one must at least mouth the words of Kri'at Shema, even if he does not pronounce them loudly enough that they are audible to himself. Thought is not regarded like speech. (See the commentary on Halachah 3.) Therefore, one who does not even move his lips, but just thinks about the words as he \"reads\" them, does not fulfill his obligation (Shulchan Aruch, Orach Chayim 62:3). One must enunciate the letters clearly.6Berachot 15b derives this from the word ולמדתם- \"And you shall teach them.\" It can be divided into two words ולמד תם, implying that your teaching (ולמד) must be תם - perfect. [However, even] if he does not do this, he fulfills his obligation.7Berachot ibid. notes that if a person reads the Shema with proper enunciation, \"Gehinom will be cooled off for him.\"", + "How must one enunciate? He must be careful not to pronounce [a letter with] a strong dagesh as if there were no dagesh,1e.g., were one to say vedivarta vam instead of the proper pronunciation, vedibarta bam (Deuteronomy 6:7). or [a letter with] no dagesh as if there were one.2e.g., בכל לבבך (Deuteronomy 6:5 bekol lebabcha instead of the proper pronunciation, bechol levavcha. Nor should one pronounce the silent sheva3e.g., to say bechol levavecha instead of bechol levavcha. or silence the pronounced sheva.4e.g., to pronounce בכל נפשך (Deuteronomy 6:5 bechol nafshcha instead of bechol nafsh'cha.
Therefore - since one must enunciate every word carefully
Therefore, one must pause between two words in which the first word ends with the same letter with which the second word begins.5lest the two be heard as a single word. For example, when reading בכל לבבך (bechol levavcha) (Deuteronomy 6:5), one should pause slightly between בכל (bechol) and לבבך (levavcha). [One should act] similarly in the cases of ואבדתם מהרה (va'avad'tem meheirah) (Deuteronomy 11:17) and הכנף6Berachot 15b mentions even more cases of problematic words. The Shulchan Aruch, Orach Chayim 61:20 quotes all the examples found in the Talmud. There are other cases in Kri'at Shema where this problem arises, such as veahavta et (Deuteronomy 6:5). In all these cases care must be exercised to separate the words clearly.
It is interesting to note that the Rambam mentions one example from each of the three sections of Kri'at Shema, in order to teach us that enunciation is equally important in all the sections. פתיל (hacanaf p'til) (Numbers 15:38).
One must also pronounce distinctly the zayin of תזכרו (tizkeru) (Numbers7in order that he not say tiscaru - i.e., in order that he not declare: \"you will garner reward.\" This halachah also applies to the zayin in uz'chartem (Numbers 15:36 (Kessef Mishneh). (See also the Shulchan Aruch, Orach Chayim 61:17.) 15:40).
One should sufficiently elongate the dalet in אחד (echad) (Deuteronomy 6:4) in order to proclaim God's sovereignty over the Heaven and the Earth, and all four directions. The chet in אחד (echad, ibid.) should not be8Berachot 13b relates:
Sumkos says: Anyone who lengthens the pronunciation of echad, his days and years are lengthened.Rav Acha bar Ya'akov understands that to refer to the dalet [of Echad]. Rav Ashi says that this is on condition that he not shorten the chet.Rav Yirmiah was sitting before Rav Chiyyah bar Abba and noticed that he severely lengthened [his dalet]. He said to him that once he had proclaimed God, King above and below and to the four directions of the Heavens, he need not continue [to prolong the dalet].
The Maharsha mentions that the chet (numerical value of eight) corresponds to the Earth and the seven levels of Heaven, and the dalet (numerical value of four) corresponds to the four directions. shortened so that the word sounds like איחד (ee-chad).9If one pronounces a long aleph and a short chet, he will say something that sounds like ee-chad (not one) - i.e., he would seem to be proclaiming exactly the opposite of echad. The Shulchan Aruch, Orach Chayim 61 records more halachot regarding the proper way of reciting the Shema.
It must be emphasized that the elongation of the dalet and the chet should not distort the proper pronunciation of the word.", + "A person may recite the Shema in any language he understands.1Berachot 13a records a disagreement between Rabbi Yehudah Hanasi, who holds that the Shema must be read as it is - i.e., in lashon hakodesh - and the Sages, who hold that it may be recited in any language. The latter explain that the word Shema - literally, \"hear,\" - indicates the acceptability of any language that one hears - i.e., understands. One who recites in a foreign language must be as scrupulous in his enunciation as if he were reciting it in the Holy Tongue.2i.e., although a person is allowed to read the Shema in a foreign language, he must still fulfill all the halachic requirements of enunciation, and, therefore, careful translation, as prescribed in Halachah 9 (Kessef Mishneh).
The Ra'avad disagrees with the Rambam and prohibits one from reading the Shema in a foreign language. Since any translation is a commentary, he feels that it is impossible to read with the necessary care. The Shulchan Aruch, Orach Chayim 62:2 quotes the Rambam's opinion as halachah.
Nevertheless, the Mishnah Berurah (62:3) points out that although the halachah is indeed that one may recite the Shema, grace after meals, the silent Amidah, and Kiddush on Shabbat in any language, at present, it is highly preferable to say them all in Hebrew. This is even the case for someone who does not understand Hebrew since a proper translation is very difficult, and the true meaning of the prayers will be lost. He points out that certain words (e.g., totafot) are indeed impossible to translate.", + "One who reads [the Shema] out of order does not fulfill his obligation. This refers to the order of the verses.1The Mishnah (Berachot 15a) states that one who recites the Shema out of order does not fulfill his obligation. The Rambam understands this to refer only to placing verse 2 before verse 1, but not to placing section 2 before section 1, as he states in the continuation of this halacha. However, were one to reverse the order of the sections,2described in Chapter 1, Halachah 2 even though it is not permitted,3for the order established by our Sages should be followed I hold4This expression implies that this is the Rambam's opinion although he has no definite support for it from our Sages' teachings. that he does fulfill his obligation, since these sections are not sequential in the Torah.5i.e., the sections do not appear in the Shema in the same order as they are in the Torah itself.
To recite a verse and then repeat it again is improper. One who reads a word and then repeats it, such as one who recites Shema, Shema, should be silenced.6Berachot 33b distinguishes between one who repeats a whole verse and one who repeats the word Shema, as the Rambam discusses immediately after this.
A person who repeats a verse has acted improperly, but is not silenced. Rashi explains that, although he has acted frivolously and has seemingly scorned the verse, he has not indicated the existence of two rulers with such a reading. In contrast, the repetition of Shema [or Modim (We thank You) - the examples cited explicitly in the Mishnah - appears to indicate that one is paying respect to two kings, 18וóח.
Rabbi Moshe Feinstein points out (Iggerot Moshe, Orach Chayim, Vol. II, Responsa 22) that even in the course of singing prayers, one should not repeat words as cantors are prone to do, even though it does not constitute an interruption per se.", + "If one reads intermittently,1i.e., he recites part of the Shema and then stops, and then continues reciting, and stops again, etc. he fulfills his obligation, even if he pauses between each reading an amount of time sufficient to complete the entire Kri'at Shema.2This halachah is mentioned with regard to the reading of Megillat Esther on Purim in the Mishnah in Megillah 17a. In his commentary on that Mishnah, the Rambam explains that the one who reads intermittently fulfills his obligation even if he pauses long enough to finish the whole Megillah.
Berachot 24b applies that halachah not only to the reading of the Megillah, which is a Rabbinic ordinance, but also to the recitation of the Shema, which is a Torah obligation. See also Hilchot Shofar 3:5.
The Shulchan Aruch, Orach Chayim 65:1 quotes the Rambam's statements as halachah. The Ramah adds, however, that were one to be unavoidably detained during the recitation of the Shema for a period long enough to finish the entire Kri'at Shema, he must recite it again. Such an interruption is considered significant, since even if he had wanted to finish the Shema, he would have been unable to do so.
The Magen Avraham points out that the Ramah's position would apply only in the case that one were unavoidably detained by the need to relieve himself, or that he suddenly found himself in a place unfit for the recitation of Kri'at Shema. (The halachot concerning these laws are discussed in Chapter 3.)
This refers to the one who recites it in order.3as required by the previous halachah. If one recites it while drowsy4i.e., not fully awake, but not fast asleep - he fulfills his obligation - See Berachot 13b. - i.e., not fully awake, but not fast asleep - he fulfills his obligation, as long as he was fully awake while reciting the first verse.5i.e., in order that he recite the first verse with the intense concentration required by Halachah 3.", + "One who is unsure whether or not he recited the Shema,1Berachot 21a records a disagreement between Rabbi Yehudah and Rabbi Elazar. Rabbi Yehudah says that one who is doubtful regarding whether or not he recited the Shema need not read it again, since Kri'at Shema is a Rabbinical ordinance and we follow the rule a doubt in a Rabbinical ordinance leads to a lenient response.
Rabbi Elazar says that he must recite the Shema in such a situation of doubt because Kri'at Shema is a Torah obligation. Therefore, the principle - ספק דאורייתא לחומרא [a doubt regarding a Torah Law leads to a strict response] - should be followed.
Rabbenu Yitzchak Alfasi and Rabbenu Asher also follow Rabbi Elazar's opinion. should recite it with the blessings before and after it.2The Rashba in Responsum 320 explains that although the blessings are of Rabbinic origin and, therefore, we should not require one to say them in a situation of doubt (see above, לקולא ספק דרבנן), the proper recitation of the Shema is inseparable from its blessings. Therefore, since we obligate one in doubt to recite the Shema, this entails the recitation of the Shema in its normal fashion - i.e., with its blessings. (See Kessef Mishneh.) However, if he is sure that he recited the Shema, but is in doubt regarding whether he recited the blessings before and after it, he need not recite the blessings again.3Since he has definitely fulfilled the Torah obligation of Kri'at Shema, we invoke the aforementioned rule of לקולא ספק דרבנן with regard to the blessings, which alone are of Rabbinic origin. (See Hilchot Berachot 8:12.)
A person who made a mistake while reciting [the Shema]4i.e., if one skipped over or mispronounced a word or verse should return to the point of his mistake.5and then continue to read in order, from that verse until the end of Kri'at Shema, in accordance with Halachah 11 in this chapter. See Tosefta, Berachot 2:4. If one becomes confused and forgets which section he has just completed,6i.e., finding himself at a point where it is natural to pause (e.g., between the first section and the second), he becomes confused and forgets exactly what he has finished saying and where he must resume reading. he should return to the first section7i.e., \"And you shall love God, your Lord\" (Deuteronomy 6:5) - Berachot 16a states that when one errs in the middle of a section, he returns to the beginning of the section. Were he to become confused between sections, he returns to the first section.
Rashi explains that returning to the first section means to the pause between the first two sections, i.e., one would begin reading from ViHayah Im Shamoa, the second section in Kri'at Shema. The Tur, Orach Chayim 64 also explains the halachah in this fashion.
The Rambam, however, understands that the Gemara obligates one to return to the beginning of the first section. The Beit Yosef explains that both Rashi and the Rambam agree that one must return to the point of the first pause in Kri'at Shema. The Rambam, however, holds that the first pause one makes while reading the Shema is not between the first two sections. Rather, it is after the recitation of ברוך שם כבוד מלכותו לעולם ועד. This signifies the transition between one's acceptance of the kingship of Heaven and the beginning of the recitation of the Shema.
The Shulchan Aruch, Orach Chayim 61:14 states the halachah that one must pause between ברוך שם and ואהבת. However, its decision regarding the law under discussion (ibid. 64:3) reflects Rashi's position. - i.e., \"And you shall love God, your Lord\" (Deuteronomy 6:5).", + "A person who errs in the middle of a section and is unaware of where he paused,1See the commentary on the previous halachah which discusses this expression. should return to the beginning of that section.2This is so only if he is completely unaware of where he erred. However, were he to be absolutely sure that he recited part of a particular section, he should start reciting again from after that point (Kessef Mishneh).
One who recited וכתבתם (uch'tavtam)3This halachah is found in the continuation of Berachot 16a, quoted above. but does not know whether or not he recited uch'tavtam of [the section of] \"Shema\"4i.e., of the first section, which begins with Shema Yisrael. or of [the section of] והיה אם שמוע (And if you will listen),5i.e., the second section of Kri'at Shema, which begins with these words. should return to uch'tavtam of \"Shema.\"6In their commentary to the Shulchan Aruch, Orach Chayim 64:4, both the Taz and the Magen Avraham explain that this problem does not arise with the word וקשרתם \"And you shall bind,\" which also appears in both of the first two sections of Kri'at Shema.
In the first section, this word is written with a kamatz וקשרתם (And you [singular] shall bind them), whereas in the second section it is written with a segol וקשרתם (And you [plural] shall bind...).\" However, if his doubt arises only after having recited למען ירבו ימיכם (In order that your days be multiplied) (Deuteronomy 11:21), he need not return, because [we assume] he has recited in accordance with the natural pattern of his speech.7i.e., we assume he recited למען in its proper place, at the end of the second section of Shema.", + "[The following rules apply when] one encounters other people or is approached by them while reciting the Shema.1Having discussed in the previous halachot the proper reaction to unintentional interruptions in Kri'at Shema, the Rambam now discusses when one must purposefully interrupt his reading of the Shema in order to greet people or respond to their greetings.
These halachot are based on the Mishnah (Berachot 13a):
\"Between sections, one may initiate greetings out of respect, and respond. In the middle [of a section], one may initiate greetings out of fear, and respond,\" these are the words of Rabbi Meir.Rabbi Yehudah says: \"In the middle [of a section] one may initiate contact out of respect, and respond out of fear. Between sections, one may initiate out of respect and respond to anyone's greeting.\" If he is between sections,2This term is defined in Halachah 17. he should stop and greet those he is obligated to honor3i.e., he may initiate the contact. This follows Rabbi Yehudah's position in the Mishnah quoted above. - e.g., his father,4The Rambam explains the term mipnai hakavod (out of respect) used in the Mishnah as referring to those one is obligated to honor according to Torah Law; i.e., one's parents in response to the command \"Honor your father and your mother\" (Exodus 20:12 ... his teacher5i.e., one who taught him Torah. Hilchot Talmud Torah 5:1 states:
Just as a person is commanded to honor his father and fear him, so too, is he obligated to honor and fear his teacher. Indeed, his teacher deserves more than his father. His father brought him into the life of this world, while his teacher... brings him to the life of the world to come. or anyone greater than he in learning.6Hilchot Talmud Torah 6:1 states:
It is a mitzvah to glorify any Torah Sage even though he is not one's teacher. He may return the greetings of any person who initiates the friendly exchange.
", + "If one is in the middle [of a section], he may stop and initiate an exchange of greetings only with someone of whom he is afraid1e.g., a king or tyrant. - The term מפני היראה (out of fear) used in the abovementioned Mishnah refers to a king or tyrant - i.e., someone of whom one is physically afraid.
Rashi explains fear as referring to someone who one is afraid will kill him. Rabbenu Asher takes issue with Rashi's explanation of fear. He points out that it is unnecessary for the Mishnah to inform us that in the case of פיקוח נפש (a life-threatening situation), one may interrupt Kri'at Shema. Even violation of the Shabbat is permitted in such instances.
Therefore, Rabbenu Asher explains \"out of fear\" as referring to one's father or rabbi: איש את אימו ואת אביו תיראו (Every person must revere his mother and father) (Leviticus 19:3 . We also learn in Pirkei Avot 4:12 and Pesachim 108a that the fear of one's rabbi is similar to the fear of Heaven. See also Hilchot Talmud Torah 5:1.
The Shulchan Aruch, Orach Chayim 66:1 accepts Rashi's position regarding honor and Rabbenu Asher's interpretation of fear. He also mentions the Rambam's understanding of \"out of fear,\" as referring to a king or tyrant - this refers to one who is likely to cause pain or sorrow (Kessef Mishneh). - e.g., a king or tyrant. However, he may return the greetings of those he is obligated to honor2e.g., his father or his teacher. - See the commentary on the previous halachah.
The Mishnah Berurah, Orach Chayim 66:1 explains that at present, one should never greet [or return greetings of] anyone during Kri'at Shema, or even during פסוקי דזמרא, the verses of praise that precede Kri'at Shema and its blessings, unless it is clear that such a person will be insulted. Since people do not expect one to interrupt Kri'at Shema in order to greet them, such an insult is extremely rare indeed.
One should, however, interrupt at any point [except in the middle of the verses שמע ישראל and ברוך שם כבוד] in order to respond to Kaddish (יהא שמיה רבא), Kedushah (קדוש קדוש קדוש), Barchu and Modim. (See Shulchan Aruch, Orach Chayim 66:3, the Mishnah Berurah there and Shulchan Aruch HaRav, Orach Chayim 66:2.)
In his responsa, the Rambam also forbids the inclusion of hymns within the blessings [as is Ashkenazic custom on festivals], considering them as an interruption. - e.g., his father or his teacher.", + "These are the intervals between the sections: between the first blessing and the second; between the second [blessing] and Shema;1This decision is based on the principle that the blessings before the Shema - though necessary to develop the meditative consciousness necessary for the correct intention during Shema - are not considered as directly related to the Shema itself.
Accordingly, though it is forbidden to make an interruption between the recitation of a blessing before a mitzvah and the actual fulfillment of the mitzvah, these interruptions are permitted between the blessings before the Shema and the Shema. Some communities maintain that the blessings before the Shema are similar to the blessings before other mitzvot and do not allow such interruptions. between the first and second sections of Kri'at Shema; between the second and third sections of Kri'at Shema.
Between these sections, one initiates an exchange with one whom it is his duty to honor and responds to the greetings of anyone.2as explained above in Halachah 15. However, the interval between the end of the third section of Kri'at Shema and [the paragraph beginning with] Emet v'yatziv is considered the middle of a section,3Berachot 14b explains the significance of the proximity of the end of Kri'at Shema, א-להיכם אני ה', to the word Emet. This is based on a verse in Jeremiah 10:10 א-להיכם אמת ‘ה and proclaims that \"God, your Lord, is true.\" Thus, these words do not represent a break between sections, but rather a continuum. and one may interrupt only to greet one of whom one is afraid, or to respond to the greetings of someone one is obligated to honor.4as explained in the previous halachah." + ], + [ + "One who recites the Shema should wash his hands with water1Rabbi Yochanan says: A person who wants to accept upon himself the kingship of Heaven in the most complete fashion should see to his bodily needs, wash his hands, put on tefillin, recite the Shema and pray. Rav Chiyya bar Abba equates this process with the building of the altar and the bringing of sacrifices, based on the verse in Psalms 26:6: \"I wash my hands in innocence and I encompass Your altar, O God\" (Berachot 14a-15a). before reciting it.2This is the case even if one's hands are not obviously dirty, because hands tend to touch the covered parts of one's body, and thus, require the washing of hands.
The Rambam holds that a blessing is recited after one washes one's hands before Kri'at Shema. (See Hilchot Berachot 6:2.) The requirement to wash our hands upon rising in the morning was established by the Sages as a preparation for Kri'at Shema and the Amidah. A blessing was instituted for this act and, therefore, a blessing is recited every time that one washes his hands before Kri'at Shema or the Amidah. (Rabbenu Asher also shares this position. See his notes to the ninth chapter of Berachot.)
The Rashba explains, however, that the blessing על נטילת ידים was instituted as one of the many blessings that one recites upon rising in the morning (ברכות השחר). In response to receiving anew his soul from Heaven, one is obligated to praise and thank God. In that context, the Sages also instituted the requirement that he sanctify himself for his day's worship, just as the priests in the Temple did - i.e., by washing his hands with water from a vessel. There is, however, no intrinsic connection between the washing of hands, and Kri'at Shema and the Amidah. Therefore, the blessing is recited only in the morning upon rising.
The Shulchan Aruch, Orach Chayim 92:5 and 233:2 agrees with the Rashba and does not require a blessing upon washing hands in preparation for Kri'at Shema and the Amidah. (See also Beit Yosef on Tur Orach Chayim 7, Magen Avraham, the Mishnah Berurah on Orach Chayim 4:1, and the Shulchan Aruch HaRav, Orach Chayim 4:1.)
If the time for reciting the Shema arrives3See Chapter 1, Halachah 11. According to the Rambam's position, this refers to ten minutes before sunrise. The differing opinions will interpret it to mean that the third hour of the morning will soon pass. and he cannot find water, he should not delay his recitation in order to search for water.4In contrast, in Hilchot Tefillah 4:2 and 4:3, the Rambam obligates one to travel a substantial distance (up to 4 kilometers) to find water in order to wash his hands before the Amidah. Rabbenu Manoach explains that, in the latter instance, the law is stricter because there is a longer time during which one may recite the Amidah - until the end of the fourth hour. Hence, we need not worry that he will miss the proper time.
The Kessef Mishneh adds that we are stricter regarding the time of Kri'at Shema since it is a Torah obligation. Were a person obligated to travel great distances in search of water, he might miss the proper time of Kri'at Shema simply in order to fulfill the Rabbinic ordinance regarding washing his hands. Rather, he should clean his hands with earth, a stone, or a beam [of wood]5Berachot 15a explains that Psalms 26:6, the verse from which the obligation to wash is derived, does not state \"I wash my hands in water,\" but rather binikayon, in innocence or cleanliness. Thus, anything useful for cleaning the hands may be used, although water is most preferable. or a similar object, and then recite.6Berachot 15a uses the expression “anything that cleans.” Therefore, rough clothing is also useful for this purpose (Kessef Mishneh), as is cleaning one's hands by rubbing them against the wall (Shulchan Aruch, Orach Chayim 92:6).", + "One should not recite the Shema in a bathhouse1When describing the proper environment for an army camp, Deuteronomy 23:15 states: \"He shall not see any nakedness among you.\" Implied is that nakedness, and also a place where people undress even if no naked people are there, is not appropriate for \"God to walk among you.\" Hence, neither Shema nor the Amidah can be recited there. See halachot 16-19. or latrine2even if there is no fecal material in it - Berachot 26a and Shabbat 10a explain that even without the presence of fecal matter, a latrine is not a fit place for prayer. - even if there is no fecal material in it - nor in a graveyard or next to a corpse.3Berachot 18a. Proverbs 17:5 states: \"The one who mocks the poor (rash) reproaches his Creator.\" The Talmud also explains that this term also refers to the dead and derives many halachot regarding conduct in the presence of a corpse from this verse. It is forbidden to wear tefillin or carry a Torah scroll in a graveyard, since one would, in a certain sense, be mocking the dead, who are unable to perform mitzvot. This is the case regarding Kri'at Shema also. If he distances himself four cubits from the grave or the corpse, he is permitted to recite it.4Sotah 43b teaches us that a corpse \"occupies\" a space of four cubits regarding Kri'at Shema. Anyone who recites in an improper place must recite the Shema again.5The Kessef Mishneh explains that the Rambam's position is based on the notion of קנסוהו רבנן i.e., that the Rabbis disallowed the Kri'at Shema even in a case where one was unaware of the impropriety of the place, so that people would exercise greater care in this matter.
The Ra'avad differs with one aspect of the Rambam's decision. He maintains that although it is certainly forbidden to read the Shema in the presence of a corpse or in a graveyard, the violation of this prohibition does not override the fact that one did recite the Shema. Therefore, he need not repeat it. The Shulchan Aruch, Orach Chayim 71:7, agrees with the Rambam. (See the Mishnah Berurah also.)", + "The Shema may be recited facing, but not inside, a latrine that has been newly built, but not used as of yet.1The designation alone of a building for such a purpose attaches a stigma to it such that it is unfit for the Shema to be recited inside it.
Shabbat 10a raises the question of praying in such a building and does not resolve the issue. The Ra'avad therefore disagrees with the Rambam and feels that such a doubt should be dealt with leniently - i.e., that we should allow one to pray inside such a building. [In contrast,] the Shema may be recited in a new bathhouse.2Rav Adda bar Ahava states: \"One may pray in a bathhouse.\" The Talmud explains that he was referring to a new bathhouse. Rashi explains that this means that it has been designated as such but no one has ever bathed there (Shabbat 10a).
The Sages felt the stigma attached to a bathhouse was not as severe as that attached to a latrine and hence, were more lenient.
In the case of two buildings, one of which was designated for use as a latrine and, concerning the other, the owner said: \"And this...\"3a doubt remains regarding the latter: whether it also was appropriated for a similar use or not. - Nedarim 7a mentions this case within the context of the Talmudic concept of yad (“a handle”) of a vow or other significant utterance. This term refers to expressions that are not completely self-explanatory and leave room for doubt. Just as the handle of a cup is not the essential part of the cup, and yet when one grabs the handle the whole cup itself follows, so, too, a statement can be made which in itself is incomplete or unclear, but seems to contain within it an intimation of a complete idea. In our case, it is unclear whether the word וזה refers also to a latrine or to another idea altogether. - a doubt remains regarding the latter: whether it also was appropriated for a similar use or not.
Therefore, one should not deliberately recite the Shema there.4since perhaps the expression וזה does indeed make it appear as if he actually said the word \"latrine.\" However, after the fact, if he recited it there, he has fulfilled his obligation.5Rav explains that this is based on the idea of ספק דרבנן לקולא (that a doubt concerning a rabbinic ordinance is dealt with leniently).
If the owner said: \"Also this,\" both have been designated for this use, and the Shema may not be recited in them.6Nedarim 7a deals explicitly with this case and understands \"Also this\" as clearly referring to a latrine.
It is permissible to recite the Shema in the courtyard of the bathhouse,7In contrast to the previous cases in this halachah, this applies to the courtyard of a bathhouse which is being used. i.e., the place where people stand clothed.8Shabbat 10a distinguishes between the middle room where some people are clothed and others naked, and the courtyard of the bathhouse, where everyone is clothed. Only there, in the courtyard, is one permitted to recite the Shema.In the middle room one is prohibited from reciting Kriat Shema even if there are no naked people there at the time (Shulchan Aruch HaRav Orach Chayim 84:1).", + "Not only Kri'at Shema, but nothing pertaining to matters of sanctity1e.g., Torah study or prayers, may be uttered in a bathhouse or latrine, even in a language other than Hebrew.2Berachot 24b quotes various verses which equate such utterances with very serious transgressions.
Not only speech, but even thoughts pertaining to the words of Torah are forbidden in a bathhouse, latrine or other unclean places3Psalms 12:7 states: \"The words of God are pure words.\" Therefore, it is improper for them to be uttered or contemplated in a place of filth (Sefer Chassidim 546). - i.e., a place where feces or urine is found.4Zevachim 102b relates that Rabbi Elazar ben Rabbi Shimon thought of a halachah while at the latrine. The Talmud then asks how he could have done such a thing, since such thought is forbidden. They explain that a state that is unavoidable (anus is different.
Rashi explains that Rabbi Elazar was so immersed in his Torah study that he thought about it even against his will. Rabbenu Manoach quotes the Ra'avad as saying that in such a case, thoughts of Torah are permitted when at the latrine. Sefer Chassidim (loc. cit..) advises that people should force themselves to think of mundane matters in order to avoid thoughts of Torah in unclean places. (See Magen Avraham, Orach Chayim 85.)", + "Secular matters may be discussed in a latrine, even in Hebrew.1The Magen Avraham (Orach Chayim 85) quotes Sefer Chassidim (994) which states that one should accustom oneself to act piously and not speak Hebrew at the latrine. The Ramah (Orach Chayim 3:2) mentions that it is preferable not to speak at all at the latrine. Similarly, the terms used to express Divine attributes,2The terms used to praise God, but which are not His specific names and may therefore be erased (Hilchot Yesodei HaTorah 6:5). such as merciful,3רחום in Hebrew. The Ra'avad disagrees with the Rambam and states that since this attribute is used as a name only in relation to God, it may not be uttered in the latrine. Rabbenu Yonah quotes Psalms 112:4 as a source that uses the term רחום in relation to a righteous person, thereby refuting the Ra'avad. The Shulchan Aruch, Orach Chayim 85:2 accepts the Rambam's position. gracious, faithful and the like, may be uttered in a latrine.4when they are not used to refer to Him, but are mentioned in the course of one's speech.
However, the specific names of the Almighty - i.e., those which may not be erased5In Hilchot Yesodei HaTorah (ibid..) the Rambam gives a larger list than appears here and includes descriptive terms used to refer to God, e.g., the Great One, the Mighty One, and other names.
The Kessef Mishneh expresses surprise at the exclusion of the term שלום. Shabbat 10b explicitly mentions it as forbidden to be uttered in the bathhouse - all the more so at the latrine - since it is specifically used as a name of God (Judges 6:24 . The Magen Avraham (Orach Chayim 95) also forbids the utterance of שלום in such places. - may not be mentioned in a latrine or bathhouse that has been used.6This refers only to the bathhouse for these statements may not be recited in a latrine even though it has not been used. If a situation arises where it is necessary to restrain someone from wrongdoing, this should be done, even in Hebrew and even concerning matters of sanctity.7Shabbat 40b quotes an instance in which Rabbi Meir explicitly mentioned a halachah in the bathhouse in order to stop a pupil from transgressing. Accordingly, it distinguishes between distancing someone from wrongdoing, which is permitted, and uttering other words of Torah, which is forbidden (as mentioned).", + "The Shema may not be recited in the presence of human feces, or in the presence of dog or pig excrement while skins are soaking in it,1Skins were frequently soaked in feces in the process of making them into leather.
Berachot 25a quotes two beraitot. One prohibits the Shema to be read near the excrement of dogs and pigs, and the other prohibits Kri'at Shema in the presence of these excrements only when skins are soaking in them. Ravvah prefers the second source, and the Rambam decides halachah in accordance with Ravvah's position.
Rashi explains that the idea of soaking skins applies only to the excrement of dogs and pigs, since it is a common practice to soak skins in them, but not to human feces, which is not used for such a purpose. or in the presence of any other feces like these that have a foul odor.2This includes chicken or donkey dung (Kessef Mishneh based on the Jerusalem Talmud, Berachot 3:5). This is also the case regarding human urine, but not animal urine.3I.e., the Shema may be recited next to it. The Ra'avad disagrees with the Rambam and quotes the Jerusalem Talmud, which includes donkey urine as one of those items that prohibit Kri'at Shema. The Kessef Mishneh explains that the Talmud on which the Rambam based his decision most probably mentioned donkey dung (as mentioned in the previous comment) and not donkey urine. The Shulchan Aruch, Orach Chayim 79:6 reflects the position of the Ra'avad.
Rabbenu Asher points out that the Rambam mentions animal urine alone as not being problematic, thereby indicating that animal dung (e.g., cow or horse excrement) would be problematic. Rabbenu Asher himself sees no room to prohibit animal dung, since it is never mentioned in the Talmud as problematic. The Kessef Mishneh holds that the Rambam's position is that animal dung is prohibited only if its smell causes discomfort, and that the extent of this discomfort is somewhat subjective. Therefore, the Rambam did not mention it explicitly.
The Shulchan Aruch, Orach Chayim 79:4 rules in accordance with this understanding of the Rambam. (This is not surprising, since the Kessef Mishneh and the Shulchan Aruch were both written by Rav Yosef Karo.)
One need not distance oneself from the feces or urine of a child unable to eat the weight of an olive4The weight of a זית (an olive's size) cannot be determined by weighing an average olive today. Rather, it is dependent on the measure established by the Sages, and this is the subject of debate by the Rabbinic authorities. The Pri Chadash (Orach Chayim 486) explains that the Rambam considers an olive as one third the size of an egg (כביצה, a more familiar Talmudic measure). In terms of modern measurements, this olive size would be between 16.6 and 24 grams, according to various Halachic opinions.
Tosefot (Chullin 103a) differs, and defines a 18תיזכ (the size of an olive) as one half the size of an egg (between 25.6 and 36 grams according to the various opinions). of grain cereal,5There are five types of grain cereal - wheat, barley, oats, spelt and rye (See Hilchot Chametz U'Matzah 5:1). in the time in which an adult could eat an amount equivalent to the weight of three eggs.6This measure (אכילת פרס in Hebrew) is significant in halachah. Just as the Torah requires a specific quantity, the size of an olive, as regards many of the mitzvot and prohibitions concerning eating, it also specifies a limited period in which this amount of food must be consumed: 18ידכ סרפáתליכא - the time it takes to eat this measure.
This measure is also a point of Rabbinic controversy. Here and in Hilchot Ma'achalot Asurot 14:8, the Rambam defines 18תליכא סרפ as three eggs. Rashi (Pesachim 44a) takes a more lenient view, defining it as four eggs.
This halachah is based on the principle that it is unnecessary to distance oneself from a child's feces or urine which does not have a foul odor. Thus while a child's sole source of nourishment is nursing, there is no prohibition. However, grains emit a foul odor after being digested (Rashi on Succah 42b). Therefore, once the child begins eating them, the Shema may not be recited in the soiled child's presence.", + "One may not recite the Shema next to feces, even if they are as dry as a shard. However, if they were so dry that, if thrown away,1Berachot 25a defines this as feces which when either: a) rolled, or b) thrown, they will not crumble. At such a time, they are regarded like a shard. The Rambam chooses the stricter of these two opinions - i.e., that if thrown it still retains its shape and is, therefore, forbidden (Kessef Mishneh). they would crumble,2Rabbenu Manoach states that it must really crumble and not just break into two pieces. one may recite the Shema facing them.3However, if they still emit a foul odor, the Shema may not be recited next to them, as mentioned in Halachah 12 in regard to a foul smell emanating from a substance (Kessef Mishneh).
If urine that has been soaked up into the ground is still sufficiently wet to moisten one's hand, the Shema should not be recited facing it.4Berachot 25a-b records the disagreement between Rabbi Yosse and the Sages regarding the degree of moistness necessary to be problematic. The Sages require that the hand be moist enough so that it itself would dampen something it came into contact with, while Rabbi Yosse requires moisture only on the hand itself. The Rambam decides the halachah in accordance with the position of Rabbi Yosse. If it has dried sufficiently, the Shema may be recited.5even if a mark is still visible on the ground (Berachot 25a).", + "How far must a person distance himself from feces or urine in order to recite the Shema? Four cubits.1This halachah is based on the Mishnah (Berachot 22b). In modern measure, a cubit is 48 centimeters according to Shiurei Torah and 57.7 centimeters according to the Chazon Ish. This applies when they are at his side or behind him, but if they are in front of him, he should move2Berachot 26a modifies the Mishnah quoted on 22b.
Ravvah says: \"We learned (in our Mishnah) only regarding 'behind him,' but 'in front of him' - he should distance himself until he cannot see it.\"
The Rambam equates \"its being at the side\" with \"behind him.\" The Kessef Mishneh suggests that this only applies when it is impossible to move in front of the feces. However, if he is able to walk in front of them, he must. Nevertheless, the Shulchan Aruch, Orach Chayim 79:1 states simply that \"to its being at the side\" is equated with \"behind him.\"
The Magen Avraham quotes the statement of the Kessef Mishneh and mentions that if the feces were at his side and slightly in front of him, they would be considered as if they were in front. Therefore, one would be required to move until they were out of sight. until he cannot see them, and then recite [the Shema].3Even at night, he must distance himself that amount that he would move away from them in the daytime (Shulchan Aruch, Orach Chayim 79:1). This is also the case with a blind person.", + "When does the above apply?1i.e., that one must distance oneself four cubits from urine and feces. When he is in an enclosure with them, and they are on the same level. However, if they are 10 handbreadths2i.e., approximately 80 centimeters according to Shiurei Torah or 96 centimeters according to the Chazon Ish. higher or lower than he,3he is considered to be in a different place, (Berachot 25b) and... he may sit next to them and recite the Shema, since there is a space separating them.4Rabbenu Asher suggests that this leniency applies even if he can see the excrement. The Rashba, however, disagrees and states that if he can see it, he is forbidden to recite the Shema. The Shulchan Aruch, Orach Chayim 79:2 quotes both positions. The Magen Avraham suggests that closing one's eyes would be enough to allow one to recite the Shema.
The above applies provided no foul smell reaches him.5This is not mentioned in the beraita in Berachot 25a. However, immediately after the halachah regarding separations, the beraita then states that a foul smell emanating from a solid substance prohibits recitation of the Shema. Hence, the Rambam associates the two halachot.
The Kessef Mishneh mentions that, based on the Rambam's position, one should be careful not to recite the Shema or pray in a house with a foul odor, even if the odor is emanating from a different house. The Shulchan Aruch, Orach Chayim 79:2 quotes this, but also mentions the positions of Rabbenu Yonah and Rabbenu Asher, that a separation is sufficient even if an odor remains.
The Magen Avraham suggests that it is best to be strict in such a case. However, he grants one leniency. Generally, one must distance oneself from an odor even if he himself cannot smell it. However, in this instance, a lack of smell would be enough to permit the reading of the Shema. Similarly, if he were to cover the feces or urine with a vessel, it would be considered as buried, even though it would still be in the room, and it is permitted to recite [the Shema] next to it.6See Berachot 25b.", + "A person who is separated from feces by a glass partition, may recite the Shema next to them even if he can still see them.1Berachot 25b equates this with a case where the feces are covered. If a quarter log of water2a רביעית whose modern equivalent is 86.4 cc according to Shiurei Torah and 150 cc according to Chazon Ish. is added to the urine of one micturition, the Shema may be recited within four cubits of it.3I.e., regardless of the size of the micturition, one רביעית is sufficient (Kessef Mishneh).
Rabbenu Asher explains that the Rambam mentions explicitly one micturition in order to tell us that a רביעית must be added for each micturition - i.e., two revi'iot for two, three revi'iot for three, etc.
The Kessef Mishneh explains that there is no difference if the water is there before the micturition or is added afterwards.", + "If feces are found in a hole in the ground,1See Berachot 25b. a person may stand with his shoe over the hole and recite the Shema.2This is considered as a sufficient covering. We do not consider his sandal to be part of his body, in which case, the feces would not be considered covered.
The Shulchan Aruch, Orach Chayim 76:2 adds that there must be no foul smell from the צואה. However, his shoe may not touch the feces.3After stating the halachah that one may put one's shoe on top of the hole in the ground, Berachot 25b questions the law when excreta is stuck to a person's shoe, and leaves the question unresolved (תיקו). Accordingly, the more stringent opinion is followed.
The Rambam explains that this applies if there is any contact between the shoe and the feces. However, the Ra'avad maintains that this only applies when the feces are actually stuck to the shoe. The Shulchan Aruch, Orach Chayim (ibid..) 76:2 supports the Rambam's position.
If one finds very small feces, the size of a drop, he may expectorate thick saliva upon it to cover it, and then recite the Shema.4See Berachot 25b.
When there is a residue of feces on one's skin or one's hands are dirty from the washroom, if5because of the small quantity or its dryness - there is no foul odor - Berachot 25a states simply “if there are feces on one's skin.” The Rambam explains this as referring to a residue of feces - i.e., a stain, with no actual substance.
Rabbenu Asher explains that this applies when there is actual substance on the person's skin, but it is covered by his clothing. The Shulchan Aruch, Orach Chayim 76:4 reflects the understanding of Rabbenu Asher. However, the Magen Avraham favors the Rambam's position. - because of the small quantity or its dryness - there is no foul odor, he may recite the Shema, since there is no foul odor.6This decision is disputed in Berachot, ibid.. Though most Halachic authorities accept the decision quoted by the Rambam, Rabbenu Chananel differs. The Shulchan Aruch HaRav 76:4 advises that one follow the opinion of Rabbenu Chananel.
However, if it is still in its place,7i.e., his anal opening even if not visible when he stands, since it is visible when he sits, he is forbidden to recite the Shema until he cleans himself very well. This is because of the moist nature and foul smell of the feces.8See Yoma 30a.
Many Geonim taught that one is forbidden to recite the Shema if one's hands are soiled,9The position of Rabbenu Chananel mentioned above. and it is proper to heed their teaching.10Even though in strict halachic terms one need not heed their teaching, it is fitting to do so, since it is improper to recite the Shema with dirty hands (Kessef Mishneh).", + "[When the source of] a foul odor has substance,1e.g., feces are found on the ground and a foul odor is emanating from them (Rashi, Berachot 25a). one may distance himself four cubits and recite the Shema2Berachot 25a records a disagreement between Rav Huna and Rav Chisda. Rav Huna states that one must distance himself four cubits from such a substance. Rav Chisda requires that one must distance himself four cubits from the point where there is no foul smell.
The Rambam holds that the halachah follows Rav Huna. In the previous halachah, the Rambam also supported Rav Huna's position, since Rav Chisda was a student of Rav Huna and thus, of lesser stature. In contrast, the Ra'avad accepts Rav Chisda's position. The Shulchan Aruch, Orach Chayim 79:1 quotes the Ra'avad's view. provided the odor has subsided.3Rabbenu Manoach points out that this halachah applies only in the case where the substance is to his side or behind him. However, if the substance is in front of him, we have already learned in Halachah 8 that he must distance himself until he can no longer see it. If it has not subsided, he should distance himself further until it ceases.4Rashi differs and explains that Rav Huna allows the Shema to be recited four cubits from the substance even if the odor has not subsided.
If [the odor] is not emanating from an actual substance5e.g., it is the result of someone passing gas - he - does not necessarily have to distance himself four cubits. Rather, he...
should distance himself until the odor ceases and [then] recite. - The Ra'avad also disagrees concerning this point and requires that one distance himself four cubits from the point at which the odor ceases. The Shulchan Aruch (ibid..) accepts the Ra'avad's position. - e.g., it is the result of someone passing gas - he should distance himself until the odor ceases and [then] recite.
It is forbidden to recite the Shema in front of a cesspool or chamber pot,6in Hebrew גרף ועביט, both of which are clay vessels. גרף is used for excreta and עביט for urine (Rashi on Berachot 25b). even if it is empty and has no foul smell, as it is similar to a latrine.7Rashi (Berachot 25b) explains that since these two items are specifically designated for use with feces and urine, the Shemaámay not be recited next to them.
Among the present applications of this halachah is the need to distance oneself from a child's potty when reciting the Shema and other prayers even if it does not contain feces or urine.", + "It is forbidden to recite the Shema while facing moving excreta1Berachot 25a mentions a difference of opinion between Ravvah and Abbaye about this case. Abbaye holds that one is permitted to recite the Shema next to moving excreta, while Ravvah forbids it.
[The Babylonian Talmud is so full of disagreements between these two Torah scholars that it is called the book of the arguments between Ravvah and Abbaye. Among all these arguments, the halachah reflects Abbaye's position only six times. Here, also, the halachah is in line with Ravvah's opinion.] - e.g., excreta floating on the water. The mouth of a pig is regarded as moving excreta.2Berachot 25a explains that even if the pig has just emerged from the water, it is forbidden to recite Kri'at Shema facing it. A pig is always rummaging around in garbage and excrement and, therefore, is judged as moving excreta at all times. The Shulchan Aruch, Orach Chayim 76:3 explains that a pig has the halachic status of a cesspool. Therefore, the Shema may not be recited facing it, until it has moved four cubits away.3Some Rishonim distinguish between moving feces and a stationary substance since in the former case, the feces will continue to proceed further. This would appear to be the Rambam's opinion as obvious from the contrast between a stationary substance emitting a foul odor where we are required to distance ourselves until it is out of sight (Halachah 8) and this Halachah.
The Kessef Mishneh explains that there is no Talmudic source for this distinction. Therefore, he explains that there is no difference between stationary and moving feces and that this halachah only applies to feces which are behind one. If the feces are in front of one, the Shema cannot be recited until they move out of sight.
In the Shulchan Aruch, Orach Chayim 76:2, Rav Yosef Karo follows his explanation in the Kessef Mishneh. However, the Bach and the Magen Avraham (76:2) make the distinction between moving and stationary feces.", + "A person who reaches an unclean place1I.e., a place where there is a foul odor emanating from excreta or urine. while he is walking and reciting the Shema, should not place his hand over his mouth and [continue] his recitation. Rather, he should stop reciting until he has passed this particular place.2Berachot 24b relates: Rav Huna said in the name of Rabbi Yochanan: When one is walking in an unclean place, he may place his hand over his mouth and recite the Shema.
Rav Chisda said to him: My God - if Rabbi Yochanan himself said this to me I would not listen!\"
The Hagahot Maimoniot and the Kessef Mishneh both explain that in this case, the Rambam supports the position of Rav Chisda over that of Rav Huna (as opposed to Halachot 12 and 13), because many other sages of the Gemara also accept the opinion of Rav Chisda.
Similarly, if one is reciting [the Shema] and passes gas, he should stop until the odor subsides3for this is an odor that does not emanate from a solid substance as first mentioned in Halachah 12. The Hebrew word באשה is based on Joel 2:20. and resume his recitation afterwards. The same applies to one studying Torah.4Berachot 25a equates the two.
When another person passes gas, even though one should stop reciting the Shema, he need not interrupt his Torah study.5Rashi (Berachot 25a) explains the distinction between Kri'at Shema and Torah study as follows: One may leave the room and continue reciting the Shema. Therefore, one is obligated to stop if he remains. In contrast, a person studying Torah needs his books and therefore, cannot continue studying if he leaves the room. Accordingly, he need not interrupt his studies.
This also explains the distinction between his own gas and that of a colleague. In the case of his gas, a person may leave for a moment and then return, but as the Shulchan Aruch, Orach Chayim 79:9 explains, we will not obligate a whole study hall to stop studying because of the gas of a few. The Shulchan Aruch HaRav (Orach Chayim 79:11) adds that this is considered as a factor beyond one's control, and, therefore, does not require the interruption of study.
The Magen Avraham (79:15) mentions that perhaps, if a person was studying alone and could leave the room in order to avoid the foul odor, he should do so. The Shulchan Aruch HaRav, however, makes no such distinction and also allows one to continue studying.", + "A person is permitted to continue reciting the Shema if a doubt arises whether feces or urine is found in the house in which he is located.1Rashi (Berachot 25a) explains that it is not a normal practice to leave such materials in a house. Therefore, we may assume that the house is clean.
In contrast, a person reading the Shema in a garbage heap is not permitted to continue reading if a doubt arises regarding the presence of feces until he checks [that it is clean] because a garbage heap may be presumed to contain feces.2This applies to a garbage heap that has no foul smell of its own, but a doubt arises regarding the presence, or lack of, of feces (Rabbenu Manoach). If the doubt exists only regarding urine, however, the Shema may be recited even in a garbage heap.3The Torah forbids reciting holy matters only in the presence of urine while it is actually being expelled from the person. The Rabbis added an injunction prohibiting the recitation of the Shema in the presence of urine even after its expulsion. However, a doubt regarding such urine would produce a lenient halachic ruling, based on the principle ספק דרבנן לקולא - a doubt in a Rabbinic law produces a lenient response.", + "Just as it is forbidden to recite the Shema where there are feces or urine until one distances himself from it, so, too, the Shema may not be recited in the presence of nakedness,1The previous halachot in this chapter have dealt with the prohibition of reciting the Shema in the presence of unclean substances and foul odors. As mentioned, this is a Torah prohibition based on the verse (Deuteronomy 23:15 : \"And your camp must be holy.\"
The succeeding words in that verse - ולא יראה בך ערות דבר - \"Let Him not see any nakedness among you\" serve as the basis for halachot that follow in this chapter. These halachot deal with the impropriety of reciting the Shema in the presence of human nakedness. unless one turns his face away.2Since the prohibition is based on the idea of לא יראה בך (It shall not be seen to you), sight, and not physical distance, is of primary importance.
This applies also to a non-Jew3See Berachot 25b. The Torah Temimah explains that this prohibition even applies regarding the nakedness of primitive peoples who carry on their daily affairs unclothed. or a child.4The Ramah mentions that until the age of 3 for a girl and 9 for a boy, the Shema may be recited in their presence if they are naked. However, other opinions are not that lenient and forbid recitation of holy words even in the presence of the nakedness of small children. See Kitzur Shulchan Aruch 5:15. Even if a glass partition separates him from them5since he sees them - he must turn his face away in order to recite the Shema. - Berachot 25b distinguishes between feces behind a glass partition, which is permitted (see Halachah 10) and nakedness, which is forbidden. Regarding feces, the Torah demands (Deuteronomy 23:14 : “And you shall cover your excrement,” and a glass partition fulfills this function. However, the prohibition regarding nakedness is one of sight: לא יראה בך (It shall not be seen among you), and one sees through glass perfectly. - since he sees them - he must turn his face away in order to recite the Shema.
Any part of a woman's body6that is usually covered is regarded as ervah. Therefore, one should not gaze at a woman, even his wife,7with whom he is familiar, how much more so other women while reciting the Shema. If even a handbreadth of her body is uncovered, he should not recite the Shema facing her.8Berachot 24a relates:
Rav Yitzchak says: A tefach (handbreadth) of a woman is ervah (nakedness).With regard to what? With regard to gazing at it. Behold, Rav Sheshet says that anyone who stares even at the little finger of a woman is like one staring at her most private parts. Rather, it refers to his wife and to Kri'at Shema.
Rashi interprets this to mean that a man may not recite the Shema next to his wife if a handbreadth of her body is uncovered. Rabbenu Asher explains that this refers to any part of his wife's body that is usually covered and clothed.
Berachot also mentions a woman's hair and her voice as ervah.
The Lechem Mishneh interprets this passage to mean that since these restrictions were established with respect to one's wife, any part of the body of a woman other than his wife would be problematic. Thus, the Shema should not be recited in her presence.
The Shulchan Aruch, Orach Chayim 75:1 does not distinguish between a man's wife and another woman and forbids the recitation of the Shema if a handbreadth of their bodies which is usually covered is uncovered. However, the Ramah mentions the position that even less than a handbreadth of the body of a woman other than one's wife is considered as \"nakedness.\"", + "Just as one may not recite the Shema in the presence of another's nakedness, so, too, is he forbidden to do so when he himself is naked.1This is based on the concept that one's heart should not see his nakedness. This same principle is expressed in Chapter 2, Halachah 7. Therefore, one may not recite the Shema when he is naked until he covers his nakedness.2For a man, this means covering his genitalia.
If his loins are covered with cloth, leather or sack, even though the rest of his body is exposed,3Though some of these portions of the body are normally covered, they are not considered as \"nakedness.\" Hence... he may recite the Shema, as long as his heel does not touch his genitalia.4I.e., when he is sitting with his feet tucked under himself.
Berachot 25b reports a disagreement as to whether a heel may \"see\" or touch ערוה, and rules that though the heel may see ערוה, it cannot touch it. The rationale for this distinction is that the Torah was not given to angels. Rashi explains that this implies that we cannot be expected to maintain such a formidable level of care, because we were created with physical nakedness against our wills.
Rabbenu Asher and Rabbenu Yonah suggest that no part of the body may touch one's genitalia during Kri'at Shema, and that the heel is given only as an example. The Shulchan Aruch, Orach Chayim 74:5 accepts this position.
If he is lying under his sheet, but is otherwise naked, he should make a separation5between his heart and his genitalia by placing his sheet below his heart, and [then] recite the Shema. He should not, however, make a separation from his neck [downward] and recite, because his heart will see his nakedness, and it is as if he is reciting without any loin covering.6Berachot 24b relates:
One who is lying under his sheet and is unable to stick out his head because of the cold should separate himself by placing his sheet under his neck, and recite [the Shema]; there are those that say on his heart.
The Rambam and the vast majority of Rishonim follow the second position, because the first opinion does not take into account the rule “One's heart shall not see his nakedness.” If one is sleeping with no clothes on, he may separate the top half of his body from the lower half.", + "When two people are lying under one sheet,1without clothing each is forbidden to recite the Shema even if he has covered himself below his heart,2and thus, his heart does not see his own nakedness. unless the sheet also separates between them in a manner that prevents their bodies from touching3Berachot 24a records a difference of opinion between Rav Yosef and Shmuel. Both agree (as the Rambam states later in this halachah) that when sleeping in the same bed with his wife, one need only turn his face away from her in order to recite the Shema. However, Shmuel is of the opinion that this same halachah applies even if he were sleeping with a person other than his wife, while Rav Yosef feels that this dispensation is only granted in regard to one's wife.
Rashi explains the latter opinion as follows: Since a person is accustomed to being with his wife, lying with her will not prevent him from having proper intention while reciting the Shema. In contrast, when he lies with a person other than his wife, he must separate his body from that person's, lest the touching of their bodies distract him.It is interesting to note that there is a clear dispute between the great rabbis of Spain and North Africa (Rabbenu Yitzchak Alfasi, the Rambam and their disciples) and the great rabbis of Germany and France (Tosafot, Rabbenu Asher, and their disciples) concerning this halachah.
The Rabbis of France rule that even when sleeping in the same bed as one's wife one must make a separation with the sheet before reciting the Shema. Rabbi Yitzchak explains that the halachah is not according to either Shmuel or Rav Yosef and it is reasonable to be particularly strict based on a beraitot quoted in the Berachot 24a. In contrast, the Rabbis of Spain follow the Rambam's view.
Generally, in such instances, the Shulchan Aruch will rule in accordance with the Rabbis of Spain, and the Ramah with the Rabbis of France. In this instance, the Shulchan Aruch, Orach Chayim 73:2, after quoting both positions, suggests that it is fitting to follow the ruling of the Rabbis of France. from the loins downward.4in contrast, bodily contact above this point would not induce sexual thoughts.
The Mishnah Berurah (Orach Chayim 73:2) points out, regarding this halachah, that were one to separate himself from another with the sheet, he need not also turn his head away.
If he is sleeping with his wife, children or other young members of his household,5See the following Halachah for a definition of this term. their bodies are considered like his own, and he is not affected by them.6i.e., he is familiar with them and sexual thoughts are not likely to be aroused. Therefore, even though his body is touching theirs, he may turn away his face,7The Magen Avraham 73:1 requires a person to turn away his whole body so that only the back of his body is touching them, lest he be bothered by sexual thoughts if the front of his body touches them. separate below his heart8so that his heart will not see his own nakedness and recite [the Shema].", + "Until when is one considered a child concerning this matter? A boy, until 12 years and one day; a girl, until 11 years and one day.1Rashi explains that these are the ages when puberty begins, and from this time onward, the youths become physically attractive. However, this opinion does not place any conditions on that age. The Rambam continues and makes that age conditional...
[When they reach that age, they are only excluded when] their physical characteristics are like those of adults2This represents the third position in the Talmud, which states that this matter in not dependent on age at all, but rather on physical maturity. Thus, the Rambam seems to develop his halachic ruling based on a combination of the latter two positions in the Talmud. - i.e., developed breasts and pubic hair.3Based on Ezekiel 16:7, Niddah 6:1 mentions these as signs of a woman's physical maturity. See also Hilchot Ishut, Chapter 2.
From this time onwards, he may not recite the Shema unless he has first separated himself from them with the sheet - as mentioned in the first clause of the previous halachah. From this time onwards, one may not recite the Shema unless he has first separated himself from them with the sheet.
However, if they have not yet developed breasts or pubic hair, he may still recite [the Shema while lying] in physical contact with them, and need not separate from them4as mentioned in the second clause of the previous halachah. until the boy is 13 years and one day, and the girl 12 years and one day.5At this point they are considered adults, even if they do not have the physical characteristics of adulthood. Rabbenu Asher quotes and supports the position of the Rambam." + ], + [ + "Women,1Berachot 20b relates:
A woman's exemption from Kri'at Shema is obvious. It is a time-oriented commandment [i.e., the Shema must be recited at specific times and is thus classified as \"time-oriented\" (see Chapter 1, Halachot 9 to 13)], and women are exempt from all such commandments.What might I have thought? That since [Kri'at Shema] contains the acceptance of the sovereignty of Heaven [even women would be called upon to recite it.It [i.e., the Mishnah] teaches that this is not so and that women are indeed exempt from Kri'at Shema.
In terms of actual halachic ruling, the Shulchan Aruch, Orach Chayim 70:1 rules that although women have no obligation, even rabbinic, to recite the Shema, it is proper that they do so in order to accept upon themselves the yoke of the sovereignty of Heaven.
Women are also exempt from the blessings before Kri'at Shema, but are obligated to recite the blessings after it, because there is a mention of the Exodus from Egypt, which women are also obligated to remember and mention (Magen Avraham 70:1).
The Aruch Hashulchan (Orach Chayim 70:1) also mentions that women may recite all the blessings of Kri'at Shema and adds that the women of his area (Russia in the late nineteenth and early twentieth century) were accustomed to do so, and that they should be blessed for their meritorious actions.
The responsa, Yabia Omer (2:6), states that women of Sephardic origin are not accustomed to recite the blessings. However, Kaf HaChayim rules that they may.
slaves - This refers to Canaanite slaves who have been sold to a Jewish owner and are obligated by all the commandments that women are obligated to perform. A halachic comparison between the two is found in Chaggigah 4a and Kiddushin 23a.
The Jerusalem Talmud quotes a separate source for the exemption of slaves: \"Hear O Israel, God our Lord, God is One\" (Deuteronomy 6:4). He who has no master other than the Almighty [is obligated to recite the Shema], thus exempting the slave, who has another master.
Chaggigah 4a also derives the halachah in a similar fashion, albeit from a different verse. slaves and children2I.e., boys under the age of 13 years and one day. They are minors and exempt from all the Torah's commandments. are exempt from Kri'at Shema. We should teach children to recite it at the proper time3The latter point represents a difference in opinion between Rashi and the Rambam. The Mishnah, Berachot 20a, states that children are free from the obligation to recite the Shema. Rashi states that they are entirely free of obligation even according to Rabbinic law because their parents may not be available at the specific times at which the Shema must be recited.
The Rambam and Rabbenu Tam differ and maintain that the mishnah is only referring to the obligations according to Torah law, but according to Rabbinic decree they are obligated. The Shulchan Aruch, Orach Chayim 70:2 rules in accordance with the Rambam and Rabbenu Tam. with the blessings before and after it, in order to educate them regarding the commandments.4According to Rashi (Berachot 48a) and the Ramban (Milchamot Hashem, Berachot 20b), there is no obligation incumbent on the child himself. Rather, the child's father is obligated to educate him. If he has no father, the obligation falls on his mother and on the local Rabbinic court (Terumat Hadeshen 99).
Tosafot (Berachot 48a) differs and explains that the Sages placed the obligation on the minor himself. Support for this premise can be derived from the Rambam's decision in Hilchot Berachot 5:15-16, which states that an adult who ate a small meal can fulfill his obligation to recite grace by listening to a child reciting those blessings (for both are obligated by virtue of Rabbinic decree). Though others object on the grounds that the child himself is not obligated in the mitzvah, the Rambam states that such a practice is acceptable.
One who is preoccupied and in an anxious state regarding a religious duty5Berachot 16b differentiates between a bridegroom, who is exempt because of his involvement in a mitzvah, and one whose ship is sinking in the sea. Though the latter individual is also anxious, he is obligated to recite the Shema, because his preoccupation is not with regard to a commandment. is exempt from all commandments,6This is based on the principle - העוסק במצוה פטור מן המצוה - One who is involved in one commandment is exempt from another (Sukkah 25a, Sotah 44b). including Kri'at Shema.7I.e., even though it contains an acceptance of the yoke of the sovereignty of Heaven, he is still exempt.
The phrase, Deuteronomy 6:7, ובשבתך בביתך (and while you are sitting in your house) implies that the obligation is only incumbent on someone who is involved in his own personal affairs - \"your house.\" Thus, it excludes one who is involved in the performance of a mitzvah (Berachot 11a and 16a). Therefore, a bridegroom whose bride is a virgin is exempt from Kri'at Shema until he has consummated the marriage,8The Mishnah, Berachot 16a, explains the derivation of the bridegroom's exemption. The phrase ובלכתך בדרך - \"and as you go in your way\" implies that the obligation to recite the Shema only applies to someone going on \"your way,\" i.e., involved in his own personal affairs and not preoccupied with the fulfillment of a mitzvah as is a bridegroom. [In his commentary on that Mishnah, the Rambam mentions that the bridegroom is involved in the mitzvah of being fruitful and multiplying.]
Rashi explains that this concept could not be derived from the phrase בשבתך בביתך - \"and while you are sitting in your house\" because if there were only one verse, one would have thought that only one who is actually involved in the performance of a commandment is exempted. Thus, an additional phrase is necessary to exempt a bridegroom, who though not immediately involved in the performance of the mitzvah is in an anxious state, because of the possible problems inherent in the overall situation. because he is distracted lest he not find her a virgin.9as explained above. Rabbenu Manoach writes in the name of the Ra'avad that the bridegroom is exempt from Kri'at Shema only if he is able to have relations with his wife. However, if she is menstruating or sick, he is obligated to recite the Shema.
Rabbenu Manoach also discusses the different views regarding the bridegroom's obligation to recite the Shema during the day if he does not engage in relations the first night. He concludes that he should be obligated since \"the Jews are a holy people and the bridegroom will be able to divert his thoughts from his wife and concentrate on reciting the Shema.\"
However, if he delays until Saturday night after the wedding10This is dependent on the Talmudic custom (Ketubot 2a), which relates that virgins would marry on Wednesday night.
and does not have relations with her, he is obligated to recite the Shema from that time onward, since - he has waited this long, we can assume that... and does not have relations with her, he is obligated to recite the Shema from that time onward, since his mind has settled and he is familiar with her even though they have not consummated the marriage.11I.e., he is no longer nervous and distracted and can be expected to recite the Shema with the proper intention. In his commentary on the Mishnah, the Rambam mentions that by this time, his all-consuming desire to consummate the marriage has passed.
In this instance, the actual halachah does not reflect the Rambam's position. The Shulchan Aruch, Orach Chayim 70:3, mentions that bridegrooms were originally exempt from Kri'at Shema the first three days (i.e., days and nights) after the wedding. However, today, because of the general lack of intention that everyone has regarding Kri'at Shema, even the bridegroom is obligated to recite the Shema.
The Mishnah Berurah (70:14) adds that a bridegroom who does not recite the Shema appears haughty, because his actions appear to imply that he usually has a high level of intentions. The bridegroom is also obligated to recite the blessings before and after Kri'at Shema and to pray as usual (Magen Avraham; Mishnah Berurah). These positions are based on Tosafot in Berachot 17b.", + "However, one who marries a woman who is not a virgin is obligated to recite the Shema,1on his wedding night because even though he, too, is involved in the performance of a mitzvah,2the mitzvah of procreation it is not so distracting.3for there is no question of the woman's virginity. The same principle applies to similar cases.", + "One who is bereaved of a relative for whom he is obligated to mourn1Leviticus 21:2-3 mentions the six relatives for whom a person is obligated to mourn: a father, a mother, a son, a daughter, a brother, a sister. The Rabbis also added the obligation to mourn for one's wife or husband. See Hilchot Eivel 2:1. is exempt from Kri'at Shema2and all the other mitzvot of the Torah (Hilchot Eivel 4:6). until he has buried him,3The Mishnah, Berachot 17b, states that one who has his dead one \"lying in front of him\" is exempt from Kri'at Shema. The Talmud (ibid. 18a) explains that any relative waiting to be buried is considered to be \"lying in front of him.\" This is derived from Abraham's characterization of Sarah as being in front of him (Genesis 23:4 , even though her body was not physically present. because his attention is distracted from reciting [the Shema].4I.e., even if he is not necessarily involved in dealing with the arrangements for the burial or the burial itself, he is exempt, because his mind is distracted (Kessef Mishneh).
The Jerusalem Talmud (Berachot 3:1) derives this halachah from Deuteronomy 16:3: \"to remember the day you left Egypt all the days of your life.\" This implies \"days that you are involved with the living and not days in which you are involved with the dead.\" Since the obligation to remember the Exodus (an integral part of Kri'at Shema - see Chapter 1, Halachot 2 and 3) does not apply on those days when one is involved in dealing with the burial of one's loved ones, one is also exempted from reciting the Shema.
Sukkah 25a explains that the exemption of a mourner cannot be derived from that of a bridegroom mentioned in Halachah 1. A bridegroom's lack of concentration stems from his involvement with a mitzvah. In contrast, the mourner's inability to concentrate is a personal matter. Rashi elaborates: Though mourning is a mitzvah, the pain associated with mourning is not.
The Jerusalem Talmud notes that a mourner should not voluntarily recite the Shema. It is a sign of disrespect to the departed for their relatives to recite the Shema before they have been buried.
A person who is watching a body5I.e., guarding the body from an animal or other damage. (See Berachot 18a.) is also exempt, even if it is not the body of a relative.6Since a person involved in one commandment is exempt from another. (See the commentary on Halachah 1.) When there are two watchers, one should continue watching while the other withdraws and recites the Shema. [When the latter] returns, the other should depart and recite [the Shema].7As opposed to the actual mourners, the guards are obligated to recite the Shema if they are able to. Their exemption is not based on their distracted condition, but on their involvement in the commandment. Therefore, if another is able to guard the body for a few moments, the guard must recite the Shema. However, if there is no one to relieve the guard, he is not allowed to recite the Shema (Mishnah Berurah on the Shulchan Aruch, Orach Chayim 71:3).
The watchers must remove themselves in order not to recite the Shema within 6 feet of the dead person. (See Chapter 3, Halachah 2 and commentary.)
A gravedigger is also exempt from Kri'at Shema.8See Berachot 14b. His exemption is also based on the principle that one involved in a commandment is exempt from another. The Mishnah Berurah (Orach Chayim 71:5) points out that even while he is resting for a few moments, the gravedigger is still exempt, because his resting is also part of the mitzvah, since by resting he gains strength to continue his task.", + "A body should not be taken out for burial close to the time for reciting the Shema,1Rashi, Berachot 19a, explains that doing so will prevent many people from reciting the Shema. unless the deceased was a great man.2Berachot, ibid., questions the above statement, noting that when Rav Yosef died he was taken out for burial close to the time of Kri'at Shema. The Talmud answers that a great man is different - i.e., for a man of Rav Yosef's stature, even Kri'at Shema is postponed in order to honor his greatness.
Neither Rav Yitzchak Alfasi or Rabbenu Asher mentions this passage, indicating that they do not feel that it is halachically relevant. The Tur (Orach Chayim 72) mentions the Rambam's view, but adds that his father, Rabbenu Asher, did not differentiate between important and normal people.
The Beit Yosef explains that, at present, there is no person of a stature that we would not delay his burial in order to recite the Shema at its proper time. Therefore, the halachah is not in force. The Shulchan Aruch also omits reference to it.
The Magen Avraham mentions that the prohibition against burying someone close to the time of Kri'at Shema relates only to Kri'at Shema in the morning. However, in the early evening, one should first bury the body and then recite the Shema, or recite the Shema early enough to allow the burial to take place before nightfall so that the person will be buried as close to the day of his death as possible.
If they do begin to remove the deceased and the time for reciting the Shema arrives while they are accompanying the body,3to the burial anyone required to [carry] the coffin4e.g., the bearers of the coffin and their replacements and those who, in turn, relieve the replacements, whether they are before the coffin - I.e., they have yet to carry it - e.g., the bearers of the coffins and their replacements and those who, in turn, relieve the replacements - whether they are before the coffin or after it,5I.e., they have already carried it. It is customary for several people to carry the coffin, in order to involve themselves in the mitzvah. are exempt [from Kri'at Shema].6The Mishnah, Berachot 17b, states:
The bearers of the coffin, their replacements and those who in turn will relieve the replacements, the ones before the coffin and the ones after the coffin - the ones who are before it and are required to [carry] the coffin are exempt. Those who are after it, even if they are required to [carry] the coffin, are obligated [to recite the Shema].\"
This certainly seems to differentiate between those before and after the coffin, and indicates clearly that those who have already carried the coffin are indeed obligated to recite the Shema, unlike the halachah written by the Rambam.
Rashi explains that those who have already carried the coffin are obligated to recite the Shema, even though they may be needed to carry it again, because they have already fulfilled their obligation.
There is, however, another version of the Mishnah. See Tosafot in Berachot 17b and most printed versions of the Mishnah (Rabbinic edition, Kahati, Mossad Harav Kook edition of the Rambam's commentary on the Mishnah). It states:
The bearers of the coffin and their replacements and those who in turn will relieve the replacements, the ones before the coffin and the ones after the coffin - the ones who are required to [carry] the coffin - are exempt. And those who are not required to [carry] the coffin are obligated to recite the Shema.\"
The Mishnah in this form can serve as the source for the Rambam's halachah. The \"are exempt\" term in the halachah refers back to all the cases written before it, including \"the ones after the coffin.\"
The difference in the original Hebrew versions of the Mishnah is simply one word. Rashi's version:ואת שלאחר המטה את שלפני המטה צורך בהם פטוריםthe Rambam's version:ואת שלאחר המטה שלמטה צורך בהם פטורים.
The rest of those accompanying the body who are not required to [carry] the coffin are obligated [to recite the Shema].7because, as stated in the Mishnah: \"And those who are not required to [carry] the coffin are obligated to recite the Shema.\" The people are accompanying the body simply as a token of honor for the dead person, but are not occupied in the performance of a mitzvah such that they would be exempt from Kri'at Shema. The Shulchan Aruch, Orach Chayim 72:1 and Yoreh De'ah 358:1 quote the Rambam's position.
", + "Should they be involved in eulogies when the time for Kri'at Shema arrives,1See Berachot 19a. if they are in the presence of the deceased they should withdraw2in order not to recite the Shema in his presence (See Halachah 3) singly and recite,3but not all at once, because this is lacking in respect for the deceased. and then return to the eulogy.4and then return to the eulogy.
If the deceased is not present, all the people should recite the Shema5I.e., there is then no problem of embarrassing the dead by performing commandments. except the mourner, who remains silent, because he is not obligated to recite the Shema until he buries his relative.6This halachah also underscores the fact that the exception for mourners is not conditional on their involvement in the care for the deceased. In our case, the deceased is not present and the mourner is sitting silent, and yet he is still not obligated because of his distracted state (see Halachah 3).", + "After the burial, the mourners return to receive condolences and the people follow them from the gravesite to the place where they form a line to receive condolences.1The people form a שורה - a line (or lines) around the mourners. Afterwards, they offer their condolences one by one, as they pass before the mourners (Hilchot Aivel 13:1,2). Others interpret the שורה as two lines facing each other. The mourners then walk between these two lines, and as they pass, the people offer their condolences.
The people are generally accustomed to say: May God comfort you among the other mourners of Zion and Jerusalem. If the people are able to start and finish even one verse [of Kri'at Shema] before they arrive at the line,2directly before the mourners they should do so. If not, they should not start3the recitation of the Shema.
The above is conditional upon there being enough time afterwards to recite the Shema. However, if the third hour is passing, the Shema should be recited immediately (Kessef Mishneh). The Ramah quotes this halachah in Shulchan Aruch, Orach Chayim 72:4. The Magen Avraham explains that one is allowed to recite the Shema before comforting the mourners, because he has not yet begun performing the mitzvah of comforting them. until they have consoled the mourners.
After they have taken their leave they should commence reciting.4Rabbenu Yonah explains that not only the burial of the dead, but also the consoling of the mourners is part of the commandment of גמילות חסדים (acts of lovingkindness). In his commentary on Mishnah Pe'ah 1:1, the Rambam divides acts of lovingkindness into two categories: a) those one does with his money, such as charity,b) those one does with his body - e.g., comforting mourners and accompanying the dead to burial.
Rabbenu Yonah states explicitly that this is a Torah commandment. The Rambam, however, is of the opinion that burying the dead, comforting the mourners, and all acts of lovingkindness are Rabbinic commandments. In Hilchot Eivel 14:1, he writes:
It is a positive commandment of Rabbinic origin to visit the sick, comfort those mourning, take out the dead, bring in the bride, accompany guests [from your house] and to involve oneself in those things necessary for burial - i.e., to carry [the coffin] on his shoulders, to walk before him, to eulogize him, to dig [the grave] and to bury him.
The Rambam's classification of these commandments as of Rabbinic origin creates a problem for us. How are we to understand the halachot we have just learned?
The Rambam has taught us that those involved in the burial of the dead and the comforting of the mourners are exempt from reciting the Shema, based on the principle that those involved in the performance of one commandment are exempt from another. According to Rabbenu Yonah, who understands גמילות חסד (acts of lovingkindness) to be Torah commandments, this is easily comprehended. However, according to the Rambam, how can involvement in a Rabbinic commandment exempt one from the fulfillment of a Torah obligation, especially one as central as Kri'at Shema?
The answer to this question depends on the continuation of Hilchot Eivel, ibid.:
Even though all these commandments are of Rabbinic origin, they are included [in the command] ואהבת לרעך כמוך (Love your fellow as yourself, Leviticus 19:18 . All those things that you would want others to do for you in the realm of Torah and commandments, you should do for your colleague.
Thus, the Rabbinic commandments regarding acts of lovingkindness are the specific ways established by the sages to express the Torah commandment of \"Love your fellow as yourself.\" Accordingly, although these commandments are Rabbinic in origin, since their ultimate source is found in a Torah commandment, the rule that \"one performing one commandment is exempt from another\" applies to them as well. Those standing in the inner line5i.e., they can see the faces of the mourners - are exempt from Kri'at Shema. Those at the outside, since they cannot see the mourner, are obligated to recite the Shema where they are. - This is in accordance with the beraita quoted in Berachot 19b. The Ra'avad understands, however, that the words \"inner line\" in the beraita refer to the inner circle - i.e., the family of the mourners. It is the Rambam's position which is most widely accepted. - i.e., they can see the faces of the mourners - are exempt from Kri'at Shema. Those at the outside, since they cannot see the mourner, are obligated to recite the Shema where they are.", + "Anyone who has an exemption from Kri'at Shema, but nevertheless desires to be strict with himself and recite, may do so.1The Mishnah (Berachot 16b) records a difference of opinion whether a bridegroom may recite the Shema on the first night or not.
Rabban Shimon ben Gamliel states: \"Not everyone who wants to take the name may take it,\" (i.e., not everyone may pronounce God's name whenever he pleases). The Sages differ and allow the Shema's recitation. This is conditional upon the fact that his mind is not distracted.2The Sages maintain that a person has the potential to compose himself to the extent that he can recite the Shema with proper intention. Rabban Shimon ben Gamliel maintains that this is not possible for most people. Indeed, a person who does so is considered tobe acting haughtily, implying that he has the power to concentrate when most people cannot. However, if this exempted person is in a confused state, he is not permitted to recite [the Shema] until he composes himself.3If he cannot compose himself, even the Sages agree that the Shema should not be recited.
The Rambam follows the majority position of the Sages. Rabbenu Asher accepts the opinion of Rabban Shimon ben Gamliel. However, Tosafot (ibid. 17b) explains that at present, our level of concentration has changed and all bridegrooms should recite the Shema. Any bridegroom who does not recite the Shema would be acting haughtily by intimating that usually he has a very high level of concentration. The Shulchan Aruch, Orach Chayim 70:3 accepts Tosafot's position. (See also the commentary on Halachah 2.)
As mentioned above, a mourner should not recite the Shema for it is disrespectful to the deceased to imply that one could still concentrate on the Shema despite their passing.", + "All those ritually impure are obligated to read the Shema and recite the blessings before and after it in their impure state.1The Mishnah (Berachot 26a) mentions a difference of opinion concerning this issue and the Rambam accepts the more lenient view. This applies even when it is possible for them to purify themselves2by immersing in the mikveh that day3before the time for the Shema passes. It is not necessary to make that effort and the person may recite the Shema in an impure state. - e.g., one who has touched [the carcass of] a שרץ (crawling animal),4Leviticus 11:39 deems such a person as ritually impure. a menstrual woman,5Leviticus 15:19 states that not only a menstrual women, but anyone or anything she touches contracts ritual impurity. a6The term refers to a woman with a venereal disease similar to syphliss or gonorrhea. Leviticus 15:25 equates the ritual impurity of such a woman with that of a menstrual woman. זבה, or the couch on which these people have laid,7See Leviticus 15:10 which explains that even that which is sat upon by someone impure, may not be touched. and the like.8e.g., one who touches either a man with discharges or someone who contracts ritual impurity by contact with a corpse.
Ezra and his colleagues decreed that a man who had a seminal emission9Leviticus 15:16 deems such a person as ritually impure. However, as above, that would not effect his ability to read the Shema. was forbidden to read the words of the Torah.10This decree was one of 10 decrees issued by Ezra's court (Bava Kama 82a.).
Berachot 22a explains that the decree mentioned in our halachah was designed to restrain somewhat the physical relationships of the Torah scholars with their wives. Thus, they separated him from the other ritually impure11who were not prevented from reading the Shema. until he immersed himself in a mikveh.12Berachot 22a relates that since this was only a Rabbinic decree, certain leniencies could be observed regarding this immersion. This ordinance was not universally accepted among the Jewish people. Most were unable to observe it13See also Hilchot Tefillah 4:4-6 and commentary.
It must be emphasized that though there is no need to immerse oneself in a mikveh, it is necessary to wash for it is forbidden to recite words of Torah with any traces of semen on his body. See Ramah, Orach Chayim 76:4. and it was therefore negated.14i.e., because of the inability of the Jewish people to maintain this very high level of purity, the decree was never really accepted as law.
This explanation is significant. The Mishnah (Eduyot 1:5) teaches us that a court does not have the jurisdiction to override the ruling of another court unless it is greater in wisdom and number - i.e., unless the scholars are of a greater stature and more numerous. There was no later court with the stature of Ezra's, and, therefore, no one had the authority to abolish Ezra's ruling (Kessef Mishneh).
The Jewish people accepted the custom of reading the Torah15Berachot 22a relates that one of Rabbi Yehudah ben Beteira's students was mumbling his words. When asked by Rabbi Yehudah to explain his behavior, he stated that he not been able to immerse himself after having a seminal emission. Rabbi Yehudah told him to speak up without embarrassment for the words of Torah cannot contract ritual impurity. and reciting the Shema even after a seminal emission, because the words of Torah cannot contract ritual impurity.16I.e., even one in a state of ritual impurity may involve himself in Torah study and prayer, because the Torah is unaffected by his impurity (Berachot, ibid.).
The Kessef Mishneh differentiates between physical filth, which renders the recitation of the Shema impossible (as we learned in Chapter 3), and ritual impurity, which does not affect it.
Our awareness of the presence of physical filth produces a subjective response to its somewhat disgusting nature. This response, in turn, has ramifications regarding the honor of the Torah studied in such a place. Ritual impurity is, however, a wholly metaphysical reality, and that particular reality has no ability to affect the Torah.
Rather, they stand in their state of purity forever, as [Jeremiah 23:29] states: \"Are not my words like fire, declares the Lord.\" - Thus, the differentiation made above has its basis, not on human logic, but on Divine decree. Deuteronomy 23:13 teaches: \"And your camp shall be holy,\" forbidding the recitation of the Shema in the presence of physical filth. In contrast, the verse from Jeremiah quoted above clearly implies the inability of ritual impurity to exert its influence over the words of Torah (Kessef Mishneh).
Just as fire is incapable of becoming ritually impure, so, too, the words of Torah are never defiled. - This decision alludes to a fundamental concept regarding the nature of Torah study. On one hand, we see Torah study as being associated with the student, as obvious from the law, Hilchot Talmud Torah 5:11, that allows a Torah scholar to forgo the honor due him. Although that honor is not being paid to him personally, but to the Torah knowledge he possesses, that Torah is considered his to the extent that he can forego the honor. Nevertheless, even while Torah is associated with the person studying it, its essential Godly nature remains intact to the extent that it cannot contract ritual impurity. Rather, they stand in their state of purity forever, as [Jeremiah 23:29] states: \"Are not my words like fire, declares the Lord.\" Just as fire is incapable of becoming ritually impure, so, too, the words of Torah are never defiled." + ] + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ] + ], + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/Hebrew/Torat Emet 370.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/Hebrew/Torat Emet 370.json new file mode 100644 index 0000000000000000000000000000000000000000..c0d9d27102096ced29812985210285646b9937ca --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/Hebrew/Torat Emet 370.json @@ -0,0 +1,93 @@ +{ + "language": "he", + "title": "Mishneh Torah, Reading the Shema", + "versionSource": "http://www.toratemetfreeware.com/index.html?downloads", + "versionTitle": "Torat Emet 370", + "status": "locked", + "priority": 2.0, + "license": "Public Domain", + "versionTitleInHebrew": "תורת אמת 370", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "פַּעֲמַיִם בְּכָל יוֹם קוֹרְאִין קְרִיאַת שְׁמַע, בָּעֶרֶב וּבַבֹּקֶר. שֶׁנֶּאֱמַר (דברים ו ז) ״וּבְשָׁכְבְּךָ וּבְקוּמֶךָ״ בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם שׁוֹכְבִין וְזֶה הוּא לַיְלָה. וּבְשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם עוֹמְדִין וְזֶה הוּא יוֹם:", + "וּמַה הוּא קוֹרֵא, שְׁלֹשָׁה פָּרָשִׁיּוֹת. אֵלּוּ הֵן (דברים ו ד) ״שְׁמַע״ (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ (במדבר טו לז) ״וַיֹּאמֶר״. וּמַקְדִּימִין לִקְרוֹת פָּרָשַׁת שְׁמַע מִפְּנֵי שֶׁיֵּשׁ בָּהּ יִחוּד הַשֵּׁם וְאַהֲבָתוֹ וְתַלְמוּדוֹ שֶׁהוּא הָעִקָּר הַגָּדוֹל שֶׁהַכּל תָּלוּי בּוֹ. וְאַחֲרֶיהָ וְהָיָה אִם שָׁמֹעַ שֶׁיֵּשׁ בָּהּ צִוּוּי עַל (זְכִירַת) שְׁאָר כָּל הַמִּצְוֹת. וְאַחַר כָּךְ פָּרָשַׁת (במדבר טו לח) ״צִיצִית״ שֶׁגַּם הִיא יֵשׁ בָּהּ צִוּוּי זְכִירַת כָּל הַמִּצְוֹת: ", + "אַף עַל פִּי שֶׁאֵין מִצְוַת צִיצִית נוֹהֶגֶת בַּלַּיְלָה קוֹרְאִין אוֹתָהּ בַּלַּיְלָה מִפְּנֵי שֶׁיֵּשׁ בָּהּ זִכְרוֹן יְצִיאַת מִצְרַיִם וּמִצְוָה לְהַזְכִּיר יְצִיאַת מִצְרַיִם בַּיּוֹם וּבַלַּיְלָה שֶׁנֶּאֱמַר (דברים טז ג) ״לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כּל יְמֵי חַיֶּיךָ״. וּקְרִיאַת שָׁלֹשׁ פָּרָשִׁיּוֹת אֵלּוּ עַל סֵדֶר זֶה הִיא הַנִּקְרֵאת קְרִיאַת שְׁמַע:", + "הַקּוֹרֵא קְרִיאַת שְׁמַע כְּשֶׁהוּא גּוֹמֵר פָּסוּק רִאשׁוֹן אוֹמֵר בְּלַחַשׁ בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד וְחוֹזֵר וְקוֹרֵא כְּדַרְכּוֹ (דברים ו ה) ״וְאָהַבְתָּ אֵת יְיָ׳‎ אֱלֹהֶיךָ״ עַד סוֹפָהּ. וְלָמָּה קוֹרִין כֵּן. מָסֹרֶת הִיא בְּיָדֵינוּ שֶׁבְּשָׁעָה שֶׁקִּבֵּץ יַעֲקֹב אָבִינוּ אֶת בָּנָיו בְּמִצְרַיִם בִּשְׁעַת מִיתָתוֹ צִוָּם וְזֵרְזָם עַל יִחוּד הַשֵּׁם וְעַל דֶּרֶךְ ה׳‎ שֶׁהָלַךְ בָּהּ אַבְרָהָם וְיִצְחָק אָבִיו וְשָׁאַל אוֹתָם וְאָמַר לָהֶם בָּנַי שֶׁמָּא יֵשׁ בָּכֶם פַּסְלוּת מִי שֶׁאֵינוֹ עוֹמֵד עִמִּי בְּיִחוּד הַשֵּׁם כָּעִנְיָן שֶׁאָמַר לָנוּ משֶׁה רַבֵּנוּ (דברים כט יז) ״פֶּן יֵשׁ בָּכֶם אִישׁ אוֹ אִשָּׁה״ וְגוֹ׳‎. עָנוּ כֻּלָּם וְאָמְרוּ (דברים ו ד) ״שְׁמַע יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד״. כְּלוֹמַר שְׁמַע מִמֶּנּוּ אָבִינוּ יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד. פָּתַח הַזָּקֵן וְאָמַר בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. לְפִיכָךְ נָהֲגוּ כָּל יִשְׂרָאֵל לוֹמַר שֶׁבַח שֶׁשִּׁבֵּחַ בּוֹ יִשְׂרָאֵל הַזָּקֵן אַחַר פָּסוּק זֶה:", + "הַקּוֹרֵא קְרִיאַת שְׁמַע מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. בַּיּוֹם מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ. וּבַלַּיְלָה מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ:", + "בְּרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בַּיּוֹם יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ וְכוּ׳‎ וּבְרָכָה שְׁנִיָּה אַהֲבַת עוֹלָם אֲהַבְתָּנוּ. וְשֶׁל אַחֲרֶיהָ אֱמֶת וְיַצִּיב. וּבְרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בַּלַּיְלָה מַעֲרִיב עֲרָבִים וְכוּ׳‎ שְׁנִיָּה לָהּ אַהֲבַת עוֹלָם בֵּית יִשְׂרָאֵל עַמְּךָ אָהַבְתָּ כוּ׳‎. וּבְרָכָה רִאשׁוֹנָה שֶׁל אַחֲרֶיהָ אֱמֶת וֶאֱמוּנָה. שְׁנִיָּה לָהּ הַשְׁכִּיבֵנוּ:", + "בְּרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה פּוֹתֵחַ בָּהּ בְּבָרוּךְ וְחוֹתֵם בָּהּ בְּבָרוּךְ. וּשְׁאָר בִּרְכוֹתֶיהָ חוֹתֵם בְּכָל אַחַת מֵהֶן בְּבָרוּךְ וְאֵין לָהֶם פְּתִיחָה בְּבָרוּךְ. בְּרָכוֹת אֵלּוּ עִם שְׁאָר כָּל הַבְּרָכוֹת הָעֲרוּכוֹת בְּפִי כָּל יִשְׂרָאֵל עֶזְרָא הַסּוֹפֵר וּבֵית דִּינוֹ תִּקְּנוּם וְאֵין אָדָם רַשַּׁאי לִפְחֹת מֵהֶם וְלֹא לְהוֹסִיף עֲלֵיהֶם. מָקוֹם שֶׁהִתְקִינוּ לַחְתֹּם בְּבָרוּךְ אֵינוֹ רַשַּׁאי שֶׁלֹּא לַחְתֹּם. וּמָקוֹם שֶׁהִתְקִינוּ שֶׁלֹּא לַחְתֹּם אֵינוֹ רַשַּׁאי לַחְתֹּם. מָקוֹם שֶׁהִתְקִינוּ שֶׁלֹּא לִפְתֹּחַ בְּבָרוּךְ אֵינוֹ רַשַּׁאי לִפְתֹּחַ. מָקוֹם שֶׁהִתְקִינוּ לִפְתֹּחַ אֵינוֹ רַשַּׁאי שֶׁלֹּא לִפְתֹּחַ. כְּלָלוֹ שֶׁל דָּבָר כָּל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בַּבְּרָכוֹת הֲרֵי זֶה טוֹעֶה וְחוֹזֵר וּמְבָרֵךְ כַּמַּטְבֵּעַ. וְכָל שֶׁאֵינוֹ אוֹמֵר אֱמֶת וְיַצִּיב בְּשַׁחֲרִית וֶאֱמֶת וֶאֱמוּנָה בְּעַרְבִית לֹא יָצָא יְדֵי חוֹבָתוֹ:", + "הִקְדִּים בְּרָכָה שְׁנִיָּה לִבְרָכָה רִאשׁוֹנָה בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה בֵּין לְפָנֶיהָ בֵּין לְאַחֲרֶיהָ יָצָא לְפִי שֶׁאֵין סֵדֶר בַּבְּרָכוֹת. בְּשַׁחֲרִית פָּתַח יוֹצֵר אוֹר וְסִיֵּם מַעֲרִיב עֲרָבִים לֹא יָצָא. פָּתַח בְּמַעֲרִיב עֲרָבִים וְסִיֵּם בְּיוֹצֵר אוֹר יָצָא. וּבָעֶרֶב פָּתַח בְּמַעֲרִיב עֲרָבִים וְסִיֵּם בְּיוֹצֵר אוֹר לֹא יָצָא. פָּתַח בְּיוֹצֵר אוֹר וְסִיֵּם בְּמַעֲרִיב עֲרָבִים יָצָא. שֶׁכָּל הַבְּרָכוֹת הוֹלְכוֹת אַחַר חֲתִימָתָן:", + "אֵיזֶה הוּא זְמַן קְרִיאַת שְׁמַע בַּלַּיְלָה. מִצְוָתָהּ מִשְּׁעַת יְצִיאַת הַכּוֹכָבִים עַד חֲצִי הַלַּיְלָה. וְאִם עָבַר וְאִחֵר וְקָרָא עַד שֶׁלֹּא עָלָה עַמּוּד הַשַּׁחַר יָצָא יְדֵי חוֹבָתוֹ שֶׁלֹּא אָמְרוּ עַד חֲצוֹת אֶלָּא כְּדֵי לְהַרְחִיק אָדָם מִן הַפְּשִׁיעָה:", + "הַקּוֹרֵא קְרִיאַת שְׁמַע שֶׁל עַרְבִית אַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר קֹדֶם הָנֵץ הַחַמָּה לֹא יָצָא יְדֵי חוֹבָתוֹ אֶלָּא אִם כֵּן הָיָה אָנוּס כְּגוֹן שִׁכּוֹר אוֹ חוֹלֶה וְכַיּוֹצֵא בָּהֶן. וְאָנוּס שֶׁקָּרָא בְּעֵת זֶה אֵינוֹ אוֹמֵר הַשְׁכִּיבֵנוּ:", + "וְאֵי זֶה הוּא זְמַנָּה בַּיּוֹם. מִצְוָתָהּ שֶׁיַּתְחִיל לִקְרוֹת קֹדֶם הָנֵץ הַחַמָּה כְּדֵי שֶׁיִּגְמֹר לִקְרוֹת וּלְבָרֵךְ בְּרָכָה אַחֲרוֹנָה עִם הָנֵץ הַחַמָּה. וְשִׁעוּר זֶה כְּמוֹ [עִשּׂוּר] שָׁעָה קֹדֶם שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ. וְאִם אִחֵר וְקָרָא קְרִיאַת שְׁמַע אַחַר שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ יָצָא יְדֵי חוֹבָתוֹ שֶׁעוֹנָתָהּ עַד סוֹף שָׁלֹשׁ שָׁעוֹת בַּיּוֹם לְמִי שֶׁעָבַר וְאִחֵר:", + "מִי שֶׁהִקְדִּים וְקָרָא קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית אַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר אַף עַל פִּי שֶׁהִשְׁלִים קֹדֶם שֶׁתָּנֵץ הַחַמָּה יָצָא יְדֵי חוֹבָתוֹ. וּבִשְׁעַת הַדְּחָק כְּגוֹן שֶׁהָיָה מַשְׁכִּים לָצֵאת לַדֶּרֶךְ קוֹרֵא לְכַתְּחִלָּה מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר:", + "הַקּוֹרֵא אַחַר שָׁלֹשׁ שָׁעוֹת בַּיּוֹם אֲפִלּוּ הָיָה אָנוּס לֹא יָצָא יְדֵי חוֹבַת קְרִיאַת שְׁמַע בְּעוֹנָתוֹ. אֶלָּא הֲרֵי הוּא כְּקוֹרֵא בַּתּוֹרָה. וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ כָּל הַיּוֹם אֲפִלּוּ אִחֵר וְקָרָא אַחַר שָׁלֹשׁ שָׁעוֹת:" + ], + [ + "הַקּוֹרֵא אֶת שְׁמַע וְלֹא כִּוֵּן לִבּוֹ בְּפָסוּק רִאשׁוֹן שֶׁהוּא (דברים ו ד) ״שְׁמַע יִשְׂרָאֵל״ לֹא יָצָא יְדֵי חוֹבָתוֹ וְהַשְּׁאָר אִם לֹא כִּוֵּן לִבּוֹ יָצָא. אֲפִלּוּ הָיָה קוֹרֵא בַּתּוֹרָה כְּדַרְכּוֹ אוֹ מַגִּיהַּ אֶת הַפָּרָשִׁיּוֹת הָאֵלּוּ בְּעוֹנַת קְרִיאָה יָצָא וְהוּא שֶׁכִּוֵּן לִבּוֹ בְּפָסוּק רִאשׁוֹן:", + "כָּל אָדָם קוֹרִין כְּדַרְכָּן בֵּין עוֹמְדִין בֵּין מְהַלְּכִין בֵּין שׁוֹכְבִין בֵּין רוֹכְבִין עַל גַּבֵּי בְּהֵמָה. וְאָסוּר לִקְרוֹת קְרִיאַת שְׁמַע וְהוּא מֻטָּל וּפָנָיו טוּחוֹת בַּקַּרְקַע אוֹ מֻשְׁלָךְ עַל גַּבּוֹ וּפָנָיו לְמַעְלָה. אֲבָל קוֹרֵא הוּא וְהוּא שׁוֹכֵב עַל צִדּוֹ. וְאִם הָיָה בַּעַל בָּשָׂר הַרְבֵּה וְאֵינוֹ יָכוֹל לְהִתְהַפֵּךְ עַל צִדּוֹ אוֹ שֶׁהָיָה חוֹלֶה נוֹטֶה מְעַט לְצִדּוֹ וְקוֹרֵא:", + "מִי שֶׁהָיָה מְהַלֵּךְ עַל רַגְלָיו עוֹמֵד בְּפָסוּק רִאשׁוֹן וְהַשְּׁאָר קוֹרֵא וְהוּא מְהַלֵּךְ. הָיָה יָשֵׁן מְצַעֲרִין אוֹתוֹ וּמְעִירִין אוֹתוֹ עַד שֶׁיִּקְרָא פָּסוּק רִאשׁוֹן וּמִכָּאן וְאֵילָךְ אִם אֲנָסַתּוּ שֵׁנָה אֵין מְצַעֲרִין אוֹתוֹ:", + "מִי שֶׁהָיָה עוֹסֵק בִּמְלָאכָה מַפְסִיק עַד שֶׁיִּקְרָא פָּרָשָׁה רִאשׁוֹנָה כֻּלָּהּ. וְכֵן הָאֻמָּנִין בְּטֵלִין מִמְּלַאכְתָּן בְּפָרָשָׁה רִאשׁוֹנָה כְּדֵי שֶׁלֹּא תְּהֵא קְרִיאָתָן עַרְאַי, וְהַשְּׁאָר קוֹרֵא הוּא כְּדַרְכּוֹ וְעוֹסֵק בִּמְלַאכְתּוֹ. אֲפִלּוּ הָיָה עוֹמֵד בְּרֹאשׁ הָאִילָן אוֹ בְּרֹאשׁ הַכֹּתֶל קוֹרֵא בִּמְקוֹמוֹ וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:", + "הָיָה עוֹסֵק בְּתַלְמוּד תּוֹרָה וְהִגִּיעַ זְמַן קְרִיאַת שְׁמַע פּוֹסֵק וְקוֹרֵא וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. הָיָה עוֹסֵק בְּצָרְכֵי רַבִּים לֹא יִפְסֹק אֶלָּא יִגְמֹר עִסְקֵיהֶן וְיִקְרָא אִם נִשְׁאָר עֵת לִקְרוֹת:", + "הָיָה עוֹסֵק בַּאֲכִילָה אוֹ שֶׁהָיָה בַּמֶּרְחָץ אוֹ שֶׁהָיָה עוֹסֵק בְּתִסְפֹּרֶת אוֹ שֶׁהָיָה מְהַפֵּךְ בְּעוֹרוֹת אוֹ שֶׁהָיוּ עוֹסְקִין בַּדִּין גּוֹמֵר וְאַחַר כָּךְ קוֹרֵא קְרִיאַת שְׁמַע. וְאִם הָיָה מִתְיָרֵא שֶׁמָּא יַעֲבֹר זְמַן קְרִיאָה וּפָסַק וְקָרָא הֲרֵי זֶה מְשֻׁבָּח:", + "מִי שֶׁיָּרַד לִטְבּל אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת קֹדֶם שֶׁתָּנֵץ הַחַמָּה יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם הָיָה מִתְיָרֵא שֶׁמָּא תָּנֵץ הַחַמָּה קֹדֶם שֶׁיִּקְרָא יִתְכַּסֶּה בַּמַּיִם שֶׁהוּא עוֹמֵד בָּהֶן וְיִקְרָא. וְלֹא יִתְכַּסֶּה לֹא בַּמַּיִם הָרָעִים שֶׁרֵיחָן רַע וְלֹא בְּמֵי הַמִּשְׁרֶה וְלֹא בְּמַיִם צְלוּלִין מִפְּנֵי שֶׁעֶרְוָתוֹ נִרְאֵית בָּהֶן. אֲבָל מִתְכַּסֶּה הוּא בְּמַיִם עֲכוּרִין שֶׁאֵין רֵיחָן רַע וְקוֹרֵא בִּמְקוֹמוֹ:", + "הַקּוֹרֵא קְרִיאַת שְׁמַע לֹא יִרְמֹז בְּעֵינָיו וְלֹא יִקְרֹץ בִּשְׂפָתָיו וְלֹא יַרְאֶה בְּאֶצְבְּעוֹתָיו כְּדֵי שֶׁלֹּא תִּהְיֶה קְרִיאָתוֹ עַרְאַי. וְאִם עָשָׂה כֵּן אַף עַל פִּי שֶׁיָּצָא יְדֵי חוֹבָתוֹ הֲרֵי זֶה מְגֻנֶּה. וְצָרִיךְ לְהַשְׁמִיעַ לְאָזְנוֹ כְּשֶׁהוּא קוֹרֵא וְאִם לֹא הִשְׁמִיעַ לְאָזְנוֹ יָצָא. וְצָרִיךְ לְדַקְדֵּק בְּאוֹתִיּוֹתָיו וְאִם לֹא דִּקְדֵּק יָצָא:", + "כֵּיצַד יְדַקְדֵּק. יִשְׁמֹר שֶׁלֹּא יַרְפֶּה הֶחָזָק וְלֹא יַחֲזִיק הֲרָפֶה וְלֹא יָנִיחַ הַנָּד וְלֹא יָנִיד הַנָּח. לְפִיכָךְ צָרִיךְ לִתֵּן רֶוַח בֵּין הַדְּבָקִים בֵּין כָּל שְׁתֵּי אוֹתִיּוֹת הַדּוֹמוֹת שֶׁאַחַת מֵהֶן סוֹף תֵּבָה וְהָאַחֶרֶת תְּחִלַּת תֵּבָה הַסְּמוּכָה לָהּ. כְּגוֹן בְּכָל לְבָבְךָ קוֹרֵא בְּכָל וְשׁוֹהֶה וְחוֹזֵר וְקוֹרֵא לְבָבְךָ. וְכֵן וַאֲבַדְתֶּם מְהֵרָה. הַכָּנָף פְּתִיל. וְצָרִיךְ לְבָאֵר זַיִ״ן שֶׁל תִּזְכְּרוּ. וְצָרִיךְ לְהַאֲרִיךְ בְּדָלֶ״ת שֶׁל אֶחָד כְּדֵי שֶׁיַּמְלִיכֵהוּ בַּשָּׁמַיִם וּבָאָרֶץ וּבְאַרְבַּע רוּחוֹת. וְצָרִיךְ שֶׁלֹּא יַחְטֹף בַּחֵי״ת כְּדֵי שֶׁלֹּא יְהֵא כְּאוֹמֵר אֵי חָד:", + "קוֹרֵא אָדָם אֶת שְׁמַע בְּכָל לָשׁוֹן שֶׁיִּהְיֶה מְבִינָהּ. וְהַקּוֹרֵא בְּכָל לָשׁוֹן צָרִיךְ לְהִזָּהֵר מִדִּבְרֵי שִׁבּוּשׁ שֶׁבְּאוֹתוֹ הַלָּשׁוֹן וּמְדַקְדֵּק בְּאוֹתוֹ הַלָּשׁוֹן כְּמוֹ שֶׁמְּדַקְדֵּק בִּלְשׁוֹן הַקֹּדֶשׁ:", + "הַקּוֹרֵא לְמַפְרֵעַ לֹא יָצָא. בַּמֶּה דְּבָרִים אֲמוּרִים בְּסֵדֶר הַפְּסוּקִים אֲבָל אִם הִקְדִּים פָּרָשָׁה לְפָרָשָׁה אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי אֲנִי אוֹמֵר שֶׁיָּצָא לְפִי שֶׁאֵינָהּ סְמוּכָה לָהּ בַּתּוֹרָה. קָרָא פָּסוּק וְחָזַר וּקְרָאוֹ פַּעַם שְׁנִיָּה הֲרֵי זֶה מְגֻנֶּה. קָרָא מִלָּה אַחַת וּכְפָלָהּ כְּגוֹן שֶׁקָּרָא שְׁמַע שְׁמַע מְשַׁתְּקִין אוֹתוֹ:", + "קְרָאָהּ סֵרוּגִין יָצָא. אֲפִלּוּ שָׁהָה בֵּין סֵרוּג לְסֵרוּג כְּדֵי לִגְמֹר אֶת כֻּלָּהּ יָצָא. וְהוּא שֶׁיִּקְרָא עַל הַסֵּדֶר. קְרָאָהּ מִתְנַמְנֵם וְהוּא מִי שֶׁאֵינוֹ עֵר וְלֹא נִרְדָּם בְּשֵׁנָה יָצָא. וּבִלְבַד שֶׁיִּהְיֶה עֵר בְּפָסוּק רִאשׁוֹן:", + "סָפֵק קָרָא קְרִיאַת שְׁמַע סָפֵק לֹא קָרָא חוֹזֵר וְקוֹרֵא וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. אֲבָל אִם יָדַע שֶׁקָּרָא וְנִסְתַּפֵּק לוֹ אִם בֵּרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ אוֹ לֹא בֵּרֵךְ אֵינוֹ חוֹזֵר וּמְבָרֵךְ. קָרָא וְטָעָה יַחֲזֹר לַמָּקוֹם שֶׁטָּעָה. נֶעֱלַם מִמֶּנּוּ בֵּין פָּרָשָׁה לְפָרָשָׁה וְאֵינוֹ יוֹדֵעַ אֵי זוֹ פָּרָשָׁה הִשְׁלִים וְאֵי זוֹ צָרִיךְ לְהַתְחִיל חוֹזֵר לְפָרָשָׁה רִאשׁוֹנָה שֶׁהוּא (דברים ו ה) ״וְאָהַבְתָּ אֵת יְיָ׳‎ אֱלֹהֶיךָ״ וְגוֹ׳‎: ", + "טָעָה בְּאֶמְצַע הַפֶּרֶק וְאֵינוֹ יוֹדֵעַ לְהֵיכָן פָּסַק חוֹזֵר לְרֹאשׁ הַפֶּרֶק. הָיָה קוֹרֵא וּכְתַבְתָּם וְאֵינוֹ יוֹדֵעַ אִם הוּא בְּוּכְתַבְתָּם שֶׁל שְׁמַע אוֹ בְּוּכְתַבְתָּם שֶׁבִּוְהָיָה אִם שָׁמוֹעַ חוֹזֵר לְוּכְתַבְתָּם שֶׁל שְׁמַע. וְאִם נִסְתַּפֵּק לוֹ אַחַר שֶׁקָּרָא לְמַעַן יִרְבּוּ יְמֵיכֶם אֵינוֹ חוֹזֵר שֶׁעַל הֶרְגֵּל לְשׁוֹנוֹ הוּא הוֹלֵךְ:", + "הָיָה קוֹרֵא וּפָגַע בַּאֲחֵרִים אוֹ פָּגְעוּ בּוֹ אֲחֵרִים. אִם הָיָה בֵּין פֶּרֶק לְפֶרֶק פּוֹסֵק וּמַתְחִיל וְשׁוֹאֵל שְׁלוֹם מִי שֶׁהוּא חַיָּב בִּכְבוֹדוֹ כְּגוֹן שֶׁפָּגַע בְּאָבִיו אוֹ רַבּוֹ אוֹ מִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ בְּחָכְמָה. וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם שֶׁנָּתַן לוֹ שָׁלוֹם:", + "הָיָה קוֹרֵא בְּאֶמְצַע הַפָּרָשָׁה אֵינוֹ פּוֹסֵק וּמַתְחִיל לִשְׁאל אֶלָּא בִּשְׁלוֹם מִי שֶׁהוּא מִתְיָרֵא מִמֶּנּוּ כְּגוֹן מֶלֶךְ אוֹ אַנָּס וְכַיּוֹצֵא בָּהֶן. אֲבָל מִי שֶׁהוּא חַיָּב בִּכְבוֹדוֹ כְּגוֹן אָבִיו אוֹ רַבּוֹ אִם נָתַן לוֹ שָׁלוֹם תְּחִלָּה פּוֹסֵק וּמֵשִׁיב לוֹ שָׁלוֹם:", + "וְאֵלּוּ הֵן בֵּין הַפְּרָקִים. בֵּין בְּרָכָה רִאשׁוֹנָה לַשְּׁנִיָּה. בֵּין שְׁנִיָּה לִשְׁמַע. בֵּין שְׁמַע לִוְהָיָה אִם שָׁמֹעַ. בֵּין וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר. בֵּין הַפְּרָקִים הָאֵלּוּ שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם. אֲבָל בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב הֲרֵי זֶה כְּאֶמְצַע הַפֶּרֶק וְלֹא יַפְסִיק אֶלָּא לִשְׁאל מִפְּנֵי הַיִּרְאָה וּלְהָשִׁיב מִפְּנֵי הַכָּבוֹד:" + ], + [ + "הַקוֹרֵא אֶת שְׁמַע רוֹחֵץ יָדָיו בַּמַּיִם קֹדֶם שֶׁיִּקְרָא. הִגִּיעַ זְמַן קְרִיאָתָהּ וְלֹא מָצָא מַיִם קֹדֶם שֶׁיִּקְרָא לֹא יְאַחֵר קְרִיאָתָהּ וְיֵלֵךְ לְבַקֵּשׁ מַיִם אֶלָּא מְקַנֵּחַ יָדָיו בֶּעָפָר אוֹ בִּצְרוֹר אוֹ בְּקוֹרָה וְכַיּוֹצֵא בָּהֶן וְקוֹרֵא:", + "אֵין קוֹרִין לֹא בְּבֵית הַמֶּרְחָץ וְלֹא בְּבֵית הַכִּסֵּא אַף עַל פִּי שֶׁאֵין בּוֹ צוֹאָה וְלֹא בְּבֵית הַקְּבָרוֹת וְלֹא בְּצַד הַמֵּת עַצְמוֹ וְאִם הִרְחִיק אַרְבַּע אַמּוֹת מִן הַקֶּבֶר אוֹ מִן הַמֵּת מֻתָּר לִקְרוֹת. וְכָל מִי שֶׁקָּרָא בְּמָקוֹם שֶׁאֵין קוֹרִין בּוֹ חוֹזֵר וְקוֹרֵא:", + "בֵּית הַכִּסֵּא הֶחָדָשׁ שֶׁהוּכַן וַעֲדַיִן לֹא נִשְׁתַּמֵּשׁ בּוֹ מֻתָּר לִקְרוֹת קְרִיאַת שְׁמַע לְנֶגְדּוֹ אֲבָל לֹא בְּתוֹכוֹ. מֶרְחָץ הֶחָדָשׁ מֻתָּר לִקְרוֹת בְּתוֹכוֹ. הָיוּ שְׁנֵי בָּתִּים זִמֵּן אֶחָד מֵהֶם לְבֵית הַכִּסֵּא וְאָמַר עַל הַשֵּׁנִי וְזֶה. הֲרֵי הַשֵּׁנִי סָפֵק אִם הִזְמִינוֹ לְכָךְ אִם לֹא. לְפִיכָךְ אֵין קוֹרִין בּוֹ לְכַתְּחִלָּה וְאִם קָרָא יָצָא. אָמַר גַּם זֶה הֲרֵי שְׁנֵיהֶם מְזֻמָּנִין וְאֵין קוֹרְאִין בָּהֶן. חֲצַר הַמֶּרְחָץ וְהוּא הַמָּקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִין בּוֹ לְבוּשִׁין מֻתָּר לִקְרוֹת בּוֹ קְרִיאַת שְׁמַע:", + "וְלֹא קְרִיאַת שְׁמַע בִּלְבַד אֶלָּא כָּל עִנְיָן שֶׁהוּא מִדִּבְרֵי הַקֹּדֶשׁ אָסוּר לְאָמְרוֹ בְּבֵית הַמֶּרְחָץ וּבְבֵית הַכִּסֵּא וַאֲפִלּוּ אֲמָרוֹ בִּלְשׁוֹן חֹל. וְלֹא לְאָמְרוֹ בִּלְבַד אֶלָּא אֲפִלּוּ לְהַרְהֵר בְּלִבּוֹ בְּדִבְרֵי תּוֹרָה בְּבֵית הַכִּסֵּא וּבְבֵית הַמֶּרְחָץ וּבִמְקוֹם הַטִּנֹפֶת וְהוּא הַמָּקוֹם שֶׁיֵּשׁ בּוֹ צוֹאָה וּמֵי רַגְלַיִם אָסוּר:", + "דְּבָרִים שֶׁל חֹל מֻתָּר לְאָמְרָן בִּלְשׁוֹן קֹדֶשׁ בְּבֵית הַכִּסֵּא. וְכֵן הַכִּנּוּיִים כְּגוֹן רַחוּם וְחַנּוּן וְנֶאֱמָן וְכַיּוֹצֵא בָּהֶן מֻתָּר לְאָמְרָן בְּבֵית הַכִּסֵּא. אֲבָל הַשֵּׁמוֹת הַמְיֻחָדִים וְהֵן הַשֵּׁמוֹת שֶׁאֵינָן נִמְחָקִין אָסוּר לְהַזְכִּירָן בְּבֵית הַכִּסֵּא וּבְבֵית הַמֶּרְחָץ יָשָׁן. וְאִם נִזְדַּמֵּן לוֹ לְהַפְרִישׁ מִן דָּבָר הָאָסוּר בְּבֵית הַמֶּרְחָץ אוֹ בְּבֵית הַכִּסֵּא מַפְרִישׁ וַאֲפִלּוּ בִּלְשׁוֹן קֹדֶשׁ וּבְעִנְיְנֵי קֹדֶשׁ:", + "צוֹאַת הָאָדָם וְצוֹאַת כְּלָבִים וַחֲזִירִין בִּזְמַן שֶׁיֵּשׁ בְּתוֹכָן עוֹרוֹת וְכָל צוֹאָה שֶׁרֵיחָהּ רַע כְּגוֹן אֵלּוּ אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּן. וְכֵן כְּנֶגֶד מֵי רַגְלַיִם שֶׁל אָדָם. אֲבָל מֵי רַגְלַיִם שֶׁל בְּהֵמָה קוֹרִין כְּנֶגְדָּן. קָטָן שֶׁאֵינוֹ יָכוֹל לֶאֱכל כְּזַיִת דָּגָן בִּכְדֵי שֶׁיֹּאכַל הַגָּדוֹל כִּשְׁלֹשָׁה בֵּיצֵי דָּגָן אֵין מַרְחִיקִין לֹא מִצּוֹאָתוֹ וְלֹא מִמֵּי רַגְלָיו:", + "הָיְתָה צוֹאָה יְבֵשָׁה כְּחֶרֶשׂ אָסוּר לִקְרוֹת כְּנֶגְדָּהּ. וְאִם הָיְתָה יְבֵשָׁה יוֹתֵר מֵחֶרֶשׂ עַד שֶׁאִם זְרָקָהּ תִּתְפָּרֵךְ הֲרֵי הִיא כְּעָפָר וּמֻתָּר לִקְרוֹת כְּנֶגְדָּהּ. מֵי רַגְלַיִם שֶׁנִּבְלְעוּ בַּקַּרְקַע אִם הָיוּ מַרְטִיבִין הַיָּד אָסוּר לִקְרוֹת כְּנֶגְדָּן וְאִם לָאו מֻתָּר:", + "כַּמָּה יַרְחִיק אָדָם מִצּוֹאָה וּמִמֵּי רַגְלַיִם וְאַחַר כָּךְ יִקְרָא, אַרְבַּע אַמּוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים בִּזְמַן שֶׁהֵם מִלַּאֲחוֹרָיו אוֹ מִצִּדָּיו אֲבָל אִם הָיוּ כְּנֶגֶד פָּנָיו מַרְחִיק מֵהֶן עַד שֶׁלֹּא יִרְאֶה אוֹתָן וְאַחַר כָּךְ יִקְרָא:", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה עִמָּהֶן בַּבַּיִת בְּמָקוֹם שָׁוֶה אֲבָל אִם הָיָה שָׁם מָקוֹם גָּבוֹהַּ מֵהֶן עֲשָׂרָה טְפָחִים אוֹ נָמוּךְ מֵהֶם עֲשָׂרָה טְפָחִים יוֹשֵׁב בְּצַד הַמָּקוֹם וְקוֹרֵא שֶׁהֲרֵי נִפְסָק בֵּינֵיהֶם. וְהוּא שֶׁלֹּא יַגִּיעַ לוֹ רֵיחַ רַע. וְכֵן אִם כָּפָה כְּלִי עַל הַצּוֹאָה אוֹ עַל מֵימֵי רַגְלַיִם אַף עַל פִּי שֶׁהֵן עִמּוֹ בַּבַּיִת הֲרֵי אֵלּוּ כִּקְבוּרִין וּמֻתָּר לִקְרוֹת כְּנֶגְדָּן:", + "הָיָה בֵּינוֹ וּבֵין הַצּוֹאָה מְחִצָּה שֶׁל זְכוּכִית אַף עַל פִּי שֶׁהוּא רוֹאֶה אוֹתָהּ מֵאַחֲרֵי הַזְּכוּכִית מֻתָּר לִקְרוֹת בְּצִדָּהּ. נָתַן רְבִיעִית מַיִם לְתוֹךְ מֵי רַגְלַיִם שֶׁל פַּעַם אַחַת מֻתָּר לִקְרוֹת עִמָּהֶן בְּתוֹךְ אַרְבַּע אַמּוֹת:", + "הָיְתָה צוֹאָה בְּגוּמָא עוֹמֵד בְּסַנְדָּלוֹ עַל הַגּוּמָא וְקוֹרֵא. וְהוּא שֶׁלֹּא יִהְיֶה סַנְדָּלוֹ נוֹגֵעַ בָּהּ. הָיְתָה כְּנֶגְדּוֹ צוֹאָה מְעוּטָה בְּיוֹתֵר כְּמוֹ טִפָּה רוֹקֵק עָלֶיהָ רֹק עָבֶה עַד שֶׁתִּתְכַּסֶּה וְקוֹרֵא. הָיְתָה נְטִישַׁת צוֹאָה עַל בְּשָׂרוֹ אוֹ יָדָיו מְטֻנָּפוֹת מִבֵּית הַכִּסֵּא וְלֹא הָיָה לָהֶן רֵיחַ רַע כְּלָל מִפְּנֵי קָטְנָן אוֹ יַבְשׁוּתָן מֻתָּר לִקְרוֹת לְפִי שֶׁאֵין לָהֶן רֵיחַ רַע. אֲבָל אִם הָיְתָה בִּמְקוֹמָהּ אַף עַל פִּי שֶׁאֵינָהּ נִרְאֵית כְּשֶׁהוּא עוֹמֵד הוֹאִיל וְנִרְאֵית כְּשֶׁהוּא יוֹשֵׁב אָסוּר לִקְרוֹת עַד שֶׁיְּקַנֵּחַ יָפֶה יָפֶה מִפְּנֵי שֶׁהַצּוֹאָה לָחָה הִיא וְיֵשׁ לָהּ רֵיחַ רַע. וְכַמָּה גְּאוֹנִים הוֹרוּ שֶׁאָסוּר לוֹ לִקְרוֹת אִם הָיוּ יָדָיו מְטֻנָּפוֹת וְכָךְ רָאוּי לַעֲשׂוֹת:", + "רֵיחַ רַע שֶׁיֵּשׁ לוֹ עִקָּר מַרְחִיק ד׳‎ אַמּוֹת וְקוֹרֵא אִם פָּסַק הָרֵיחַ. וְאִם לֹא פָּסַק הָרֵיחַ מַרְחִיק עַד מָקוֹם שֶׁפָּסַק הָרֵיחַ. וְשֶׁאֵין לוֹ עִקָּר כְּגוֹן מִי שֶׁיָּצָא מִמֶּנּוּ רוּחַ מִלְּמַטָּה מַרְחִיק עַד מָקוֹם שֶׁתִּכְלֶה הָרֵיחַ וְקוֹרֵא. גְּרָף שֶׁל רְעִי וַעֲבִיט שֶׁל מֵימֵי רַגְלַיִם אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּן וְאַף עַל פִּי שֶׁאֵין בָּהֶן כְּלוּם וְאֵין לָהֶם רֵיחַ רַע מִפְּנֵי שֶׁהֵם כְּבֵית הַכִּסֵּא:", + "צוֹאָה עוֹבֶרֶת כְּגוֹן שֶׁהָיְתָה שָׁטָה עַל פְּנֵי הַמַּיִם אָסוּר לִקְרוֹת כְּנֶגְדָּהּ. וּפִי חֲזִיר כְּצוֹאָה עוֹבֶרֶת דָּמִי וְאָסוּר לִקְרוֹת כְּנֶגְדּוֹ עַד שֶׁיַּעַבְרוּ מִמֶּנּוּ אַרְבַּע אַמּוֹת:", + "הָיָה קוֹרֵא וְהִגִּיעַ לִמְקוֹם הַטִּנֹּפֶת לֹא יַנִּיחַ יָדוֹ עַל פִּיו וְיִקְרָא אֶלָּא יַפְסִיק עַד שֶׁיַּעֲבֹר מֵאוֹתוֹ מָקוֹם. וְכֵן הַקּוֹרֵא שֶׁיָּצְתָה מִמֶּנּוּ רוּחַ מִלְּמַטָּה יַפְסִיק עַד שֶׁתִּכְלֶה בַּאֲשָׁהּ וְחוֹזֵר לִקְרִיאָתוֹ. וְכֵן בְּדִבְרֵי תּוֹרָה. יָצְתָה רוּחַ מֵחֲבֵרוֹ אַף עַל פִּי שֶׁמַּפְסִיק לִקְרִיאַת שְׁמַע אֵינוֹ פּוֹסֵק לְדִבְרֵי תּוֹרָה:", + "הָיָה קוֹרֵא קְרִיאַת שְׁמַע בְּבַיִת וְנִסְתַּפֵּק לוֹ אִם יֵשׁ שָׁם צוֹאָה אוֹ מֵימֵי רַגְלַיִם אוֹ אֵין שָׁם הֲרֵי זֶה מֻתָּר לִקְרוֹת. הָיָה קוֹרֵא בָּאַשְׁפָּה וְנִסְתַּפֵּק לוֹ אִם יֵשׁ שָׁם צוֹאָה אוֹ אֵין שָׁם לֹא יִקְרָא עַד שֶׁיִּבְדֹּק שֶׁחֶזְקַת הָאַשְׁפָּה שֶׁהִיא מְקוֹם הַטִּנֹּפֶת. אֲבָל סְפֵק מֵי רַגְלַיִם אֲפִלּוּ בָּאַשְׁפָּה מֻתָּר לִקְרוֹת:", + "כְּשֵׁם שֶׁאָסוּר לִקְרוֹת כְּנֶגֶד צוֹאָה וּמֵי רַגְלַיִם עַד שֶׁיַּרְחִיק כָּךְ אָסוּר לִקְרוֹת כְּנֶגֶד הָעֶרְוָה עַד שֶׁיַּחֲזִיר פָּנָיו. אֲפִלּוּ כּוּתִי אוֹ קָטָן לֹא יִקְרָא כְּנֶגֶד עֶרְוָתָן אֲפִלּוּ מְחִצָּה שֶׁל זְכוּכִית מַפְסֶקֶת הוֹאִיל וְהוּא רוֹאֶה אוֹתָהּ אָסוּר לִקְרוֹת עַד שֶׁיַּחֲזִיר פָּנָיו. וְכָל גּוּף הָאִשָּׁה עֶרְוָה לְפִיכָךְ לֹא יִסְתַּכֵּל בְּגוּף הָאִשָּׁה כְּשֶׁהוּא קוֹרֵא וַאֲפִלּוּ אִשְׁתּוֹ. וְאִם הָיָה מְגֻלֶּה טֶפַח מִגּוּפָהּ לֹא יִקְרָא כְּנֶגְדָּהּ:", + "וּכְשֵׁם שֶׁהוּא אָסוּר כְּנֶגֶד עֶרְוַת אֲחֵרִים כָּךְ הוּא אָסוּר לִקְרוֹת כְּנֶגֶד עֶרְוָתוֹ וְלֹא יִקְרָא כְּשֶׁהוּא עָרֹם עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ. הָיְתָה חֲגוֹרָה שֶׁל בֶּגֶד אוֹ עוֹר אוֹ שַׂק עַל מָתְנָיו אַף עַל פִּי שֶׁשְּׁאָר גּוּפוֹ עָרֹם מֻתָּר לוֹ לִקְרוֹת קְרִיאַת שְׁמַע וְהוּא שֶׁלֹּא יִהְיֶה עֲקֵבוֹ נוֹגֵעַ בְּעֶרְוָתוֹ. הָיָה יָשֵׁן בְּטַלִּיתוֹ וְהָיָה עָרֹם חוֹצֵץ בְּטַלִּיתוֹ מִתַּחַת לִבּוֹ וְקוֹרֵא. אֲבָל לֹא יָחֹץ צַוָּארוֹ וְיִקְרָא מִפְּנֵי שֶׁלִּבּוֹ רוֹאֶה אֶת הָעֶרְוָה וְנִמְצָא כְּמִי שֶׁקּוֹרֵא בְּלֹא חֲגוֹרָה:", + "שְׁנַיִם שֶׁהָיוּ יְשֵׁנִים בְּטַלִּית אַחַת כָּל אֶחָד מֵהֶן אָסוּר לִקְרוֹת אַף עַל פִּי שֶׁיְּכַסֶּה מִתַּחַת לִבּוֹ עַד שֶׁתְּהֵא טַלִּית מַפְסֶקֶת בֵּינֵיהֶן עַד שֶׁלֹּא יִגַּע בְּשַׂר זֶה בִּבְשַׂר זֶה מִמָּתְנָיו וּלְמַטָּה. וְאִם הָיָה יָשֵׁן עִם אִשְׁתּוֹ אוֹ בָּנָיו וּבְנֵי בֵּיתוֹ הַקְּטַנִּים הֲרֵי גּוּפָן כְּגוּפוֹ וְאֵינוֹ מַרְגִּישׁ מֵהֶן. לְפִיכָךְ אַף עַל פִּי שֶׁבְּשָׂרוֹ נוֹגֵעַ בָּהֶם מַחֲזִיר פָּנָיו וְחוֹצֵץ מִתַּחַת לִבּוֹ וְקוֹרֵא:", + "עַד אֵימָתַי הֵם קְטַנִּים לְעִנְיָן זֶה עַד שֶׁיְּהֵא הַזָּכָר בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד וְהַנְּקֵבָה בַּת אַחַת עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד וְהוּא שֶׁיְּהֵא תַּבְנִיתָם כְּתַבְנִית גְּדוֹלִים (יחזקאל טז ז) ״שָׁדַיִם נָכוֹנוּ וּשְׂעָרֵךְ צִמֵּחַ״. וְאַחַר כָּךְ לֹא יִקְרָא עַד שֶׁתַּפְסִיק טַלִּית בֵּינֵיהֶן. אֲבָל אִם עֲדַיִן לֹא הָיוּ שָׁדַיִם נָכוֹנוּ וּשְׂעָרֵךְ צִמֵּחַ קוֹרֵא עִמָּהֶן בְּקֵרוּב בָּשָׂר וְאֵינוֹ צָרִיךְ הֶפְסֵק עַד שֶׁיִּהְיֶה הַזָּכָר בֶּן י״ג שָׁנָה וְיוֹם אֶחָד וְהַנְּקֵבָה בַּת שְׁתֵּים עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד: " + ], + [ + "נָּשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִים מִקְּרִיאַת שְׁמַע. וּמְלַמְּדִין אֶת הַקְּטַנִּים לִקְרוֹתָהּ בְּעוֹנָתָהּ וּמְבָרְכִין לְפָנֶיהָ וּלְאַחֲרֶיהָ כְּדֵי לְחַנְּכָן בְּמִצְוֹת. מִי שֶׁהָיָה לִבּוֹ טָרוּד וְנֶחְפַּז לִדְבַר מִצְוָה פָּטוּר מִכָּל הַמִּצְוֹת וּמִקְּרִיאַת שְׁמַע. לְפִיכָךְ חָתָן שֶׁנָּשָׂא בְּתוּלָה פָּטוּר מִקְּרִיאַת שְׁמַע עַד שֶׁיָּבוֹא עָלֶיהָ. לְפִי שֶׁאֵין דַּעְתּוֹ פְּנוּיָה שֶׁמָּא לֹא יִמְצָא לָהּ בְּתוּלִים. וְאִם שָׁהָה עַד מוֹצָאֵי שַׁבָּת וְלֹא בָּעַל חַיָּב לִקְרוֹת מִמּוֹצָאֵי שַׁבָּת וְאֵילָךְ שֶׁהֲרֵי נִתְקָרְרָה דַּעְתּוֹ וְלִבּוֹ גַּס בָּהּ אַף עַל פִּי שֶׁלֹּא בָּעַל:", + "אֲבָל הַנּוֹשֵׂא אֶת הַבְּעוּלָה אַף עַל פִּי שֶׁעוֹסֵק בְּמִצְוָה חַיָּב לִקְרוֹת הוֹאִיל וְאֵין לוֹ דָּבָר שֶׁמְּבַלְבֵּל דַּעְתּוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "מִי שֶׁמֵּת לוֹ מֵת שֶׁהוּא חַיָּב לְהִתְאַבֵּל עָלָיו פָּטוּר מִקְּרִיאַת שְׁמַע עַד שֶׁיִּקְבְּרֶנּוּ מִפְּנֵי שֶׁאֵין דַּעְתּוֹ פְּנוּיָה לִקְרוֹת. וְאִם הָיָה מְשַׁמֵּר אֶת הַמֵּת אַף עַל פִּי שֶׁאֵינוֹ מֵתוֹ פָּטוּר מִקְּרִיאַת שְׁמַע. וְאִם הָיוּ הַשּׁוֹמְרִים שְׁנַיִם הָאֶחָד מְשַׁמֵּר וְהַשֵּׁנִי נִשְׁמָט לְמָקוֹם אַחֵר וְקוֹרֵא וְחוֹזֵר וּמְשַׁמֵּר וְנִשְׁמָט הָאַחֵר וְקוֹרֵא. וְכֵן הַחוֹפֵר קֶבֶר לְמֵת פָּטוּר מִקְּרִיאַת שְׁמַע:", + "אֵין מוֹצִיאִין אֶת הַמֵּת לְקָבְרוֹ סָמוּךְ לִזְמַן קְרִיאַת שְׁמַע אֶלָּא אִם כֵּן הָיָה אָדָם גָּדוֹל. וְאִם הִתְחִילוּ וְהוֹצִיאוּ וְהִגִּיעַ זְמַן הַקְּרִיאָה וְהֵן מְלַוִּין אֶת הַמֵּת. כָּל שֶׁיֵּשׁ לַמִּטָּה צֹרֶךְ בָּהֶן כְּגוֹן נוֹשְׂאֵי הַמִּטָּה וְחִלּוּפֵיהֶן וְחִלּוּפֵי חִלּוּפֵיהֶן בֵּין שֶׁהָיוּ לִפְנֵי הַמִּטָּה בֵּין שֶׁהָיוּ לְאַחַר הַמִּטָּה פְּטוּרִין. וּשְׁאָר הַמְלַוִּין שֶׁאֵין לַמִּטָּה צֹרֶךְ בָּהֶן חַיָּבִין:", + "הָיוּ עֲסוּקִים בְּהֶסְפֵּד וְהִגִּיעַ זְמַן קְרִיאַת שְׁמַע בִּזְמַן שֶׁהַמֵּת מֻנָּח לִפְנֵיהֶן נִשְׁמָטִים אֶחָד אֶחָד וְקוֹרְאִין וְחוֹזְרִין לַהֶסְפֵּד. אֵין הַמֵּת מֻטָּל לִפְנֵיהֶם כָּל הָעָם קוֹרִין קְרִיאַת שְׁמַע וְהָאָבֵל יוֹשֵׁב וְדוֹמֵם לְפִי שֶׁאֵינוֹ חַיָּב לִקְרוֹת עַד שֶׁיִּקְבֹּר אֶת מֵתוֹ:", + "קָבְרוּ אֶת הַמֵּת וְחָזְרוּ הָאֲבֵלִים לְקַבֵּל תַּנְחוּמִין וְכָל הָעָם הוֹלְכִים אַחֲרֵיהֶם מִמְּקוֹם הַקֶּבֶר לַמָּקוֹם שֶׁעוֹמְדִים בּוֹ הָאֲבֵלִים לַעֲשׂוֹת שׁוּרָה לְקַבֵּל תַּנְחוּמִין. אִם יְכוֹלִין הָעָם לְהַתְחִיל וְלִגְמֹר אֲפִלּוּ פָּסוּק אֶחָד קֹדֶם שֶׁיַּגִּיעוּ לַשּׁוּרָה יַתְחִילוּ וְאִם לָאו לֹא יַתְחִילוּ אֶלָּא יְנַחֲמוּ אֶת הָאֲבֵלִים וְאַחַר שֶׁיִּפָּטְרוּ מֵהֶן יַתְחִילוּ לִקְרוֹת. בְּנֵי אָדָם הָעוֹמְדִין בַּשּׁוּרָה, הַפְּנִימִיִּים שֶׁהֵן רוֹאִין פְּנֵי הָאֲבֵלִים פְּטוּרִין מִקְּרִיאַת שְׁמַע וְהַחִיצוֹנִים הוֹאִיל וְאֵינָן רוֹאִין אֶת הָאֲבֵלִים חַיָּבִין בִּקְרִיאַת שְׁמַע בִּמְקוֹמָן:", + "כָּל מִי שֶׁהוּא פָּטוּר מִלִּקְרוֹת קְרִיאַת שְׁמַע אִם רָצָה לְהַחֲמִיר עַל עַצְמוֹ לִקְרוֹת קוֹרֵא. וְהוּא שֶׁתְּהֵא דַּעְתּוֹ פְּנוּיָה עָלָיו. אֲבָל אִם הָיָה זֶה הַפָּטוּר מִלִּקְרוֹת מְבֹהָל אֵינוֹ רַשַּׁאי לִקְרוֹת עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ עָלָיו:", + "כָּל הַטְּמֵאִין חַיָּבִין בִּקְרִיאַת שְׁמַע וּמְבָרְכִין לְפָנֶיהָ וּלְאַחֲרֶיהָ וְהֵן בְּטֻמְאָתָן. אַף עַל פִּי שֶׁאֶפְשָׁר לָהֶן לַעֲלוֹת מִטֻּמְאָתָן בּוֹ בַּיּוֹם כְּגוֹן הַנּוֹגְעִין בְּשֶׁרֶץ אוֹ בְּנִדָּה וְזָבָה וּמִשְׁכָּבָהּ וְכַיּוֹצֵא בָּהֶן. וְעֶזְרָא וּבֵית דִּינוֹ תִּקְּנוּ שֶׁלֹּא יִקְרָא בְּדִבְרֵי תּוֹרָה בַּעַל קֶרִי לְבַדּוֹ וְהוֹצִיאוּהוּ מִכְּלַל שְׁאָר הַטְּמֵאִין עַד שֶׁיִּטְבּל. וְלֹא פָּשְׁטָה תַּקָּנָה זוֹ בְּכָל יִשְׂרָאֵל וְלֹא הָיָה כֹּחַ בְּרֹב הַצִּבּוּר לַעֲמֹד בָּהּ לְפִיכָךְ בָּטְלָה. וּכְבָר נָהֲגוּ כָּל יִשְׂרָאֵל לִקְרוֹת בַּתּוֹרָה וְלִקְרוֹת קְרִיאַת שְׁמַע וְהֵן בַּעֲלֵי קְרָיִין לְפִי שֶׁאֵין דִּבְרֵי תּוֹרָה מְקַבְּלִין טֻמְאָה אֶלָּא עוֹמְדִין בְּטָהֳרָתָן לְעוֹלָם שֶׁנֶּאֱמַר (ירמיה כג כט) ״הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם יְיָ׳‎״ מָה אֵשׁ אֵינָהּ מְקַבֶּלֶת טֻמְאָה אַף דִּבְרֵי תּוֹרָה אֵינָם מְקַבְּלִין טֻמְאָה:" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..2d051512b4d2c78d6227bd8692f6994f4c638b74 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Reading the Shema/Hebrew/merged.json @@ -0,0 +1,89 @@ +{ + "title": "Mishneh Torah, Reading the Shema", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Reading_the_Shema", + "text": [ + [ + "פַּעֲמַיִם בְּכָל יוֹם קוֹרְאִין קְרִיאַת שְׁמַע, בָּעֶרֶב וּבַבֹּקֶר. שֶׁנֶּאֱמַר (דברים ו ז) ״וּבְשָׁכְבְּךָ וּבְקוּמֶךָ״ בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם שׁוֹכְבִין וְזֶה הוּא לַיְלָה. וּבְשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם עוֹמְדִין וְזֶה הוּא יוֹם:", + "וּמַה הוּא קוֹרֵא, שְׁלֹשָׁה פָּרָשִׁיּוֹת. אֵלּוּ הֵן (דברים ו ד) ״שְׁמַע״ (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ (במדבר טו לז) ״וַיֹּאמֶר״. וּמַקְדִּימִין לִקְרוֹת פָּרָשַׁת שְׁמַע מִפְּנֵי שֶׁיֵּשׁ בָּהּ יִחוּד הַשֵּׁם וְאַהֲבָתוֹ וְתַלְמוּדוֹ שֶׁהוּא הָעִקָּר הַגָּדוֹל שֶׁהַכּל תָּלוּי בּוֹ. וְאַחֲרֶיהָ וְהָיָה אִם שָׁמֹעַ שֶׁיֵּשׁ בָּהּ צִוּוּי עַל (זְכִירַת) שְׁאָר כָּל הַמִּצְוֹת. וְאַחַר כָּךְ פָּרָשַׁת (במדבר טו לח) ״צִיצִית״ שֶׁגַּם הִיא יֵשׁ בָּהּ צִוּוּי זְכִירַת כָּל הַמִּצְוֹת: ", + "אַף עַל פִּי שֶׁאֵין מִצְוַת צִיצִית נוֹהֶגֶת בַּלַּיְלָה קוֹרְאִין אוֹתָהּ בַּלַּיְלָה מִפְּנֵי שֶׁיֵּשׁ בָּהּ זִכְרוֹן יְצִיאַת מִצְרַיִם וּמִצְוָה לְהַזְכִּיר יְצִיאַת מִצְרַיִם בַּיּוֹם וּבַלַּיְלָה שֶׁנֶּאֱמַר (דברים טז ג) ״לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כּל יְמֵי חַיֶּיךָ״. וּקְרִיאַת שָׁלֹשׁ פָּרָשִׁיּוֹת אֵלּוּ עַל סֵדֶר זֶה הִיא הַנִּקְרֵאת קְרִיאַת שְׁמַע:", + "הַקּוֹרֵא קְרִיאַת שְׁמַע כְּשֶׁהוּא גּוֹמֵר פָּסוּק רִאשׁוֹן אוֹמֵר בְּלַחַשׁ בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד וְחוֹזֵר וְקוֹרֵא כְּדַרְכּוֹ (דברים ו ה) ״וְאָהַבְתָּ אֵת יְיָ׳‎ אֱלֹהֶיךָ״ עַד סוֹפָהּ. וְלָמָּה קוֹרִין כֵּן. מָסֹרֶת הִיא בְּיָדֵינוּ שֶׁבְּשָׁעָה שֶׁקִּבֵּץ יַעֲקֹב אָבִינוּ אֶת בָּנָיו בְּמִצְרַיִם בִּשְׁעַת מִיתָתוֹ צִוָּם וְזֵרְזָם עַל יִחוּד הַשֵּׁם וְעַל דֶּרֶךְ ה׳‎ שֶׁהָלַךְ בָּהּ אַבְרָהָם וְיִצְחָק אָבִיו וְשָׁאַל אוֹתָם וְאָמַר לָהֶם בָּנַי שֶׁמָּא יֵשׁ בָּכֶם פַּסְלוּת מִי שֶׁאֵינוֹ עוֹמֵד עִמִּי בְּיִחוּד הַשֵּׁם כָּעִנְיָן שֶׁאָמַר לָנוּ משֶׁה רַבֵּנוּ (דברים כט יז) ״פֶּן יֵשׁ בָּכֶם אִישׁ אוֹ אִשָּׁה״ וְגוֹ׳‎. עָנוּ כֻּלָּם וְאָמְרוּ (דברים ו ד) ״שְׁמַע יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד״. כְּלוֹמַר שְׁמַע מִמֶּנּוּ אָבִינוּ יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד. פָּתַח הַזָּקֵן וְאָמַר בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. לְפִיכָךְ נָהֲגוּ כָּל יִשְׂרָאֵל לוֹמַר שֶׁבַח שֶׁשִּׁבֵּחַ בּוֹ יִשְׂרָאֵל הַזָּקֵן אַחַר פָּסוּק זֶה:", + "הַקּוֹרֵא קְרִיאַת שְׁמַע מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. בַּיּוֹם מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ. וּבַלַּיְלָה מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ:", + "בְּרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בַּיּוֹם יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ וְכוּ׳‎ וּבְרָכָה שְׁנִיָּה אַהֲבַת עוֹלָם אֲהַבְתָּנוּ. וְשֶׁל אַחֲרֶיהָ אֱמֶת וְיַצִּיב. וּבְרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בַּלַּיְלָה מַעֲרִיב עֲרָבִים וְכוּ׳‎ שְׁנִיָּה לָהּ אַהֲבַת עוֹלָם בֵּית יִשְׂרָאֵל עַמְּךָ אָהַבְתָּ כוּ׳‎. וּבְרָכָה רִאשׁוֹנָה שֶׁל אַחֲרֶיהָ אֱמֶת וֶאֱמוּנָה. שְׁנִיָּה לָהּ הַשְׁכִּיבֵנוּ:", + "בְּרָכָה רִאשׁוֹנָה שֶׁלְּפָנֶיהָ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה פּוֹתֵחַ בָּהּ בְּבָרוּךְ וְחוֹתֵם בָּהּ בְּבָרוּךְ. וּשְׁאָר בִּרְכוֹתֶיהָ חוֹתֵם בְּכָל אַחַת מֵהֶן בְּבָרוּךְ וְאֵין לָהֶם פְּתִיחָה בְּבָרוּךְ. בְּרָכוֹת אֵלּוּ עִם שְׁאָר כָּל הַבְּרָכוֹת הָעֲרוּכוֹת בְּפִי כָּל יִשְׂרָאֵל עֶזְרָא הַסּוֹפֵר וּבֵית דִּינוֹ תִּקְּנוּם וְאֵין אָדָם רַשַּׁאי לִפְחֹת מֵהֶם וְלֹא לְהוֹסִיף עֲלֵיהֶם. מָקוֹם שֶׁהִתְקִינוּ לַחְתֹּם בְּבָרוּךְ אֵינוֹ רַשַּׁאי שֶׁלֹּא לַחְתֹּם. וּמָקוֹם שֶׁהִתְקִינוּ שֶׁלֹּא לַחְתֹּם אֵינוֹ רַשַּׁאי לַחְתֹּם. מָקוֹם שֶׁהִתְקִינוּ שֶׁלֹּא לִפְתֹּחַ בְּבָרוּךְ אֵינוֹ רַשַּׁאי לִפְתֹּחַ. מָקוֹם שֶׁהִתְקִינוּ לִפְתֹּחַ אֵינוֹ רַשַּׁאי שֶׁלֹּא לִפְתֹּחַ. כְּלָלוֹ שֶׁל דָּבָר כָּל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בַּבְּרָכוֹת הֲרֵי זֶה טוֹעֶה וְחוֹזֵר וּמְבָרֵךְ כַּמַּטְבֵּעַ. וְכָל שֶׁאֵינוֹ אוֹמֵר אֱמֶת וְיַצִּיב בְּשַׁחֲרִית וֶאֱמֶת וֶאֱמוּנָה בְּעַרְבִית לֹא יָצָא יְדֵי חוֹבָתוֹ:", + "הִקְדִּים בְּרָכָה שְׁנִיָּה לִבְרָכָה רִאשׁוֹנָה בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה בֵּין לְפָנֶיהָ בֵּין לְאַחֲרֶיהָ יָצָא לְפִי שֶׁאֵין סֵדֶר בַּבְּרָכוֹת. בְּשַׁחֲרִית פָּתַח יוֹצֵר אוֹר וְסִיֵּם מַעֲרִיב עֲרָבִים לֹא יָצָא. פָּתַח בְּמַעֲרִיב עֲרָבִים וְסִיֵּם בְּיוֹצֵר אוֹר יָצָא. וּבָעֶרֶב פָּתַח בְּמַעֲרִיב עֲרָבִים וְסִיֵּם בְּיוֹצֵר אוֹר לֹא יָצָא. פָּתַח בְּיוֹצֵר אוֹר וְסִיֵּם בְּמַעֲרִיב עֲרָבִים יָצָא. שֶׁכָּל הַבְּרָכוֹת הוֹלְכוֹת אַחַר חֲתִימָתָן:", + "אֵיזֶה הוּא זְמַן קְרִיאַת שְׁמַע בַּלַּיְלָה. מִצְוָתָהּ מִשְּׁעַת יְצִיאַת הַכּוֹכָבִים עַד חֲצִי הַלַּיְלָה. וְאִם עָבַר וְאִחֵר וְקָרָא עַד שֶׁלֹּא עָלָה עַמּוּד הַשַּׁחַר יָצָא יְדֵי חוֹבָתוֹ שֶׁלֹּא אָמְרוּ עַד חֲצוֹת אֶלָּא כְּדֵי לְהַרְחִיק אָדָם מִן הַפְּשִׁיעָה:", + "הַקּוֹרֵא קְרִיאַת שְׁמַע שֶׁל עַרְבִית אַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר קֹדֶם הָנֵץ הַחַמָּה לֹא יָצָא יְדֵי חוֹבָתוֹ אֶלָּא אִם כֵּן הָיָה אָנוּס כְּגוֹן שִׁכּוֹר אוֹ חוֹלֶה וְכַיּוֹצֵא בָּהֶן. וְאָנוּס שֶׁקָּרָא בְּעֵת זֶה אֵינוֹ אוֹמֵר הַשְׁכִּיבֵנוּ:", + "וְאֵי זֶה הוּא זְמַנָּה בַּיּוֹם. מִצְוָתָהּ שֶׁיַּתְחִיל לִקְרוֹת קֹדֶם הָנֵץ הַחַמָּה כְּדֵי שֶׁיִּגְמֹר לִקְרוֹת וּלְבָרֵךְ בְּרָכָה אַחֲרוֹנָה עִם הָנֵץ הַחַמָּה. וְשִׁעוּר זֶה כְּמוֹ [עִשּׂוּר] שָׁעָה קֹדֶם שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ. וְאִם אִחֵר וְקָרָא קְרִיאַת שְׁמַע אַחַר שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ יָצָא יְדֵי חוֹבָתוֹ שֶׁעוֹנָתָהּ עַד סוֹף שָׁלֹשׁ שָׁעוֹת בַּיּוֹם לְמִי שֶׁעָבַר וְאִחֵר:", + "מִי שֶׁהִקְדִּים וְקָרָא קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית אַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר אַף עַל פִּי שֶׁהִשְׁלִים קֹדֶם שֶׁתָּנֵץ הַחַמָּה יָצָא יְדֵי חוֹבָתוֹ. וּבִשְׁעַת הַדְּחָק כְּגוֹן שֶׁהָיָה מַשְׁכִּים לָצֵאת לַדֶּרֶךְ קוֹרֵא לְכַתְּחִלָּה מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר:", + "הַקּוֹרֵא אַחַר שָׁלֹשׁ שָׁעוֹת בַּיּוֹם אֲפִלּוּ הָיָה אָנוּס לֹא יָצָא יְדֵי חוֹבַת קְרִיאַת שְׁמַע בְּעוֹנָתוֹ. אֶלָּא הֲרֵי הוּא כְּקוֹרֵא בַּתּוֹרָה. וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ כָּל הַיּוֹם אֲפִלּוּ אִחֵר וְקָרָא אַחַר שָׁלֹשׁ שָׁעוֹת:" + ], + [ + "הַקּוֹרֵא אֶת שְׁמַע וְלֹא כִּוֵּן לִבּוֹ בְּפָסוּק רִאשׁוֹן שֶׁהוּא (דברים ו ד) ״שְׁמַע יִשְׂרָאֵל״ לֹא יָצָא יְדֵי חוֹבָתוֹ וְהַשְּׁאָר אִם לֹא כִּוֵּן לִבּוֹ יָצָא. אֲפִלּוּ הָיָה קוֹרֵא בַּתּוֹרָה כְּדַרְכּוֹ אוֹ מַגִּיהַּ אֶת הַפָּרָשִׁיּוֹת הָאֵלּוּ בְּעוֹנַת קְרִיאָה יָצָא וְהוּא שֶׁכִּוֵּן לִבּוֹ בְּפָסוּק רִאשׁוֹן:", + "כָּל אָדָם קוֹרִין כְּדַרְכָּן בֵּין עוֹמְדִין בֵּין מְהַלְּכִין בֵּין שׁוֹכְבִין בֵּין רוֹכְבִין עַל גַּבֵּי בְּהֵמָה. וְאָסוּר לִקְרוֹת קְרִיאַת שְׁמַע וְהוּא מֻטָּל וּפָנָיו טוּחוֹת בַּקַּרְקַע אוֹ מֻשְׁלָךְ עַל גַּבּוֹ וּפָנָיו לְמַעְלָה. אֲבָל קוֹרֵא הוּא וְהוּא שׁוֹכֵב עַל צִדּוֹ. וְאִם הָיָה בַּעַל בָּשָׂר הַרְבֵּה וְאֵינוֹ יָכוֹל לְהִתְהַפֵּךְ עַל צִדּוֹ אוֹ שֶׁהָיָה חוֹלֶה נוֹטֶה מְעַט לְצִדּוֹ וְקוֹרֵא:", + "מִי שֶׁהָיָה מְהַלֵּךְ עַל רַגְלָיו עוֹמֵד בְּפָסוּק רִאשׁוֹן וְהַשְּׁאָר קוֹרֵא וְהוּא מְהַלֵּךְ. הָיָה יָשֵׁן מְצַעֲרִין אוֹתוֹ וּמְעִירִין אוֹתוֹ עַד שֶׁיִּקְרָא פָּסוּק רִאשׁוֹן וּמִכָּאן וְאֵילָךְ אִם אֲנָסַתּוּ שֵׁנָה אֵין מְצַעֲרִין אוֹתוֹ:", + "מִי שֶׁהָיָה עוֹסֵק בִּמְלָאכָה מַפְסִיק עַד שֶׁיִּקְרָא פָּרָשָׁה רִאשׁוֹנָה כֻּלָּהּ. וְכֵן הָאֻמָּנִין בְּטֵלִין מִמְּלַאכְתָּן בְּפָרָשָׁה רִאשׁוֹנָה כְּדֵי שֶׁלֹּא תְּהֵא קְרִיאָתָן עַרְאַי, וְהַשְּׁאָר קוֹרֵא הוּא כְּדַרְכּוֹ וְעוֹסֵק בִּמְלַאכְתּוֹ. אֲפִלּוּ הָיָה עוֹמֵד בְּרֹאשׁ הָאִילָן אוֹ בְּרֹאשׁ הַכֹּתֶל קוֹרֵא בִּמְקוֹמוֹ וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:", + "הָיָה עוֹסֵק בְּתַלְמוּד תּוֹרָה וְהִגִּיעַ זְמַן קְרִיאַת שְׁמַע פּוֹסֵק וְקוֹרֵא וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. הָיָה עוֹסֵק בְּצָרְכֵי רַבִּים לֹא יִפְסֹק אֶלָּא יִגְמֹר עִסְקֵיהֶן וְיִקְרָא אִם נִשְׁאָר עֵת לִקְרוֹת:", + "הָיָה עוֹסֵק בַּאֲכִילָה אוֹ שֶׁהָיָה בַּמֶּרְחָץ אוֹ שֶׁהָיָה עוֹסֵק בְּתִסְפֹּרֶת אוֹ שֶׁהָיָה מְהַפֵּךְ בְּעוֹרוֹת אוֹ שֶׁהָיוּ עוֹסְקִין בַּדִּין גּוֹמֵר וְאַחַר כָּךְ קוֹרֵא קְרִיאַת שְׁמַע. וְאִם הָיָה מִתְיָרֵא שֶׁמָּא יַעֲבֹר זְמַן קְרִיאָה וּפָסַק וְקָרָא הֲרֵי זֶה מְשֻׁבָּח:", + "מִי שֶׁיָּרַד לִטְבּל אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת קֹדֶם שֶׁתָּנֵץ הַחַמָּה יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם הָיָה מִתְיָרֵא שֶׁמָּא תָּנֵץ הַחַמָּה קֹדֶם שֶׁיִּקְרָא יִתְכַּסֶּה בַּמַּיִם שֶׁהוּא עוֹמֵד בָּהֶן וְיִקְרָא. וְלֹא יִתְכַּסֶּה לֹא בַּמַּיִם הָרָעִים שֶׁרֵיחָן רַע וְלֹא בְּמֵי הַמִּשְׁרֶה וְלֹא בְּמַיִם צְלוּלִין מִפְּנֵי שֶׁעֶרְוָתוֹ נִרְאֵית בָּהֶן. אֲבָל מִתְכַּסֶּה הוּא בְּמַיִם עֲכוּרִין שֶׁאֵין רֵיחָן רַע וְקוֹרֵא בִּמְקוֹמוֹ:", + "הַקּוֹרֵא קְרִיאַת שְׁמַע לֹא יִרְמֹז בְּעֵינָיו וְלֹא יִקְרֹץ בִּשְׂפָתָיו וְלֹא יַרְאֶה בְּאֶצְבְּעוֹתָיו כְּדֵי שֶׁלֹּא תִּהְיֶה קְרִיאָתוֹ עַרְאַי. וְאִם עָשָׂה כֵּן אַף עַל פִּי שֶׁיָּצָא יְדֵי חוֹבָתוֹ הֲרֵי זֶה מְגֻנֶּה. וְצָרִיךְ לְהַשְׁמִיעַ לְאָזְנוֹ כְּשֶׁהוּא קוֹרֵא וְאִם לֹא הִשְׁמִיעַ לְאָזְנוֹ יָצָא. וְצָרִיךְ לְדַקְדֵּק בְּאוֹתִיּוֹתָיו וְאִם לֹא דִּקְדֵּק יָצָא:", + "כֵּיצַד יְדַקְדֵּק. יִשְׁמֹר שֶׁלֹּא יַרְפֶּה הֶחָזָק וְלֹא יַחֲזִיק הֲרָפֶה וְלֹא יָנִיחַ הַנָּד וְלֹא יָנִיד הַנָּח. לְפִיכָךְ צָרִיךְ לִתֵּן רֶוַח בֵּין הַדְּבָקִים בֵּין כָּל שְׁתֵּי אוֹתִיּוֹת הַדּוֹמוֹת שֶׁאַחַת מֵהֶן סוֹף תֵּבָה וְהָאַחֶרֶת תְּחִלַּת תֵּבָה הַסְּמוּכָה לָהּ. כְּגוֹן בְּכָל לְבָבְךָ קוֹרֵא בְּכָל וְשׁוֹהֶה וְחוֹזֵר וְקוֹרֵא לְבָבְךָ. וְכֵן וַאֲבַדְתֶּם מְהֵרָה. הַכָּנָף פְּתִיל. וְצָרִיךְ לְבָאֵר זַיִ״ן שֶׁל תִּזְכְּרוּ. וְצָרִיךְ לְהַאֲרִיךְ בְּדָלֶ״ת שֶׁל אֶחָד כְּדֵי שֶׁיַּמְלִיכֵהוּ בַּשָּׁמַיִם וּבָאָרֶץ וּבְאַרְבַּע רוּחוֹת. וְצָרִיךְ שֶׁלֹּא יַחְטֹף בַּחֵי״ת כְּדֵי שֶׁלֹּא יְהֵא כְּאוֹמֵר אֵי חָד:", + "קוֹרֵא אָדָם אֶת שְׁמַע בְּכָל לָשׁוֹן שֶׁיִּהְיֶה מְבִינָהּ. וְהַקּוֹרֵא בְּכָל לָשׁוֹן צָרִיךְ לְהִזָּהֵר מִדִּבְרֵי שִׁבּוּשׁ שֶׁבְּאוֹתוֹ הַלָּשׁוֹן וּמְדַקְדֵּק בְּאוֹתוֹ הַלָּשׁוֹן כְּמוֹ שֶׁמְּדַקְדֵּק בִּלְשׁוֹן הַקֹּדֶשׁ:", + "הַקּוֹרֵא לְמַפְרֵעַ לֹא יָצָא. בַּמֶּה דְּבָרִים אֲמוּרִים בְּסֵדֶר הַפְּסוּקִים אֲבָל אִם הִקְדִּים פָּרָשָׁה לְפָרָשָׁה אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי אֲנִי אוֹמֵר שֶׁיָּצָא לְפִי שֶׁאֵינָהּ סְמוּכָה לָהּ בַּתּוֹרָה. קָרָא פָּסוּק וְחָזַר וּקְרָאוֹ פַּעַם שְׁנִיָּה הֲרֵי זֶה מְגֻנֶּה. קָרָא מִלָּה אַחַת וּכְפָלָהּ כְּגוֹן שֶׁקָּרָא שְׁמַע שְׁמַע מְשַׁתְּקִין אוֹתוֹ:", + "קְרָאָהּ סֵרוּגִין יָצָא. אֲפִלּוּ שָׁהָה בֵּין סֵרוּג לְסֵרוּג כְּדֵי לִגְמֹר אֶת כֻּלָּהּ יָצָא. וְהוּא שֶׁיִּקְרָא עַל הַסֵּדֶר. קְרָאָהּ מִתְנַמְנֵם וְהוּא מִי שֶׁאֵינוֹ עֵר וְלֹא נִרְדָּם בְּשֵׁנָה יָצָא. וּבִלְבַד שֶׁיִּהְיֶה עֵר בְּפָסוּק רִאשׁוֹן:", + "סָפֵק קָרָא קְרִיאַת שְׁמַע סָפֵק לֹא קָרָא חוֹזֵר וְקוֹרֵא וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. אֲבָל אִם יָדַע שֶׁקָּרָא וְנִסְתַּפֵּק לוֹ אִם בֵּרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ אוֹ לֹא בֵּרֵךְ אֵינוֹ חוֹזֵר וּמְבָרֵךְ. קָרָא וְטָעָה יַחֲזֹר לַמָּקוֹם שֶׁטָּעָה. נֶעֱלַם מִמֶּנּוּ בֵּין פָּרָשָׁה לְפָרָשָׁה וְאֵינוֹ יוֹדֵעַ אֵי זוֹ פָּרָשָׁה הִשְׁלִים וְאֵי זוֹ צָרִיךְ לְהַתְחִיל חוֹזֵר לְפָרָשָׁה רִאשׁוֹנָה שֶׁהוּא (דברים ו ה) ״וְאָהַבְתָּ אֵת יְיָ׳‎ אֱלֹהֶיךָ״ וְגוֹ׳‎: ", + "טָעָה בְּאֶמְצַע הַפֶּרֶק וְאֵינוֹ יוֹדֵעַ לְהֵיכָן פָּסַק חוֹזֵר לְרֹאשׁ הַפֶּרֶק. הָיָה קוֹרֵא וּכְתַבְתָּם וְאֵינוֹ יוֹדֵעַ אִם הוּא בְּוּכְתַבְתָּם שֶׁל שְׁמַע אוֹ בְּוּכְתַבְתָּם שֶׁבִּוְהָיָה אִם שָׁמוֹעַ חוֹזֵר לְוּכְתַבְתָּם שֶׁל שְׁמַע. וְאִם נִסְתַּפֵּק לוֹ אַחַר שֶׁקָּרָא לְמַעַן יִרְבּוּ יְמֵיכֶם אֵינוֹ חוֹזֵר שֶׁעַל הֶרְגֵּל לְשׁוֹנוֹ הוּא הוֹלֵךְ:", + "הָיָה קוֹרֵא וּפָגַע בַּאֲחֵרִים אוֹ פָּגְעוּ בּוֹ אֲחֵרִים. אִם הָיָה בֵּין פֶּרֶק לְפֶרֶק פּוֹסֵק וּמַתְחִיל וְשׁוֹאֵל שְׁלוֹם מִי שֶׁהוּא חַיָּב בִּכְבוֹדוֹ כְּגוֹן שֶׁפָּגַע בְּאָבִיו אוֹ רַבּוֹ אוֹ מִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ בְּחָכְמָה. וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם שֶׁנָּתַן לוֹ שָׁלוֹם:", + "הָיָה קוֹרֵא בְּאֶמְצַע הַפָּרָשָׁה אֵינוֹ פּוֹסֵק וּמַתְחִיל לִשְׁאל אֶלָּא בִּשְׁלוֹם מִי שֶׁהוּא מִתְיָרֵא מִמֶּנּוּ כְּגוֹן מֶלֶךְ אוֹ אַנָּס וְכַיּוֹצֵא בָּהֶן. אֲבָל מִי שֶׁהוּא חַיָּב בִּכְבוֹדוֹ כְּגוֹן אָבִיו אוֹ רַבּוֹ אִם נָתַן לוֹ שָׁלוֹם תְּחִלָּה פּוֹסֵק וּמֵשִׁיב לוֹ שָׁלוֹם:", + "וְאֵלּוּ הֵן בֵּין הַפְּרָקִים. בֵּין בְּרָכָה רִאשׁוֹנָה לַשְּׁנִיָּה. בֵּין שְׁנִיָּה לִשְׁמַע. בֵּין שְׁמַע לִוְהָיָה אִם שָׁמֹעַ. בֵּין וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר. בֵּין הַפְּרָקִים הָאֵלּוּ שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם. אֲבָל בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב הֲרֵי זֶה כְּאֶמְצַע הַפֶּרֶק וְלֹא יַפְסִיק אֶלָּא לִשְׁאל מִפְּנֵי הַיִּרְאָה וּלְהָשִׁיב מִפְּנֵי הַכָּבוֹד:" + ], + [ + "הַקוֹרֵא אֶת שְׁמַע רוֹחֵץ יָדָיו בַּמַּיִם קֹדֶם שֶׁיִּקְרָא. הִגִּיעַ זְמַן קְרִיאָתָהּ וְלֹא מָצָא מַיִם קֹדֶם שֶׁיִּקְרָא לֹא יְאַחֵר קְרִיאָתָהּ וְיֵלֵךְ לְבַקֵּשׁ מַיִם אֶלָּא מְקַנֵּחַ יָדָיו בֶּעָפָר אוֹ בִּצְרוֹר אוֹ בְּקוֹרָה וְכַיּוֹצֵא בָּהֶן וְקוֹרֵא:", + "אֵין קוֹרִין לֹא בְּבֵית הַמֶּרְחָץ וְלֹא בְּבֵית הַכִּסֵּא אַף עַל פִּי שֶׁאֵין בּוֹ צוֹאָה וְלֹא בְּבֵית הַקְּבָרוֹת וְלֹא בְּצַד הַמֵּת עַצְמוֹ וְאִם הִרְחִיק אַרְבַּע אַמּוֹת מִן הַקֶּבֶר אוֹ מִן הַמֵּת מֻתָּר לִקְרוֹת. וְכָל מִי שֶׁקָּרָא בְּמָקוֹם שֶׁאֵין קוֹרִין בּוֹ חוֹזֵר וְקוֹרֵא:", + "בֵּית הַכִּסֵּא הֶחָדָשׁ שֶׁהוּכַן וַעֲדַיִן לֹא נִשְׁתַּמֵּשׁ בּוֹ מֻתָּר לִקְרוֹת קְרִיאַת שְׁמַע לְנֶגְדּוֹ אֲבָל לֹא בְּתוֹכוֹ. מֶרְחָץ הֶחָדָשׁ מֻתָּר לִקְרוֹת בְּתוֹכוֹ. הָיוּ שְׁנֵי בָּתִּים זִמֵּן אֶחָד מֵהֶם לְבֵית הַכִּסֵּא וְאָמַר עַל הַשֵּׁנִי וְזֶה. הֲרֵי הַשֵּׁנִי סָפֵק אִם הִזְמִינוֹ לְכָךְ אִם לֹא. לְפִיכָךְ אֵין קוֹרִין בּוֹ לְכַתְּחִלָּה וְאִם קָרָא יָצָא. אָמַר גַּם זֶה הֲרֵי שְׁנֵיהֶם מְזֻמָּנִין וְאֵין קוֹרְאִין בָּהֶן. חֲצַר הַמֶּרְחָץ וְהוּא הַמָּקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִין בּוֹ לְבוּשִׁין מֻתָּר לִקְרוֹת בּוֹ קְרִיאַת שְׁמַע:", + "וְלֹא קְרִיאַת שְׁמַע בִּלְבַד אֶלָּא כָּל עִנְיָן שֶׁהוּא מִדִּבְרֵי הַקֹּדֶשׁ אָסוּר לְאָמְרוֹ בְּבֵית הַמֶּרְחָץ וּבְבֵית הַכִּסֵּא וַאֲפִלּוּ אֲמָרוֹ בִּלְשׁוֹן חֹל. וְלֹא לְאָמְרוֹ בִּלְבַד אֶלָּא אֲפִלּוּ לְהַרְהֵר בְּלִבּוֹ בְּדִבְרֵי תּוֹרָה בְּבֵית הַכִּסֵּא וּבְבֵית הַמֶּרְחָץ וּבִמְקוֹם הַטִּנֹפֶת וְהוּא הַמָּקוֹם שֶׁיֵּשׁ בּוֹ צוֹאָה וּמֵי רַגְלַיִם אָסוּר:", + "דְּבָרִים שֶׁל חֹל מֻתָּר לְאָמְרָן בִּלְשׁוֹן קֹדֶשׁ בְּבֵית הַכִּסֵּא. וְכֵן הַכִּנּוּיִים כְּגוֹן רַחוּם וְחַנּוּן וְנֶאֱמָן וְכַיּוֹצֵא בָּהֶן מֻתָּר לְאָמְרָן בְּבֵית הַכִּסֵּא. אֲבָל הַשֵּׁמוֹת הַמְיֻחָדִים וְהֵן הַשֵּׁמוֹת שֶׁאֵינָן נִמְחָקִין אָסוּר לְהַזְכִּירָן בְּבֵית הַכִּסֵּא וּבְבֵית הַמֶּרְחָץ יָשָׁן. וְאִם נִזְדַּמֵּן לוֹ לְהַפְרִישׁ מִן דָּבָר הָאָסוּר בְּבֵית הַמֶּרְחָץ אוֹ בְּבֵית הַכִּסֵּא מַפְרִישׁ וַאֲפִלּוּ בִּלְשׁוֹן קֹדֶשׁ וּבְעִנְיְנֵי קֹדֶשׁ:", + "צוֹאַת הָאָדָם וְצוֹאַת כְּלָבִים וַחֲזִירִין בִּזְמַן שֶׁיֵּשׁ בְּתוֹכָן עוֹרוֹת וְכָל צוֹאָה שֶׁרֵיחָהּ רַע כְּגוֹן אֵלּוּ אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּן. וְכֵן כְּנֶגֶד מֵי רַגְלַיִם שֶׁל אָדָם. אֲבָל מֵי רַגְלַיִם שֶׁל בְּהֵמָה קוֹרִין כְּנֶגְדָּן. קָטָן שֶׁאֵינוֹ יָכוֹל לֶאֱכל כְּזַיִת דָּגָן בִּכְדֵי שֶׁיֹּאכַל הַגָּדוֹל כִּשְׁלֹשָׁה בֵּיצֵי דָּגָן אֵין מַרְחִיקִין לֹא מִצּוֹאָתוֹ וְלֹא מִמֵּי רַגְלָיו:", + "הָיְתָה צוֹאָה יְבֵשָׁה כְּחֶרֶשׂ אָסוּר לִקְרוֹת כְּנֶגְדָּהּ. וְאִם הָיְתָה יְבֵשָׁה יוֹתֵר מֵחֶרֶשׂ עַד שֶׁאִם זְרָקָהּ תִּתְפָּרֵךְ הֲרֵי הִיא כְּעָפָר וּמֻתָּר לִקְרוֹת כְּנֶגְדָּהּ. מֵי רַגְלַיִם שֶׁנִּבְלְעוּ בַּקַּרְקַע אִם הָיוּ מַרְטִיבִין הַיָּד אָסוּר לִקְרוֹת כְּנֶגְדָּן וְאִם לָאו מֻתָּר:", + "כַּמָּה יַרְחִיק אָדָם מִצּוֹאָה וּמִמֵּי רַגְלַיִם וְאַחַר כָּךְ יִקְרָא, אַרְבַּע אַמּוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים בִּזְמַן שֶׁהֵם מִלַּאֲחוֹרָיו אוֹ מִצִּדָּיו אֲבָל אִם הָיוּ כְּנֶגֶד פָּנָיו מַרְחִיק מֵהֶן עַד שֶׁלֹּא יִרְאֶה אוֹתָן וְאַחַר כָּךְ יִקְרָא:", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה עִמָּהֶן בַּבַּיִת בְּמָקוֹם שָׁוֶה אֲבָל אִם הָיָה שָׁם מָקוֹם גָּבוֹהַּ מֵהֶן עֲשָׂרָה טְפָחִים אוֹ נָמוּךְ מֵהֶם עֲשָׂרָה טְפָחִים יוֹשֵׁב בְּצַד הַמָּקוֹם וְקוֹרֵא שֶׁהֲרֵי נִפְסָק בֵּינֵיהֶם. וְהוּא שֶׁלֹּא יַגִּיעַ לוֹ רֵיחַ רַע. וְכֵן אִם כָּפָה כְּלִי עַל הַצּוֹאָה אוֹ עַל מֵימֵי רַגְלַיִם אַף עַל פִּי שֶׁהֵן עִמּוֹ בַּבַּיִת הֲרֵי אֵלּוּ כִּקְבוּרִין וּמֻתָּר לִקְרוֹת כְּנֶגְדָּן:", + "הָיָה בֵּינוֹ וּבֵין הַצּוֹאָה מְחִצָּה שֶׁל זְכוּכִית אַף עַל פִּי שֶׁהוּא רוֹאֶה אוֹתָהּ מֵאַחֲרֵי הַזְּכוּכִית מֻתָּר לִקְרוֹת בְּצִדָּהּ. נָתַן רְבִיעִית מַיִם לְתוֹךְ מֵי רַגְלַיִם שֶׁל פַּעַם אַחַת מֻתָּר לִקְרוֹת עִמָּהֶן בְּתוֹךְ אַרְבַּע אַמּוֹת:", + "הָיְתָה צוֹאָה בְּגוּמָא עוֹמֵד בְּסַנְדָּלוֹ עַל הַגּוּמָא וְקוֹרֵא. וְהוּא שֶׁלֹּא יִהְיֶה סַנְדָּלוֹ נוֹגֵעַ בָּהּ. הָיְתָה כְּנֶגְדּוֹ צוֹאָה מְעוּטָה בְּיוֹתֵר כְּמוֹ טִפָּה רוֹקֵק עָלֶיהָ רֹק עָבֶה עַד שֶׁתִּתְכַּסֶּה וְקוֹרֵא. הָיְתָה נְטִישַׁת צוֹאָה עַל בְּשָׂרוֹ אוֹ יָדָיו מְטֻנָּפוֹת מִבֵּית הַכִּסֵּא וְלֹא הָיָה לָהֶן רֵיחַ רַע כְּלָל מִפְּנֵי קָטְנָן אוֹ יַבְשׁוּתָן מֻתָּר לִקְרוֹת לְפִי שֶׁאֵין לָהֶן רֵיחַ רַע. אֲבָל אִם הָיְתָה בִּמְקוֹמָהּ אַף עַל פִּי שֶׁאֵינָהּ נִרְאֵית כְּשֶׁהוּא עוֹמֵד הוֹאִיל וְנִרְאֵית כְּשֶׁהוּא יוֹשֵׁב אָסוּר לִקְרוֹת עַד שֶׁיְּקַנֵּחַ יָפֶה יָפֶה מִפְּנֵי שֶׁהַצּוֹאָה לָחָה הִיא וְיֵשׁ לָהּ רֵיחַ רַע. וְכַמָּה גְּאוֹנִים הוֹרוּ שֶׁאָסוּר לוֹ לִקְרוֹת אִם הָיוּ יָדָיו מְטֻנָּפוֹת וְכָךְ רָאוּי לַעֲשׂוֹת:", + "רֵיחַ רַע שֶׁיֵּשׁ לוֹ עִקָּר מַרְחִיק ד׳‎ אַמּוֹת וְקוֹרֵא אִם פָּסַק הָרֵיחַ. וְאִם לֹא פָּסַק הָרֵיחַ מַרְחִיק עַד מָקוֹם שֶׁפָּסַק הָרֵיחַ. וְשֶׁאֵין לוֹ עִקָּר כְּגוֹן מִי שֶׁיָּצָא מִמֶּנּוּ רוּחַ מִלְּמַטָּה מַרְחִיק עַד מָקוֹם שֶׁתִּכְלֶה הָרֵיחַ וְקוֹרֵא. גְּרָף שֶׁל רְעִי וַעֲבִיט שֶׁל מֵימֵי רַגְלַיִם אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּן וְאַף עַל פִּי שֶׁאֵין בָּהֶן כְּלוּם וְאֵין לָהֶם רֵיחַ רַע מִפְּנֵי שֶׁהֵם כְּבֵית הַכִּסֵּא:", + "צוֹאָה עוֹבֶרֶת כְּגוֹן שֶׁהָיְתָה שָׁטָה עַל פְּנֵי הַמַּיִם אָסוּר לִקְרוֹת כְּנֶגְדָּהּ. וּפִי חֲזִיר כְּצוֹאָה עוֹבֶרֶת דָּמִי וְאָסוּר לִקְרוֹת כְּנֶגְדּוֹ עַד שֶׁיַּעַבְרוּ מִמֶּנּוּ אַרְבַּע אַמּוֹת:", + "הָיָה קוֹרֵא וְהִגִּיעַ לִמְקוֹם הַטִּנֹּפֶת לֹא יַנִּיחַ יָדוֹ עַל פִּיו וְיִקְרָא אֶלָּא יַפְסִיק עַד שֶׁיַּעֲבֹר מֵאוֹתוֹ מָקוֹם. וְכֵן הַקּוֹרֵא שֶׁיָּצְתָה מִמֶּנּוּ רוּחַ מִלְּמַטָּה יַפְסִיק עַד שֶׁתִּכְלֶה בַּאֲשָׁהּ וְחוֹזֵר לִקְרִיאָתוֹ. וְכֵן בְּדִבְרֵי תּוֹרָה. יָצְתָה רוּחַ מֵחֲבֵרוֹ אַף עַל פִּי שֶׁמַּפְסִיק לִקְרִיאַת שְׁמַע אֵינוֹ פּוֹסֵק לְדִבְרֵי תּוֹרָה:", + "הָיָה קוֹרֵא קְרִיאַת שְׁמַע בְּבַיִת וְנִסְתַּפֵּק לוֹ אִם יֵשׁ שָׁם צוֹאָה אוֹ מֵימֵי רַגְלַיִם אוֹ אֵין שָׁם הֲרֵי זֶה מֻתָּר לִקְרוֹת. הָיָה קוֹרֵא בָּאַשְׁפָּה וְנִסְתַּפֵּק לוֹ אִם יֵשׁ שָׁם צוֹאָה אוֹ אֵין שָׁם לֹא יִקְרָא עַד שֶׁיִּבְדֹּק שֶׁחֶזְקַת הָאַשְׁפָּה שֶׁהִיא מְקוֹם הַטִּנֹּפֶת. אֲבָל סְפֵק מֵי רַגְלַיִם אֲפִלּוּ בָּאַשְׁפָּה מֻתָּר לִקְרוֹת:", + "כְּשֵׁם שֶׁאָסוּר לִקְרוֹת כְּנֶגֶד צוֹאָה וּמֵי רַגְלַיִם עַד שֶׁיַּרְחִיק כָּךְ אָסוּר לִקְרוֹת כְּנֶגֶד הָעֶרְוָה עַד שֶׁיַּחֲזִיר פָּנָיו. אֲפִלּוּ כּוּתִי אוֹ קָטָן לֹא יִקְרָא כְּנֶגֶד עֶרְוָתָן אֲפִלּוּ מְחִצָּה שֶׁל זְכוּכִית מַפְסֶקֶת הוֹאִיל וְהוּא רוֹאֶה אוֹתָהּ אָסוּר לִקְרוֹת עַד שֶׁיַּחֲזִיר פָּנָיו. וְכָל גּוּף הָאִשָּׁה עֶרְוָה לְפִיכָךְ לֹא יִסְתַּכֵּל בְּגוּף הָאִשָּׁה כְּשֶׁהוּא קוֹרֵא וַאֲפִלּוּ אִשְׁתּוֹ. וְאִם הָיָה מְגֻלֶּה טֶפַח מִגּוּפָהּ לֹא יִקְרָא כְּנֶגְדָּהּ:", + "וּכְשֵׁם שֶׁהוּא אָסוּר כְּנֶגֶד עֶרְוַת אֲחֵרִים כָּךְ הוּא אָסוּר לִקְרוֹת כְּנֶגֶד עֶרְוָתוֹ וְלֹא יִקְרָא כְּשֶׁהוּא עָרֹם עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ. הָיְתָה חֲגוֹרָה שֶׁל בֶּגֶד אוֹ עוֹר אוֹ שַׂק עַל מָתְנָיו אַף עַל פִּי שֶׁשְּׁאָר גּוּפוֹ עָרֹם מֻתָּר לוֹ לִקְרוֹת קְרִיאַת שְׁמַע וְהוּא שֶׁלֹּא יִהְיֶה עֲקֵבוֹ נוֹגֵעַ בְּעֶרְוָתוֹ. הָיָה יָשֵׁן בְּטַלִּיתוֹ וְהָיָה עָרֹם חוֹצֵץ בְּטַלִּיתוֹ מִתַּחַת לִבּוֹ וְקוֹרֵא. אֲבָל לֹא יָחֹץ צַוָּארוֹ וְיִקְרָא מִפְּנֵי שֶׁלִּבּוֹ רוֹאֶה אֶת הָעֶרְוָה וְנִמְצָא כְּמִי שֶׁקּוֹרֵא בְּלֹא חֲגוֹרָה:", + "שְׁנַיִם שֶׁהָיוּ יְשֵׁנִים בְּטַלִּית אַחַת כָּל אֶחָד מֵהֶן אָסוּר לִקְרוֹת אַף עַל פִּי שֶׁיְּכַסֶּה מִתַּחַת לִבּוֹ עַד שֶׁתְּהֵא טַלִּית מַפְסֶקֶת בֵּינֵיהֶן עַד שֶׁלֹּא יִגַּע בְּשַׂר זֶה בִּבְשַׂר זֶה מִמָּתְנָיו וּלְמַטָּה. וְאִם הָיָה יָשֵׁן עִם אִשְׁתּוֹ אוֹ בָּנָיו וּבְנֵי בֵּיתוֹ הַקְּטַנִּים הֲרֵי גּוּפָן כְּגוּפוֹ וְאֵינוֹ מַרְגִּישׁ מֵהֶן. לְפִיכָךְ אַף עַל פִּי שֶׁבְּשָׂרוֹ נוֹגֵעַ בָּהֶם מַחֲזִיר פָּנָיו וְחוֹצֵץ מִתַּחַת לִבּוֹ וְקוֹרֵא:", + "עַד אֵימָתַי הֵם קְטַנִּים לְעִנְיָן זֶה עַד שֶׁיְּהֵא הַזָּכָר בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד וְהַנְּקֵבָה בַּת אַחַת עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד וְהוּא שֶׁיְּהֵא תַּבְנִיתָם כְּתַבְנִית גְּדוֹלִים (יחזקאל טז ז) ״שָׁדַיִם נָכוֹנוּ וּשְׂעָרֵךְ צִמֵּחַ״. וְאַחַר כָּךְ לֹא יִקְרָא עַד שֶׁתַּפְסִיק טַלִּית בֵּינֵיהֶן. אֲבָל אִם עֲדַיִן לֹא הָיוּ שָׁדַיִם נָכוֹנוּ וּשְׂעָרֵךְ צִמֵּחַ קוֹרֵא עִמָּהֶן בְּקֵרוּב בָּשָׂר וְאֵינוֹ צָרִיךְ הֶפְסֵק עַד שֶׁיִּהְיֶה הַזָּכָר בֶּן י״ג שָׁנָה וְיוֹם אֶחָד וְהַנְּקֵבָה בַּת שְׁתֵּים עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד: " + ], + [ + "נָּשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִים מִקְּרִיאַת שְׁמַע. וּמְלַמְּדִין אֶת הַקְּטַנִּים לִקְרוֹתָהּ בְּעוֹנָתָהּ וּמְבָרְכִין לְפָנֶיהָ וּלְאַחֲרֶיהָ כְּדֵי לְחַנְּכָן בְּמִצְוֹת. מִי שֶׁהָיָה לִבּוֹ טָרוּד וְנֶחְפַּז לִדְבַר מִצְוָה פָּטוּר מִכָּל הַמִּצְוֹת וּמִקְּרִיאַת שְׁמַע. לְפִיכָךְ חָתָן שֶׁנָּשָׂא בְּתוּלָה פָּטוּר מִקְּרִיאַת שְׁמַע עַד שֶׁיָּבוֹא עָלֶיהָ. לְפִי שֶׁאֵין דַּעְתּוֹ פְּנוּיָה שֶׁמָּא לֹא יִמְצָא לָהּ בְּתוּלִים. וְאִם שָׁהָה עַד מוֹצָאֵי שַׁבָּת וְלֹא בָּעַל חַיָּב לִקְרוֹת מִמּוֹצָאֵי שַׁבָּת וְאֵילָךְ שֶׁהֲרֵי נִתְקָרְרָה דַּעְתּוֹ וְלִבּוֹ גַּס בָּהּ אַף עַל פִּי שֶׁלֹּא בָּעַל:", + "אֲבָל הַנּוֹשֵׂא אֶת הַבְּעוּלָה אַף עַל פִּי שֶׁעוֹסֵק בְּמִצְוָה חַיָּב לִקְרוֹת הוֹאִיל וְאֵין לוֹ דָּבָר שֶׁמְּבַלְבֵּל דַּעְתּוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:", + "מִי שֶׁמֵּת לוֹ מֵת שֶׁהוּא חַיָּב לְהִתְאַבֵּל עָלָיו פָּטוּר מִקְּרִיאַת שְׁמַע עַד שֶׁיִּקְבְּרֶנּוּ מִפְּנֵי שֶׁאֵין דַּעְתּוֹ פְּנוּיָה לִקְרוֹת. וְאִם הָיָה מְשַׁמֵּר אֶת הַמֵּת אַף עַל פִּי שֶׁאֵינוֹ מֵתוֹ פָּטוּר מִקְּרִיאַת שְׁמַע. וְאִם הָיוּ הַשּׁוֹמְרִים שְׁנַיִם הָאֶחָד מְשַׁמֵּר וְהַשֵּׁנִי נִשְׁמָט לְמָקוֹם אַחֵר וְקוֹרֵא וְחוֹזֵר וּמְשַׁמֵּר וְנִשְׁמָט הָאַחֵר וְקוֹרֵא. וְכֵן הַחוֹפֵר קֶבֶר לְמֵת פָּטוּר מִקְּרִיאַת שְׁמַע:", + "אֵין מוֹצִיאִין אֶת הַמֵּת לְקָבְרוֹ סָמוּךְ לִזְמַן קְרִיאַת שְׁמַע אֶלָּא אִם כֵּן הָיָה אָדָם גָּדוֹל. וְאִם הִתְחִילוּ וְהוֹצִיאוּ וְהִגִּיעַ זְמַן הַקְּרִיאָה וְהֵן מְלַוִּין אֶת הַמֵּת. כָּל שֶׁיֵּשׁ לַמִּטָּה צֹרֶךְ בָּהֶן כְּגוֹן נוֹשְׂאֵי הַמִּטָּה וְחִלּוּפֵיהֶן וְחִלּוּפֵי חִלּוּפֵיהֶן בֵּין שֶׁהָיוּ לִפְנֵי הַמִּטָּה בֵּין שֶׁהָיוּ לְאַחַר הַמִּטָּה פְּטוּרִין. וּשְׁאָר הַמְלַוִּין שֶׁאֵין לַמִּטָּה צֹרֶךְ בָּהֶן חַיָּבִין:", + "הָיוּ עֲסוּקִים בְּהֶסְפֵּד וְהִגִּיעַ זְמַן קְרִיאַת שְׁמַע בִּזְמַן שֶׁהַמֵּת מֻנָּח לִפְנֵיהֶן נִשְׁמָטִים אֶחָד אֶחָד וְקוֹרְאִין וְחוֹזְרִין לַהֶסְפֵּד. אֵין הַמֵּת מֻטָּל לִפְנֵיהֶם כָּל הָעָם קוֹרִין קְרִיאַת שְׁמַע וְהָאָבֵל יוֹשֵׁב וְדוֹמֵם לְפִי שֶׁאֵינוֹ חַיָּב לִקְרוֹת עַד שֶׁיִּקְבֹּר אֶת מֵתוֹ:", + "קָבְרוּ אֶת הַמֵּת וְחָזְרוּ הָאֲבֵלִים לְקַבֵּל תַּנְחוּמִין וְכָל הָעָם הוֹלְכִים אַחֲרֵיהֶם מִמְּקוֹם הַקֶּבֶר לַמָּקוֹם שֶׁעוֹמְדִים בּוֹ הָאֲבֵלִים לַעֲשׂוֹת שׁוּרָה לְקַבֵּל תַּנְחוּמִין. אִם יְכוֹלִין הָעָם לְהַתְחִיל וְלִגְמֹר אֲפִלּוּ פָּסוּק אֶחָד קֹדֶם שֶׁיַּגִּיעוּ לַשּׁוּרָה יַתְחִילוּ וְאִם לָאו לֹא יַתְחִילוּ אֶלָּא יְנַחֲמוּ אֶת הָאֲבֵלִים וְאַחַר שֶׁיִּפָּטְרוּ מֵהֶן יַתְחִילוּ לִקְרוֹת. בְּנֵי אָדָם הָעוֹמְדִין בַּשּׁוּרָה, הַפְּנִימִיִּים שֶׁהֵן רוֹאִין פְּנֵי הָאֲבֵלִים פְּטוּרִין מִקְּרִיאַת שְׁמַע וְהַחִיצוֹנִים הוֹאִיל וְאֵינָן רוֹאִין אֶת הָאֲבֵלִים חַיָּבִין בִּקְרִיאַת שְׁמַע בִּמְקוֹמָן:", + "כָּל מִי שֶׁהוּא פָּטוּר מִלִּקְרוֹת קְרִיאַת שְׁמַע אִם רָצָה לְהַחֲמִיר עַל עַצְמוֹ לִקְרוֹת קוֹרֵא. וְהוּא שֶׁתְּהֵא דַּעְתּוֹ פְּנוּיָה עָלָיו. אֲבָל אִם הָיָה זֶה הַפָּטוּר מִלִּקְרוֹת מְבֹהָל אֵינוֹ רַשַּׁאי לִקְרוֹת עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ עָלָיו:", + "כָּל הַטְּמֵאִין חַיָּבִין בִּקְרִיאַת שְׁמַע וּמְבָרְכִין לְפָנֶיהָ וּלְאַחֲרֶיהָ וְהֵן בְּטֻמְאָתָן. אַף עַל פִּי שֶׁאֶפְשָׁר לָהֶן לַעֲלוֹת מִטֻּמְאָתָן בּוֹ בַּיּוֹם כְּגוֹן הַנּוֹגְעִין בְּשֶׁרֶץ אוֹ בְּנִדָּה וְזָבָה וּמִשְׁכָּבָהּ וְכַיּוֹצֵא בָּהֶן. וְעֶזְרָא וּבֵית דִּינוֹ תִּקְּנוּ שֶׁלֹּא יִקְרָא בְּדִבְרֵי תּוֹרָה בַּעַל קֶרִי לְבַדּוֹ וְהוֹצִיאוּהוּ מִכְּלַל שְׁאָר הַטְּמֵאִין עַד שֶׁיִּטְבּל. וְלֹא פָּשְׁטָה תַּקָּנָה זוֹ בְּכָל יִשְׂרָאֵל וְלֹא הָיָה כֹּחַ בְּרֹב הַצִּבּוּר לַעֲמֹד בָּהּ לְפִיכָךְ בָּטְלָה. וּכְבָר נָהֲגוּ כָּל יִשְׂרָאֵל לִקְרוֹת בַּתּוֹרָה וְלִקְרוֹת קְרִיאַת שְׁמַע וְהֵן בַּעֲלֵי קְרָיִין לְפִי שֶׁאֵין דִּבְרֵי תּוֹרָה מְקַבְּלִין טֻמְאָה אֶלָּא עוֹמְדִין בְּטָהֳרָתָן לְעוֹלָם שֶׁנֶּאֱמַר (ירמיה כג כט) ״הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם יְיָ׳‎״ מָה אֵשׁ אֵינָהּ מְקַבֶּלֶת טֻמְאָה אַף דִּבְרֵי תּוֹרָה אֵינָם מְקַבְּלִין טֻמְאָה:" + ] + ], + "versions": [ + [ + "Torat Emet 370", + "http://www.toratemetfreeware.com/index.html?downloads" + ] + ], + "heTitle": "משנה תורה, הלכות קריאת שמע", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json new file mode 100644 index 0000000000000000000000000000000000000000..92915a7171860108f77edfcf17b810e898ffa0f5 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json @@ -0,0 +1,91 @@ +{ + "language": "en", + "title": "Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864", + "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967", + "status": "locked", + "priority": 1.0, + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967", + "shortVersionTitle": "Philip Birnbaum, 1967", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/fa40bc058da09832fdf6dde2318c2610.png", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילין ומזוזה וספר תורה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "The four biblical sections which begin with verses “Consecrate all the first-born to me… And when the Lord will bring you into the land” (Exodus 13:1-10; 11:16), “Hear, O Israel… And if you will carefully obey my commands” (Deuteronomy 6:4-9; 11:13-21) are written separately and covered within a small square box of leather. They are called tefillin; and are worn one on the head and one on the left arm.— —", + "", + "", + "", + "", + "There are three kinds of parchment: gvil, klaf and duxustus. They are made as follows: The skin of a sheep, goat, or other animal, is taken, and after removing its hair, is sprinkled with salt and treated with flour and gall-nut resin, or anything that contracts the pores of the hide and makes it durable. This parchment is called gvil.", + "If the hide had been split, after removing its hair, so as to make it two skins, one thin which was next to the hair, and the other thick which was next to the flesh, and these were treated first with salt, then with flour and gall-nut resin or similar substance, the skin which had been next to the hair is called klaf (outer-skin parchment), and that which had been next to the flesh is called duxustus (inner-skin parchment).", + "According to an ancient tradition, attributed to Moses at Sinai, a Sefer Torah should be written on gvil (unsplit parchment), on the side which was next to the hair; tefillin should be written on klaf (the exterior part of the split hide), on the side which was near the flesh); a Mezuzah should be written on duxustus (the inner part of the split hide), on the side that was next to the hair. If the scribe has written on a klaf next to the hair, or on a gvil or duxustus next to the flesh, the Sefer Torah, tefillin and Mezuzah so written are disqualified.", + "", + "", + "", + "According to an ancient tradition, attributed to Moses at Sinai, a Sefer Torah and a Mezuzah must be written only on traced lines. Tefillin do not need traced lines, because they are covered (within a leather box). Tefillin and a Mezuzah may be written from memory, because these passages are generally known by heart. A Sefer Torah, however, must not be written from memory, not even a single letter." + ], + [], + [], + [ + "Where are the tefillin placed? The head-phylactery is placed on the upper part of the head where the hair next to the forehead ends; it is the place where the child’s brain pulsates. The phylactery should be adjusted in the center of the forehead, between the eyes. The knot should be at the top of the neck in the back, which is the end of the skull. ", + "The hand-phylactery is attached to the left arm over the biceps, which is the flesh rising above the elbow, between the shoulder-blade and the forearm, so that when the upper arm is held close to the ribs the phylactery will be opposite the heart, in keeping with the precept: “These words … shall be on your heart” (Deuteronomy 6:6). ", + "", + "", + "", + "When a person has recited the blessing for wearing the phylacteries and tied the hand-phylactery onto his arm, he must not talk, not even return a greeting to his master, till he has put on the head-phylactery. If he did talk, he has committed a transgression, and must recite another blessing “concerning the precept of tefillin,” and then he puts on the head-phylactery. ", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "The sanctity of the tefillin is profound. As long as a man wears the tefillin on his head and arm, he is humble and God-fearing, is not drawn into frivolity and idle talk, does not engage in evil thoughts but fills his mind with thoughts of truth and justice. One should therefore strive to wear phylacteries all day, which is the right way of performing this precept. It is said of Rav, the disciple of our saintly Master [Rabbi Judah the Prince] that throughout his life no one saw him walking four cubits without Torah, tsitsith, or tefillin. ", + "Although the requirement is prescribed for wearing them the whole day, it is especially so during the recital of prayers. The sages said: “Whoever reads the Shema without wearing phylacteries is regarded as if he offered false evidence against himself [since the tefillin precept is contained in the Shema]. And whoever does not wear phylacteries at all breaks eight affirmative precepts, since in each of the four passages the command is given to wear a head-phylactery and a hand-phylactery. Whoever wears phylacteries regularly will enjoy a long life, as it is written: “The Lord is upon them, they shall live” (Isaiah 38:16)." + ], + [], + [], + [ + "Every Jew is affirmatively commanded to write a Sefer Torah for his own use, as it is written: \"Now therefore write down this song for yourselves\" (Deuteronomy 31:19). This means: Write down the Torah which contains this song, for the Torah is not written in separate sections. Even if a person has inherited a Sefer Torah from his forebears, it is a religious duty to write one at his own expense. If he wrote it with his own hand, it is as if he had received it at Mount Sinai. If he does not know how to write one, he should have others write it for him. Anyone who corrects a single letter in a Sefer Torah is credited with writing all of it.", + "", + "", + "If a Sefer Torah has been written without traced lines, or partly on gvil parchment and partly on klaf, it is disqualified. It must be written entirely either on gvil or on klaf. How should a Sefer Torah be written? The scribe must use a correct, fine script; he is to leave the space of a small letter between words, and a hair space between letters; he should leave the space of a line between lines. The length of each line is to be thirty letters, wide enough for a ten-letter word written three times.— —" + ], + [ + "An open section in the Torah has two forms. If the scribe has completed the preceding section in the middle of the line, he should leave the rest of the line blank and start the open section at the beginning of the next line. This applies only to a case where the last unfinished line still has space for nine letters; but if the space left is less, or if the preceding section has been completed at the end of the line, then the scribe must leave the next line blank and start the open section at the beginning of the third line.", + "A closed section has three forms. If the scribe has completed the preceding section in the middle of the line, he must leave a blank space sufficient for nine letters and start at the end of the line with one word of the closed section, so that the blank space is between it and the preceding section. If space for the required blank has not been left enough to write one word at the end of the line, the scribe should leave the rest of the line blank, then indent the next line somewhat and start the closed section within the line. If the scribe completed the preceding section at the end of the line, he should leave the required blank space at the beginning of the second line and start to write the closed section within the line. Hence you may say that the beginning of an open section is always at the beginning of the line, and the beginning of a closed section is always in the middle of the line.", + "A Sefer Torah that is incorrect in regard to the plene and defective spellings can be corrected as we have already explained. But if the scribe made a mistake in the spacing between the sections, and wrote an open section in the form of a closed section or a closed section in the form of an open one, or left a blank space where a section is not ended, or continued writing without leaving a blank space where a section ends, or deviated from the prescribed form of the poetic passages, then the Sefer Torah is disqualified for use and there is no remedy for it other than discarding the entire column in which the scribe committed the error.", + "Inasmuch as I have detected much blundering in all the scrolls of the Torah that I have examined with regard to these things, while the Masorites who write books about open and closed sections differ on the basis of varied scrolls upon which they rely, I have seen fit to list here all the closed and open sections as well as the forms of the poetic verses, so that all the scrolls may be prepared and corrected accordingly. The copy on which I have relied as to these things is the well-known codex in Egypt, containing the twenty-four books of the Bible, which was used in Jerusalem for many years as the standard text for the proofreading of scrolls. All relied upon it, because it had been examined by Ben-Asher who had paid close attention to it for many years, correcting it as often as he was copying from it. It was this codex from which I copied the scroll and prepared it according to the traditional rules.
The song on crossing the Red Sea (Exodus 15:1-19) should be written in thirty lines, the first line as usual; the other lines, one with a blank space in the middle, the next with blank spaces in two places, so that the line is divided into three parts, with a blank space corresponding to writing above and below it, like this… (See the Hebrew text.)
Throughout the Torah, in the poetic verses as well as in the remaining text, the scribe should aim to write the letters of each word close together, seeing to it that they are not joined to each other, nor far from each other to make the word seem two words; there should be merely a hair space separating the letters. If the scribe wrote one letter so far apart from the other that a child who is not familiar with the text would regard one word as two words, the scroll is disqualified until the correction is made." + ], + [], + [ + "Hence you may infer that there are twenty things, each of which disqualifies a Sefer Torah. If any of these occurs, the Sefer Torah is like a regular Hummash out of which children are taught; it has not the sanctity of a Sefer Torah, and is not used for congregational reading. They follow:
1) If it was written on the skin of an unclean animal; 2) if it was written on the skin of a clean animal that had not been made into parchment; 3) if the skin had been made into parchment but not for the express purpose of writing a Sefer Torah; 4) if it was written on the wrong side: on gvil next to the flesh, or on klaf next to the hair; 5) if it was written partly on gvil and partly on klaf; 6) if it was written on duxustus; 7) if it was written without traced lines; 8) if it was not written with indelible black ink; 9) if it was written in any language other than Hebrew; 10) if the scribe who wrote it was a heretic or one of other disqualified individuals; 11) if the scribe wrote the names of God without intent; 12) if he omitted a single letter; 13) if he added one letter; 14) if one letter touched another; 15) if one letter was so distorted that it cannot be read at all, or resembles another letter; 16) if the scribe wrote letters so far apart or so closely together that one word looks like two words or two words look like one word; 17) if he altered the form of the sections; 18) if he altered the form of the poetic verses; 19) if he wrote any other section in the form of a poetic passage; 20) if he did not sew the parchment sheets with dried tendon of a clean animal.— —" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..9be96f105321ffb1fa133717875822f62088987e --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,197 @@ +{ + "language": "en", + "title": "Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 5.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילין ומזוזה וספר תורה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "Four passages [of the Torah]:1contain references to the mitzvah of tefillin. Kadesh Li and V'hayah ki y'viacha Ado-nai in the book of Exodus 13:1-10 and2The commentaries suggest that, in this instance, the Rambam cited the source for these passages because there is also a passage in the book of Deuteronomy that begins V'hayah Ki Y'viacha. 13:11-16) and Shema and V'hayah im shamo'a (Deuteronomy 6:4-9) and3Sefer HaChinuch (Mitzvah 422) explains that these four passages were chosen because they include the concepts of the oneness of God, the acceptance of His yoke and the yoke of His commandments, and the description of the exodus from Egypt. These are fundamental principles of the Jewish faith. 11:13-21) should be written separately4on parchment and covered with leather.5as described in Chapter 3. They are called tefillin.6Tosafot, Menachot 34b states the word is related to the root ללפ, which means \"dispute.\" The Tur (Orach Chayim 25) inteprets the word as meaning \"sign.\" Tefillot Yisrael associates the term with the power of thought, citing Genesis 48:11. The Pri Megadim (Orach Chayim 25:20) understands the term as meaning, \"mark of distinction.\"
They are placed on the head and tied7The commentaries note the difference between the two verbs, \"placed\" and \"tied.\" See also our commentary on Chapter 4, Halachah 4. It is, nevertheless, worth noting that in the listing of the mitzvot in the introduction to the Mishneh Torah, the Rambam mentions \"tying the tefillin on the head.\" on the arm.8Sefer HaMitzvot (Positive Commandments 12 and 13) and Sefer HaChinuch (Mitzvot 421 and 422) consider these obligations to be two of the Torah's 613 mitzvot. (See Menachot 44a.) Since they are two separate mitzvot, the performance of one is not dependent on the performance of the other, as stated in Chapter 4, Halachah 4. According to Torah law, even a mere point of one of the letters9for example, the yud has a short foot in its lower right-hand corner. If that foot is missing, it is considered to have been improperly formed. Therefore, not only it, but the entire passage is not acceptable. from these four passages prevents all of them from being acceptable. All four must be written in the proper manner.10If even one of the passages is not written in the proper manner, the person is not considered to have fulfilled the mitzvah at all. (See also the Rambam's Commentary on the Mishnah, Menachot 3:7.)
Accordingly, it is proper to have one's tefillin checked from time to time to make sure that none of the letters have faded. (See the commentary on Chapter 2, Halachah 11.)", + "Similarly, if even one letter of the two passages1which mention the mitzvah and, hence, are contained in the mezuzah, Shema and V'hayah im shamo'a (Deuteronomy 6:4-9 and 11:13-21), is lacking a point,2from its proper shape, it is not acceptable according to Torah law, which requires that they [each] be written in a perfect manner.3In this instance, as well, a disqualifying factor in a single point of a single letter prevents the entire mitzvah from being fulfilled. Similarly, a Torah scroll which is lacking even one letter4The Ben Yedid explains that the difference in the phraseology used by the Rambam with regard to tefillin and mezuzot (\"lacking a point\") and a Torah scroll (\"lacking even one letter\") alludes to the difference in the phraseology used by the sources for these laws (Menachot 34a and Bava Batra 15a). is unacceptable.5Though Rabbenu Nissim (Megillah, Chapter 2) appears to contest the Rambam's statements on this issue, the Rambam's view is accepted by most authorities. (See also Chapter 7, Halachah 9.)", + "There are ten requirements for tefillin.1Though all of the ten principles mentioned by the Rambam have their source in the Talmud, their organization into a list of ten is original. All of them are halachot transmitted to Moses on Mount Sinai.2Yad Malachi interprets the latter expression as a law which has all the authority of a Torah commandment, even though there is no allusion to it in the Written Law. (See also the Rambam's Introduction to his Commentary on the Mishnah, Chapter 4.) It is necessary to fulfill them all. Therefore, if one made any changes with regard to them, the tefillin are not fit for use:3A person who wears tefillin which do not fulfill these requirements is not considered to have fulfilled the mitzvah at all. Two of them involve their composition,4These are listed below and discussed in the following halachot. and eight involve the coverings [placed around the passages] and the tying of their straps.5These eight conditions are mentioned in Chapter 3, Halachah 1, and discussed in the subsequent halachot of that chapter.
These are the two that involve their composition:
a) They must be written in ink;
b)6as opposed to other tints7This translation is not precise. Note Halachah 7 for a more specific definition of the term ףלק. They must be written on parchment.", + "How is ink prepared? One collects the vapor of oils,1Shabbat 23a states that it is preferable to use olive oil. of tar, of wax, or the like, [causes it to condense,]2See Shabbat, ibid., and commentaries, where it is explained that they would heat the above substances and hold a glass above, upon which the vapors would condense. Afterwards, the soot would be collected. and kneads it together with sap from a tree3Shabbat, ibid., states that it is preferable to use balsam sap. and a drop of honey. It is moistened extensively,4In one of his responsa, the Rambam writes that it is customarily moistened with oil. crushed until it is formed into flat cakes, dried, and then stored.5Niddah 20a teaches us that their ink was stored while dry.
When one desires to write with it, one soaks [the cakes of ink]6From the statement in Shabbat forbidding ink to be soaked on the Sabbath, we can assume that the normal process is to soak it before using it. in gallnut juice7which endows the ink with a lasting quality. In contrast, the Rambam writes in one of his responsa that if one were to soak the ink in water, it would fade rapidly.
In the same responsum, he states that a liquid possessing qualities similar to gallnut juice can be obtained from pomegranate shells or the outer shells of other nuts. or the like and writes with it. Thus, if one attempts to rub it out, he would be able to.8Sotah 20a derives this concept from Numbers 5:23, which states, \"He shall write and he shall blot out.\" Proper ink should be able to be blotted out after writing.
This is the ink with which it is most preferable to write scrolls, tefillin, and mezuzot.9Note the Zohar (Vol. II, p. 159a), which requires that ink be made from substances that are derived from the plant kingdom. If, however, one wrote any of the three10Torah scrolls, tefillin, and mezuzot. with gallnut juice11itself, and not in a mixture with other substances or vitriol,12a substance produced by the rusting of metal. Our translation is based on Rav Kapach's commentary which has its source in the Rambam's responsa. Others render this phrase \"with gallnut juice and vitriol,\" implying that the two substances should be combined. which remains without being rubbed out, it is acceptable.13after the fact (בדיעבד).", + "If so,1i.e., if there are no specific substances which are excluded, as stated above what was excluded by the halachah conveyed to Moses on Mount Sinai, which stated that it be written in ink?
It excludes tints of other colors, such as red, green,2Megillah 17a explicitly disqualifies a megillah written in red ink. From that and other sources, it appears that such ink was frequently used at that time, but was deemed unacceptable for use for a Torah scroll. and the like.3Note the Bi'ur Halachah (32), which states that even blue ink is unacceptable. If even one letter of a Torah scroll, tefillin, or mezuzot is in another tint or in gold,4Soferim 1:9 relates that a Torah scroll was written for Alexander with every one of the names of God written in gold. When the Sages heard about this, they said that the scroll should be entombed.
Besides excluding the use of gold-colored ink, the Shulchan Aruch (Orach Chayim 32:3) explains that covering the ink with gold dust is not acceptable. they are invalid.5From this, we learn that all black inks are acceptable, regardless of their makeup. Though scribes continue to make ink in the traditional fashion, there is no prohibition against using commercially produced black ink.", + "There are three types of parchment: g'vil,1whose preparation is described in this halachah. k'laf, and duchsustos.2whose preparation is described in the following halachah.
What is implied? The hide of a domesticated or wild animal is taken.3As mentioned in Halachah 10, the animal must be kosher. First, the hair is removed from it.4Shulchan Aruch HaRav (32:10) states that if the hair is not entirely removed, the parchment is not fit to be used. Even after the fact, it is unacceptable. The Mishnah Berurah quotes this opinion as well, but also mentions other opinions, which do not invalidate the parchment if some hair remains, as long as it had been placed in lime for a long enough time for thehair to fall off. Afterwards, it is salted and then prepared with flour. Then resin and other substances which cause the skin to contract and become harder5The Shulchan Aruch (Orach Chayim 32:8) mentions that lime is customarily used for this purpose. are applied to it. In this state, it is called g'vil.6In one of his responsa, the Rambam explains that the term g'vil is used to describe any coarse, uneven surface. Note a parallel usage in Bava Batra 3a.
If the hide is not prepared in this fashion, it is referred to as diftera, and a Torah scroll, tefillin, or mezuzah, written upon it is invalid. Even בדיעבד (after the fact), such parchment is not acceptable, as stated in Halachah 14.", + "After the hair is removed, the hide may be taken and divided in half in the manner known to the parchment processors.1There is, however, no obligation to divide the parchment. If it has been processed correctly, it may be used for a Torah scroll without being separated, as stated in the following halachah. Thus, there are two pieces of parchment: a thin one, which is on the side where the hair2or wool of the animal grew, and a thicker one, on the side of the flesh.
After it has been processed using salt, then flour, and then resin and the like,3Several of the Rambam's responsa were addressed to communities where it was not customary to prepare hides in this manner. In these letters, the Rambam stresses that even after the hair is removed from the hide, it must be processed in this manner. Otherwise, it may not be used for either a Torah scroll, tefillin, or mezuzah. the portion on the side where the hair grew is called k'laf4which means \"peel.\" It is given this name because it is a thin layer of flesh which is peeled easily. and the portion on the side of the flesh is called duchsustos.5Duch is Aramaic for \"place,\" and sustos is Greek (Median in other texts) for \"meat.\" Thus, the word means \"the place of the meat\" (Aruch).
Our translation and commentary follows the standard published text of the Mishneh Torah, which is quoted in the Shulchan Aruch, Orach Chayim 32:7. It must, nevertheless, be emphasized that the authoritative Yemenite manuscripts of the Mishneh Torah reverse the interpretations of k'laf and duchsustos. The latter interpretation is reinforced by several responsa of the Rambam on the subject. It also is supported by Hilchot Shabbat 11:6. The Rashba's text of the Mishneh Torah also contained this version, as is obvious from his responsa (Vol. 1, Responsum 579).", + "It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll should be written on g'vil1From Bava Batra 14b, it appears that Moses wrote the Torah scroll which he placed in the holy ark on g'vil. Similarly, Gittin 54b mentions that Torah scrolls would be written on g'vil. on the side on which the hair had grown.2This side is smoother and better to write on. When tefillin are written on k'laf,3The Rambam's expression is somewhat inexact, because it is permissible to write tefillin only on k'laf. If they are written on g'vil or duchsustos, they are unacceptable (Shabbat 79b). they should be written on the side of the flesh.4i.e., on the portion of the k'laf where it is separated from the duchsustos. When a mezuzah is written onduchsustos,5As stated in the following halachah, it is preferable - but not obligatory - to write a mezuzah on this type of parchment. it should be written on the side of the hair.6i.e., on the portion of the duchsustos where it is separated from the k'laf.
Whenever one writes on k'laf on the side of the hair7the epidermis or on g'vil or duchsustos on the side of the flesh,8the side facing the inside of the body it is unacceptable.9The Aruch states that this practice is alluded to by Proverbs 25:2: \"The glory of God is in the concealment of a matter.\" Only \"the concealment of a matter,\" the sides of the parchment which are naturally concealed, are fit to be used for \"the glory of God,\" the fulfillment of mitzvot.
It must be emphasized that the Yemenite manuscripts mentioned in the previous halachah, which reverse the definitions of k'laf and duchsustos, do not change the text of this halachah. Thus, according to these texts, when writing on the thin upper parchment, one should write on the epidermis, and when writing on the thick lower parchment, one should write on the part facing the inside of the body.
There is an advantage to this version. According to the standard texts, there is an apparent contradiction. Although one should write on the epidermis when writing on g'vil, it is improper to do so when writing on k'laf.", + "Although it is a halachah which was transmitted to Moses on Mount Sinai, that if one wrote a Torah scroll on k'laf, it is acceptable.1The entire scroll, however, must be written on one or the other of these types of parchment. If half was written on k'laf and half on g'vil, it is unacceptable (Chapter 7, Halachah 4; Shulchan Aruch, Yoreh De'ah 271:4). G'vil was mentioned only to exclude duchsustos. If a Torah scroll was written on the latter, it is not acceptable.2Though this concept is not mentioned explicitly in the Talmud, the rabbis derive it from their understanding of Bava Batra 14b.
Similarly, if a mezuzah was written on k'laf or on g'vil, it is acceptable.3Even in Talmudic times, Shabbat 79b mentions that on occasion it was preferable to write a mezuzah on k'laf, because the mezuzah would be preserved better than if it were written on duchsustos. Duchsustos was mentioned only as a mitzvah.4i.e., it is preferable to do it in this manner.
It must be noted that at present, a single type of parchment is used for all three sacred objects. The parchment is not separated in two. A thin portion is removed from the upper layer, and the majority of the - if not the entire - lower layer is rubbed off. The parchment produced in this manner is more attractive and also lighter (a factor significant with regard to a Torah scroll. (See Shulchan Aruch, Orach Chayim 32:7; Ramah, Yoreh De'ah 271:3, 288:6; Siftei Cohen, Yoreh De'ah 271:9.)", + "[Torah] scrolls, tefillin, and mezuzot1Shulchan Aruch HaRav 32:14 expands the scope of this law, stating that it is not befitting to write the name of God on parchment from a non-kosher animal. This applies even when the intent is not to use the parchment for a sacred purpose. may not be written on hide from a non-kosher animal, fowl, or wild animal.2Shabbat 108a derives this concept from the exegesis of Exodus 13:9, \"So that the Torah of God will be in your mouths.\" They conclude: Only what is permitted to be \"in your mouths\" - i.e., species which are kosher - is acceptable for a Torah scroll. Even בדיעבד (after the fact), such parchment is not acceptable, as stated in Halachah 14.
As explained in Chapter 3, this requirement applies not only to the parchment, but also to all the other elements involved in making these sacred articles. One may write on the hides of [all] kosher animals, wild beasts, and fowl.3See Halachah 20 in regard to writing on parchment made from the skin of birds. This applies even when these animals died without being ritually slaughtered or when they were killed by wild beasts.4Shabbat (ibid.) offers the following parable to explain why even though such animals may not be eaten, it is permitted to use their hides. There were two people who were sentenced to death. One was executed by the king himself and the other by the executioner. Which is more noteworthy? Obviously, the one whom the king executed himself.
Similarly, in the present instance, the fact that these kosher animals were \"executed by the king\" - i.e., their death came about at God's decree - distinguishes them from other animals which are never fit to be eaten.
We may not write on the skin of a kosher fish because of the foul secretions, since the processing of the skin will not cause the foul secretions to cease.5Hilchot Keilim 1:4 states: \"The skin of a fish is not susceptible to contracting ritual impurity and would be fit for tefillin to be written upon, were it not for its foul secretions.\" This implies that the only problem is the secretions of the fish skin.", + "The g'vil for a Torah scroll and the k'laf for tefillin and for a Torah scroll must be processed with this purpose in mind.1The Shulchan Aruch (Orach Chayim 32:8; Yoreh De'ah 271:1) states that when placing the skin in lime at the beginning of the process of making it into parchment, one should explicitly say that one is processing it for these purposes.
Shulchan Aruch HaRav (32:11) and the Mishnah Berurah (32:26-27) explain that parchment processed to be used as a Torah scroll may be used for tefillin (or for a mezuzah). Parchment processed for the sake of tefillin, however, may not be used for a Torah scroll, because a Torah scroll is on a higher level of holiness. If they were not processed with this intent, they are not acceptable.2Even if no parchment that was processed with the proper intent is available, this parchment should not be used, as stated in Halachah 14.
Accordingly, if they were processed by a gentile, they are not acceptable. Even when [a Jew] instructed a gentile to process the parchment with the intent that it be used for a Torah scroll or for tefillin, it is not acceptable.3Even if the gentile states that he is processing the parchment with the intent that it be used for these purposes, we do not rely on his word, because we suspect that The gentile follows his own intentions and not those of the person who hires him.4Note the comments of Rav Chayim Soloveitchik, who approaches the concept differently, and explains that the above phrase, \"the gentile follows his own intentions...,\" is a description of the gentile's fundamental nature. It is not that we suspect that the gentile will not listen to the person who hires him, and his act is therefore not acceptable. Rather, because his nature is to \"follow his own intentions,\" he is disqualified from performing any act that requires a sacred intention.
According to this interpretation, the question of whether a gentile's actions are accepted if he is supervised by a Jew must be understood as follows: The act of preparing the parchment for a Torah scroll is not, in and of itself, a sacred act, but merely a preparation for performing such an act. Accordingly, one might assume that it is sufficient for a Jew to command the gentile to process the scroll for the proper intent. The gentile would be considered like a machine which performs activities with no will of its own, and it would be as if the Jew performed the act himself. In conclusion, however, it is accepted that because the gentile acts independently, the intention of the Jew who hires him cannot be associated with his acts. Therefore,5the scope of this ruling can be expanded: whenever an article must be made with a specific intent in mind,6e.g., the strands of tzitzit (Hilchot Tzitzit 1:11) or a bill of divorce (Hilchot Gerushin 3:16) it is unacceptable if made by a gentile.7Rabbenu Asher does not accept the Rambam's ruling with regard to these parchments. Though he accepts the general principle, he explains that this particular instance is an exception.
In other instances, the gentile must act according to the Jew's intent for a prolonged period of time. Here, it is absolutely necessary to have the intent to use the parchment for tefillin or a Torah scroll only at the moment it is placed in the lime. We can assume that if a gentile is given instructions to place it in the lime with that intent, he will do so with that intent.
The Shulchan Aruch quotes both opinions in Orach Chayim 32:9. Yoreh De'ah 271:1, however, mentions only the Rambam's opinion. In both places, the Ramah states that it is customary to follow Rabbenu Asher's opinion.
Shulchan Aruch HaRav 32:12 and the Mishnah Berurah 32:28-29 quote Rabbenu Asher's statements that a Jew should be present at the time the parchment is placed in the lime and that he should explicitly tell the gentile to put it in the lime to be used for a Torah scroll. Afterwards, he should assist the gentile somewhat in the process of preparing the parchment.
[The parchment used for] a mezuzah need not be processed with this purpose in mind.8The Jerusalem Talmud (Yoma 3:6) states, \"Parchment which was processed for use as a talisman is acceptable for a mezuzah.\"
In one of his responsa, the Rambam explains that the reason for the difference in law between a mezuzah, on the one hand, and a Torah scroll and tefillin, on the other, stems from the fact that a Torah scroll and tefillin are mitzvot which each person is obligated to fulfill. In contrast, the mitzvah of mezuzah is an obligation that is not incumbent on a person unless he dwells in a house that requires one. (It must be noted, however, that there are opinions which maintain that this responsum was not written by the Rambam.)
This ruling is not accepted by the other authorities. The Shulchan Aruch (Yoreh De'ah 288:5) states that לכתחילה (at the outset), one must seek a mezuzah that was written on parchment processed with this intention in mind. Only if it is impossible to find such a mezuzah, may one use a mezuzah which was not processed with this intent. (Note also our commentary on Chapter 3, Halachah 15.)", + "It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll or mezuzah should be written only [on parchment] which has been ruled.1The parchment should be ruled with a stylus or a reed. It is improper to use a substance that leaves a mark. Each line of the parchment should be ruled and a border made on both sides. If unruled parchment is used for a Torah scroll or for a mezuzah, it is unacceptable (Shulchan Aruch, Yoreh De'ah 271:5, 288:8). [The parchment used for] tefillin, however, need not be ruled,2The Shulchan Aruch (Orach Chayim 32:6) states the top line of tefillin must be ruled because the Sages forbade writing more than three words from a verse from the Bible without ruling the line above them. See Chapter 7, Halachah 16, and also see the Shulchan Aruch (Yoreh De'ah 284:2).
In Orach Chayim, the Shulchan Aruch continues, explaining that a person who cannot write on a straight line without ruling the parchment should rule the parchment before writing tefillin. The Ramah states that it is customary for even the most competent scribes to write tefillin on ruled parchment. If, however, one wrote tefillin without ruling the parchment, the tefillin are acceptable even if the lines are crooked (Mishneh Berurah 32:21). because they are covered.3This explains why although a verse from the Torah must always be written on ruled parchment, we are not required to do so for tefillin.
Even though a mezuzah is also covered, ruling the parchment is required because it can be removed from its covering easily and must be checked twice in seven years. In contrast, there is no obligation to check tefillin and the parchments are almost never removed from their compartments (Kessef Mishneh, Rabbenu Nissim).
It is permissible to write tefillin and mezuzot without [looking at] an existent text, because everyone is familiar with these passages.4The Shulchan Aruch (Orach Chayim 32:20, 29), however, emphasizes that one should carefully check the passages of the tefillin to make sure that they were written correctly. One who does not know the passages by heart should write from an existent text. It is, however, forbidden to write even one letter of a Torah scroll without [looking at] an existent text.5Even a person who knows the passages by heart may err, because sometimes the spellings of words are different from their pronunciations (Megillah 18b).
The Siftei Cohen (Yoreh De'ah 274:3) quotes a difference of opinion among the Rabbis if, after the fact, it is permitted to use a Torah scroll that was not written from an existent text.", + "A Torah scroll, tefillin, or mezuzah written by an apikoros1The phraseology used in this halachah is a matter of question. Though our texts follow the standard published texts of the Mishneh Torah, the authoritative manuscripts substitute the word min for apikoros.
The difference between the two versions is significant. In Hilchot Teshuvah 3:8, the Rambam defines an apikoros as a person who denies the Torah and/or the prophetic tradition, while in Hilchot Teshuvah 3:7, he describes a min as a person who does not believe in God. When a min writes a Torah scroll, the names of God it contains do not possess any holiness, because he does not believe in God at all. In contrast, since an apikoros does believe in God, were he to write a Torah scroll the names he writes would possess a certain dimension of holiness. should be burned.2In Hilchot Yesodei Torah 6:8, the Rambam explains why burning such a scroll does not violate the prohibition against destroying God's name:
He does not believe in the sanctity of [God's] name and did not compose it for a sacred purpose. Rather, he considers this to be similar to any other text. Since this is his intent, the names [of God he writes] do not become holy.
Significantly, the Rambam does not state that we presume that the scribe had the intention that the name of God refer to a false deity. Note, however, the Rambam's statements in Hilchot Avodat Kochavim 2:5: \"[It can be assumed that] a min's thoughts are concerned with false gods.\" Shulchan Aruch HaRav 39:4 and the Mishnah Berurah 39:13 refer to the latter statement and explain that the passages should be burned, because the names of God refer to a false deity.
Shabbat 116a draws a parallel between the burning of such a Torah scroll and the scroll of a sotah (a woman accused of adultery). In the process of a sotah's trial, a scroll on which is written a passage containing God's name is blotted out. Our Sages conclude that just as God is willing to allow His name to be wiped out to establish peace between a man and his wife, so, too, He allows His name to be destroyed because of these individuals who disturb the peace that exists between Him and His people. If they were written by a gentile, an apostate Jew, a person who betrays [the Jews]3or Jewish property to a powerful person,4It was quite common in the Second Temple period for Jews to betray their countrymen or their property to the Roman authorities. The severity of this transgression is emphasized by the Rambam, who includes a moseir in the 24 categories of individuals who do not have a portion in the world to come. (See Hilchot Teshuvah 3:6,12.)
Similarly, in Hilchot Chovel UMazik 8:10, the Rambam states that a moseir may be killed to prevent him from betraying a Jew's life or property to gentiles. Because of the severity of this transgression, the Rambam considers such an individual equivalent to an outright nonbeliever. a slave, a woman, or a minor,5This includes even a minor who has reached the age when he is trained to wear tefillin (Shulchan Aruch, Orach Chayim 39:1). they are not acceptable6for use and must be entombed,7lest they be used. (See Turei Zahav, Yoreh De'ah 281:1.) Since there is a possibility that the names of God they contain were written with the proper intent (and hence, they would possess a dimension of holiness), they are not burned. as [implied by Deuteronomy 6:8-9]: \"And you shall tie...8tefillin and you shall write.\"9a mezuzah. [Our Sages10Gittin 45b explain that this includes only] those who are commanded to tie [tefillin on their arms]11Thus excluding slaves, women and minors, as stated in Chapter 4, Halachah 13. and those who believe in what they write.12Thus excluding Jews who do not believe in their heritage, gentiles, and mosrim.
The Shulchan Aruch (Orach Chayim 39:2) states that anyone who is disqualified from writing tefillin is also disqualified from performing any other activity necessary to prepare them.
[Sacred articles]13Torah scrolls, tefillin, or mezuzot which are found in the possession of an apikoros, and it is not known who wrote them,14Since it is possible that the apikoros did not write them himself, they may not be burned. They, however, should be entombed.15and may not be used for sacred purposes, because it is possible that the apikoros (or one of his colleagues) wrote them. Those which are found in the possession of a gentile16more precisely, the term kuti used by the Rambam means \"Samaritan.\" At one point, the Samaritans converted and were considered to be Jews by the Sages. Towards the latter portion of the Second Temple period, it was discovered that they had remained idolaters. From that time onward, they were regarded as gentiles by the Sages, and the term kuti was used to refer to gentiles. (It must be noted that the authoritative manuscripts of the Mishneh Torah use the term goy, \"gentile,\" rather than kuti.)
are kosher. - We presume that the gentile is offering sacred articles which he obtained from a Jew, and he did not make them himself.
The Shulchan Aruch (Orach Chayim 39:6, Yoreh De'ah 281:1) quotes this opinion. Yoreh De'ah (loc. cit.), however, also mentions a conflicting opinion, which forbids scrolls possessed by gentiles to be used. The Mishnah Berurah 39:16 explains that, at present, we can assume that the sacred articles are acceptable, because today a gentile would not know how to make them himself. Accordingly, we can assume that they were taken from a Jew.
Even the opinions which do not allow the sacred articles purchased from the gentiles to be used require that they be redeemed and entombed, because of our regard for the sacred articles and our fear that the gentiles would treat them sacrilegiously.
We should not, however, purchase Torah scrolls, tefillin, or mezuzot from gentiles for more than they are worth - The Shulchan Aruch (Orach Chayim 39:7; Yoreh De'ah 281:1) suggests paying slightly more than their worth.
so that they do not become accustomed to stealing them. - The Sages feared that if the Jews redeemed these sacred articles from the gentiles at more than their market value, the gentiles would make special efforts to steal them in order to receive these higher prices.
Gittin 45a establishes a similar principle with regard to human captives, stating, \"Captives should not be redeemed for more than their worth.\" are kosher. We should not, however, purchase Torah scrolls, tefillin, or mezuzot from gentiles for more than they are worth, so that they do not become accustomed to stealing them.", + "A Torah scroll, tefillin, or mezuzah that was written on parchment from a non-kosher animal, beast, or fowl,1See Halachah 10. or on parchment that was not processed [properly, is not acceptable].2See Halachot 6-7. [Similarly,] a Torah scroll or tefillin that was written on parchment that was not processed with the intent to use it for these sacred purposes is not acceptable.3See Halachah 11.", + "When a person writes a Torah scroll, tefillin, or mezuzah without having [the proper] intention,1The Shulchan Aruch (Yoreh De'ah 274:1) states that before a scribe writes a Torah scroll, he should state that he is writing it for the sake of the holiness of a Torah scroll. Making that statement at the outset is sufficient for the entire Torah scroll. If he fails to make this statement, the scroll is not acceptable. Similar rules apply to tefillin (Shulchan Aruch, Orach Chayim 32:19) and mezuzot.
Rav Chayim Soloveitchik notes that this is not the Rambam's view. The phrasing of this halachah clearly implies that the Rambam does not consider the lack of proper intention when writing a Torah scroll sufficient to render it unacceptable. Thus, with regard to preparing the parchment, one is required to have the intent that it be used for the mitzvah, while that intent is not necessary when one is actually writing the scroll.
Rav Chayim differentiates between the two deeds as follows: Preparing the parchment is, in essence, a mundane act. Accordingly, the dimension of holiness that makes the parchment fit for use as a Torah scroll must be added by our intentions. In contrast, writing the scroll is, in essence, a holy act. Accordingly, there is no need for anything to be added by our intention. should he write one of God's names without the desired intent,2i.e., when writing God's name, one must be aware of its holiness and write it with that intent in mind. Note the passage from Hilchot Yesodei Torah 6:8 quoted in the commentary on Halachah 13.
The Shulchan Aruch (Orach Chayim 32:19; Yoreh De'ah 276:2) states that one must write God's name with the intent of expressing its holiness. they are not acceptable.3The Shulchan Aruch (Yoreh De'ah, loc. cit.) states that one must make a verbal statement of this intention. If not, the Torah scroll is unacceptable. The Siftei Cohen (276:1) differs and states that while making a verbal statement is preferable, as long as one intended to write the name with the desired intent, the Torah scroll may be used. The Ramah (Orach Chayim 32:19) also states with regard to writing God's name in tefillin, that, if the scribe made a verbal statement that he is writing the Torah scroll for the desired pupose, after the fact, it is sufficient merely to have had the desired intent in mind when writing God's name without expressing it verbally.
Therefore, when a person is writing God's name, he should not reply even if the king of Israel4The Kessef Mishneh notes that the words \"of Israel\" are significant. A Jewish king is expected to comprehend the sanctity of a Torah scroll and, hence, will understand if he is not answered. Should a gentile king greet a scribe and his failure to answer create a threat to his life, he is allowed to reply. greets him.5The Siftei Cohen (Yoreh De'ah 276:4) rules that if the scribe does reply, the Torah scroll is not disqualified. If he is writing two or three names,6in succession - e.g., \"God is our Lord. God is one,\" in the Shema, where three names of God are written in succession. he may interrupt between them and reply.7When he begins to write again, the scribe should state that he is writing the name to express God's holiness (Shulchan Aruch, Yoreh De'ah 276:3).", + "[When a scribe] dips his pen [in ink] to write God's name, he should not begin [writing] one of the letters of God's name.1lest too much ink collect on the pen and create an ink blot that must be rubbed out. In doing so, one might also rub out God's name. This is prohibited, as stated in Hilchot Yesodei HaTorah 6:1-2. Rather, he should begin with the letter preceding [God's name].2Thus, if an error occurs, God's name will not be effected.
If [a scribe] forgot to write God's name in its entirety, he may insert it in between the lines.3Pit'chei Teshuvah 273:6 suggests writing another word above the line together with God's name. It is, however, unacceptable to have a portion of God's name on the line and a portion inserted [between the lines].4From the Rambam's phraseology, it appears that even after the fact, the Torah scroll is not acceptable. Although this decision is accepted by the Turei Zahav (Yoreh De'ah 276:4), the Bayit Chadash mentions a more lenient view. With regard to other words, if one forgets, one may write half the word on the line and half above the line.5One should not, however, write the extra word in the margin between the columns of a Torah scroll (Shulchan Aruch, Yoreh De'ah 276:1).
When does the above apply? With regard to a Torah scroll.6Because there is no obligation that a Torah scroll be written in order. Indeed, one may intentionally write certain words or passages not in order. In contrast, with regard to tefillin and mezuzot, one should not insert even one letter7of God's name or of any other word [between the lines].8The Jerusalem Talmud, Megillah 1:9, explains that a word cannot be inserted in the passages of tefillin and mezuzot. The commentaries explain that this is because these passages must be written ןרדסכ, \"in order.\" If not, they are invalid. In this instance, the word which is inserted will not have been written in order. Rather, if one forgets even one letter, one should entomb what one has written and write another one.9There is another alternative. One may rub out the words written after the omitted word (needless to say, provided that they do not include God's name), and then rewrite the words that were rubbed out.
It is permitted to write10any portion of a Torah scroll, even God's name on [parchment where letters] have been scraped off11when the ink has dried or rubbed out12while still moist. The Shulchan Aruch (Orach Chayim 32:24) states that it is preferable to wait until the ink dries and then scrape the letters off, rather than rub them out while the ink is still moist. In the latter instance, a mark of the ink is still left. Though it does not disqualify the religious article, it is not attractive. on all [of these sacred articles].13See also Chapter 7, Halachah 13.", + "Scribes who write Torah scrolls, tefillin, and mezuzot1and desire to protect their work from being exposed to dust or other factors may not turn the parchment face down.2This does not show proper respect for the sacred articles (Eruvin 98a). Rather, they should spread a cloth over them or fold them.3By no means, however, should they leave them open and uncovered, for this is also a sign of disrespect. The Bayit Chadash and the Siftei Cohen (Yoreh De'ah 277:1) extend this principle to all sacred texts, explaining that they should never be left open.", + "[The following rule applies when] a scribe who wrote a Torah scroll, tefillin, or mezuzah states: \"I did not write the names of God with the proper intent.\"1As mentioned in Halachah 15, if a scribe did not have the proper intent when writing one of God's names, the scroll is not acceptable. Once they have left his hand,2becoming the property of another individual his statements are not believed with regard to the disqualification of the scroll.3The Siftei Cohen (Yoreh De'ah 281:9) states that this law applies only when the scribe was paid for his services. If he wrote the scroll as a favor, his word is not accepted and the scroll is not disqualified. They are, however, accepted to the extent that he must forfeit his entire wage.4Gittin 54b states that he may not collect his entire wage minus the payment due him for the names of God, because a Torah scroll is worthless unless God's names were written with the proper intent.
The Ramah (Yoreh De'ah 281:4) states that the scribe does not forfeit his entire wage. Although he is not paid the fee due him for a Torah scroll, he still should be paid for producing a text of theChumash.
At that time, printing presses were uncommon and books were written as scrolls. Though such a scroll could not be used for a communal Torah reading, it would be useful for individual study. [Note the objections of the Turei Zahav (Yoreh De'ah 281:4) to this ruling.]
Why isn't he believed with regard to the disqualification of the scroll? Because it is possible that he wanted to cause a loss to the purchaser or to the person who hired him, thinking that5he would not suffer a major loss with this statement all that he would be required to forfeit would be the payment for the names of God.6Hence, he was willing to suffer a loss of this nature in order to irritate the purchaser.
Accordingly, were he to say that the parchment of this Torah scroll or tefillin7The Rambam omits a mezuzah, since, as he states in Halachah 11, a mezuzah need not be processed with a sacred intent in mind. was not processed with the proper intent in mind,8as required by Halachah 11 his statements are accepted with regard to the disqualification of the sacred articles because, [by virtue of these statements,] he forfeits his entire wage.9We assume that he would not be willing to suffer such a major loss only to cause difficulty to a colleague. Everyone knows that if the parchments were not processed with the proper intent, he does not deserve any payment.10In this instance, as well, he deserves the remuneration appropriate for writing a scroll useful for individual study.", + "Tefillin and mezuzot may be written only in Assyrian script.1This refers to the calligraphy used for the Hebrew alphabet that closely resembles the printed Hebrew we use today. One of the opinions mentioned in Sanhedrin 22a explains that this calligraphy was indigenous to the Jews, and the Torah itself was originally written in it. It was, nevertheless, not used by the Jews for an extended period until after the Babylonian exile, when it became the standard calligraphy for sacred writings.
In his Commentary on the Mishnah (Yadayim 4:5), the Rambam explains the latter opinion, stating that Ashurit means \"the finest and most choice.\" This name was given to this calligraphy because:
It is the most choice calligraphy. Its characters are not interchangeable... nor do they resemble each other to the extent that doubt might arise.... This does not apply with regard to other scripts.
It was adopted by the Jewish people in the Babylonian exile after the destruction of the First Temple. In previous (and subsequent) generations, Hebrew was generally written with other characters. Permission was granted to write Torah scrolls2This leniency was not extended with regard to tefillin and mezuzot. Megillah 9a derives this concept from the exegesis of Deuteronomy 6:6: \"And these words shall be totafot....\" Our Sages explain that the expression \"shall be\" implies that they shall remain unchanged from their Hebrew original. in Greek as well.3From the Rambam's Commentary on the Mishnah, Megillah 1:8, 2:1, it appears that the intent is not to write a Greek transliteration of the Hebrew, but rather a translation. The Rambam explains that the Septuagint - the translation of the Torah into Greek at the order of King Ptolemy (Megillah 9a;Soferim 1:7) - had become popular. Hence, it was permitted to be used for a Torah scroll. That Greek language has, however, been forgotten from the world. It has been confused and has sunk into oblivion.4I.e., contemporary Greek is very different from the classical tongue, to the extent that they can be considered to be two separate languages. Therefore, at present, all three sacred articles may be written using Assyrian script alone.5Significantly, however, in Hilchot Megillah 2:3, the Rambam does not state that Greek is unacceptable at present. Note also Beit Yosef (Orach Chayim 690).
One must be precise while writing them, making sure that one letter does not become attached to another one, because any letter which is not surrounded by parchment6In our commentary on the following halachah, we discuss the laws governing a letter which is not surrounded by parchment because of a hole that is located on its border. on all four sides7There is no minimum amount of space required to be left between letters. Furthermore, one must be careful not to leave too much space, to the extent that it appears that the word is divided in two (Shulchan Aruch, Yoreh De'ah 274:4). is unacceptable.8If the letters are attached, however, the difficulty may be corrected and, afterwards, the sacred article may be used (Shulchan Aruch, Orach Chayim 32:18).
Any letter that cannot be read by a child who is neither wise nor foolish9This refers to a child who is able to recognize letters, but not words. Were he able to recognize words, one could assume that he might identify a letter, not by its shape, but because of the meaning of the word in which it is located (Rashi, Menachot 29b). is not acceptable.10Tefillin and mezuzot must be written in order (Chapter 3, Halachah 5; Chapter 5, Halachah 1). Therefore, if a letter which cannot be recognized by a child is written in tefillin or mezuzot, the parchment may never be corrected. Changing the form of the letter is tantamount to rewriting it in its entirety (Shulchan Aruch, Orach Chayim 32:25). Therefore, one must be careful with regard to the form of the letters,11This applies not only when the sacred article was originally written, but throughout the time it is being used. If a portion of a letter cracks, fades, is rubbed out, or is torn, in a manner which alters its form, the sacred article is unacceptable.
See also the Tur, Shulchan Aruch, and commentaries (Orach Chayim 36) for a detailed description of the proper form for each letter. so that a yud will not resemble a vav, nor a vav a yud;12These two letters are very similar, the difference between them being that the leg of the vav is extended and that of the yud is not. Therefore, if a scribe would write a yud with a long leg or a vav with a short leg, difficulties may arise. a kaf should not resemble a beit, nor a beit a kaf;13The difference between these two letters is primarily in the lower right-hand corner. In a kaf this corner is rounded, while in a beit it is square. Hence, a scribe's imprecision could cause a difficulty. a dalet should not resemble a resh, nor a resh a dalet.14The difference between these two letters is primarily in the upper right-hand corner. In a resh this corner is rounded, while in a dalet it is square. Hence, in this instance as well, a scribe's imprecision could cause a difficulty.
[The same applies in] other similar instances.15Shabbat 103b mentions other pairs of letters which resemble each other, among them: a samech and a final mem, a zayin and a final nun, and a heh and a chet. [The text must be written in a manner] that a reader will be able to read without difficulty.16Shabbat, loc. cit., breaks the word וכתבתם (Deuteronomy 6:9 , which refers to the command to write a mezuzah, into two words, וכתב תם which mean, \"And you shall write perfectly.\" Thus, the command to write a mezuzah - and, by association, tefillin - also serves as an imperative requiring that the writing be precise.", + "[The following rules apply to] parchment which has holes: One should not write over a hole.1Rashi, Shabbat 108a, associates this ruling with the interpretation, וכתב תם, quoted from Shabbat 103b above. Writing which is \"perfect\" should not be broken by holes in the parchment. If, however, ink passes over the hole [without seeping through],2As long as no ink seeps through the parchment, the writing can be considered as \"perfect.\" the presence of the hole is of no consequence, and one may write upon it.3This applies even if there is a slight hole in the parchment which can be seen when the parchment is held up to light (Shulchan Aruch HaRav 32:17; Mishnah Berurah 32:32).
[The latter principle has ramifications in contemporary society. Today, many scribes check mezuzot and tefillin using light tables and/or magnifying glasses. The cracks or perforations they find in this manner are not significant and cannot disqualify a parchment.] Accordingly, if the skin of a fowl4which has many small holes where its feathers were has been processed, it is permissible to write upon it.5Nevertheless, it is not common for scribes to use parchment of this origin.
[The following rules apply] when a parchment becomes perforated after6Halachah 19 deals with the requirement that the letters be surrounded by parchment while they are being written. This halachah mentions the ruling when the perforation is made afterwards. it has been written on:7Since, at the outset, the writing was \"perfect,\" the parchment is not disqualified because of a hole of later origin. Nevertheless, as will be explained, there are other halachic difficulties involved. If the perforation is within the inside of a letter8e.g., in the space inside a heh, inside a mem, or inside any of the other letters - it is acceptable. - According to the Rambam, the letter is acceptable even though the hole touches the letter itself. Although the previous halachah states that a letter must be surrounded by parchment on all sides, that statement refers only to the external perimeter of the letter. There is no obligation that the letter be surrounded by parchment on the inside.
The Shulchan Aruch, Orach Chayim 32:15, quotes the Rambam's opinion, but also mentions a passage from the Jerusalem Talmud (Megillah 1:9), which requires that the letter be surrounded by parchment on the inside as well. Most Ashkenazic halachic authorities suggest accepting the stringency of the Jerusalem Talmud's ruling. - e.g., in the space inside a heh, inside amem, or inside any of the other letters - it is acceptable.
Despite the fact that a leg of a letter becomes perforated to the extent that it becomes separated [into two portions], it is acceptable if:
a) [the length of9the portion of the leg]10which remains connected to the body of the letter is equivalent to that of a small letter;11i.e., a yud.
In this context, Rabbenu Asher differentiates between the right and left legs of the heh. This distinction, however, is not accepted by the later authorities [Shulchan Aruch, Ramah, (Orach Chayim 32:15)]. and12if
b) the letter's [present form]13i.e., its upper portion does not resemble another letter.14For example, when a perforation causes a vav to be separated into two portions, if its upper portion resembles a yud, it is unacceptable. If the length of the upper portion would prevent a child (see the previous halachah) from confusing it with a yud, it is acceptable.
If [the length of15the portion of the leg]16which remains
is not equivalent to that of a small letter, it is - not large enough to be of consequence, and the letter is
not acceptable. - See also Beit Yosef (Orach Chayim 32). is not equivalent to that of a small letter, it is not acceptable." + ], + [ + "In what manner are the tefillin [placed on] the head written? [The] four passages1mentioned in Chapter 1, Halachah 1: Kadesh Li (Exodus 13:1-10), V'hayah ki y'viacha (Exodus 13:11-16), Shema (Deuteronomy 6:4-8), and V'hayah im shamo'a (Deuteronomy 11:13-21). are written on four parchments2Menachot 34b explains that the word totafot, with which the Torah refers to the head tefillin, is a combination of the Carthaginian and African terms for two. Since two and two equals four, the word thus means \"a four-sectioned ornament.\" and rolled closed,3more precisely, folded closed. Though in this halachah, the Rambam mentions only the tefillin of the arm, the parchments in the tefillin of the head are also folded from the end to the beginning, so that when they are opened, one begins reading at the beginning (Chapter 3, Halachah 7). each as a separate entity. They are placed in four compartments, which are covered by a single piece of leather.4See Chapter 3, Halachah 2, for a description of how these tefillin are made.
Menachot, loc. cit., derives this concept from the fact that Exodus 13:9 refers to the head tefillin as \"a remembrance,\" using a singular form of the word. This teaches that all four passages must appear as a single entity, \"one remembrance.\"
In his Commentary on the Mishnah (Keilim 18:8), the Rambam also mentions tefillin of the head in which four separate compartments are sewn together. Shulchan Aruch HaRav 32:58 and the Mishnah Berurah 32:172 write that tefillin made in this manner or by gluing the four compartments together are acceptable. They nevertheless suggest that it is preferable to purchase tefillin that are made from a single piece of leather.
[At present, frequently, tefillin which are made from four compartments that are either sewn or glued together are referred to as peshutot and sold for a substantially lower price than tefillin made from a single piece of leather. The difficulty in purchasing them extends beyond one's willingness to opt for the more lenient opinion mentioned in the above sources. Since most halachic authorities advise accepting the more stringent view, most careful scribes do not use these peshutot. Thus, it is likely that they will have other problems as well.]
The four passages of [the tefillin placed on] the arm are written on four columns on a single parchment.5They may, however, be written on four separate parchments, which are later glued together (Menachot, loc. cit.). They should be rolled closed like a Torah scroll from the end to the beginning and placed in a single compartment.6Menachot, loc. cit., derives this concept from the exegesis of Exodus, loc. cit.: \"And they shall be a sign for you on your hand.\" The verse implies that just as the tefillin's external appearance is as a single sign, so too, internally, they should be a single entity.", + "Care must be taken in writing these passages. If one wrote a passage which should be s'tumah1As the Rambam explains at length in Chapter 8, there are two general categories for the passages of the Torah, s'tumah and p'tuchah.
S'tumah means \"closed.\" It refers to a passage whose first word is always written in the middle of a line in the Torah. (See Chapter 8, Halachah 2.) as p'tuchah2P'tuchah means \"open.\" It refers to a passage whose first word is always written at the beginning of a line in the Torah. See Chapter 8, Halachah 1. or a passage which should be p'tuchah as s'tumah, it is invalid.3The Ramah (Orach Chayim 32:36) quotes an opinion which explains that the tefillin are not disqualified for such an error. Since there is a difference between tefillin and a Torah scroll - in a Torah scroll, there are many other passages between Shema and V'hayah im shamo'a - the tefillin are not disqualified if V'hayah im shamo'a is written as p'tuchah. Contemporary Ashkenazic practice is based on this opinion. [Note our commentary on Chapter 5, Halachah 2.]
The first three passages are all p'tuchot,4For this reason, the first two passages should be written in a manner in which they end at least nine letters before the end of the column (Shulchan Aruch, Orach Chayim 32:36). while the final passage, V'hayah im shamo'a, is s'tumah.5As is explained in the commentary on Chapter 8, Rabbenu Asher differs with the Rambam and offers a different interpretation of the terms s'tumah and p'tuchah. Their difference of opinion does not create a difficulty with regard to the first three passages. A problem, however, does arise with regard to the passage, V'hayah im shamo'a. The Shulchan Aruch (loc. cit.) states that the Rambam's opinion should be followed. The Turei Zahav (Orach Chayim 32:26) offers a compromise, which satisfies, according to his interpretation, both the Rambam's and Rabbenu Asher's views. His interpretation, however, is not accepted by all authorities.", + "One must be careful regarding [the spelling of the words in these passages] with regard to the short or full form.1There are times when the Hebrew vowels cholam and shuruk are written with a letter vav, and times when that letter is omitted. Similarly, there are times when the vowel chirik is written with a yud, and times when that letter is omitted.
The expression, malei, rendered as \"full form,\" refers to the form which includes the extra letter. Chaseir, rendered as \"short form,\" refers to the form which lacks the extra letter. [The manner in which] these four passages are written [in tefillin] should resemble the manner they are written in a Torah scroll that has been checked [for accuracy in this regard].2In this context, note the comments of the Shulchan Aruch (Orach Chayim 32:20) and Shulchan Aruch HaRav (32:33), which elaborate on the responsibility of a scribe.
When one writes a word which requires a short form using a full form, it is invalid until one erases the extra letter.3As mentioned above, every letter of the four passages in the tefillin must be written in order. Nevertheless, although an entire passage was written, correcting a word by erasing an extra letter is not a contradiction to this principle.
The Shulchan Aruch (Orach Chayim 32:23) mentions that a problem may arise if the letter to be erased is in the middle of a word, since, when it is erased, the space left will cause the word to appear divided. The commentaries explain that the difficulty can sometimes be corrected by extending a letter, for example, writing a resh with an extended upper line. If one writes a word which requires a full form using a short form, it is invalid and may not be corrected.4Because the additional letter will not have been written in the proper order.
These are [the correct spellings of the words that could present difficulties] with regard to the short and full forms in these four passages.5The Rambam's inclusion of these particulars in the next four halachot is a clear expression of the desire he expressed in his introduction to the Mishneh Torah, to compose a text that will serve as \"a compilation of the entire Oral Law,\" that would allow a person to \"comprehend the entire Oral Law from it without having to study any other text.\" He saw the Mishneh Torah as a guide to the performance of the mitzvot, and therefore included in it details that would allow every individual to understand - and thus carry out - the minute particulars involved in the fulfillment of each mitzvah.
1. The Rambam does not use the expression, \"short form,\" because the chirik of the alef possesses a yud. Similarly, the Rambam states \"without a vav\" or \"without a yud\" in several other instances in these halachot, because the form of the word is neither short or full in its entirety. 2. Generally, the word is written ידך. Menachot 37a explains that this departure from the norm was intended to teach us that tefillin are worn on the left hand, as explained in the commentary on Chapter 4, Halachah 2. 3. There are three sizes of letters in the Torah - the normal size, an enlarged size, and a reduced size - as mentioned in Chapter 7, Halachah 8. The Baal HaTurim notes that ayin and dalet spell the word eid, which means \"witness.\" The Shema describes God's oneness. By reciting this verse and placing it in their tefillin and mezuzot, the Jews serve as witnesses, testifying to that oneness. 4. The Rambam also discusses the subject of crowns in Chapter 7, Halachot 8-9. When discussing this matter, the Shulchan Aruch (Orach Chayim 36:3) mentions the obligation to place crowns on the letters, שעטנ\"ז ג\"ץ. The obligation of placing crowns on these letters is explicitly mentioned in the Talmud, Menachot 29b. Hence, they are regarded with greater stringency.
Afterwards, the Shulchan Aruch also states that there are scribes who customarily place crowns on other letters. Significantly, even in Yemen, where the Rambam's directives are usually adhered to precisely, an exception is made in this instance, and there are different customs with regard to the crowns placed upon letters.
5. Shulchan Aruch HaRav (36:5) and the Mishnah Berurah (36:15) require that one add any crowns that are lacking in the passages. This refers, however, to the crowns on the letters, שעטנ\"ז ג\"ץ, and not to the crowns required by the Rambam.", + "[In] the first passage, Kadesh li kol b'chor, [the word] b'chor [is written using] the full form; the word zachor [using] the full form; the word b'chozek [using] the short form; the word hotzi [using] the full form; the word yotzi'em without a vav; the word y'viacha [using] the full form; the word v'ha'emori [using] the short form; the word v'hay'vusi [using] the full form; the word la'avotecha without a vav; the word ha'avodah [using] the short form; the word matzot [using] the short form; the word hash'vi'i [using] the full form; the word matzot [using] the full form; the word s'or [using] the short form; the word g'vulecha [using] the short form; the word ba'avur [using] the full form; the word l'ot [using] the full form; the word ul'zikaron [using] the full form; the word einecha [using] the full form; the word torat [using] the full form; the word hotziacha without a yud; the word hachukkah [using] the short form; and the word l'moadah [using] the full form.", + "[In] the second passage, V'hayah ki y'viacha, [the word] y'viacha [is written] without a yud; the word chamor [using] the short form; the word b'chor [using] the full form; the word b'chozek [using] the short form; the word hotzianu [using] the full form; the word vayaharog [using] the short form; the word b'chor [using] the full form; the word mib'chor [using] the short form; the words v'ad b'chor [using] the full form; the word zove'ach without a vav; the word b'chor in v'chol b'chor [using] the full form; the word l'ot [using] the full form; the word yadecha is written with a hey; the word ul'totafot without the final vav; the word einecha [using] the full form; the word b'chozek [using] the short form; and the word hotzianu [using] the full form.", + "[In] the third passage, Shema, the ayin of [the word] Shema and the dalet of [the word] echad are enlarged.
The word m'odecha [is written using] the short form; the word l'vanecha [using] the full form; the wordb'vetecha without a second yud; the word uv'kumecha [using] the full form; the word l'ot [using] the full form; the word yadecha [using] the short form; the word l'totafot without both vavim; the word einecha [using] the full form; the word mezuzot without the first vav; the word beitecha without a second yud; the word uvish'arecha [using] the full form.", + "[In] the fourth passage, V'hayah im shamo'a, [the word] shamo'a [is written using] the short form; the word mitzvotai with only one vav; the word yoreh [using] the full form; the word umalkosh [using] the full form; the word v'tiroshcha without a vav; the word v'hishtachavitem [using] the full form; the word y'vulah [using] the full form; the word hatovah [using] the short form; the word notein [using] the short form; the word otam [using] the short form; the word l'ot [using] the full form; the word l'totafot lacking the second vav; the word einechem [using] the full form; the word otam [using] the short form; the wordb'vetecha without a second yud; the word uv'kumecha [using] the full form; the word mezuzot [using] the full form; the word beitecha without a second yud; the word uvish'arecha [using] the full form; the word la'avoteichem without a vav.", + "Care must be taken regarding the placement of crowns on the letters. They are formed like [small] zeiynin on the [tops of the] letters which possess crowns as in a Torah scroll. These are the letters which possess crowns in these four passages.", + "There is only one letter [with a crown] in the first passage: the final mem of miyamim. There are three zeiynin upon it. In the second passage, there are five letters [with crowns]. Each of these is a heh, and four zeiynin are placed on each of them. They are: the heh of un'tanah, the first and final heh in the word hikshah, the heh of vayaharog, and the heh of yadecha.
In the third passage, there are five letters [with crowns.] They are: the kof of uv'kumecha; it has three zeiynin; the kof of uk'shartam; it has three zeiynin; the two tetim and the pei of l'totafot; each of these letters has four zeiynin.
In the fourth passage, there are five letters [with crowns.] They are: the peh of v'asafta; it has three zeiynin; the tov of v'asafta has one zayin; the two tetim and the peh of l'totafot; each of these letters has four zeiynin.
There are a total of sixteen letters which require crowns. If one did not place crowns above them, added other crowns, or reduced the number of zeiynin, the passages are not invalid.", + "A person who purchases tefillin from a person who is not an expert1Note the Shulchan Aruch (Orach Chayim 39:8), which states: \"One should not purchase [tefillin] from a person who is not an expert.\" is required to inspect them.2checking to see that no extra letters were added, no letters were omitted, and that each letter is formed correctly.
[The Shulchan Aruch's directive and the importance of checking tefillin today must be emphasized, because many scribes, particularly those who write inexpensive tefillin, are not experts. Very frequently, people have purchased tefillin only to find that the passages are not acceptable. For this reason, the Rabbis have suggested buying only tefillin that have been written and inspected by an expert.] If he purchased 100 tefillin, he should inspect three, either two head tefillin and one arm tefillin, or two arm tefillin and one head tefillin.3Eruvin 97a states that one must check at least one arm tefillin and one head tefillin to see that the scribe is proficient in writing both. If he finds them acceptable, [from this time onward,] he can assume the scribe [to be proficient].4One of the fundamental principles of Torah law is that a chazakah (\"assumption upon which one can rely\") about a matter can be established when the matter is repeated on three consecutive occasions. Thus, they are all considered to be acceptable and need not be checked.5provided the person who sells them states that they were all written by the same individual (Mishnah Berurah 39:22).
If, however, one purchases them in different packages, they must all be checked, because it can be presumed that each package was purchased from a different scribe.6It is, however, sufficient to check three tefillin from each package.", + "After a person writes tefillin himself,1and inspects them purchases them from an expert,2whose work need not be inspected or purchases them from another person and has them inspected, and places them in their leather [compartments], they need not ever be checked again.3The commentaries explain that since they are enclosed in compartments that are not exposed to air, we can presume that the letters are intact.
Though this decision is quoted in the Shulchan Aruch (Orach Chayim 39:10), a qualification is already made. A pair of tefillin which is not worn on a regular basis should be checked twice in seven years. The later authorities (Shulchan Aruch HaRav 39:11 and the Mishnah Berurah 32:26) suggest checking even tefillin that are worn regularly. At present, perhaps because of the differences in the way the compartments are made or in the parchment or ink that is used, it is very common for letters in tefillin to smudge, fade, and crack. The Mateh Efrayim suggests that each person have his tefillin inspected every year. Even authorities who are not that stringent recommend periodic checks.
As long as their compartments are intact, they are assumed to be acceptable even though several years have passed.4If, however, the compartments are opened or they are exposed to water, we are obligated to check them (Shulchan Aruch HaRav, loc. cit., Mishnah Berurah, loc. cit.). We do not suspect that a letter has faded out or been perforated. Hillel the elder stated: \"These [tefillin]5the tefillin he himself wore are from my maternal grandfather.\"6”and they have not been checked since.”" + ], + [ + "There are eight requirements in the making of tefillin. All of them are halachot transmitted to Moses on Mount Sinai1In Chapter 1, Halachah 3, the Rambam mentioned that there were ten requirements for tefillin that were communicated as \"halachot transmitted to Moses on Mount Sinai.\" The first two involve the actual composition of the tefillin. They, and the other laws involving that subject, were discussed in the first two chapters. Now the Rambam discusses the requirements involved in making the tefillin's compartments and straps. and, therefore, it is necessary to fulfill them all. If one deviates with regard to any of them, the [tefillin] are unacceptable.2Though a \"halachah transmitted to Moses on Mount Sinai\" is not written in the Torah itself, it is as binding upon us as those laws which are stated explicitly. They are:
a) The tefillin must be square3There is a homiletic dimension to this requirement. Nothing is naturally square. Thus, this shape alludes to man's power of achievement. Wearing tefillin on our heads and opposite our hearts implies that we should exercise our powers of achievement when our minds and hearts are tied to God's mitzvot.
The base of the tefillin must also be square. The Shulchan Aruch (Orach Chayim 32:39) states that this is also a halachah transmitted to Moses on Mount Sinai.
Note Shulchan Aruch HaRav 32:59 and the Mishnah Berurah 32:181, which state that since the squareness of tefillin is a halachah transmitted to Moses on Mount Sinai, the tefillin must remain square at all times. If over the course of time, their shape changes, they may no longer be used. and must be sewn closed in a square.4See Halachah 10. [Both] diagonals5of the square on the top and the base of the tefillin must be equal,6The commentaries cite Sukkah 8a, which states that the diagonal of a square is approximately 1.4 times the length of one of its sides. and thus all four angles will be equal.7Each one being 90 degrees. See Halachot 2 and 4.
b) The leather of the head [tefillin] should have a shin embossed on both its right and left sides.8See Halachah 2.
c) The passages should be wrapped in fabric.9See Halachah 8.
d) A hair should be wound around that fabric. Afterwards, they should be placed in their compartment.10See Halachah 8.
e) They should be sewn [closed] with the sinews [of an animal].11See Halachot 9-10.
f) The leather compartment in which they are placed should have a place for the straps to pass through so that they can be moved through the [tefillin's] handle.12See Halachot 3-4.
g) The straps should be black.13See Halachot 14.
h) The knot with which they are tied should be the renowned knot that is formed like a dalet.14See Halachah 13. Note Shabbat 62a, which states that the knot of the arm tefillin, which is shaped like a yud, is also a halachah transmitted to Moses on Mount Sinai.", + "How are the head tefillin made? We take a cubic wooden block.1This appears to be the Rambam's preference. It is not, however, an absolute requirement. [It need not, however, be a perfect cube]. If its height is [slightly] more or less than its width, it is of no consequence. We are required to take care only that its width and length are alike.2Thus, the top of the tefillin must be a perfect square, but its side surfaces need not be square. This ruling is quoted by the Shulchan Aruch and the Ramah (Orach Chayim 32:39).
The Bi'ur Halachah emphasizes that it is not the top surface of the tefillin alone which must be square. At every point along its height, its circumference must be a perfect square. Thus, even if the top surface itself remains square, should the tefillin be crooked or noticeably indented at the sides, they are unacceptable.
Three grooves are carved into it so that four projections will be made as depicted.3The accompanying diagram is based on a drawing by the Rambam himself, which has been copied in all printings of the Mishneh Torah. Leather is taken4Note our commentary on Chapter 2, Halachah 1, regarding making tefillin by sewing or gluing together separate compartments. This halachah indicates the Rambam's preference for tefillin to be made from a single piece of leather. and soaked in water, and then, the mold is placed within it.5The authoritative manuscripts of the Mishneh Torah read, \"The leather is placed around the mold.\" This version more accurately describes the process with which tefillin are actually made. The leather is inserted in between the grooves.6and around theFJ 46sides, so that when it dries four compartments will be created.
While [the leather] is still wet, it is plucked and squeezed7with tweezers. The Orchot Chayim states that one must make the shin in this manner, and it is unacceptable to use a mold. The Beit Yosef (Orach Chayim 32), Shulchan Aruch HaRav 32:65, and the Mishnah Berurah 32:193 all mention that though it is theoretically preferable to follow the Orchot Chayim's ruling, nevertheless, until recently, most shinim were made using a mold. At present, however, there are some manufacturers of tefillin who have reverted to the practice of making the shin with tweezers. until the shape of a shin8The Orchot Chayim mentions that the letter shin is numerically equivalent to 300. In the diaspora, tefillin are worn 300 days during a solar year (according to the opinion which requires that they be worn on chol hamo'ed).
4 with three heads9This is the usual form of the shin. is formed on the right side of the tefillin as they will be worn, and the shape of a shin with four heads10The Beit Yosef (loc. cit.) explains that the letters on the tablets of the Ten Commandments were hewn into the stone. When a three-headed shin is hewn into stone, the protruding stone appears as a four-headedshin. is formed on the left side of the tefillin as they will be worn.11The Ramah (Orach Chayim 32:42) rules that tefillin are not disqualified if the sides on which the two shinim are placed are reversed, so long as they possess both forms of the shin.", + "The leather is then left on the mold until it dries, and then it is removed. Thus, the leather will be [formed into a block] with four empty compartments.1The leather is then left on the mold until it dries, and then it is removed. Thus, the leather will be [formed into a block] with four empty compartments.
One of the passages from the Torah is placed2upright, as a Torah scroll stands in the ark (Shulchan Aruch, Orach Chayim 32:45), with the right side of the passage on the left side of the tefillin (Shulchan Aruch HaRav 32:70). in each compartment,3In Halachah 5, the Rambam describes the order in which the passages are placed into the compartments. and then a portion of the leather is folded over beneath them,4Thus, forming the bottom of the tefillin's base. This is referred to as the titorah, which means \"bridge\" (Shulchan Aruch, Orach Chayim 32:44). It is given this name because it extends like a bridge below the tefillin (Shulchan Aruch HaRav 32:66). and then they are sewn closed on all four corners.5The precise manner in which the tefillin are sewn closed is described in Halachah 10.
Within this lower piece of leather, a place should be left for the straps to be inserted,6and pass through. This portion should extend outward like a handle.7Alternatively, \"loop\" (Aruch).
The width of this \"handle\" should be less than the width of the base of the tefillin, to distinguish it from the base and thus accentuate the base's squareness (Shulchan Aruch HaRav, loc. cit., Mishnah Berurah 32:177). It is called a ma'aboret.8which literally means \"passageway.\"", + "How are the tefillin of the arm made? We take a wooden block whose length is equal to its width1Here, also, a square shape is required at the top of the tefillin, along its entire height, and at its base. and is a fingerbreadth2According to the Shiurei Torah, a fingerbreadth is 2 centimeters in modern measure. The Chazon Ish differs, and considers it 2.4 centimeters. - or slightly more or slightly less3high - Curiously, though the Rambam mentions the preferred size for the arm tefillin in this halachah, he did not suggest a size for the head tefillin in the previous two halachot. Shulchan Aruch HaRav 32:62 relates that people of stature should wear head tefillin that are at least three fingerbreadths high.
Shulchan Aruch HaRav 32:63 and the Mishnah Berurah 32:189 mention that the width and length of the base of the tefillin should be more than one fingerbreadth. Preferably, the width and length of the head tefillin should be two fingerbreadths. - high, and place wet leather around it.4Thus, forming a single compartment.
The leather is left on this mold until it has dried, and then it is removed. The four passages5which are written on a single piece of parchment are deposited in the place left by the mold.6As mentioned in the previous halachah, the parchment should be placed upright in the compartment. A portion of the leather is folded over beneath them, and then they are sewn closed on all four corners.7See Halachah 10. A piece of leather, like a handle, should be left for the straps [to be inserted].8The ma'aboret of the arm tefillin is governed by the same principles as explained above with regard to the head tefillin.", + "What is the order of the passages? For the head tefillah, the final passage, V'hayah im shamo'a,1The order of the passages chosen by the Rambam - when read by a person facing the person wearing the tefillin - reflects their order in the Torah (Menachot 34b). Hence, V'hayah im shamo'a is referred to as the final passage. is placed in the first compartment on the right side of the person putting on the tefillin. Shema is placed next to it. V'hayah ki y'viacha is placed in the third compartment next to Shema, and Kadesh Li is placed in the fourth compartment, on the left side of the person putting on the tefillin.2Rashi also prescribes this order for the passages of the tefillin, and this is the order that is accepted as halachah (Shulchan Aruch, Orach Chayim 34:1). Many other Torah authorities (among them Rav Hai Gaon and Rabbenu Tam) suggest a different order, placing the two passages that begin V'hayah, V'hayah ki y'viacha and V'hayah im shamo'a in the center, Shema on the right side of the person wearing the tefillin, and Kadesh Li on his left side.
Thus, a person who is facing the person wearing the tefillin will read them in the following order.3The diagram accompanying this halachah is based on a diagram drawn by the Rambam himself and included in all texts of the Mishneh Torah.
Thus, the Rambam (and similarly, Rabbenu Tam and those who follow his opinion) considered that the order of the passages be calculated from the perspective of a person standing opposite the person wearing the tefillin. In contrast, there are other opinions (Shimusha Rabbah and the Ra'avad) who maintain that the order of the passages should be calculated from the perspective of the person wearing the tefillin. (This produces two further perspectives regarding the order of the tefillin. The Shimusha Rabbah follows the same order as the Rambam except that V'hoyoh im Shamoa, is placed in the first compartment on the left side of the person putting on the tefillin, not on the right side. Similarly, the Ra'avad shares Rabbenu Tam's view, but reverses the sides.) If their order is altered, they are not acceptable.4For this reason, the Shulchan Aruch (Orach Chayim 34:2) suggest that a God-fearing person put on both a pair of tefillin that follow the opinion of the Rambam and Rashi, and a second pair, that follow the opinion of Rabbenu Tam. Though the Shulchan Aruch mentions certain reservations in this regard, in many communities it has become widespread practice to wear both pairs of tefillin.
Significantly, the She'elot UTeshuvot Min HaShamayim writes that with regard to this dispute an answer was received from heaven, \"Just as there is a dispute in the earthly realm, there is a dispute in the spiritual realms.\"", + "[The passages for] the arm tefillin are written on four columns1each passage being written on a separate column on a single piece of parchment2Though this is not an absolute requirement, it is preferable (Shulchan Aruch HaRav 32:72; Mishnah Berurah 32:219). like a Torah scroll,3i.e., the parchment is rolled closed. according to the order in which these passages are found in the Torah,4If the passages, in part or in totality, are not written in order, they are unacceptable and may not be corrected. in the following manner:
If5The diagram accompanying this halachah is based on a diagram drawn by the Rambam himself and included in all texts of the Mishneh Torah. they were written on four separate pieces of parchment and placed in the same compartment, one fulfills one's obligation. There is no need to glue them together.6Although the Ramah (Orach Chayim 32:47) accepts the Rambam's decision, he states that it is customary to glue the parchments together. He emphasizes that it is desirable to use glue that does not contain any non-kosher ingredients.", + "When the passages1both of the head and the arm tefillin - are rolled closed - to be inserted into their compartments. - both of the head and the arm tefillin - are rolled closed, they should be rolled from the end to the beginning,2as a mezuzah must be rolled from אחדtowards שמע(Menachot 31b). so that were the passage to be rolled open, it would be possible to read each portion from the beginning to the end.3The Bi'ur Halachah (32) states that although rolling the passages is preferable, if the parchments were placed in the tefillin without being rolled closed they are acceptable.", + "Before the passages are placed in their compartments, they should be wrapped in a fabric,1The present custom is to use a piece of parchment (Shulchan Aruch, Orach Chayim 32:44). Although the Rambam considers this requirement to be a halachah transmitted to Moses on Mount Sinai, the Ashkenazic authorities do not agree. Accordingly, they maintain that, after the fact, if the passages are not wrapped in this parchment, the tefillin may still be used (Shulchan Aruch HaRav 32:68; Mishnah Berurah 32:205).
The difference between the Rambam and the Ashkenazic authorities depends on their interpretation of a passage from the Jerusalem Talmud (Megilah, Chapter 1). This difference in interpretation is also reflected in the laws regarding correcting a torn Torah scroll. See Chapter 9, Halachah 15. and hair should be wound around them. Afterwards, they may be placed in their compartments.2All authorities agree that this is a halachah transmitted to Moses on Mount Sinai.
The difference of opinion of whether it is necessary to wrap the tefillin in parchment has created a difficulty with regard to this obligation. The opinions which do not require that the tefillin be wrapped in parchment require that this hair be wrapped around the passages themselves. In contrast, the Rambam, who maintains that it is necessary to wrap them, obligates the hair to be placed around that wrapping.
In practice, it is customary to satisfy both opinions and wrap the hair around the passages, cover them with a parchment, and then wrap the same hair around the parchment as well (Shulchan Aruch HaRav 32:69, Mishnah Berurah 32:209).
This hair should be from a kosher species of animal or beast.3As explained in Chapter 1, Halachah 10, all the elements required for tefillin must be made from species which may be eaten. Even when these animals died without being ritually slaughtered or were treifah,4wounded or possessing an illness that will cause them to die within a year. The meat of such an animal may not be eaten. [their hair is nevertheless acceptable].5As explained in the commentary on the above-mentioned halachah, although these animals themselves may not be eaten, since they come from a kosher species, they are not disqualified. It has already become a universally accepted custom to wind hair from the tail6The hair from the tail is longer and easier to tie than the hair from the other portions of the body. of a calf7To recall the sin of the Golden Calf (Shimusha Rabbah). [around these parchments].8Based on the Zohar (Parashat Bo), it is customary that the hair which is wound around the passage, V'hayah im shamo'a, be extended and protrude from the compartments slightly (Ramah, Orach Chayim 32:44).", + "When the tefillin are sewn closed, they may be sewn only with sinews1The Shulchan Aruch (Orach Chayim 32:50) states that if sinews are not available, one may sew the tefillin closed with thread made from parchment, until sinews are available. Although there are opinions which object to this ruling, it should be followed if there is no other alternative (Shulchan Aruch HaRav 32:76; Mishnah Berurah 32:227). from a kosher species of animal or beast.2The Shulchan Aruch (Orach Chayim 32:49) states that it is preferable to use the sinews of an ox.
Significantly, the Rambam does not mention sinews from kosher fowl. The Rabbis have not defined which of a fowl's sinews are classified as גידים and which are not. Therefore, it is desirable to use the sinews from beasts or animals, and thus avoid this difficulty (Mishnah Berurah, loc. cit.). [Sinews taken from] animals which died without being ritually slaughtered or which were treifah [are nevertheless acceptable].3See the previous halachah.
It is customary to take sinews from the heels of kosher animals and beasts. They are white in color. If they are too firm, they are softened by [pounding them with] stones and the like until they become like flax.4This halachah serves as another example of the Rambam's desire for the Mishneh Torah to serve as a complete guide for the fulfillment of the mitzvot. Afterwards, they are spun and twisted into threads5Note Shulchan Aruch HaRav 32:75, which states that the process of spinning the sinews into thread must be carried out with the intent that they be used for this sacred purpose. Accordingly, this process may not be carried out by gentiles. and used to sew together tefillin and the sheets of Torah scrolls.6A Torah scroll contains many sheets of parchment. It is a halachah transmitted to Moses on Mount Sinai to join these sheets by sewing them with sinews, as explained in Chapter 9, Halachah 13.", + "When the tefillin are sewn closed,1If the base of the tefillin is made from a separate piece of leather from the compartments, the stitches must also be connected to the edges of the skin covering the compartments (Shulchan Aruch HaRav 32:77; Mishnah Berurah 32:228). they should be sewn as a square.2If the stitches are sewn in any other shape, the tefillin are unacceptable. It is a widely accepted practice for there to be three stitches on each side, so that there will be twelve stitches in all.3The Shimusha Rabbah interprets this to be an allusion to the twelve tribes of Israel. This applies for both the arm tefillin and the head tefillin. If, however, one made ten or fourteen stitches, there is no difficulty.4Although the simple meaning of the Rambam's statements is that any number of stitches is acceptable, the commentaries have noted that the Shimusha Rabbah also attaches significance to the numbers ten and fourteen. Ten represents the twelve tribes minus Levi (the priestly tribe) and Judah (the tribe of royalty). Fourteen includes also the tribes of Menasheh and Ephraim.
For each of the stitches, the thread5or threads must pass through from both sides.6The tefillin should be sewn closed with two needles: one which is initially passed through facing the upper side of the tefillin, and one which is initially facing their lower side (Mishnah Berurah 32:230).", + "The groove between [each of the compartments] of the head tefillin should reach the stitches [which sew the tefillin closed].1Thus, the separation between the compartments will be both external and internal. [Nevertheless,] if the groove is discernible, so that the [division into] four compartments is openly visible, [the tefillin] are acceptable even if the groove does not extend until the stitches.2i.e., the separation between the compartments does not extend through the total height of the tefillin. If, however, the groove is not discernible, [the tefillin] are not acceptable.3Note the Mishnah Berurah 32:187, which states that if the groove between the tefillin is not discernible, the tefillin are not acceptable even if they are divided into four separate compartments. Needless to say, however, if only an external distinction is made, but inside, there is no separation between the compartments, the tefillin are not acceptable (Shulchan Aruch HaRav 32:61).
It is necessary to pass a thread or cord through each of the grooves on [the outer side of] the leather [compartments] to separate between the compartments.4This decision is not accepted by all the authorities. Tosafot, Menachot 32b, states that it is necessary to pass a cord between the compartments only when all four passages are written on a single piece of parchment. See Shulchan Aruch HaRav 32:71, Mishnah Berurah 32:217. It is common custom to pass one of the sinews used to sew [the tefillin closed] between each of these three grooves.5This halachah raises questions with regard to the process in which tefillin are customarily made today. At present, after the compartments of the tefillin are fashioned into a single block, a sinew is passed between the compartments. Afterwards, they are glued together, and then the entire block is shaped into a square. The grooves we see do not represent the real divisions between the blocks, but are merely external impressions.
This process is employed, because were the compartments not to be glued together, it would be difficult to form the tefillin into a square. Even if that were possible at the outset, problems might arise over the course of time, because the compartments might spread further apart, and thus prevent the square shape from being maintained. Though it is acceptable to use tefillin made in the present manner, the Rabbis suggest using those in which the separation between the compartments remains openly visible afterwards. (See the Responsa of the Chatam Sofer, Orach Chayim 5; and the Bi'ur Halachah 32.)", + "How are the straps made? We take leather straps1See Halachah 15. [at least] the length of a barley-corn in width.2The Mishnah Berurah 27:42 emphasizes that when the tefillin are being tied around the arm, care must be taken that the straps do not wrinkle - particularly around the knot, where it is natural that they do - so that this minimum width is maintained.
Based on Chapter 9, Halachah 9, we can conclude that this measure is approximately 1 centimeter according to Shiurei Torah and 1.2 centimeters according to Chazon Ish. If they are wider than that, they are acceptable. The length of the straps of the head tefillin should be sufficient to surround the head, tie the knot,3See the following halachah. and extend on either side of the head until they reach the navel or slightly above it.4The Tur (Orach Chayim 27) writes that, according to one opinion, the strap on the right side should reach the navel and the strap on the left should reach the chest. Another opinion states that the right strap should reach the genitalia, and the left, the navel.
The length of the strap of the arm should be sufficient to surround the forearm,5at the muscle (Chapter 4, Halachah 2) tie its knot,6See the following halachah. and extend7Significantly, neither in this halachah nor in the following chapter, where the Rambam describes the manner in which tefillin are worn, does he mention the custom of winding the tefillin strap seven times around the arm. until it can be wound three times around the middle finger and tied.8In one of his responsa, the Rambam explains that although the verse, \"And you shall tie them for a sign on your hand,\" refers to the knot tied on the forearm, our Sages divided the word וקשרתם in half, תם וקשר, meaning \"And you shall tie a perfect knot.\" For the knot of the tefillin to be \"perfect,\" the straps should be tied on the hand as well. If the straps are longer than this, they are acceptable.9From the Rambam's statements in Halachah 19, it would appear that he maintains that the minimum standards mentioned in this halachah are absolute requirements.
The Shulchan Aruch (Orach Chayim 27:11) states that since the minimum measure mentioned in this halachah for the head tefillin is not found in the Talmud, if the only tefillin available do not have straps that conform to these measures, these tefillin should be worn. The straps of the head tefillin, however, must be long enough so that they can be draped in front of the person at least slightly (Shulchan Aruch HaRav 27:22; Mishnah Berurah 27:44).", + "One places the straps through their handle,1The extension of the tefillin's base described in Halachah 4. leaving space for the [circumference of] one's head, and ties2The Pri Megadim writes that this knot must be tied with the specific intent that it be used for the mitzvah. a square knot, which resembles a dalet.3The Rambam's intent is that though the knot is square, the straps extending from either side each appearFJ 46as the legs of a dalet. Note the Beit Yosef (Orach Chayim 32), which states that it is preferable to tie a knot which is shaped like a dalet itself. (Unlike the Rambam's knot, which is square, this knot is a right angle.) Sephardic and Chassidic custom is to follow the Beit Yosef. Ashkenazim and Yemenites follow the Rambam's view. Every Torah scholar should learn how to tie this knot.4Chulin 9a mentions this as one of the basic points of knowledge which every Torah scholar should possess. It is impossible to describe this knot in writing. Rather, it must be seen.5The Eshkol associates this statement with the interpretation (Menachot 35b) of Exodus 33:23: \"And you shall see My rear,\" that God showed Moses the knot of His head tefillin. Since it is impossible to describe that knot, God actually showed it to Moses.
The straps of the hand tefillin should be tied with a knot that resembles a yud.6The Tur (Orach Chayim 32) writes that - together with the shin embossed on the head tefillin and the dalet mentioned above - this yud completes God's name ידש.
Significantly, in Halachah 1, the Rambam does not mention the yud as a \"halachah transmitted to Moses on Mount Sinai.\" Our text of Shabbat 62a confers that status on all three of these letters. Tosafot (Shabbat, loc. cit.) suggests emending the text of that passage and conferring that status on the shin alone.The Rambam appears to take an intermediate position. This knot should7have a loop to allow the strap to pass through it so that it can be widened or narrowed while one is tying the tefillin on one's arm.", + "The outer surface of the straps of both the head and the arm tefillin must be black.1The Shulchan Aruch (Orach Chayim 33:4) states that it is preferable that the straps be dyed black by a Jew with the intent that they be used for the mitzvah of tefillin. According to the Ramah, this is an absolute requirement. This is a halachah transmitted to Moses on Mount Sinai.2The straps must remain black at all times. Frequently, after the tefillin have been worn for an extended period, the dye on the straps begins to fade (in particular, near the knots). Since the color of the straps is \"a halachah transmitted to Moses on Mount Sinai,\" the tefillin are unacceptable if that color has faded. Accordingly, from time to time, it is desirable to check the straps and, if necessary, dye them again (Mishnah Berurah 33:19).
In contrast, with regard to the inner surface, since it faces the inside, it is acceptable if it is green or white.3or any other color (Shulchan Aruch, Orach Chayim 33:3). One should not make this [side of the straps] red, since it will be embarrassing for him if they become overturned.4People might think that he is infested with skin ulcers and it is the blood oozing from them which makes the straps red (Rashi, Menachot 35a).
The back of the straps should be the same color as the compartment;5before it is dyed; alternatively, the color of the underside of the compartment (Kin'at Eliyahu). if it is green, they should be green; if it is white, they should be white.6i.e., it should be the natural color of the leather. It is attractive for tefillin to be entirely black, the compartments7The Shulchan Aruch (Orach Chayim 32:40) uses the expression, \"It is a mitzvah that they be black.\" The Nodah B'Yehudah (Orach Chayim 1) cites the Jerusalem Talmud (Megillah 1:9), which states that it is a halachah transmitted to Moses on Mount Sinai that the compartments be black. The Rambam, however, does not consider dyeing the compartments an obligation of this nature. and the entire strap.8i.e., both sides. This practice was never widely accepted (Beit Yosef, Orach Chayim 33).", + "The leather used to cover the tefillin1i.e., the compartments and from which the straps are made should come from a kosher species of animal, beast, or fowl. Even when these animals died without being ritually slaughtered or were treifah, [their hides are nevertheless acceptable].2Shabbat 108a derives this concept through the exegesis of Exodus 13:9, \"So that the Torah of God will be in your mouths.\" If, however, leather from a non-kosher species3since it is not permitted to be eaten, it may not be used for tefillin was used or if they were covered with gold, they are not acceptable.4The Rambam appears to be stating that the compartments themselves may not be made from leather from a non-kosher species or from gold. The Shulchan Aruch (Orach Chayim 32:48), adds that this prohibition forbids attaching these substances to kosher tefillin.
The leather used for the straps must be processed with the intent that it be used for the mitzvah.5If it was not processed with this intent, it is unacceptable (Shulchan Aruch HaRav 33:3; Mishnah Berurah 33:17). In contrast, the leather used to cover the tefillin6i.e., the compartments need not be processed at all.7Accordingly, if processed, it is not necessary that it be processed with the intent that it be used for a mitzvah.
The Rambam's view is not accepted by most authorities. Rabbenu Asher states that the leather must be processed and that the processing must be carried out with the intent that the leather be used for the mitzvah. The Shulchan Aruch (Orach Chayim 32:37) accepts Rabbenu Asher's view, but writes that if no other tefillin are available, it is possible to rely on the Rambam's opinion. It is even acceptable if it is made from matzah.8Shabbat 79a describes this as leather which was not processed with flour and salt and, therefore, likened to matzah, which is simple, without any flavoring. [Indeed,] this is the practice in many communities.9In one of his responsa, the Rambam writes that such leather is used because it is easier to shape. Others state that such leather becomes firmer.", + "tefillin may be made only by a Jew, since making them is equivalent to writing [the passages],1for which a gentile is disqualified, as explained in Chapter 1, Halachah 13. because of the shin [embossed] in the leather [compartment] mentioned above.2Halachah 2. Since embossing that shin is equivalent to writing, it must be done by a Jew with the proper intent. Therefore, if they were made by a gentile or sewn closed by him, they are unacceptable.3The Beit Yosef (Orach Chayim 39) explains that since making tefillin has one element which is equivalent to writing the passages, every deed connected with making them may be performed only by those permitted to write them.
Similarly, they may not be made by any others whose writing [of the passages] is not acceptable.4for example, an apostate, a woman, a minor, or a Canaanite slave (Chapter 1, Halachah 13).", + "A head tefillah may not be made into an arm tefillah,1for the reason to be explained immediately but an arm tefillah may be made into a head tefillah,2by making four compartments, separating the passages, and placing each one in its respective compartment. Similarly, a shin must be embossed on either side of the tefillin. because an article should not be lowered from a higher level of holiness3Rashi (Menachot 34b) explains that the head tefillin are considered to be on a higher level because they have the first two letters of the name שדי (the embossed shin and the dalet of the knot). In contrast, the arm tefillah has only one letter, the yud of the knot. to a lesser one.4This principle is applied in many other contexts in Torah law. For example, Hilchot tefillah 11:14 states that a house of study may not be transformed into a synagogue, because a house of study is on a higher level of holiness. Similarly, the strap of a head tefillah should not be used for an arm tefillah.5Within its discussion of these laws, the Shulchan Aruch (Orach Chayim 42:3) also mentions the prohibition against using articles associated with tefillin - e.g., a carrying bag - for mundane purposes.
When does the above apply? After one has worn them. However, if head tefillin have never been worn, one may make them into arm tefillin.6The commentaries explain that this halachah communicates a fundamental principle of Torah law, הזמנה, designating an article to be used for a sacred purpose, alone is not sufficient for this holiness to be imparted to them. They must first be used for the purpose for which they were intended.
[Homiletically, this teaches us how important it is to express in deed all the resolves which we have made.] How is this done? One drapes leather around them until they become a single [compartment] and [then, one can] tie them on his hand.7The fact that inside, they are still divided into four compartments is not significant.", + "[The following laws apply when] the stitches of the tefillin1which sew the upper portion of the tefillin's base to the lower portion, as described in Halachot 9 and 10 become torn: If two stitches which are located next to each other become torn, or three stitches become torn even though they are not located next to each other, [the tefillin] are unacceptable.2Menachot 35a mentions these laws with regard to \"tefillin being torn.\" The Rambam explains that this refers to the stitches, as stated in this halachah. Rabbenu Asher, however, interprets this passage as referring to the leather separating one of the compartments of the head tefillin from the other. The Shulchan Aruch (Orach Chayim 33:1-2) quotes both opinions as halachah.
When does the above apply? With regard to old [tefillin]. With regard to new [tefillin], however, if their base remains intact, they are acceptable.3Our translation of טבלה as \"base\" follows the interpretation of most authorities. Note, however, the Bi'ur Halachah (33), which stresses the emphasis the Rambam placed on the stitches being sewn in a square shape. (See Halachot 1 and 10.) If some of the stitches are torn, he explains, then the shape of these stitches may no longer be square, and that is the difficulty to which the Rambam is referring. Thus, he interprets טבלה is referring to \"the square shape of the stitches.\" [tefillin are considered] to be \"new\" as long as the leather remains strong and does not tear when one takes hold of a portion of the leather where the stitch was torn and hangs the tefillin. If the leather is not fit to hang the tefillin because it will tear, the [tefillin are considered] \"old.\"4Note that Rashi (Menachot, loc. cit.) and others interpret the passage as ruling more leniently with regard to \"old\" tefillin than \"new\" tefillin. Accordingly, Shulchan Aruch HaRav 33:2 and the Mishnah Berurah 33:15 state that, at the outset, one should follow the stringencies implied by both opinions, and replace the stitches whether the tefillin are new or old. If that is impossible and it is impossible for the person to obtain other tefillin, he may wear those with torn stitches whether they are new or old.", + "Should a strap be torn, [the pieces] should not be tied or sewn together.1Menachot 35b derives this concept from the word וקשרתם, “And you shall tie them.\" As mentioned, this word can be divided in half – תם וקשר - which means \"and you shall tie perfectly.\" Rather, it should be removed and entombed,2Since it was used for a mitzvah, it may not be discarded casually (Megillah 26b). and another one [substituted for it].3The Shulchan Aruch (Orach Chayim 33:5) mentions an opinion which allows one to sew (but not tie) the two portions of the torn strap together. It concludes that it is preferable to follow the Rambam's view, but if there is no alternative, the more lenient opinion may be followed.
The remnants of [torn] straps are not acceptable4i.e., if a strap tears, one may not continue using one of the pieces unless their length and width meets5or exceeds - the minimum requirements - mentioned in Halachah 12. - or exceeds - the minimum requirements.
At all times, a person should be careful that the external surface of the straps faces upward6Menachot 35b states, \"Their attractive side should face outward.\" Mo'ed Katan 25a relates that Rav Huna fasted for forty days to atone for the fact that his tefillin strap once became overturned. when he ties them on his arm and head.7Shulchan Aruch HaRav 27:19 and the Mishnah Berurah 27:38 place greater emphasis on the portion of the strap which is tied around one's head and arm. If these portions of the strap become overturned, one should seek atonement by fasting or by donating to charity. Nevertheless, care should also be taken that the remainder of the straps do not turn over." + ], + [ + "Where are the head tefillin placed?1Though all four Biblical passages state that the tefillin should be worn \"between your eyes,\" Menachot 37b establishes a correlation between these verses and Deuteronomy 14:1, \"Do not place a bald spot between your eyes,\" and explains that, just as in the latter verse, \"between your eyes\" refers to the skull, so, too, the verses which concern tefillin imply a place on the skull. They should be placed at the point of the skull, the end of the hairline towards the face,2The Tur (Orach Chayim 27) states that the place for the head tefillin is the point of the skull, \"the end of the hairline towards the face until the place where a child's brain [can be felt] to pulsate.\" In his commentary on the Tur, Rav Yosef Karo notes the difference in phraseology between the Tur and the Rambam, and in his Shulchan Aruch (Orach Chayim 27:9), he quotes the Tur's text. the place where a child's brain [can be felt] to pulsate.3Our translation is based on the Kessef Mishneh. Instead of \"pulsate,\" Rashi (Menachot 37a) interprets רופס as \"is soft.\"
Care must be taken to position them in the center,4of the head, so that they will be5parallel to the place \"between the eyes.\"6However, to place the tefillin actually between one's eyes is forbidden and is considered as heresy (Halachah 3; Megillah 4:7). The knot7mentioned in Chapter 3, Halachah 13 should be at the top portion of the neck,8Menachot 35b states that lifting the knot to the top portion of the neck will cause \"Israel to be above and not below.\" the bottom of the skull.9the portion opposite the face. Care should be taken that the knot be positioned in the center of the neck and not move from side to side (Shulchan Aruch, Orach Chayim 27:10). This point is directly opposite the space between the eyes.", + "The arm [tefillin] should be tied to one's left arm1Menachot 37a brings a number of exegetical references which indicate that tefillin should be placed on the left arm. Among them, \"It is written, 'And you shall tie' and 'And you should write.' Just as writing is done with the right hand, so, too, tying should be done with the right hand.\" Tying tefillin with one's right hand implies that they are placed on the left. at the muscle2but not above the muscle (Shulchan Aruch HaRav 27:2; Mishnah Berurah 27:4) - i.e., the bulging flesh of the arm between the shoulder and the elbow.3Menachot 37b explains that though the verse literally states that tefillin should be placed on the hand, the exegesis of several verses indicates that they are placed on the muscle. The interpretation of the verse, \"And these words...\" quoted by the Rambam is one of the proofs cited there. Thus, if one presses his arm to his ribs, the tefillah will be opposite his heart,4The tefillin, and, in particular, the yud of the knot, should be tilted to face the heart (Shulchan Aruch, Orach Chayim 27:1,2). thus fulfilling the directive [Deuteronomy 6:6], \"And these words... shall be upon your heart.\"5This position implies that one should subjugate the desires and feelings of his heart to God (Shulchan Aruch, Orach Chayim 25:5).", + "A person who places the arm tefillah on his palm,1in contrast to our Sages' definition of the phrase, \"on your hand\" or the head tefillah on his forehead,2in contrast to our Sages' definition of the phrase, \"between your eyes\" follows the way of the Sadducees.3In his commentary on Avot 1:3, the Rambam writes that Tzadok and Baithos were students of Antigonus of Socho. When they heard their teacher declare, \"Do not serve the master for the sake of receiving a reward,\" they were upset, since they thought that he was implying that no reward would be given for the performance of mitzvot. They spoke about the matter between themselves and decided to reject the Torah.
They began splinter groups which rejected the core of Jewish practice, and coveted material wealth. They found that they could not convince the majority of the people to reject the Torah entirely, so they adopted a different tactic. They claimed that they were true to Torah, but the only Torah that was Divine was the Written Law. The Oral Law was merely a human invention.
This thesis was only a ruse to sway the people from the performance of the mitzvot. Accordingly, the Sages would frequently refer to all those who deny the Torah and its tradition to be Sadducees (\"followers of Tzadok\") or Baithosees (\"followers of Baithos\"). A person who makes his tefillin rounded like a nut4Megillah 24b, the source for this law, adds, \"they are dangerous,\" for they can fracture the person's skull. Though absent in the standard published edition, this line is included in many texts of the Mishneh Torah. The Kessef Mishneh, however, explains the line's omission since it does not teach us any halachic concepts. does not fulfill the mitzvah at all.5because, as stated in Chapter 3, Halachah 1, tefillin must be square.
A left-handed person puts tefillin on his right hand, since [figuratively,] it is his left hand.6Menachot 37a states that tefillin must be placed on the weaker hand. For a left-handed person, this is the right hand. If he is ambidextrous, he should place them on his left hand7i.e., his left hand in a literal sense. - Note the Ramah (Orach Chayim 27:6), who explains that everything depends on the hand with which the person writes. If he writes with his left hand, the tefillin should be placed on the right.
Rav Shlomo Kluger, the Tzemach Tzedek, and other later authorities have dealt with questions concerning people who are ambidextrous to varying degrees. Frequently, they have advised that such a person wear tefillin on one of his arms during the prayer service, and afterwards place them on the other arm, to make sure that he fulfills the mitzvah. - i.e., his left hand in a literal sense.
The places where to tie and place8The arm tefillah is \"tied,\" while the head tefillah is \"placed.\" This reflects the commandment in Deuteronomy 6:8, \"And you shall tie them... on your hand and they shall be... between your eyes.\" We must actually tie the arm tefillin upon our bodies. In contrast, the mitzvah of the head tefillin is that \"it be\" - i.e., be positioned in its appropriate place. the tefillin were received as part of the oral tradition.9In his Introduction to the Commentary on the Mishnah, the Rambam explains that, on Mount Sinai, Moses was given instructions how to observe all the mitzvot. This constituted the \"oral tradition.\" Though the Sages of the Talmud may have used certain verses from the Torah as allusions to these instructions, the fulfillment of the mitzvot began at Sinai (or shortly afterwards, depending on the mitzvah). The people did not need the allusions from the Torah to tell them how to fulfill the mitzvot, since they had already received this information orally from Moses.
To relate these concepts to the present context: Although the Sages mentioned several exegetical references to the places where tefillin are worn, it is not that the Sages discovered the proper position for tefillin. Rather, directly after they were given the commandment to put on tefillin, the Jews placed them on their arms and heads. Years later, the Sages sought allusions for these practices in the Written Law.", + "The [absence of the] head tefillah does not preclude [wearing tefillin] on the arm,1i.e., if a person does not have a head tefillah or is in a situation where it is inappropriate to wear the head tefillah (see Halachah 23), he should still wear the arm tefillah and similarly, the [absence of the] arm tefillah2or if a person lost the arm on which he should place tefillin does not preclude [wearing tefillin] on the head.3The Kessef Mishneh mentions a version of the Rambam's Commentary on the Mishnah (Menachot 4:1) which differs with this ruling. Rav Kapach explains that he is referring to the initial version of the Commentary on the Mishnah, which the Rambam later revised.
In that initial version, the Rambam explains (based on Menachot 44a) that the Sages feared that if a person were given license to wear only one tefillah, he might hesitate from purchasing the other one. Therefore, they allowed one to wear a single tefillah only when he already possessed the second one. When the Rambam reviewed that commentary, he emended the text to concur with the decision here. They are two mitzvot, each one to be considered independently.4Since there are two different commandments in the Torah, \"And you shall tie... and they shall be...,\" they are regarded to be two separate mitzvot.
What blessings are recited? On the head tefillin, one recites:5See the following halachah, where the Rambam explains that, generally, it is proper to recite only a single blessing. \"[Blessed are You...] who has sanctified us with His commandments and commanded us concerning the mitzvah of tefillin.\" On the arm tefillin, one recites: \"[Blessed are You...] who has sanctified us with His commandments and commanded us to put on tefillin.\"6It is possible to explain the difference in the two blessings as follows: With regard to the arm tefillin, the Torah states, \"And you shall tie them,\" requiring a deed, and hence the expression \"put on.\" In contrast, the head tefillin are required \"to be... between your eyes.\" Since less emphasis is placed on our actions, it is appropriate to praise God \"concerning the mitzvah of...\" (Rav Yehudah ben Yakar).", + "When does the above apply? When one puts on only one of them.1As mentioned in the previous halachah, at times one can put one on without the other. On such occasions, the appropriate blessing should be recited for each tefillah. If, however, one puts them both on,2one after the other without interruption. (The rulings governing an interruption are discussed in the following halachah.) one recites only a single blessing, \"...to put on tefillin.\"
One3This phrase can also refer to putting on the head tefillin, since both mitzvot share the same intent. Hence, if no interruption is made between the two, it is unnecessary - and therefore, we are forbidden - to recite a second blessing.
This ruling is quoted by the Shulchan Aruch (Orach Chayim 25:5) and is followed by all Sephardic authorities and some Ashkenazic authorities. The majority of the Ashkenazic community follows the opinion of Rabbenu Asher (quoted by the Ramah, Orach Chayim, loc. cit.) which maintains that the two blessings should be recited even when no interruption is made between putting on the two tefillin.
This opinion agrees that the blessing \"...to put on tefillin\" also applies to the head tefillin. Therefore, even according to this opinion, it is forbidden to make an interruption between putting on the two tefillin; nevertheless, the Sages instituted a second blessing in recognition of the unique importance and holiness of the head tefillin.
The later authorities have added that because of the possibility that the second blessing is being recited in vain, one should recite the phrase Baruch shem kavod malchuto le'olam va'ed. should tie the tefillin on one's arm,4Rabbenu Asher and the Shulchan Aruch (Orach Chayim 25:11) write that one should put on the head tefillin directly after tying the tefillin to the arm, before continuing to wind the straps around the hand. Thus, no interruption at all will be made between the fulfillment of the two mitzvot.
There are, however, certain opinions (see the commentary of Rav David Arameah) that maintain that since tying the arm tefillin around the middle finger is an essential element of the mitzvah, this should be done before putting on the head tefillin.
Our present practice follows the Ari zal who would wind the tefillin straps around his forearm, put on the head tefillin, and then, tie the straps around his hand (Shulchan Aruch HaRav 25:24, Mishnah Berurah 25:38). and afterwards put on the head tefillin.5following the order stated in the Biblical commandment (Menachot 36a). When one removes them, the head tefillin should be removed, and then the arm tefillin.6Menachot (loc. cit.) continues, explaining that the phrase, \"they shall be totafot (plural) between your eyes,\" teaches us that \"as long as the tefillin are 'between your eyes,' 'they should be' - i.e., one should wear both tefillin. Thus, the head tefillah should be removed before the arm tefillah.", + "[After] reciting the blessing, \"...to put on tefillin,\" and tying the tefillin on one's arm, one is forbidden to talk1for doing so would constitute an interruption between putting on the two tefillin. Other interruptions - e.g., to signal to a colleague or to wink at him - are also forbidden. They do not, however, require a second blessing. - even to respond to a greeting from one's teacher2The Rambam chooses this example because a person is required to show deference to his teacher. Accordingly, although normally one is forbidden to interrupt the recitation of the Shema, one may do so to greet his teacher or return his greetings, according to the rules outlined in Hilchot Kri'at Shema 2:15-16.
The comparison to a teacher is also significant from a different perspective. Hilchot Kri'at Shema (loc. cit.) discusses when one may interrupt one's prayers \"because of fear\" - e.g., when one encounters a gentile king. Whenever an interruption is allowed in deference to such a king, one may also respond to Barchu, Kedushah, or Kaddish, for they are expressions of deference to the King of kings (Tur, Orach Chayim 66).
From the fact that the Rambam mentions the prohibition against talking between putting on the two tefillin in the context of deference to one's teacher, one might assume that he would allow an interruption in the above situations when deference to God is involved. Though this opinion is accepted by many early and later authorities (Rabbenu Tam, Rav Shneur Zalman of Liadi), the Shulchan Aruch (Orach Chayim 25:10) forbids making such an interruption. - until he puts on the head tefillin. If he talks, it is considered to be a transgression.3since, by doing so, he obligates himself to recite a second blessing that would otherwise not be required. Reciting an unnecessary blessing violates the prohibition, \"Do not take the name of God, your Lord, in vain\" (Exodus 20:7 .
Based on Deuteronomy 20:8, the Sages explained that the Jewish army should be composed only of righteous men. Any sinners were excused from military service. Significantly, there are opinions which consider this transgression significant enough for a person to be included in this category (Sotah 44b). [In such an instance,] one is required to recite the second blessing, \"...concerning the mitzvah of tefillin,\" and then put on the head tefillin.4The Ramah (Orach Chayim 25:9) requires that the person also repeat the blessing \"...to put on tefillin\" in this instance. According to his opinion, the blessing \"...concerning the mitzvah of tefillin\" was instituted as praise for the special holiness of the head tefillin, and is not recited for the performance of the mitzvah itself.", + "Whenever a person puts on tefillin1This halachah may be difficult for many people to comprehend, because they associate wearing tefillin with the prayer service alone. In truth, as explained in Halachot 10, 25, and 26, the mitzvah of tefillin applies throughout the entire day, and the restriction of wearing them only during the prayer service is a relatively recent development. - even if he removes them and puts them on several times throughout the day2Every moment one wears tefillin, one fulfills a mitzvah. Therefore, it is proper to recite a blessing each time one puts them on. - he should recite a blessing for them.3The Ramah (Orach Chayim 25:12) states that if a person removes his tefillin with the intent of putting them on again in the near future, it is not necessary for him to recite a blessing.
With regard to all mitzvot: one recites a blessing for them before performing them.4See Hilchot Berachot 11:2-8 for a discussion of this principle. Therefore, one should recite the blessing for the arm tefillah after placing it on one's muscle,5and not beforehand, so that the blessing is recited directly before the mitzvah is fulfilled (Kessef Mishneh). before tying it,6i.e., tightening the knot around the muscle since tying it comprises the fulfillment of the mitzvah.7See the commentary on Halachah 3.
One should recite the blessing for the head tefillah after placing it on one's head, before adjusting the straps around the head (Ramah, Orach Chayim 25:8).", + "When a person removes his tefillin to place them in a container,1This refers to the bag in which the tefillin are held, and not the cases in which they are usually placed. Based on Shulchan Aruch HaRav 25:3, it appears that as long as the tefillin are enclosed in these cases, the laws mentioned below would be modified slightly. he should not place the arm tefillah below and the head tefillah above, because when he wants to put them on, he will encounter the head tefillah first.2From Shulchan Aruch HaRav 25:3 and the Mishnah Berurah 25:3, it appears that \"encounter\" must be taken literally. One need not actually hold the tefillin for these laws to apply. Thus, he will [be forced to] ignore it and take out the arm tefillah, since one should not put on the head tefillah before the arm tefillah.3as explained in Halachah 5.
[This is undesirable because] it is forbidden for a person to ignore one mitzvah and proceed to the fulfillment of another mitzvah.4From the Rambam's statements, it appears that even when one encounters the head tefillin first, it is proper to put on the arm tefillin first. Although there are authorities (e.g., Rabbenu Yerucham) who do not accept this decision, the Shulchan Aruch (Orach Chayim 25:6) rules in this manner.
This decision can be explained as follows: The concept not to bypass the performance of a mitzvah is a Rabbinic law. (Although below, a verse from the Torah is cited as the source for this concept, that verse is merely an allusion.) In contrast, the obligation to put the arm tefillin on first is derived from the Torah itself. Hence, it is given priority (Mishneh Berurah 25:23). Rather, as soon as a mitzvah comes to a person's hand, he should occupy himself with it.5On Exodus 12:17, \"And you shall watch the matzot,\" the Mechilta comments, \"Do not read 'matzot'; read 'mitzvot,' and explains that just as matzot must be baked hurriedly so they do not leaven, mitzvot should be performed with eagerness, without delay. Therefore, a person should place the arm tefillin above, so that he will encounter it first, and thus put on the tefillin in the proper sequence.6The Rambam's statements are quoted by the Shulchan Aruch (Orach Chayim 28:2). Shulchan Aruch HaRav 28:8 and the Mishnah Berurah 28:7, however, suggest that it is preferable not to place the arm tefillin directly above the head tefillin, because the head tefillin possess a higher level of holiness (Chapter 3, Halachah 17). Rather, a wide bag should be made, where they can be placed side by side, with the arm tefillin slightly above.", + "A container that was made for tefillin to be placed in and which was used1even once (Shulchan Aruch, Orach Chayim 42:3) for that purpose2As will be explained, both these particulars are necessary. becomes holy. It is forbidden to use it for mundane purposes.3e.g., to serve as a container for ordinary articles. If, however, when the container was made, the person had the intent to use it for tefillin only temporarily, and then to use it for another purpose, the Ramah (Orach Chayim, loc. cit.) allows it to be used for mundane purposes.
If a container was prepared for that purpose, but never used for it,4This ruling depends on the principle mentioned in the commentary on Chapter 3, Halachah 17, that הזמנה, designating an article to be used for a sacred purpose, is not sufficient for holiness to be imparted to the article. It must first be used for the purpose for which it was intended. or if a container was temporarily5Shulchan Aruch HaRav 42:4 and the Mishnah Berurah 42:24 explain that even if a person used a container for tefillin many times, as long as he never intended the container to be used for this purpose continually, it is not considered as holy. Should, however, a person even once consider the container as intended for tefillin, it may never be used for another purpose. used for tefillin, but was not prepared for that purpose, it does not become holy. Rather, it is considered an ordinary article as before.6Shulchan Aruch HaRav, loc. cit., allows one to use the container for mundane purposes at the same time it is used for tefillin. The Mishnah Berurah 42:26, however, suggests that this does not show respect for the tefillin.
It is forbidden to suspend tefillin.7from a hook. Doing so is considered as disgracing the mitzvah. Berachot 24a states, \"The life of a person who hangs tefillin will also hang [by a thread].\" [This applies regardless of whether one suspends them] by their straps or from the tefillah itself.8Holding the head tefillin by the straps and letting the tefillah hang while putting it on is not included in this prohibition (Shulchan Aruch HaRav 40:1; Mishnah Berurah 40:1). It is, nevertheless, proper to put them on without letting the tefillah hang. One may, however, suspend the bag in which they are placed.", + "The time for wearing tefillin is the day and not the night, as [Exodus 13:10] states: \"And you shall observe this statute in its appointed time, from day to day.\" \"This statute\" refers to the mitzvah of tefillin.1Most commentaries on the Torah interpret \"this statute\" as referring to the Paschal sacrifice, and render the Hebrew מימים ימימה as \"from year to year.\" Though this is the accepted meaning with regard to the Torah's simple interpretation, from a Halachic perspective the matter is the subject of a debate between the Sages (Menachot 36b), and the interpretation quoted by the Rambam is advanced by Rabbi Yosse HaG'lili.
Similarly, Sabbaths and holidays2The expression יום טוב generally refers to the days of the festival on which it is forbidden to do work - and not chol hamo'ed, the intermediate days. Thus, it would appear that the Rambam requires wearing tefillin on chol hamo'ed. Similarly, the Kessef Mishneh citesHilchot Sh'vitat Yom Tov 7:13 which also appears to indicate that one should put on tefillin on chol hamo'ed.
The Kessef Mishneh concludes by stating that, originally, it was customary to wear tefillin on chol hamo'ed. Afterwards, the later Rabbis discovered a statement of the Zohar Chadash (Shir HaShirim 1:3), which severely criticizes those who wear tefillin on these days, and the custom of not wearing tefillin spread.
The Shulchan Aruch (Orach Chayim 31:1) forbids wearing tefillin on chol hamo'ed. The Ramah (loc. cit.) maintains that they should be worn and a blessing recited. At present, even those who wear tefillin on chol hamo'ed generally do not recite a blessing (Mishnah Berurah 31:8). In the Sephardic and Chassidic communities and, similarly, in all communities in Eretz Yisrael, it is customary not to wear tefillin on these days. are not days on which tefillin [are worn],3Not only are we not obligated to wear tefillin on these days, doing so is considered to be a disgrace to the Sabbath and a transgression of the prohibition forbidding us to add to the Torah's commandments (Shulchan Aruch HaRav 31:1; Mishnah Berurah 31:5). (See also the Rambam's Commentary on the Mishnah: Eruvin 10:1; Beitzah 1:10.) as [Exodus 13:9] states: \"And they shall be a sign for you.\"4The citation of this proof-text reflects a general pattern within the Mishneh Torah. As mentioned in Menachot (loc. cit.), there is a debate whether the verse, \"And you shall observe this statute...\" applies to tefillin or the Pesach.
Rabbi Yosse HaG'lili interprets the verse as referring to tefillin, and explains that it teaches that tefillin should not be worn at night, nor on Sabbaths and holidays. Rabbi Akiva differs, and interprets the verse as referring to the Paschal sacrifice. Though he maintains that tefillin should be worn at night, he agrees that they should not be worn on Sabbaths and holidays, and derives that concept from the verse, \"And they shall be a sign....\"
The Rambam quotes the proof-texts cited by both the differing opinions because each one clearly alludes to the halachic principles he seeks to express (Radbaz, Vol. V, Responsum 1693). For this same reason, he sees no difficulty in quoting the verse, \"And you shall observe these statutes...\" in Hilchot Kiddush HaChodesh 1:7 according to the interpretation of Rabbi Akiva. Since the Sabbaths and the holidays are themselves signs,5See Exodus 31:13: \"It (the Sabbath) is a sign between Me and you.\" This sign refers to the mitzvot associated with the Sabbath and holidays (Tosafot) or to the prohibition against performing work on these days (Rabbenu Asher). [the sign of tefillin is unnecessary].6Two witnesses are required by Torah law. Thus, at all times we must have two signs of our commitment to Torah. One is circumcision; the other, either tefillin, or the Sabbath or the festivals.
When does the time to put them on begin? When one can see713 Rabbenu Yonah explains that tefillin are associated with sight because the Torah also mentions them in connection with that sense.Menachot 35b interprets the verse, \"And all the nations of the earth shall see that the name of God is called upon you\" (Deuteronomy 28:10 , as a reference to tefillin. a colleague standing four cubits away8The Jerusalem Talmud (Berachot 1:2) explains that this refers to a colleague with whom one shares occasional contact. One would recognize a close friend easily, and a person with whom one is not acquainted would never be recognized. and recognize him.9This time is between עלות השחר, \"dawn,\" the first shinings of the sun's rays, and הנץ החמה, \"sunrise,\" the appearance of the sun on the horizon. [It continues] until sunset.10More particularly, most authorities interpret the Rambam to be referring to the appearance of the stars. The Ari zal, however, states that the tefillin should be removed at sunset (Mishnah Berurah 30:15).", + "It is permitted for a person who put on tefillin before sunset to continue wearing them after nightfall.1Menachot 36a relates that Rav Ashi wore his tefillin at night. They may even remain upon him the entire night.2One must, however, remove them before going to sleep. Sleeping in tefillin is forbidden, as stated in Halachah 15.
This law, however, is not to be taught in public.3lest the common people fail to treat the matter with the proper concern. Instead, everyone should be taught not to wear tefillin at night and to remove them before sunset.4lest one fall asleep while wearing them.
A person who puts on tefillin after sunset transgresses a Scriptural prohibition,5This prohibition is not, however, included as one of the 613 mitzvot, nor is it punished by lashes. The Radbaz (Vol. V, Responsum 1468) explains that since a person may continue wearing tefillin at night, we see that this prohibition does not have the same force as others. Therefore, its violation is not punished by lashes. as [implied by Exodus 13:10]: \"And you shall observe6The word השמר and its derivitives connote a Torah prohibition (Menachot 36b). this statute... from day to day.\"7The Rambam's statements represent an intermediate position between the opinions of the Ashkenazic authorities, who maintain that the prohibition against wearing tefillin at night is merely a Rabbinic decree, and the practice of \"the inhabitants of Eretz Yisrael who would recite the blessing, 'who sanctified us with His commandments and commanded us to observe His statutes' before removing their tefillin at night.
According to the Rambam, the prohibition against wearing tefillin at night stems from the Torah. A blessing, nevertheless, is not required when removing them.", + "When a person is wearing tefillin in the midst of a journey and the sun sets, marking the commencement of the Sabbath,1Our translation follows the standard published text of the Mishneh Torah, which reflects Rashi's commentary in Beitzah 15a.
Other versions of the text divide the halachah in two: with the first clause speaking about nightfall during the week, and the second clause speaking about the commencement of the Sabbath. The manner in which these laws are stated in the Shulchan Aruch (Orach Chayim 30:4) follows the latter version. he should cover them with his hand2so that others will not see him and think that it is proper to wear tefillin at this time until he reaches his home3Since one wears tefillin like a garment, taking them home in this manner does not constitute a violation of the prohibition against carrying on the Sabbath. and then, remove them.4According to the versions which state that this clause applies during the week, the person does not remove the tefillin and carry them during his journey, lest they fall from his hand.
If he is sitting in the house of study5In Talmudic times, the houses of study were located in the fields, and it was not safe to leave articles there. and the sun sets, marking the commencement of the Sabbath,6The authorities agree that this refers to sunset and not the appearance of the stars, since it is forbidden to carry from sunset onwards. he should cover them with his hand until he reaches his home, and then remove them.7he should cover them with his hand until he reaches his home, and then remove them.
If there is a house located near the wall [of a city] where they would be safe, he should place them there.8This applies both on the Sabbath and during the week. Since the person has a safe place where the tefillin could be kept, he is not allowed to continue wearing them. If, however, he did not remove his tefillin after sunset because he did not have a place where they would be safe, it is permissible for him to continue wearing them in order to protect them.9The Kessef Mishneh explains that, although in the previous halachah, the Rambam had also stated that it is permissible to continue wearing tefillin at night, people should not be informed about this leniency. In contrast, when one's intent is to protect the tefillin, one may wear them without compunction (Kessef Mishneh). One may not, however, put on tefillin at night even for the purpose of protecting them (Shulchan Aruch HaRav 30:4; Mishnah Berurah 30:9).", + "All those who are exempt from the obligation to recite the Shema1This includes:a) women and Canaanite slaves (Hilchot Kri'at Shema 4:1), who are not obligated by either of these mitzvot, since these mitzvot are associated with certain time limits (מצות עשה שהזמן גרמה).b) minors, who, according to Torah law, are not obligated to perform any mitzvot. (There is, however, a Rabbinic obligation to educate them in the performance of mitzvot.)c) individuals whose thoughts are unsettled or who are occupied with the performance of other mitzvot. (See the subsequent halachot of Hilchot Kri'at Shema, Chapter 4.) are exempt from the obligation to wear tefillin.2Significantly, in Hilchot Tzitzit 3:9, the Rambam mentions that women and slaves may wear tzitzit or perform any other mitzvah which they are not obligated to fulfill. Perhaps, he does not make that statement with regard to tefillin, because as the Ramah (Orach Chayim 38:3) states, the obligation to concentrate one's thoughts on the tefillin and to control one's body is the reason that women should not take on the practice of wearing tefillin. Our Sages, nevertheless, cite the example of Michal, King Saul's daughter, who would wear tefillin. If a minor knows [the importance of] guarding his tefillin,3who knows not to sleep, not to enter a lavatory, and not to release gas while wearing them (Shulchan Aruch, Ramah, Orach Chayim 37:3) his father should obtain tefillin for him,4In some Sephardic communities, it is customary for children to wear tefillin from the age of nine. In Ashkenazic communities, however, a minor begins putting on tefillin two to three months before becoming Bar-Mitzvah (Shulchan Aruch HaRav 37:3; Mishnah Berurah 37:12). to educate him regarding the performance of mitzvot.5Many times throughout the Mishneh Torah - e.g., Hilchot Tzitzit 3:9, Hilchot Berachot 5:1, Hilchot Sukkah 6:1 - the Rambam mentions a father's obligation to educate his children regarding the performance of mitzvot.
A person with stomach problems and anyone who can contain his excretory functions only with difficulty6because he may release gas (see Halachah 15) and because he may not be able to concentrate on the tefillin are exempt from the obligation to wear tefillin.7If, however, one feels that he can control his body and thoughts for a limited time, he should wear them for that interval (Shulchan Aruch, Orach Chayim 38:2). [In contrast,] all those ritually impure are obligated to wear tefillin like one who is pure.8See Hilchot Sefer Torah 10:8.
A person who suffers discomfort, or someone who is disturbed and cannot concentrate his thoughts, is exempt from the obligation to wear tefillin,9The Jerusalem Talmud (Berachot 2:3) cites the example of Rabbi Yannai, who would not put on tefillin until the third day after he recovered from illness. since a person who wears tefillin is forbidden to divert his attention from them.10as explained in the following halachah.
Priests who are in the midst of [the Temple] service,11offering or partaking of the sacrifices Levites who chant12while the sacrifices are being offered on the platform,13the three steps which separated the courtyard of the Israelites from the Priestly Courtyard. (See Hilchot Beit HaBechirah 6:2.) and Israelites while they are attending the Temple [ceremonies]14This refers to the Israelites who were part of the ma'amadot and would attend the Temple service as emissaries of the entire Jewish people. (See Hilchot Klei HaMikdash 6:5.) are exempt from the obligation to pray and to wear tefillin.15Since a person who is occupied with the performance of one mitzvah is exempt from the obligation of performing others (Rashi, Zevachim 19a).
That passage continues to explain that these individuals were allowed to wear tefillin and would do so - with the exception of the priests, who would not wear the arm tefillin, for doing so would cause a separation between the priestly garments and their flesh. (See also Hilchot Klei HaMikdash 10:3,6.)", + "A person should touch his tefillin1touching the arm tefillin before the head tefillin (Shulchan Aruch, Orach Chayim 28:1) [from time to time] during the entire time he is wearing them,2The Shulchan Aruch (Orach Chayim, loc. cit.) quotes this law and adds that, in particular, one should touch the tefillin when reciting the verse, \"And you shall tie them... and they shall be...\" in the Shema. so that he will not divert his attention3The Mishnah Berurah (28:1) also mentions that one should check that they have not moved from their proper place. from them even for a single moment,4As mentioned in the Shulchan Aruch (Orach Chayim 25:5), when putting on tefillin, a person should intend \"to subjugate his desires and thoughts to God.\" There is no need, however, for this intent to be in the forefront of one's thoughts throughout the entire time one is wearing tefillin. On the contrary, in Talmudic times (see Halachah 25), tefillin would be worn throughout the day, even during one's involvement in mundane affairs.
Accordingly, the Rabbis (see Shulchan Aruch HaRav 28:1; Mishnah Berurah 44:3) explain that here, by \"diversion of attention,\" the Rabbis meant that a person's mind should not become focused on frivolous matters or on his bodily needs to the extent that he forgets about the fear of God. Thus, the Ramah (Orach Chayim 38:4) states that a person who cannot control himself from thinking about lewd things should not put on tefillin, and Shulchan Aruch HaRav 38:8 and the Mishnah Berurah 38:30 free a person who is troubled by cold from the obligation of wearing tefillin.
The Sha'agat Arieh (Responsum 39), however, interprets the Rambam's words very strictly and maintains that, according to the Rambam, even the slightest diversion of attention from tefillin is forbidden. for5The Rambam emphasizes that because tefillin possess such great holiness, diverting one's attention from them would be considered an act of disrespect, and is therefore forbidden (Likkutei Sichot, Vol. 14). their holiness surpasses that of the tzitz.6The head-plate worn by the High Priest. (See Exodus 28:36-38; Hilchot Klei HaMikdash 9:1-2.) The tzitz has God's name [written] upon it only once,7The words קדש לי-ה-ו-ה (consecrated unto God) are embossed on it. while the head tefillin8and similarly, the arm tefillin - contain the name י-ה-ו-ה 21 times - in the passages from the Torah they contain. - and similarly, the arm tefillin - contain the name י-ה-ו-ה 21 times.", + "tefillin require a clean body;1In this context,Shabbat 130a cites the example of Elisha, ba'al hak'nafayim. i.e., that one should be careful not to release gas while wearing them.2As mentioned in Halachah 13, a person who cannot control himself and feels that he must release gas, is exempt from the obligation of wearing tefillin.
Accordingly, it is forbidden to sleep while wearing them3Shabbat 130a explains that the Rabbis forbade sleeping in tefillin lest one accidentally release gas. Significantly, the Rabbis did not consider sleeping a diversion of one's attention from the tefillin (Shulchan Aruch HaRav 44:1; Mishnah Berurah 44:3). - neither a long sleep nor a nap. If, however, one places a cloth over them4The Kessef Mishneh interprets Sukkah 26a as indicating that this will keep the person's attention focused on the tefillin and prevent him from releasing gas. and a woman is not with him,5lest this lead to sexual relations, which are forbidden in the presence of tefillin, as stated in Halachah 24. one may nap while wearing them. What should he do? Place his head between his knees and sleep while sitting.6This will prevent him from falling into a deep slumber in which he might lose control of himself.", + "A person who has tefillin wound around his hand1If, however, he is merely holding them, it is forbidden, lest they drop from his hand (Kessef Mishneh). The Ramah (Orach Chayim 44:1) states that if the tefillin are placed in a container, there are no restrictions. is permitted to sleep with them. [This applies] even to a long sleep.2Since he is not wearing them, there is no difficulty even if he were to release gas (Shulchan Aruch HaRav 44:1; Mishnah Berurah 44:6).
He may eat only a snack3a meal of less than ak'beitzah, approximately 2 ounces in modern measure. while wearing them. If, however, he enters to partake of a regular meal, he should remove them4lest he become drunk while eating and act in a manner unbecoming to the tefillin (Berachot 23b). and place them on the table until after he washes his hands [at the conclusion of the meal].5The Rambam discusses the obligation of washing after eating (mayim acharonim) in Hilchot Berachot 6:3. Afterwards, he should put them on and recite grace over his meal while wearing them.6Wearing tefillin while reciting grace will add to one's concentration on the blessing.", + "[The following rules apply with regard to a person] wearing tefillin who must use the lavatory:1In Talmudic times, the lavatories were outhouses in the fields. [He should remove his tefillin2Rashi (Berachot 23a) relates that this is a Rabbinic decree ordained lest one relieve himself while wearing them. There is no prohibition in the Torah itself against wearing tefillin in a place of filth.
[Note the contrast between this position and the prohibition against reciting prayers and other holy matters in a lavatory (Hilchot Kri'at Shema 3:2,4). The latter prohibition appears to have its source in the Torah itself.] but,] while he enters, he should not place them in the holes [of the outer wall of the lavatory] which are near the public domain, lest they be taken by passersby.3Berachot 23b relates that once, a student of Torah left his tefillin in a hole in the wall of a public lavatory. A woman took them, and afterwards came to the house of study. She told the student's colleagues, \"See what so-and- so gave me as payment.\"
When the student heard this, he climbed to the roof of the house of study to hide himself in shame. Shortly afterwards, he slipped and fell to his death. When the story became known, the Sages ordained that a person should bring his tefillin into a lavatory lest the story repeat itself.
What should he do? Even if he [merely] has to urinate, he should remove his tefillin four cubits away [from the lavatory] and roll them in his clothes like a Torah scroll,4The Beit Yosef (Orach Chayim 43) points out that Rashi and other Ashkenazic authorities do not require that the tefillin be covered. holding them near his heart with his right hand.5since a person uses his left hand to wipe himself (Shulchan Aruch HaRav 43:3; Mishnah Berurah 43:20). He must take care that the strap does not protrude more than a handbreadth from his hand.6The straps also possess a dimension of holiness, and hence, care should be taken regarding them. Afterwards, he should enter and relieve himself. After leaving the lavatory and walking more than four cubits away,7When our Sages established the decree forbidding a person from wearing tefillin in a lavatory, they added this distance as a safeguard. he should put them on.8It must be emphasized that this and the following two halachot no longer apply, since, at present, homes are equipped with toilet facilities, and there is no longer a need to use public outhouses. At home, or in other places where one could keep the tefillin in a safe place, it is forbidden to wear tefillin in a lavatory (Shulchan Aruch HaRav 43:5).1. See Halachah 11, which prohibits putting on tefillin after sunset.2. As explained in Halachah 24, a container which is always used for tefillin or other sacred articles is considered as an accessory to the tefillin with no importance of its own. Thus, it is as if the tefillin are being held without any covering at all. Nevertheless, if it is a handbreadth in size, it is given halachic significance as an ohel. Hence, it is considered to be a separation between the tefillin and the lavatory.
Needless to say, these laws apply only when the person does not have a safe place where he can deposit his tefillin. If such a place is available, he may not bring tefillin into a lavatory (Kessef Mishneh).3. See Halachah 24, which forbids engaging in intercourse in a room which contains tefillin that are open.4. Thus, it is feared that they may have touched the genitalia (Rashi, Sukkah 26b). Note the Ramah (Orach Chayim 40:7), who prohibits a person from wearing tefillin if he has any traces of semen on his body. 5. This halachah is dependent on the description of a bathhouse inShabbat 10a. There were three rooms: a waiting room, a dressing room, and the actual bathing room.6. Shulchan Aruch HaRav 45:3 and the Mishnah Berurah 45:5 explain that this applies even when no one there is actually naked. Those sources also state that these laws apply only in bathhouses which contain filth. In contrast, there are no restrictions against wearing tefillin in the bathing room of a mikveh if no people are standing there naked. Compare also to Hilchot Kri'at Shema 3:3-4, 16.", + "When does the above apply? In a permanent lavatory where drops [of urine] will not sprinkle upon him. In contrast, in a place that is temporarily being used as a lavatory, one should not enter, [holding tefillin] wound up in one's hand. Instead, one should remove them [outside the lavatory] and give them to a colleague to guard.
Urine cannot be expelled [without drops sprinkling] even in a permanent lavatory unless one squats. If [the floor is covered] with soft dust, [drops will not sprinkle] even when one stands. If the floor is hard, one should stand on an incline [and urinate], so that drops will not sprinkle on him.", + "When a person is wearing tefillin and must relieve himself in the evening, when there would be no time left in the day to put them on again after he finishes, he should not enter a lavatory, [holding them] rolled up in his clothes.
What should he do [instead]? He should remove them and place them in their container if it is a handbreadth in size, or in another container which is not specific for them even though it is not a handbreadth in size. He should hold the container in his hand when he enters the lavatory. Similarly, if he needs to relieve himself at night, he should place them in a container and enter the lavatory, holding the tefillin in his hand.", + "If a person forgot and entered a lavatory while wearing tefillin, he should cover them with his hand until he completes expelling the first issue of feces or urine, and then leave the lavatory, remove the tefillin, return, and complete relieving himself. Were one to interrupt in the midst of expelling the first outburst of feces or urine, he might become very dangerously ill.", + "If a person forgot and had intercourse while wearing tefillin, he should not hold either the straps or the compartments themselves until he washes his hands. [Then, he should] remove them. [This restriction was instituted] because hands are active.", + "[The following rules apply to] a person who enters a bathhouse: In the rooms where people stand clothed, it is permitted to put on tefillin. In the rooms where some of the people stand naked and some clothed, one need not remove one's tefillin, nor, at the outset, should one put tefillin on there. In the rooms where [everyone] stands naked, one should remove one's tefillin and, needless to say, one should not put them on.", + "A person should not walk in a cemetery1even if he is not within four cubits of a grave (Shulchan Aruch HaRav 45:1; Mishnah Berurah 45:1) wearing his head tefillin.2Arm tefillin, however, need not be removed, for they can be worn under one's sleeve. As mentioned in Halachah 4, the two tefillin are two separate mitzvot, whose observance is not necessarily dependent on each other. One must be careful, however, to cover the straps of the arm tefillin, even those around one's hand and finger (Shulchan Aruch HaRav 45:2; Mishnah Berurah 45:3). Even [outside a cemetery], a person should remove his3head tefillin if he comes within four cubits of a corpse or a grave,4Proverbs 17:5 states: \"One who mocks the poor (רש) reproaches his Creator.\" Berachot 18a explains that the word רש can also refer to the dead, and states that performing mitzvot in the presence of a corpse or by his graveside would be, in a certain sense, mocking him, since he is unable to perform mitzvot. Accordingly, the Sages forbade Torah study, the recitation of the Shema, and the performance of other mitzvot in these situations. until he distances himself four cubits from them.5Beyond this distance, one is not considered to be in the actual presence of the corpse. If a cemetery is surrounded by a wall, one may wear tefillin outside the wall even within four cubits of a grave, because the wall constitutes a separation (Shulchan Aruch HaRav 45:1; Mishnah Berurah 45:1).
A person should not put on tefillin [when he is naked]. He must first cover his genitalia6From the Jerusalem Talmud (Berachot 2:3), it appears that, in addition to wearing a cloak over one's body, one must also cover one's genitalia before putting on tefillin. and put on his clothes.7Shulchan Aruch HaRav 45:3 and the Mishnah Berurah 45:5 associate this prohibition with the prohibition against standing naked in the presence of sacred texts.
A person who is carrying a load on his head should remove his head tefillin [and not put it on again] until he puts down his load.8Bava Metzia 105b considers this a lack of respect for the tefillin. It is even forbidden to wear a handkerchief9or any other article which is not a garment and is not usually worn on one's head (Shulchan Aruch HaRav 41:1) around one's head when wearing tefillin. One may, however, wear a hat over the tefillin.10Preferably, the tefillin themselves should not be covered. Since the hat is being worn as a garment, it is not considered disrespectful to the tefillin. Our Sages relate that the High Priest would wear his turban over the tefillin (Zevachim 19b), and the king would wear his crown above the tefillin (Avodah Zarah 44a).", + "When tefillin or a Torah scroll are in a room, it is forbidden to engage in sexual relations, unless they are removed or placed into a container, and that container placed into a second container1These laws also apply with regard to sacred texts (Mishnah Berurah 40:4) and mezuzot (Shulchan Aruch HaRav 40:5). which is not specific to them.2Covering the tefillin's container with another garment is sufficient. There is no need for a second container. The bag in which the tefillin bag and the tallit are placed is also considered specific to the tefillin bag and another covering is necessary (Shulchan Aruch HaRav 40:3; Mishnah Berurah 40:7). If, however, the second container designated for them, even ten3or a hundred (Shulchan Aruch, Orach Chayim 40:2). containers are considered as a single container.4Note that in Chapter 10, Halachah 7, the Rambam offers a third alternative: setting up a partition ten handbreadths high between a Torah scroll and the bed. This is also acceptable for tefillin. See also the commentary on that halachah.
Should a person place [the sacred articles] in two containers, he may place them at the head of his bed,5Placing them at the foot of the bed is considered to be disrespectful to the tefillin and is forbidden, even though one is not sleeping together with one's wife (Shulchan Aruch, Orach Chayim 40:3). between a cushion and a pillow,6Our translation of רכ and תסכ is based on Rav Kapach's text of the Rambam's Commentary on the Mishnah, Shabbat 4:2. The Aruch renders the phrase, \"between the mattress and the pillow.\" as long as they are not under his head,7Placing them under one's head would be tantamount to using them as a pillow and would be considered disrespectful to the tefillin. Hence, it is forbidden at all times (Shulchan Aruch, loc. cit.). so that he can protect them.8from thieves; alternatively, from mice (Rashi, Berachot 24a). [This applies] even if his wife is together with him in bed.9and they intend to be intimate (Shulchan Aruch, loc. cit.).", + "The holiness associated with tefillin is very great.1See Halachah 14 above and also Hilchot Sh'vuot 11:11-12, where the Rambam equates the sanctity of tefillin with that of a Torah scroll. As long as a person is wearing tefillin on his head and arm, he will be humble and God-fearing and will not be drawn to frivolous behavior or empty speech.2Berachot 30b relates that when Rabbah reproached Abbaye for light-headedness, which he thought would lead to frivolous behavior, Abbaye answered him, \"I am wearing tefillin,\" implying that the tefillin would prevent him from losing self-control. He will not turn his thoughts to evil matters, but rather will direct his heart to words of truth and justice.3Menachot 43b states that a person who wears tefillin on his head and arm will surely not sin.
Accordingly, a person should try to wear [tefillin] throughout the entire day,4In Talmudic times, not only Torah scholars, but also common people would wear their tefillin throughout the entire day. In the later generations, this practice was generally followed only by Torah scholars, as the Hagahot Maimoniot relates in the name of Rav Amram Gaon:
We saw the Geonim, the heads of the court, and the giants of the previous generations... who would not remove their tefillin until after... the Shema of the evening service.
Nevertheless, at present, even Torah scholars have accepted the practice of wearing tefillin only during the morning prayers. This practice was instituted since tefillin require \"a clean body\" (Halachah 15) and one cannot divert his attention from them (Halachah 14), and most people cannot meet these requirements (Shulchan Aruch, Orach Chayim 37:2). for this is the mitzvah associated with them.5Note the questions in the Pri Megadim and the Bi'ur Halachah (Orach Chayim 37): Is the mitzvah of tefillin to wear them all day, or is the mitzvah to put tefillin on once each day, with the remaining time one wears them being merely the continuation of the mitzvah. Among the praises conveyed upon Rav, the student of Rabbenu Hakadosh,6Though we find Megillah 28a conveying such praise on Rav Zeira, there is no passage in the Talmud which describes Rav in these terms. Nevertheless, the responsa of the Geonim (Damasek Eliezer 178) include these among the ten acts of pious behavior for which Rav was noted. was that he was never seen walking four cubits without [reciting words of] Torah, without tzitzit, and without tefillin.7See Hilchot Yesodei HaTorah 5:11, which describes such behavior as an example of Kiddush Hashem (the sanctification of God's name).", + "Although it is a mitzvah to wear [tefillin] throughout the entire day, it is most important during prayer. Our Sages declared: \"Whoever recites the Shema without tefillin is considered as if he is giving false testimony.\"
Whoever does not wear tefillin transgresses eight positive commandments, for in each of the four passages contained in the tefillin we are commanded to wear both head and arm tefillin. [The rewards for wearing tefillin are also great.] Whoever wears tefillin regularly will live long, as [implied by Isaiah 38:16]: \"God is upon them, they shall live.\"" + ], + [ + "How is a mezuzah written?1Sefer HaMitzvot (Positive Commandment 15) and Sefer HaChinuch (Mitzvah 423) consider the mitzvah of mezuzah to be one of the 613 mitzvot of the Torah. The two portions, Shema and V'hayah im shamo'a, are written on one piece of parchment in a single column.2The Jerusalem Talmud (Megillah 1:9) states that unlike a Torah scroll or tefillin, a mezuzah should be written in a single column. Approximately half a fingernail of space3approximately one centimeter should be left above and below [the writing].4Also, a small amount of parchment should be left on the right side for the mezuzah to be rolled closed (Shulchan Aruch, Yoreh De'ah 288:1).
Should one write [a mezuzah] in two or three columns, it is acceptable,5although this is not the desired form as long as it not written tail-shaped,6i.e., wider above than below, the top lines being longer than the bottom ones in a circle,7This word is not found in our text of Menachot 31b, the source for this halachah. or tent-shaped.8i.e., wider below than above, the bottom lines being longer than the top ones. If it was written using any of these forms, it is not acceptable.9Menachot 31b.
If it was not written in order10e.g., one wrote the passage [V'hayah im shamo'a] before the passage [Shema] - it is not acceptable. - Furthermore, if even one letter from a mezuzah was not written in order, the mezuzah is unacceptable (Shulchan Aruch, Yoreh De'ah 288:3).
The Ginat Veradim suggests that the Rambam requires only that the order of the two passages not be reversed, but is not concerned with the order of the letters within the passages themselves. This perspective, however, is not accepted by other authorities, who explain that surely, the Rambam requires order within the passages. He gave the above example only because he felt that it was more important to emphasize that even if the passages themselves were written in order, if their order was reversed, the mezuzah is not acceptable. - e.g., one wrote the passage [V'hayah im shamo'a] before the passage [Shema] - it is not acceptable. If one writes a mezuzah on two different parchments, it is not acceptable even if they were sewn together [later].11In his Responsa (213), Rabbi Akiva Eiger writes that if the parchments were sewn together before the passages were written upon them, the mezuzah is acceptable.
A mezuzah should not be made from a Torah scroll12i.e., one may not cut the passage, Shema, from a worn Torah scroll and write the passage, V'hayah im shamo'a, on the empty space below it. One may not cut both passages from the Torah scroll since, as explained above, a mezuzah may not be written on two different parchments (Siftei Cohen, Yoreh De'ah 290:1). or tefillin that have become worn,13Though it is possible to cut the two passages from the arm tefillin, it is forbidden to do so. nor should a mezuzah be written on the empty parchment from a Torah scroll,14the empty parchment left as a border above and on the sides of the Torah scroll. The Or Sameach notes thatShabbat 116a questions whether or not these empty portions of parchment have become sanctified with the holiness of a Torah scroll, and does not resolve the issue. Because of the doubt involved, the Rambam rules that in situations where the question of their holiness is raised, one should always take the more stringent perspective. Therefore, in Hilchot Shabbat 23:27, the Rambam rules that they should not be saved from a fire on the Sabbath if the violation of even a Rabbinic transgression is involved (accepting the possibility that they have not become consecrated). In this halachah, this approach requires accepting the possibility that they have been consecrated. because one should not lower an article from a higher level of holiness15As explained in Chapter 10, Halachot 2-5 (see also Hilchot Tefillah 11:14), the holiness of a Torah scroll surpasses that of all other articles. to a lesser one.16Our Sages have established the principle, \"One may ascend to a higher level of holiness, but may not descend to a lower one.\"", + "It is a mitzvah to leave a space between the passage Shema and the passage V'hayah im shamo'a, as if it were s'tumah.1S'tumah means \"closed.\" According to the Rambam, it refers to a passage whose first word is always written in the middle of a line in the Torah. See Chapter 8, Halachah 2. In the Torah, V'hayah im shamo'a is s'tumah. If space were left as if it were p'tuchah,2P'tuchah means \"open.\" According to the Rambam, it refers to a passage whose first word is always written at the beginning of a line in the Torah. See Chapter 8, Halachah 1. it is acceptable, since these passages do not follow each other in the Torah.3Note the contrast between this ruling and the Rambam's decision in Chapter 2, Halachah 2, regarding tefillin: \"If one wrote a passage which should be s'tumah as p'tuchah or a passage which should be p'tuchah as s'tumah, it is unacceptable.\"
The Beit Yosef (Orach Chayim 32) explains the difference as follows: In tefillin, there are passages which follow directly after each other in the Torah. Therefore, all the passages must be written as they appear in a Torah scroll. In contrast, the two passages contained in a mezuzah do not follow each other in the Torah. Therefore, there is no absolute requirement for the passages to be written as they appear in the Torah.
One must take care regarding the crowns4See Chapter 2, Halachot 8-9 and Chapter 7, Halachot 8-9. [on the letters] in a mezuzah. The following letters should have crowns.5The Rambam lists the letters in the following halachah. Significantly, the letters he mentions here are not the same as he mentions in Chapter 2 with regard to tefillin. The Shulchan Aruch (Yoreh De'ah 288:7) rules that, in a mezuzah, just as in a Torah, one should place crowns on the letters, שעטנ\"ז ג\"ץ.", + "In the first passage, there are seven letters which should each have three zeiynin upon it. They are: The shin and the ayin of [the word] Shema,1In Chapter 2, Halachah 6, the Rambam writes that, when writing tefillin, the ayin of the word Shema and the dalet of the word echad should be enlarged as in a Torah scroll. It is customary to write these letters in the same manner in mezuzot. the nun of [the word] nafsh'cha, the two zeiynin of [the word] mezuzot, and the two tettin of the word totafot.
In the second passage, there are six letters each of which should have three zeiynin upon it. They are: The gimmel of [the word] d'ganecha, the two zeiynin of [the word] mezuzot, the two tettin of the word totafot, and the tzadi of [the word] ha'aretz.
If no crowns were made, or one increased or decreased their number, [the mezuzah] is not invalidated.2As mentioned in the commentary on Chapter 2, Halachah 9, based on Rabbenu Asher's opinion, it is proper to add crowns if they have been omitted from the appropriate letters in a mezuzah. If the mezuzah was not written on ruled [parchment],3See Chapter 1, Halachah 12, where this subject is discussed. if [the scribe] was not exact with regard to the use of the full or short form [of the words,4See Chapter 2, Halachot 6-7. or if [the scribe] added even a single letter inside5Making additions on the outside of the mezuzah is discussed in the following halachah. [the mezuzah], it is invalidated.6Similarly, if a single letter is forgotten, the mezuzah is invalid (Shulchan Aruch, Yoreh De'ah 288:3).", + "It is a common custom to write [God's name,] Shaddai,1This name serves as an acronym for the Hebrew words, שומר דלתות ישראל, \"Guardian of the gates of Israel\" (Mishnat Chassidim). on the outside of a mezuzah opposite the empty space left between the two passages.2The Kessef Mishneh cites the Zohar (Vol. III, 266a) which states that Shaddai should be written opposite the word, V'hayah. There is no difficulty in this, since [the addition is made] outside.3See also the Ramah (Yoreh De'ah 288:15) who states that it is also common to write the letters, כוזו במוכסז כוזו, opposite the words, י-ה-ו-ה א-להנו י-ה-ו-ה, on the outer side of a mezuzah. These letters are the letters which follow the letters in those names of God - i.e., the כ follows the י, the ז follows the ו.
Those, however, who write the names of angels, other sacred names, verses, or forms, on the inside [of a mezuzah] are among those who do not have a portion in the world to come.4In Hilchot Avodat Kochavim 11:12, the Rambam states:
A person who whispers an incantation over a wound and then recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who casts spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of the Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: \"And they shall be life for your soul.\"
The inclusion of these people among \"those who do not have a portion in the world to come\" is based on Hilchot Teshuvah 3:8, which makes such a statement about \"those who deny the Torah.\" Not only do these fools nullify the mitzvah,5As stated in the previous halachah, any addition made on the inside of the mezuzah invalidates it. (Significantly, the Shulchan Aruch 288:15 states that it is forbidden to add to the inside of the mezuzah, but does not explicitly say that the mezuzah becomes invalidated.) but furthermore, they make from a great mitzvah [which reflects] the unity of the name of the Holy One, blessed be He, the love of Him, and the service of Him,6These are the subjects discussed in the two passages written within the mezuzah. a talisman for their own benefit. They, in their foolish conception, think that this will help them regarding the vanities of the world.7The Rambam's statements have aroused questions from many commentaries who note that, in several places, the Talmud associates a mezuzah with Divine protection - e.g., Menachot 33b, the Jerusalem Talmud, Pe'ah 1:1.
The Kessef Mishneh resolves this difficulty explaining that, although a mezuzah affords Divine protection, that protection comes, in and of itself, in reward for the fulfillment of the mitzvah. There is no need for any additions on man's part. Indeed, a person who makes additions to the mezuzah in an attempt to increase its influence demonstrates that he is concerned with \"his own benefit\" and \"the vanities of the world\" and not with the fulfillment of God's mitzvah. Therefore, he deserves the Rambam's severe words of criticism. See Likkutei Sichot, Vol. 19.1. Our translation follows the standard text of the Mishneh Torah. The Kessef Mishneh mentions another version which states \"at the beginning or the end of the line.\" That version parallels the apparent source for the halachah, Menachot 31b.2. This custom is also recorded by Rav Yitzchak Alfasi, and earlier, in the halachot of Rav Yehudai Gaon. It is not clear when this custom was begun.3. As mentioned in Halachah 2, a space is left at the beginning of the line so that the passage, V'hayah im shamo'a, will be written in the s'tumah form.", + "It is a mitzvah to write al ha'aretz on the final line [of a mezuzah], either at the beginning or in the middle of the line. It has become universally accepted custom for scribes to write [mezuzot] with 22 lines, with al ha'aretz at the beginning of the final line.
These are the letters that appear at the beginning of each line in order: shema, י-ה-ו-ה, hadevarim, l'vanecha, uv'shochbicha, beyn, v'hayah, m'tzaveh, b'chol, yoreh, esev, pen, v'hishtachavitem, hashamayim, va'avad'tem, v'samtem, otam, otam, baderech, uvish'arecha, asher, al ha'aretz.", + "When [a mezuzah] is folded,1As the Rambam states, the intent is that the mezuzah be rolled. Folding a mezuzah is very undesirable, because it will cause the letters to crack. it should be rolled from the end of the line to its beginning2Menachot 31b states that a mezuzah should be rolled fromechad to Shema. The Rambam uses different terminology because, as stated in the previous halachah, the first line of the mezuzah does not end with echad. so that when a reader rolls it open, he will be able to read from the beginning of the line to the end.3i.e., when one unrolls the mezuzah, the initial word of the line appears first.
After rolling it, one should place it in a tube made of reed, wood, or any other substance and affix it to the doorpost of one's entrance with a nail.4The Shulchan Aruch (Yoreh De'ah 289:4) states that one should affix it \"with nails.\" The intent is that the mezuzah should be firmly affixed so that it is not dangling from one side. Alternatively, one should hollow out the doorpost and place the mezuzah within.5As mentioned in Halachah 8, one should not place it deeper than a handbreadth within the doorpost.", + "Before affixing it on the doorpost of the entrance, one should recite the blessing:1as is done before the fulfillment of a positive commandment. This blessing should also be recited again when affixing a mezuzah which falls from the doorpost. There is a question whether a mezuzah should be recited when affixing it after removing it to have it checked (Pitchei Teshuvah 289:1). \"Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to affix a mezuzah.\"
One2Significantly, in Hilchot Berachot 11:12-13, the Rambam states that when one affixes a mezuzah for a colleague, the blessing should conclude, \"concerning the affixing of a mezuzah.\"
Although the verses which relate the command to affix a mezuzah state, \"And you shall write....\" should not recite a blessing when writing [the mezuzah], because affixing it fulfills the mitzvah.313 In the listing of the mitzvot at the beginning of these halachot and in Sefer HaMitzvot (positive commandment 15), the Rambam also states that the mitzvah is to \"affix a mezuzah.\"
With regard to the blessings, see Hilchot Berachot 11:8, which states:
For every mitzvah whose performance fulfills one's obligation, one recites the blessing when one performs it. Whenever a mitzvah has a further commandment involved after its performance, one should not recite a blessing until one performs the latter commandment. For example, when one makes a sukkah, a lulav,... tefillin, or a mezuzah, one does not recite a blessing when one makes them.... When does one recite the blessing? When one dwells in the sukkah, shakes the lulav,... wears the tefillin, or affixes the mezuzah.
Note also the comments of the Siftei Cohen 289:1, who writes that the blessing, Shehecheyanu, is not recited before affixing a mezuzah.", + "If one suspends [a mezuzah] within a pole,1i.e., rather than placing the mezuzah in a tube affixed to the doorpost, one places the mezuzah within a pole which stands next to - but is not permanently affixed to - the doorpost it is unacceptable, because it has not been affixed.2Deuteronomy 6:9 states that a mezuzah must be placed \"on your gates.\" Unless the mezuzah is affixed to the gateway, it does not meet this criteria (Menachot 32b). If one positions it behind the door, it is as if one has done nothing.3Deuteronomy, ibid., states that a mezuzah must be placed \"on the doorposts of your houses\" and not \"within the doorposts\" (Kitzur Shulchan Aruch 11:9).
The Kitzur Shulchan Aruch, ibid., states that if one fears that the mezuzah will be stolen or defaced, it may be placed within the door. It should, however, be placed on the back of the doorpost, but not on the wall next to the doorpost. (See also Chapter 6, Halachah 12.)
Should one hollow out the doorpost and place a mezuzah within it horizontally, as the rods were put through the rings [in the Sanctuary],4See Exodus 26:26-29. it is unacceptable.5Rather, the mezuzah should stand directly upright. This opinion is quoted by the Shulchan Aruch (Yoreh De'ah 289:6). The Ramah, however, notes the opinion of Rabbenu Tam, who favors the horizontal position, explaining that if it is placed vertically, it is unacceptable.
Accordingly, the Ramah suggests affixing the mezuzah at a slant, thereby adhering to both views. This is the common custom at present. Should one place it deeper than a handbreadth [within the doorpost], it is unacceptable.6This also is not \"on the doorposts of your houses.\"
Should one cut a reed in half and insert a mezuzah within, and afterwards connect this reed with other reeds, making a doorpost for the house from them,7Although if the reed with the mezuzah had been affixed to an existing doorpost, it would have been acceptable. In this instance, it is unacceptable, because the affixing of the mezuzah preceded the making of the doorpost of the entrance.8As the Rambam explains in Hilchot Tzitzit 1:16, Deuteronomy 22:12 states that one should \"make fringes\" on one's garments. Menachot 40b states that this teaches us that we must make the tzitzit and not use those which are already made.
Menachot 33b states that the same principle applies here. Since the mezuzah was placed inside the pole before it became part of the doorpost, it is not acceptable.", + "A mezuzah [placed] on private [property] should be checked1at least twice in seven years, and a mezuzah [placed] on public [property]2e.g., at the entrance to a courtyard or to a city. (See Chapter 6, Halachah 8.) should be checked twice in fifty years,3Rashi, Yoma 11a, explains that if more stringent requirements were instituted, it is likely that they would be ignored. Every individual would rationalize that it is somebody else's responsibility. lest a letter have become torn or faded.4A small crack can render the mezuzah unacceptable. Since it is affixed within a wall,5as opposed to tefillin, whose checking is governed by different requirements. (See Chapter 2, Halachah 11.) there is the possibility that it will decay.6At present, it is customary to check mezuzot more frequently. The ink and parchment we use are different, and there is a greater tendency for letters to fade or crack. Also, there are many scribes whose calligraphy is not professional, and errors which render the mezuzah unacceptable are frequently discovered.
[For the above reasons, it is also customary to wrap mezuzot in plastic to prevent the possibility of decay.]", + "Everyone is obligated [to fulfill the mitzvah of] mezuzah, even women and slaves.1Since mezuzah is a positive commandment whose fulfillment is not limited to a specific time, its fulfillment is incumbent on all Jews. Minors2who are exempt from the obligation to perform any mitzvot mid'oraita (\"according to Torah law\"), should be educated to affix a mezuzah to [the doors of] their homes.3as part of the Rabbinic command to educate them to perform mitzvot.
A person who rents a dwelling in the diaspora, and a person who rents4It would appear that if one purchases a dwelling - even in the diaspora - one is obligated to affix a mezuzah immediately. a room in a hotel in Eretz Yisrael, are exempt from the obligation [to affix a] mezuzah for thirty days.5As explained in Chapter 6, Halachah 1, a person is obligated to place a mezuzah only on a permanent dwelling. Hence, until this time period has passed, these dwellings are not considered to be permanent. One who rents a house in Eretz Yisrael, however, is obligated [to affix a] mezuzah immediately.6Because of the importance of dwelling in Eretz Yisrael, even a temporary dwelling is of significance (Menachot 44a, Tur, Yoreh De'ah 286).", + "When a person rents a dwelling to a colleague, the tenant is obligated to obtain a mezuzah and affix it.1Even though the Torah states that a mezuzah must be placed on the entrance to \"your house,\" Bava Metzia 101b states that this refers to the person living within, and not the owner. [This applies] even if he2the tenant would pay to have it affixed.3Even if the tenant offers to pay the owner to find a mezuzah and affix it, the owner is not required to accept the offer. The Ramah (Yoreh De'ah 291:2) adds that even if a person rents a house on the condition that it has mezuzot, and he discovers that they are lacking, he may not withdraw from the rental agreement on the grounds that the agreement was based on a misconception. [The rationale is] that a mezuzah is an obligation incumbent on the person dwelling [in the house], and is not incumbent on the house.4Compare to Hilchot Tzitzit 3:10, which states that tzitzit \"are not an obligation on the garment, but on the person who possesses the garment.\"
These statements, however, must be understood in the context of Hilchot Berachot 11:2, which states:
There are positive commandments which a person is required to pursue and make every effort to fulfill - e.g., tefillin, sukkah, lulav, and shofar. These are called obligations, since a person is obliged to fulfill them.... There are other mitzvot which are not obligations, but rather are left to the person's volition - for example, a mezuzah and a guardrail. A person is not obligated to live in a house which requires a mezuzah so that he could fulfill the mitzvah of mezuzah. Should he desire, he may dwell in a tent or a ship for his entire life.
To summarize, according to the Rambam the mitzvah of mezuzah is incumbent on the person (gavra) and not on the house (cheftza). Nevertheless, it is incumbent upon him only when he lives in a house that requires a mezuzah.
When [the tenant] leaves [the dwelling, however], he should not take it with him5for leaving the house without a mezuzah leaves it open to undesirable influences (Tosafot, Bava Metzia, ibid.). Alternatively, removing a mezuzah may bring harm to the person who removes it (Sefer Chasidim). unless the dwelling belongs to a gentile.6or will be rented to a gentile. Note the Hagahot Maimoniot, which state that a dwelling which a Jew rents from a gentile does not require a mezuzah. This opinion is not, however, accepted by the Shulchan Aruch (Yoreh De'ah 286:23) In that instance, he should remove it when he leaves.7lest the gentile desecrate it. Note the comments of the Ramah (Yoreh De'ah 291:2), who states that it is forbidden to give a mezuzah to a gentile to affix on his door. Nevertheless, if the Jew is frightened that refusing the gentile will generate severe negative feelings, he may leave him the mezuzah." + ], + [ + "There are ten requirements that must be met by a house for the person who dwells within to be obligated to affix a mezuzah.1The Rambam's choice of phraseology emphasizes the concept mentioned in the previous halachah: that the mezuzah is the obligation of the dweller and not the dwelling. If one of the requirements is lacking, there is no obligation for a mezuzah.2It appears that all these requirements are mid'oraita, postulated by Torah law. They are:
a) for the area [of the dwelling] to be four cubits by four cubits or3See Halachah 2. more;
b) for it4the entrance to have two5Note the Turei Zahav 287:1 and the Kitzur Shulchan Aruch 11:11, which state that if an entrance has a doorpost on the right side and a wall which continues on the left side, a mezuzah should be affixed without a blessing. If the doorpost is on the left side, and the wall continues on the right, there is no need for a mezuzah. doorposts;6According to most authorities, the doorpost need not be an addition to the walls of the house. Even if the entrance to the house does not have a frame attached to it, but rather the wall of the house itself serves as the doorpost attached to it, a mezuzah is required. Note the statements of the Turei Zahav 287:1. (See also Halachah 3.)
c) for it7the entrance to have a lintel;
d)8a beam above the doorposts. According to many authorities, the ceiling of the house is not considered to be a lintel. (See also Halachah 4.) for it9the dwelling to have a roof;
e)10See Halachah 5. for it11the entrance to have doors;
f)12The Ra'avad, Rabbenu Asher, and others differ with the Rambam's opinion. In a responsum attributed to the Rambam, his view is explained as follows: The Torah states that a mezuzah should be placed \"on your gates.\" This expression implies an entrance with doors.
The Shulchan Aruch (Yoreh De'ah 286:15) obligates us to place a mezuzah even on entrances which do not have doors. Nevertheless, in deference to the Rambam's opinion, the Siftei Cohen 286:25 states that a person should not recite a blessing when affixing such a mezuzah. (See also Halachah 5.) for the entrance to be at least ten handbreadths13If the entrance is not at least this high, it is not fit to be used by adults. (See also Halachah 4.) high;
g) for the dwelling not to be consecrated;
h)14See Halachah 6. for it to be intended for human habitation;
i)15This principle is not accepted by all authorities. See Halachah 7. for it to be intended to be used for a dignified16See Halachah 9.
j) for it to be a permanent dwelling. - See Halachah 9. dwelling;
j) for it to be a permanent dwelling.", + "A dwelling which is less than four cubits1A cubit is approximately 48 centimeters according to Shiurei Torah, and 58 centimeters according to the Chazon Ish. by four cubits does not require a mezuzah.2Any smaller area would not be considered fit for a dwelling (Rabbenu Asher). If its area is equal to sixteen square cubits, although it is circular, pentagonal, and needless to say, if it is rectangular,3The Or Sameach explains the advantage of a rectangular shape based on Hilchot Tzara'at 14:6, which states that only a square or rectangular-shaped building is considered to be a house with regard to the impurity of tzara'at. since its area is equal to the above-mentioned figure, it requires a mezuzah.4Rabbenu Asher does not accept the Rambam's view. Although the Shulchan Aruch (Yoreh De'ah 286:13) accepts the Rambam's view, in deference to Rabbenu Asher's opinion, the Siftei Cohen 286:23 states that one should not recite a blessing when affixing such a mezuzah.
The Merchevat HaMishneh does not agree with the Shulchan Aruch's interpretation of the Rambam's words, and explains that the Rambam is referring to a circular building whose circumference is large enough to contain a square four cubits by four cubits. Compare with Hilchot Sukkah 4:7.
As explained in Halachah 8, a mezuzah must be affixed to an entrance which leads to another entrance which requires a mezuzah even if the former entrance would not require a mezuzah in its own right. Accordingly, we must say that this halachah is speaking about an independent structure and not a room in a house.", + "An excedra, a structure with three walls and a roof,1An excedra was a very common structure in Greek and Roman architecture that was also frequently employed in Jewish homes. It resembled a porch with three sides enclosed and the fourth side left open. (At times, both the third and fourth sides were left open. See Hilchot Sukkah 4:8,9.)
It was covered by a roof which contained an aperture to allow sunlight to enter. Decorative pillars were placed at each of the corners of the aperture. does not require a mezuzah even though it has two pillars on the fourth side.2According to the Kessef Mishneh, this decision applies even if doors are affixed to the pillars. Though the pillars resemble the doorposts of an entrance, a mezuzah is not required because The pillars are intended as supports for the roof, and not as doorposts.3When quoting this law, the Shulchan Aruch (Yoreh De'ah 286:6) states that if the excedra has a wall (even if it is low) on the fourth side as well, a mezuzah is required. According to this decision, most porches that have pillars at their entrance require a mezuzah.
Similarly, a roof without walls4If, however, it has four walls, even though large openings are left in them, a mezuzah is required (Shulchan Aruch, Yoreh De'ah, loc. cit.). which stands on pillars, even though shaped like a house, does not require a mezuzah, because it has no doorposts. The pillars are intended5primarily, not to serve as doorposts, but to support the roof.6See Menachot 33b.", + "[The following rules apply to] a house which has a doorpost on either side and an arch above the two doorposts instead of a lintel. If the1portions of the doorposts2which stand straight and are not part of the arch are ten handbreadths high or more, it requires a mezuzah.3since it has both two doorposts of at least ten handbreadths each and a lintel. If they are not ten handbreadths high, [the entrance] does not require [a mezuzah], because it does not have a lintel.4The Rambam's phraseology has aroused questions from the commentators. Though all agree that a mezuzah is not required, most maintain that the reason is not that the entrance does not have a lintel - for the arch takes the place of the lintel - but rather because the entrance is not of the required height, ten handbreadths.
The Turei Zahav 287:3 explains that were the doorposts to be ten handbreadths high, the archway would be considered as the lintel. Since they are not ten handbreadths high, the archway is considered to be part of the doorposts, and thus, the entrance is considered to be lacking a lintel.", + "A house that does not have a roof does not require a mezuzah.1Although a gate to a courtyard or a city requires a mezuzah even though the area enclosed by its walls is open, a house is different; unless it is covered by a roof, it does not require a mezuzah. (See Yoma 11b.) If a portion of [a building] was covered by a roof and a portion was not, the [following ruling] appears to me2Throughout the Mishneh Torah, the expression \"appears to me\" indicates a decision for which the Rambam has no explicit source in the texts of the previous generations. [as appropriate]: If the covered portion is near the entrance,3and the covered portion is four cubits by four cubits (Kessef Mishneh; Shulchan Aruch, Yoreh De'ah 286:14). Note, however, the Or Sameach, which does not require the covered portion to be this size. it requires a mezuzah.4See also the Pit'chei Teshuvah 286:13, which states that a part of a house which is customarily built without a roof requires a mezuzah.
The doors should be attached, and afterwards, a mezuzah affixed.5Though this statement, based on the following passage from Menachot 33a, is accepted by all halachic authorities (See Shulchan Aruch, Yoreh De'ah 289:3), its interpretation has been a source of controversy based on the difference of opinion (see Halachah 1) between the Rambam and other authorities whether an entrance without doors requires a mezuzah or not. The Talmud states:
The exilarch built a house. He requested of Rav Nachman: \"Affix a mezuzah for me.\"Rav Nachman told him: \"Attach the doors first.\"
The commentaries maintain that, according to the Rambam, Rav Nachman was telling the exilarch that if the doors were not attached before the mezuzah was affixed, it is invalid. Since an entrance without doors does not require a mezuzah, affixing it before the doors would create a problem: as explained in Chapter 5, Halachah 8, the doors must be affixed first. Other authorities explain that Rav Nachman made this statement only because it was necessary to determine the direction the doors would open in order to establish the proper side of the doorway on which to place the mezuzah.", + "[The gates to] the Temple Mount,1There was a wall around the complex of the Temple Mount separating it from the remainder of the city of Jerusalem. It had five gates, as described in Hilchot Beit HaBechirah 5:2. its chambers, courtyards,2Within the Temple, there were many different chambers and courtyards; they are described in Hilchot Beit HaBechirah, Chapter 5. and, similarly, entrances to synagogues3which are referred to as \"sanctuaries in microcosm\" (Megillah 29a) and houses of study4Since students often eat and sleep in a house of study, it is customary to place mezuzot there (Tur, Yoreh De'ah 286). The Shulchan Aruch (286:10) suggests affixing a mezuzah without reciting a blessing beforehand. which do not have apartments in which people live do not require mezuzot, because they are consecrated.5Yoma 11b derives this concept from the exegesis of Deuteronomy 6:9: \"And you shall write them on the doorposts of your homes.\" The Temple is not \"your home,\" a private dwelling, and therefore does not require a mezuzah.
The Chatam Sofer (Yoreh De'ah, Responsum 281) asks: Since the Chamber of Parhedrin was the only portion within the Temple Courtyard used as a person's dwelling, why does the Rambam state that these entrances do not require mezuzot because they are consecrated? Since they are not used as a dwelling, why would one think they require a mezuzah?
The Chatam Sofer explains that the Temple is a dwelling - in fact, the ultimate dwelling, the resting place of the Divine Presence. Nevertheless, since it is not a dwelling for humans, it does not require a mezuzah.
A synagogue in a village in which guests reside requires a mezuzah. Similarly, a synagogue in a metropolis, if it has an apartment, requires a mezuzah.6The Nimukei Yosef (Halachot Katanot) explains that synagogues in villages would generally have apartments for guests, because the villagers' homes were usually not large enough to accommodate them. In contrast, in large cities, there were generally enough people willing to invite guests to their homes, and thus it was unnecessary for a synagogue to have a guest apartment.
All the gates in the Temple complex did not have mezuzot, with the exception of the Gate of Nicanor7The central gate to the Temple Courtyard. (See Hilchot Beit HaBechirah 5:5.)
The Gate of Nicanor required a mezuzah because it was the gate directly before the Chamber of Parhedrin. As explained in Halachah 8, the gate of a courtyard which leads to a dwelling requires a mezuzah. Based on this rationale, Rav Kapach asks why the gates before the Gate of Nicanor did not require a mezuzah, since they led to a gate which led to a dwelling. and those8the other six gates to the Temple Courtyard further within,9The Kessef Mishneh and others note that the Rambam's text differs from his source (Yoma, loc. cit.), which reads \"the Gate of Nicanor and the Chamber of Parhedrin, which was further within.\" He does explain, however, that the Rambam's version is acceptable: Since all these gates lead to the Chamber of Parhedrin, they therefore require a mezuzah.
Rav Kapach supports this interpretation, noting that the Chamber of the Hearth also served as a dwelling for the priests, and hence, the gate to it would require a mezuzah. According to this interpretation, this gate is also included, while according to our text of the Talmud, it is not. and the entrance to the Chamber of Parhedrin,10This term means \"officer of the king,\" and was used as a derisive reference to the High Priests of the Second Temple period, who were not righteous and would purchase this position from the ruling authorities for lavish bribes (Yoma 8b). because this chamber served as a dwelling for the High Priest during the seven days11Note Yoma 10b, which states that the obligation to place a mezuzah on the gate of Nicanor and the Chamber of Parhedrin applies only during these seven days and not throughout the entire year. Nevertheless, since as stated in Chapter 5, Halachah 11, one should not remove a mezuzah after leaving a dwelling, the mezuzah should remain there (Rav Kapach). when he was separated [from his home in preparation for the Yom Kippur service].12See Yoma 2a, Hilchot Avodat Yom HaKippurim 1:3.", + "A storage house for straw, a barn for cattle, a woodshed, or [other] storage rooms1Rav David Arameah notes that there are commentaries who point to a contradiction between these statements and Hilchot Melachim 7:5, where the Rambam states that a soldier who is excused from the battlefield for building a new house (see Deuteronomy 20:5), is released for constructing one of these structures.
He explains, however, that the Rambam's phraseology clearly indicates how this difficulty can be resolved. In Hilchot Melachim, the Rambam states that these structures are \"fit to dwell in.\" In this halachah, he states that they are not \"set aside for their use.\"
A house requires a mezuzah only when a person dwells in it. Accordingly, since these structures are not used for that purpose, they do not require a mezuzah. To receive an exemption from military service, all that is necessary is to build a house \"fit to dwell in.\" Since it is possible to use these structures for that purpose, the exemption is granted. do not require a mezuzah [as can be inferred from Deuteronomy 6:9, which requires that a mezuzah be placed on] \"your homes\"2i.e., a house which is set aside for your use - i.e., for human habitation. This principle is not accepted by all authorities. Based on the opinion of the Tur and others, the Shulchan Aruch (Yoreh De'ah 286:1-2) requires that a mezuzah be affixed to such structures. - i.e., a house which is set aside for your use - thus excluding the above and their like.3provided they are not also used as dwellings by humans.
Therefore, [if] a barn [is also used] by women as a dressing room,4The Shulchan Aruch (Yoreh De'ah 286:2) emphasizes that if the women stand there naked, it is improper for a mezuzah to be affixed. it requires a mezuzah, since it is used as a dwelling by a human being.5For this reason, a large walk-in closet requires a mezuzah. A guardhouse, an excedra, a porch, a garden, and a corral do not require a mezuzah6even if they possess roofs, four walls, and doors. Note the decisions of the Tur (Yoreh De'ah 286) and other Ashkenazic authorities, which obligate placing a mezuzah on these structures if they conform to all the other necessary requirements. since they are not dwellings.7for humans. If dwellings which require a mezuzah open up to these structures,8Based on the following halachah, this decision would apply even if these structures also lack other requirements a building must have for a mezuzah to be placed upon it. they require a mezuzah.9not only on the door between them and the dwelling, but on an entrance which leads to them from the outside (Shulchan Aruch, Yoreh De'ah 286:8).", + "Accordingly, gates to courtyards, gates to alleys, and gates to cities1e.g., the gates to the old city of Jerusalem and towns,2even though the areas to which they lead are not covered by roofs and are not dwellings all require a mezuzah, since houses which require a mezuzah open up to them.3Yoma 11a relates that the obligation to affix mezuzot on such structures is derived from the inclusion of the word, \"And on your gates\" (Deuteronomy 6:9 . This implies that even structures which are not themselves \"homes\" should have mezuzot on their entrances. Even when there are ten structures4We have translated the term batim loosely. Manuscript copies of the Mishneh Torah substitute the term \"entrances.\" leading one to each other,5For example, a gate to a courtyard opens to a gate to an alleyway, which leads to a further alleyway, which leads to a courtyard.... should the innermost one6meet the ten conditions mentioned in Halachah 1 and thus require a mezuzah, they all require [mezuzot].7because of it. Therefore, [our Sages] stated: A gate which opens up from a garden to a courtyard requires a mezuzah.8The Rambam rarely mentions references to any source other than the T'nach. In this instance when he does, the definition of the source to which he refers is a matter of question.
Most commentaries cite the Rambam's source as Menachot 33b. The passage there, however, speaks of a gate leading from a room to a garden or from a room to a courtyard. The Kiryat Melech cites a reference in Chapter 2 of the tractate of Mezuzah, which describes precisely the situation mentioned by the Rambam.", + "A toilet, a bathhouse, a mikveh,1even when used only for the purpose of ritual immersion a tannery,2which is characterized by a foul smell, since feces are often used in the processing of leather. and the like, do not require a mezuzah, since they do not constitute a dignified dwelling.3Yoma 11b explains that this exclusion is implied by the commandment to place a mezuzah on our \"homes.\" Only a dignified dwelling, like a home, requires a mezuzah.
A sukkah on the holiday of Sukkot,4If, however, one dwelled in such a structure for the entire year, a mezuzah would be required. and a house on a ship5Although the commentaries accept this law in principle, they question the Rambam's source. Among the possibilities offered are the Midrash Tannaim, Parashat Va'etchanan, and the Jerusalem Talmud, Megillah 4:12.
The latter source compares tefillin to mezuzah and explains that the mitzvah of tefillin has an advantage, because it is fulfilled by those who travel in the desert or journey upon the sea. From this, one can conclude that the mitzvah of mezuzah is not fulfilled at sea. do not require a mezuzah, for they do not constitute a permanent dwelling.6The same principle applies to other dwellings of a temporary nature. Based on this principle, the Birchai Yosef (Yoreh De'ah 286) exempts patients in a hospital or inmates in prison of the obligation to have a mezuzah on their doors.
Similarly,
[With regard to] the two booths of a potter, one inside the other:7In Talmudic times, a potter would set up two booths, an inner booth, where he would live and store his belongings, and an outer booth, where he would work and exhibit his wares (Sukkah 8b). The inner booth requires a mezuzah. However, The outer booth does not require a mezuzah,8Sukkah (loc. cit.) asks: Although the outer booth is not a dwelling and, therefore, does not, in and of itself, require a mezuzah, perhaps a mezuzah should be affixed because it leads to the inner booth? The Talmud answers because it9the outer booth is not a permanent structure.10and only an entrance of a permanent nature can be considered an \"entrance to an entrance\" and is required to have a mezuzah (Kessef Mishneh). Note the Ra'avad and Rashi, who interpret the passage from Sukkah differently. Stores in a market place do not require a mezuzah because they are not permanently used as a dwelling.11Note the Kitzur Shulchan Aruch 11:14, which states that this law applies only to stalls used for business fairs that are left vacant after the fair is over. If, however, merchandise is continually left in a store, a mezuzah is required.", + "A dwelling1or room which has many doorways requires a mezuzah for each and every doorway,2that meets the ten qualifications mentioned above. even though one generally enters and leaves through only one of them.3Even if a doorway is never used. As long as the potential for using it exists, a mezuzah is required. If, however, the doorway is barred closed so that it will not be used, no mezuzah is necessary.
A small entrance between a dwelling and a loft requires a mezuzah.4On the surface, this statement, is unnecessary. Clearly, such an entrance would require a mezuzah. Perhaps the Rambam is implying that a mezuzah is required even though the opening lies horizontally in the roof of the house. There is a difference of opinion on this matter, and the Kitzur Shulchan Aruch 11:20 requires a mezuzah only on an entrance that stands upright. When there is a separate room in a house, or even one room which leads to another room,5This law reflects how dramatically socio-economic standards have changed. In Talmudic times and in the Rambam's era, a dwelling which had more than one large room was an unusual phenomenon. it is necessary to affix a mezuzah on the doorway to the innermost room, the doorway to the outer room, and the doorway to the house,6There is no maximum number of mezuzot in a house. since all of them are used for the purpose of dwelling and are permanent structures.7The Kessef Mishneh states that this law is self-evident, based on the Rambam's statements in Halachah 8. The commentaries explain, however, that the above halachah describes a situation where many entrances require a mezuzah because of another room. In this instance, each of the rooms itself requires a mezuzah.", + "When a person frequently enters and leaves through an entrance between a synagogue and a house of study1which do not require a mezuzah, as mentioned in Halachah 6 above, and his own house, that entrance requires a mezuzah.2because the fact that it is an entrance to one's own house is considered of predominant importance.
When there is an entrance between two houses,3or more particularly, between two rooms in the same house [the position of the mezuzah] is determined by the door-hinge.4This principle is called heker tzir (Menachot 33a). The mezuzah is placed on the side on which the hinge can be seen.5i.e., the side to which the door opens. This halachah is very significant with regard to contemporary homes, which possess many rooms, and it is necessary to determine the side of the entrance on which the mezuzah should be placed. The Rambam explains that this is determined by the direction to which the door opens: The mezuzah is placed on the right side of the entrance to the room to which the door opens.
The Shulchan Aruch (Yoreh De'ah 289:3) quotes the Rambam's decision. The Turei Zahav 289:4 and the Siftei Cohen 289:6 mention two other factors:a) The order in which one enters the rooms from the entrance to the house. The room which is closer to the entrance to the house is considered as leading to the room which is further removed, and the mezuzah is placed on the right side of the entrance to the latter room;
b) The importance of the rooms. The room which is less important is considered as leading into the room which is more important, and the mezuzah is placed on the right side of the entrance to the latter room.These principles are also significant if an entrance has no doors or has sliding doors. The above concepts apply only to rooms within a house. If the door leads to the public thoroughfare, the mezuzah is always placed on the right-hand side as one enters the house.", + "Where is the mezuzah affixed? At the inside of the entrance,1Menachot 32b explains that the Hebrew uvish'arecha, translated as \"on your gates,\" can also be rendered \"within your gates.\" Note the commentary on Chapter 5, Halachah 8, which explains that, when there is no other alternative, the mezuzah may be affixed inside the entrance, on the back of the doorpost. within a handbreadth of the outer edge of the doorpost,2Menachot 33b gives two reasons for this position: a) so that one will encounter God's name as soon as one enters one's home;b) so that the protective influences aroused by the mezuzah will affect a greater portion of the home. at the beginning of the top third of the entrance.3Menachot 33a derives this concept from the fact that the Torah teaches the mitzvah of mezuzah directly after the mitzvah of tefillin. Just as tefillin are placed on the upper portion of one's arm, a mezuzah should be placed on the upper portion of the entrance. (Note the Nekudot HaKessef 289, who objects to this decision.) If it was affixed higher up,4Note the Ra'avad, who states that when a doorway is very high, the mezuzah should be placed at the height of one's shoulders. (See Siftei Cohen 289:4.) it is acceptable as long as it is at least a handbreadth below the lintel.5Rabbenu Asher and the Ashkenazic authorities maintain that the mezuzah may be placed next to the lintel.
It must be placed at the right-hand side6This law applies even when a house is owned by a left-handed person (Ramah, Yoreh De'ah 289:2). as one enters the house.7Yoma 11b explains that the word veitecha, \"your house,\" can also be interpreted, \"as you enter,\" implying that the mezuzah should be positioned as one enters a house or room. If it is placed on the left-hand side, it is invalid.8It is not considered as if one has fulfilled the mitzvah at all.
A house belonging to partners requires a mezuzah.9Yoma, loc. cit., explains that although Deuteronomy 6:9 uses the singular form for \"your house,\" it does not exclude houses belonging jointly to many people.
The Kessef Mishneh relates that it would have been more appropriate to mention this law at the beginning of the chapter; nevertheless, the Rambam mentions it here because it is derived from the same Talmudic passage as the preceding law.
Note the Kitzur Shulchan Aruch 11:19, which states that an entrance which one shares with a gentile does not require a mezuzah.", + "A person must show great care in [the observance of the mitzvah of] mezuzah, because it is an obligation which is constantly incumbent upon everyone.
[Through its observance,] whenever a person enters or leaves [the house], he will encounter the unity of the name of the Holy One, blessed be He, and remember his love for Him. Thus, he will awake from his sleep and his obsession with the vanities of time, and recognize that there is nothing which lasts for eternity except the knowledge of the Creator of the world. This will motivate him to regain full awareness and follow the paths of the upright.
Whoever wears tefillin on his head and arm, wears tzitzit on his garment, and has a mezuzah on his entrance, can be assured that he will not sin, because he has many who will remind him. These are the angels, who will prevent him from sinning, as [Psalms 34:8] states: \"The angel of God camps around those who fear Him and protects them.\"
Blessed be God who offers assistance." + ], + [ + "It is a positive commandment1Sefer HaMitzvot (Positive Commandment 18) and Sefer HaChinuch (Mitzvah 613) count this mitzvah as one of the 613 mitzvot of the Torah. for each and every Jewish man2With this expression, the Rambam excludes women and minors. The Sefer HaChinuch (loc. cit.) explains that although this mitzvah is not associated with a specific time, since women are not obligated to study Torah, they are also not required to fulfill this mitzvah. Note the Sha'agat Arieh (Responsum 35), who objects and obligates women in this mitzvah. to write a Torah scroll for himself, as [implied by the commandment (Deuteronomy 31:19)]: \"And now,3Although this command was addressed to Moses, the fact that the plural form of the word \"write\" is used indicates that the command was addressed to the entire people. write down this song4the song Ha'azinu for yourselves,\"5The above is a quote from Sanhedrin 21b. The Talmud, however, does not explain how this verse serves as a commandment to write a Torah scroll. The following interpretation is the Rambam's. i.e., write down the [entire] Torah which contains this song. [The basis for this interpretation is] that the Torah should not be written passage by passage.6See Halachah 14.
Even if a person's ancestors left him a Torah scroll, it is a mitzvah to write one himself.7The Sefer HaChinuch (loc. cit.) explains that this was intended so that there would be many Torah scrolls available to allow everyone the opportunity to study. Alternatively, a person will be far more motivated to study in a new scroll which he produced himself. If a person writes the scroll by hand, it is considered as if he received it on Mount Sinai.8Taking the effort to write the scroll oneself indicates that, had the person lived at the time the Torah was given, he also would have joined the Jews in traveling to Mount Sinai to receive it (Nimukei Yosef, Menachot). If he does not know how to write9a scroll according to all the particular halachic requirements himself, [he should have] others write it for him.10i.e., he should hire a scribe or purchase a Torah scroll. Menachot 30a states: \"A person who purchases a Torah scroll in the public market is like someone who grabs a mitzvah in the marketplace.\" Rashi maintains that purchasing a Torah scroll fulfills a mitzvah, but the mitzvah is not as complete as if one had written the scroll oneself. The Ramah, however, states (Yoreh De'ah 270:1) that if a person merely purchases a Torah scroll without checking it, he does not fulfill the mitzvah at all.
Note the statements of the Tevuot Shor, which explain that if another person can perform a mitzvah in a more complete manner than one is able to do oneself, it is preferable to commission him to do so as one's agent. In this instance, since most people cannot write a Torah scroll as attractive and halachically accurate as a professional scribe, it is preferable to hire the latter to write one's scroll.
Anyone who checks even a single letter of a Torah scroll is considered as if he wrote the entire scroll.11Unless the scroll is checked, it cannot be used (See Halachah 12). Checking also involves effort.
In his Hilchot Sefer Torah, Rabbenu Asher explains that, at present, this mitzvah is also fulfilled by writing chumashim, texts of the Talmud, and other books of Torah law. This concept is also quoted by the Shulchan Aruch (Yoreh De'ah 270:2).
The Turei Zahav (270:4) explains that Rabbenu Asher's intention was not that there is no longer a mitzvah in writing a Torah scroll (for it is impossible that a change in circumstance will nullify a Biblical command), but that the original mitzvah has been extended to include these other texts.
Since even according to Rabbenu Asher's view, there is a mitzvah for each person to write a Torah scroll for himself, it is difficult to comprehend why we do not see many individuals trying to fulfill this mitzvah. This question is particularly pertinent in light of the Rambam's statements at the conclusion of the list of positive commandments in Sefer HaMitzvot, where he describes the writing of a Torah scroll as a mitzvah which a person is obligated to fulfill.
It is possible to explain that since many people are not capable of actually writing a Torah scroll themselves and do not have the financial resources to purchase one and check it, they fulfill this mitzvah through purchasing letters in a Torah scroll written by the community (Pit'chei Teshuvah 270:1; Likkutei Sichot, Vol. 24).", + "A king is commanded to write another Torah scroll1Sefer HaMitzvot (Positive Commandment 17) and Sefer HaChinuch (Mitzvah 503) count this mitzvah as one of the 613 mitzvot of the Torah. for himself, for the sake of his sovereignty,2This scroll must be written while the king is in office. If he wrote it beforehand, even if he knew that he would inherit the throne, he does not fulfill this mitzvah. in addition to the scroll which he possessed while a commoner,3The Rambam does not state \"which he wrote while a commoner.\" His choice of phraseology implies a leniency. Were the king to inherit a scroll from his family, he need not write two scrolls (one to fulfill the mitzvah of writing a Torah scroll and one \"for the sake of his sovereignty\"). Writing a single scroll is sufficient (Kessef Mishneh, Hilchot Melachim 3:1). as [Deuteronomy 17:18] states: \"And when he sits on his royal throne, he shall write....\"4Writing this scroll makes the king conscious that there exists an authority above his own (Sefer HaChinuch, loc. cit.). This scroll should be checked against the scroll in the Temple Courtyard5The Rambam's source is the Jerusalem Talmud (Sanhedrin 2:6). A Torah scroll must be checked for accuracy against an existing scroll. There was a scroll kept in the Temple Courtyard for this purpose. by the Supreme Sanhedrin.
The one which he possessed while he was a commoner should be placed in his storage chambers,6The intent is not that it should be hidden away, but that - in contrast to the scroll he writes as king - it need not accompany him at all times. Rather, like a Torah scroll kept by a common person, it should be kept in a storage closet. and the one that he wrote7or had written for him - while he was a king, should be with him at all times. - except in the circumstances mentioned in the following halachah. - or had written for him - while he was a king, should be with him at all times. When he goes out to war, his Torah scroll should be with him. When he returns, it should be with him. When he sits in judgment, it should be with him.8Sanhedrin 21b states that the king should \"wear the scroll on his arm like an amulet, as it is written, 'I have set God before me at all times. Since He is at my right hand, I will not be budged' (Psalms 16:8 .\" When he dines, it should be opposite him,9but not with him, lest it become soiled by food. as [Deuteronomy 17:19] states: \"And it shall be with him and he shall read it10He alone. This scroll is reserved for the king's personal use. None of his subjects may study from it (Tosefta, Sanhedrin 4:4). all the days of his life.\"", + "If a king did not possess a Torah scroll before he became king, he must write two Torah scrolls after he ascends the throne: one to place in his storage chambers,1thus fulfilling the mitzvah incumbent upon every Jew and the other to accompany him at all times,2fulfilling the mitzvah incumbent upon him as king. Deuteronomy 17:18 explicitly states that the scroll associated with his royal position should be his \"second Torah scroll.\" never leaving his presence except at night,3The Or Sameach suggests amending the text based on the Sifre, which requires the king to have his Torah scroll with him at night (except when sleeping). As support for this change, the Tzafnat Pane'ach quotes Hilchot Melachim 3:5:
He should be involved in Torah study and the needs of Israel by day and by night, as it is said: \"It should accompany him and he should read it all the days of his life.\" when he enters the bathhouse, the toilet, or when he sleeps.4even during the day. Deuteronomy 17:19 states, \"It should accompany him and he should read it.\" Sanhedrin 21b concludes: Where he can read it, it should accompany him; excluding places like those mentioned above, where it is not permitted to recite words of Torah. (See Hilchot Melachim 3:1.)", + "A Torah scroll which was written on unruled [parchment]1See Chapter 1, Halachah 12. or which was written with portions on g'vil and portions on k'laf2See Chapter 1, Halachah 7, for a definition of these terms. is invalid.3because the portions appear as two different scrolls. It must be written either entirely on g'vil or entirely on k'laf.4As mentioned in Chapter 1, Halachah 8, it is preferable to write a scroll on g'vil. Nevertheless, as explained in the commentary, at present, it is customary to write on k'laf.
How should a Torah scroll be written? One should write with very careful and attractive calligraphy,5Shabbat 133b interprets Exodus 15:2: \"This is my God and I will glorify Him,\" to mean \"perform mitzvot before Him in a beautiful manner... make a beautiful Torah scroll... with beautiful ink, a beautiful pen, and a skilled scribe.\" leaving the space the size of a small letter6a yud between each word7On one hand, the words (and similarly, the letters mentioned below) should not be too close to each other lest one be unable to differentiate between them. Conversely, leaving too large a gap between them is not attractive. and a hairbreadth's space between each letter.8See the conclusion of Chapter 8. The space of a line should be left between each line.9Leaving this space between the lines makes the text easier to read.10The length of each line should be thirty letters, so that one can write the word למשפחושיכם, the longest word in the Torah. The Rambam and similarly, Menachot 30a, write this world in a full form, containing a vav, and thus containing ten letters. Nevertheless, according to our tradition, the word never appears with a vav in the Torah and thus contains only nine letters.
The length of each line should be thirty letters so that one can write the word למשפחותיכם three times.11The Hagahot Maimoniot states that this is approximately a handbreadth. This should be the width of every column.12The Siftei Cohen (272:3) states, however, that this figure is not a hard and fast rule, and everything depends on the penmanship of the particular scribe. (See also Tosafot, Menachot 30a.) A line should not be shorter than this, lest the column appear like a note;13The Rambam's phraseology differs slightly from his source, Menachot, loc. cit., which states: \"One should not write [a scroll] with many columns [i.e., with short columns], lest it appear like a letter.\" nor wider than this, so that one's eyes will not wander through the text.14i.e., a person will become confused which line he is on (Menachot, loc. cit.).", + "One should not reduce the size of a letter1i.e., write it narrower than usual in order to leave the proper amount of space between one passage and another.2This refers to the following situation. A passage ends in the middle of the line and the next passage is s'tumah (see Chapter 8, Halachah 2). Thus, space for nine letters must be left between the two passages. The scribe should not write the letters narrower than usual to allow him to fit them in the space which is left. Instead, at the outset, he should plan the scroll in a manner in which such difficulties will not arise.
The Turei Zahav (273:2) writes that if the scribe does not plan properly and is forced to write narrower letters, the scroll is not disqualified.
Should [a scribe] have to write a word with five letters [at the end of a line, and there not be sufficient space for them all], he should not write two within the column and three beyond its margins.3Note the K'nesset HaGedolah, which questions whether the scroll is disqualified if written in this manner. From the Rambam's phraseology here and in Halachah 9, it appears that he considers this a preference, but not an absolute requirement. This view is stated in the Shulchan Aruch (Yoreh De'ah 273:5). Rather, he should write three within the column, and two beyond its margins.4Thus, the majority of the word is within the margins. If there is no room on the line to write [at least] three letters, he should leave an empty space and continue at the beginning of the [next] line.5The Shulchan Aruch (Yoreh De'ah 273:3) articulates the Rambam's thoughts, explaining that the scribes should leave empty spaces rather than elongate the letters (for doing so distorts their shape). At present, the latter practice has, nevertheless, become common.", + "Should [a scribe] have to write a two-letter word [after completing a line], he should not write it between the columns.1Although one is allowed to write two letters of a five-letter word outside a column's margins, it is not proper to write an entire word there even if it consists of only two letters (Kessef Mishneh). Instead, he should write it at the beginning of the [following] line.2even though it will cause him some difficulty in spacing out the following line.
[The following rules apply] if one had to write a word3In one of his responsa, the Rambam states that this should not be done with God's name. See Shulchan Aruch (Yoreh De'ah 276:8). of ten4As stated above, according to our tradition, the longest word in the Torah has only nine letters. - or more5Though there are no words with more than nine letters in the Torah, the megillah contains one eleven-letter word. The same rules that apply to writing a Torah scroll apply in its composition. or fewer6letters in the middle of a line, and less space than necessary remained within the column: If it is possible to write half of the word within the column, with [only] half extending beyond the margin, he should. - Though the Shulchan Aruch (Yoreh De'ah 273:4) quotes the Rambam's decision as halachah, theSiftei Cohen 273:4 (based on the opinion of Rabbenu Asher) maintains that one should not write more than two letters outside a column's margins. Significantly, in the laws of tefillin (Orach Chayim 32:33), the Shulchan Aruch also quotes Rabbenu Asher's view. - letters in the middle of a line, and less space than necessary remained within the column: If it is possible to write half of the word within the column, with [only] half extending beyond the margin, he should. If that is not possible, he should leave an empty space and continue at the beginning of the next line.7Note the commentary at the conclusion of the previous halachah.", + "One should leave four empty lines between each of the books of the Torah, neither more, nor less, starting the next book at the beginning of the following line.1Note the Pitchei Teshuvah (273:1), which states that one should not conclude any of the first four books of the Torah on the final line of a column.
One should complete the entire Torah in the middle of the line at the bottom of the column. If many lines remain in the column, he should write shorter lines,2The Ramah (Yoreh De'ah 272:4) states that one may also write the words with taller letters which take up several lines each. beginning at the beginning of the line, but not completing it,3This differs from Rashi's interpretation of Menachot 30a, which maintains that one should write the lines in pyramid form. so that the words לעיני כל ישראל4These are the final words of the Torah. Concluding in the middle of the line is a clear indication that these are the Torah's final words (Turei Zahav 272:6). are in the middle of the line at the bottom of the column.", + "One should be careful regarding the oversized letters, the miniature letters,1According to tradition, each letter appears once in the Tanach in a form smaller than all the other letters, and once in a form larger than all the other letters. the letters that are dotted,2At times, shapes resembling asterisks are place above letters in the Torah. Each time letters are written in such a manner, several exegetical interpretations are offered explaining the deviation from the norm.
The Hebrew word nekudot is also used to refer to the signs which serve as vowels in the Hebrew language. The Shulchan Aruch (Yoreh De'ah 274:7) disqualifies the use of a text which includes these signs. the letters that have abnormal shapes3e.g.,the pe'in that are bent over, and the crooked letters - See the Chatam Sofer, Responsum 265. - e.g., the pe'in that are bent over - and the crooked letters that the scribes have copied from each other in a chain of tradition.4Rarely are these factors mentioned in the Talmud or the early codes. Rather, traditions regarding these letters were handed down from scribe to scribe.
[Similarly,] care should be taken regarding the crowns5i.e., on which letter to place a crown(s) and the number [of crowns placed on a letter].6The number of crowns is not uniform There are some letters that have [only] one crown, and others that have seven crowns.7Menachot 29b states that when Moses ascended to heaven, he found God attaching crowns to the letters of the Torah. When he questioned God concerning their purpose, God told him that, in the future, there would be a man (Rabbi Akiva) who would derive mountains upon mountains of laws from each particular crown.
There is a serious difference of opinion between the Rambam and Rabbenu Asher regarding the crowns. Rabbenu Asher maintains that crowns should be placed on the letters שעטנ\"ז ג\"ץ. The Rambam maintains that the letters on which the crowns are placed is a matter of tradition extending back to Moses. In practice, today, it is customary to place crowns on the letters שעטנ\"ז ג\"ץ at all times, and to place crowns on certain other letters depending on tradition. All these crowns are shaped like8tiny zeiynin. They should be as thin as a hair.", + "All the above matters were mentioned only because this is the most perfect way of performing the mitzvah. Should one, however, alter the structure [of a scroll from that] mentioned above or not be precise regarding the placement of the crowns, [the scroll is acceptable]5There is a difference of opinion in this regard between the Rambam and Rabbenu Asher, who maintains that a Torah scroll lacking crowns is disqualified. As explained in the commentary on Chapter 2, Halachah 9, the Shulchan Aruch advises adding all the necessary crowns before using the scroll. if all the letters were written as they should be.
[Similarly,] if one wrote the lines closer together, separated them further, lengthened them, or shortened them,6See Halachah 6 regarding these three factors. the scroll is acceptable, provided one letter does not touch another,7See the conclusion of Chapter 8. If the letters touch, they must be separated before the Torah scroll may be used (Shulchan Aruch, Yoreh De'ah 274:4). no letters are omitted, extra letters are not added,8See Halachot 11-13. the shape of even a single letter is not altered, and the [form of the passages, whether] p'tuchah or s'tumah, is not changed.9See Halachah 11 and Chapter 8, Halachah 3.", + "There are other practices which, although they are not mentioned in the Talmud, have been followed by scribes as tradition, transferred from generation to generation. They include that:
a) the number of lines in each column not be less than 48 nor greater than 60;
b) there is a space of approximately nine letters left empty between each passage, so that one could write the word אשר three times;
c) that the five lines above the song recited at the Red Sea begin with the words: haba'im, bayabashah, י-ה-ו-ה and b'Mitzrayim, and that the five lines below that song begin with the words: vatikach, achareha, sus, vayetz'u, and vayavo'u.
d) that the six lines above the song, Ha'azinu begin with the words: v'a'idah, acharei, haderech, b'acharit, l'hach'iso, and k'hal, and that the five lines below that song begin with the words: vayavo, l'daber, asher, hazot, asher.", + "All the above matters [were mentioned]1in the previous halachah only because this is the most perfect way of performing the mitzvah. If one deviated from them, [the scroll] is not disqualified.2only because this is the most perfect way of performing the mitzvah. If one deviated from them, [the scroll] is not disqualified.
In contrast,3There are more serious scribal errors that can render a scroll unfit for use. if one wrote the short form of a word that should be spelled using a long form, or the long form of one that should be spelled using a short form,4As mentioned in the commentary on Chapter 2, Halachah 3, there are times when the Hebrew vowels cholam and shuruk are written with a letter vav, and times when that letter is omitted. Similarly, there are times when the vowel chirik is written with a yud, and times when that letter is omitted.
The expression malei, rendered as \"full form,\" refers to the form that includes the extra letter. Chaseir, rendered as \"short form,\" refers to the form that lacks the extra letter. [the scroll] is disqualified.5Although in its present condition, the scroll cannot be used for a public Torah reading, as explained in the following two halachot, the scroll is not necessarily totally disqualified. In certain circumstances, it can be corrected and then used.6[The same ruling applies if, in circumstances where one word is written in the Torah scroll and a different word is read] There are several instances when, although one word is written in the Torah scroll, a different word is recited when the Torah is read publicly. Both the written text of the Torah and the traditional way in which it is read have their source in the revelation at Sinai (Nedarim 37b).
[The same ruling applies if, in circumstances where one word is written in the Torah scroll and a different word is read] - e.g.,yishkavenah is read instead of yishgalenah (Deuteronomy 28:30), and uvat'chorim is read instead of uva'folim (Deuteronomy7In these instances, both the words share approximately the same meaning; however, the term that is read in public is slightly less harsh than the term actually written in the Torah. 28:27 - one writes the word that is read [instead of the word that is written].8See the Shulchan Aruch (Yoreh De'ah 275:6).
Similarly, if one wrote a passage that should be p'tuchah as s'tumah, or one that should be s'tumah as p'tuchah,9See Chapter 8, Halachot 1 and 2. or if one wrote another passage from the Torah10other than the songs in the form of one of the songs,11i.e., the song of celebration after the crossing of the Red Sea or the song Ha'azinu or wrote one of the songs in the form of another passage,12See the conclusion of Chapter 8. [the scroll is disqualified].13See the Shulchan Aruch (Yoreh De'ah 275:1-5). It does not have the holiness of a Torah scroll and, instead, is considered as one of the chumashim from which children are taught.14In Talmudic times, even children would learn from scrolls. These scrolls, however, could not be used for the communal Torah readings; they have the same level of holiness as sacred texts that are printed today. Compare to Halachah 14.", + "A Torah scroll1The Ramah (Yoreh De'ah 279:1) quotes the ruling of the Hagahot Maimoniot, who applies this principle to the other books of the Tanach and, also, to other sacred texts, such as the Talmud. (See also Rashi, Ketubot 19b.) that is uncorrected should not be left [unattended to]2lest the error it contains cause a person to err regarding a law or Torah concept. for more than thirty days.3As apparent from Bava Metzia 118a, this is a period that our Sages generally granted to correct various problems. Rather, it should either be corrected4as mentioned in the following halachah or entombed.5as mentioned in Chapter 10, Halachah 3.
A Torah scroll that has three6or fewer errors in each column should be corrected. If it has four, it should be entombed.7For a scroll with more corrections than this will not be attractive (Menachot 29b). Should the majority of a scroll have been checked to be accurate8The Kessef Mishneh interprets this to mean that the majority of the letters of the scroll are written properly, even if there are three or more errors in most of the columns. This interpretation is quoted as halachah by the Siftei Cohen 279:4. The Ziv Mishneh differs, and interprets this as meaning that the majority of the columns of the scroll are written properly. and there are four9or more errors in each column of the remainder of the scroll, the scroll should be corrected, provided there is at least one column of the defective portion that has fewer than four errors.10Tosafot, Menachot, loc. cit., emphasizes that this leniency is granted only when the column was written correctly at the outset. If this column also had been corrected, it may not serve as the basis for the correction of the entire scroll.", + "When does the above apply? When one wrote the short form of a word instead of the long form, and one will thus be forced to insert the [extra] letters between the lines.10If so many words are written between the lines, the scroll will not be attractive and it is therefore disqualified. If, however, one wrote the long form of a word instead of the short form, one may correct the scroll even if there are many errors on each page. In such an instance, one removes a letter instead of inserting it.11The Ramah (Yoreh De'ah 279:4) suggests rewriting the other words on the line with a slightly elongated script, so that an empty space will not be left.", + "It is permitted to write a scroll containing each of the five books of the Torah individually.1See Ketubot 103b, which relates how Rabbi Chiyya wrote five Torah scrolls and gave each one to a different child to learn from, in order to preserve Torah study among the Jewish people. These scrolls do not have the sanctity of a Torah scroll.2As mentioned in Hilchot Tefillah 12:23, these scrolls may not be used for the communal Torah readings, nor must they be awarded the same degree of respect as a kosher Torah scroll.
One should not write3In one of his responsa, the Rambam explains that this prohibition also applies to embroidering or engraving passages from the Torah. a scroll that contains several passages,4See Halachah 1 and commentary which use this law as the basis for the derivation of the mitzvah to write a Torah scroll. nor should one write a scroll5containing verses from the Torah for a child to learn from.6Surely, writing passages from the Torah for other purposes is forbidden. In the above-mentioned response, the Rambam criticizes people who write passages from the Torah as amulets or for other similar purposes. This is, nevertheless, permitted if one [ultimately] intends to complete an entire book of the Torah.7Ketubot 103b relates that Rabbi Chiya wrote five scrolls, each containing one of the books of the Torah and gave them to five different children to study.
Rabbenu Yitzchak Alfasi (in his notes on Gittin 60a) differs, and allows passages from the Torah to be written for instruction. Even though this is forbidden by the letter of Torah law, the Rabbis allowed such scrolls to be written to enable people who could not afford to have an entire book of the Torah written for them to teach their children.
The Shulchan Aruch (Yoreh De'ah 283:2) quotes the Rambam's decision, while the Siftei Cohen (283:3) accepts Rabbenu Yitzchak Alfasi's position. It is permitted to write a scroll with [verses from the Torah] when one writes three words in a line spaced out disjointedly.8Our translation is based on the responsum mentioned above. The Rambam's intent is that each line contains only three words and that no line is positioned directly below (or in any other organized pattern), so that the passage will not appear as a single entity.
The source for this law is Gittin 60a, which relates that Queen Heleni had a golden tablet made on which was inscribed the passage for a sotah, so that the priests would not have to copy it from a Torah scroll on every occasion. Because of the prohibition against writing passages from a Torah scroll separately, this tablet was written in the above manner. (Note a somewhat different description of this tablet in the Rambam's Commentary on the Mishnah, Sotah 2:4.)", + "It is permitted to include [all the books of] the Torah, the Prophets, and the Holy Scriptures in a single scroll.1See, however, the following halachah, which describes the status of such a scroll.
Four empty lines should be left between each book of the Torah,2as stated above, Halachah 7 and three empty lines between each book of the Prophets.3Our text of Bava Batra, 13b, which serves as the source for this halachah, appears to indicate that four lines should be left between each book of the Prophets as well. Note, however, Soferim 2:4, which, like the Rambam, mentions leaving only three lines. The Shulchan Aruch (Yoreh De'ah 283:1) quotes the Rambam's decision. One should also leave three lines between each book of the twelve [minor] prophets,4Although they are considered in their entirety as a single book of the Bible, this distinction between the works of each prophet should be made.5Although some of the minor prophets - e.g., Hoshea and Amos (see the Rambam's introduction to the Mishneh Torah) - chronologically preceded Isaiah, because of the size of their books they were included as a unit (Bava Batra, loc. cit.). so that should one desire to cut, he may do so.6Based on Bava Batra, loc. cit., the Kessef Mishneh maintains that there is an error in the published version of the text and that it should read as follows:
One should also leave three lines between each book of the twelve [minor] prophets. [Alternatively, within the works of the prophets,] one may complete [a book] at the end [of a column] and start [the following one] at the beginning [of the following column], so that should one desire to cut, he may do so.
Rav David Arameah sees no reason to amend the text, and explains that the space is left between the books, \"so that should one desire to cut, he may do so.\"
This is the order of the Prophets: Joshua, Judges, Samuel, Kings,7The division of Samuel and Kings into two books was first introduced by the Vulgate, the Church's translation of the Bible into Latin. Jeremiah, Ezekiel, Isaiah,8Although chronologically, Isaiah preceded Jeremiah and Ezekiel, because of thematic connection, Bava Batra 14b favors the order quoted by the Rambam:
The Book of Kings ends with a description of the destruction of the First Temple. This is also the theme of the majority of Jeremiah's prophecies. The Book of Ezekiel begins with the theme of destruction and exile, but concludes with visions of Mashiach's coming. Afterward, it is followed by the Book of Isaiah, which focuses primarily on the Messianic redemption. the Twelve [Minor Prophets].
This is the order of the Holy Scriptures: Ruth, Psalms, Job,9These three books are arranged in chronological order, according to the opinion that maintains that Job lived in the time of King Solomon. Proverbs, Ecclesiastes, the Song of Songs,10Rashi, Bava Batra, loc. cit., explains that King Solomon wrote these three books in this order, completing the Song of Songs in his old age. Lamentations, Daniel, Esther, Ezra,11These texts are also in chronological order. According to the Talmud, the books of Ezra and Nechemiah are a single text. (See also Sanhedrin 93b.) Chronicles.12which was written by Ezra in Babylon (Bava Batra 15a).", + "All sacred texts may be written only on a ruled [surface]. [This applies] even if they are written on paper. One may write three words without ruling [the surface on which they are written]. Writing any more than that is forbidden.
A scroll that includes the Torah, the Prophets, and the Holy Scriptures does not possess the same degree of holiness as a Torah scroll. Rather, it is like a scroll containing one of the books of the Torah, because the addition [of a book in the scroll] is equivalent to having omitted one." + ], + [ + "There are two forms for a passage1The Torah is divided into 669 passages, each containing one or more verses. There are two structures with which they are written: p'tuchah (described in this halachah) and s'tumah (described in the following halachah). which is written as p'tuchah:2P'tuchah literally means \"open.\" This name is given because an empty space is left on the preceding line. [One form is used] when one completes [the previous passage] in the midst of the line.3as explained below, leaving an empty space large enough to contain nine letters. Then, one should leave the remainder of the line empty and begin the passage that is p'tuchah at the beginning of the following line.4All the halachic authorities accept the use of this form for a passage written as p'tuchah.
When is [this form] used? When the empty space is large enough to contain nine letters.5In Chapter 7, Halachah 10, the Rambam defines this measure as enough space to write the word רשא three times. In this context, the Beit Yosef (Yoreh De'ah 275) states that, after the fact, a scroll is not disqualified if a space necessary to write nine yuddim is left open. If, however, the empty space is very small or one concludes [the previous passage] at the end of the line, one should leave one line totally empty and begin the passage that is p'tuchah at the beginning of the third line.6Rabbenu Asher differs, and maintains that, in such an instance, the passage written as p'tuchah should be begun on the second line, but a space large enough to contain nine letters should be left at the beginning of the line.
Because of this difference of opinion, the Shulchan Aruch (Yoreh De'ah 275:2) suggests that the scribes structure their text so that the passage that precedes a passage which is p'tuchah always ends in the middle of the line, leaving a space large enough to contain nine letters and one word of the new passage. All authorities agree that this form is setumah. The Ramah adds, however, that if that is not possible, one should write the passage according to the Rambam's decision.", + "There are three forms for a passage that is written as s'tumah:1S'tumah means \"closed.\" [One form is used] when one completes [the previous passage] in the midst of the line. Then, one should leave the above-mentioned amount of empty space2The space must be large enough to contain nine letters. and begin writing at least one word of the passage written as s'tumah at the end of the line. Thus, there will be a space in the middle [of the line].3Rabbenu Asher also accepts this as a proper form for a s'tumah passage.
When there is not enough room left on the line to leave this amount of space open and write at least one word at the end of the line, one should leave the entire space empty, then leave an empty space at the beginning of the second line,4There is a debate among the authorities (See Turei Zahav 32:25; Shulchan Aruch HaRav 32:51) if it is necessary that the space of nine letters be left open on a single line or if it is sufficient that the sum total of the space at the end of the previous line and the beginning of the new line be equal to this measure. and begin writing the passage to be written as s'tumah in the middle of the second line.
When one completes the previous passage at the end of the line, one should leave a space of the above-mentioned size at the beginning of the second line and begin writing the passage to be written as s'tumah in the middle of the line.5Rabbenu Asher does not accept the Rambam's opinion on this, and requires different forms in these instances for a passage to be written as s'tumah.
The Shulchan Aruch (Yoreh De'ah 275:2) maintains that a scribe should structure his text so that all the passages that precede a passage to be written as s'tumah end at the beginning of a line, so that one can leave the required space and fit in one word of the new passage. The Ramah adds, however, that if that is not possible, one should write the passage according to the Rambam's decisions.
Thus, a passage written as p'tuchah always begins at the beginning of the line, and a passage written as s'tumah always begins in the middle of the line.", + "A scroll that has errors regarding the long and short form of letters can be corrected and checked as explained above.6See Chapter 1, Halachah 16; Chapter 7, Halachot 12-13. In contrast, if:
one erred with regard to the space between passages and wrote a passage that should be written as p'tuchah as s'tumah, or one that should be written as s'tumah as p'tuchah;
one left an empty space where a [new] passage does not [begin];
one continued writing in the normal manner without leaving a space between passages; or
one changed the form of the songs,7The Rambam is referring to the form of the song sung after the crossing of the Red Sea, and the song Ha'azinu. He describes their proper form at the conclusion of the following halachah.
Significantly, the Shulchan Aruch (Yoreh De'ah 275:3) rules that, although a Torah scroll is disqualified if one writes either of these two songs in the same form as the rest of the Torah, if one writes them in a way that differs both from the usual form of the Torah and the manner in which these songs are customarily written, the scroll is not necessarily disqualified. the scroll is disqualified and may never be corrected.8In one of his responsa, Rabbenu Asher explains that this is not an absolute statement. The scribe may correct the text by erasing the passage that has been written improperly. Nevertheless, this will not generally be done, because:
a) if the passage contains God's name, it is forbidden to erase it; or b) leaving the required space between passages may cause the space for the passages themselves to be too cramped.
The Ramah (Yoreh De'ah 275:1) quotes Rabbenu Asher's opinion. Instead, one must remove the entire column on which it is written.", + "Since I have seen great confusion about these matters in all the scrolls I have seen, and similarly, the masters of the tradition who have written down and composed [texts] to make it known [which passages] are p'tuchot and which are s'tumot are divided with regard to the scrolls on which to rely, I saw fit to write down the entire list of all the passages in the Torah that are s'tumot and p'tuchot, and also the form of the songs. In this manner, all the scrolls can be corrected and checked against these [principles].9In his introduction to the Mishneh Torah, the Rambam outlines the goals he had in composing the text:
to compose a work that clarifies... the entire Oral Law, setting it in order without question or difficulty... revealing all the laws to the great and the small regarding each and every mitzvah.
The goal of presenting the Oral Law in a form that could be put in practice by every Jew is clearly expressed in these halachot that give precise instructions enabling each individual to compose a kosher Torah scroll.
The scroll on which I relied on for [clarification of] these matters was a scroll renowned in Egypt, which includes all the 24 books [of the Bible]. It was kept in Jerusalem for many years so that scrolls could be checked from it. Everyone relies upon it because it was corrected by ben Asher,10This appears to refer to the scribe Aharon ben Moshe, from the tribe of Asher, who lived in Tiberias in the generation following Rav Sa'adiah Gaon and was renowned for his knowledge of grammar (Shalshelet HaKabbalah).who spent many years writing it precisely, and [afterward] checked it many times.I relied [on this scroll] when I wrote a Torah scroll according to law. The Book of Genesisיהי רקיע יקוו המים יהי מאורות ישרצו המים תוצא הארץ ויכלו אלה תולדות השמים כולן פתוחות והן שבע פרשיות אל האשה אמר ולאדם אמר שתיהן סתומות ויאמר יי' אלהים פתוחה והאדם ידע זה ספר ויחי שת ויחי אנוש ויחי קינן ויחי מהללאל ויחי ירד ויחי חנוך ויחי מתושלח ויחי למך ויחי נח אחת עשרה פרשיות אלו כולן סתומות וירא יי' אלה תולדת נח שתיהן פתוחות ויאמר אלהים לנח וידבר אלהים אל נח ויאמר אלהים אל נח שלשתן סתומות ויהיו בני נח ואלה תולדת בני נח שתיהן פתוחות וכנען ילד ולשם ילד שתיהן סתומות ויהי כל הארץ שפה אחת אלה תולדת שם שתיהן פתוחות וארפכשד חי ושלח חי ויחי עבר ויחי פלג ויחי רעו ויחי שרוג ויחי נחור ויחי תרח כולן סתומות השמונה פרשיות ויאמר יי' אל אברם ויהי רעב ויהי בימי אמרפל שלשתן פתוחות אחר הדברים ושרי אשת אברם ויהי אברם ויאמר אלהים אל אברהם ארבעתן סתומות וירא אליו פתוחה ויסע משם ויי' פקד את שרה שתיהן סתומות ויהי בעת ההוא ויהי אחר ויהי אחרי הדברים ויהיו חיי שרה ארבעתן פתוחות ואברהם זקן סתומה ויסף אברהם ואלה תלדת ישמעאל ואלה תולדת יצחק ויהי רעב ארבעתן פתוחות ויהי עשו ויהי כי זקן יצחק ויצא יעקב שלשתן סתומות וישלח יעקב פתוחה ויבא יעקב ותצא דינה שתיהן סתומות ויאמר אלהים וירא אלהים ויהיו בני יעקב ואלה תלדות עשו ארבעתן פתוחות אלה בני שעיר סתומה ואלה המלכים וישב יעקב ויהי בעת שלשתן פתוחות ויוסף הורד מצרימה סתומה ויהי אחר הדברים ויהי מקץ שתיהן פתוחות: ויגש אליו ואלה שמות ואת יהודה שלשתן סתומות ויהי אחרי הדברים ויקרא יעקב שמעון ולוי יהודה זבולן יששכר כולן פתוחות והן שש דן גד מאשר נפתלי בן פרת יוסף חמשתן סתומות בנימין פתוחה There are 43 passages that are p'tuchot and 48 passages that are s'tumot, 91 passages in their entirety.11The first passage in each book of the Torah is not mentioned, since it is governed by different rules (Kessef Mishneh). There is some debate among the commentaries concerning the exact text of the Mishneh Torah. Also, there are different traditions regarding several of these passages. Accordingly, today, a scribe should write a scroll based on a Torah scroll that is accepted as correct, and not from this list." + ], + [ + "A Torah scroll should not be written in a way which causes its length to exceed its circumference, or its circumference to exceed its length.
What is the appropriate length? When the scroll is written on g'vil, six handbreadths - i.e., 24 thumbbreadths. When the scroll is written on k'laf, it may be more or less, provided that the length is equal to the circumference. If one wrote a scroll on g'vil less than six handbreadths long and concentrated one's writing, or [wrote a scroll] more than six handbreadths long and spread out one's writing, if the length is equal to the circumference, it has been written in the proper manner.", + "The following margins should be left [on each column]: Below the column: four thumbbreadths; above the column: three thumbbreadths; and between each column: two thumbbreadths.
[To allow for these margins,] one should leave an additional thumbbreadth at the beginning and the end of each portion of parchment and room to sew the parchments together. Thus, when one sews all the portions of parchment together, there will be two thumbbreadths between each column throughout the entire scroll.
One should also leave an extra portion of parchment at the beginning and the end of the scroll, to wind around its staves.
All these measures are part of [performing] the mitzvah [in the optimum manner]. If one decreased or increased any of them, [the scroll] is not disqualified.", + "How should a person structure the scroll [he is writing] so that its length will be equal to its circumference? He should begin by making equal portions of parchment, each having a standard width of six handbreadths.
Afterwards, he should wind the parchments, each in the same manner, making one tight coil. He should continue adding to the coil, winding the parchments tightly until the circumference of the coil is six handbreadths, the width of the parchment. He should measure with a red cord that [is long enough] to surround the entire coil.", + "Afterwards, one should make a measuring rod, forty or fifty thumbbreadths long. Each thumbbreadth on the rod should be divided into halves, thirds, and quarters, so that it will be possible to have exact measurements, including even half and quarter thumbbreadths.
One should measure each piece of parchment with this rod to determine its length in thumbbreadths. In this manner, one can calculate the length in thumbbreadths of the entire coil.", + "Afterwards, one should take two or three other parchments [as an experiment] to check the size of one's writing. One should write a [sample] column.
It is obvious that the length of the column [used for the writing] will be seventeen thumbbreadths, since three thumbbreadths are left for a margin above the column and four thumbbreadths are left for a margin below. The width of the column, however, varies according to the thickness of one's writing. Similarly, the number of lines within each column varies according to the writing. The space of a line should be left between each two lines.", + "After one writes the experimental column as one desires, one should measure the column with the rod. Then one should add the two thumbbreadths to be left between columns and calculate the number of columns one will have in the entire coil [should one continue] using the same [size] writing.
Once one knows the number of columns [for which there is space in the coil], one should calculate according to the scroll from which one is writing whether the entire Torah will be able to be contained in the number of columns there are in the coil based on this [size] writing.
If the entire Torah can be contained within this number of columns, [the scroll] will be [written in the] desired [fashion]. If, according to one's calculations, there are more columns than necessary to contain the Torah, one should write with a broader script, so that fewer columns will be included. One should write another [experimental] column [and recalculate until the calculations are resolved].
If, according to one's calculations, there are fewer columns than necessary to contain the Torah, one should write with a thinner script, so that more columns will be included. One should write another [experimental] column and recalculate until the calculations are resolved.", + "After one knows the width of the column and the measure of one's writing, one takes the coil [of parchment] and divides each parchment into columns according to the [size of the] column with which one experimented and made the [above] calculation, ruling each column. When more than three or four fingerbreadths remain after the final column [which fits onto] the portion of parchment, one should leave only a thumbbreadth and the space necessary to sew it and cut off the rest.
One need not worry that, ultimately, additional parchments will have to be added to the coil to compensate for the portions which were cut off. This is not a factor of circumstance, because the writing will cause [the size of the scroll] to be extended [only] according to the number of columns [originally calculated].", + "Similarly, if one desires to make the width of the scroll more than six [thumbbreadths] or less than six [thumbbreadths], one should follow similar calculations. Thus, the length of the scroll will be equal to the circumference, neither less nor more, provided one does not err in his calculations.", + "The thumbbreadth mentioned in all these calculations - and in all other Torah measurements - refers to the width of a normal person's thumb. We have calculated this measure precisely and found it to be equal to the width of seven average barley-corns when placed next to each other in a cramped manner. This is equivalent to the length of two barley-corns amply spaced apart.
Whenever the term \"handbreadth\" is mentioned, it refers to four of these thumbbreadths. Whenever the term cubit is mentioned, it refers to six handbreadths.", + "In the Torah scroll which I wrote, the width of each column was four thumbbreadths [with the exception of the] columns on which the Song of the Red Sea and the song Ha'azinu were written; they were six thumbbreadths wide. There were 51 lines in each column and 226 columns in the entire scroll. [In its entirety,] the scroll was approximately 1366 thumbbreadths long.", + "The six thumbbreadths beyond the number that one would arrive at by calculation were used for the margin of the scroll left at the beginning and the end. I wrote the scroll from parchment made from ram skin.
Should one desire to write a scroll using these measurements or deviating from them only slightly - i.e., adding or subtracting two or three columns, there is no necessity to trouble oneself with calculations; without any difficulty one will have a scroll whose length is equal to its circumference.", + "One should not write fewer than three columns on a piece of parchment, nor [should one write] more than eight columns. If one has a piece of parchment large enough to contain nine columns, one should divide it in two, one portion containing five columns, and one portion four columns.
When does the above apply? At the beginning of the scroll or in the middle. At the end of the scroll, however, even if there is one verse in one column, that column may be written on a separate piece of parchment and sewn together with the other parchments.", + "When one sews the parchments together, one should use only sinews from a kosher species of animal or beast. [Sinews taken from] animals which died without being ritually slaughtered or which were killed by wild beasts [are, nevertheless, acceptable].
This is a halachah transmitted to Moses on Mount Sinai. Therefore, if one did not sew them with sinews, or used sinews from a non-kosher animal, the scroll is unacceptable until one removes the threads and sews them again.", + "When sewing all the pieces of parchment together, one should not sew the entire length of the parchment. Rather, one should leave a certain portion unsewn on both the top and bottom of the parchment, so that the parchment will not tear in the middle when the Torah is rolled.
Two staves of wood should be made for a [Torah scroll], one at the beginning and one at the end. One should sew the parchment left over at the beginning and the end [of the scrolls] to these staves with sinews, so that it can be rolled around [these staves]. Space should be left between the staves and the columns of writing.", + "When a tear in a Torah scroll is contained within two lines, [it is sufficient to] sew [the tear]. If it [extends to] three [or more], [it] should not be sewn.
When does the above apply? With regard to an old Torah scroll which one cannot recognize as having been processed with gallnut juice. If, however, one can recognize that the parchment was processed with gallnut juice, one may sew it, even if the tear extends to three [lines]. Similarly, [if there is a tear] between columns or between words, one may sew it.
All these tears may be sewn only with the sinews which are used to sew the parchments together. When sewing, one must be careful that a single letter is not omitted or has its form distorted." + ], + [ + "Thus, it can be concluded that there are twenty factors that1each in its own right - can disqualify a Torah scroll. If a scroll contains one of these factors, it does not have the sanctity of a Torah scroll, but rather is considered like a chumash used to teach children - i.e., although it is still considered to be a sacred text, it does not have the same degree of holiness as a Torah scroll. (See also Chapter 7, Halachah 14, and Hilchot Tefillah 11:14.) - each in its own right - can disqualify a Torah scroll. If a scroll contains one of these factors, it does not have the sanctity of a Torah scroll, but rather is considered like a chumash used to teach children. It may not be used for a public Torah reading.2There is an apparent contradiction between this ruling and one of the Rambam's responsa, which states:
It is permitted to recite a blessing when reading from a Torah scroll that has been invalidated. This practice was carried out in the presence of the geonim, Rav Yosef HaLevi and Rav Yitzchak Alfasi, without protest....The blessing is not dependent on the scroll from which the scroll is read... but on the reading itself....
The Kessef Mishneh attempts to resolve this difficulty, explaining that the responsum deals with a circumstance when there is no proper Torah scroll available. In contrast, the decision rendered here is a priori in nature (לכתחילה) The Shulchan Aruch (Orach Chayim 143:2-3), however, rules that a blessing may not be recited on such a scroll. See also Hilchot Tefillah 12:23.
They are:
a) that the scroll was written on parchment from a non-kosher animal;
b)3See Chapter 1, Halachah 10. that the scroll was written on parchment from a kosher animal that was not processed;
c)4See Chapter 1, Halachot 6-9 and 14. [that the scroll was written on parchment] that was not processed with the intention that it be used for a Torah scroll;
d)5See Chapter 1, Halachah 11. that it was written on [the side6See Chapter 1, Halachah 9 of the parchment] that is not appropriate for writing; i.e., on g'vil on the side of the flesh, and on k'laf on the side of the hair;
7See Chapter 1, Halachah 9.
e) that a portion was written on g'vil and a portion on k'laf;8See Chapter 7, Halachah 4.
f) that it was written on duchsustos;
g) that it was written on unruled [parchment];
h)9See Chapter 1, Halachah 12, and Chapter 7, Halachah 4. that it was written with [an ink] other than a black ink that remains [without fading];
i)10See Chapter 1, Halachah 5. that it was written in a language other [than L'shon HaKodesh];
j)11See Chapter 1, Halachah 19. that it was written by a nonbeliever or others whose writing is not12See Chapter 1, Halachah 13. acceptable;
k) that the names of God were not written with the proper intention;
l)13See Chapter 1, Halachah 15. that even a single letter was omitted;
m) that even a single letter was added;
n)14See Chapter 1, Halachah 2, and Chapter 7, Halachah 9. that one letter touches another;
o)15See Chapter 1, Halachah 19, and the conclusion of Chapter 8. that the form of a letter is distorted so that it cannot be read, or so that it would be read as another letter. This applies regardless of whether the distortion was caused by the original writing, a perforation, a tear, or an erasure;
p)16See Chapter 1, Halachot 19-20; Chapter 7, Halachah 9; and Chapter 9, Halachah 15.
p) that additional space was left between letters, so that a word would appear as two words, or that too little space was left between words, so that two words appear as one; - See the conclusion of Chapter 8.
q) that the form of the passages; - i.e., one wrote a passage that should have appeared p'tuchah as s'tumah, or vice versa
was altered; - See Chapter 8, Halachah 3.
r) that the form of the songs; - the song of the Red Sea and the song Ha'azinu
was altered; - See Chapter 8, ibid.
s) that other passages were written in the form of the songs - See Chapter 7, Halachah 11.
t) that the parchments were sewn together using [thread made from anything other] than animal sinews.; - See Chapter 9, Halachah 13.
Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements. - Sefer Kovetz adds one more disqualification: that a Torah scroll was written with half of God's name within the line and half added outside the line (Chapter 1, Halachah 16). that additional space was left between letters, so that a word would appear as two words, or that too little space was left between words, so that two words appear as one;
q) that the form of the passages was altered;
r) that the form of the songs was altered;
s) that other passages were written in the form of the songs;
t) that the parchments were sewn together using [thread made from anything other] than animal sinews.
Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements.", + "A proper Torah scroll is treated with great sanctity and honor.1This general principle is the foundation for the remaining halachot in this chapter. It is forbidden for a person to sell a Torah scroll even if he has nothing to eat.2The Rambam's words (quoted from Megillah 27a) should not be taken absolutely literally. Surely, if a person is in danger of dying of hunger, he may sell a Torah scroll. Rather, this refers to an instance when a person lacks a source of income and is required to sustain himself from charity (Kessef Mishneh). (See also Ramah, Yoreh De'ah 270:1; Siftei Cohen 270:2.) [This prohibition applies] even if he possesses many scrolls or if he [desires to] sell an old scroll in order to purchase a new one.3Rabbenu Manoach explains that the reason for the latter ruling is that, despite one's resolve, circumstances may arise, and ultimately, one may never buy the new scroll. Accordingly, if the new scroll has already been completed and an agreement concluded, the old scroll may be sold. The Siftei Cohen 270:3, however, forbids a sale even under these circumstances. (Compare to Hilchot Tefillah 11:12.)
A Torah scroll may never be sold except for two purposes:
a)4Tosafot (Bava Batra 8b) states that a Torah scroll may also be sold to redeem captives. From Hilchot Matnot Ani'im 8:10-11, it appears questionable whether the Rambam would accept this point. to use the proceeds to study Torah;
b)5for Torah study leads to the performance of mitzvot. This is the purpose of a person's life (Megillah, ibid.). to use the proceeds to marry.6An unmarried person leads an unstable, unsatisfied existence (Megillah, ibid.).
[Even in these instances, permission to sell is granted only] when the person has nothing else to sell.7Megillah, ibid., states that a person will never see any blessings from the proceeds of this sale. See also Shulchan Aruch (Yoreh De'ah 282:18), which quotes a debate whether a person is allowed to use the proceeds of the sale for his personal use.
Note the Turei Zahav 282:13, which states that it is forbidden to use one sacred text as a prop for another one.", + "A Torah scroll that has become worn or disqualified should be placed in an earthenware container1Thus, it will be preserved (Megillah 26b). and buried next to a Torah sage. This is the manner in which it should be entombed.
The mantle2The precise translation of the term mitpachat is a matter of question. Among the alternative translations that appear possible from different Talmudic sources are the curtains hanging on the ark, clothes placed within the ark on which the scrolls are placed, the cloth on which the Torah is placed on the reading platform, and the sash used to tie the Torah closed. of a scroll that has become worn should be used to make shrouds for a corpse that has no one to bury it.3In Hilchot Eivel 3:8, the Rambam discusses the laws regarding a corpse that has no one to bury it. Here, however, the term appears to refer to a poor person whose family cannot afford shrouds. (See Mishnah Berurah 154:21). This is the manner in which it should be entombed.4The Beit Yosef (Yoreh De'ah 282) states that although this ruling allows a person to use a mantle for this purpose, there is no obligation to entomb it in this fashion. It may be buried with other sacred articles.", + "The [following] are all considered to be sacred articles: a container that was prepared to be used for a Torah scroll and within which a scroll had actually been placed,5The Rambam is alluding to the concepts mentioned in Chapter 4, Halachah 9, that for an article to be considered as sacred in nature, it must have been made for a holy intent and actually used for that purpose. The container he mentions refers to the Sephardic custom in which a Torah scroll is held in a wooden or metal box. and similarly, a mantle, a movable ark or cabinet in which a Torah scroll is placed6Our translation follows Rav Kapach's commentary, which explains that a teivah is a movable ark with a flat roof; a migdal, a movable ark with a slanted roof. Others have noted that the termmigdal could refer to the permanent ark described in Hilchot Tefillah 11:2-3. - [this applies] even though the scroll is within its container - and similarly, a chair that was prepared for a Torah scroll to be placed upon it7When two scrolls are taken out for the communal Torah reading, one is placed on this chair while the other is being read. Many authorities require the second scroll to be held by a person while the first scroll is being read. and upon which a scroll had actually been placed. They are forbidden to be discarded. Instead, when they become worn out or broken, they should be entombed.
In contrast, the platform on which the chazan stands while holding the Torah scroll8See Hilchot Tefillah 11:3. and tablets used for the instruction of children9This would appear to refer to tablets used to teach children to read. If the tablets contain a Biblical verse, they also must be treated as sacred articles. are not sacred in nature.10They do not have the same level of holiness as a Torah scroll. They are endowed - as are all elements of a synagogue - with a certain dimension of holiness, as explained in Hilchot Tefillah 11:15.
Similarly, the decorative silver and gold pomegranates that are made for a Torah scroll are considered sacred articles and may not be used for mundane purposes, unless they were sold with the intention of purchasing a Torah scroll or chumash with the proceeds.11If, when purchasing these articles, the congregation or donors made a stipulation that they could ultimately be used for mundane purposes, it is permitted to do so. (See Hilchot Tefillah, ibid.; Shulchan Aruch, Orach Chayim 154:8.)", + "It is permissible to place a Torah scroll on another Torah scroll and, needless to say, upon chumashim.12This applies to scrolls on which between one and four of the five books of the Torah are written, and not to printed texts. Chumashim may be placed upon books of the Prophets or of the Sacred Writings.13Books of the Prophets and the Sacred Writings may be placed upon each other without distinction. In contrast, books of the Prophets or the Sacred Writings may not be placed on chumashim, nor may chumashim be placed on Torah scrolls.
All sacred writings, even texts of Torah law and allegories, may not be thrown.14From Eruvin 98a and Soferim 3:12, it would appear that the meaning of this statement is that one should hand sacred texts to a colleague rather than throw them. Nevertheless, there are authorities who also interpret this as a prohibition against wantonly discarding the texts. (See also Hilchot Yesodei Torah 6:8 and commentary.) It is forbidden to enter a lavatory wearing a amulet containing verses from the sacred writings unless it is covered with leather.15See Chapter 4, Halachah 17, which explains these concepts with regard to tefillin. Although the passages in tefillin are covered by leather, there are distinct differences between them and these amulets:
a) The compartments of the tefillin are also holy and are made for the specific purpose of holding the tefillin. Therefore, they are not considered to be a container. See Halachah 7 (Kinat Eliyahu).
b) The shin - one of the letters of God's name - is embossed on the tefillin (Rabbenu Manoach).", + "A person should not enter a bathhouse, lavatory,1since it is unbecoming to bring a Torah scroll into such places. (See also Chapter 7, Halachah 3.) or cemetery while holding a Torah scroll,2It is forbidden to perform mitzvot next to a corpse or in a cemetery, because by doing so, one appears to be mocking the dead, who cannot serve God in this manner (Berachot 18a). Holding a Torah scroll itself fulfills a mitzvah even when one does not study from it (Kessef Mishneh). even if it is covered by a mantle and placed in its container.3As explained in the previous and the following halachot, a Torah scroll that is covered by its usual containers is considered as if it is openly revealed. He should not read from the scroll until he moves four cubits away from the corpse4See Chapter 4, Halachah 23; Hilchot Kri'at Shema 3:2. or from the lavatory.5See Chapter 4, Halachah 17; Hilchot Kri'at Shema 3:8.
There are certain versions of the Mishneh Torah that state: \"until he moves four cubits away from the corpse, bathhouse, or lavatory.\" Since the Rambam does not mention the obligation of moving away from a bathhouse in Chapter 4 or in Chapter 3 of Hilchot Kri'at Shema, we can assume that he does not feel that it is necessary, and that as soon as one steps outside of the bathhouse he may recite words of Torah.
A person should not hold a Torah scroll while naked.6Megillah 32a states: \"A person who holds a Torah scroll while naked is buried naked.\" Noting the difficulty with the simple interpretation of this statement, the Talmud interprets it to mean, \"buried naked of the merit of this mitzvah.\"
Our translation follows the Bnei Binyamin, who interprets \"naked\" as modifying \"a person,\" and not the scroll. There are authorities who interpret the Talmud's statement to mean that one should not hold a Torah scroll while the scroll is uncovered. See the Shulchan Aruch (Orach Chayim 147:1). Note also the Noda BiYhudah (Orach Chayim, Responsum 7), who discusses the Rambam's perspective on this law. (See Hilchot Sha'ar Avot HaTum'ah 9:5; the Rambam's Commentary on the Mishnah, Yadayim 3:3.) It is forbidden to sit on a couch on which a Torah scroll is placed.7The Jerusalem Talmud (Berachot 3:5) relates that Rabbi Eliezer accidentally sat down on a couch on which a Torah scroll was placed. When he discovered it, he recoiled in shock as if facing a snake.
The Siftei Cohen 282:8 relates that this law does not apply if the Torah scroll is placed on another article that lifts it up at least a handbreadth (three handbreadths is more desirable) above the couch. The Ramah (Yoreh De'ah 282:7) states that the same restriction applies to other sacred texts as well. (See also Siftei Cohen 282:9.)", + "It is forbidden to engage in intimate relations in a room where a Torah scroll is located,16See Chapter 4, Halachah 24. until one either:
a) removes the scroll;
b) places it in a container, and then places that container in a container that is not intended for it. If, however, the container is intended for it, even ten containers, one over the other, are considered as a single entity;17Significantly, the Shulchan Aruch (Yoreh De'ah 282:8) does not accept the Rambam's view on this issue and forbids relations under these circumstances. Placing a sacred article in two containers is sufficient for tefillin or other sacred texts, but not for a Torah scroll. or
c) constructs a divider at least ten handbreadths high.18The Pit'chei Teshuvah 282:10 states that a curtain is not acceptable as a divider.
[The above applies] only when there is no other room available. If there is another room available, one may not engage in intimate relations unless one removes the Torah scroll.", + "Any impure person, even [a woman in] a niddah state or a gentile, may hold a Torah scroll and read it. The words of Torah do not contract ritual impurity.19Note a slightly different application of this concept in Hilchot Kri'at Shema 4:8. This applies when one's hands are not soiled or dirty with mud. [In the latter instance,] one should wash one's hands and then touch the scroll.", + "Whenever a person sees a Torah scroll being carried, he must stand before it. Everyone should remain standing until the person holding the scroll reaches his destination and stands still, or until they can no longer see the scroll.20Kiddushin 33b states: If we stand in honor of a Torah sage, surely we should stand before the Torah itself. (Compare to the laws governing standing before a sage, Hilchot Talmud Torah 5:7, 6:1.) Afterward, they are permitted to sit.21Note the Shulchan Aruch (Orach Chayim 149:1), which states that after the Torah is read, it is customary to accompany it back to where it is kept.", + "It is a mitzvah to designate a special place for a Torah scroll22This applies to the construction of an ark. Wherever a Torah scroll is held, in a home as well as a synagogue, such a structure should be built. and to honor it and glorify it23The Shulchan Aruch (Yoreh De'ah 282:1) emphasizes that \"it\" refers to the place of the Torah scroll. The ark must be treated with honor. in an extravagant manner. The words of the Ten Commandments are contained in each Torah scroll.
A person should not spit before a Torah scroll, reveal his nakedness before it, take off his footwear before it,24Our translation follows the standard published text of the Mishneh Torah. Other versions read, \"stretch out one's feet before it.\" or carry it on his head like a burden. He should not turn his back to a Torah scroll unless it is ten handbreadths higher than he is.", + "A person who was journeying from one place to another with a Torah scroll should not place the Torah scroll in a sack, load it on a donkey, and then ride on [the beast]. If, however, he is afraid of thieves, it is permissible. If there is no danger, he should carry it in his bosom while riding the animal, and journey [onward].
Anyone who sits before a Torah scroll should sit with respect, awe, and fear, because [the Torah] is a faithful testimony [of the covenant between God and the Jews] for all the inhabitants of the earth, as [Deuteronomy 31:26] states: \"And it will be as a testimony for you.\"25The proof-text chosen by the Rambam is somewhat difficult. It states that the Torah will be \"testimony for you,\" while previously he spoke of its being \"testimony for all the inhabitants of the earth.\" This difficulty can be resolved by interpreting the proof-text, \"It will be testimony about you\" - i.e., the Torah will be testimony to all the inhabitants of the world that an essential bond exists between God and the Jewish people. The awareness that the Torah communicates this concept should naturally, without effort, bring a person to \"sit with respect, awe, and fear\" in the presence of a Torah scroll (Likkutei Sichot, Shavuot 5747).
A person must honor a Torah scroll [to the full extent] of his potential. The Sages of the early generations26Avot 4:6. Significantly, in his Commentary on the Mishnah, the Rambam interprets this statement slightly differently. said: \"Whoever desecrates the Torah will have his person27גופו translated as \"person,\" literally means \"body.\" Honoring a Torah scroll, the body of the Torah as it were, will bring honor to one's physical being. desecrated by people. Whoever honors the Torah will have his person honored by people.\"28The Rambam reverses the order of the Mishnah in order to conclude positively.
Blessed be God who offers assistance." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..210a93ad0c46885f74d7281fe196e4d659a2446f --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Sefaria Community Translation.json @@ -0,0 +1,103 @@ +{ + "language": "en", + "title": "Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילין ומזוזה וספר תורה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "The four section from the Torah are: \"Sanctify to me...\"; \"When you bring...\", which are in the book of Shemot; and \"Listen...\" and \"When you listen...\" They are written separately, and we cover them with leather, and they are called tefillin. We place them on the head and tie it on the arm, even if one crown of one letter of the four section are not properly written, the Torah says that they are prevented from being fit, until they are written completely as they have been established...", + "And so too the sections that are in the mezuzah are: \"shma\" and \"v'hayah im shamoah\". Even if one letter is missing from the two sections, if there is even one calligraphical ornament removed from the Torah until they are written completely, and so too with a Torah scroll that is missing one letter is invalid.Tefillin have ten details that are all halachah according to Moses from Sinai, and all of them prevents tefillin from being it, therefore if one changes one of them those are unfit tefillin. Two of these are with regards to their writing, and eight of them are regarding the covering and the tying of the straps. These are the two regarding their writing: They must be written in ink, and they must be written on parchment", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Tefillin and Mezuzot cannot be written except for in Assyrian script. And for Torah scrolls, they allowed it to be written also in Greek, but this Greek language has already disappeared from the world and been lost, so today all three may only be written in Assyrian script. And he must be careful in their writing that two letters not stick together, for any letter that is not surrounded by parchment on all four sides is disqualified. And any letter that a child who is not wise, nor a fool, cannot read is disqualified. Therefore, he must be careful with forming the letters that a yud not look like a vav, nor a vav a yud, nor a kaf a bet, nor a bet a kaf, nor a dalet a reish, nor a reish a dalet, and the like, until the reader will not have trouble." + ], + [], + [], + [ + "", + "", + "", + "", + "", + "...One who said the blessing \"to lay on Tefillin\" and tied on the Tefillin of the hand, it is forbidden for him to talk, and even to return greetings to his teacher, until he places on that of the head. And if he spoke, this is a sin, and he must say a second blessing, \"concerning the precept of Tefillin,\" and the he places on that of the head.", + "", + "--" + ], + [ + "How is the Mezuzah written? One writes two paragraphs, Shema and Vehaya Im Shamoah on one page, on one sheet, and with space below it and above, equal to the width of half a fingernail. And if he wrote it on two or three pages it is Kosher, so long as he did not shape the text like a tail [wide at the top and narrow at the bottom -- triangular] or circular, or like a tent [triangle wide at the bottom and narrow at the top], and if he did it one of those ways it is invalid. If he wrote it in the wrong order, such as a section before a section [that should precede it] it is invalid. If he wrote it on two skins even if he stitched them together it is invalid. A Mezuzah may not be written on a worn out Torah Scroll or on worn out tefillin because one does not go down from a grave holiness to a mild holiness.", + "", + "", + "The simple practice is that we write on the *mezuza* on the outside, opposite the space between one paragraph and another, \"*Shaddai*.\" And there is no loss from this, since it is on the outside. However, those who write on the inside the names of the angels, holy names, a verse, or signatures, these are among those who have no portion in the world to come. For these simpletons, it is not enough for them that they invalidated the commandment, but they treated a great commadment - the unifications of the name of the Holy One, blessed be He, with His love, and His service - as if it is an amulet for their own benefit, as it arose on their hearts the foolish idea that this is something that will provide benefit with respect to the vanities of the world.", + "", + "When we fold it, we roll it from the end of the line to its beginning such that when the reader opens to read, he will read from the beginning of the line to its end. And after one rolls it, one places it in a tube of reed or of wood or anything and attaches it to the doorpost of the entrance with a nail or digs into the doorpost of the entrance and inserts the mezuzah [scroll] into it.", + "And before one affixes it onto the doorpost of the entrance, one first blesses, \"Praised are You Lord our God King of the Universe who makes us holy with His commandments and command us to affix a mezuzah\". And one does not bless at the time of writing it since its affixing, that is the commandment.", + "", + "", + "Everybody is obligated in the Mitzvah of Mezuzah, even women and slaves. We educate minors to perform the Mitzvah of Mezuzah for their houses. One who rents a house outside the Land, and one who dwells in an inn in the Land of Israel, is exempt from putting up a Mezuzah for 30 days. But one who rents a house in the Land of Israel is obligated to put up a Mezuzah immediately." + ], + [ + "There are ten conditions on a house, and after [meeting] such, the occupant of it is obligated to do a mezuzah for himself. And if it lacks one condition out of them, one is exempt from the commandment. And these are them: that it will be an area of four cubits by four cubits or more; that it will have two doorposts; and it will have a lintel; and it will have a roof; and it will have doors; and the entrance will have a height of ten handbreadths or more; and that house will be for ordinary [i.e. non-sacred] use; and it will be made for the occupancy of a human; and made for the occupancy of [something] respectful; and made for fixed occupancy. ", + "", + "", + "", + "", + "", + "", + "", + "A toilet, a bath house, a mikveh, and a tannery and those like them, are exempt from a mezuzah because they are not used as a dignified dwelling. A sukkah on Sukkot and a house on a boat are exempt from having a mezuzah because they are not used as fixed dwellings. Two booths of potters, one inside the other, the outer one is exempt from the mezuzah because it is not fixed. Stores in the market are exempt because they are not fixed as dwellings.", + "A house which has many entrances, despite that it is unusual to go out and come in other than through one of them, one is obligated to make a mezuzah on every single entrance. A small entrance between a house and an upper room - one is obligated in [affixing] a mezuzah. A room which is in the house, even a room within a room, one is obligated to make a mezuzah on the entrance of the inner room and the entrance of the outer and on the entrance of the house since all of them are made for occupancy and permanent.", + "", + "", + "People must be very careful about the mitzvah of mezuzah because it is an obligation on everyone at all times, so that any time they go out or come in, they will brush against the unity of the name of the Holy Blessed One and remember God's love and wake up from their sleep and errors in the futilities of daily life and know that there is nothing that lasts forever except the knowledge of the Rock of Ages. And they will then immediately return to their true knowledge and and walk on the right path. The sages said: anyone who has tefillin on their head and arm, and tzitzit on their clothing, and a mezuzah on their doorpost is safe from sin, for they have so many reminders, and they are the angels that save people from sin, as it is written, \"The angel of the LORD camps around those who fear God and rescues them.\" (Ps 34:7)" + ], + [ + "It is a positive commandment on every Jewish man to write a Torah scroll for himself as it says \"Write for yourself this song\", that is to say 'Write for yourself a Torah which has in it this song', because one does not write the Torah only in segments. Even if one's ancestors left him a Torah scroll, it is a mitzvah to write one for himself. If he wrote it by his own hand, it is as if he received it from Mount Sinai, and if he doesn't know how to write, others can write it for him. One who corrects a Torah scroll, even a single letter, it is as if he wrote all of it.", + "It is a positive commandment for the king to write an additional Torah scroll for himself as king, besides the one he had as a normal person, as it says, \"When he is sitting upon his throne, he shall write...\" He corrects it based on the scroll from the Temple Courtyard, according to the Sanhedrin. The one he wrote as a normal person he should place in storage, and the one he wrote or which was written for him as king should be with him always. If he goes off to war, the scroll should go with him. When he comes in, when he sits in judgement, the scroll is with him, as it says \"and it will be with him and he shall read it all the days of his life\". ", + "If he had no Torah scroll before he became king, he needs to write two after he begins to rule. One he places in his storehouse, and the second he keeps with him always, and it should never be away from him except at night, when he goes to the bath house, the bathroom, or to sleep in his bed. ", + "A Torah scroll written without engraved lines, or written partially on whole skins and partially on parchment is unfit. Either it should be entirely whole skins or entirely parchment. How does one write a Torah scroll? He writes an exceedingly correct and pleasant writing. Between each word he leaves a space like a small letter, and between each letter a space like a hair, and between each line a space like a line. Each line should be [at least] 30 letters long so one could write \"l'mishpchoteichem\" [which has 10 letters in Hebrew]3 times, and this is the width of each column. No line should be narrower than than this, lest it appear like a letter, and no line should be longer lest the reader lose his place. ..." + ], + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "Toda persona que esté impura, incluso mujeres en período de menstruación (nidá), e incluso alguien no judío, tienen permitido tocar, agarrar, hasta leer de un Sefer Tora. Esto es así porque Palabras de Tora No Reciben Impureza (\"Ein Divrei Tora Mekablim Tuma). Todo esto no aplica con las manos sucias y con barro, cuento para tocar la Tora se debe estar limpio" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Sefaria Edition.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Sefaria Edition.json new file mode 100644 index 0000000000000000000000000000000000000000..2bfde1d2723b172e63667d46fac80c6d12df0874 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/Sefaria Edition.json @@ -0,0 +1,51 @@ +{ + "language": "en", + "title": "Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll", + "versionSource": "http://sefaria.org", + "versionTitle": "Sefaria Edition", + "status": "locked", + "priority": 4.0, + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילין ומזוזה וספר תורה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [], + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "One who forgot and entered the bathroom while donning tefillin places his hand on them until he finishes discharging the first mass [of feces or urine], at which point he can step out and remove his tefillin. A mass of feces or stream of urine that is held back without having been discharged can place a person in potential danger.", + "If one forgot that he was donning tefillin and engaged in relations, he may grip neither the strap nor the box until he washes his hands. This is because the hands are active." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..b332af94cf04dca787c15bd8dbfec1c11095d8fa --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,196 @@ +{ + "language": "en", + "title": "Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 2.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949", + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילין ומזוזה וספר תורה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "The four Pentateuchal sections, beginning respectively, \"Sanctify unto me\" (Ex. 13:1-10), \"And it shall be when the Lord shall bring thee\" (Exodus 13:11-16)—these two being in the Book of Exodus, \"Hear, O Israel\" (Deuteronomy 6:4-9) \"And it shall come to pass if ye shall hearken diligently\" (Deuteronomy 11:13-21), are written and covered with a skin. These are called Tephillin, and are placed upon the head and bound on the arm. The omission of the point of a single letter in any one of these sections bars, according to Scriptural enactment, the use of all of them. They must all be written perfectly and in accordance with rule.", + "This is the case also with the two sections of the Mezuzah, beginning respectively, \"Hear, O Israel\" (Deuteronomy 6:4-9) and \"And it shall come to pass if ye shall hearken diligently (Deuteronomy 11:13-21). If the point of a letter is missing in these two sections, the Mezuzah may not, according to Scriptural enactment, be used. The two sections must be written perfectly. So too, a scroll of the Law, in which a single letter is missing, is unfit for use.", + "There are ten points in regard to Tephillin (phylacteries). The observance of each is enjoined by a rule that goes back to Moses who received it on Sinai. The neglect of any of them is an absolute bar to the use of the Tephillin. Hence, if there was a variation in any one of them, the Tephillin are unfit for use. Two of these have reference to the writing; eight, to the covering and the tying of the straps. The two points to be observed in the writing are that the sections must be written with ink, and must be written on parchment.", + "How is the ink prepared? Soot of oils or of pitch, wax or similar substance is collected; kneaded with gum of trees and a little honey; thoroughly wetted and pounded till it is like wafers. It is then stored away. When the scribe wishes to write, he soaks it in water in which gall-apples or similar substances have been steeped, and with this fluid he writes. Such writing when erased leaves no mark. This is the best way to write scrolls of the Law, Tephillin and Mezuzahs. If the scribe has written with fluid of the gall-oak or of caper,*Caper: flower-buds or seeds of a low shrub of Mediterranean countries, used as a condiment. since the writing stays and is not rubbed out, scrolls of the Law, Tephillin or Mezuzahs so written are fit for use.", + "This being so, what is excluded by the Halacha, dating back to Moses, which ordains that these must be written with ink? It excludes pigments of other colors, such as red or green, etc.; so that if even a single letter in a scroll of the Law, Tephillin or Mezuzah was written with pigment of any other color [but black] or with gold, such a Scroll, Tephillin or Mezuzah is unfit for use.", + "There are three kinds of parchment, Gewil, Kelaf and Duxustus. How are these made? A hide of domestic cattle or wild beast is taken. First, its hair is removed. It is then pickled in salt, afterwards prepared with flour and subsequently tanned with gall-wood or similar materials which contract the pores of the hide and make it durable. And this it is that is called Gewil (parchment of whole-hide leather).", + "If, after removing the hair, the hide had been split through its thickness into two parts, so as to make of it two skins, one thin, namely that which had been next to the hair; the other thick, namely that which had been next to the flesh, and if these were prepared first with salt, then with flour and afterwards with gall-wood or similar substance the skin which had been next to the hair is called Kelaf (= outer-skin parchment), and that which had been next to the flesh is called Duxustus (inner-skin parchment).", + "It is a rule dating back to Moses who received it on Sinai that the scroll of the Law should be written on Gewil (whole hide parchment), and the writing should be on the side which had been next to the hair. The Tephillin should be written on Kelaf (the exterior part of the split hide) and the writing should be on the side which had been nearer the flesh; and the Mezuzah should be written on Duxustus (made of the inner part of the split hide), on the side which had been nearer the hair. If, on a Kelaf, one writes on the side that had been next to the hair, or, on a Gewil or Duxustus, one writes on the side that had been next to the flesh, the Scroll, Tephillin or Mezuzah so written is unfit for use.", + "Though this is the rule dating back to Moses who received it on Sinai, yet if one writes a scroll of the Law on parchment made from the exterior half of a split hide it is fit for use. The reason why a complete hide is mentioned is in order to exclude that made from the inner half of the split hide. If one wrote on it a scroll of the Law, it is unfit for use. So also, if one wrote a Mezuzah on the external half of a split hide or on an undivided hide, the Mezuzah is fit for use. The inner half of a split hide is recommended to be used, only as a Mitzvah (specially approved).", + "Scrolls, Tephillin, and Mezuzahs are not written on the hide of a domestic or wild beast that is unclean or on the skin of an unclean bird. They are written on the hides of domestic or wild beasts that are clean or on the skins of clean birds, even when the flesh of these animals may not be eaten owing to their not having been slaughtered according to the ritual or being found to have suffered from a lesion of a mortal character. Nor are Scrolls, Tephillin and Mezuzahs written on the skin of a fish, even if it be of a clean species, because of its foulness. For this is not removed by tanning.", + "The undivided skin for a scroll of the Law, and the external half of the hide to be used for Tephillin or for a scroll of the Law must be tanned for their specific purposes. If they were not expressly so tanned, they are not fit for use. Accordingly, if a non-Israelite or a Samaritan tanned them, they are unfit for use. Even if the Samaritan was instructed to tan a particular hide for the purpose of its being used for a scroll of the Law or Tephillin, it is unfit for use; since he works with his own purposes in mind, not with those of his employer. Hence, anything that has to be done with a purpose in mind, if done by a Samaritan, is unfit for use. The skin for a Mezuzah does not require to be tanned for that express purpose.", + "It is a rule dating back to Moses who received it on Sinai that a scroll of the Law or Mezuzah may only be written on parchment that is ruled. Phylacteries need not be ruled, because they are covered. So too, phylacteries and a Mezuzah may be written from memory, as these sections are recited by and are familiar to everyone. But not a single letter may be written in a scroll of the Law, except from a written copy of the text.", + "A scroll of the Law, Tephillin, or Mezuzoth written by a heretic must be burnt. If written by a Samaritan, by a Jew converted to another faith, by one who surrenders Israelites to tyrants, by a slave, woman or minor, they are unfit for use, and must be hidden; for it is said, \"And thou shalt bind them\", \"And thou shalt write them\". The implication is that only that person is qualified to write them, who is charged with the duty of putting on Tephillin and believes in the obligation. If they are found in the possession of a heretic, and it is not known who wrote them, they should be hidden. If found in the possession of a Samaritan or non-Israelite, they are fit to be used. Scrolls of the Law, Tephillin and Mezuzoth are not to be bought from non-Israelites for more than their value, so as not to accustom the latter to steal these holy articles or take them by force.", + "A scroll of the Law, phylacteries or Mezuzoth, written on the skin of a beast or bird—whether domestic or wild—which belongs to an unclean species, or written on skins that have not been tanned, and likewise a scroll of the Law or phylacteries written on skins not expressly tanned for those purposes, are unfit for use.", + "If one who writes a scroll of the Law, phylacteries or a Mezuzah, had not concentrated his mind while writing, and wrote one of the Names of God without express intent, these articles are unfit for use. Accordingly, when one is writing the name of God, even if an Israelite king greets him, he must not return the greeting. If he is writing two or three names of God, he may pause between writing one and writing the others and may respond.", + "After dipping the pen in ink to write the Name of God, the scribe does not start with a letter of the name but with a letter of the previous word. If he altogether forgot to write the name of God, he writes it above the line. But to write part of the name on the line and part above the line makes the scroll unfit for use. Other words that the scribe forgot to write may be written partly on the line and partly above it. These rules apply to a scroll of the Law. But in a Mezuzah or in phylacteries not a letter may be written above the line. If the scribe forgot even one letter, he must hide what he wrote and write a fresh slip. In all of them (Scrolls of the Law, Mezuzoth and Phylacteries) it is permissible to write the name of God upon a surface from which writing has been erased or obliterated.", + "Scribes of scrolls, phylacteries and Mezuzoth are forbidden to turn over the parchment sheet with its written surface beneath touching the board on which it lies, but should cover it with a cloth or fold it.", + "If, after a scroll of the Law, phylacteries or a Mezuzah had passed out of the scribe's hands, he makes the statement, \"I did not write the name of God in them with that purpose distinctly in mind\", he is not believed to the extent of rendering them unfit for use, but his statement is accepted so far that he forfeits his entire remuneration. The reason why he is not believed so as to render them unfit for use is because his motive may possibly have been to cause a loss to the person who bought or hired them. It would seem however that his statement would only cause him to forfeit that quota of remuneration to which the writing of the names of God would entitle him. Hence, if he stated, \"the skins of this scroll of the Law or of these phylacteries were not expressly tanned for those purposes\", then since in such a case he is believed so fully that he forfeits the whole of his remuneration, his statement is also credited so as to disqualify the articles from being used—it being a matter of general knowledge that if the skins had not been expressly tanned for the purpose of being made into phylacteries or a scroll of the Law, the scribe receives no remuneration whatsoever.", + "Phylacteries and Mezuzoth may only be written in square Hebrew script. Permission was also given to write scrolls of the Law in Greek characters but not in those of any other foreign tongue. The ancient Greek script has gone out of use, been corrupted and become obsolete. Hence, at the present day, all three religious articles,—Scroll of the Law, Tephillin and Mezuzah,—are only written in the square Hebrew script. Care must be taken in writing that no letter shall adhere to any other letter; for any letter which is not completely surrounded on all four sides by a blank space of parchment has been improperly written. Any letter that cannot be read by a child of ordinary intelligence—not particularly bright or dull—is improperly written. Thus a Yod must not be like a Vav nor a Vav like a Yod, nor a Koph like a Beth, nor a Beth like a Koph, nor a Daleth like a Resh, nor a Resh like a Daleth, etc., so that the reader may be able to read fluently.", + "If the parchment was perforated, the scribe must not write on the perforation. A perforation over which the ink passes is not regarded as a perforation, and it is permitted to write across it. Hence, it is permitted to write on the skin of a bird that has been tanned. Should the parchment have become perforated, after it has been written on, if the perforation is in the interior of a letter, as, for example, in a Hé or Mem, etc., it is regarded as properly written. Should one of the sides of a letter have been perforated, so that the letter is divided—then the rule is that if there is left of the part that is unperforated as much as would form a small letter, it is regarded as properly written, provided that it does not resemble a different letter. If the part that is left unperforated is not as much as would form a small letter, it is not regarded as properly written." + ], + [ + "How are the sections in the phylactery that is placed on the head to be written? The four sections are respectively written on four separate slips of parchment; each slip is rolled up separately and they are then placed in four compartments composed of one skin. As to the phylactery placed on the arm, these four sections are written in four columns on one slip of parchment. This slip is rolled up like a scroll of the Law from the last column to the first and is placed in one [leather] compartment.", + "The scribe must exercise care in writing these sections, for if he wrote a closed section as an open one,*that is, began the section on a new line where only a space of nine letters should have been left blank. or wrote an open section as if it were closed, the slip is unfit for use. The first three sections are, all of them, open. The last section, that beginning, \"And it shall come to pass, if ye will hearken diligently\" (Deuteronomy 11:13) is closed.", + "He must exercise care in regard to the words that are plene or defective,*with or without a Yod or Vav, respectively. that all the four sections should be written as they are in an examined scroll of the Law. For if he wrote a word plene that should have been written defective, the slip is unfit for use till the superfluous letter has been obliterated. If a word that is plene has been written defective, the slip is unfit for use and cannot be made good. The following is the list of the words in these four sections that are plene and defective respectively.", + "[For paragraphs 4, 5, 6 and 7 (lists of plene and defective words), see the Hebrew text.]", + "", + "The Ayin of Shema and Daleth of Echad (Deuteronomy 6:4) are to be written in larger type.", + "", + "He must pay attention to the \"crowns\" (tittles) above the letters. These are like an upright Zayin and are placed on each letter to which such a crown belongs as written in the scroll of the Law. The following are the letters in the four sections thus ornamented:", + "In the first section, there is only one such letter, namely the closed Mem in Meeyamim which has over it three Zain-shaped lines. In the second section, there are five letters, each of them a Hé; and on each, there are four zain-shaped lines. These are the Hé in Unesanah; the first and the last Hé in Hikshah; the Hé in Vayaharog; the Hé in Yadchah. The third section has five such letters. The Koof in Uvekoomecha has over it three zain-shaped lines; the Koof in Ukeshartam has over it three zain-shaped lines; the two letters Teth, and the letter Pé in Letotaphoth have on each of them four zain-shaped lines. The fourth section has five such letters. The Pé of Veasaphta has above it three zain-shaped lines. The Tav of Veasaphta has one zain-shaped line. The two letters Teth and the letter Pé in Letotaphoth have on each of them four zain-shaped lines. Altogether, the letters thus ornamented are sixteen. If the scribe wholly omitted these ornaments, added to them or omitted them over some of the letters, he has not rendered the phylacteries unfit for use.", + "If one buys phylacteries from one who is not a recognized expert, he has to examine them. If he bought from him one hundred parchment slips, he examines three slips, either two of the slips of the phylacteries worn on the head and one of the slips of the phylacteries worn on the arm or two slips of those in the phylacteries worn on the arm and one of the slips of the phylacteries worn on the head. If he found all these three correct, a presumption is established in the vendor's favour, and all his phylacteries are fit for use and the rest need not be examined. If he bought them however in several bundles, this examination (of three slips) must take place in each bundle, there being a presumption that the several bundles came from different individuals.", + "A man who wrote phylacteries with his own hand or purchased them from an expert or, having bought them of a non-expert, examined them and replaced them in their leather containers, need never re-examine them, even after the lapse of many years. As long as the leather container remains sound, the presumption that they are sound holds good. Nor is it apprehended that a letter has been obliterated or perforated. Hillel the Elder was wont to say, \"These phylacteries belonged to my mother's father.\"" + ], + [ + "There are eight rules for the making of phylacteries; all of them are traditionally ascribed to Moses who received them on Sinai; hence the observance of all of them is indispensable. A variation from any of them renders the phylacteries unfit for use. The rules are as follows: The phylacteries (that is, the external leather containers) must be square; they are to be sewn in such a way as to retain the square shape; their diagonals must be those of a square so that all the angles shall be equal; the leather container of the phylactery for the head shall have the letter Shin embossed on the right and on the left side; each of the slips of parchment on which the sections from the Pentateuch are written is to be wrapt in a cover; this is to be tied with hair, and then the slips are placed in their respective compartments which are sewn up with sinews; a border with a fold open at both ends shall be made of the skin of the base for the strap to pass through freely; the straps shall be black, and have the special knot, that is known to all, in the shape of a Daleth.", + "How is the phylactery for the head made? A rectangular block of wood is taken, which is equal in length, breadth and height. It is of no consequence however if the height is more than the breadth or less. What is essential is that the length and breadth shall be equal. Three grooves are cut in the block so that it is divided into four parts as in this figure . A piece of leather is taken and soaked in water. The wooden block is put in it and the leather is inserted into each groove. While it is still damp, it is crinkled on both sides, to make a shape of the letter Shin with three lines on the right side of the wearer and with four lines on the left side.", + "The leather is left on the wood till it dries; it is then slipped off from the wooden block, with the result that it has the shape of four compartments. The prescribed sections of Scripture written on slips of parchment are placed, one in each compartment. A portion of the leather is drawn round and beneath the cube (to form its base). This is sewn up at its four sides. A portion is left in this skin at the base for the strap to pass through as in a loop. This it is which is called the bridge.", + "How are the phylacteries for the arm made? A rectangular block of wood is taken, which is equal in length and breadth. It is to be a finger-breadth in height, or a little more or less. The block is covered with wet leather which is left on till it dries. It is then removed, and in the place where the wood had been, a single slip of parchment on which the four prescribed sections of Scripture are written, is inserted. A portion of the leather is drawn round below and is sewn up at its four sides. Of this base a part is left to form a loop for the strap to pass through.", + "What is the order in which the sections are placed in the phylactery for the head? The last section, that beginning, \"And it shall come to pass if ye will hearken diligently\" (Deuteronomy 11:13) is placed in the first compartment, to the right of the wearer; the section beginning, \"Hear O Israel\" (Deuteronomy 6:4) in the compartment adjacent to it; the section beginning, \"And it shall come to pass when the Lord thy God will bring thee\" (Exodus 13:11), next to the one containing the section, \"Hear O Israel\", and the section beginning, \"Sanctify unto me every first born\" (Exodus 13:1) in the fourth compartment which would be to the left of the wearer of the phylactery; so that anyone facing the wearer and reading what is before him would read the sections in the right Scriptural order as in the annexed figure. If there*Sections beginning with verse: was a deviation from this order, the phylacteries are not fit for use.", + "The sections for the phylactery for the arm are written in four columns on one long strip of parchment like a scroll of the Law, and in the order in which they are found in the Pentateuch as in the annexed figure.*Sections beginning with verse: If the scribe wrote them on four separate slips and placed them in one compartment, he has done what is required, and need not attach them to each other.", + "When he rolls up the parchment slips containing the sections, for the phylacteries worn on the head or on the arm, he rolls them from the end to the beginning so that, if opened, each section can be read from the beginning to the end.", + "When the slips are about to be placed in their respective compartments, they are wrapped in a cloth, over which they are fastened with hair. They are then deposited in their compartments. This hair must be that of a domestic or wild beast of the clean species; and may even be taken from animals which are Nevelah*Nevelah—died of itself or, by extension of meaning, not properly killed; or Terefah.*Terefah—torn by wild beast; by extension of meaning, found to have suffered from mortal disease or lesion. The custom that has come into general use is to fasten the slips with hair taken from calves' tails.", + "The leather receptacles of the phylacteries are only sewn with sinews of a domestic or wild beast of the clean species, and may be taken from animals of such species even if they are Nevelah*Nevelah—died of itself or, by extension of meaning, not properly killed; or Terefah.*Terefah—torn by wild beast; by extension of meaning, found to have suffered from mortal disease or lesion. The sinews used are those found in the heel of the domestic or wild beast, which are white and tough. They are softened by pounding them with stones or similar substances, till they become like flax. They are spun and twined, and then used for sewing the phylacteries and the sheets of the scrolls of the Law.", + "The receptacles are to be sewn in such a way as to preserve the square contour of the base. It is a broadly established rule that on each side, there are to be three stitches, making altogether twelve stitches, whether the phylactery is for the arm or for the head. If the scribe desires to make ten or fourteen stitches, he may do so. The stitch must pass through the leather on both sides.", + "The grooves of the phylacteries for the head ought to extend to the base where the stitching is done. If the grooves are recognizable so that the four divisions clearly appear, the phylacteries are fit for use, even though the grooves do not extend to the base. If however the grooves are not recognizable, the phylacteries are unfit for use. Within each groove, above the leather, a thread or cord ought to be passed so as to separate the compartments from each other. The general custom is to draw through each of the three grooves a sinew of the same kind as those used for the stitches.", + "How are the thongs fixed? A strip of leather is taken as wide as the length of a barley corn. If wider, it is fit for use. The length of the strap of the phylactery for the head should be sufficient to encircle the head, form the knot and leave enough for the straps on either side to reach to the navel or a little higher. The strap for the phylactery of the arm should be sufficiently long to encircle the forearm, form the knot, extend down to the middle finger, about which it is to be wound three times and then fastened. If the straps exceed in length the foregoing dimensions, they are also fit for use.", + "The thong of the phylactery for the head is inserted in the loop open at both ends. It is measured to fit the wearer's head, and then tied in a rectangular knot like a Daleth. This knot, every scholar should learn how to make. It is impossible to teach its form by description; this can only be taught by ocular demonstration. In the case of the phylactery for the arm, the thong is tied in a knot in the shape of a Yod. The thong of the phylactery for the arm should move freely in the loop, so that the wearer can loosen or tighten it when he puts it on his arm.", + "The thongs of the phylacteries, whether for the head or for the arm, must have their exterior surface black. This is a rule that goes back to Moses who received it on Sinai. But the other side of the thongs, being close to the skin, are fit for use if they are green or white. They must not however be red, for if the thong were inadvertently turned, the color of its lower surface would subject the wearer to ignominy. The lower side of the thongs should not be otherwise in color than the base of the leather case containing the parchment slips. If the latter is green, the former should be green; if white, the former should be white. It is comely if the phylacteries are wholly black, namely, both the case containing the slips of parchment and the thongs.", + "The leather which forms the receptacles of the phylacteries and its thongs is to be made from the hide of a domestic or wild quadruped or skin of a fowl that belongs to the clean species, and may even be taken from those of these species that are Nevelah and Terefah. If they were made of the skin or hide of unclean species, or if the phylacteries were covered with gold, the phylacteries are unfit for use. The leather for the thongs must be expressly tanned for their intended purpose to be thongs of phylacteries. The leather which forms the receptacles for the phylacteries need not be tanned. Even if it consists of raw hide it is fit for use. Many places have the custom to make them of raw hide.", + "The receptacles of the phylacteries may not be prepared by any one but an Israelite; for the making of these is like the writing of the prescribed sections because of the letter Shin which is embossed on the phylactery for the head, as we have already stated. Hence, if a non-Israelite made or sewed the phylacteries, they are unfit for use. So too, whoever is disqualified from writing the prescribed sections for the phylacteries may not prepare them.", + "The phylactery for the head may not be transformed into a phylactery for the arm, but the latter may be changed into the former; on the principle that an object may not be degraded from a higher to a lower sacred use. So too, the thong of the phylactery for the head may not be transferred to a phylactery for the arm. This rule only applies to phylacteries that had been worn. But with regard to phylacteries for the head that no one had ever worn, if it is desired to transform them into phylacteries for the arm, this may be done. How is this effected? It is covered with leather so that it appears as one receptacle. The phylactery may then be bound on the arm.", + "In case the stitches of the phylacteries are broken, they become unfit for use if there are two broken stitches adjacent to each other, or three not adjacent. This rule applies to old phylacteries. New phylacteries are fit for use as long as they keep their surface unimpaired. The following would be called new. If, at the place where the stitches have given way, part of the leather is held in the hand so that the phylactery is suspended, and the leather is strong enough not to be further torn, such phylacteries would be regarded as new. If however the leather is not strong enough to bear the weight of the phylacteries so suspended, but would tear, such phylacteries are regarded as old.", + "A thong that has become broken is not to be tied together nor sewn up; but it is to be removed, put away, and replaced by a new thong. The parts of the broken thong are unfit for use unless the length and breadth of the part is of the prescribed dimension or larger. Care should always be taken that the external surface of the thongs should be above, when the phylacteries are bound on the hand or round the head. End of the chapter." + ], + [ + "Where is the phylactery of the head placed? It is placed on that part of the crown of the head, where the hair adjacent to the forehead ends, and this is the place where an infant's brain pulsates (the fontanelle). The phylactery needs to be adjusted so that it lies in the centre of the forehead, in a line with the point between the eyes. The knot should be at the top of the back of the neck, which is the end of the skull.", + "The phylactery of the hand is bound on the left arm over the biceps muscle which is the flesh that stands out on the upper arm that is intermediate between the shoulder-blade and forearm, so that when the upper arm is held close to the ribs, the phylactery will be opposite the heart and thus the precept will be fulfilled, \"And these words … shall be upon thine heart\" (Deuteronomy 6:6).", + "To lay the phylactery of the hand on the palm or that of the head on the forehead is the practice of the Sadducees. He who makes the phylactery round like a nut is not fulfilling the precept in any way. A left-handed person lays the phylactery on his right arm, used by him as his left. If one is ambidextrous, he lays it on his left arm, which is the same as the left arm of any other person. The places where the phylacteries are respectively bound and laid are known by tradition.", + "The lack of a phylactery for the head does not preclude one from putting on that of the hand, nor does the lack of a phylactery of the hand preclude one from putting on that for the head. Each is a duty separate and independent. What blessings are recited? For the phylactery of the head, the formula is as follows: \"Who hath sanctified us with His commandments and given us a command concerning the precept of phylacteries\". For that of the hand, the form is as follows: \"Who hath sanctified us with His commandments and commanded us to lay the phylacteries\".", + "This rule applies to the case where a person puts on one phylactery only. But when one lays both phylacteries, he recites one blessing, namely, the form, \"And hast commanded us to lay the phylacteries\", binds the phylactery on his arm, and then puts on that for the head. When they are removed, that on the head is removed first, and afterwards that on the arm.", + "When a person has recited the blessing, \"Who hast commanded us to lay phylacteries\", and bound the phylactery on his arm, he is forbidden to converse, even to the extent of acknowledging his master's greeting, till he has put on the phylactery of the head. If he conversed he has committed a transgression; and when putting on the phylactery for the head, he must recite another blessing, viz: the form, \"Who hast given us a command concerning the precept of the phylacteries\", and then he puts on the phylactery for the head.", + "On each occasion when one puts on phylacteries, the blessing is recited, even if they are removed and put on again several times in the day. It is a universal rule with regard to religious precepts that the appropriate blessings are recited prior to their performance. Hence too, the blessing for the phylactery of the hand has to be recited after it is placed on the biceps muscle before the thong is tightened, for the fastening constitutes the fulfillment of the precept.", + "When a person removes his phylacteries, and puts them in a bag, he should not place the phylactery of the hand beneath and that for the head above it, because when he will again have occasion to put them on, he will come into contact with the phylactery of the head first, will thus be under the necessity of putting it down and take out the phylactery of the hand, the former not being put on before the latter. It is forbidden to leave a precept and pass on to the fulfillment of another religious duty, the rule being that the duty that first presents itself should first engage our attention. Hence, the phylactery for the hand should be placed above so that one may come into contact with it first, and the phylacteries be put on in the right order.", + "A bag expressly intended to contain phylacteries and into which these have been placed, becomes consecrated and may not be put to secular use. If the bag was intended for this express purpose of containing phylacteries but had never contained them, or if phylacteries had been casually placed in a bag not set aside for that use, it does not become sacred, and continues to be a secular object as it had been hitherto. Phylacteries may not be suspended by their thong or by the part which contains the scriptural section. But the bag containing the phylacteries may be suspended.", + "The proper time for putting on phylacteries is when it is day and not when it is night, for it is said, \"Day by day\"**Usually rendered, “from year to year”, referring to observance of the feast of Passover. (Exodus 13:10). \"The ordinance\" mentioned in this verse refers to the precept of phylacteries. So it is said, \"And it shall be for a sign\", while Sabbaths and festivals are them-also, Sabbaths and festivals are not seasons for putting on phylacteries, for selves a sign. When is the proper time in the day to put on phylacteries? At the hour when a person can see his neighbour at a distance of four cubits and recognize him. The period extends till sunset.", + "A person who put on phylacteries before sunset, is permitted when it becomes dusk, to continue to wear them, even throughout the night. The multitude however is not to be so taught. Everyone should be instructed not to wear phylacteries at night, but to remove them at sunset. Whoever deliberately puts on phylacteries after sunset, violates a prohibition, for it is said, \"And thou shalt keep this ordinance in its season, day by day\" (Exodus 13:10).", + "If the sun sets while a man with the phylacteries on his head was on the road, he places his hand upon the phylactery till he reaches home when he removes the phylactery. If Sabbath or a festival arrived while he was sitting in the house of study, with the phylactery on his head, he places his hand upon it till he reaches home when he removes the phylactery. If there is a house near the City Wall,*the house of study was outside the town. where the phylacteries could be safely left, he should leave them there. If he did not remove them after sunset, because he had no place where they would be safe, and he kept them on for the sake of security, his conduct is lawful.", + "One who is exempt from reading the Shema is exempt from putting on phylacteries. If a child less than thirteen years of age knows how to take care of his phylacteries, his father purchases a set for him, so as to train him in the practice of religious precepts. Those who suffer intestinal troubles or have difficulty in controlling their sphincters are exempt from the obligation of putting on phylacteries. All who are ritually unclean are under the same obligation of putting on phylacteries as those who are ritually clean. One, who is in pain or whose mind is not calm and composed is exempt from the duty of putting on phylacteries; for the wearer must not allow his consciousness of them to wander. Priests while engaged in the temple service, Levites during the recital of hymns in their appointed places, Israelites while they are in the Sanctuary, are exempt from the duties of reciting the prayers and putting on phylacteries.", + "As long as one is wearing phylacteries, he should frequently touch them with his fingers, so as not to lose consciousness of them for a single moment. For their degree of sanctity is higher than that of the golden plate which the High Priest wore on his forehead. On the latter, the name of God was engraved once only, while the phylactery for the head contains the tetragrammaton twenty-one times, and the phylactery for the arm, an equal number of times.", + "A requisite in wearing phylacteries is physical cleanliness. One should take care that no flatus escapes him while he has them on. Hence, he may not, while wearing them, indulge in regular sleep or even doze. But if they are covered with a cloth, he may doze, even while wearing them. How so? He places his head between his knees and dozes in a sitting posture. If his phylacteries were folded and held in his hand, the holder may even sleep in the regular way.", + "No meal, unless it be of a casual character, may be eaten, while one wears phylacteries (without previous preparation). Before proceeding to a regular meal, he removes them, places them on the table, washes his hands, puts them on again, recites the blessing for food while he has them on.", + "If one feels a call of nature while wearing phylacteries, he is not to deposit them, before entering the lavatory, in the crevices that open towards the public thoroughfare, lest passers-by may take them. How should he act? Even if he needs to relieve the bladder while he is at a distance of four cubits from the lavatory, he should remove the phylacteries, roll them up in his garment, as a scroll is rolled up, grasp them in his right hand opposite his heart, taking care that not a thong projects outside his hand as much as a hand breadth; then he enters, relieves himself, and, after having left, goes away to a distance of four cubits from the lavatory, and puts on his phylacteries.", + "This rule only applies to the case of a permanent lavatory. But one may not enter an extemporized lavatory with phylacteries even rolled up. They should be removed and given to another person for safe keeping.", + "If one wearing phylacteries needed to go to the lavatory at eventide when there would be no more time to put them on again, he should not enter with the phylacteries rolled up in his garment, even to relieve his bladder, if the lavatory is a permanent one. How should he act? He should remove the phylacteries, place them in their bag which must be at least a hand breadth long, or even in a smaller bag provided it is not specially assigned as a receptable for phylacteries. This he keeps in his hand and enters. Thus, too, at night time, if he needs to visit the lavatory, he may put the phylacteries in a bag which he keeps in his hand when entering.", + "Translation omitted.", + "Translation omitted.", + "One is permitted to put on phylacteries in that portion of a bathhouse where all are attired. In that portion where some are in their attire while others are nude, the phylacteries which one wears need not be removed, but they may not be put on. Where all are nude, the phylacteries must be removed, and needless to add, they may not be put on.", + "A person should not walk in a cemetery with phylacteries on his head. When he is within a distance of four cubits from a corpse or a grave, the phylacteries are to be removed till he has passed on to a distance outside four cubits. Phylacteries must not be put on before one is decently covered and has put on his garments. If a person is carrying a burden on his head, he must remove the phylactery from his head, and may not put it on till he has removed the burden. Even a kerchief [alone] may not be put upon the head when one is wearing phylacteries. But he puts his cap over the phylactery.", + "In a room where there are phylacteries or a scroll of the Law, marital intercourse may not take place, till these have been taken out, or placed in a receptacle which itself is enclosed in another receptacle not assigned to the use of phylacteries or a scroll of the Law. If the latter receptacle has been so assigned, and even if there be ten such receptacles, they are all regarded as one receptacle. If he placed the sacred articles in two receptacles, one within the other, they may be put for security under his pillow between the bolster and the coverlid—not however exactly beneath his head. This may be done even if his wife shares his couch.", + "The sanctity of phylacteries is a high degree of sanctity. As long as phylacteries are on a man's head and arm, he is humble and God-fearing, is not drawn into frivolity and idle talk, does not dwell on evil thoughts but occupies his mind with thoughts of truth and righteousness. A man should therefore endeavour to wear phylacteries the whole day, this being the right way of fulfilling the precept. It is said of Rav, the disciple of our Sainted Teacher (R. Judah, the Prince), that throughout his life no one saw him, without Torah, Tzitzis (fringes on his garments) or phylacteries.", + "Although the proper mode of fulfilling the precept is to wear phylacteries the whole day, it is especially a duty to do so during the recital of prayers. The sages say, \"Whoever reads the Shema without wearing phylacteries is regarded as testifying falsely in his own person.*He recites the Commandment to wear Tephillin and does not fulfill it. Whoever does not wear phylacteries at all violates eight affirmative precepts, since in each of the four sections, the command is set forth to lay phylacteries on the head and on the arm. Whoever wears phylacteries regularly will be blessed with longevity, as it is said, 'The Lord is upon them: they shall live'\" (Isaiah 38:16)." + ], + [ + "How is the Mezuzah*Sections of Scripture placed on doorposts. written? Two sections of the Pentateuch, those beginning, \"Hear, O Israel\" (Deuteronomy 6:4) and, \"And it shall come to pass\" (Deuteronomy 11:13) are written in a single column on one slip of parchment. A space of half a nail's breadth is left as a margin above and below the column. If the Pentateuchal sections were written in two or three columns, the Mezuzah is fit for use. They must not however be written in the shape of a tail (broad at the top line and gradually narrowing to a point), or of a circle, or of a tent (narrow at the top and broadening to the base). A Mezuzah written in any of these forms is unfit for use. If the text was written out of order, for example, if the second section was in front of the first, it is unfit for use. If it was written on two slips of parchment, even though these were sewn together, the Mezuzah is unfit for use. A Scroll of the Law that has become worn out or phylacteries that are worn out may not be used for a Mezuzah. Nor may margins cut off from a scroll of the Law be so used; for anything dedicated to a sacred purpose may not be degraded from a higher to a lower degree of sacredness.", + "It is a Mitzvah (an act of piety) to separate the section beginning, \"Hear, O Israel\" from that beginning, \"And it shall come to pass\" by a \"closed\" space (blank of nine letters). If the division between the two sections was an \"open\" one (the second section beginning a new line), the Mezuzah is fit for use, as, in the Pentateuch, the second section does not immediately follow the first. Special heed should be paid to the tittles in the Mezuzah. The following are the tittles which are made in the Mezuzah.", + "In the first section, there are seven letters, each of which should have above it three upright lines in the shape of the letter Zain. They are the Shin and Ayin in Shema; Nun in Nafshecha; the two Zain in Mezuzoth; the two Teth in Totafoth. The second section has six letters, each of which should have above it three Zain-shaped lines. They are the Gimel in Degancha; the two Zain in Mezuzoth; the two Teth in Totafoth; the Tzadi in Ha-aretz. If the tittles were omitted or if they are more or less than those specified, the Mezuzah has not been rendered unfit for use. But if it was written without the lines having been ruled, or if the scribe paid no heed to plene or defective letters, or if he added in the text even a single letter, the Mezuzah is unfit for use.", + "It is a universal custom to write the word Shaddai (Almighty) on the other side of the Mezuzah, opposite the blank space between the two sections. As this word is written on the outside, the practice is unobjectionable. They, however, who write names of angels, holy names, a Biblical text or inscriptions usual on seals, within the Mezuzah, are among those who have no portion in the world to come. For these fools not only fail to fulfill the commandment but they treat an important precept that expresses the Unity of God, the love of Him, and His worship, as if it were an amulet to promote their own personal interests; for, according to their foolish minds, the Mezuzah is something that will secure for them advantage in the vanities of the world.*A reproof to those who sell Mezuzoth to be worn as amulets !", + "It is a Mitzvah (act of piety) to write Al Ha-aretz (the last two words) on the last line, either at the beginning or in the middle of the line. All the scribes follow the custom of writing the Mezuzah in twenty-two lines, and (the last two words) Al Ha-aretz at the commencement of the last line. The following are the words in order, which begin each of the lines: (See the Hebrew text on the corresponding right-hand side, page 127b.)", + "When the Mezuzah is folded, it is rolled up from the end of the line to the beginning, so that anyone opening it is able to read it from the beginning to the end of the line. After it has been rolled up, it is placed in a cylinder of reed, wood or other material, which is attached to the doorpost with a nail; or else a cavity is hollowed out in the doorpost, into which the Mezuzah is inserted.", + "Before one affixes it to the doorpost, he recites the blessing, \"Blessed art Thou, O Lord our God, King of the Universe, Who hast sanctified us with Thy commandments, and commanded us to affix the Mezuzah\". No blessing is recited at the time when it is written, because the affixing of it constitutes the fulfillment of the precept.", + "If one suspended it on a staff, it is unfit, for this is not affixing it (to the doorpost). If one placed it behind the door, he has not fulfilled the precept. If he perforated the door and forced the Mezuzah into it like a nail, as a bolt is inserted in the staple-ring, it is unfit. If it was placed in a hollow of the doorpost at a depth of a hand-breadth, it is unfit. If one cut a stick, put a Mezuzah on it, attached this stick to other sticks and made of them all a doorpost, it is unfit, because the affixing of the Mezuzah preceded the erection of the doorpost.", + "The Mezuzah of a private dwelling is examined once every seven years; that attached to a public building twice in the Jubilee (fifty years). The object is to ascertain whether a letter has been torn away or obliterated; because owing to the Mezuzah being affixed to walls, it is liable to decay.", + "The fulfillment of the precept of the Mezuzah is incumbent upon all Israelites, including women and slaves (of Israelites). Children under the age of thirteen years are trained to affix the Mezuzah to their rooms. One who rents a dwelling outside the Holy Land, or lodges at an inn in the Holy Land is exempt from the obligation of affixing a Mezuzah for a period of thirty days after beginning his occupancy. But if one rents a home in the Holy Land, the duty of affixing a Mezuzah devolves immediately.", + "If one lets a dwelling to another person, the duty devolves upon the lessee to bring a Mezuzah and attach it, even if he has to pay for doing so, for the precept of the Mezuzah is the personal obligation of the occupant and not an obligation attaching to the structure. When he surrenders possession, he must not, on quitting the premises, remove the Mezuzah. But if the owner is a non-Israelite, the Jewish tenant, when leaving, takes it away." + ], + [ + "There are ten conditions which must exist in a dwelling, to put the occupant under an obligation to affix a Mezuzah. If one of these is absent, he is exempt. These are as follows: The dwelling must have a superficial area of four cubits by four cubits or more; it must have two door-posts, a lintel, a roof and doors; the entrance should be ten hand-breadths high or more; it must be a secular (not a sacred) structure; it must have been erected for human occupancy, for honored use (not a lavatory), and built for permanent habitation.", + "A dwelling, the superficial area of which is less than four cubits by four cubits does not require a Mezuzah. If its area is equal to a square of four cubits by four cubits, even if it is circular in shape or has five angles, or, needless to add, if its length is greater than its breadth, it requires a Mezuzah, provided that it covers an area equal to a square of four cubits by four cubits.", + "A porch, that is a place with three walls and a roof, even though it has two uprights on the fourth side does not need a Mezuzah, the uprights serving to support the roof and not as doorposts. Thus too, a roof without walls that rests on pillars on either side, even if it presents the appearance of a dwelling is exempt from the obligation of having a Mezuzah, on account of its having no doorposts—the pillars having been erected to support the roof.", + "A dwelling with posts on either side (of the door), and in the place of the lintel an arch in the shape of a bow, requires a Mezuzah, provided that the posts are ten hand-breadths high or more. If they are not ten hand-breadths high, there is no such obligation, as the dwelling has no lintel.", + "A dwelling without a roof does not require a Mezuzah. Where part of it is covered with a roof and part uncovered, it seems to me that if the portion over the entrance is roofed, the structure requires a Mezuzah. After the doors are set up, the Mezuzah is affixed.", + "The Temple Mount, its chambers and courts, synagogues and houses of study which have no residences are exempt, because they are sacred. A village synagogue in which transients lodge requires a Mezuzah. So too, a city synagogue which has a dwelling house attached to it, requires a Mezuzah. None of the Temple entrances had a Mezuzah except the Gate of Nikanor, and the gate within that gate, and the entrance to the Chamber of Parhedrin, because this chamber was the High Priest's residence during his seven days of seclusion (prior to the Day of Atonement).", + "A hayloft, a cattle-shed, a wood store and a barn are exempted from the obligation of a Mezuzah, because of the phrase, \"thy house\" (in the text \"thou shalt write them upon the doorposts of thy house\"), which means a dwelling assigned to thy use and excludes the aforementioned and similar classes of buildings. Hence, a cattle-shed, where women stay adorning themselves, must have a Mezuzah, because it also serves as a human habitation. A lodge or porch—either rectangular or circular—leading to a garden, a garden and a sheepfold are exempt from the obligation of a Mezuzah, because they are not constructed to serve as residences. If dwellings requiring a Mezuzah open to these places, the latter must also have a Mezuzah.", + "Hence, entrances, whether leading to courtyards or to passages, and gates of districts or cities, must each have a Mezuzah, because dwellings which require a Mezuzah open on to them. Even where ten rooms open one to the other, each requires a Mezuzah, just as the innermost room requires it. This is the reason for the rule that a gate opening from the garden to a courtyard requires a Mezuzah.", + "A privy, bath-house, ritual bath-house, tannery and similar places are exempt from the obligation of a Mezuzah because they are not erected to serve as dwellings for honored use. The tabernacle for the feast of Tabernacles, and a room in a ship are exempt from the obligation of a Mezuzah because they are not made for permanent occupancy. Of two potter's booths, one leading to the other, the exterior is exempt from the obligation of a Mezuzah, because it is not permanent. Shops in market places are exempt, because they are not intended to be used as residences.", + "A dwelling with several doors, although only one is regularly used for coming in and going out, must have a Mezuzah affixed to each door. A small door between a dwelling (below) and the attic needs a Mezuzah. Every room in a dwelling, even a room within a room, must have a Mezuzah at the entrance of the inner chamber, of the outer chamber and of the house, for they all serve the purpose of residence and are permanent.", + "A door between a house of study or synagogue and a private house, if used habitually for entering and leaving, requires a Mezuzah. If a door is between two dwellings, the position of the hinge determines the side on which the Mezuzah is to be fixed. The side on which the hinge is visible is regarded as the dwelling in reference to which the position of the Mezuzah is decided.", + "Where is the Mezuzah to be fixed? Within the width of the doorpost, a hand-breadth from the external edge at a height of a third of the elevation of the entrance, counting from the top. If placed higher it is fit in position, provided that it is a hand-breadth lower than the lintel. It should be fixed on the right side of one entering; if placed on the left side, it is unfit for use. A house owned by partners requires a Mezuzah.", + "A person should pay heed to the precept of the Mezuzah; for it is an obligation perpetually binding upon all. Whenever one enters or leaves a home with the Mezuzah on the doorpost, he will be confronted with the Declaration of God's Unity, blessed be His holy name; and will remember the love due to God, and will be aroused from his slumbers and his foolish absorption in temporal vanities. He will realize that nothing endures to all eternity save knowledge of the Ruler of the Universe. This thought will immediately restore him to his right senses and he will walk in the paths of righteousness. Our ancient teachers said: He who has phylacteries on his head and arm, fringes on his garment and a Mezuzah on his door may be presumed not to sin, for he has many monitors—angels that save him from sinning, as it is said, (Psalms 34:8) \"The angel of the Lord encampeth round about them that fear Him and delivereth them\"." + ], + [ + "It is an affirmative precept binding upon every individual Israelite to write a scroll of the Law for his own use, as it is said, \"Now therefore write ye this Song for you\" (Deuteronomy 31:19). As the Torah is not written in separate sections, this text means, \"Write for yourselves the Torah in which this Song is contained.\" Even if one's ancestors have left a person a scroll, it is a religious duty to write a scroll at his own expense. If he wrote it with his own hand, it is accounted to him as if he had received it from Sinai. If one does not know how to write a scroll, he should get others to write it for him. He who corrects a scroll, even a single letter of it, is regarded as if he had written it completely.", + "A king has the duty of writing for himself another scroll of the Law, in his capacity as sovereign, in addition to the scroll which he owns in his private capacity, as it is said, \"And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law, etc.\" (Deuteronomy 17:18). This copy is corrected by comparison with a scroll kept in the temple court, and under the authority of the Supreme Judicature. The scroll which the king had possessed when he was a private individual, he places in his archives. The one that he wrote or had written for him when he became king, should always be with him. If he goes to war, the scroll is to be with him. When he enters his home, it is to be with him. When he hears a cause (tries a case) it is to be with him. When he sits down to a meal, it is to be placed before him, as it is said, \"And it shall be with him, and he shall read therein all the days of his life\" (Deuteronomy 17:19).", + "If he possessed no scroll before he came to the throne, he has to write, after his accession, two scrolls of the law, one of which he places in his archives, while the other is to be always with him. It must never be away from him, except at night, or when he goes to the bath or the lavatory or lies down on his couch to sleep.", + "A scroll of the Law that has been written without having been ruled, or that has been written partly on parchment made of whole hide and partly on that made of the inner half of split hide is unfit for use. It must be entirely written either on the former or on the latter. How is a scroll of the law to be written? The scribe is to use the correct script and it should also be exceedingly fine. Between one word and another, he is to leave the space of a small letter; between one letter and another (in the same word) the space of a hair's breadth; between one line and the next the space of a line. The length of each line is to be thirty letters, wide enough to write the word Le-Mi-Sh-Pe-Ch-O-S-E-Che-M*Ten consonant letters printed here in capital letters. See also below. three times. This is to be the width of each column. No line shall be shorter, so that the column shall not look like an epistle. Nor should any line be wider so that the reader's eyes should not have to wander across the sheet.", + "He should not diminish the size of the characters in order to leave a space between one paragraph and another. When he comes (at the end of a line) to a word of five letters, he must not write two within the column and three outside the column; but he is to write three letters within the column and two outside the column. If there is not enough space left at the end of the line to write three letters, he is to leave it blank and begin at the commencement of the next line.", + "If at the end of a line, he has a word of two letters to write, he may not place it between the columns (that is, outside the column) but he writes it at the beginning of the next line. If, before the line is filled up, he has a word of ten letters, more or less, to write and there is not enough space left on the line to write it all within the column, if he is able to write half the word within the column and half outside the column, he may do so. If he cannot do this, he leaves the space blank and writes the word at the beginning of the next line.", + "Between each book and the next, he leaves a space of four lines, no more and no less, blank without any writing, and starts the next book at the beginning of the fifth line. When completing the Torah, he is to finish it in the middle of the line at the end of the column. If several lines of the column would be left, he shortens the lines, so as to begin at the beginning of the last line of the column and not complete it, and also so plans the lines that the final words Le-éné Chol Yisrael (\"in the sight of all Israel\") shall be in the middle of the line at the end of the column.", + "He should pay careful attention to the letters that are written large or small, to the letters that are punctuated with dots above them, to the letters that are written differently to the others, such as the letter Pé and the letters that are curved, in the way the scribes have carried on the tradition. He is to pay attention to the tittles*lines over each of the letters Shin, Ayin, Teth, Nuen, Zayin, Gimel, Tzadi. and the number of them in each case—one letter having above it a single tittle, another having seven tittles. All the tittles have the shape of the letter Zain and are to be thin as a hair.", + "All these provisoes are only stated in order that the duty of writing a scroll shall be observed in the most perfect way. If, however the scribe made changes in the method here set forth, was not careful in regard to the tittles, writing however all the letters correctly, or if he wrote the lines close together or far apart, extended the lines or shortened them—since he did not join any letter to another, omit aught or add aught, mar the form of any letter, nor make any variation in regard to which paragraphs should be open and which closed, the scroll is fit for use.", + "There are other rules mentioned in the Talmud which the scribes observe as a tradition handed down from one to another. They are as follows: The number of lines in each column shall not be less than forty-eight and not more than sixty; the blank spaces between one section and another shall be such that nine letters, e.g., A She R, A She R, A She R, can be written in it. The five lines preceding the Song at the Red Sea (Exodus 14:28, 29, 30, 30, 31) shall begin respectively with the words Habaim, Bayabashah, Hashem, Mes, Bemitzraim. The five lines after it shall begin respectively with the words Vatikach, Achareha, Sus, Vayetzëü, Vayavöü (Exodus 15:20, 20, 21, 22, 23). The six lines before the Song of Moses beginning Haazinu (Deuteronomy 32:1-43) shall respectively commence with the words Veaeedah, Acharé, Haderech, Beacharith, Lehacheeso, Kehal (Deuteronomy 31:28, 29, 29, 29, 29, 30); and the five lines after the Song of Moses shall begin with the words Vayabo, Ledabber, Asher, Hazoth, Asher (Deuteronomy 32:44, 45, 46, 46, 47). All these points of observance are to enable us to fulfill the duty in the best way. Variations in these particulars do not render the scroll unfit for use.", + "But if the scribe wrote defective a word that should be plene or vice versa; or a word traditionally pronounced differently to the way it is written, according to the traditional pronunciation, for example, if he wrote Yishkevenoh instead of Yishgelenoh, or Oovatechorim instead of Oova-apolim, etc.; or if he wrote an \"open\" section as if it were a closed section or vice versa; or if he wrote one of the Songs like the ordinary prose text, or an ordinary section in the form of one of the Songs, the scroll is unfit for use as a scroll of the Law. It has not the sacredness of a scroll of the Law, but is like any one of the books of the Pentateuch out of which children are taught.", + "A scroll of the Law, which has not been examined for correctness may not be kept longer than thirty days. It must either be corrected or segregated.*put away and not be used. A scroll of the Law which has three errors in each column should be corrected. If there are four, it must be put away. If the greater portion has been found to be correct, and the remainder has four errors in each column, but there is even one column in this erroneous portion with less than four errors, corrections could be made.", + "This rule only applies to cases where the scribe wrote defective words that should be written plene so that he would be under the necessity of inserting the letters that he forgot between the lines. But if he wrote plene words that are defective, even if every column contains several errors, he corrects them, as he only erases and does not have to insert letters between the lines.", + "It is permitted to write the Pentateuch, each book in a separate scroll. These scrolls have not the sanctity of a scroll of the Law that is complete. One may not however write a scroll containing some sections. Such a scroll may not be written for a child's instruction. This is permitted, however, where there is the intention to complete the remainder of the book. If one wrote such a scroll with three words on each line, this is permitted.", + "The Pentateuch, the Prophets and the Hagiography may be put together in one volume. In such a case, a space of four lines is left blank between each book of the Pentateuch and the next; a space of three lines between each of the major Prophets and the next; and a space of three lines between each of the twelve minor prophets and the next, so that he can, if he wishes, separate any book. The order of the prophetical books is as follows: Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, the Twelve Minor Prophets. The order of the books of the Hagiography is: Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Lamentations, Daniel, Esther, Ezra, Chronicles.", + "None of The Holy Scriptures may be written except on ruled lines, even if they are written on paper: Three words of Scripture may be written without ruling the line, but to write more is forbidden. A volume containing the Pentateuch, Prophets and Hagiography has not the sanctity of a scroll of the Law, but of a single book of the Pentateuch. The scroll which contains more than the entire Pentateuch is in the same class as that which contains less than the entire Pentateuch, on the principle that excess is similar to deficiency." + ], + [ + "The open section has two forms. If the previous section ended in the middle of a line, the scribe leaves the remainder of the line blank and commences the open section at the beginning of the next line. This only applies to the case where, after the conclusion of the previous section, there is left sufficient space on the line to write nine letters. But if the space left is less, or if the previous section was completed at the end of the line, the next line must be left blank, and the open section is begun at the commencement of the third line.", + "A closed section has three forms. If the previous section ended within the line, the scribe leaves a blank space for the required dimension (enough to write nine letters) and begins the closed section at the end of the line, provided that there is a blank space between it and the preceding section. If the completion of the previous section did not leave space for the blank of the required breadth and for writing (at least) one word at the end of the line, the scribe should leave the remainder of the line blank, leave a little space at the beginning of the next line blank, and begin the closed section within the line. If the previous section ended at the close of the line, he leaves a blank space of the required breadth (nine letters), at the beginning of the next line, and begins to write the closed section within the line. Hence, you may say that an open section always begins within the line.", + "A scroll which is inaccurate in regard to words that are written plene or defective can be made good by being corrected, as already explained. But if the scribe made a mistake in the spacing between the sections, and wrote an open section as if it were a closed section, or a closed section as if it were an open section or left a space where a section does not end, or continued writing without leaving a space where a section ends, or deviated from the form in which the Songs are written, in all these cases, the Scroll is unfit for use and there is no remedy except to remove the entire column in which the mistake occurs.", + "As in all the scrolls I have seen, I noticed serious incorrectness in these regards, while authorities on the Massorah, who write treatises and compilations with the aim of pointing out the sections that are closed and those that are open, differ according to the variations in the scrolls on which they rely, I deemed it fit to write here a list of the sections which are closed and those which are open, as also the forms in which the Songs of the Pentateuch are written so that all the scrolls may be corrected from, and compared with them. The copy on which I relied is the well-known Egyptian codex which contains the twenty-four books of the Scriptures and which had been in Jerusalem for several years—used as the standard text for the examination of scrolls. Everyone relied upon it because it had been examined by Ben Asher who closely studied it for many years and examined it again whenever it was being copied. This codex was the text on which I relied in the scroll of the Law that I wrote according to the rules. (Here follow lists of open and closed sections which are in the Hebrew text on the right-hand pages 131b to 136b.)
THE BOOK OF GENESIS
The number of open sections is 43; of closed sections 48; total 91.
THE BOOK OF EXODUS
The number of open sections is 69; of closed sections, 95; total 16
THE BOOK OF LEVITICUS
The number of open sections is 52; of closed sections, 46; total 98.
THE BOOK OF NUMBERS
The number of open sections is 92; of closed sections, 66; total 158.
THE BOOK OF DEUTERONOMY
The number of open sections of this book is 34; of closed sections, 124, total 158. The number of open sections in the entire Pentateuch is 290; of the closed sections, 379; total 669.
The form of the Song Haazinu (Deuteronomy 32:1-43). Every line has a blank space in the middle, like that preceding a closed section. Hence, every line is divided into two parts. The song is written in 70 lines. The words at the beginning of the lines are as follows:
(See the Hebrew text on the right hand side page 136a)
All these are the words at the beginning of the lines. And the following are the words at the beginning of the latter half of the line which are in the middle of the column.(See the Hebrew text on the right hand pages 136a and 136b)
The Song of the Red Sea (Exodus 15:1-19) is written in thirty lines, the first line in the ordinary way; the other lines, one with a blank space in the middle, the next with blank spaces in two places, so that the line is divided into three parts and so a blank space corresponds to writing (above and below it) and vice versa as follows.
See the Hebrew text on the right-hand side 136a, 136b and 137a as it should be written in the scroll. The English pages should be blank.
Throughout the Torah, in the Songs as well as in the rest of the text, the scribe should aim to write all the letters of each word close together, taking care that no letter should be joined to another, and that no letter should be so far away from the next as to make the word seem two words. The interval between the letters in one word should be a hairbreadth. If the scribe wrote one letter so far apart from the other that it would appear to a child who is not familiar with the text like two words, the scroll is unfit for use till he makes the correction." + ], + [ + "The length of a scroll of the Law should not exceed the circumference, nor should the circumference exceed the length. What is a suitable length? Where parchment of a whole hide is used, six hand-breadths, that is twenty-four finger-breadths taking the thumb as the standard. Where the parchment of the external half of the hide is used, the length may be more or less than this dimension, provided only that the length is equal to the circumference. So also in the case of parchment of a whole hide, if the scribe made the length less than six hand-breadths and wrote in a small hand or longer than six handbreadths and spread out the writing so that the length of the column is equal to the circumference—this too is correct.", + "The extent of the lower margin is four finger-breadths; of the upper margin, three finger-breadths; between one column and another, two finger-breadths. Hence, on the right and left of every sheet of parchment, the scribe has to leave a margin a finger-breadth wide and enough beside for sewing; so that, when the sheets are sewn together, there will be throughout the scroll a blank space of two finger-breadths between the columns. The scribe must leave in addition enough margin at the beginning and end of the scroll to fold a blank column round the rollers. All these dimensions are to be observed in order to fulfill the precept properly. But if the scribe exceeded or fell short of them, he does not render the scroll unfit for use.", + "How shall one proceed so that the length of the scroll shall turn out equal to its circumference. The parchment sheets are made evenly rectangular; each sheet being six handbreadths wide, all of the same dimensions. They are rolled evenly into one bundle tightly rolled up. And skins are added and tightly rolled till the circumference is six handbreadths, which is the width of the sheets. This is measured with a thread of wool which is placed round the bundle.", + "The scribe then fashions a straight ruler, forty or fifty finger-breadths long; one of these finger-breadths, he marks in two, three and four equal parts so as to be able to measure off a half, a third and a quarter of a finger-breadth and similar fractions. With this, he measures each sheet, so as to ascertain the number of finger-breadths it contains and so determine how many finger-breadths there are in the entire bundle.", + "He then takes two or three other sheets of parchment, to test the size of the characters, and writes on them one column. The length of a column of writing is obviously seventeen finger-breadths as a margin must be left, of three finger-breadths above and four finger-breadths below. The width of the column will depend on the handwriting, whether it is large or small. So also, the number of lines will vary according to the handwriting, as between each line and the next, the space of a line must be left.", + "Having written the column which he uses as a test as he pleases, he measures its breadth by means of the finger-breadths of the ruler, and adds two finger-breadths for the margin between column and column. He then calculates how many columns of such writing would fill the sheets in the bundle he had made up. Having ascertained the total number of columns, he will then see how much of the entire Pentateuch is in the column which he wrote as a test. He will make the estimate with the aid of the scroll which serves him as a copy, and calculate accordingly. If the number of columns of the kind of writing which he wrote is sufficient for the whole Torah—well and good. If the calculation showed that there are more columns than are required for the whole Torah, he will enlarge the writing, so as to diminish the number of columns, and he will make a test with another column. If the calculation shows that for the writing of the Torah more columns will be required than are contained in his sheets, he will use smaller characters and so secure a larger number of columns. He will make the test with column after column till the calculation comes out exact.", + "Once he knows the width of the column and the size of the characters, he can begin writing the scroll with that bundle of sheets. He then divides the parchment (sheets) into columns by ruling them off,—each column of the same width as that which his tests and calculations showed to be the right size. If three or four finger-breadths are left over beyond the last column, he should leave one finger-breadth and enough besides for sewing the sheet to the next, and cut off the rest, and need feel no apprehension, for at the end, more sheets will be added to make up for the superfluous strips that he cut off from each sheet. Nor need he make any calculations in regard to this, for the writing will be according to the number of columns.", + "So too, if one wishes to make the width of the scroll more or less than six handbreadths, he makes his calculation in the same way; and the length will be exactly equal to the circumference neither more nor less, provided that no mistake has been made in the calculation.", + "The finger-breadth in all the dimensions here and in the rest of the Torah is that of the medium sized finger. On careful examination, we find it to be the breadth of seven medium sized barley corns placed close together, this being equal to the length of two barley corns measured liberally. The handbreadth, wherever mentioned, is equal to four such finger-breadths. A cubit is six handbreadths.", + "The scroll which I wrote had a width of four finger-breadths to each column. The columns containing the Song of the Red Sea (Exodus 15.1-18) Haazinu (Deuteronomy 32:1-43) were each six finger-breadths wide. The number of lines in each column were fifty-one. The number of columns in the whole scroll were 226 columns. The length of the entire scroll was 1366 finger-breadths approximately.", + "The six finger-breadths left over were for the margin at the beginning and end of the scroll. The parchment skins on which we wrote were ramskins. Whenever you desire to write a scroll and follow these measurements completely or approximately, you need not weary yourself to make a calculation if you have one, two or three columns less or more; you will find that the length will be equal to the circumference.", + "No sheet should have less than three, nor more than eight columns. If a sheet is wide enough to contain nine columns, it is cut into two parts, one to contain four columns, the other to contain five columns. This rule applies to the beginning and middle of the scroll. But at the close, even if there is only left one verse to write on a column, that column is prepared on a separate sheet and sewn on to the other sheets.", + "For sewing the sheets together, only the sinews of a clean beast domestic or wild, including those that are Terefah*Terefah (literally torn), flesh of a beast that had suffered from a mortal lesion. or Nevelah,*Nevelah—flesh of a beast that had died or had not been slaughtered, or had been slaughtered by an unqualified or disqualified person. may be used. The law here is the same as in regard to phylacteries. This rule goes back to Moses who received it on Sinai. Hence if the sheets have been sewn together but not with sinews or with sinews of an unclean animal, the scroll is unfit for use till the stitches are taken out and the sewing is done according to rule.", + "When the sheets are sewn together, they are sewn entirely from top to bottom, but a small portion is left above and below without being stitched, so that the scroll, when it is rolled up, may not be torn in the middle. Two wooden rollers are prepared, one for either end. The unwritten margins of parchment at the beginning and at the end are brought round the rollers and sewn with sinews, so that the scroll can be rolled over them; a clear space being left between the margin and the writing in the columns.", + "In case a scroll of the law had one of its sheets torn, the rent is sewn up, if it extends to two lines; if it extends to three lines, it is not sewn up. This rule applies to a scroll the gall dressing of which is no longer perceptible. But if the parchment still shows that it has been dressed, then, even when the rent extends to three lines, it is sewn up. So too, a rent between columns or between words is sewn up. For the stitching of the rents, the same kind of sinews are used as for the sheets. And wherever there is a rent, the scribe should make sure that no letter is missing or altered in form." + ], + [ + "You thus find that there are twenty factors, any one of which disqualifies a scroll of the law. If any of these occurs, the scroll is like one of the books of the Pentateuch out of which children are taught. It does not possess the sanctity of a scroll of the Law, and is not used for reading in public worship. They are as follows:
1) If it was written on the skin of a beast of an unclean species;
2) or on the skin of a beast of a clean species, which had not been tanned;
3) If the skin had been tanned but not for the express purpose of being used as a scroll of the law;
4) If it was written on the wrong side; in the case of parchment of whole hide on the side next to the flesh; in the case of parchment of the outer half of a split hide, on the side adjacent to the hair;
5) If it was written partly on parchment of whole hide and partly on that made of the outer half of split hide;
6) If it was written on the inner half of a split hide;
7) If it was written without the lines having been previously ruled;
8) If it was written with a dark writing fluid that does not make a permanent impression;
9) If it was written in other languages;
10) If it was written by a heretic (Epikouros) or other disqualified persons;
11) If the scribe wrote the names of God without special concentration of mind;
12) If a single letter was omitted;
13) If a single letter was added;
14) If one letter touched another;
15) If a single letter was so marred that it cannot be read at all, or resembles another letter, whether the defect is in the writing, or is due to a perforation, rent or smudge;
16) If the scribe wrote letters so far apart or so closely together that one word looks like two words or two words look like one word;
17) If he altered the form of the sections*Wrote an “open” section as if it were a “closed” section or vice versa.;
18) If he varied the form of writing the Songs;
19) If he wrote any other portion in the form of a Song;
20) If he did not sew the sheets with sinews of a beast of a clean species.
The other conditions stated are recommended as the best way of performing the duty of writing a scroll. Their non-observance does not render it unfit for use.", + "A scroll of the law that is fit for use is to be regarded as an object of extreme holiness and treated with great reverence. A person is forbidden to sell a scroll of the law even if he has nothing to eat, and even if he owns other scrolls. He may not even sell an old scroll, to buy a new one. A scroll may only be sold for one of two purposes, to provide means to enable one to study Torah or to marry—and then only if the owner has nothing else that he can sell.", + "If a scroll of the law has become worn out or been otherwise rendered unfit for use; it is placed in an earthenware vessel and buried beside the remains of deceased scholars. This is the appropriate method of \"concealing\" it (putting it away). Folders of scrolls that have become worn out are used as shrouds for the dead (found on the road) whose interment is a duty binding on all. This is the appropriate method of \"concealing\" them.", + "A case specially made for a scroll of the law and in which it has been placed, bands around the scrolls, the chest or structure in which it is deposited even though the scroll is in its case, as also a bench specially made on which to place a scroll of the law, and on which a scroll was placed are all subsidiaries of that which is sacred, and may not be thrown away. When worn out or broken, they are \"put away\". The platforms, however, on which the Reader of the congregation stands and holds the scroll and tablets on which (scriptures) are written for a child's instruction have no sanctity. Golden and silver pomegranates and other such ornaments, made for the embellishment of a scroll of the law are subsidiaries of that which is sacred; and it is forbidden to part with them to be used for secular purposes, unless they were sold with the intention to purchase with their proceeds a scroll of the law or a book of the Pentateuch.", + "It is permitted to place one scroll of the law upon another scroll, or, needless to add, upon single books of the Pentateuch. Single books of the Pentateuch may be placed upon books of the Prophets or Hagiography. But the books of the prophets and of the Hagiography are not placed upon single books of the Pentateuch; nor the latter on a scroll of the law. No sacred writings, not even Halachas or Hagadas (Legalistic or Homiletic works) may be thrown away. Amulets which contain scriptural matter, must not be taken with one into a lavatory (privy) unless they are covered with a skin.", + "A person may not, while bearing a scroll of the law in his arms, enter a bath-house, lavatory, or cemetery, even if the scroll is swathed in folders and placed in its case. A person must not read in it till he has moved away four cubits from the dead body (bath house) or lavatory. One may not hold a scroll of the law when nude. It is forbidden to sit down on a couch on which there is a scroll of the law.", + "Cohabitation is forbidden in a chamber where there is a scroll of the law, till it has been removed or placed in a receptacle which is itself placed in a receptacle not specially assigned to the scroll. If it has however been so assigned, even ten receptacles within each other, are regarded as a single receptacle. If a partition, ten handbreadths high, has been constructed for the scroll, cohabitation may take place if there is no other room. It may not take place, if there is another room, till the scroll has been removed.", + "All who are ritually unclean, even women in their menstruating period, and even a non-Israelite, may hold a scroll of the law and read in it, for the words of the Torah do not contract uncleanliness, provided that the holder's hands are not dirty or soiled. They must therefore wash their hands and then they may touch it.", + "Every one who sees a person carrying a scroll of the law and proceeding with it must stand up before it; and all persons continue standing till the bearer of the scroll stops, having carried it to its appointed place, or passes out of sight. They are then permitted to resume their seats.", + "It is a duty to assign a fixed place for a scroll of the law, and to show it extreme honor and courtesy. The words in the tables of the covenant are in every scroll of the law. One may not expectorate before a scroll of the law, nor indecently expose oneself before it, nor stretch out one's feet before it; nor place it upon the head in the way in which a burden is carried; nor turn one's back to it unless it is at an elevation of ten handbreadths above the person.", + "If one is travelling from place to place and had a scroll of the law with him, he is not to put the scroll in a sack, place it on the donkey's back and ride upon it. If, however, he is afraid of thieves, he may do so. When there is no such apprehension, he places it in his bosom close to his heart, and continues his journey, riding. Any one, sitting before a scroll of the law, should be inspired with a sense of earnestness, awe and reverence, for it is a faithful witness concerning all who come into the world, as it is said, \"It shall be therefore a witness against thee\" (Deuteronomy 31:26). All possible honor should be shown it. The ancient sages said, \"Whoever treats the Torah with contumely will be treated with contumely by his fellow-creatures. Whoever honors the Torah, will receive honor from his fellow creatures\" (Ethics of the Fathers 4:8). End of the laws concerning the scroll of the Law by the Grace of God." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..886ab6b6ea86db5019513b47fdbab270e59d36c6 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/English/merged.json @@ -0,0 +1,190 @@ +{ + "title": "Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Tefillin,_Mezuzah_and_the_Torah_Scroll", + "text": [ + [ + "Four passages [of the Torah]:1contain references to the mitzvah of tefillin. Kadesh Li and V'hayah ki y'viacha Ado-nai in the book of Exodus 13:1-10 and2The commentaries suggest that, in this instance, the Rambam cited the source for these passages because there is also a passage in the book of Deuteronomy that begins V'hayah Ki Y'viacha. 13:11-16) and Shema and V'hayah im shamo'a (Deuteronomy 6:4-9) and3Sefer HaChinuch (Mitzvah 422) explains that these four passages were chosen because they include the concepts of the oneness of God, the acceptance of His yoke and the yoke of His commandments, and the description of the exodus from Egypt. These are fundamental principles of the Jewish faith. 11:13-21) should be written separately4on parchment and covered with leather.5as described in Chapter 3. They are called tefillin.6Tosafot, Menachot 34b states the word is related to the root ללפ, which means \"dispute.\" The Tur (Orach Chayim 25) inteprets the word as meaning \"sign.\" Tefillot Yisrael associates the term with the power of thought, citing Genesis 48:11. The Pri Megadim (Orach Chayim 25:20) understands the term as meaning, \"mark of distinction.\"
They are placed on the head and tied7The commentaries note the difference between the two verbs, \"placed\" and \"tied.\" See also our commentary on Chapter 4, Halachah 4. It is, nevertheless, worth noting that in the listing of the mitzvot in the introduction to the Mishneh Torah, the Rambam mentions \"tying the tefillin on the head.\" on the arm.8Sefer HaMitzvot (Positive Commandments 12 and 13) and Sefer HaChinuch (Mitzvot 421 and 422) consider these obligations to be two of the Torah's 613 mitzvot. (See Menachot 44a.) Since they are two separate mitzvot, the performance of one is not dependent on the performance of the other, as stated in Chapter 4, Halachah 4. According to Torah law, even a mere point of one of the letters9for example, the yud has a short foot in its lower right-hand corner. If that foot is missing, it is considered to have been improperly formed. Therefore, not only it, but the entire passage is not acceptable. from these four passages prevents all of them from being acceptable. All four must be written in the proper manner.10If even one of the passages is not written in the proper manner, the person is not considered to have fulfilled the mitzvah at all. (See also the Rambam's Commentary on the Mishnah, Menachot 3:7.)
Accordingly, it is proper to have one's tefillin checked from time to time to make sure that none of the letters have faded. (See the commentary on Chapter 2, Halachah 11.)", + "Similarly, if even one letter of the two passages1which mention the mitzvah and, hence, are contained in the mezuzah, Shema and V'hayah im shamo'a (Deuteronomy 6:4-9 and 11:13-21), is lacking a point,2from its proper shape, it is not acceptable according to Torah law, which requires that they [each] be written in a perfect manner.3In this instance, as well, a disqualifying factor in a single point of a single letter prevents the entire mitzvah from being fulfilled. Similarly, a Torah scroll which is lacking even one letter4The Ben Yedid explains that the difference in the phraseology used by the Rambam with regard to tefillin and mezuzot (\"lacking a point\") and a Torah scroll (\"lacking even one letter\") alludes to the difference in the phraseology used by the sources for these laws (Menachot 34a and Bava Batra 15a). is unacceptable.5Though Rabbenu Nissim (Megillah, Chapter 2) appears to contest the Rambam's statements on this issue, the Rambam's view is accepted by most authorities. (See also Chapter 7, Halachah 9.)", + "There are ten requirements for tefillin.1Though all of the ten principles mentioned by the Rambam have their source in the Talmud, their organization into a list of ten is original. All of them are halachot transmitted to Moses on Mount Sinai.2Yad Malachi interprets the latter expression as a law which has all the authority of a Torah commandment, even though there is no allusion to it in the Written Law. (See also the Rambam's Introduction to his Commentary on the Mishnah, Chapter 4.) It is necessary to fulfill them all. Therefore, if one made any changes with regard to them, the tefillin are not fit for use:3A person who wears tefillin which do not fulfill these requirements is not considered to have fulfilled the mitzvah at all. Two of them involve their composition,4These are listed below and discussed in the following halachot. and eight involve the coverings [placed around the passages] and the tying of their straps.5These eight conditions are mentioned in Chapter 3, Halachah 1, and discussed in the subsequent halachot of that chapter.
These are the two that involve their composition:
a) They must be written in ink;
b)6as opposed to other tints7This translation is not precise. Note Halachah 7 for a more specific definition of the term ףלק. They must be written on parchment.", + "How is ink prepared? One collects the vapor of oils,1Shabbat 23a states that it is preferable to use olive oil. of tar, of wax, or the like, [causes it to condense,]2See Shabbat, ibid., and commentaries, where it is explained that they would heat the above substances and hold a glass above, upon which the vapors would condense. Afterwards, the soot would be collected. and kneads it together with sap from a tree3Shabbat, ibid., states that it is preferable to use balsam sap. and a drop of honey. It is moistened extensively,4In one of his responsa, the Rambam writes that it is customarily moistened with oil. crushed until it is formed into flat cakes, dried, and then stored.5Niddah 20a teaches us that their ink was stored while dry.
When one desires to write with it, one soaks [the cakes of ink]6From the statement in Shabbat forbidding ink to be soaked on the Sabbath, we can assume that the normal process is to soak it before using it. in gallnut juice7which endows the ink with a lasting quality. In contrast, the Rambam writes in one of his responsa that if one were to soak the ink in water, it would fade rapidly.
In the same responsum, he states that a liquid possessing qualities similar to gallnut juice can be obtained from pomegranate shells or the outer shells of other nuts. or the like and writes with it. Thus, if one attempts to rub it out, he would be able to.8Sotah 20a derives this concept from Numbers 5:23, which states, \"He shall write and he shall blot out.\" Proper ink should be able to be blotted out after writing.
This is the ink with which it is most preferable to write scrolls, tefillin, and mezuzot.9Note the Zohar (Vol. II, p. 159a), which requires that ink be made from substances that are derived from the plant kingdom. If, however, one wrote any of the three10Torah scrolls, tefillin, and mezuzot. with gallnut juice11itself, and not in a mixture with other substances or vitriol,12a substance produced by the rusting of metal. Our translation is based on Rav Kapach's commentary which has its source in the Rambam's responsa. Others render this phrase \"with gallnut juice and vitriol,\" implying that the two substances should be combined. which remains without being rubbed out, it is acceptable.13after the fact (בדיעבד).", + "If so,1i.e., if there are no specific substances which are excluded, as stated above what was excluded by the halachah conveyed to Moses on Mount Sinai, which stated that it be written in ink?
It excludes tints of other colors, such as red, green,2Megillah 17a explicitly disqualifies a megillah written in red ink. From that and other sources, it appears that such ink was frequently used at that time, but was deemed unacceptable for use for a Torah scroll. and the like.3Note the Bi'ur Halachah (32), which states that even blue ink is unacceptable. If even one letter of a Torah scroll, tefillin, or mezuzot is in another tint or in gold,4Soferim 1:9 relates that a Torah scroll was written for Alexander with every one of the names of God written in gold. When the Sages heard about this, they said that the scroll should be entombed.
Besides excluding the use of gold-colored ink, the Shulchan Aruch (Orach Chayim 32:3) explains that covering the ink with gold dust is not acceptable. they are invalid.5From this, we learn that all black inks are acceptable, regardless of their makeup. Though scribes continue to make ink in the traditional fashion, there is no prohibition against using commercially produced black ink.", + "There are three types of parchment: g'vil,1whose preparation is described in this halachah. k'laf, and duchsustos.2whose preparation is described in the following halachah.
What is implied? The hide of a domesticated or wild animal is taken.3As mentioned in Halachah 10, the animal must be kosher. First, the hair is removed from it.4Shulchan Aruch HaRav (32:10) states that if the hair is not entirely removed, the parchment is not fit to be used. Even after the fact, it is unacceptable. The Mishnah Berurah quotes this opinion as well, but also mentions other opinions, which do not invalidate the parchment if some hair remains, as long as it had been placed in lime for a long enough time for thehair to fall off. Afterwards, it is salted and then prepared with flour. Then resin and other substances which cause the skin to contract and become harder5The Shulchan Aruch (Orach Chayim 32:8) mentions that lime is customarily used for this purpose. are applied to it. In this state, it is called g'vil.6In one of his responsa, the Rambam explains that the term g'vil is used to describe any coarse, uneven surface. Note a parallel usage in Bava Batra 3a.
If the hide is not prepared in this fashion, it is referred to as diftera, and a Torah scroll, tefillin, or mezuzah, written upon it is invalid. Even בדיעבד (after the fact), such parchment is not acceptable, as stated in Halachah 14.", + "After the hair is removed, the hide may be taken and divided in half in the manner known to the parchment processors.1There is, however, no obligation to divide the parchment. If it has been processed correctly, it may be used for a Torah scroll without being separated, as stated in the following halachah. Thus, there are two pieces of parchment: a thin one, which is on the side where the hair2or wool of the animal grew, and a thicker one, on the side of the flesh.
After it has been processed using salt, then flour, and then resin and the like,3Several of the Rambam's responsa were addressed to communities where it was not customary to prepare hides in this manner. In these letters, the Rambam stresses that even after the hair is removed from the hide, it must be processed in this manner. Otherwise, it may not be used for either a Torah scroll, tefillin, or mezuzah. the portion on the side where the hair grew is called k'laf4which means \"peel.\" It is given this name because it is a thin layer of flesh which is peeled easily. and the portion on the side of the flesh is called duchsustos.5Duch is Aramaic for \"place,\" and sustos is Greek (Median in other texts) for \"meat.\" Thus, the word means \"the place of the meat\" (Aruch).
Our translation and commentary follows the standard published text of the Mishneh Torah, which is quoted in the Shulchan Aruch, Orach Chayim 32:7. It must, nevertheless, be emphasized that the authoritative Yemenite manuscripts of the Mishneh Torah reverse the interpretations of k'laf and duchsustos. The latter interpretation is reinforced by several responsa of the Rambam on the subject. It also is supported by Hilchot Shabbat 11:6. The Rashba's text of the Mishneh Torah also contained this version, as is obvious from his responsa (Vol. 1, Responsum 579).", + "It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll should be written on g'vil1From Bava Batra 14b, it appears that Moses wrote the Torah scroll which he placed in the holy ark on g'vil. Similarly, Gittin 54b mentions that Torah scrolls would be written on g'vil. on the side on which the hair had grown.2This side is smoother and better to write on. When tefillin are written on k'laf,3The Rambam's expression is somewhat inexact, because it is permissible to write tefillin only on k'laf. If they are written on g'vil or duchsustos, they are unacceptable (Shabbat 79b). they should be written on the side of the flesh.4i.e., on the portion of the k'laf where it is separated from the duchsustos. When a mezuzah is written onduchsustos,5As stated in the following halachah, it is preferable - but not obligatory - to write a mezuzah on this type of parchment. it should be written on the side of the hair.6i.e., on the portion of the duchsustos where it is separated from the k'laf.
Whenever one writes on k'laf on the side of the hair7the epidermis or on g'vil or duchsustos on the side of the flesh,8the side facing the inside of the body it is unacceptable.9The Aruch states that this practice is alluded to by Proverbs 25:2: \"The glory of God is in the concealment of a matter.\" Only \"the concealment of a matter,\" the sides of the parchment which are naturally concealed, are fit to be used for \"the glory of God,\" the fulfillment of mitzvot.
It must be emphasized that the Yemenite manuscripts mentioned in the previous halachah, which reverse the definitions of k'laf and duchsustos, do not change the text of this halachah. Thus, according to these texts, when writing on the thin upper parchment, one should write on the epidermis, and when writing on the thick lower parchment, one should write on the part facing the inside of the body.
There is an advantage to this version. According to the standard texts, there is an apparent contradiction. Although one should write on the epidermis when writing on g'vil, it is improper to do so when writing on k'laf.", + "Although it is a halachah which was transmitted to Moses on Mount Sinai, that if one wrote a Torah scroll on k'laf, it is acceptable.1The entire scroll, however, must be written on one or the other of these types of parchment. If half was written on k'laf and half on g'vil, it is unacceptable (Chapter 7, Halachah 4; Shulchan Aruch, Yoreh De'ah 271:4). G'vil was mentioned only to exclude duchsustos. If a Torah scroll was written on the latter, it is not acceptable.2Though this concept is not mentioned explicitly in the Talmud, the rabbis derive it from their understanding of Bava Batra 14b.
Similarly, if a mezuzah was written on k'laf or on g'vil, it is acceptable.3Even in Talmudic times, Shabbat 79b mentions that on occasion it was preferable to write a mezuzah on k'laf, because the mezuzah would be preserved better than if it were written on duchsustos. Duchsustos was mentioned only as a mitzvah.4i.e., it is preferable to do it in this manner.
It must be noted that at present, a single type of parchment is used for all three sacred objects. The parchment is not separated in two. A thin portion is removed from the upper layer, and the majority of the - if not the entire - lower layer is rubbed off. The parchment produced in this manner is more attractive and also lighter (a factor significant with regard to a Torah scroll. (See Shulchan Aruch, Orach Chayim 32:7; Ramah, Yoreh De'ah 271:3, 288:6; Siftei Cohen, Yoreh De'ah 271:9.)", + "[Torah] scrolls, tefillin, and mezuzot1Shulchan Aruch HaRav 32:14 expands the scope of this law, stating that it is not befitting to write the name of God on parchment from a non-kosher animal. This applies even when the intent is not to use the parchment for a sacred purpose. may not be written on hide from a non-kosher animal, fowl, or wild animal.2Shabbat 108a derives this concept from the exegesis of Exodus 13:9, \"So that the Torah of God will be in your mouths.\" They conclude: Only what is permitted to be \"in your mouths\" - i.e., species which are kosher - is acceptable for a Torah scroll. Even בדיעבד (after the fact), such parchment is not acceptable, as stated in Halachah 14.
As explained in Chapter 3, this requirement applies not only to the parchment, but also to all the other elements involved in making these sacred articles. One may write on the hides of [all] kosher animals, wild beasts, and fowl.3See Halachah 20 in regard to writing on parchment made from the skin of birds. This applies even when these animals died without being ritually slaughtered or when they were killed by wild beasts.4Shabbat (ibid.) offers the following parable to explain why even though such animals may not be eaten, it is permitted to use their hides. There were two people who were sentenced to death. One was executed by the king himself and the other by the executioner. Which is more noteworthy? Obviously, the one whom the king executed himself.
Similarly, in the present instance, the fact that these kosher animals were \"executed by the king\" - i.e., their death came about at God's decree - distinguishes them from other animals which are never fit to be eaten.
We may not write on the skin of a kosher fish because of the foul secretions, since the processing of the skin will not cause the foul secretions to cease.5Hilchot Keilim 1:4 states: \"The skin of a fish is not susceptible to contracting ritual impurity and would be fit for tefillin to be written upon, were it not for its foul secretions.\" This implies that the only problem is the secretions of the fish skin.", + "The g'vil for a Torah scroll and the k'laf for tefillin and for a Torah scroll must be processed with this purpose in mind.1The Shulchan Aruch (Orach Chayim 32:8; Yoreh De'ah 271:1) states that when placing the skin in lime at the beginning of the process of making it into parchment, one should explicitly say that one is processing it for these purposes.
Shulchan Aruch HaRav (32:11) and the Mishnah Berurah (32:26-27) explain that parchment processed to be used as a Torah scroll may be used for tefillin (or for a mezuzah). Parchment processed for the sake of tefillin, however, may not be used for a Torah scroll, because a Torah scroll is on a higher level of holiness. If they were not processed with this intent, they are not acceptable.2Even if no parchment that was processed with the proper intent is available, this parchment should not be used, as stated in Halachah 14.
Accordingly, if they were processed by a gentile, they are not acceptable. Even when [a Jew] instructed a gentile to process the parchment with the intent that it be used for a Torah scroll or for tefillin, it is not acceptable.3Even if the gentile states that he is processing the parchment with the intent that it be used for these purposes, we do not rely on his word, because we suspect that The gentile follows his own intentions and not those of the person who hires him.4Note the comments of Rav Chayim Soloveitchik, who approaches the concept differently, and explains that the above phrase, \"the gentile follows his own intentions...,\" is a description of the gentile's fundamental nature. It is not that we suspect that the gentile will not listen to the person who hires him, and his act is therefore not acceptable. Rather, because his nature is to \"follow his own intentions,\" he is disqualified from performing any act that requires a sacred intention.
According to this interpretation, the question of whether a gentile's actions are accepted if he is supervised by a Jew must be understood as follows: The act of preparing the parchment for a Torah scroll is not, in and of itself, a sacred act, but merely a preparation for performing such an act. Accordingly, one might assume that it is sufficient for a Jew to command the gentile to process the scroll for the proper intent. The gentile would be considered like a machine which performs activities with no will of its own, and it would be as if the Jew performed the act himself. In conclusion, however, it is accepted that because the gentile acts independently, the intention of the Jew who hires him cannot be associated with his acts. Therefore,5the scope of this ruling can be expanded: whenever an article must be made with a specific intent in mind,6e.g., the strands of tzitzit (Hilchot Tzitzit 1:11) or a bill of divorce (Hilchot Gerushin 3:16) it is unacceptable if made by a gentile.7Rabbenu Asher does not accept the Rambam's ruling with regard to these parchments. Though he accepts the general principle, he explains that this particular instance is an exception.
In other instances, the gentile must act according to the Jew's intent for a prolonged period of time. Here, it is absolutely necessary to have the intent to use the parchment for tefillin or a Torah scroll only at the moment it is placed in the lime. We can assume that if a gentile is given instructions to place it in the lime with that intent, he will do so with that intent.
The Shulchan Aruch quotes both opinions in Orach Chayim 32:9. Yoreh De'ah 271:1, however, mentions only the Rambam's opinion. In both places, the Ramah states that it is customary to follow Rabbenu Asher's opinion.
Shulchan Aruch HaRav 32:12 and the Mishnah Berurah 32:28-29 quote Rabbenu Asher's statements that a Jew should be present at the time the parchment is placed in the lime and that he should explicitly tell the gentile to put it in the lime to be used for a Torah scroll. Afterwards, he should assist the gentile somewhat in the process of preparing the parchment.
[The parchment used for] a mezuzah need not be processed with this purpose in mind.8The Jerusalem Talmud (Yoma 3:6) states, \"Parchment which was processed for use as a talisman is acceptable for a mezuzah.\"
In one of his responsa, the Rambam explains that the reason for the difference in law between a mezuzah, on the one hand, and a Torah scroll and tefillin, on the other, stems from the fact that a Torah scroll and tefillin are mitzvot which each person is obligated to fulfill. In contrast, the mitzvah of mezuzah is an obligation that is not incumbent on a person unless he dwells in a house that requires one. (It must be noted, however, that there are opinions which maintain that this responsum was not written by the Rambam.)
This ruling is not accepted by the other authorities. The Shulchan Aruch (Yoreh De'ah 288:5) states that לכתחילה (at the outset), one must seek a mezuzah that was written on parchment processed with this intention in mind. Only if it is impossible to find such a mezuzah, may one use a mezuzah which was not processed with this intent. (Note also our commentary on Chapter 3, Halachah 15.)", + "It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll or mezuzah should be written only [on parchment] which has been ruled.1The parchment should be ruled with a stylus or a reed. It is improper to use a substance that leaves a mark. Each line of the parchment should be ruled and a border made on both sides. If unruled parchment is used for a Torah scroll or for a mezuzah, it is unacceptable (Shulchan Aruch, Yoreh De'ah 271:5, 288:8). [The parchment used for] tefillin, however, need not be ruled,2The Shulchan Aruch (Orach Chayim 32:6) states the top line of tefillin must be ruled because the Sages forbade writing more than three words from a verse from the Bible without ruling the line above them. See Chapter 7, Halachah 16, and also see the Shulchan Aruch (Yoreh De'ah 284:2).
In Orach Chayim, the Shulchan Aruch continues, explaining that a person who cannot write on a straight line without ruling the parchment should rule the parchment before writing tefillin. The Ramah states that it is customary for even the most competent scribes to write tefillin on ruled parchment. If, however, one wrote tefillin without ruling the parchment, the tefillin are acceptable even if the lines are crooked (Mishneh Berurah 32:21). because they are covered.3This explains why although a verse from the Torah must always be written on ruled parchment, we are not required to do so for tefillin.
Even though a mezuzah is also covered, ruling the parchment is required because it can be removed from its covering easily and must be checked twice in seven years. In contrast, there is no obligation to check tefillin and the parchments are almost never removed from their compartments (Kessef Mishneh, Rabbenu Nissim).
It is permissible to write tefillin and mezuzot without [looking at] an existent text, because everyone is familiar with these passages.4The Shulchan Aruch (Orach Chayim 32:20, 29), however, emphasizes that one should carefully check the passages of the tefillin to make sure that they were written correctly. One who does not know the passages by heart should write from an existent text. It is, however, forbidden to write even one letter of a Torah scroll without [looking at] an existent text.5Even a person who knows the passages by heart may err, because sometimes the spellings of words are different from their pronunciations (Megillah 18b).
The Siftei Cohen (Yoreh De'ah 274:3) quotes a difference of opinion among the Rabbis if, after the fact, it is permitted to use a Torah scroll that was not written from an existent text.", + "A Torah scroll, tefillin, or mezuzah written by an apikoros1The phraseology used in this halachah is a matter of question. Though our texts follow the standard published texts of the Mishneh Torah, the authoritative manuscripts substitute the word min for apikoros.
The difference between the two versions is significant. In Hilchot Teshuvah 3:8, the Rambam defines an apikoros as a person who denies the Torah and/or the prophetic tradition, while in Hilchot Teshuvah 3:7, he describes a min as a person who does not believe in God. When a min writes a Torah scroll, the names of God it contains do not possess any holiness, because he does not believe in God at all. In contrast, since an apikoros does believe in God, were he to write a Torah scroll the names he writes would possess a certain dimension of holiness. should be burned.2In Hilchot Yesodei Torah 6:8, the Rambam explains why burning such a scroll does not violate the prohibition against destroying God's name:
He does not believe in the sanctity of [God's] name and did not compose it for a sacred purpose. Rather, he considers this to be similar to any other text. Since this is his intent, the names [of God he writes] do not become holy.
Significantly, the Rambam does not state that we presume that the scribe had the intention that the name of God refer to a false deity. Note, however, the Rambam's statements in Hilchot Avodat Kochavim 2:5: \"[It can be assumed that] a min's thoughts are concerned with false gods.\" Shulchan Aruch HaRav 39:4 and the Mishnah Berurah 39:13 refer to the latter statement and explain that the passages should be burned, because the names of God refer to a false deity.
Shabbat 116a draws a parallel between the burning of such a Torah scroll and the scroll of a sotah (a woman accused of adultery). In the process of a sotah's trial, a scroll on which is written a passage containing God's name is blotted out. Our Sages conclude that just as God is willing to allow His name to be wiped out to establish peace between a man and his wife, so, too, He allows His name to be destroyed because of these individuals who disturb the peace that exists between Him and His people. If they were written by a gentile, an apostate Jew, a person who betrays [the Jews]3or Jewish property to a powerful person,4It was quite common in the Second Temple period for Jews to betray their countrymen or their property to the Roman authorities. The severity of this transgression is emphasized by the Rambam, who includes a moseir in the 24 categories of individuals who do not have a portion in the world to come. (See Hilchot Teshuvah 3:6,12.)
Similarly, in Hilchot Chovel UMazik 8:10, the Rambam states that a moseir may be killed to prevent him from betraying a Jew's life or property to gentiles. Because of the severity of this transgression, the Rambam considers such an individual equivalent to an outright nonbeliever. a slave, a woman, or a minor,5This includes even a minor who has reached the age when he is trained to wear tefillin (Shulchan Aruch, Orach Chayim 39:1). they are not acceptable6for use and must be entombed,7lest they be used. (See Turei Zahav, Yoreh De'ah 281:1.) Since there is a possibility that the names of God they contain were written with the proper intent (and hence, they would possess a dimension of holiness), they are not burned. as [implied by Deuteronomy 6:8-9]: \"And you shall tie...8tefillin and you shall write.\"9a mezuzah. [Our Sages10Gittin 45b explain that this includes only] those who are commanded to tie [tefillin on their arms]11Thus excluding slaves, women and minors, as stated in Chapter 4, Halachah 13. and those who believe in what they write.12Thus excluding Jews who do not believe in their heritage, gentiles, and mosrim.
The Shulchan Aruch (Orach Chayim 39:2) states that anyone who is disqualified from writing tefillin is also disqualified from performing any other activity necessary to prepare them.
[Sacred articles]13Torah scrolls, tefillin, or mezuzot which are found in the possession of an apikoros, and it is not known who wrote them,14Since it is possible that the apikoros did not write them himself, they may not be burned. They, however, should be entombed.15and may not be used for sacred purposes, because it is possible that the apikoros (or one of his colleagues) wrote them. Those which are found in the possession of a gentile16more precisely, the term kuti used by the Rambam means \"Samaritan.\" At one point, the Samaritans converted and were considered to be Jews by the Sages. Towards the latter portion of the Second Temple period, it was discovered that they had remained idolaters. From that time onward, they were regarded as gentiles by the Sages, and the term kuti was used to refer to gentiles. (It must be noted that the authoritative manuscripts of the Mishneh Torah use the term goy, \"gentile,\" rather than kuti.)
are kosher. - We presume that the gentile is offering sacred articles which he obtained from a Jew, and he did not make them himself.
The Shulchan Aruch (Orach Chayim 39:6, Yoreh De'ah 281:1) quotes this opinion. Yoreh De'ah (loc. cit.), however, also mentions a conflicting opinion, which forbids scrolls possessed by gentiles to be used. The Mishnah Berurah 39:16 explains that, at present, we can assume that the sacred articles are acceptable, because today a gentile would not know how to make them himself. Accordingly, we can assume that they were taken from a Jew.
Even the opinions which do not allow the sacred articles purchased from the gentiles to be used require that they be redeemed and entombed, because of our regard for the sacred articles and our fear that the gentiles would treat them sacrilegiously.
We should not, however, purchase Torah scrolls, tefillin, or mezuzot from gentiles for more than they are worth - The Shulchan Aruch (Orach Chayim 39:7; Yoreh De'ah 281:1) suggests paying slightly more than their worth.
so that they do not become accustomed to stealing them. - The Sages feared that if the Jews redeemed these sacred articles from the gentiles at more than their market value, the gentiles would make special efforts to steal them in order to receive these higher prices.
Gittin 45a establishes a similar principle with regard to human captives, stating, \"Captives should not be redeemed for more than their worth.\" are kosher. We should not, however, purchase Torah scrolls, tefillin, or mezuzot from gentiles for more than they are worth, so that they do not become accustomed to stealing them.", + "A Torah scroll, tefillin, or mezuzah that was written on parchment from a non-kosher animal, beast, or fowl,1See Halachah 10. or on parchment that was not processed [properly, is not acceptable].2See Halachot 6-7. [Similarly,] a Torah scroll or tefillin that was written on parchment that was not processed with the intent to use it for these sacred purposes is not acceptable.3See Halachah 11.", + "When a person writes a Torah scroll, tefillin, or mezuzah without having [the proper] intention,1The Shulchan Aruch (Yoreh De'ah 274:1) states that before a scribe writes a Torah scroll, he should state that he is writing it for the sake of the holiness of a Torah scroll. Making that statement at the outset is sufficient for the entire Torah scroll. If he fails to make this statement, the scroll is not acceptable. Similar rules apply to tefillin (Shulchan Aruch, Orach Chayim 32:19) and mezuzot.
Rav Chayim Soloveitchik notes that this is not the Rambam's view. The phrasing of this halachah clearly implies that the Rambam does not consider the lack of proper intention when writing a Torah scroll sufficient to render it unacceptable. Thus, with regard to preparing the parchment, one is required to have the intent that it be used for the mitzvah, while that intent is not necessary when one is actually writing the scroll.
Rav Chayim differentiates between the two deeds as follows: Preparing the parchment is, in essence, a mundane act. Accordingly, the dimension of holiness that makes the parchment fit for use as a Torah scroll must be added by our intentions. In contrast, writing the scroll is, in essence, a holy act. Accordingly, there is no need for anything to be added by our intention. should he write one of God's names without the desired intent,2i.e., when writing God's name, one must be aware of its holiness and write it with that intent in mind. Note the passage from Hilchot Yesodei Torah 6:8 quoted in the commentary on Halachah 13.
The Shulchan Aruch (Orach Chayim 32:19; Yoreh De'ah 276:2) states that one must write God's name with the intent of expressing its holiness. they are not acceptable.3The Shulchan Aruch (Yoreh De'ah, loc. cit.) states that one must make a verbal statement of this intention. If not, the Torah scroll is unacceptable. The Siftei Cohen (276:1) differs and states that while making a verbal statement is preferable, as long as one intended to write the name with the desired intent, the Torah scroll may be used. The Ramah (Orach Chayim 32:19) also states with regard to writing God's name in tefillin, that, if the scribe made a verbal statement that he is writing the Torah scroll for the desired pupose, after the fact, it is sufficient merely to have had the desired intent in mind when writing God's name without expressing it verbally.
Therefore, when a person is writing God's name, he should not reply even if the king of Israel4The Kessef Mishneh notes that the words \"of Israel\" are significant. A Jewish king is expected to comprehend the sanctity of a Torah scroll and, hence, will understand if he is not answered. Should a gentile king greet a scribe and his failure to answer create a threat to his life, he is allowed to reply. greets him.5The Siftei Cohen (Yoreh De'ah 276:4) rules that if the scribe does reply, the Torah scroll is not disqualified. If he is writing two or three names,6in succession - e.g., \"God is our Lord. God is one,\" in the Shema, where three names of God are written in succession. he may interrupt between them and reply.7When he begins to write again, the scribe should state that he is writing the name to express God's holiness (Shulchan Aruch, Yoreh De'ah 276:3).", + "[When a scribe] dips his pen [in ink] to write God's name, he should not begin [writing] one of the letters of God's name.1lest too much ink collect on the pen and create an ink blot that must be rubbed out. In doing so, one might also rub out God's name. This is prohibited, as stated in Hilchot Yesodei HaTorah 6:1-2. Rather, he should begin with the letter preceding [God's name].2Thus, if an error occurs, God's name will not be effected.
If [a scribe] forgot to write God's name in its entirety, he may insert it in between the lines.3Pit'chei Teshuvah 273:6 suggests writing another word above the line together with God's name. It is, however, unacceptable to have a portion of God's name on the line and a portion inserted [between the lines].4From the Rambam's phraseology, it appears that even after the fact, the Torah scroll is not acceptable. Although this decision is accepted by the Turei Zahav (Yoreh De'ah 276:4), the Bayit Chadash mentions a more lenient view. With regard to other words, if one forgets, one may write half the word on the line and half above the line.5One should not, however, write the extra word in the margin between the columns of a Torah scroll (Shulchan Aruch, Yoreh De'ah 276:1).
When does the above apply? With regard to a Torah scroll.6Because there is no obligation that a Torah scroll be written in order. Indeed, one may intentionally write certain words or passages not in order. In contrast, with regard to tefillin and mezuzot, one should not insert even one letter7of God's name or of any other word [between the lines].8The Jerusalem Talmud, Megillah 1:9, explains that a word cannot be inserted in the passages of tefillin and mezuzot. The commentaries explain that this is because these passages must be written ןרדסכ, \"in order.\" If not, they are invalid. In this instance, the word which is inserted will not have been written in order. Rather, if one forgets even one letter, one should entomb what one has written and write another one.9There is another alternative. One may rub out the words written after the omitted word (needless to say, provided that they do not include God's name), and then rewrite the words that were rubbed out.
It is permitted to write10any portion of a Torah scroll, even God's name on [parchment where letters] have been scraped off11when the ink has dried or rubbed out12while still moist. The Shulchan Aruch (Orach Chayim 32:24) states that it is preferable to wait until the ink dries and then scrape the letters off, rather than rub them out while the ink is still moist. In the latter instance, a mark of the ink is still left. Though it does not disqualify the religious article, it is not attractive. on all [of these sacred articles].13See also Chapter 7, Halachah 13.", + "Scribes who write Torah scrolls, tefillin, and mezuzot1and desire to protect their work from being exposed to dust or other factors may not turn the parchment face down.2This does not show proper respect for the sacred articles (Eruvin 98a). Rather, they should spread a cloth over them or fold them.3By no means, however, should they leave them open and uncovered, for this is also a sign of disrespect. The Bayit Chadash and the Siftei Cohen (Yoreh De'ah 277:1) extend this principle to all sacred texts, explaining that they should never be left open.", + "[The following rule applies when] a scribe who wrote a Torah scroll, tefillin, or mezuzah states: \"I did not write the names of God with the proper intent.\"1As mentioned in Halachah 15, if a scribe did not have the proper intent when writing one of God's names, the scroll is not acceptable. Once they have left his hand,2becoming the property of another individual his statements are not believed with regard to the disqualification of the scroll.3The Siftei Cohen (Yoreh De'ah 281:9) states that this law applies only when the scribe was paid for his services. If he wrote the scroll as a favor, his word is not accepted and the scroll is not disqualified. They are, however, accepted to the extent that he must forfeit his entire wage.4Gittin 54b states that he may not collect his entire wage minus the payment due him for the names of God, because a Torah scroll is worthless unless God's names were written with the proper intent.
The Ramah (Yoreh De'ah 281:4) states that the scribe does not forfeit his entire wage. Although he is not paid the fee due him for a Torah scroll, he still should be paid for producing a text of theChumash.
At that time, printing presses were uncommon and books were written as scrolls. Though such a scroll could not be used for a communal Torah reading, it would be useful for individual study. [Note the objections of the Turei Zahav (Yoreh De'ah 281:4) to this ruling.]
Why isn't he believed with regard to the disqualification of the scroll? Because it is possible that he wanted to cause a loss to the purchaser or to the person who hired him, thinking that5he would not suffer a major loss with this statement all that he would be required to forfeit would be the payment for the names of God.6Hence, he was willing to suffer a loss of this nature in order to irritate the purchaser.
Accordingly, were he to say that the parchment of this Torah scroll or tefillin7The Rambam omits a mezuzah, since, as he states in Halachah 11, a mezuzah need not be processed with a sacred intent in mind. was not processed with the proper intent in mind,8as required by Halachah 11 his statements are accepted with regard to the disqualification of the sacred articles because, [by virtue of these statements,] he forfeits his entire wage.9We assume that he would not be willing to suffer such a major loss only to cause difficulty to a colleague. Everyone knows that if the parchments were not processed with the proper intent, he does not deserve any payment.10In this instance, as well, he deserves the remuneration appropriate for writing a scroll useful for individual study.", + "Tefillin and mezuzot may be written only in Assyrian script.1This refers to the calligraphy used for the Hebrew alphabet that closely resembles the printed Hebrew we use today. One of the opinions mentioned in Sanhedrin 22a explains that this calligraphy was indigenous to the Jews, and the Torah itself was originally written in it. It was, nevertheless, not used by the Jews for an extended period until after the Babylonian exile, when it became the standard calligraphy for sacred writings.
In his Commentary on the Mishnah (Yadayim 4:5), the Rambam explains the latter opinion, stating that Ashurit means \"the finest and most choice.\" This name was given to this calligraphy because:
It is the most choice calligraphy. Its characters are not interchangeable... nor do they resemble each other to the extent that doubt might arise.... This does not apply with regard to other scripts.
It was adopted by the Jewish people in the Babylonian exile after the destruction of the First Temple. In previous (and subsequent) generations, Hebrew was generally written with other characters. Permission was granted to write Torah scrolls2This leniency was not extended with regard to tefillin and mezuzot. Megillah 9a derives this concept from the exegesis of Deuteronomy 6:6: \"And these words shall be totafot....\" Our Sages explain that the expression \"shall be\" implies that they shall remain unchanged from their Hebrew original. in Greek as well.3From the Rambam's Commentary on the Mishnah, Megillah 1:8, 2:1, it appears that the intent is not to write a Greek transliteration of the Hebrew, but rather a translation. The Rambam explains that the Septuagint - the translation of the Torah into Greek at the order of King Ptolemy (Megillah 9a;Soferim 1:7) - had become popular. Hence, it was permitted to be used for a Torah scroll. That Greek language has, however, been forgotten from the world. It has been confused and has sunk into oblivion.4I.e., contemporary Greek is very different from the classical tongue, to the extent that they can be considered to be two separate languages. Therefore, at present, all three sacred articles may be written using Assyrian script alone.5Significantly, however, in Hilchot Megillah 2:3, the Rambam does not state that Greek is unacceptable at present. Note also Beit Yosef (Orach Chayim 690).
One must be precise while writing them, making sure that one letter does not become attached to another one, because any letter which is not surrounded by parchment6In our commentary on the following halachah, we discuss the laws governing a letter which is not surrounded by parchment because of a hole that is located on its border. on all four sides7There is no minimum amount of space required to be left between letters. Furthermore, one must be careful not to leave too much space, to the extent that it appears that the word is divided in two (Shulchan Aruch, Yoreh De'ah 274:4). is unacceptable.8If the letters are attached, however, the difficulty may be corrected and, afterwards, the sacred article may be used (Shulchan Aruch, Orach Chayim 32:18).
Any letter that cannot be read by a child who is neither wise nor foolish9This refers to a child who is able to recognize letters, but not words. Were he able to recognize words, one could assume that he might identify a letter, not by its shape, but because of the meaning of the word in which it is located (Rashi, Menachot 29b). is not acceptable.10Tefillin and mezuzot must be written in order (Chapter 3, Halachah 5; Chapter 5, Halachah 1). Therefore, if a letter which cannot be recognized by a child is written in tefillin or mezuzot, the parchment may never be corrected. Changing the form of the letter is tantamount to rewriting it in its entirety (Shulchan Aruch, Orach Chayim 32:25). Therefore, one must be careful with regard to the form of the letters,11This applies not only when the sacred article was originally written, but throughout the time it is being used. If a portion of a letter cracks, fades, is rubbed out, or is torn, in a manner which alters its form, the sacred article is unacceptable.
See also the Tur, Shulchan Aruch, and commentaries (Orach Chayim 36) for a detailed description of the proper form for each letter. so that a yud will not resemble a vav, nor a vav a yud;12These two letters are very similar, the difference between them being that the leg of the vav is extended and that of the yud is not. Therefore, if a scribe would write a yud with a long leg or a vav with a short leg, difficulties may arise. a kaf should not resemble a beit, nor a beit a kaf;13The difference between these two letters is primarily in the lower right-hand corner. In a kaf this corner is rounded, while in a beit it is square. Hence, a scribe's imprecision could cause a difficulty. a dalet should not resemble a resh, nor a resh a dalet.14The difference between these two letters is primarily in the upper right-hand corner. In a resh this corner is rounded, while in a dalet it is square. Hence, in this instance as well, a scribe's imprecision could cause a difficulty.
[The same applies in] other similar instances.15Shabbat 103b mentions other pairs of letters which resemble each other, among them: a samech and a final mem, a zayin and a final nun, and a heh and a chet. [The text must be written in a manner] that a reader will be able to read without difficulty.16Shabbat, loc. cit., breaks the word וכתבתם (Deuteronomy 6:9 , which refers to the command to write a mezuzah, into two words, וכתב תם which mean, \"And you shall write perfectly.\" Thus, the command to write a mezuzah - and, by association, tefillin - also serves as an imperative requiring that the writing be precise.", + "[The following rules apply to] parchment which has holes: One should not write over a hole.1Rashi, Shabbat 108a, associates this ruling with the interpretation, וכתב תם, quoted from Shabbat 103b above. Writing which is \"perfect\" should not be broken by holes in the parchment. If, however, ink passes over the hole [without seeping through],2As long as no ink seeps through the parchment, the writing can be considered as \"perfect.\" the presence of the hole is of no consequence, and one may write upon it.3This applies even if there is a slight hole in the parchment which can be seen when the parchment is held up to light (Shulchan Aruch HaRav 32:17; Mishnah Berurah 32:32).
[The latter principle has ramifications in contemporary society. Today, many scribes check mezuzot and tefillin using light tables and/or magnifying glasses. The cracks or perforations they find in this manner are not significant and cannot disqualify a parchment.] Accordingly, if the skin of a fowl4which has many small holes where its feathers were has been processed, it is permissible to write upon it.5Nevertheless, it is not common for scribes to use parchment of this origin.
[The following rules apply] when a parchment becomes perforated after6Halachah 19 deals with the requirement that the letters be surrounded by parchment while they are being written. This halachah mentions the ruling when the perforation is made afterwards. it has been written on:7Since, at the outset, the writing was \"perfect,\" the parchment is not disqualified because of a hole of later origin. Nevertheless, as will be explained, there are other halachic difficulties involved. If the perforation is within the inside of a letter8e.g., in the space inside a heh, inside a mem, or inside any of the other letters - it is acceptable. - According to the Rambam, the letter is acceptable even though the hole touches the letter itself. Although the previous halachah states that a letter must be surrounded by parchment on all sides, that statement refers only to the external perimeter of the letter. There is no obligation that the letter be surrounded by parchment on the inside.
The Shulchan Aruch, Orach Chayim 32:15, quotes the Rambam's opinion, but also mentions a passage from the Jerusalem Talmud (Megillah 1:9), which requires that the letter be surrounded by parchment on the inside as well. Most Ashkenazic halachic authorities suggest accepting the stringency of the Jerusalem Talmud's ruling. - e.g., in the space inside a heh, inside amem, or inside any of the other letters - it is acceptable.
Despite the fact that a leg of a letter becomes perforated to the extent that it becomes separated [into two portions], it is acceptable if:
a) [the length of9the portion of the leg]10which remains connected to the body of the letter is equivalent to that of a small letter;11i.e., a yud.
In this context, Rabbenu Asher differentiates between the right and left legs of the heh. This distinction, however, is not accepted by the later authorities [Shulchan Aruch, Ramah, (Orach Chayim 32:15)]. and12if
b) the letter's [present form]13i.e., its upper portion does not resemble another letter.14For example, when a perforation causes a vav to be separated into two portions, if its upper portion resembles a yud, it is unacceptable. If the length of the upper portion would prevent a child (see the previous halachah) from confusing it with a yud, it is acceptable.
If [the length of15the portion of the leg]16which remains
is not equivalent to that of a small letter, it is - not large enough to be of consequence, and the letter is
not acceptable. - See also Beit Yosef (Orach Chayim 32). is not equivalent to that of a small letter, it is not acceptable." + ], + [ + "In what manner are the tefillin [placed on] the head written? [The] four passages1mentioned in Chapter 1, Halachah 1: Kadesh Li (Exodus 13:1-10), V'hayah ki y'viacha (Exodus 13:11-16), Shema (Deuteronomy 6:4-8), and V'hayah im shamo'a (Deuteronomy 11:13-21). are written on four parchments2Menachot 34b explains that the word totafot, with which the Torah refers to the head tefillin, is a combination of the Carthaginian and African terms for two. Since two and two equals four, the word thus means \"a four-sectioned ornament.\" and rolled closed,3more precisely, folded closed. Though in this halachah, the Rambam mentions only the tefillin of the arm, the parchments in the tefillin of the head are also folded from the end to the beginning, so that when they are opened, one begins reading at the beginning (Chapter 3, Halachah 7). each as a separate entity. They are placed in four compartments, which are covered by a single piece of leather.4See Chapter 3, Halachah 2, for a description of how these tefillin are made.
Menachot, loc. cit., derives this concept from the fact that Exodus 13:9 refers to the head tefillin as \"a remembrance,\" using a singular form of the word. This teaches that all four passages must appear as a single entity, \"one remembrance.\"
In his Commentary on the Mishnah (Keilim 18:8), the Rambam also mentions tefillin of the head in which four separate compartments are sewn together. Shulchan Aruch HaRav 32:58 and the Mishnah Berurah 32:172 write that tefillin made in this manner or by gluing the four compartments together are acceptable. They nevertheless suggest that it is preferable to purchase tefillin that are made from a single piece of leather.
[At present, frequently, tefillin which are made from four compartments that are either sewn or glued together are referred to as peshutot and sold for a substantially lower price than tefillin made from a single piece of leather. The difficulty in purchasing them extends beyond one's willingness to opt for the more lenient opinion mentioned in the above sources. Since most halachic authorities advise accepting the more stringent view, most careful scribes do not use these peshutot. Thus, it is likely that they will have other problems as well.]
The four passages of [the tefillin placed on] the arm are written on four columns on a single parchment.5They may, however, be written on four separate parchments, which are later glued together (Menachot, loc. cit.). They should be rolled closed like a Torah scroll from the end to the beginning and placed in a single compartment.6Menachot, loc. cit., derives this concept from the exegesis of Exodus, loc. cit.: \"And they shall be a sign for you on your hand.\" The verse implies that just as the tefillin's external appearance is as a single sign, so too, internally, they should be a single entity.", + "Care must be taken in writing these passages. If one wrote a passage which should be s'tumah1As the Rambam explains at length in Chapter 8, there are two general categories for the passages of the Torah, s'tumah and p'tuchah.
S'tumah means \"closed.\" It refers to a passage whose first word is always written in the middle of a line in the Torah. (See Chapter 8, Halachah 2.) as p'tuchah2P'tuchah means \"open.\" It refers to a passage whose first word is always written at the beginning of a line in the Torah. See Chapter 8, Halachah 1. or a passage which should be p'tuchah as s'tumah, it is invalid.3The Ramah (Orach Chayim 32:36) quotes an opinion which explains that the tefillin are not disqualified for such an error. Since there is a difference between tefillin and a Torah scroll - in a Torah scroll, there are many other passages between Shema and V'hayah im shamo'a - the tefillin are not disqualified if V'hayah im shamo'a is written as p'tuchah. Contemporary Ashkenazic practice is based on this opinion. [Note our commentary on Chapter 5, Halachah 2.]
The first three passages are all p'tuchot,4For this reason, the first two passages should be written in a manner in which they end at least nine letters before the end of the column (Shulchan Aruch, Orach Chayim 32:36). while the final passage, V'hayah im shamo'a, is s'tumah.5As is explained in the commentary on Chapter 8, Rabbenu Asher differs with the Rambam and offers a different interpretation of the terms s'tumah and p'tuchah. Their difference of opinion does not create a difficulty with regard to the first three passages. A problem, however, does arise with regard to the passage, V'hayah im shamo'a. The Shulchan Aruch (loc. cit.) states that the Rambam's opinion should be followed. The Turei Zahav (Orach Chayim 32:26) offers a compromise, which satisfies, according to his interpretation, both the Rambam's and Rabbenu Asher's views. His interpretation, however, is not accepted by all authorities.", + "One must be careful regarding [the spelling of the words in these passages] with regard to the short or full form.1There are times when the Hebrew vowels cholam and shuruk are written with a letter vav, and times when that letter is omitted. Similarly, there are times when the vowel chirik is written with a yud, and times when that letter is omitted.
The expression, malei, rendered as \"full form,\" refers to the form which includes the extra letter. Chaseir, rendered as \"short form,\" refers to the form which lacks the extra letter. [The manner in which] these four passages are written [in tefillin] should resemble the manner they are written in a Torah scroll that has been checked [for accuracy in this regard].2In this context, note the comments of the Shulchan Aruch (Orach Chayim 32:20) and Shulchan Aruch HaRav (32:33), which elaborate on the responsibility of a scribe.
When one writes a word which requires a short form using a full form, it is invalid until one erases the extra letter.3As mentioned above, every letter of the four passages in the tefillin must be written in order. Nevertheless, although an entire passage was written, correcting a word by erasing an extra letter is not a contradiction to this principle.
The Shulchan Aruch (Orach Chayim 32:23) mentions that a problem may arise if the letter to be erased is in the middle of a word, since, when it is erased, the space left will cause the word to appear divided. The commentaries explain that the difficulty can sometimes be corrected by extending a letter, for example, writing a resh with an extended upper line. If one writes a word which requires a full form using a short form, it is invalid and may not be corrected.4Because the additional letter will not have been written in the proper order.
These are [the correct spellings of the words that could present difficulties] with regard to the short and full forms in these four passages.5The Rambam's inclusion of these particulars in the next four halachot is a clear expression of the desire he expressed in his introduction to the Mishneh Torah, to compose a text that will serve as \"a compilation of the entire Oral Law,\" that would allow a person to \"comprehend the entire Oral Law from it without having to study any other text.\" He saw the Mishneh Torah as a guide to the performance of the mitzvot, and therefore included in it details that would allow every individual to understand - and thus carry out - the minute particulars involved in the fulfillment of each mitzvah.
1. The Rambam does not use the expression, \"short form,\" because the chirik of the alef possesses a yud. Similarly, the Rambam states \"without a vav\" or \"without a yud\" in several other instances in these halachot, because the form of the word is neither short or full in its entirety. 2. Generally, the word is written ידך. Menachot 37a explains that this departure from the norm was intended to teach us that tefillin are worn on the left hand, as explained in the commentary on Chapter 4, Halachah 2. 3. There are three sizes of letters in the Torah - the normal size, an enlarged size, and a reduced size - as mentioned in Chapter 7, Halachah 8. The Baal HaTurim notes that ayin and dalet spell the word eid, which means \"witness.\" The Shema describes God's oneness. By reciting this verse and placing it in their tefillin and mezuzot, the Jews serve as witnesses, testifying to that oneness. 4. The Rambam also discusses the subject of crowns in Chapter 7, Halachot 8-9. When discussing this matter, the Shulchan Aruch (Orach Chayim 36:3) mentions the obligation to place crowns on the letters, שעטנ\"ז ג\"ץ. The obligation of placing crowns on these letters is explicitly mentioned in the Talmud, Menachot 29b. Hence, they are regarded with greater stringency.
Afterwards, the Shulchan Aruch also states that there are scribes who customarily place crowns on other letters. Significantly, even in Yemen, where the Rambam's directives are usually adhered to precisely, an exception is made in this instance, and there are different customs with regard to the crowns placed upon letters.
5. Shulchan Aruch HaRav (36:5) and the Mishnah Berurah (36:15) require that one add any crowns that are lacking in the passages. This refers, however, to the crowns on the letters, שעטנ\"ז ג\"ץ, and not to the crowns required by the Rambam.", + "[In] the first passage, Kadesh li kol b'chor, [the word] b'chor [is written using] the full form; the word zachor [using] the full form; the word b'chozek [using] the short form; the word hotzi [using] the full form; the word yotzi'em without a vav; the word y'viacha [using] the full form; the word v'ha'emori [using] the short form; the word v'hay'vusi [using] the full form; the word la'avotecha without a vav; the word ha'avodah [using] the short form; the word matzot [using] the short form; the word hash'vi'i [using] the full form; the word matzot [using] the full form; the word s'or [using] the short form; the word g'vulecha [using] the short form; the word ba'avur [using] the full form; the word l'ot [using] the full form; the word ul'zikaron [using] the full form; the word einecha [using] the full form; the word torat [using] the full form; the word hotziacha without a yud; the word hachukkah [using] the short form; and the word l'moadah [using] the full form.", + "[In] the second passage, V'hayah ki y'viacha, [the word] y'viacha [is written] without a yud; the word chamor [using] the short form; the word b'chor [using] the full form; the word b'chozek [using] the short form; the word hotzianu [using] the full form; the word vayaharog [using] the short form; the word b'chor [using] the full form; the word mib'chor [using] the short form; the words v'ad b'chor [using] the full form; the word zove'ach without a vav; the word b'chor in v'chol b'chor [using] the full form; the word l'ot [using] the full form; the word yadecha is written with a hey; the word ul'totafot without the final vav; the word einecha [using] the full form; the word b'chozek [using] the short form; and the word hotzianu [using] the full form.", + "[In] the third passage, Shema, the ayin of [the word] Shema and the dalet of [the word] echad are enlarged.
The word m'odecha [is written using] the short form; the word l'vanecha [using] the full form; the wordb'vetecha without a second yud; the word uv'kumecha [using] the full form; the word l'ot [using] the full form; the word yadecha [using] the short form; the word l'totafot without both vavim; the word einecha [using] the full form; the word mezuzot without the first vav; the word beitecha without a second yud; the word uvish'arecha [using] the full form.", + "[In] the fourth passage, V'hayah im shamo'a, [the word] shamo'a [is written using] the short form; the word mitzvotai with only one vav; the word yoreh [using] the full form; the word umalkosh [using] the full form; the word v'tiroshcha without a vav; the word v'hishtachavitem [using] the full form; the word y'vulah [using] the full form; the word hatovah [using] the short form; the word notein [using] the short form; the word otam [using] the short form; the word l'ot [using] the full form; the word l'totafot lacking the second vav; the word einechem [using] the full form; the word otam [using] the short form; the wordb'vetecha without a second yud; the word uv'kumecha [using] the full form; the word mezuzot [using] the full form; the word beitecha without a second yud; the word uvish'arecha [using] the full form; the word la'avoteichem without a vav.", + "Care must be taken regarding the placement of crowns on the letters. They are formed like [small] zeiynin on the [tops of the] letters which possess crowns as in a Torah scroll. These are the letters which possess crowns in these four passages.", + "There is only one letter [with a crown] in the first passage: the final mem of miyamim. There are three zeiynin upon it. In the second passage, there are five letters [with crowns]. Each of these is a heh, and four zeiynin are placed on each of them. They are: the heh of un'tanah, the first and final heh in the word hikshah, the heh of vayaharog, and the heh of yadecha.
In the third passage, there are five letters [with crowns.] They are: the kof of uv'kumecha; it has three zeiynin; the kof of uk'shartam; it has three zeiynin; the two tetim and the pei of l'totafot; each of these letters has four zeiynin.
In the fourth passage, there are five letters [with crowns.] They are: the peh of v'asafta; it has three zeiynin; the tov of v'asafta has one zayin; the two tetim and the peh of l'totafot; each of these letters has four zeiynin.
There are a total of sixteen letters which require crowns. If one did not place crowns above them, added other crowns, or reduced the number of zeiynin, the passages are not invalid.", + "A person who purchases tefillin from a person who is not an expert1Note the Shulchan Aruch (Orach Chayim 39:8), which states: \"One should not purchase [tefillin] from a person who is not an expert.\" is required to inspect them.2checking to see that no extra letters were added, no letters were omitted, and that each letter is formed correctly.
[The Shulchan Aruch's directive and the importance of checking tefillin today must be emphasized, because many scribes, particularly those who write inexpensive tefillin, are not experts. Very frequently, people have purchased tefillin only to find that the passages are not acceptable. For this reason, the Rabbis have suggested buying only tefillin that have been written and inspected by an expert.] If he purchased 100 tefillin, he should inspect three, either two head tefillin and one arm tefillin, or two arm tefillin and one head tefillin.3Eruvin 97a states that one must check at least one arm tefillin and one head tefillin to see that the scribe is proficient in writing both. If he finds them acceptable, [from this time onward,] he can assume the scribe [to be proficient].4One of the fundamental principles of Torah law is that a chazakah (\"assumption upon which one can rely\") about a matter can be established when the matter is repeated on three consecutive occasions. Thus, they are all considered to be acceptable and need not be checked.5provided the person who sells them states that they were all written by the same individual (Mishnah Berurah 39:22).
If, however, one purchases them in different packages, they must all be checked, because it can be presumed that each package was purchased from a different scribe.6It is, however, sufficient to check three tefillin from each package.", + "After a person writes tefillin himself,1and inspects them purchases them from an expert,2whose work need not be inspected or purchases them from another person and has them inspected, and places them in their leather [compartments], they need not ever be checked again.3The commentaries explain that since they are enclosed in compartments that are not exposed to air, we can presume that the letters are intact.
Though this decision is quoted in the Shulchan Aruch (Orach Chayim 39:10), a qualification is already made. A pair of tefillin which is not worn on a regular basis should be checked twice in seven years. The later authorities (Shulchan Aruch HaRav 39:11 and the Mishnah Berurah 32:26) suggest checking even tefillin that are worn regularly. At present, perhaps because of the differences in the way the compartments are made or in the parchment or ink that is used, it is very common for letters in tefillin to smudge, fade, and crack. The Mateh Efrayim suggests that each person have his tefillin inspected every year. Even authorities who are not that stringent recommend periodic checks.
As long as their compartments are intact, they are assumed to be acceptable even though several years have passed.4If, however, the compartments are opened or they are exposed to water, we are obligated to check them (Shulchan Aruch HaRav, loc. cit., Mishnah Berurah, loc. cit.). We do not suspect that a letter has faded out or been perforated. Hillel the elder stated: \"These [tefillin]5the tefillin he himself wore are from my maternal grandfather.\"6”and they have not been checked since.”" + ], + [ + "There are eight requirements in the making of tefillin. All of them are halachot transmitted to Moses on Mount Sinai1In Chapter 1, Halachah 3, the Rambam mentioned that there were ten requirements for tefillin that were communicated as \"halachot transmitted to Moses on Mount Sinai.\" The first two involve the actual composition of the tefillin. They, and the other laws involving that subject, were discussed in the first two chapters. Now the Rambam discusses the requirements involved in making the tefillin's compartments and straps. and, therefore, it is necessary to fulfill them all. If one deviates with regard to any of them, the [tefillin] are unacceptable.2Though a \"halachah transmitted to Moses on Mount Sinai\" is not written in the Torah itself, it is as binding upon us as those laws which are stated explicitly. They are:
a) The tefillin must be square3There is a homiletic dimension to this requirement. Nothing is naturally square. Thus, this shape alludes to man's power of achievement. Wearing tefillin on our heads and opposite our hearts implies that we should exercise our powers of achievement when our minds and hearts are tied to God's mitzvot.
The base of the tefillin must also be square. The Shulchan Aruch (Orach Chayim 32:39) states that this is also a halachah transmitted to Moses on Mount Sinai.
Note Shulchan Aruch HaRav 32:59 and the Mishnah Berurah 32:181, which state that since the squareness of tefillin is a halachah transmitted to Moses on Mount Sinai, the tefillin must remain square at all times. If over the course of time, their shape changes, they may no longer be used. and must be sewn closed in a square.4See Halachah 10. [Both] diagonals5of the square on the top and the base of the tefillin must be equal,6The commentaries cite Sukkah 8a, which states that the diagonal of a square is approximately 1.4 times the length of one of its sides. and thus all four angles will be equal.7Each one being 90 degrees. See Halachot 2 and 4.
b) The leather of the head [tefillin] should have a shin embossed on both its right and left sides.8See Halachah 2.
c) The passages should be wrapped in fabric.9See Halachah 8.
d) A hair should be wound around that fabric. Afterwards, they should be placed in their compartment.10See Halachah 8.
e) They should be sewn [closed] with the sinews [of an animal].11See Halachot 9-10.
f) The leather compartment in which they are placed should have a place for the straps to pass through so that they can be moved through the [tefillin's] handle.12See Halachot 3-4.
g) The straps should be black.13See Halachot 14.
h) The knot with which they are tied should be the renowned knot that is formed like a dalet.14See Halachah 13. Note Shabbat 62a, which states that the knot of the arm tefillin, which is shaped like a yud, is also a halachah transmitted to Moses on Mount Sinai.", + "How are the head tefillin made? We take a cubic wooden block.1This appears to be the Rambam's preference. It is not, however, an absolute requirement. [It need not, however, be a perfect cube]. If its height is [slightly] more or less than its width, it is of no consequence. We are required to take care only that its width and length are alike.2Thus, the top of the tefillin must be a perfect square, but its side surfaces need not be square. This ruling is quoted by the Shulchan Aruch and the Ramah (Orach Chayim 32:39).
The Bi'ur Halachah emphasizes that it is not the top surface of the tefillin alone which must be square. At every point along its height, its circumference must be a perfect square. Thus, even if the top surface itself remains square, should the tefillin be crooked or noticeably indented at the sides, they are unacceptable.
Three grooves are carved into it so that four projections will be made as depicted.3The accompanying diagram is based on a drawing by the Rambam himself, which has been copied in all printings of the Mishneh Torah. Leather is taken4Note our commentary on Chapter 2, Halachah 1, regarding making tefillin by sewing or gluing together separate compartments. This halachah indicates the Rambam's preference for tefillin to be made from a single piece of leather. and soaked in water, and then, the mold is placed within it.5The authoritative manuscripts of the Mishneh Torah read, \"The leather is placed around the mold.\" This version more accurately describes the process with which tefillin are actually made. The leather is inserted in between the grooves.6and around theFJ 46sides, so that when it dries four compartments will be created.
While [the leather] is still wet, it is plucked and squeezed7with tweezers. The Orchot Chayim states that one must make the shin in this manner, and it is unacceptable to use a mold. The Beit Yosef (Orach Chayim 32), Shulchan Aruch HaRav 32:65, and the Mishnah Berurah 32:193 all mention that though it is theoretically preferable to follow the Orchot Chayim's ruling, nevertheless, until recently, most shinim were made using a mold. At present, however, there are some manufacturers of tefillin who have reverted to the practice of making the shin with tweezers. until the shape of a shin8The Orchot Chayim mentions that the letter shin is numerically equivalent to 300. In the diaspora, tefillin are worn 300 days during a solar year (according to the opinion which requires that they be worn on chol hamo'ed).
4 with three heads9This is the usual form of the shin. is formed on the right side of the tefillin as they will be worn, and the shape of a shin with four heads10The Beit Yosef (loc. cit.) explains that the letters on the tablets of the Ten Commandments were hewn into the stone. When a three-headed shin is hewn into stone, the protruding stone appears as a four-headedshin. is formed on the left side of the tefillin as they will be worn.11The Ramah (Orach Chayim 32:42) rules that tefillin are not disqualified if the sides on which the two shinim are placed are reversed, so long as they possess both forms of the shin.", + "The leather is then left on the mold until it dries, and then it is removed. Thus, the leather will be [formed into a block] with four empty compartments.1The leather is then left on the mold until it dries, and then it is removed. Thus, the leather will be [formed into a block] with four empty compartments.
One of the passages from the Torah is placed2upright, as a Torah scroll stands in the ark (Shulchan Aruch, Orach Chayim 32:45), with the right side of the passage on the left side of the tefillin (Shulchan Aruch HaRav 32:70). in each compartment,3In Halachah 5, the Rambam describes the order in which the passages are placed into the compartments. and then a portion of the leather is folded over beneath them,4Thus, forming the bottom of the tefillin's base. This is referred to as the titorah, which means \"bridge\" (Shulchan Aruch, Orach Chayim 32:44). It is given this name because it extends like a bridge below the tefillin (Shulchan Aruch HaRav 32:66). and then they are sewn closed on all four corners.5The precise manner in which the tefillin are sewn closed is described in Halachah 10.
Within this lower piece of leather, a place should be left for the straps to be inserted,6and pass through. This portion should extend outward like a handle.7Alternatively, \"loop\" (Aruch).
The width of this \"handle\" should be less than the width of the base of the tefillin, to distinguish it from the base and thus accentuate the base's squareness (Shulchan Aruch HaRav, loc. cit., Mishnah Berurah 32:177). It is called a ma'aboret.8which literally means \"passageway.\"", + "How are the tefillin of the arm made? We take a wooden block whose length is equal to its width1Here, also, a square shape is required at the top of the tefillin, along its entire height, and at its base. and is a fingerbreadth2According to the Shiurei Torah, a fingerbreadth is 2 centimeters in modern measure. The Chazon Ish differs, and considers it 2.4 centimeters. - or slightly more or slightly less3high - Curiously, though the Rambam mentions the preferred size for the arm tefillin in this halachah, he did not suggest a size for the head tefillin in the previous two halachot. Shulchan Aruch HaRav 32:62 relates that people of stature should wear head tefillin that are at least three fingerbreadths high.
Shulchan Aruch HaRav 32:63 and the Mishnah Berurah 32:189 mention that the width and length of the base of the tefillin should be more than one fingerbreadth. Preferably, the width and length of the head tefillin should be two fingerbreadths. - high, and place wet leather around it.4Thus, forming a single compartment.
The leather is left on this mold until it has dried, and then it is removed. The four passages5which are written on a single piece of parchment are deposited in the place left by the mold.6As mentioned in the previous halachah, the parchment should be placed upright in the compartment. A portion of the leather is folded over beneath them, and then they are sewn closed on all four corners.7See Halachah 10. A piece of leather, like a handle, should be left for the straps [to be inserted].8The ma'aboret of the arm tefillin is governed by the same principles as explained above with regard to the head tefillin.", + "What is the order of the passages? For the head tefillah, the final passage, V'hayah im shamo'a,1The order of the passages chosen by the Rambam - when read by a person facing the person wearing the tefillin - reflects their order in the Torah (Menachot 34b). Hence, V'hayah im shamo'a is referred to as the final passage. is placed in the first compartment on the right side of the person putting on the tefillin. Shema is placed next to it. V'hayah ki y'viacha is placed in the third compartment next to Shema, and Kadesh Li is placed in the fourth compartment, on the left side of the person putting on the tefillin.2Rashi also prescribes this order for the passages of the tefillin, and this is the order that is accepted as halachah (Shulchan Aruch, Orach Chayim 34:1). Many other Torah authorities (among them Rav Hai Gaon and Rabbenu Tam) suggest a different order, placing the two passages that begin V'hayah, V'hayah ki y'viacha and V'hayah im shamo'a in the center, Shema on the right side of the person wearing the tefillin, and Kadesh Li on his left side.
Thus, a person who is facing the person wearing the tefillin will read them in the following order.3The diagram accompanying this halachah is based on a diagram drawn by the Rambam himself and included in all texts of the Mishneh Torah.
Thus, the Rambam (and similarly, Rabbenu Tam and those who follow his opinion) considered that the order of the passages be calculated from the perspective of a person standing opposite the person wearing the tefillin. In contrast, there are other opinions (Shimusha Rabbah and the Ra'avad) who maintain that the order of the passages should be calculated from the perspective of the person wearing the tefillin. (This produces two further perspectives regarding the order of the tefillin. The Shimusha Rabbah follows the same order as the Rambam except that V'hoyoh im Shamoa, is placed in the first compartment on the left side of the person putting on the tefillin, not on the right side. Similarly, the Ra'avad shares Rabbenu Tam's view, but reverses the sides.) If their order is altered, they are not acceptable.4For this reason, the Shulchan Aruch (Orach Chayim 34:2) suggest that a God-fearing person put on both a pair of tefillin that follow the opinion of the Rambam and Rashi, and a second pair, that follow the opinion of Rabbenu Tam. Though the Shulchan Aruch mentions certain reservations in this regard, in many communities it has become widespread practice to wear both pairs of tefillin.
Significantly, the She'elot UTeshuvot Min HaShamayim writes that with regard to this dispute an answer was received from heaven, \"Just as there is a dispute in the earthly realm, there is a dispute in the spiritual realms.\"", + "[The passages for] the arm tefillin are written on four columns1each passage being written on a separate column on a single piece of parchment2Though this is not an absolute requirement, it is preferable (Shulchan Aruch HaRav 32:72; Mishnah Berurah 32:219). like a Torah scroll,3i.e., the parchment is rolled closed. according to the order in which these passages are found in the Torah,4If the passages, in part or in totality, are not written in order, they are unacceptable and may not be corrected. in the following manner:
If5The diagram accompanying this halachah is based on a diagram drawn by the Rambam himself and included in all texts of the Mishneh Torah. they were written on four separate pieces of parchment and placed in the same compartment, one fulfills one's obligation. There is no need to glue them together.6Although the Ramah (Orach Chayim 32:47) accepts the Rambam's decision, he states that it is customary to glue the parchments together. He emphasizes that it is desirable to use glue that does not contain any non-kosher ingredients.", + "When the passages1both of the head and the arm tefillin - are rolled closed - to be inserted into their compartments. - both of the head and the arm tefillin - are rolled closed, they should be rolled from the end to the beginning,2as a mezuzah must be rolled from אחדtowards שמע(Menachot 31b). so that were the passage to be rolled open, it would be possible to read each portion from the beginning to the end.3The Bi'ur Halachah (32) states that although rolling the passages is preferable, if the parchments were placed in the tefillin without being rolled closed they are acceptable.", + "Before the passages are placed in their compartments, they should be wrapped in a fabric,1The present custom is to use a piece of parchment (Shulchan Aruch, Orach Chayim 32:44). Although the Rambam considers this requirement to be a halachah transmitted to Moses on Mount Sinai, the Ashkenazic authorities do not agree. Accordingly, they maintain that, after the fact, if the passages are not wrapped in this parchment, the tefillin may still be used (Shulchan Aruch HaRav 32:68; Mishnah Berurah 32:205).
The difference between the Rambam and the Ashkenazic authorities depends on their interpretation of a passage from the Jerusalem Talmud (Megilah, Chapter 1). This difference in interpretation is also reflected in the laws regarding correcting a torn Torah scroll. See Chapter 9, Halachah 15. and hair should be wound around them. Afterwards, they may be placed in their compartments.2All authorities agree that this is a halachah transmitted to Moses on Mount Sinai.
The difference of opinion of whether it is necessary to wrap the tefillin in parchment has created a difficulty with regard to this obligation. The opinions which do not require that the tefillin be wrapped in parchment require that this hair be wrapped around the passages themselves. In contrast, the Rambam, who maintains that it is necessary to wrap them, obligates the hair to be placed around that wrapping.
In practice, it is customary to satisfy both opinions and wrap the hair around the passages, cover them with a parchment, and then wrap the same hair around the parchment as well (Shulchan Aruch HaRav 32:69, Mishnah Berurah 32:209).
This hair should be from a kosher species of animal or beast.3As explained in Chapter 1, Halachah 10, all the elements required for tefillin must be made from species which may be eaten. Even when these animals died without being ritually slaughtered or were treifah,4wounded or possessing an illness that will cause them to die within a year. The meat of such an animal may not be eaten. [their hair is nevertheless acceptable].5As explained in the commentary on the above-mentioned halachah, although these animals themselves may not be eaten, since they come from a kosher species, they are not disqualified. It has already become a universally accepted custom to wind hair from the tail6The hair from the tail is longer and easier to tie than the hair from the other portions of the body. of a calf7To recall the sin of the Golden Calf (Shimusha Rabbah). [around these parchments].8Based on the Zohar (Parashat Bo), it is customary that the hair which is wound around the passage, V'hayah im shamo'a, be extended and protrude from the compartments slightly (Ramah, Orach Chayim 32:44).", + "When the tefillin are sewn closed, they may be sewn only with sinews1The Shulchan Aruch (Orach Chayim 32:50) states that if sinews are not available, one may sew the tefillin closed with thread made from parchment, until sinews are available. Although there are opinions which object to this ruling, it should be followed if there is no other alternative (Shulchan Aruch HaRav 32:76; Mishnah Berurah 32:227). from a kosher species of animal or beast.2The Shulchan Aruch (Orach Chayim 32:49) states that it is preferable to use the sinews of an ox.
Significantly, the Rambam does not mention sinews from kosher fowl. The Rabbis have not defined which of a fowl's sinews are classified as גידים and which are not. Therefore, it is desirable to use the sinews from beasts or animals, and thus avoid this difficulty (Mishnah Berurah, loc. cit.). [Sinews taken from] animals which died without being ritually slaughtered or which were treifah [are nevertheless acceptable].3See the previous halachah.
It is customary to take sinews from the heels of kosher animals and beasts. They are white in color. If they are too firm, they are softened by [pounding them with] stones and the like until they become like flax.4This halachah serves as another example of the Rambam's desire for the Mishneh Torah to serve as a complete guide for the fulfillment of the mitzvot. Afterwards, they are spun and twisted into threads5Note Shulchan Aruch HaRav 32:75, which states that the process of spinning the sinews into thread must be carried out with the intent that they be used for this sacred purpose. Accordingly, this process may not be carried out by gentiles. and used to sew together tefillin and the sheets of Torah scrolls.6A Torah scroll contains many sheets of parchment. It is a halachah transmitted to Moses on Mount Sinai to join these sheets by sewing them with sinews, as explained in Chapter 9, Halachah 13.", + "When the tefillin are sewn closed,1If the base of the tefillin is made from a separate piece of leather from the compartments, the stitches must also be connected to the edges of the skin covering the compartments (Shulchan Aruch HaRav 32:77; Mishnah Berurah 32:228). they should be sewn as a square.2If the stitches are sewn in any other shape, the tefillin are unacceptable. It is a widely accepted practice for there to be three stitches on each side, so that there will be twelve stitches in all.3The Shimusha Rabbah interprets this to be an allusion to the twelve tribes of Israel. This applies for both the arm tefillin and the head tefillin. If, however, one made ten or fourteen stitches, there is no difficulty.4Although the simple meaning of the Rambam's statements is that any number of stitches is acceptable, the commentaries have noted that the Shimusha Rabbah also attaches significance to the numbers ten and fourteen. Ten represents the twelve tribes minus Levi (the priestly tribe) and Judah (the tribe of royalty). Fourteen includes also the tribes of Menasheh and Ephraim.
For each of the stitches, the thread5or threads must pass through from both sides.6The tefillin should be sewn closed with two needles: one which is initially passed through facing the upper side of the tefillin, and one which is initially facing their lower side (Mishnah Berurah 32:230).", + "The groove between [each of the compartments] of the head tefillin should reach the stitches [which sew the tefillin closed].1Thus, the separation between the compartments will be both external and internal. [Nevertheless,] if the groove is discernible, so that the [division into] four compartments is openly visible, [the tefillin] are acceptable even if the groove does not extend until the stitches.2i.e., the separation between the compartments does not extend through the total height of the tefillin. If, however, the groove is not discernible, [the tefillin] are not acceptable.3Note the Mishnah Berurah 32:187, which states that if the groove between the tefillin is not discernible, the tefillin are not acceptable even if they are divided into four separate compartments. Needless to say, however, if only an external distinction is made, but inside, there is no separation between the compartments, the tefillin are not acceptable (Shulchan Aruch HaRav 32:61).
It is necessary to pass a thread or cord through each of the grooves on [the outer side of] the leather [compartments] to separate between the compartments.4This decision is not accepted by all the authorities. Tosafot, Menachot 32b, states that it is necessary to pass a cord between the compartments only when all four passages are written on a single piece of parchment. See Shulchan Aruch HaRav 32:71, Mishnah Berurah 32:217. It is common custom to pass one of the sinews used to sew [the tefillin closed] between each of these three grooves.5This halachah raises questions with regard to the process in which tefillin are customarily made today. At present, after the compartments of the tefillin are fashioned into a single block, a sinew is passed between the compartments. Afterwards, they are glued together, and then the entire block is shaped into a square. The grooves we see do not represent the real divisions between the blocks, but are merely external impressions.
This process is employed, because were the compartments not to be glued together, it would be difficult to form the tefillin into a square. Even if that were possible at the outset, problems might arise over the course of time, because the compartments might spread further apart, and thus prevent the square shape from being maintained. Though it is acceptable to use tefillin made in the present manner, the Rabbis suggest using those in which the separation between the compartments remains openly visible afterwards. (See the Responsa of the Chatam Sofer, Orach Chayim 5; and the Bi'ur Halachah 32.)", + "How are the straps made? We take leather straps1See Halachah 15. [at least] the length of a barley-corn in width.2The Mishnah Berurah 27:42 emphasizes that when the tefillin are being tied around the arm, care must be taken that the straps do not wrinkle - particularly around the knot, where it is natural that they do - so that this minimum width is maintained.
Based on Chapter 9, Halachah 9, we can conclude that this measure is approximately 1 centimeter according to Shiurei Torah and 1.2 centimeters according to Chazon Ish. If they are wider than that, they are acceptable. The length of the straps of the head tefillin should be sufficient to surround the head, tie the knot,3See the following halachah. and extend on either side of the head until they reach the navel or slightly above it.4The Tur (Orach Chayim 27) writes that, according to one opinion, the strap on the right side should reach the navel and the strap on the left should reach the chest. Another opinion states that the right strap should reach the genitalia, and the left, the navel.
The length of the strap of the arm should be sufficient to surround the forearm,5at the muscle (Chapter 4, Halachah 2) tie its knot,6See the following halachah. and extend7Significantly, neither in this halachah nor in the following chapter, where the Rambam describes the manner in which tefillin are worn, does he mention the custom of winding the tefillin strap seven times around the arm. until it can be wound three times around the middle finger and tied.8In one of his responsa, the Rambam explains that although the verse, \"And you shall tie them for a sign on your hand,\" refers to the knot tied on the forearm, our Sages divided the word וקשרתם in half, תם וקשר, meaning \"And you shall tie a perfect knot.\" For the knot of the tefillin to be \"perfect,\" the straps should be tied on the hand as well. If the straps are longer than this, they are acceptable.9From the Rambam's statements in Halachah 19, it would appear that he maintains that the minimum standards mentioned in this halachah are absolute requirements.
The Shulchan Aruch (Orach Chayim 27:11) states that since the minimum measure mentioned in this halachah for the head tefillin is not found in the Talmud, if the only tefillin available do not have straps that conform to these measures, these tefillin should be worn. The straps of the head tefillin, however, must be long enough so that they can be draped in front of the person at least slightly (Shulchan Aruch HaRav 27:22; Mishnah Berurah 27:44).", + "One places the straps through their handle,1The extension of the tefillin's base described in Halachah 4. leaving space for the [circumference of] one's head, and ties2The Pri Megadim writes that this knot must be tied with the specific intent that it be used for the mitzvah. a square knot, which resembles a dalet.3The Rambam's intent is that though the knot is square, the straps extending from either side each appearFJ 46as the legs of a dalet. Note the Beit Yosef (Orach Chayim 32), which states that it is preferable to tie a knot which is shaped like a dalet itself. (Unlike the Rambam's knot, which is square, this knot is a right angle.) Sephardic and Chassidic custom is to follow the Beit Yosef. Ashkenazim and Yemenites follow the Rambam's view. Every Torah scholar should learn how to tie this knot.4Chulin 9a mentions this as one of the basic points of knowledge which every Torah scholar should possess. It is impossible to describe this knot in writing. Rather, it must be seen.5The Eshkol associates this statement with the interpretation (Menachot 35b) of Exodus 33:23: \"And you shall see My rear,\" that God showed Moses the knot of His head tefillin. Since it is impossible to describe that knot, God actually showed it to Moses.
The straps of the hand tefillin should be tied with a knot that resembles a yud.6The Tur (Orach Chayim 32) writes that - together with the shin embossed on the head tefillin and the dalet mentioned above - this yud completes God's name ידש.
Significantly, in Halachah 1, the Rambam does not mention the yud as a \"halachah transmitted to Moses on Mount Sinai.\" Our text of Shabbat 62a confers that status on all three of these letters. Tosafot (Shabbat, loc. cit.) suggests emending the text of that passage and conferring that status on the shin alone.The Rambam appears to take an intermediate position. This knot should7have a loop to allow the strap to pass through it so that it can be widened or narrowed while one is tying the tefillin on one's arm.", + "The outer surface of the straps of both the head and the arm tefillin must be black.1The Shulchan Aruch (Orach Chayim 33:4) states that it is preferable that the straps be dyed black by a Jew with the intent that they be used for the mitzvah of tefillin. According to the Ramah, this is an absolute requirement. This is a halachah transmitted to Moses on Mount Sinai.2The straps must remain black at all times. Frequently, after the tefillin have been worn for an extended period, the dye on the straps begins to fade (in particular, near the knots). Since the color of the straps is \"a halachah transmitted to Moses on Mount Sinai,\" the tefillin are unacceptable if that color has faded. Accordingly, from time to time, it is desirable to check the straps and, if necessary, dye them again (Mishnah Berurah 33:19).
In contrast, with regard to the inner surface, since it faces the inside, it is acceptable if it is green or white.3or any other color (Shulchan Aruch, Orach Chayim 33:3). One should not make this [side of the straps] red, since it will be embarrassing for him if they become overturned.4People might think that he is infested with skin ulcers and it is the blood oozing from them which makes the straps red (Rashi, Menachot 35a).
The back of the straps should be the same color as the compartment;5before it is dyed; alternatively, the color of the underside of the compartment (Kin'at Eliyahu). if it is green, they should be green; if it is white, they should be white.6i.e., it should be the natural color of the leather. It is attractive for tefillin to be entirely black, the compartments7The Shulchan Aruch (Orach Chayim 32:40) uses the expression, \"It is a mitzvah that they be black.\" The Nodah B'Yehudah (Orach Chayim 1) cites the Jerusalem Talmud (Megillah 1:9), which states that it is a halachah transmitted to Moses on Mount Sinai that the compartments be black. The Rambam, however, does not consider dyeing the compartments an obligation of this nature. and the entire strap.8i.e., both sides. This practice was never widely accepted (Beit Yosef, Orach Chayim 33).", + "The leather used to cover the tefillin1i.e., the compartments and from which the straps are made should come from a kosher species of animal, beast, or fowl. Even when these animals died without being ritually slaughtered or were treifah, [their hides are nevertheless acceptable].2Shabbat 108a derives this concept through the exegesis of Exodus 13:9, \"So that the Torah of God will be in your mouths.\" If, however, leather from a non-kosher species3since it is not permitted to be eaten, it may not be used for tefillin was used or if they were covered with gold, they are not acceptable.4The Rambam appears to be stating that the compartments themselves may not be made from leather from a non-kosher species or from gold. The Shulchan Aruch (Orach Chayim 32:48), adds that this prohibition forbids attaching these substances to kosher tefillin.
The leather used for the straps must be processed with the intent that it be used for the mitzvah.5If it was not processed with this intent, it is unacceptable (Shulchan Aruch HaRav 33:3; Mishnah Berurah 33:17). In contrast, the leather used to cover the tefillin6i.e., the compartments need not be processed at all.7Accordingly, if processed, it is not necessary that it be processed with the intent that it be used for a mitzvah.
The Rambam's view is not accepted by most authorities. Rabbenu Asher states that the leather must be processed and that the processing must be carried out with the intent that the leather be used for the mitzvah. The Shulchan Aruch (Orach Chayim 32:37) accepts Rabbenu Asher's view, but writes that if no other tefillin are available, it is possible to rely on the Rambam's opinion. It is even acceptable if it is made from matzah.8Shabbat 79a describes this as leather which was not processed with flour and salt and, therefore, likened to matzah, which is simple, without any flavoring. [Indeed,] this is the practice in many communities.9In one of his responsa, the Rambam writes that such leather is used because it is easier to shape. Others state that such leather becomes firmer.", + "tefillin may be made only by a Jew, since making them is equivalent to writing [the passages],1for which a gentile is disqualified, as explained in Chapter 1, Halachah 13. because of the shin [embossed] in the leather [compartment] mentioned above.2Halachah 2. Since embossing that shin is equivalent to writing, it must be done by a Jew with the proper intent. Therefore, if they were made by a gentile or sewn closed by him, they are unacceptable.3The Beit Yosef (Orach Chayim 39) explains that since making tefillin has one element which is equivalent to writing the passages, every deed connected with making them may be performed only by those permitted to write them.
Similarly, they may not be made by any others whose writing [of the passages] is not acceptable.4for example, an apostate, a woman, a minor, or a Canaanite slave (Chapter 1, Halachah 13).", + "A head tefillah may not be made into an arm tefillah,1for the reason to be explained immediately but an arm tefillah may be made into a head tefillah,2by making four compartments, separating the passages, and placing each one in its respective compartment. Similarly, a shin must be embossed on either side of the tefillin. because an article should not be lowered from a higher level of holiness3Rashi (Menachot 34b) explains that the head tefillin are considered to be on a higher level because they have the first two letters of the name שדי (the embossed shin and the dalet of the knot). In contrast, the arm tefillah has only one letter, the yud of the knot. to a lesser one.4This principle is applied in many other contexts in Torah law. For example, Hilchot tefillah 11:14 states that a house of study may not be transformed into a synagogue, because a house of study is on a higher level of holiness. Similarly, the strap of a head tefillah should not be used for an arm tefillah.5Within its discussion of these laws, the Shulchan Aruch (Orach Chayim 42:3) also mentions the prohibition against using articles associated with tefillin - e.g., a carrying bag - for mundane purposes.
When does the above apply? After one has worn them. However, if head tefillin have never been worn, one may make them into arm tefillin.6The commentaries explain that this halachah communicates a fundamental principle of Torah law, הזמנה, designating an article to be used for a sacred purpose, alone is not sufficient for this holiness to be imparted to them. They must first be used for the purpose for which they were intended.
[Homiletically, this teaches us how important it is to express in deed all the resolves which we have made.] How is this done? One drapes leather around them until they become a single [compartment] and [then, one can] tie them on his hand.7The fact that inside, they are still divided into four compartments is not significant.", + "[The following laws apply when] the stitches of the tefillin1which sew the upper portion of the tefillin's base to the lower portion, as described in Halachot 9 and 10 become torn: If two stitches which are located next to each other become torn, or three stitches become torn even though they are not located next to each other, [the tefillin] are unacceptable.2Menachot 35a mentions these laws with regard to \"tefillin being torn.\" The Rambam explains that this refers to the stitches, as stated in this halachah. Rabbenu Asher, however, interprets this passage as referring to the leather separating one of the compartments of the head tefillin from the other. The Shulchan Aruch (Orach Chayim 33:1-2) quotes both opinions as halachah.
When does the above apply? With regard to old [tefillin]. With regard to new [tefillin], however, if their base remains intact, they are acceptable.3Our translation of טבלה as \"base\" follows the interpretation of most authorities. Note, however, the Bi'ur Halachah (33), which stresses the emphasis the Rambam placed on the stitches being sewn in a square shape. (See Halachot 1 and 10.) If some of the stitches are torn, he explains, then the shape of these stitches may no longer be square, and that is the difficulty to which the Rambam is referring. Thus, he interprets טבלה is referring to \"the square shape of the stitches.\" [tefillin are considered] to be \"new\" as long as the leather remains strong and does not tear when one takes hold of a portion of the leather where the stitch was torn and hangs the tefillin. If the leather is not fit to hang the tefillin because it will tear, the [tefillin are considered] \"old.\"4Note that Rashi (Menachot, loc. cit.) and others interpret the passage as ruling more leniently with regard to \"old\" tefillin than \"new\" tefillin. Accordingly, Shulchan Aruch HaRav 33:2 and the Mishnah Berurah 33:15 state that, at the outset, one should follow the stringencies implied by both opinions, and replace the stitches whether the tefillin are new or old. If that is impossible and it is impossible for the person to obtain other tefillin, he may wear those with torn stitches whether they are new or old.", + "Should a strap be torn, [the pieces] should not be tied or sewn together.1Menachot 35b derives this concept from the word וקשרתם, “And you shall tie them.\" As mentioned, this word can be divided in half – תם וקשר - which means \"and you shall tie perfectly.\" Rather, it should be removed and entombed,2Since it was used for a mitzvah, it may not be discarded casually (Megillah 26b). and another one [substituted for it].3The Shulchan Aruch (Orach Chayim 33:5) mentions an opinion which allows one to sew (but not tie) the two portions of the torn strap together. It concludes that it is preferable to follow the Rambam's view, but if there is no alternative, the more lenient opinion may be followed.
The remnants of [torn] straps are not acceptable4i.e., if a strap tears, one may not continue using one of the pieces unless their length and width meets5or exceeds - the minimum requirements - mentioned in Halachah 12. - or exceeds - the minimum requirements.
At all times, a person should be careful that the external surface of the straps faces upward6Menachot 35b states, \"Their attractive side should face outward.\" Mo'ed Katan 25a relates that Rav Huna fasted for forty days to atone for the fact that his tefillin strap once became overturned. when he ties them on his arm and head.7Shulchan Aruch HaRav 27:19 and the Mishnah Berurah 27:38 place greater emphasis on the portion of the strap which is tied around one's head and arm. If these portions of the strap become overturned, one should seek atonement by fasting or by donating to charity. Nevertheless, care should also be taken that the remainder of the straps do not turn over." + ], + [ + "Where are the head tefillin placed?1Though all four Biblical passages state that the tefillin should be worn \"between your eyes,\" Menachot 37b establishes a correlation between these verses and Deuteronomy 14:1, \"Do not place a bald spot between your eyes,\" and explains that, just as in the latter verse, \"between your eyes\" refers to the skull, so, too, the verses which concern tefillin imply a place on the skull. They should be placed at the point of the skull, the end of the hairline towards the face,2The Tur (Orach Chayim 27) states that the place for the head tefillin is the point of the skull, \"the end of the hairline towards the face until the place where a child's brain [can be felt] to pulsate.\" In his commentary on the Tur, Rav Yosef Karo notes the difference in phraseology between the Tur and the Rambam, and in his Shulchan Aruch (Orach Chayim 27:9), he quotes the Tur's text. the place where a child's brain [can be felt] to pulsate.3Our translation is based on the Kessef Mishneh. Instead of \"pulsate,\" Rashi (Menachot 37a) interprets רופס as \"is soft.\"
Care must be taken to position them in the center,4of the head, so that they will be5parallel to the place \"between the eyes.\"6However, to place the tefillin actually between one's eyes is forbidden and is considered as heresy (Halachah 3; Megillah 4:7). The knot7mentioned in Chapter 3, Halachah 13 should be at the top portion of the neck,8Menachot 35b states that lifting the knot to the top portion of the neck will cause \"Israel to be above and not below.\" the bottom of the skull.9the portion opposite the face. Care should be taken that the knot be positioned in the center of the neck and not move from side to side (Shulchan Aruch, Orach Chayim 27:10). This point is directly opposite the space between the eyes.", + "The arm [tefillin] should be tied to one's left arm1Menachot 37a brings a number of exegetical references which indicate that tefillin should be placed on the left arm. Among them, \"It is written, 'And you shall tie' and 'And you should write.' Just as writing is done with the right hand, so, too, tying should be done with the right hand.\" Tying tefillin with one's right hand implies that they are placed on the left. at the muscle2but not above the muscle (Shulchan Aruch HaRav 27:2; Mishnah Berurah 27:4) - i.e., the bulging flesh of the arm between the shoulder and the elbow.3Menachot 37b explains that though the verse literally states that tefillin should be placed on the hand, the exegesis of several verses indicates that they are placed on the muscle. The interpretation of the verse, \"And these words...\" quoted by the Rambam is one of the proofs cited there. Thus, if one presses his arm to his ribs, the tefillah will be opposite his heart,4The tefillin, and, in particular, the yud of the knot, should be tilted to face the heart (Shulchan Aruch, Orach Chayim 27:1,2). thus fulfilling the directive [Deuteronomy 6:6], \"And these words... shall be upon your heart.\"5This position implies that one should subjugate the desires and feelings of his heart to God (Shulchan Aruch, Orach Chayim 25:5).", + "A person who places the arm tefillah on his palm,1in contrast to our Sages' definition of the phrase, \"on your hand\" or the head tefillah on his forehead,2in contrast to our Sages' definition of the phrase, \"between your eyes\" follows the way of the Sadducees.3In his commentary on Avot 1:3, the Rambam writes that Tzadok and Baithos were students of Antigonus of Socho. When they heard their teacher declare, \"Do not serve the master for the sake of receiving a reward,\" they were upset, since they thought that he was implying that no reward would be given for the performance of mitzvot. They spoke about the matter between themselves and decided to reject the Torah.
They began splinter groups which rejected the core of Jewish practice, and coveted material wealth. They found that they could not convince the majority of the people to reject the Torah entirely, so they adopted a different tactic. They claimed that they were true to Torah, but the only Torah that was Divine was the Written Law. The Oral Law was merely a human invention.
This thesis was only a ruse to sway the people from the performance of the mitzvot. Accordingly, the Sages would frequently refer to all those who deny the Torah and its tradition to be Sadducees (\"followers of Tzadok\") or Baithosees (\"followers of Baithos\"). A person who makes his tefillin rounded like a nut4Megillah 24b, the source for this law, adds, \"they are dangerous,\" for they can fracture the person's skull. Though absent in the standard published edition, this line is included in many texts of the Mishneh Torah. The Kessef Mishneh, however, explains the line's omission since it does not teach us any halachic concepts. does not fulfill the mitzvah at all.5because, as stated in Chapter 3, Halachah 1, tefillin must be square.
A left-handed person puts tefillin on his right hand, since [figuratively,] it is his left hand.6Menachot 37a states that tefillin must be placed on the weaker hand. For a left-handed person, this is the right hand. If he is ambidextrous, he should place them on his left hand7i.e., his left hand in a literal sense. - Note the Ramah (Orach Chayim 27:6), who explains that everything depends on the hand with which the person writes. If he writes with his left hand, the tefillin should be placed on the right.
Rav Shlomo Kluger, the Tzemach Tzedek, and other later authorities have dealt with questions concerning people who are ambidextrous to varying degrees. Frequently, they have advised that such a person wear tefillin on one of his arms during the prayer service, and afterwards place them on the other arm, to make sure that he fulfills the mitzvah. - i.e., his left hand in a literal sense.
The places where to tie and place8The arm tefillah is \"tied,\" while the head tefillah is \"placed.\" This reflects the commandment in Deuteronomy 6:8, \"And you shall tie them... on your hand and they shall be... between your eyes.\" We must actually tie the arm tefillin upon our bodies. In contrast, the mitzvah of the head tefillin is that \"it be\" - i.e., be positioned in its appropriate place. the tefillin were received as part of the oral tradition.9In his Introduction to the Commentary on the Mishnah, the Rambam explains that, on Mount Sinai, Moses was given instructions how to observe all the mitzvot. This constituted the \"oral tradition.\" Though the Sages of the Talmud may have used certain verses from the Torah as allusions to these instructions, the fulfillment of the mitzvot began at Sinai (or shortly afterwards, depending on the mitzvah). The people did not need the allusions from the Torah to tell them how to fulfill the mitzvot, since they had already received this information orally from Moses.
To relate these concepts to the present context: Although the Sages mentioned several exegetical references to the places where tefillin are worn, it is not that the Sages discovered the proper position for tefillin. Rather, directly after they were given the commandment to put on tefillin, the Jews placed them on their arms and heads. Years later, the Sages sought allusions for these practices in the Written Law.", + "The [absence of the] head tefillah does not preclude [wearing tefillin] on the arm,1i.e., if a person does not have a head tefillah or is in a situation where it is inappropriate to wear the head tefillah (see Halachah 23), he should still wear the arm tefillah and similarly, the [absence of the] arm tefillah2or if a person lost the arm on which he should place tefillin does not preclude [wearing tefillin] on the head.3The Kessef Mishneh mentions a version of the Rambam's Commentary on the Mishnah (Menachot 4:1) which differs with this ruling. Rav Kapach explains that he is referring to the initial version of the Commentary on the Mishnah, which the Rambam later revised.
In that initial version, the Rambam explains (based on Menachot 44a) that the Sages feared that if a person were given license to wear only one tefillah, he might hesitate from purchasing the other one. Therefore, they allowed one to wear a single tefillah only when he already possessed the second one. When the Rambam reviewed that commentary, he emended the text to concur with the decision here. They are two mitzvot, each one to be considered independently.4Since there are two different commandments in the Torah, \"And you shall tie... and they shall be...,\" they are regarded to be two separate mitzvot.
What blessings are recited? On the head tefillin, one recites:5See the following halachah, where the Rambam explains that, generally, it is proper to recite only a single blessing. \"[Blessed are You...] who has sanctified us with His commandments and commanded us concerning the mitzvah of tefillin.\" On the arm tefillin, one recites: \"[Blessed are You...] who has sanctified us with His commandments and commanded us to put on tefillin.\"6It is possible to explain the difference in the two blessings as follows: With regard to the arm tefillin, the Torah states, \"And you shall tie them,\" requiring a deed, and hence the expression \"put on.\" In contrast, the head tefillin are required \"to be... between your eyes.\" Since less emphasis is placed on our actions, it is appropriate to praise God \"concerning the mitzvah of...\" (Rav Yehudah ben Yakar).", + "When does the above apply? When one puts on only one of them.1As mentioned in the previous halachah, at times one can put one on without the other. On such occasions, the appropriate blessing should be recited for each tefillah. If, however, one puts them both on,2one after the other without interruption. (The rulings governing an interruption are discussed in the following halachah.) one recites only a single blessing, \"...to put on tefillin.\"
One3This phrase can also refer to putting on the head tefillin, since both mitzvot share the same intent. Hence, if no interruption is made between the two, it is unnecessary - and therefore, we are forbidden - to recite a second blessing.
This ruling is quoted by the Shulchan Aruch (Orach Chayim 25:5) and is followed by all Sephardic authorities and some Ashkenazic authorities. The majority of the Ashkenazic community follows the opinion of Rabbenu Asher (quoted by the Ramah, Orach Chayim, loc. cit.) which maintains that the two blessings should be recited even when no interruption is made between putting on the two tefillin.
This opinion agrees that the blessing \"...to put on tefillin\" also applies to the head tefillin. Therefore, even according to this opinion, it is forbidden to make an interruption between putting on the two tefillin; nevertheless, the Sages instituted a second blessing in recognition of the unique importance and holiness of the head tefillin.
The later authorities have added that because of the possibility that the second blessing is being recited in vain, one should recite the phrase Baruch shem kavod malchuto le'olam va'ed. should tie the tefillin on one's arm,4Rabbenu Asher and the Shulchan Aruch (Orach Chayim 25:11) write that one should put on the head tefillin directly after tying the tefillin to the arm, before continuing to wind the straps around the hand. Thus, no interruption at all will be made between the fulfillment of the two mitzvot.
There are, however, certain opinions (see the commentary of Rav David Arameah) that maintain that since tying the arm tefillin around the middle finger is an essential element of the mitzvah, this should be done before putting on the head tefillin.
Our present practice follows the Ari zal who would wind the tefillin straps around his forearm, put on the head tefillin, and then, tie the straps around his hand (Shulchan Aruch HaRav 25:24, Mishnah Berurah 25:38). and afterwards put on the head tefillin.5following the order stated in the Biblical commandment (Menachot 36a). When one removes them, the head tefillin should be removed, and then the arm tefillin.6Menachot (loc. cit.) continues, explaining that the phrase, \"they shall be totafot (plural) between your eyes,\" teaches us that \"as long as the tefillin are 'between your eyes,' 'they should be' - i.e., one should wear both tefillin. Thus, the head tefillah should be removed before the arm tefillah.", + "[After] reciting the blessing, \"...to put on tefillin,\" and tying the tefillin on one's arm, one is forbidden to talk1for doing so would constitute an interruption between putting on the two tefillin. Other interruptions - e.g., to signal to a colleague or to wink at him - are also forbidden. They do not, however, require a second blessing. - even to respond to a greeting from one's teacher2The Rambam chooses this example because a person is required to show deference to his teacher. Accordingly, although normally one is forbidden to interrupt the recitation of the Shema, one may do so to greet his teacher or return his greetings, according to the rules outlined in Hilchot Kri'at Shema 2:15-16.
The comparison to a teacher is also significant from a different perspective. Hilchot Kri'at Shema (loc. cit.) discusses when one may interrupt one's prayers \"because of fear\" - e.g., when one encounters a gentile king. Whenever an interruption is allowed in deference to such a king, one may also respond to Barchu, Kedushah, or Kaddish, for they are expressions of deference to the King of kings (Tur, Orach Chayim 66).
From the fact that the Rambam mentions the prohibition against talking between putting on the two tefillin in the context of deference to one's teacher, one might assume that he would allow an interruption in the above situations when deference to God is involved. Though this opinion is accepted by many early and later authorities (Rabbenu Tam, Rav Shneur Zalman of Liadi), the Shulchan Aruch (Orach Chayim 25:10) forbids making such an interruption. - until he puts on the head tefillin. If he talks, it is considered to be a transgression.3since, by doing so, he obligates himself to recite a second blessing that would otherwise not be required. Reciting an unnecessary blessing violates the prohibition, \"Do not take the name of God, your Lord, in vain\" (Exodus 20:7 .
Based on Deuteronomy 20:8, the Sages explained that the Jewish army should be composed only of righteous men. Any sinners were excused from military service. Significantly, there are opinions which consider this transgression significant enough for a person to be included in this category (Sotah 44b). [In such an instance,] one is required to recite the second blessing, \"...concerning the mitzvah of tefillin,\" and then put on the head tefillin.4The Ramah (Orach Chayim 25:9) requires that the person also repeat the blessing \"...to put on tefillin\" in this instance. According to his opinion, the blessing \"...concerning the mitzvah of tefillin\" was instituted as praise for the special holiness of the head tefillin, and is not recited for the performance of the mitzvah itself.", + "Whenever a person puts on tefillin1This halachah may be difficult for many people to comprehend, because they associate wearing tefillin with the prayer service alone. In truth, as explained in Halachot 10, 25, and 26, the mitzvah of tefillin applies throughout the entire day, and the restriction of wearing them only during the prayer service is a relatively recent development. - even if he removes them and puts them on several times throughout the day2Every moment one wears tefillin, one fulfills a mitzvah. Therefore, it is proper to recite a blessing each time one puts them on. - he should recite a blessing for them.3The Ramah (Orach Chayim 25:12) states that if a person removes his tefillin with the intent of putting them on again in the near future, it is not necessary for him to recite a blessing.
With regard to all mitzvot: one recites a blessing for them before performing them.4See Hilchot Berachot 11:2-8 for a discussion of this principle. Therefore, one should recite the blessing for the arm tefillah after placing it on one's muscle,5and not beforehand, so that the blessing is recited directly before the mitzvah is fulfilled (Kessef Mishneh). before tying it,6i.e., tightening the knot around the muscle since tying it comprises the fulfillment of the mitzvah.7See the commentary on Halachah 3.
One should recite the blessing for the head tefillah after placing it on one's head, before adjusting the straps around the head (Ramah, Orach Chayim 25:8).", + "When a person removes his tefillin to place them in a container,1This refers to the bag in which the tefillin are held, and not the cases in which they are usually placed. Based on Shulchan Aruch HaRav 25:3, it appears that as long as the tefillin are enclosed in these cases, the laws mentioned below would be modified slightly. he should not place the arm tefillah below and the head tefillah above, because when he wants to put them on, he will encounter the head tefillah first.2From Shulchan Aruch HaRav 25:3 and the Mishnah Berurah 25:3, it appears that \"encounter\" must be taken literally. One need not actually hold the tefillin for these laws to apply. Thus, he will [be forced to] ignore it and take out the arm tefillah, since one should not put on the head tefillah before the arm tefillah.3as explained in Halachah 5.
[This is undesirable because] it is forbidden for a person to ignore one mitzvah and proceed to the fulfillment of another mitzvah.4From the Rambam's statements, it appears that even when one encounters the head tefillin first, it is proper to put on the arm tefillin first. Although there are authorities (e.g., Rabbenu Yerucham) who do not accept this decision, the Shulchan Aruch (Orach Chayim 25:6) rules in this manner.
This decision can be explained as follows: The concept not to bypass the performance of a mitzvah is a Rabbinic law. (Although below, a verse from the Torah is cited as the source for this concept, that verse is merely an allusion.) In contrast, the obligation to put the arm tefillin on first is derived from the Torah itself. Hence, it is given priority (Mishneh Berurah 25:23). Rather, as soon as a mitzvah comes to a person's hand, he should occupy himself with it.5On Exodus 12:17, \"And you shall watch the matzot,\" the Mechilta comments, \"Do not read 'matzot'; read 'mitzvot,' and explains that just as matzot must be baked hurriedly so they do not leaven, mitzvot should be performed with eagerness, without delay. Therefore, a person should place the arm tefillin above, so that he will encounter it first, and thus put on the tefillin in the proper sequence.6The Rambam's statements are quoted by the Shulchan Aruch (Orach Chayim 28:2). Shulchan Aruch HaRav 28:8 and the Mishnah Berurah 28:7, however, suggest that it is preferable not to place the arm tefillin directly above the head tefillin, because the head tefillin possess a higher level of holiness (Chapter 3, Halachah 17). Rather, a wide bag should be made, where they can be placed side by side, with the arm tefillin slightly above.", + "A container that was made for tefillin to be placed in and which was used1even once (Shulchan Aruch, Orach Chayim 42:3) for that purpose2As will be explained, both these particulars are necessary. becomes holy. It is forbidden to use it for mundane purposes.3e.g., to serve as a container for ordinary articles. If, however, when the container was made, the person had the intent to use it for tefillin only temporarily, and then to use it for another purpose, the Ramah (Orach Chayim, loc. cit.) allows it to be used for mundane purposes.
If a container was prepared for that purpose, but never used for it,4This ruling depends on the principle mentioned in the commentary on Chapter 3, Halachah 17, that הזמנה, designating an article to be used for a sacred purpose, is not sufficient for holiness to be imparted to the article. It must first be used for the purpose for which it was intended. or if a container was temporarily5Shulchan Aruch HaRav 42:4 and the Mishnah Berurah 42:24 explain that even if a person used a container for tefillin many times, as long as he never intended the container to be used for this purpose continually, it is not considered as holy. Should, however, a person even once consider the container as intended for tefillin, it may never be used for another purpose. used for tefillin, but was not prepared for that purpose, it does not become holy. Rather, it is considered an ordinary article as before.6Shulchan Aruch HaRav, loc. cit., allows one to use the container for mundane purposes at the same time it is used for tefillin. The Mishnah Berurah 42:26, however, suggests that this does not show respect for the tefillin.
It is forbidden to suspend tefillin.7from a hook. Doing so is considered as disgracing the mitzvah. Berachot 24a states, \"The life of a person who hangs tefillin will also hang [by a thread].\" [This applies regardless of whether one suspends them] by their straps or from the tefillah itself.8Holding the head tefillin by the straps and letting the tefillah hang while putting it on is not included in this prohibition (Shulchan Aruch HaRav 40:1; Mishnah Berurah 40:1). It is, nevertheless, proper to put them on without letting the tefillah hang. One may, however, suspend the bag in which they are placed.", + "The time for wearing tefillin is the day and not the night, as [Exodus 13:10] states: \"And you shall observe this statute in its appointed time, from day to day.\" \"This statute\" refers to the mitzvah of tefillin.1Most commentaries on the Torah interpret \"this statute\" as referring to the Paschal sacrifice, and render the Hebrew מימים ימימה as \"from year to year.\" Though this is the accepted meaning with regard to the Torah's simple interpretation, from a Halachic perspective the matter is the subject of a debate between the Sages (Menachot 36b), and the interpretation quoted by the Rambam is advanced by Rabbi Yosse HaG'lili.
Similarly, Sabbaths and holidays2The expression יום טוב generally refers to the days of the festival on which it is forbidden to do work - and not chol hamo'ed, the intermediate days. Thus, it would appear that the Rambam requires wearing tefillin on chol hamo'ed. Similarly, the Kessef Mishneh citesHilchot Sh'vitat Yom Tov 7:13 which also appears to indicate that one should put on tefillin on chol hamo'ed.
The Kessef Mishneh concludes by stating that, originally, it was customary to wear tefillin on chol hamo'ed. Afterwards, the later Rabbis discovered a statement of the Zohar Chadash (Shir HaShirim 1:3), which severely criticizes those who wear tefillin on these days, and the custom of not wearing tefillin spread.
The Shulchan Aruch (Orach Chayim 31:1) forbids wearing tefillin on chol hamo'ed. The Ramah (loc. cit.) maintains that they should be worn and a blessing recited. At present, even those who wear tefillin on chol hamo'ed generally do not recite a blessing (Mishnah Berurah 31:8). In the Sephardic and Chassidic communities and, similarly, in all communities in Eretz Yisrael, it is customary not to wear tefillin on these days. are not days on which tefillin [are worn],3Not only are we not obligated to wear tefillin on these days, doing so is considered to be a disgrace to the Sabbath and a transgression of the prohibition forbidding us to add to the Torah's commandments (Shulchan Aruch HaRav 31:1; Mishnah Berurah 31:5). (See also the Rambam's Commentary on the Mishnah: Eruvin 10:1; Beitzah 1:10.) as [Exodus 13:9] states: \"And they shall be a sign for you.\"4The citation of this proof-text reflects a general pattern within the Mishneh Torah. As mentioned in Menachot (loc. cit.), there is a debate whether the verse, \"And you shall observe this statute...\" applies to tefillin or the Pesach.
Rabbi Yosse HaG'lili interprets the verse as referring to tefillin, and explains that it teaches that tefillin should not be worn at night, nor on Sabbaths and holidays. Rabbi Akiva differs, and interprets the verse as referring to the Paschal sacrifice. Though he maintains that tefillin should be worn at night, he agrees that they should not be worn on Sabbaths and holidays, and derives that concept from the verse, \"And they shall be a sign....\"
The Rambam quotes the proof-texts cited by both the differing opinions because each one clearly alludes to the halachic principles he seeks to express (Radbaz, Vol. V, Responsum 1693). For this same reason, he sees no difficulty in quoting the verse, \"And you shall observe these statutes...\" in Hilchot Kiddush HaChodesh 1:7 according to the interpretation of Rabbi Akiva. Since the Sabbaths and the holidays are themselves signs,5See Exodus 31:13: \"It (the Sabbath) is a sign between Me and you.\" This sign refers to the mitzvot associated with the Sabbath and holidays (Tosafot) or to the prohibition against performing work on these days (Rabbenu Asher). [the sign of tefillin is unnecessary].6Two witnesses are required by Torah law. Thus, at all times we must have two signs of our commitment to Torah. One is circumcision; the other, either tefillin, or the Sabbath or the festivals.
When does the time to put them on begin? When one can see713 Rabbenu Yonah explains that tefillin are associated with sight because the Torah also mentions them in connection with that sense.Menachot 35b interprets the verse, \"And all the nations of the earth shall see that the name of God is called upon you\" (Deuteronomy 28:10 , as a reference to tefillin. a colleague standing four cubits away8The Jerusalem Talmud (Berachot 1:2) explains that this refers to a colleague with whom one shares occasional contact. One would recognize a close friend easily, and a person with whom one is not acquainted would never be recognized. and recognize him.9This time is between עלות השחר, \"dawn,\" the first shinings of the sun's rays, and הנץ החמה, \"sunrise,\" the appearance of the sun on the horizon. [It continues] until sunset.10More particularly, most authorities interpret the Rambam to be referring to the appearance of the stars. The Ari zal, however, states that the tefillin should be removed at sunset (Mishnah Berurah 30:15).", + "It is permitted for a person who put on tefillin before sunset to continue wearing them after nightfall.1Menachot 36a relates that Rav Ashi wore his tefillin at night. They may even remain upon him the entire night.2One must, however, remove them before going to sleep. Sleeping in tefillin is forbidden, as stated in Halachah 15.
This law, however, is not to be taught in public.3lest the common people fail to treat the matter with the proper concern. Instead, everyone should be taught not to wear tefillin at night and to remove them before sunset.4lest one fall asleep while wearing them.
A person who puts on tefillin after sunset transgresses a Scriptural prohibition,5This prohibition is not, however, included as one of the 613 mitzvot, nor is it punished by lashes. The Radbaz (Vol. V, Responsum 1468) explains that since a person may continue wearing tefillin at night, we see that this prohibition does not have the same force as others. Therefore, its violation is not punished by lashes. as [implied by Exodus 13:10]: \"And you shall observe6The word השמר and its derivitives connote a Torah prohibition (Menachot 36b). this statute... from day to day.\"7The Rambam's statements represent an intermediate position between the opinions of the Ashkenazic authorities, who maintain that the prohibition against wearing tefillin at night is merely a Rabbinic decree, and the practice of \"the inhabitants of Eretz Yisrael who would recite the blessing, 'who sanctified us with His commandments and commanded us to observe His statutes' before removing their tefillin at night.
According to the Rambam, the prohibition against wearing tefillin at night stems from the Torah. A blessing, nevertheless, is not required when removing them.", + "When a person is wearing tefillin in the midst of a journey and the sun sets, marking the commencement of the Sabbath,1Our translation follows the standard published text of the Mishneh Torah, which reflects Rashi's commentary in Beitzah 15a.
Other versions of the text divide the halachah in two: with the first clause speaking about nightfall during the week, and the second clause speaking about the commencement of the Sabbath. The manner in which these laws are stated in the Shulchan Aruch (Orach Chayim 30:4) follows the latter version. he should cover them with his hand2so that others will not see him and think that it is proper to wear tefillin at this time until he reaches his home3Since one wears tefillin like a garment, taking them home in this manner does not constitute a violation of the prohibition against carrying on the Sabbath. and then, remove them.4According to the versions which state that this clause applies during the week, the person does not remove the tefillin and carry them during his journey, lest they fall from his hand.
If he is sitting in the house of study5In Talmudic times, the houses of study were located in the fields, and it was not safe to leave articles there. and the sun sets, marking the commencement of the Sabbath,6The authorities agree that this refers to sunset and not the appearance of the stars, since it is forbidden to carry from sunset onwards. he should cover them with his hand until he reaches his home, and then remove them.7he should cover them with his hand until he reaches his home, and then remove them.
If there is a house located near the wall [of a city] where they would be safe, he should place them there.8This applies both on the Sabbath and during the week. Since the person has a safe place where the tefillin could be kept, he is not allowed to continue wearing them. If, however, he did not remove his tefillin after sunset because he did not have a place where they would be safe, it is permissible for him to continue wearing them in order to protect them.9The Kessef Mishneh explains that, although in the previous halachah, the Rambam had also stated that it is permissible to continue wearing tefillin at night, people should not be informed about this leniency. In contrast, when one's intent is to protect the tefillin, one may wear them without compunction (Kessef Mishneh). One may not, however, put on tefillin at night even for the purpose of protecting them (Shulchan Aruch HaRav 30:4; Mishnah Berurah 30:9).", + "All those who are exempt from the obligation to recite the Shema1This includes:a) women and Canaanite slaves (Hilchot Kri'at Shema 4:1), who are not obligated by either of these mitzvot, since these mitzvot are associated with certain time limits (מצות עשה שהזמן גרמה).b) minors, who, according to Torah law, are not obligated to perform any mitzvot. (There is, however, a Rabbinic obligation to educate them in the performance of mitzvot.)c) individuals whose thoughts are unsettled or who are occupied with the performance of other mitzvot. (See the subsequent halachot of Hilchot Kri'at Shema, Chapter 4.) are exempt from the obligation to wear tefillin.2Significantly, in Hilchot Tzitzit 3:9, the Rambam mentions that women and slaves may wear tzitzit or perform any other mitzvah which they are not obligated to fulfill. Perhaps, he does not make that statement with regard to tefillin, because as the Ramah (Orach Chayim 38:3) states, the obligation to concentrate one's thoughts on the tefillin and to control one's body is the reason that women should not take on the practice of wearing tefillin. Our Sages, nevertheless, cite the example of Michal, King Saul's daughter, who would wear tefillin. If a minor knows [the importance of] guarding his tefillin,3who knows not to sleep, not to enter a lavatory, and not to release gas while wearing them (Shulchan Aruch, Ramah, Orach Chayim 37:3) his father should obtain tefillin for him,4In some Sephardic communities, it is customary for children to wear tefillin from the age of nine. In Ashkenazic communities, however, a minor begins putting on tefillin two to three months before becoming Bar-Mitzvah (Shulchan Aruch HaRav 37:3; Mishnah Berurah 37:12). to educate him regarding the performance of mitzvot.5Many times throughout the Mishneh Torah - e.g., Hilchot Tzitzit 3:9, Hilchot Berachot 5:1, Hilchot Sukkah 6:1 - the Rambam mentions a father's obligation to educate his children regarding the performance of mitzvot.
A person with stomach problems and anyone who can contain his excretory functions only with difficulty6because he may release gas (see Halachah 15) and because he may not be able to concentrate on the tefillin are exempt from the obligation to wear tefillin.7If, however, one feels that he can control his body and thoughts for a limited time, he should wear them for that interval (Shulchan Aruch, Orach Chayim 38:2). [In contrast,] all those ritually impure are obligated to wear tefillin like one who is pure.8See Hilchot Sefer Torah 10:8.
A person who suffers discomfort, or someone who is disturbed and cannot concentrate his thoughts, is exempt from the obligation to wear tefillin,9The Jerusalem Talmud (Berachot 2:3) cites the example of Rabbi Yannai, who would not put on tefillin until the third day after he recovered from illness. since a person who wears tefillin is forbidden to divert his attention from them.10as explained in the following halachah.
Priests who are in the midst of [the Temple] service,11offering or partaking of the sacrifices Levites who chant12while the sacrifices are being offered on the platform,13the three steps which separated the courtyard of the Israelites from the Priestly Courtyard. (See Hilchot Beit HaBechirah 6:2.) and Israelites while they are attending the Temple [ceremonies]14This refers to the Israelites who were part of the ma'amadot and would attend the Temple service as emissaries of the entire Jewish people. (See Hilchot Klei HaMikdash 6:5.) are exempt from the obligation to pray and to wear tefillin.15Since a person who is occupied with the performance of one mitzvah is exempt from the obligation of performing others (Rashi, Zevachim 19a).
That passage continues to explain that these individuals were allowed to wear tefillin and would do so - with the exception of the priests, who would not wear the arm tefillin, for doing so would cause a separation between the priestly garments and their flesh. (See also Hilchot Klei HaMikdash 10:3,6.)", + "A person should touch his tefillin1touching the arm tefillin before the head tefillin (Shulchan Aruch, Orach Chayim 28:1) [from time to time] during the entire time he is wearing them,2The Shulchan Aruch (Orach Chayim, loc. cit.) quotes this law and adds that, in particular, one should touch the tefillin when reciting the verse, \"And you shall tie them... and they shall be...\" in the Shema. so that he will not divert his attention3The Mishnah Berurah (28:1) also mentions that one should check that they have not moved from their proper place. from them even for a single moment,4As mentioned in the Shulchan Aruch (Orach Chayim 25:5), when putting on tefillin, a person should intend \"to subjugate his desires and thoughts to God.\" There is no need, however, for this intent to be in the forefront of one's thoughts throughout the entire time one is wearing tefillin. On the contrary, in Talmudic times (see Halachah 25), tefillin would be worn throughout the day, even during one's involvement in mundane affairs.
Accordingly, the Rabbis (see Shulchan Aruch HaRav 28:1; Mishnah Berurah 44:3) explain that here, by \"diversion of attention,\" the Rabbis meant that a person's mind should not become focused on frivolous matters or on his bodily needs to the extent that he forgets about the fear of God. Thus, the Ramah (Orach Chayim 38:4) states that a person who cannot control himself from thinking about lewd things should not put on tefillin, and Shulchan Aruch HaRav 38:8 and the Mishnah Berurah 38:30 free a person who is troubled by cold from the obligation of wearing tefillin.
The Sha'agat Arieh (Responsum 39), however, interprets the Rambam's words very strictly and maintains that, according to the Rambam, even the slightest diversion of attention from tefillin is forbidden. for5The Rambam emphasizes that because tefillin possess such great holiness, diverting one's attention from them would be considered an act of disrespect, and is therefore forbidden (Likkutei Sichot, Vol. 14). their holiness surpasses that of the tzitz.6The head-plate worn by the High Priest. (See Exodus 28:36-38; Hilchot Klei HaMikdash 9:1-2.) The tzitz has God's name [written] upon it only once,7The words קדש לי-ה-ו-ה (consecrated unto God) are embossed on it. while the head tefillin8and similarly, the arm tefillin - contain the name י-ה-ו-ה 21 times - in the passages from the Torah they contain. - and similarly, the arm tefillin - contain the name י-ה-ו-ה 21 times.", + "tefillin require a clean body;1In this context,Shabbat 130a cites the example of Elisha, ba'al hak'nafayim. i.e., that one should be careful not to release gas while wearing them.2As mentioned in Halachah 13, a person who cannot control himself and feels that he must release gas, is exempt from the obligation of wearing tefillin.
Accordingly, it is forbidden to sleep while wearing them3Shabbat 130a explains that the Rabbis forbade sleeping in tefillin lest one accidentally release gas. Significantly, the Rabbis did not consider sleeping a diversion of one's attention from the tefillin (Shulchan Aruch HaRav 44:1; Mishnah Berurah 44:3). - neither a long sleep nor a nap. If, however, one places a cloth over them4The Kessef Mishneh interprets Sukkah 26a as indicating that this will keep the person's attention focused on the tefillin and prevent him from releasing gas. and a woman is not with him,5lest this lead to sexual relations, which are forbidden in the presence of tefillin, as stated in Halachah 24. one may nap while wearing them. What should he do? Place his head between his knees and sleep while sitting.6This will prevent him from falling into a deep slumber in which he might lose control of himself.", + "A person who has tefillin wound around his hand1If, however, he is merely holding them, it is forbidden, lest they drop from his hand (Kessef Mishneh). The Ramah (Orach Chayim 44:1) states that if the tefillin are placed in a container, there are no restrictions. is permitted to sleep with them. [This applies] even to a long sleep.2Since he is not wearing them, there is no difficulty even if he were to release gas (Shulchan Aruch HaRav 44:1; Mishnah Berurah 44:6).
He may eat only a snack3a meal of less than ak'beitzah, approximately 2 ounces in modern measure. while wearing them. If, however, he enters to partake of a regular meal, he should remove them4lest he become drunk while eating and act in a manner unbecoming to the tefillin (Berachot 23b). and place them on the table until after he washes his hands [at the conclusion of the meal].5The Rambam discusses the obligation of washing after eating (mayim acharonim) in Hilchot Berachot 6:3. Afterwards, he should put them on and recite grace over his meal while wearing them.6Wearing tefillin while reciting grace will add to one's concentration on the blessing.", + "[The following rules apply with regard to a person] wearing tefillin who must use the lavatory:1In Talmudic times, the lavatories were outhouses in the fields. [He should remove his tefillin2Rashi (Berachot 23a) relates that this is a Rabbinic decree ordained lest one relieve himself while wearing them. There is no prohibition in the Torah itself against wearing tefillin in a place of filth.
[Note the contrast between this position and the prohibition against reciting prayers and other holy matters in a lavatory (Hilchot Kri'at Shema 3:2,4). The latter prohibition appears to have its source in the Torah itself.] but,] while he enters, he should not place them in the holes [of the outer wall of the lavatory] which are near the public domain, lest they be taken by passersby.3Berachot 23b relates that once, a student of Torah left his tefillin in a hole in the wall of a public lavatory. A woman took them, and afterwards came to the house of study. She told the student's colleagues, \"See what so-and- so gave me as payment.\"
When the student heard this, he climbed to the roof of the house of study to hide himself in shame. Shortly afterwards, he slipped and fell to his death. When the story became known, the Sages ordained that a person should bring his tefillin into a lavatory lest the story repeat itself.
What should he do? Even if he [merely] has to urinate, he should remove his tefillin four cubits away [from the lavatory] and roll them in his clothes like a Torah scroll,4The Beit Yosef (Orach Chayim 43) points out that Rashi and other Ashkenazic authorities do not require that the tefillin be covered. holding them near his heart with his right hand.5since a person uses his left hand to wipe himself (Shulchan Aruch HaRav 43:3; Mishnah Berurah 43:20). He must take care that the strap does not protrude more than a handbreadth from his hand.6The straps also possess a dimension of holiness, and hence, care should be taken regarding them. Afterwards, he should enter and relieve himself. After leaving the lavatory and walking more than four cubits away,7When our Sages established the decree forbidding a person from wearing tefillin in a lavatory, they added this distance as a safeguard. he should put them on.8It must be emphasized that this and the following two halachot no longer apply, since, at present, homes are equipped with toilet facilities, and there is no longer a need to use public outhouses. At home, or in other places where one could keep the tefillin in a safe place, it is forbidden to wear tefillin in a lavatory (Shulchan Aruch HaRav 43:5).1. See Halachah 11, which prohibits putting on tefillin after sunset.2. As explained in Halachah 24, a container which is always used for tefillin or other sacred articles is considered as an accessory to the tefillin with no importance of its own. Thus, it is as if the tefillin are being held without any covering at all. Nevertheless, if it is a handbreadth in size, it is given halachic significance as an ohel. Hence, it is considered to be a separation between the tefillin and the lavatory.
Needless to say, these laws apply only when the person does not have a safe place where he can deposit his tefillin. If such a place is available, he may not bring tefillin into a lavatory (Kessef Mishneh).3. See Halachah 24, which forbids engaging in intercourse in a room which contains tefillin that are open.4. Thus, it is feared that they may have touched the genitalia (Rashi, Sukkah 26b). Note the Ramah (Orach Chayim 40:7), who prohibits a person from wearing tefillin if he has any traces of semen on his body. 5. This halachah is dependent on the description of a bathhouse inShabbat 10a. There were three rooms: a waiting room, a dressing room, and the actual bathing room.6. Shulchan Aruch HaRav 45:3 and the Mishnah Berurah 45:5 explain that this applies even when no one there is actually naked. Those sources also state that these laws apply only in bathhouses which contain filth. In contrast, there are no restrictions against wearing tefillin in the bathing room of a mikveh if no people are standing there naked. Compare also to Hilchot Kri'at Shema 3:3-4, 16.", + "When does the above apply? In a permanent lavatory where drops [of urine] will not sprinkle upon him. In contrast, in a place that is temporarily being used as a lavatory, one should not enter, [holding tefillin] wound up in one's hand. Instead, one should remove them [outside the lavatory] and give them to a colleague to guard.
Urine cannot be expelled [without drops sprinkling] even in a permanent lavatory unless one squats. If [the floor is covered] with soft dust, [drops will not sprinkle] even when one stands. If the floor is hard, one should stand on an incline [and urinate], so that drops will not sprinkle on him.", + "When a person is wearing tefillin and must relieve himself in the evening, when there would be no time left in the day to put them on again after he finishes, he should not enter a lavatory, [holding them] rolled up in his clothes.
What should he do [instead]? He should remove them and place them in their container if it is a handbreadth in size, or in another container which is not specific for them even though it is not a handbreadth in size. He should hold the container in his hand when he enters the lavatory. Similarly, if he needs to relieve himself at night, he should place them in a container and enter the lavatory, holding the tefillin in his hand.", + "If a person forgot and entered a lavatory while wearing tefillin, he should cover them with his hand until he completes expelling the first issue of feces or urine, and then leave the lavatory, remove the tefillin, return, and complete relieving himself. Were one to interrupt in the midst of expelling the first outburst of feces or urine, he might become very dangerously ill.", + "If a person forgot and had intercourse while wearing tefillin, he should not hold either the straps or the compartments themselves until he washes his hands. [Then, he should] remove them. [This restriction was instituted] because hands are active.", + "[The following rules apply to] a person who enters a bathhouse: In the rooms where people stand clothed, it is permitted to put on tefillin. In the rooms where some of the people stand naked and some clothed, one need not remove one's tefillin, nor, at the outset, should one put tefillin on there. In the rooms where [everyone] stands naked, one should remove one's tefillin and, needless to say, one should not put them on.", + "A person should not walk in a cemetery1even if he is not within four cubits of a grave (Shulchan Aruch HaRav 45:1; Mishnah Berurah 45:1) wearing his head tefillin.2Arm tefillin, however, need not be removed, for they can be worn under one's sleeve. As mentioned in Halachah 4, the two tefillin are two separate mitzvot, whose observance is not necessarily dependent on each other. One must be careful, however, to cover the straps of the arm tefillin, even those around one's hand and finger (Shulchan Aruch HaRav 45:2; Mishnah Berurah 45:3). Even [outside a cemetery], a person should remove his3head tefillin if he comes within four cubits of a corpse or a grave,4Proverbs 17:5 states: \"One who mocks the poor (רש) reproaches his Creator.\" Berachot 18a explains that the word רש can also refer to the dead, and states that performing mitzvot in the presence of a corpse or by his graveside would be, in a certain sense, mocking him, since he is unable to perform mitzvot. Accordingly, the Sages forbade Torah study, the recitation of the Shema, and the performance of other mitzvot in these situations. until he distances himself four cubits from them.5Beyond this distance, one is not considered to be in the actual presence of the corpse. If a cemetery is surrounded by a wall, one may wear tefillin outside the wall even within four cubits of a grave, because the wall constitutes a separation (Shulchan Aruch HaRav 45:1; Mishnah Berurah 45:1).
A person should not put on tefillin [when he is naked]. He must first cover his genitalia6From the Jerusalem Talmud (Berachot 2:3), it appears that, in addition to wearing a cloak over one's body, one must also cover one's genitalia before putting on tefillin. and put on his clothes.7Shulchan Aruch HaRav 45:3 and the Mishnah Berurah 45:5 associate this prohibition with the prohibition against standing naked in the presence of sacred texts.
A person who is carrying a load on his head should remove his head tefillin [and not put it on again] until he puts down his load.8Bava Metzia 105b considers this a lack of respect for the tefillin. It is even forbidden to wear a handkerchief9or any other article which is not a garment and is not usually worn on one's head (Shulchan Aruch HaRav 41:1) around one's head when wearing tefillin. One may, however, wear a hat over the tefillin.10Preferably, the tefillin themselves should not be covered. Since the hat is being worn as a garment, it is not considered disrespectful to the tefillin. Our Sages relate that the High Priest would wear his turban over the tefillin (Zevachim 19b), and the king would wear his crown above the tefillin (Avodah Zarah 44a).", + "When tefillin or a Torah scroll are in a room, it is forbidden to engage in sexual relations, unless they are removed or placed into a container, and that container placed into a second container1These laws also apply with regard to sacred texts (Mishnah Berurah 40:4) and mezuzot (Shulchan Aruch HaRav 40:5). which is not specific to them.2Covering the tefillin's container with another garment is sufficient. There is no need for a second container. The bag in which the tefillin bag and the tallit are placed is also considered specific to the tefillin bag and another covering is necessary (Shulchan Aruch HaRav 40:3; Mishnah Berurah 40:7). If, however, the second container designated for them, even ten3or a hundred (Shulchan Aruch, Orach Chayim 40:2). containers are considered as a single container.4Note that in Chapter 10, Halachah 7, the Rambam offers a third alternative: setting up a partition ten handbreadths high between a Torah scroll and the bed. This is also acceptable for tefillin. See also the commentary on that halachah.
Should a person place [the sacred articles] in two containers, he may place them at the head of his bed,5Placing them at the foot of the bed is considered to be disrespectful to the tefillin and is forbidden, even though one is not sleeping together with one's wife (Shulchan Aruch, Orach Chayim 40:3). between a cushion and a pillow,6Our translation of רכ and תסכ is based on Rav Kapach's text of the Rambam's Commentary on the Mishnah, Shabbat 4:2. The Aruch renders the phrase, \"between the mattress and the pillow.\" as long as they are not under his head,7Placing them under one's head would be tantamount to using them as a pillow and would be considered disrespectful to the tefillin. Hence, it is forbidden at all times (Shulchan Aruch, loc. cit.). so that he can protect them.8from thieves; alternatively, from mice (Rashi, Berachot 24a). [This applies] even if his wife is together with him in bed.9and they intend to be intimate (Shulchan Aruch, loc. cit.).", + "The holiness associated with tefillin is very great.1See Halachah 14 above and also Hilchot Sh'vuot 11:11-12, where the Rambam equates the sanctity of tefillin with that of a Torah scroll. As long as a person is wearing tefillin on his head and arm, he will be humble and God-fearing and will not be drawn to frivolous behavior or empty speech.2Berachot 30b relates that when Rabbah reproached Abbaye for light-headedness, which he thought would lead to frivolous behavior, Abbaye answered him, \"I am wearing tefillin,\" implying that the tefillin would prevent him from losing self-control. He will not turn his thoughts to evil matters, but rather will direct his heart to words of truth and justice.3Menachot 43b states that a person who wears tefillin on his head and arm will surely not sin.
Accordingly, a person should try to wear [tefillin] throughout the entire day,4In Talmudic times, not only Torah scholars, but also common people would wear their tefillin throughout the entire day. In the later generations, this practice was generally followed only by Torah scholars, as the Hagahot Maimoniot relates in the name of Rav Amram Gaon:
We saw the Geonim, the heads of the court, and the giants of the previous generations... who would not remove their tefillin until after... the Shema of the evening service.
Nevertheless, at present, even Torah scholars have accepted the practice of wearing tefillin only during the morning prayers. This practice was instituted since tefillin require \"a clean body\" (Halachah 15) and one cannot divert his attention from them (Halachah 14), and most people cannot meet these requirements (Shulchan Aruch, Orach Chayim 37:2). for this is the mitzvah associated with them.5Note the questions in the Pri Megadim and the Bi'ur Halachah (Orach Chayim 37): Is the mitzvah of tefillin to wear them all day, or is the mitzvah to put tefillin on once each day, with the remaining time one wears them being merely the continuation of the mitzvah. Among the praises conveyed upon Rav, the student of Rabbenu Hakadosh,6Though we find Megillah 28a conveying such praise on Rav Zeira, there is no passage in the Talmud which describes Rav in these terms. Nevertheless, the responsa of the Geonim (Damasek Eliezer 178) include these among the ten acts of pious behavior for which Rav was noted. was that he was never seen walking four cubits without [reciting words of] Torah, without tzitzit, and without tefillin.7See Hilchot Yesodei HaTorah 5:11, which describes such behavior as an example of Kiddush Hashem (the sanctification of God's name).", + "Although it is a mitzvah to wear [tefillin] throughout the entire day, it is most important during prayer. Our Sages declared: \"Whoever recites the Shema without tefillin is considered as if he is giving false testimony.\"
Whoever does not wear tefillin transgresses eight positive commandments, for in each of the four passages contained in the tefillin we are commanded to wear both head and arm tefillin. [The rewards for wearing tefillin are also great.] Whoever wears tefillin regularly will live long, as [implied by Isaiah 38:16]: \"God is upon them, they shall live.\"" + ], + [ + "How is a mezuzah written?1Sefer HaMitzvot (Positive Commandment 15) and Sefer HaChinuch (Mitzvah 423) consider the mitzvah of mezuzah to be one of the 613 mitzvot of the Torah. The two portions, Shema and V'hayah im shamo'a, are written on one piece of parchment in a single column.2The Jerusalem Talmud (Megillah 1:9) states that unlike a Torah scroll or tefillin, a mezuzah should be written in a single column. Approximately half a fingernail of space3approximately one centimeter should be left above and below [the writing].4Also, a small amount of parchment should be left on the right side for the mezuzah to be rolled closed (Shulchan Aruch, Yoreh De'ah 288:1).
Should one write [a mezuzah] in two or three columns, it is acceptable,5although this is not the desired form as long as it not written tail-shaped,6i.e., wider above than below, the top lines being longer than the bottom ones in a circle,7This word is not found in our text of Menachot 31b, the source for this halachah. or tent-shaped.8i.e., wider below than above, the bottom lines being longer than the top ones. If it was written using any of these forms, it is not acceptable.9Menachot 31b.
If it was not written in order10e.g., one wrote the passage [V'hayah im shamo'a] before the passage [Shema] - it is not acceptable. - Furthermore, if even one letter from a mezuzah was not written in order, the mezuzah is unacceptable (Shulchan Aruch, Yoreh De'ah 288:3).
The Ginat Veradim suggests that the Rambam requires only that the order of the two passages not be reversed, but is not concerned with the order of the letters within the passages themselves. This perspective, however, is not accepted by other authorities, who explain that surely, the Rambam requires order within the passages. He gave the above example only because he felt that it was more important to emphasize that even if the passages themselves were written in order, if their order was reversed, the mezuzah is not acceptable. - e.g., one wrote the passage [V'hayah im shamo'a] before the passage [Shema] - it is not acceptable. If one writes a mezuzah on two different parchments, it is not acceptable even if they were sewn together [later].11In his Responsa (213), Rabbi Akiva Eiger writes that if the parchments were sewn together before the passages were written upon them, the mezuzah is acceptable.
A mezuzah should not be made from a Torah scroll12i.e., one may not cut the passage, Shema, from a worn Torah scroll and write the passage, V'hayah im shamo'a, on the empty space below it. One may not cut both passages from the Torah scroll since, as explained above, a mezuzah may not be written on two different parchments (Siftei Cohen, Yoreh De'ah 290:1). or tefillin that have become worn,13Though it is possible to cut the two passages from the arm tefillin, it is forbidden to do so. nor should a mezuzah be written on the empty parchment from a Torah scroll,14the empty parchment left as a border above and on the sides of the Torah scroll. The Or Sameach notes thatShabbat 116a questions whether or not these empty portions of parchment have become sanctified with the holiness of a Torah scroll, and does not resolve the issue. Because of the doubt involved, the Rambam rules that in situations where the question of their holiness is raised, one should always take the more stringent perspective. Therefore, in Hilchot Shabbat 23:27, the Rambam rules that they should not be saved from a fire on the Sabbath if the violation of even a Rabbinic transgression is involved (accepting the possibility that they have not become consecrated). In this halachah, this approach requires accepting the possibility that they have been consecrated. because one should not lower an article from a higher level of holiness15As explained in Chapter 10, Halachot 2-5 (see also Hilchot Tefillah 11:14), the holiness of a Torah scroll surpasses that of all other articles. to a lesser one.16Our Sages have established the principle, \"One may ascend to a higher level of holiness, but may not descend to a lower one.\"", + "It is a mitzvah to leave a space between the passage Shema and the passage V'hayah im shamo'a, as if it were s'tumah.1S'tumah means \"closed.\" According to the Rambam, it refers to a passage whose first word is always written in the middle of a line in the Torah. See Chapter 8, Halachah 2. In the Torah, V'hayah im shamo'a is s'tumah. If space were left as if it were p'tuchah,2P'tuchah means \"open.\" According to the Rambam, it refers to a passage whose first word is always written at the beginning of a line in the Torah. See Chapter 8, Halachah 1. it is acceptable, since these passages do not follow each other in the Torah.3Note the contrast between this ruling and the Rambam's decision in Chapter 2, Halachah 2, regarding tefillin: \"If one wrote a passage which should be s'tumah as p'tuchah or a passage which should be p'tuchah as s'tumah, it is unacceptable.\"
The Beit Yosef (Orach Chayim 32) explains the difference as follows: In tefillin, there are passages which follow directly after each other in the Torah. Therefore, all the passages must be written as they appear in a Torah scroll. In contrast, the two passages contained in a mezuzah do not follow each other in the Torah. Therefore, there is no absolute requirement for the passages to be written as they appear in the Torah.
One must take care regarding the crowns4See Chapter 2, Halachot 8-9 and Chapter 7, Halachot 8-9. [on the letters] in a mezuzah. The following letters should have crowns.5The Rambam lists the letters in the following halachah. Significantly, the letters he mentions here are not the same as he mentions in Chapter 2 with regard to tefillin. The Shulchan Aruch (Yoreh De'ah 288:7) rules that, in a mezuzah, just as in a Torah, one should place crowns on the letters, שעטנ\"ז ג\"ץ.", + "In the first passage, there are seven letters which should each have three zeiynin upon it. They are: The shin and the ayin of [the word] Shema,1In Chapter 2, Halachah 6, the Rambam writes that, when writing tefillin, the ayin of the word Shema and the dalet of the word echad should be enlarged as in a Torah scroll. It is customary to write these letters in the same manner in mezuzot. the nun of [the word] nafsh'cha, the two zeiynin of [the word] mezuzot, and the two tettin of the word totafot.
In the second passage, there are six letters each of which should have three zeiynin upon it. They are: The gimmel of [the word] d'ganecha, the two zeiynin of [the word] mezuzot, the two tettin of the word totafot, and the tzadi of [the word] ha'aretz.
If no crowns were made, or one increased or decreased their number, [the mezuzah] is not invalidated.2As mentioned in the commentary on Chapter 2, Halachah 9, based on Rabbenu Asher's opinion, it is proper to add crowns if they have been omitted from the appropriate letters in a mezuzah. If the mezuzah was not written on ruled [parchment],3See Chapter 1, Halachah 12, where this subject is discussed. if [the scribe] was not exact with regard to the use of the full or short form [of the words,4See Chapter 2, Halachot 6-7. or if [the scribe] added even a single letter inside5Making additions on the outside of the mezuzah is discussed in the following halachah. [the mezuzah], it is invalidated.6Similarly, if a single letter is forgotten, the mezuzah is invalid (Shulchan Aruch, Yoreh De'ah 288:3).", + "It is a common custom to write [God's name,] Shaddai,1This name serves as an acronym for the Hebrew words, שומר דלתות ישראל, \"Guardian of the gates of Israel\" (Mishnat Chassidim). on the outside of a mezuzah opposite the empty space left between the two passages.2The Kessef Mishneh cites the Zohar (Vol. III, 266a) which states that Shaddai should be written opposite the word, V'hayah. There is no difficulty in this, since [the addition is made] outside.3See also the Ramah (Yoreh De'ah 288:15) who states that it is also common to write the letters, כוזו במוכסז כוזו, opposite the words, י-ה-ו-ה א-להנו י-ה-ו-ה, on the outer side of a mezuzah. These letters are the letters which follow the letters in those names of God - i.e., the כ follows the י, the ז follows the ו.
Those, however, who write the names of angels, other sacred names, verses, or forms, on the inside [of a mezuzah] are among those who do not have a portion in the world to come.4In Hilchot Avodat Kochavim 11:12, the Rambam states:
A person who whispers an incantation over a wound and then recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who casts spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of the Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: \"And they shall be life for your soul.\"
The inclusion of these people among \"those who do not have a portion in the world to come\" is based on Hilchot Teshuvah 3:8, which makes such a statement about \"those who deny the Torah.\" Not only do these fools nullify the mitzvah,5As stated in the previous halachah, any addition made on the inside of the mezuzah invalidates it. (Significantly, the Shulchan Aruch 288:15 states that it is forbidden to add to the inside of the mezuzah, but does not explicitly say that the mezuzah becomes invalidated.) but furthermore, they make from a great mitzvah [which reflects] the unity of the name of the Holy One, blessed be He, the love of Him, and the service of Him,6These are the subjects discussed in the two passages written within the mezuzah. a talisman for their own benefit. They, in their foolish conception, think that this will help them regarding the vanities of the world.7The Rambam's statements have aroused questions from many commentaries who note that, in several places, the Talmud associates a mezuzah with Divine protection - e.g., Menachot 33b, the Jerusalem Talmud, Pe'ah 1:1.
The Kessef Mishneh resolves this difficulty explaining that, although a mezuzah affords Divine protection, that protection comes, in and of itself, in reward for the fulfillment of the mitzvah. There is no need for any additions on man's part. Indeed, a person who makes additions to the mezuzah in an attempt to increase its influence demonstrates that he is concerned with \"his own benefit\" and \"the vanities of the world\" and not with the fulfillment of God's mitzvah. Therefore, he deserves the Rambam's severe words of criticism. See Likkutei Sichot, Vol. 19.1. Our translation follows the standard text of the Mishneh Torah. The Kessef Mishneh mentions another version which states \"at the beginning or the end of the line.\" That version parallels the apparent source for the halachah, Menachot 31b.2. This custom is also recorded by Rav Yitzchak Alfasi, and earlier, in the halachot of Rav Yehudai Gaon. It is not clear when this custom was begun.3. As mentioned in Halachah 2, a space is left at the beginning of the line so that the passage, V'hayah im shamo'a, will be written in the s'tumah form.", + "It is a mitzvah to write al ha'aretz on the final line [of a mezuzah], either at the beginning or in the middle of the line. It has become universally accepted custom for scribes to write [mezuzot] with 22 lines, with al ha'aretz at the beginning of the final line.
These are the letters that appear at the beginning of each line in order: shema, י-ה-ו-ה, hadevarim, l'vanecha, uv'shochbicha, beyn, v'hayah, m'tzaveh, b'chol, yoreh, esev, pen, v'hishtachavitem, hashamayim, va'avad'tem, v'samtem, otam, otam, baderech, uvish'arecha, asher, al ha'aretz.", + "When [a mezuzah] is folded,1As the Rambam states, the intent is that the mezuzah be rolled. Folding a mezuzah is very undesirable, because it will cause the letters to crack. it should be rolled from the end of the line to its beginning2Menachot 31b states that a mezuzah should be rolled fromechad to Shema. The Rambam uses different terminology because, as stated in the previous halachah, the first line of the mezuzah does not end with echad. so that when a reader rolls it open, he will be able to read from the beginning of the line to the end.3i.e., when one unrolls the mezuzah, the initial word of the line appears first.
After rolling it, one should place it in a tube made of reed, wood, or any other substance and affix it to the doorpost of one's entrance with a nail.4The Shulchan Aruch (Yoreh De'ah 289:4) states that one should affix it \"with nails.\" The intent is that the mezuzah should be firmly affixed so that it is not dangling from one side. Alternatively, one should hollow out the doorpost and place the mezuzah within.5As mentioned in Halachah 8, one should not place it deeper than a handbreadth within the doorpost.", + "Before affixing it on the doorpost of the entrance, one should recite the blessing:1as is done before the fulfillment of a positive commandment. This blessing should also be recited again when affixing a mezuzah which falls from the doorpost. There is a question whether a mezuzah should be recited when affixing it after removing it to have it checked (Pitchei Teshuvah 289:1). \"Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to affix a mezuzah.\"
One2Significantly, in Hilchot Berachot 11:12-13, the Rambam states that when one affixes a mezuzah for a colleague, the blessing should conclude, \"concerning the affixing of a mezuzah.\"
Although the verses which relate the command to affix a mezuzah state, \"And you shall write....\" should not recite a blessing when writing [the mezuzah], because affixing it fulfills the mitzvah.313 In the listing of the mitzvot at the beginning of these halachot and in Sefer HaMitzvot (positive commandment 15), the Rambam also states that the mitzvah is to \"affix a mezuzah.\"
With regard to the blessings, see Hilchot Berachot 11:8, which states:
For every mitzvah whose performance fulfills one's obligation, one recites the blessing when one performs it. Whenever a mitzvah has a further commandment involved after its performance, one should not recite a blessing until one performs the latter commandment. For example, when one makes a sukkah, a lulav,... tefillin, or a mezuzah, one does not recite a blessing when one makes them.... When does one recite the blessing? When one dwells in the sukkah, shakes the lulav,... wears the tefillin, or affixes the mezuzah.
Note also the comments of the Siftei Cohen 289:1, who writes that the blessing, Shehecheyanu, is not recited before affixing a mezuzah.", + "If one suspends [a mezuzah] within a pole,1i.e., rather than placing the mezuzah in a tube affixed to the doorpost, one places the mezuzah within a pole which stands next to - but is not permanently affixed to - the doorpost it is unacceptable, because it has not been affixed.2Deuteronomy 6:9 states that a mezuzah must be placed \"on your gates.\" Unless the mezuzah is affixed to the gateway, it does not meet this criteria (Menachot 32b). If one positions it behind the door, it is as if one has done nothing.3Deuteronomy, ibid., states that a mezuzah must be placed \"on the doorposts of your houses\" and not \"within the doorposts\" (Kitzur Shulchan Aruch 11:9).
The Kitzur Shulchan Aruch, ibid., states that if one fears that the mezuzah will be stolen or defaced, it may be placed within the door. It should, however, be placed on the back of the doorpost, but not on the wall next to the doorpost. (See also Chapter 6, Halachah 12.)
Should one hollow out the doorpost and place a mezuzah within it horizontally, as the rods were put through the rings [in the Sanctuary],4See Exodus 26:26-29. it is unacceptable.5Rather, the mezuzah should stand directly upright. This opinion is quoted by the Shulchan Aruch (Yoreh De'ah 289:6). The Ramah, however, notes the opinion of Rabbenu Tam, who favors the horizontal position, explaining that if it is placed vertically, it is unacceptable.
Accordingly, the Ramah suggests affixing the mezuzah at a slant, thereby adhering to both views. This is the common custom at present. Should one place it deeper than a handbreadth [within the doorpost], it is unacceptable.6This also is not \"on the doorposts of your houses.\"
Should one cut a reed in half and insert a mezuzah within, and afterwards connect this reed with other reeds, making a doorpost for the house from them,7Although if the reed with the mezuzah had been affixed to an existing doorpost, it would have been acceptable. In this instance, it is unacceptable, because the affixing of the mezuzah preceded the making of the doorpost of the entrance.8As the Rambam explains in Hilchot Tzitzit 1:16, Deuteronomy 22:12 states that one should \"make fringes\" on one's garments. Menachot 40b states that this teaches us that we must make the tzitzit and not use those which are already made.
Menachot 33b states that the same principle applies here. Since the mezuzah was placed inside the pole before it became part of the doorpost, it is not acceptable.", + "A mezuzah [placed] on private [property] should be checked1at least twice in seven years, and a mezuzah [placed] on public [property]2e.g., at the entrance to a courtyard or to a city. (See Chapter 6, Halachah 8.) should be checked twice in fifty years,3Rashi, Yoma 11a, explains that if more stringent requirements were instituted, it is likely that they would be ignored. Every individual would rationalize that it is somebody else's responsibility. lest a letter have become torn or faded.4A small crack can render the mezuzah unacceptable. Since it is affixed within a wall,5as opposed to tefillin, whose checking is governed by different requirements. (See Chapter 2, Halachah 11.) there is the possibility that it will decay.6At present, it is customary to check mezuzot more frequently. The ink and parchment we use are different, and there is a greater tendency for letters to fade or crack. Also, there are many scribes whose calligraphy is not professional, and errors which render the mezuzah unacceptable are frequently discovered.
[For the above reasons, it is also customary to wrap mezuzot in plastic to prevent the possibility of decay.]", + "Everyone is obligated [to fulfill the mitzvah of] mezuzah, even women and slaves.1Since mezuzah is a positive commandment whose fulfillment is not limited to a specific time, its fulfillment is incumbent on all Jews. Minors2who are exempt from the obligation to perform any mitzvot mid'oraita (\"according to Torah law\"), should be educated to affix a mezuzah to [the doors of] their homes.3as part of the Rabbinic command to educate them to perform mitzvot.
A person who rents a dwelling in the diaspora, and a person who rents4It would appear that if one purchases a dwelling - even in the diaspora - one is obligated to affix a mezuzah immediately. a room in a hotel in Eretz Yisrael, are exempt from the obligation [to affix a] mezuzah for thirty days.5As explained in Chapter 6, Halachah 1, a person is obligated to place a mezuzah only on a permanent dwelling. Hence, until this time period has passed, these dwellings are not considered to be permanent. One who rents a house in Eretz Yisrael, however, is obligated [to affix a] mezuzah immediately.6Because of the importance of dwelling in Eretz Yisrael, even a temporary dwelling is of significance (Menachot 44a, Tur, Yoreh De'ah 286).", + "When a person rents a dwelling to a colleague, the tenant is obligated to obtain a mezuzah and affix it.1Even though the Torah states that a mezuzah must be placed on the entrance to \"your house,\" Bava Metzia 101b states that this refers to the person living within, and not the owner. [This applies] even if he2the tenant would pay to have it affixed.3Even if the tenant offers to pay the owner to find a mezuzah and affix it, the owner is not required to accept the offer. The Ramah (Yoreh De'ah 291:2) adds that even if a person rents a house on the condition that it has mezuzot, and he discovers that they are lacking, he may not withdraw from the rental agreement on the grounds that the agreement was based on a misconception. [The rationale is] that a mezuzah is an obligation incumbent on the person dwelling [in the house], and is not incumbent on the house.4Compare to Hilchot Tzitzit 3:10, which states that tzitzit \"are not an obligation on the garment, but on the person who possesses the garment.\"
These statements, however, must be understood in the context of Hilchot Berachot 11:2, which states:
There are positive commandments which a person is required to pursue and make every effort to fulfill - e.g., tefillin, sukkah, lulav, and shofar. These are called obligations, since a person is obliged to fulfill them.... There are other mitzvot which are not obligations, but rather are left to the person's volition - for example, a mezuzah and a guardrail. A person is not obligated to live in a house which requires a mezuzah so that he could fulfill the mitzvah of mezuzah. Should he desire, he may dwell in a tent or a ship for his entire life.
To summarize, according to the Rambam the mitzvah of mezuzah is incumbent on the person (gavra) and not on the house (cheftza). Nevertheless, it is incumbent upon him only when he lives in a house that requires a mezuzah.
When [the tenant] leaves [the dwelling, however], he should not take it with him5for leaving the house without a mezuzah leaves it open to undesirable influences (Tosafot, Bava Metzia, ibid.). Alternatively, removing a mezuzah may bring harm to the person who removes it (Sefer Chasidim). unless the dwelling belongs to a gentile.6or will be rented to a gentile. Note the Hagahot Maimoniot, which state that a dwelling which a Jew rents from a gentile does not require a mezuzah. This opinion is not, however, accepted by the Shulchan Aruch (Yoreh De'ah 286:23) In that instance, he should remove it when he leaves.7lest the gentile desecrate it. Note the comments of the Ramah (Yoreh De'ah 291:2), who states that it is forbidden to give a mezuzah to a gentile to affix on his door. Nevertheless, if the Jew is frightened that refusing the gentile will generate severe negative feelings, he may leave him the mezuzah." + ], + [ + "There are ten requirements that must be met by a house for the person who dwells within to be obligated to affix a mezuzah.1The Rambam's choice of phraseology emphasizes the concept mentioned in the previous halachah: that the mezuzah is the obligation of the dweller and not the dwelling. If one of the requirements is lacking, there is no obligation for a mezuzah.2It appears that all these requirements are mid'oraita, postulated by Torah law. They are:
a) for the area [of the dwelling] to be four cubits by four cubits or3See Halachah 2. more;
b) for it4the entrance to have two5Note the Turei Zahav 287:1 and the Kitzur Shulchan Aruch 11:11, which state that if an entrance has a doorpost on the right side and a wall which continues on the left side, a mezuzah should be affixed without a blessing. If the doorpost is on the left side, and the wall continues on the right, there is no need for a mezuzah. doorposts;6According to most authorities, the doorpost need not be an addition to the walls of the house. Even if the entrance to the house does not have a frame attached to it, but rather the wall of the house itself serves as the doorpost attached to it, a mezuzah is required. Note the statements of the Turei Zahav 287:1. (See also Halachah 3.)
c) for it7the entrance to have a lintel;
d)8a beam above the doorposts. According to many authorities, the ceiling of the house is not considered to be a lintel. (See also Halachah 4.) for it9the dwelling to have a roof;
e)10See Halachah 5. for it11the entrance to have doors;
f)12The Ra'avad, Rabbenu Asher, and others differ with the Rambam's opinion. In a responsum attributed to the Rambam, his view is explained as follows: The Torah states that a mezuzah should be placed \"on your gates.\" This expression implies an entrance with doors.
The Shulchan Aruch (Yoreh De'ah 286:15) obligates us to place a mezuzah even on entrances which do not have doors. Nevertheless, in deference to the Rambam's opinion, the Siftei Cohen 286:25 states that a person should not recite a blessing when affixing such a mezuzah. (See also Halachah 5.) for the entrance to be at least ten handbreadths13If the entrance is not at least this high, it is not fit to be used by adults. (See also Halachah 4.) high;
g) for the dwelling not to be consecrated;
h)14See Halachah 6. for it to be intended for human habitation;
i)15This principle is not accepted by all authorities. See Halachah 7. for it to be intended to be used for a dignified16See Halachah 9.
j) for it to be a permanent dwelling. - See Halachah 9. dwelling;
j) for it to be a permanent dwelling.", + "A dwelling which is less than four cubits1A cubit is approximately 48 centimeters according to Shiurei Torah, and 58 centimeters according to the Chazon Ish. by four cubits does not require a mezuzah.2Any smaller area would not be considered fit for a dwelling (Rabbenu Asher). If its area is equal to sixteen square cubits, although it is circular, pentagonal, and needless to say, if it is rectangular,3The Or Sameach explains the advantage of a rectangular shape based on Hilchot Tzara'at 14:6, which states that only a square or rectangular-shaped building is considered to be a house with regard to the impurity of tzara'at. since its area is equal to the above-mentioned figure, it requires a mezuzah.4Rabbenu Asher does not accept the Rambam's view. Although the Shulchan Aruch (Yoreh De'ah 286:13) accepts the Rambam's view, in deference to Rabbenu Asher's opinion, the Siftei Cohen 286:23 states that one should not recite a blessing when affixing such a mezuzah.
The Merchevat HaMishneh does not agree with the Shulchan Aruch's interpretation of the Rambam's words, and explains that the Rambam is referring to a circular building whose circumference is large enough to contain a square four cubits by four cubits. Compare with Hilchot Sukkah 4:7.
As explained in Halachah 8, a mezuzah must be affixed to an entrance which leads to another entrance which requires a mezuzah even if the former entrance would not require a mezuzah in its own right. Accordingly, we must say that this halachah is speaking about an independent structure and not a room in a house.", + "An excedra, a structure with three walls and a roof,1An excedra was a very common structure in Greek and Roman architecture that was also frequently employed in Jewish homes. It resembled a porch with three sides enclosed and the fourth side left open. (At times, both the third and fourth sides were left open. See Hilchot Sukkah 4:8,9.)
It was covered by a roof which contained an aperture to allow sunlight to enter. Decorative pillars were placed at each of the corners of the aperture. does not require a mezuzah even though it has two pillars on the fourth side.2According to the Kessef Mishneh, this decision applies even if doors are affixed to the pillars. Though the pillars resemble the doorposts of an entrance, a mezuzah is not required because The pillars are intended as supports for the roof, and not as doorposts.3When quoting this law, the Shulchan Aruch (Yoreh De'ah 286:6) states that if the excedra has a wall (even if it is low) on the fourth side as well, a mezuzah is required. According to this decision, most porches that have pillars at their entrance require a mezuzah.
Similarly, a roof without walls4If, however, it has four walls, even though large openings are left in them, a mezuzah is required (Shulchan Aruch, Yoreh De'ah, loc. cit.). which stands on pillars, even though shaped like a house, does not require a mezuzah, because it has no doorposts. The pillars are intended5primarily, not to serve as doorposts, but to support the roof.6See Menachot 33b.", + "[The following rules apply to] a house which has a doorpost on either side and an arch above the two doorposts instead of a lintel. If the1portions of the doorposts2which stand straight and are not part of the arch are ten handbreadths high or more, it requires a mezuzah.3since it has both two doorposts of at least ten handbreadths each and a lintel. If they are not ten handbreadths high, [the entrance] does not require [a mezuzah], because it does not have a lintel.4The Rambam's phraseology has aroused questions from the commentators. Though all agree that a mezuzah is not required, most maintain that the reason is not that the entrance does not have a lintel - for the arch takes the place of the lintel - but rather because the entrance is not of the required height, ten handbreadths.
The Turei Zahav 287:3 explains that were the doorposts to be ten handbreadths high, the archway would be considered as the lintel. Since they are not ten handbreadths high, the archway is considered to be part of the doorposts, and thus, the entrance is considered to be lacking a lintel.", + "A house that does not have a roof does not require a mezuzah.1Although a gate to a courtyard or a city requires a mezuzah even though the area enclosed by its walls is open, a house is different; unless it is covered by a roof, it does not require a mezuzah. (See Yoma 11b.) If a portion of [a building] was covered by a roof and a portion was not, the [following ruling] appears to me2Throughout the Mishneh Torah, the expression \"appears to me\" indicates a decision for which the Rambam has no explicit source in the texts of the previous generations. [as appropriate]: If the covered portion is near the entrance,3and the covered portion is four cubits by four cubits (Kessef Mishneh; Shulchan Aruch, Yoreh De'ah 286:14). Note, however, the Or Sameach, which does not require the covered portion to be this size. it requires a mezuzah.4See also the Pit'chei Teshuvah 286:13, which states that a part of a house which is customarily built without a roof requires a mezuzah.
The doors should be attached, and afterwards, a mezuzah affixed.5Though this statement, based on the following passage from Menachot 33a, is accepted by all halachic authorities (See Shulchan Aruch, Yoreh De'ah 289:3), its interpretation has been a source of controversy based on the difference of opinion (see Halachah 1) between the Rambam and other authorities whether an entrance without doors requires a mezuzah or not. The Talmud states:
The exilarch built a house. He requested of Rav Nachman: \"Affix a mezuzah for me.\"Rav Nachman told him: \"Attach the doors first.\"
The commentaries maintain that, according to the Rambam, Rav Nachman was telling the exilarch that if the doors were not attached before the mezuzah was affixed, it is invalid. Since an entrance without doors does not require a mezuzah, affixing it before the doors would create a problem: as explained in Chapter 5, Halachah 8, the doors must be affixed first. Other authorities explain that Rav Nachman made this statement only because it was necessary to determine the direction the doors would open in order to establish the proper side of the doorway on which to place the mezuzah.", + "[The gates to] the Temple Mount,1There was a wall around the complex of the Temple Mount separating it from the remainder of the city of Jerusalem. It had five gates, as described in Hilchot Beit HaBechirah 5:2. its chambers, courtyards,2Within the Temple, there were many different chambers and courtyards; they are described in Hilchot Beit HaBechirah, Chapter 5. and, similarly, entrances to synagogues3which are referred to as \"sanctuaries in microcosm\" (Megillah 29a) and houses of study4Since students often eat and sleep in a house of study, it is customary to place mezuzot there (Tur, Yoreh De'ah 286). The Shulchan Aruch (286:10) suggests affixing a mezuzah without reciting a blessing beforehand. which do not have apartments in which people live do not require mezuzot, because they are consecrated.5Yoma 11b derives this concept from the exegesis of Deuteronomy 6:9: \"And you shall write them on the doorposts of your homes.\" The Temple is not \"your home,\" a private dwelling, and therefore does not require a mezuzah.
The Chatam Sofer (Yoreh De'ah, Responsum 281) asks: Since the Chamber of Parhedrin was the only portion within the Temple Courtyard used as a person's dwelling, why does the Rambam state that these entrances do not require mezuzot because they are consecrated? Since they are not used as a dwelling, why would one think they require a mezuzah?
The Chatam Sofer explains that the Temple is a dwelling - in fact, the ultimate dwelling, the resting place of the Divine Presence. Nevertheless, since it is not a dwelling for humans, it does not require a mezuzah.
A synagogue in a village in which guests reside requires a mezuzah. Similarly, a synagogue in a metropolis, if it has an apartment, requires a mezuzah.6The Nimukei Yosef (Halachot Katanot) explains that synagogues in villages would generally have apartments for guests, because the villagers' homes were usually not large enough to accommodate them. In contrast, in large cities, there were generally enough people willing to invite guests to their homes, and thus it was unnecessary for a synagogue to have a guest apartment.
All the gates in the Temple complex did not have mezuzot, with the exception of the Gate of Nicanor7The central gate to the Temple Courtyard. (See Hilchot Beit HaBechirah 5:5.)
The Gate of Nicanor required a mezuzah because it was the gate directly before the Chamber of Parhedrin. As explained in Halachah 8, the gate of a courtyard which leads to a dwelling requires a mezuzah. Based on this rationale, Rav Kapach asks why the gates before the Gate of Nicanor did not require a mezuzah, since they led to a gate which led to a dwelling. and those8the other six gates to the Temple Courtyard further within,9The Kessef Mishneh and others note that the Rambam's text differs from his source (Yoma, loc. cit.), which reads \"the Gate of Nicanor and the Chamber of Parhedrin, which was further within.\" He does explain, however, that the Rambam's version is acceptable: Since all these gates lead to the Chamber of Parhedrin, they therefore require a mezuzah.
Rav Kapach supports this interpretation, noting that the Chamber of the Hearth also served as a dwelling for the priests, and hence, the gate to it would require a mezuzah. According to this interpretation, this gate is also included, while according to our text of the Talmud, it is not. and the entrance to the Chamber of Parhedrin,10This term means \"officer of the king,\" and was used as a derisive reference to the High Priests of the Second Temple period, who were not righteous and would purchase this position from the ruling authorities for lavish bribes (Yoma 8b). because this chamber served as a dwelling for the High Priest during the seven days11Note Yoma 10b, which states that the obligation to place a mezuzah on the gate of Nicanor and the Chamber of Parhedrin applies only during these seven days and not throughout the entire year. Nevertheless, since as stated in Chapter 5, Halachah 11, one should not remove a mezuzah after leaving a dwelling, the mezuzah should remain there (Rav Kapach). when he was separated [from his home in preparation for the Yom Kippur service].12See Yoma 2a, Hilchot Avodat Yom HaKippurim 1:3.", + "A storage house for straw, a barn for cattle, a woodshed, or [other] storage rooms1Rav David Arameah notes that there are commentaries who point to a contradiction between these statements and Hilchot Melachim 7:5, where the Rambam states that a soldier who is excused from the battlefield for building a new house (see Deuteronomy 20:5), is released for constructing one of these structures.
He explains, however, that the Rambam's phraseology clearly indicates how this difficulty can be resolved. In Hilchot Melachim, the Rambam states that these structures are \"fit to dwell in.\" In this halachah, he states that they are not \"set aside for their use.\"
A house requires a mezuzah only when a person dwells in it. Accordingly, since these structures are not used for that purpose, they do not require a mezuzah. To receive an exemption from military service, all that is necessary is to build a house \"fit to dwell in.\" Since it is possible to use these structures for that purpose, the exemption is granted. do not require a mezuzah [as can be inferred from Deuteronomy 6:9, which requires that a mezuzah be placed on] \"your homes\"2i.e., a house which is set aside for your use - i.e., for human habitation. This principle is not accepted by all authorities. Based on the opinion of the Tur and others, the Shulchan Aruch (Yoreh De'ah 286:1-2) requires that a mezuzah be affixed to such structures. - i.e., a house which is set aside for your use - thus excluding the above and their like.3provided they are not also used as dwellings by humans.
Therefore, [if] a barn [is also used] by women as a dressing room,4The Shulchan Aruch (Yoreh De'ah 286:2) emphasizes that if the women stand there naked, it is improper for a mezuzah to be affixed. it requires a mezuzah, since it is used as a dwelling by a human being.5For this reason, a large walk-in closet requires a mezuzah. A guardhouse, an excedra, a porch, a garden, and a corral do not require a mezuzah6even if they possess roofs, four walls, and doors. Note the decisions of the Tur (Yoreh De'ah 286) and other Ashkenazic authorities, which obligate placing a mezuzah on these structures if they conform to all the other necessary requirements. since they are not dwellings.7for humans. If dwellings which require a mezuzah open up to these structures,8Based on the following halachah, this decision would apply even if these structures also lack other requirements a building must have for a mezuzah to be placed upon it. they require a mezuzah.9not only on the door between them and the dwelling, but on an entrance which leads to them from the outside (Shulchan Aruch, Yoreh De'ah 286:8).", + "Accordingly, gates to courtyards, gates to alleys, and gates to cities1e.g., the gates to the old city of Jerusalem and towns,2even though the areas to which they lead are not covered by roofs and are not dwellings all require a mezuzah, since houses which require a mezuzah open up to them.3Yoma 11a relates that the obligation to affix mezuzot on such structures is derived from the inclusion of the word, \"And on your gates\" (Deuteronomy 6:9 . This implies that even structures which are not themselves \"homes\" should have mezuzot on their entrances. Even when there are ten structures4We have translated the term batim loosely. Manuscript copies of the Mishneh Torah substitute the term \"entrances.\" leading one to each other,5For example, a gate to a courtyard opens to a gate to an alleyway, which leads to a further alleyway, which leads to a courtyard.... should the innermost one6meet the ten conditions mentioned in Halachah 1 and thus require a mezuzah, they all require [mezuzot].7because of it. Therefore, [our Sages] stated: A gate which opens up from a garden to a courtyard requires a mezuzah.8The Rambam rarely mentions references to any source other than the T'nach. In this instance when he does, the definition of the source to which he refers is a matter of question.
Most commentaries cite the Rambam's source as Menachot 33b. The passage there, however, speaks of a gate leading from a room to a garden or from a room to a courtyard. The Kiryat Melech cites a reference in Chapter 2 of the tractate of Mezuzah, which describes precisely the situation mentioned by the Rambam.", + "A toilet, a bathhouse, a mikveh,1even when used only for the purpose of ritual immersion a tannery,2which is characterized by a foul smell, since feces are often used in the processing of leather. and the like, do not require a mezuzah, since they do not constitute a dignified dwelling.3Yoma 11b explains that this exclusion is implied by the commandment to place a mezuzah on our \"homes.\" Only a dignified dwelling, like a home, requires a mezuzah.
A sukkah on the holiday of Sukkot,4If, however, one dwelled in such a structure for the entire year, a mezuzah would be required. and a house on a ship5Although the commentaries accept this law in principle, they question the Rambam's source. Among the possibilities offered are the Midrash Tannaim, Parashat Va'etchanan, and the Jerusalem Talmud, Megillah 4:12.
The latter source compares tefillin to mezuzah and explains that the mitzvah of tefillin has an advantage, because it is fulfilled by those who travel in the desert or journey upon the sea. From this, one can conclude that the mitzvah of mezuzah is not fulfilled at sea. do not require a mezuzah, for they do not constitute a permanent dwelling.6The same principle applies to other dwellings of a temporary nature. Based on this principle, the Birchai Yosef (Yoreh De'ah 286) exempts patients in a hospital or inmates in prison of the obligation to have a mezuzah on their doors.
Similarly,
[With regard to] the two booths of a potter, one inside the other:7In Talmudic times, a potter would set up two booths, an inner booth, where he would live and store his belongings, and an outer booth, where he would work and exhibit his wares (Sukkah 8b). The inner booth requires a mezuzah. However, The outer booth does not require a mezuzah,8Sukkah (loc. cit.) asks: Although the outer booth is not a dwelling and, therefore, does not, in and of itself, require a mezuzah, perhaps a mezuzah should be affixed because it leads to the inner booth? The Talmud answers because it9the outer booth is not a permanent structure.10and only an entrance of a permanent nature can be considered an \"entrance to an entrance\" and is required to have a mezuzah (Kessef Mishneh). Note the Ra'avad and Rashi, who interpret the passage from Sukkah differently. Stores in a market place do not require a mezuzah because they are not permanently used as a dwelling.11Note the Kitzur Shulchan Aruch 11:14, which states that this law applies only to stalls used for business fairs that are left vacant after the fair is over. If, however, merchandise is continually left in a store, a mezuzah is required.", + "A dwelling1or room which has many doorways requires a mezuzah for each and every doorway,2that meets the ten qualifications mentioned above. even though one generally enters and leaves through only one of them.3Even if a doorway is never used. As long as the potential for using it exists, a mezuzah is required. If, however, the doorway is barred closed so that it will not be used, no mezuzah is necessary.
A small entrance between a dwelling and a loft requires a mezuzah.4On the surface, this statement, is unnecessary. Clearly, such an entrance would require a mezuzah. Perhaps the Rambam is implying that a mezuzah is required even though the opening lies horizontally in the roof of the house. There is a difference of opinion on this matter, and the Kitzur Shulchan Aruch 11:20 requires a mezuzah only on an entrance that stands upright. When there is a separate room in a house, or even one room which leads to another room,5This law reflects how dramatically socio-economic standards have changed. In Talmudic times and in the Rambam's era, a dwelling which had more than one large room was an unusual phenomenon. it is necessary to affix a mezuzah on the doorway to the innermost room, the doorway to the outer room, and the doorway to the house,6There is no maximum number of mezuzot in a house. since all of them are used for the purpose of dwelling and are permanent structures.7The Kessef Mishneh states that this law is self-evident, based on the Rambam's statements in Halachah 8. The commentaries explain, however, that the above halachah describes a situation where many entrances require a mezuzah because of another room. In this instance, each of the rooms itself requires a mezuzah.", + "When a person frequently enters and leaves through an entrance between a synagogue and a house of study1which do not require a mezuzah, as mentioned in Halachah 6 above, and his own house, that entrance requires a mezuzah.2because the fact that it is an entrance to one's own house is considered of predominant importance.
When there is an entrance between two houses,3or more particularly, between two rooms in the same house [the position of the mezuzah] is determined by the door-hinge.4This principle is called heker tzir (Menachot 33a). The mezuzah is placed on the side on which the hinge can be seen.5i.e., the side to which the door opens. This halachah is very significant with regard to contemporary homes, which possess many rooms, and it is necessary to determine the side of the entrance on which the mezuzah should be placed. The Rambam explains that this is determined by the direction to which the door opens: The mezuzah is placed on the right side of the entrance to the room to which the door opens.
The Shulchan Aruch (Yoreh De'ah 289:3) quotes the Rambam's decision. The Turei Zahav 289:4 and the Siftei Cohen 289:6 mention two other factors:a) The order in which one enters the rooms from the entrance to the house. The room which is closer to the entrance to the house is considered as leading to the room which is further removed, and the mezuzah is placed on the right side of the entrance to the latter room;
b) The importance of the rooms. The room which is less important is considered as leading into the room which is more important, and the mezuzah is placed on the right side of the entrance to the latter room.These principles are also significant if an entrance has no doors or has sliding doors. The above concepts apply only to rooms within a house. If the door leads to the public thoroughfare, the mezuzah is always placed on the right-hand side as one enters the house.", + "Where is the mezuzah affixed? At the inside of the entrance,1Menachot 32b explains that the Hebrew uvish'arecha, translated as \"on your gates,\" can also be rendered \"within your gates.\" Note the commentary on Chapter 5, Halachah 8, which explains that, when there is no other alternative, the mezuzah may be affixed inside the entrance, on the back of the doorpost. within a handbreadth of the outer edge of the doorpost,2Menachot 33b gives two reasons for this position: a) so that one will encounter God's name as soon as one enters one's home;b) so that the protective influences aroused by the mezuzah will affect a greater portion of the home. at the beginning of the top third of the entrance.3Menachot 33a derives this concept from the fact that the Torah teaches the mitzvah of mezuzah directly after the mitzvah of tefillin. Just as tefillin are placed on the upper portion of one's arm, a mezuzah should be placed on the upper portion of the entrance. (Note the Nekudot HaKessef 289, who objects to this decision.) If it was affixed higher up,4Note the Ra'avad, who states that when a doorway is very high, the mezuzah should be placed at the height of one's shoulders. (See Siftei Cohen 289:4.) it is acceptable as long as it is at least a handbreadth below the lintel.5Rabbenu Asher and the Ashkenazic authorities maintain that the mezuzah may be placed next to the lintel.
It must be placed at the right-hand side6This law applies even when a house is owned by a left-handed person (Ramah, Yoreh De'ah 289:2). as one enters the house.7Yoma 11b explains that the word veitecha, \"your house,\" can also be interpreted, \"as you enter,\" implying that the mezuzah should be positioned as one enters a house or room. If it is placed on the left-hand side, it is invalid.8It is not considered as if one has fulfilled the mitzvah at all.
A house belonging to partners requires a mezuzah.9Yoma, loc. cit., explains that although Deuteronomy 6:9 uses the singular form for \"your house,\" it does not exclude houses belonging jointly to many people.
The Kessef Mishneh relates that it would have been more appropriate to mention this law at the beginning of the chapter; nevertheless, the Rambam mentions it here because it is derived from the same Talmudic passage as the preceding law.
Note the Kitzur Shulchan Aruch 11:19, which states that an entrance which one shares with a gentile does not require a mezuzah.", + "A person must show great care in [the observance of the mitzvah of] mezuzah, because it is an obligation which is constantly incumbent upon everyone.
[Through its observance,] whenever a person enters or leaves [the house], he will encounter the unity of the name of the Holy One, blessed be He, and remember his love for Him. Thus, he will awake from his sleep and his obsession with the vanities of time, and recognize that there is nothing which lasts for eternity except the knowledge of the Creator of the world. This will motivate him to regain full awareness and follow the paths of the upright.
Whoever wears tefillin on his head and arm, wears tzitzit on his garment, and has a mezuzah on his entrance, can be assured that he will not sin, because he has many who will remind him. These are the angels, who will prevent him from sinning, as [Psalms 34:8] states: \"The angel of God camps around those who fear Him and protects them.\"
Blessed be God who offers assistance." + ], + [ + "It is a positive commandment1Sefer HaMitzvot (Positive Commandment 18) and Sefer HaChinuch (Mitzvah 613) count this mitzvah as one of the 613 mitzvot of the Torah. for each and every Jewish man2With this expression, the Rambam excludes women and minors. The Sefer HaChinuch (loc. cit.) explains that although this mitzvah is not associated with a specific time, since women are not obligated to study Torah, they are also not required to fulfill this mitzvah. Note the Sha'agat Arieh (Responsum 35), who objects and obligates women in this mitzvah. to write a Torah scroll for himself, as [implied by the commandment (Deuteronomy 31:19)]: \"And now,3Although this command was addressed to Moses, the fact that the plural form of the word \"write\" is used indicates that the command was addressed to the entire people. write down this song4the song Ha'azinu for yourselves,\"5The above is a quote from Sanhedrin 21b. The Talmud, however, does not explain how this verse serves as a commandment to write a Torah scroll. The following interpretation is the Rambam's. i.e., write down the [entire] Torah which contains this song. [The basis for this interpretation is] that the Torah should not be written passage by passage.6See Halachah 14.
Even if a person's ancestors left him a Torah scroll, it is a mitzvah to write one himself.7The Sefer HaChinuch (loc. cit.) explains that this was intended so that there would be many Torah scrolls available to allow everyone the opportunity to study. Alternatively, a person will be far more motivated to study in a new scroll which he produced himself. If a person writes the scroll by hand, it is considered as if he received it on Mount Sinai.8Taking the effort to write the scroll oneself indicates that, had the person lived at the time the Torah was given, he also would have joined the Jews in traveling to Mount Sinai to receive it (Nimukei Yosef, Menachot). If he does not know how to write9a scroll according to all the particular halachic requirements himself, [he should have] others write it for him.10i.e., he should hire a scribe or purchase a Torah scroll. Menachot 30a states: \"A person who purchases a Torah scroll in the public market is like someone who grabs a mitzvah in the marketplace.\" Rashi maintains that purchasing a Torah scroll fulfills a mitzvah, but the mitzvah is not as complete as if one had written the scroll oneself. The Ramah, however, states (Yoreh De'ah 270:1) that if a person merely purchases a Torah scroll without checking it, he does not fulfill the mitzvah at all.
Note the statements of the Tevuot Shor, which explain that if another person can perform a mitzvah in a more complete manner than one is able to do oneself, it is preferable to commission him to do so as one's agent. In this instance, since most people cannot write a Torah scroll as attractive and halachically accurate as a professional scribe, it is preferable to hire the latter to write one's scroll.
Anyone who checks even a single letter of a Torah scroll is considered as if he wrote the entire scroll.11Unless the scroll is checked, it cannot be used (See Halachah 12). Checking also involves effort.
In his Hilchot Sefer Torah, Rabbenu Asher explains that, at present, this mitzvah is also fulfilled by writing chumashim, texts of the Talmud, and other books of Torah law. This concept is also quoted by the Shulchan Aruch (Yoreh De'ah 270:2).
The Turei Zahav (270:4) explains that Rabbenu Asher's intention was not that there is no longer a mitzvah in writing a Torah scroll (for it is impossible that a change in circumstance will nullify a Biblical command), but that the original mitzvah has been extended to include these other texts.
Since even according to Rabbenu Asher's view, there is a mitzvah for each person to write a Torah scroll for himself, it is difficult to comprehend why we do not see many individuals trying to fulfill this mitzvah. This question is particularly pertinent in light of the Rambam's statements at the conclusion of the list of positive commandments in Sefer HaMitzvot, where he describes the writing of a Torah scroll as a mitzvah which a person is obligated to fulfill.
It is possible to explain that since many people are not capable of actually writing a Torah scroll themselves and do not have the financial resources to purchase one and check it, they fulfill this mitzvah through purchasing letters in a Torah scroll written by the community (Pit'chei Teshuvah 270:1; Likkutei Sichot, Vol. 24).", + "A king is commanded to write another Torah scroll1Sefer HaMitzvot (Positive Commandment 17) and Sefer HaChinuch (Mitzvah 503) count this mitzvah as one of the 613 mitzvot of the Torah. for himself, for the sake of his sovereignty,2This scroll must be written while the king is in office. If he wrote it beforehand, even if he knew that he would inherit the throne, he does not fulfill this mitzvah. in addition to the scroll which he possessed while a commoner,3The Rambam does not state \"which he wrote while a commoner.\" His choice of phraseology implies a leniency. Were the king to inherit a scroll from his family, he need not write two scrolls (one to fulfill the mitzvah of writing a Torah scroll and one \"for the sake of his sovereignty\"). Writing a single scroll is sufficient (Kessef Mishneh, Hilchot Melachim 3:1). as [Deuteronomy 17:18] states: \"And when he sits on his royal throne, he shall write....\"4Writing this scroll makes the king conscious that there exists an authority above his own (Sefer HaChinuch, loc. cit.). This scroll should be checked against the scroll in the Temple Courtyard5The Rambam's source is the Jerusalem Talmud (Sanhedrin 2:6). A Torah scroll must be checked for accuracy against an existing scroll. There was a scroll kept in the Temple Courtyard for this purpose. by the Supreme Sanhedrin.
The one which he possessed while he was a commoner should be placed in his storage chambers,6The intent is not that it should be hidden away, but that - in contrast to the scroll he writes as king - it need not accompany him at all times. Rather, like a Torah scroll kept by a common person, it should be kept in a storage closet. and the one that he wrote7or had written for him - while he was a king, should be with him at all times. - except in the circumstances mentioned in the following halachah. - or had written for him - while he was a king, should be with him at all times. When he goes out to war, his Torah scroll should be with him. When he returns, it should be with him. When he sits in judgment, it should be with him.8Sanhedrin 21b states that the king should \"wear the scroll on his arm like an amulet, as it is written, 'I have set God before me at all times. Since He is at my right hand, I will not be budged' (Psalms 16:8 .\" When he dines, it should be opposite him,9but not with him, lest it become soiled by food. as [Deuteronomy 17:19] states: \"And it shall be with him and he shall read it10He alone. This scroll is reserved for the king's personal use. None of his subjects may study from it (Tosefta, Sanhedrin 4:4). all the days of his life.\"", + "If a king did not possess a Torah scroll before he became king, he must write two Torah scrolls after he ascends the throne: one to place in his storage chambers,1thus fulfilling the mitzvah incumbent upon every Jew and the other to accompany him at all times,2fulfilling the mitzvah incumbent upon him as king. Deuteronomy 17:18 explicitly states that the scroll associated with his royal position should be his \"second Torah scroll.\" never leaving his presence except at night,3The Or Sameach suggests amending the text based on the Sifre, which requires the king to have his Torah scroll with him at night (except when sleeping). As support for this change, the Tzafnat Pane'ach quotes Hilchot Melachim 3:5:
He should be involved in Torah study and the needs of Israel by day and by night, as it is said: \"It should accompany him and he should read it all the days of his life.\" when he enters the bathhouse, the toilet, or when he sleeps.4even during the day. Deuteronomy 17:19 states, \"It should accompany him and he should read it.\" Sanhedrin 21b concludes: Where he can read it, it should accompany him; excluding places like those mentioned above, where it is not permitted to recite words of Torah. (See Hilchot Melachim 3:1.)", + "A Torah scroll which was written on unruled [parchment]1See Chapter 1, Halachah 12. or which was written with portions on g'vil and portions on k'laf2See Chapter 1, Halachah 7, for a definition of these terms. is invalid.3because the portions appear as two different scrolls. It must be written either entirely on g'vil or entirely on k'laf.4As mentioned in Chapter 1, Halachah 8, it is preferable to write a scroll on g'vil. Nevertheless, as explained in the commentary, at present, it is customary to write on k'laf.
How should a Torah scroll be written? One should write with very careful and attractive calligraphy,5Shabbat 133b interprets Exodus 15:2: \"This is my God and I will glorify Him,\" to mean \"perform mitzvot before Him in a beautiful manner... make a beautiful Torah scroll... with beautiful ink, a beautiful pen, and a skilled scribe.\" leaving the space the size of a small letter6a yud between each word7On one hand, the words (and similarly, the letters mentioned below) should not be too close to each other lest one be unable to differentiate between them. Conversely, leaving too large a gap between them is not attractive. and a hairbreadth's space between each letter.8See the conclusion of Chapter 8. The space of a line should be left between each line.9Leaving this space between the lines makes the text easier to read.10The length of each line should be thirty letters, so that one can write the word למשפחושיכם, the longest word in the Torah. The Rambam and similarly, Menachot 30a, write this world in a full form, containing a vav, and thus containing ten letters. Nevertheless, according to our tradition, the word never appears with a vav in the Torah and thus contains only nine letters.
The length of each line should be thirty letters so that one can write the word למשפחותיכם three times.11The Hagahot Maimoniot states that this is approximately a handbreadth. This should be the width of every column.12The Siftei Cohen (272:3) states, however, that this figure is not a hard and fast rule, and everything depends on the penmanship of the particular scribe. (See also Tosafot, Menachot 30a.) A line should not be shorter than this, lest the column appear like a note;13The Rambam's phraseology differs slightly from his source, Menachot, loc. cit., which states: \"One should not write [a scroll] with many columns [i.e., with short columns], lest it appear like a letter.\" nor wider than this, so that one's eyes will not wander through the text.14i.e., a person will become confused which line he is on (Menachot, loc. cit.).", + "One should not reduce the size of a letter1i.e., write it narrower than usual in order to leave the proper amount of space between one passage and another.2This refers to the following situation. A passage ends in the middle of the line and the next passage is s'tumah (see Chapter 8, Halachah 2). Thus, space for nine letters must be left between the two passages. The scribe should not write the letters narrower than usual to allow him to fit them in the space which is left. Instead, at the outset, he should plan the scroll in a manner in which such difficulties will not arise.
The Turei Zahav (273:2) writes that if the scribe does not plan properly and is forced to write narrower letters, the scroll is not disqualified.
Should [a scribe] have to write a word with five letters [at the end of a line, and there not be sufficient space for them all], he should not write two within the column and three beyond its margins.3Note the K'nesset HaGedolah, which questions whether the scroll is disqualified if written in this manner. From the Rambam's phraseology here and in Halachah 9, it appears that he considers this a preference, but not an absolute requirement. This view is stated in the Shulchan Aruch (Yoreh De'ah 273:5). Rather, he should write three within the column, and two beyond its margins.4Thus, the majority of the word is within the margins. If there is no room on the line to write [at least] three letters, he should leave an empty space and continue at the beginning of the [next] line.5The Shulchan Aruch (Yoreh De'ah 273:3) articulates the Rambam's thoughts, explaining that the scribes should leave empty spaces rather than elongate the letters (for doing so distorts their shape). At present, the latter practice has, nevertheless, become common.", + "Should [a scribe] have to write a two-letter word [after completing a line], he should not write it between the columns.1Although one is allowed to write two letters of a five-letter word outside a column's margins, it is not proper to write an entire word there even if it consists of only two letters (Kessef Mishneh). Instead, he should write it at the beginning of the [following] line.2even though it will cause him some difficulty in spacing out the following line.
[The following rules apply] if one had to write a word3In one of his responsa, the Rambam states that this should not be done with God's name. See Shulchan Aruch (Yoreh De'ah 276:8). of ten4As stated above, according to our tradition, the longest word in the Torah has only nine letters. - or more5Though there are no words with more than nine letters in the Torah, the megillah contains one eleven-letter word. The same rules that apply to writing a Torah scroll apply in its composition. or fewer6letters in the middle of a line, and less space than necessary remained within the column: If it is possible to write half of the word within the column, with [only] half extending beyond the margin, he should. - Though the Shulchan Aruch (Yoreh De'ah 273:4) quotes the Rambam's decision as halachah, theSiftei Cohen 273:4 (based on the opinion of Rabbenu Asher) maintains that one should not write more than two letters outside a column's margins. Significantly, in the laws of tefillin (Orach Chayim 32:33), the Shulchan Aruch also quotes Rabbenu Asher's view. - letters in the middle of a line, and less space than necessary remained within the column: If it is possible to write half of the word within the column, with [only] half extending beyond the margin, he should. If that is not possible, he should leave an empty space and continue at the beginning of the next line.7Note the commentary at the conclusion of the previous halachah.", + "One should leave four empty lines between each of the books of the Torah, neither more, nor less, starting the next book at the beginning of the following line.1Note the Pitchei Teshuvah (273:1), which states that one should not conclude any of the first four books of the Torah on the final line of a column.
One should complete the entire Torah in the middle of the line at the bottom of the column. If many lines remain in the column, he should write shorter lines,2The Ramah (Yoreh De'ah 272:4) states that one may also write the words with taller letters which take up several lines each. beginning at the beginning of the line, but not completing it,3This differs from Rashi's interpretation of Menachot 30a, which maintains that one should write the lines in pyramid form. so that the words לעיני כל ישראל4These are the final words of the Torah. Concluding in the middle of the line is a clear indication that these are the Torah's final words (Turei Zahav 272:6). are in the middle of the line at the bottom of the column.", + "One should be careful regarding the oversized letters, the miniature letters,1According to tradition, each letter appears once in the Tanach in a form smaller than all the other letters, and once in a form larger than all the other letters. the letters that are dotted,2At times, shapes resembling asterisks are place above letters in the Torah. Each time letters are written in such a manner, several exegetical interpretations are offered explaining the deviation from the norm.
The Hebrew word nekudot is also used to refer to the signs which serve as vowels in the Hebrew language. The Shulchan Aruch (Yoreh De'ah 274:7) disqualifies the use of a text which includes these signs. the letters that have abnormal shapes3e.g.,the pe'in that are bent over, and the crooked letters - See the Chatam Sofer, Responsum 265. - e.g., the pe'in that are bent over - and the crooked letters that the scribes have copied from each other in a chain of tradition.4Rarely are these factors mentioned in the Talmud or the early codes. Rather, traditions regarding these letters were handed down from scribe to scribe.
[Similarly,] care should be taken regarding the crowns5i.e., on which letter to place a crown(s) and the number [of crowns placed on a letter].6The number of crowns is not uniform There are some letters that have [only] one crown, and others that have seven crowns.7Menachot 29b states that when Moses ascended to heaven, he found God attaching crowns to the letters of the Torah. When he questioned God concerning their purpose, God told him that, in the future, there would be a man (Rabbi Akiva) who would derive mountains upon mountains of laws from each particular crown.
There is a serious difference of opinion between the Rambam and Rabbenu Asher regarding the crowns. Rabbenu Asher maintains that crowns should be placed on the letters שעטנ\"ז ג\"ץ. The Rambam maintains that the letters on which the crowns are placed is a matter of tradition extending back to Moses. In practice, today, it is customary to place crowns on the letters שעטנ\"ז ג\"ץ at all times, and to place crowns on certain other letters depending on tradition. All these crowns are shaped like8tiny zeiynin. They should be as thin as a hair.", + "All the above matters were mentioned only because this is the most perfect way of performing the mitzvah. Should one, however, alter the structure [of a scroll from that] mentioned above or not be precise regarding the placement of the crowns, [the scroll is acceptable]5There is a difference of opinion in this regard between the Rambam and Rabbenu Asher, who maintains that a Torah scroll lacking crowns is disqualified. As explained in the commentary on Chapter 2, Halachah 9, the Shulchan Aruch advises adding all the necessary crowns before using the scroll. if all the letters were written as they should be.
[Similarly,] if one wrote the lines closer together, separated them further, lengthened them, or shortened them,6See Halachah 6 regarding these three factors. the scroll is acceptable, provided one letter does not touch another,7See the conclusion of Chapter 8. If the letters touch, they must be separated before the Torah scroll may be used (Shulchan Aruch, Yoreh De'ah 274:4). no letters are omitted, extra letters are not added,8See Halachot 11-13. the shape of even a single letter is not altered, and the [form of the passages, whether] p'tuchah or s'tumah, is not changed.9See Halachah 11 and Chapter 8, Halachah 3.", + "There are other practices which, although they are not mentioned in the Talmud, have been followed by scribes as tradition, transferred from generation to generation. They include that:
a) the number of lines in each column not be less than 48 nor greater than 60;
b) there is a space of approximately nine letters left empty between each passage, so that one could write the word אשר three times;
c) that the five lines above the song recited at the Red Sea begin with the words: haba'im, bayabashah, י-ה-ו-ה and b'Mitzrayim, and that the five lines below that song begin with the words: vatikach, achareha, sus, vayetz'u, and vayavo'u.
d) that the six lines above the song, Ha'azinu begin with the words: v'a'idah, acharei, haderech, b'acharit, l'hach'iso, and k'hal, and that the five lines below that song begin with the words: vayavo, l'daber, asher, hazot, asher.", + "All the above matters [were mentioned]1in the previous halachah only because this is the most perfect way of performing the mitzvah. If one deviated from them, [the scroll] is not disqualified.2only because this is the most perfect way of performing the mitzvah. If one deviated from them, [the scroll] is not disqualified.
In contrast,3There are more serious scribal errors that can render a scroll unfit for use. if one wrote the short form of a word that should be spelled using a long form, or the long form of one that should be spelled using a short form,4As mentioned in the commentary on Chapter 2, Halachah 3, there are times when the Hebrew vowels cholam and shuruk are written with a letter vav, and times when that letter is omitted. Similarly, there are times when the vowel chirik is written with a yud, and times when that letter is omitted.
The expression malei, rendered as \"full form,\" refers to the form that includes the extra letter. Chaseir, rendered as \"short form,\" refers to the form that lacks the extra letter. [the scroll] is disqualified.5Although in its present condition, the scroll cannot be used for a public Torah reading, as explained in the following two halachot, the scroll is not necessarily totally disqualified. In certain circumstances, it can be corrected and then used.6[The same ruling applies if, in circumstances where one word is written in the Torah scroll and a different word is read] There are several instances when, although one word is written in the Torah scroll, a different word is recited when the Torah is read publicly. Both the written text of the Torah and the traditional way in which it is read have their source in the revelation at Sinai (Nedarim 37b).
[The same ruling applies if, in circumstances where one word is written in the Torah scroll and a different word is read] - e.g.,yishkavenah is read instead of yishgalenah (Deuteronomy 28:30), and uvat'chorim is read instead of uva'folim (Deuteronomy7In these instances, both the words share approximately the same meaning; however, the term that is read in public is slightly less harsh than the term actually written in the Torah. 28:27 - one writes the word that is read [instead of the word that is written].8See the Shulchan Aruch (Yoreh De'ah 275:6).
Similarly, if one wrote a passage that should be p'tuchah as s'tumah, or one that should be s'tumah as p'tuchah,9See Chapter 8, Halachot 1 and 2. or if one wrote another passage from the Torah10other than the songs in the form of one of the songs,11i.e., the song of celebration after the crossing of the Red Sea or the song Ha'azinu or wrote one of the songs in the form of another passage,12See the conclusion of Chapter 8. [the scroll is disqualified].13See the Shulchan Aruch (Yoreh De'ah 275:1-5). It does not have the holiness of a Torah scroll and, instead, is considered as one of the chumashim from which children are taught.14In Talmudic times, even children would learn from scrolls. These scrolls, however, could not be used for the communal Torah readings; they have the same level of holiness as sacred texts that are printed today. Compare to Halachah 14.", + "A Torah scroll1The Ramah (Yoreh De'ah 279:1) quotes the ruling of the Hagahot Maimoniot, who applies this principle to the other books of the Tanach and, also, to other sacred texts, such as the Talmud. (See also Rashi, Ketubot 19b.) that is uncorrected should not be left [unattended to]2lest the error it contains cause a person to err regarding a law or Torah concept. for more than thirty days.3As apparent from Bava Metzia 118a, this is a period that our Sages generally granted to correct various problems. Rather, it should either be corrected4as mentioned in the following halachah or entombed.5as mentioned in Chapter 10, Halachah 3.
A Torah scroll that has three6or fewer errors in each column should be corrected. If it has four, it should be entombed.7For a scroll with more corrections than this will not be attractive (Menachot 29b). Should the majority of a scroll have been checked to be accurate8The Kessef Mishneh interprets this to mean that the majority of the letters of the scroll are written properly, even if there are three or more errors in most of the columns. This interpretation is quoted as halachah by the Siftei Cohen 279:4. The Ziv Mishneh differs, and interprets this as meaning that the majority of the columns of the scroll are written properly. and there are four9or more errors in each column of the remainder of the scroll, the scroll should be corrected, provided there is at least one column of the defective portion that has fewer than four errors.10Tosafot, Menachot, loc. cit., emphasizes that this leniency is granted only when the column was written correctly at the outset. If this column also had been corrected, it may not serve as the basis for the correction of the entire scroll.", + "When does the above apply? When one wrote the short form of a word instead of the long form, and one will thus be forced to insert the [extra] letters between the lines.10If so many words are written between the lines, the scroll will not be attractive and it is therefore disqualified. If, however, one wrote the long form of a word instead of the short form, one may correct the scroll even if there are many errors on each page. In such an instance, one removes a letter instead of inserting it.11The Ramah (Yoreh De'ah 279:4) suggests rewriting the other words on the line with a slightly elongated script, so that an empty space will not be left.", + "It is permitted to write a scroll containing each of the five books of the Torah individually.1See Ketubot 103b, which relates how Rabbi Chiyya wrote five Torah scrolls and gave each one to a different child to learn from, in order to preserve Torah study among the Jewish people. These scrolls do not have the sanctity of a Torah scroll.2As mentioned in Hilchot Tefillah 12:23, these scrolls may not be used for the communal Torah readings, nor must they be awarded the same degree of respect as a kosher Torah scroll.
One should not write3In one of his responsa, the Rambam explains that this prohibition also applies to embroidering or engraving passages from the Torah. a scroll that contains several passages,4See Halachah 1 and commentary which use this law as the basis for the derivation of the mitzvah to write a Torah scroll. nor should one write a scroll5containing verses from the Torah for a child to learn from.6Surely, writing passages from the Torah for other purposes is forbidden. In the above-mentioned response, the Rambam criticizes people who write passages from the Torah as amulets or for other similar purposes. This is, nevertheless, permitted if one [ultimately] intends to complete an entire book of the Torah.7Ketubot 103b relates that Rabbi Chiya wrote five scrolls, each containing one of the books of the Torah and gave them to five different children to study.
Rabbenu Yitzchak Alfasi (in his notes on Gittin 60a) differs, and allows passages from the Torah to be written for instruction. Even though this is forbidden by the letter of Torah law, the Rabbis allowed such scrolls to be written to enable people who could not afford to have an entire book of the Torah written for them to teach their children.
The Shulchan Aruch (Yoreh De'ah 283:2) quotes the Rambam's decision, while the Siftei Cohen (283:3) accepts Rabbenu Yitzchak Alfasi's position. It is permitted to write a scroll with [verses from the Torah] when one writes three words in a line spaced out disjointedly.8Our translation is based on the responsum mentioned above. The Rambam's intent is that each line contains only three words and that no line is positioned directly below (or in any other organized pattern), so that the passage will not appear as a single entity.
The source for this law is Gittin 60a, which relates that Queen Heleni had a golden tablet made on which was inscribed the passage for a sotah, so that the priests would not have to copy it from a Torah scroll on every occasion. Because of the prohibition against writing passages from a Torah scroll separately, this tablet was written in the above manner. (Note a somewhat different description of this tablet in the Rambam's Commentary on the Mishnah, Sotah 2:4.)", + "It is permitted to include [all the books of] the Torah, the Prophets, and the Holy Scriptures in a single scroll.1See, however, the following halachah, which describes the status of such a scroll.
Four empty lines should be left between each book of the Torah,2as stated above, Halachah 7 and three empty lines between each book of the Prophets.3Our text of Bava Batra, 13b, which serves as the source for this halachah, appears to indicate that four lines should be left between each book of the Prophets as well. Note, however, Soferim 2:4, which, like the Rambam, mentions leaving only three lines. The Shulchan Aruch (Yoreh De'ah 283:1) quotes the Rambam's decision. One should also leave three lines between each book of the twelve [minor] prophets,4Although they are considered in their entirety as a single book of the Bible, this distinction between the works of each prophet should be made.5Although some of the minor prophets - e.g., Hoshea and Amos (see the Rambam's introduction to the Mishneh Torah) - chronologically preceded Isaiah, because of the size of their books they were included as a unit (Bava Batra, loc. cit.). so that should one desire to cut, he may do so.6Based on Bava Batra, loc. cit., the Kessef Mishneh maintains that there is an error in the published version of the text and that it should read as follows:
One should also leave three lines between each book of the twelve [minor] prophets. [Alternatively, within the works of the prophets,] one may complete [a book] at the end [of a column] and start [the following one] at the beginning [of the following column], so that should one desire to cut, he may do so.
Rav David Arameah sees no reason to amend the text, and explains that the space is left between the books, \"so that should one desire to cut, he may do so.\"
This is the order of the Prophets: Joshua, Judges, Samuel, Kings,7The division of Samuel and Kings into two books was first introduced by the Vulgate, the Church's translation of the Bible into Latin. Jeremiah, Ezekiel, Isaiah,8Although chronologically, Isaiah preceded Jeremiah and Ezekiel, because of thematic connection, Bava Batra 14b favors the order quoted by the Rambam:
The Book of Kings ends with a description of the destruction of the First Temple. This is also the theme of the majority of Jeremiah's prophecies. The Book of Ezekiel begins with the theme of destruction and exile, but concludes with visions of Mashiach's coming. Afterward, it is followed by the Book of Isaiah, which focuses primarily on the Messianic redemption. the Twelve [Minor Prophets].
This is the order of the Holy Scriptures: Ruth, Psalms, Job,9These three books are arranged in chronological order, according to the opinion that maintains that Job lived in the time of King Solomon. Proverbs, Ecclesiastes, the Song of Songs,10Rashi, Bava Batra, loc. cit., explains that King Solomon wrote these three books in this order, completing the Song of Songs in his old age. Lamentations, Daniel, Esther, Ezra,11These texts are also in chronological order. According to the Talmud, the books of Ezra and Nechemiah are a single text. (See also Sanhedrin 93b.) Chronicles.12which was written by Ezra in Babylon (Bava Batra 15a).", + "All sacred texts may be written only on a ruled [surface]. [This applies] even if they are written on paper. One may write three words without ruling [the surface on which they are written]. Writing any more than that is forbidden.
A scroll that includes the Torah, the Prophets, and the Holy Scriptures does not possess the same degree of holiness as a Torah scroll. Rather, it is like a scroll containing one of the books of the Torah, because the addition [of a book in the scroll] is equivalent to having omitted one." + ], + [ + "There are two forms for a passage1The Torah is divided into 669 passages, each containing one or more verses. There are two structures with which they are written: p'tuchah (described in this halachah) and s'tumah (described in the following halachah). which is written as p'tuchah:2P'tuchah literally means \"open.\" This name is given because an empty space is left on the preceding line. [One form is used] when one completes [the previous passage] in the midst of the line.3as explained below, leaving an empty space large enough to contain nine letters. Then, one should leave the remainder of the line empty and begin the passage that is p'tuchah at the beginning of the following line.4All the halachic authorities accept the use of this form for a passage written as p'tuchah.
When is [this form] used? When the empty space is large enough to contain nine letters.5In Chapter 7, Halachah 10, the Rambam defines this measure as enough space to write the word רשא three times. In this context, the Beit Yosef (Yoreh De'ah 275) states that, after the fact, a scroll is not disqualified if a space necessary to write nine yuddim is left open. If, however, the empty space is very small or one concludes [the previous passage] at the end of the line, one should leave one line totally empty and begin the passage that is p'tuchah at the beginning of the third line.6Rabbenu Asher differs, and maintains that, in such an instance, the passage written as p'tuchah should be begun on the second line, but a space large enough to contain nine letters should be left at the beginning of the line.
Because of this difference of opinion, the Shulchan Aruch (Yoreh De'ah 275:2) suggests that the scribes structure their text so that the passage that precedes a passage which is p'tuchah always ends in the middle of the line, leaving a space large enough to contain nine letters and one word of the new passage. All authorities agree that this form is setumah. The Ramah adds, however, that if that is not possible, one should write the passage according to the Rambam's decision.", + "There are three forms for a passage that is written as s'tumah:1S'tumah means \"closed.\" [One form is used] when one completes [the previous passage] in the midst of the line. Then, one should leave the above-mentioned amount of empty space2The space must be large enough to contain nine letters. and begin writing at least one word of the passage written as s'tumah at the end of the line. Thus, there will be a space in the middle [of the line].3Rabbenu Asher also accepts this as a proper form for a s'tumah passage.
When there is not enough room left on the line to leave this amount of space open and write at least one word at the end of the line, one should leave the entire space empty, then leave an empty space at the beginning of the second line,4There is a debate among the authorities (See Turei Zahav 32:25; Shulchan Aruch HaRav 32:51) if it is necessary that the space of nine letters be left open on a single line or if it is sufficient that the sum total of the space at the end of the previous line and the beginning of the new line be equal to this measure. and begin writing the passage to be written as s'tumah in the middle of the second line.
When one completes the previous passage at the end of the line, one should leave a space of the above-mentioned size at the beginning of the second line and begin writing the passage to be written as s'tumah in the middle of the line.5Rabbenu Asher does not accept the Rambam's opinion on this, and requires different forms in these instances for a passage to be written as s'tumah.
The Shulchan Aruch (Yoreh De'ah 275:2) maintains that a scribe should structure his text so that all the passages that precede a passage to be written as s'tumah end at the beginning of a line, so that one can leave the required space and fit in one word of the new passage. The Ramah adds, however, that if that is not possible, one should write the passage according to the Rambam's decisions.
Thus, a passage written as p'tuchah always begins at the beginning of the line, and a passage written as s'tumah always begins in the middle of the line.", + "A scroll that has errors regarding the long and short form of letters can be corrected and checked as explained above.6See Chapter 1, Halachah 16; Chapter 7, Halachot 12-13. In contrast, if:
one erred with regard to the space between passages and wrote a passage that should be written as p'tuchah as s'tumah, or one that should be written as s'tumah as p'tuchah;
one left an empty space where a [new] passage does not [begin];
one continued writing in the normal manner without leaving a space between passages; or
one changed the form of the songs,7The Rambam is referring to the form of the song sung after the crossing of the Red Sea, and the song Ha'azinu. He describes their proper form at the conclusion of the following halachah.
Significantly, the Shulchan Aruch (Yoreh De'ah 275:3) rules that, although a Torah scroll is disqualified if one writes either of these two songs in the same form as the rest of the Torah, if one writes them in a way that differs both from the usual form of the Torah and the manner in which these songs are customarily written, the scroll is not necessarily disqualified. the scroll is disqualified and may never be corrected.8In one of his responsa, Rabbenu Asher explains that this is not an absolute statement. The scribe may correct the text by erasing the passage that has been written improperly. Nevertheless, this will not generally be done, because:
a) if the passage contains God's name, it is forbidden to erase it; or b) leaving the required space between passages may cause the space for the passages themselves to be too cramped.
The Ramah (Yoreh De'ah 275:1) quotes Rabbenu Asher's opinion. Instead, one must remove the entire column on which it is written.", + "Since I have seen great confusion about these matters in all the scrolls I have seen, and similarly, the masters of the tradition who have written down and composed [texts] to make it known [which passages] are p'tuchot and which are s'tumot are divided with regard to the scrolls on which to rely, I saw fit to write down the entire list of all the passages in the Torah that are s'tumot and p'tuchot, and also the form of the songs. In this manner, all the scrolls can be corrected and checked against these [principles].9In his introduction to the Mishneh Torah, the Rambam outlines the goals he had in composing the text:
to compose a work that clarifies... the entire Oral Law, setting it in order without question or difficulty... revealing all the laws to the great and the small regarding each and every mitzvah.
The goal of presenting the Oral Law in a form that could be put in practice by every Jew is clearly expressed in these halachot that give precise instructions enabling each individual to compose a kosher Torah scroll.
The scroll on which I relied on for [clarification of] these matters was a scroll renowned in Egypt, which includes all the 24 books [of the Bible]. It was kept in Jerusalem for many years so that scrolls could be checked from it. Everyone relies upon it because it was corrected by ben Asher,10This appears to refer to the scribe Aharon ben Moshe, from the tribe of Asher, who lived in Tiberias in the generation following Rav Sa'adiah Gaon and was renowned for his knowledge of grammar (Shalshelet HaKabbalah).who spent many years writing it precisely, and [afterward] checked it many times.I relied [on this scroll] when I wrote a Torah scroll according to law. The Book of Genesisיהי רקיע יקוו המים יהי מאורות ישרצו המים תוצא הארץ ויכלו אלה תולדות השמים כולן פתוחות והן שבע פרשיות אל האשה אמר ולאדם אמר שתיהן סתומות ויאמר יי' אלהים פתוחה והאדם ידע זה ספר ויחי שת ויחי אנוש ויחי קינן ויחי מהללאל ויחי ירד ויחי חנוך ויחי מתושלח ויחי למך ויחי נח אחת עשרה פרשיות אלו כולן סתומות וירא יי' אלה תולדת נח שתיהן פתוחות ויאמר אלהים לנח וידבר אלהים אל נח ויאמר אלהים אל נח שלשתן סתומות ויהיו בני נח ואלה תולדת בני נח שתיהן פתוחות וכנען ילד ולשם ילד שתיהן סתומות ויהי כל הארץ שפה אחת אלה תולדת שם שתיהן פתוחות וארפכשד חי ושלח חי ויחי עבר ויחי פלג ויחי רעו ויחי שרוג ויחי נחור ויחי תרח כולן סתומות השמונה פרשיות ויאמר יי' אל אברם ויהי רעב ויהי בימי אמרפל שלשתן פתוחות אחר הדברים ושרי אשת אברם ויהי אברם ויאמר אלהים אל אברהם ארבעתן סתומות וירא אליו פתוחה ויסע משם ויי' פקד את שרה שתיהן סתומות ויהי בעת ההוא ויהי אחר ויהי אחרי הדברים ויהיו חיי שרה ארבעתן פתוחות ואברהם זקן סתומה ויסף אברהם ואלה תלדת ישמעאל ואלה תולדת יצחק ויהי רעב ארבעתן פתוחות ויהי עשו ויהי כי זקן יצחק ויצא יעקב שלשתן סתומות וישלח יעקב פתוחה ויבא יעקב ותצא דינה שתיהן סתומות ויאמר אלהים וירא אלהים ויהיו בני יעקב ואלה תלדות עשו ארבעתן פתוחות אלה בני שעיר סתומה ואלה המלכים וישב יעקב ויהי בעת שלשתן פתוחות ויוסף הורד מצרימה סתומה ויהי אחר הדברים ויהי מקץ שתיהן פתוחות: ויגש אליו ואלה שמות ואת יהודה שלשתן סתומות ויהי אחרי הדברים ויקרא יעקב שמעון ולוי יהודה זבולן יששכר כולן פתוחות והן שש דן גד מאשר נפתלי בן פרת יוסף חמשתן סתומות בנימין פתוחה There are 43 passages that are p'tuchot and 48 passages that are s'tumot, 91 passages in their entirety.11The first passage in each book of the Torah is not mentioned, since it is governed by different rules (Kessef Mishneh). There is some debate among the commentaries concerning the exact text of the Mishneh Torah. Also, there are different traditions regarding several of these passages. Accordingly, today, a scribe should write a scroll based on a Torah scroll that is accepted as correct, and not from this list." + ], + [ + "A Torah scroll should not be written in a way which causes its length to exceed its circumference, or its circumference to exceed its length.
What is the appropriate length? When the scroll is written on g'vil, six handbreadths - i.e., 24 thumbbreadths. When the scroll is written on k'laf, it may be more or less, provided that the length is equal to the circumference. If one wrote a scroll on g'vil less than six handbreadths long and concentrated one's writing, or [wrote a scroll] more than six handbreadths long and spread out one's writing, if the length is equal to the circumference, it has been written in the proper manner.", + "The following margins should be left [on each column]: Below the column: four thumbbreadths; above the column: three thumbbreadths; and between each column: two thumbbreadths.
[To allow for these margins,] one should leave an additional thumbbreadth at the beginning and the end of each portion of parchment and room to sew the parchments together. Thus, when one sews all the portions of parchment together, there will be two thumbbreadths between each column throughout the entire scroll.
One should also leave an extra portion of parchment at the beginning and the end of the scroll, to wind around its staves.
All these measures are part of [performing] the mitzvah [in the optimum manner]. If one decreased or increased any of them, [the scroll] is not disqualified.", + "How should a person structure the scroll [he is writing] so that its length will be equal to its circumference? He should begin by making equal portions of parchment, each having a standard width of six handbreadths.
Afterwards, he should wind the parchments, each in the same manner, making one tight coil. He should continue adding to the coil, winding the parchments tightly until the circumference of the coil is six handbreadths, the width of the parchment. He should measure with a red cord that [is long enough] to surround the entire coil.", + "Afterwards, one should make a measuring rod, forty or fifty thumbbreadths long. Each thumbbreadth on the rod should be divided into halves, thirds, and quarters, so that it will be possible to have exact measurements, including even half and quarter thumbbreadths.
One should measure each piece of parchment with this rod to determine its length in thumbbreadths. In this manner, one can calculate the length in thumbbreadths of the entire coil.", + "Afterwards, one should take two or three other parchments [as an experiment] to check the size of one's writing. One should write a [sample] column.
It is obvious that the length of the column [used for the writing] will be seventeen thumbbreadths, since three thumbbreadths are left for a margin above the column and four thumbbreadths are left for a margin below. The width of the column, however, varies according to the thickness of one's writing. Similarly, the number of lines within each column varies according to the writing. The space of a line should be left between each two lines.", + "After one writes the experimental column as one desires, one should measure the column with the rod. Then one should add the two thumbbreadths to be left between columns and calculate the number of columns one will have in the entire coil [should one continue] using the same [size] writing.
Once one knows the number of columns [for which there is space in the coil], one should calculate according to the scroll from which one is writing whether the entire Torah will be able to be contained in the number of columns there are in the coil based on this [size] writing.
If the entire Torah can be contained within this number of columns, [the scroll] will be [written in the] desired [fashion]. If, according to one's calculations, there are more columns than necessary to contain the Torah, one should write with a broader script, so that fewer columns will be included. One should write another [experimental] column [and recalculate until the calculations are resolved].
If, according to one's calculations, there are fewer columns than necessary to contain the Torah, one should write with a thinner script, so that more columns will be included. One should write another [experimental] column and recalculate until the calculations are resolved.", + "After one knows the width of the column and the measure of one's writing, one takes the coil [of parchment] and divides each parchment into columns according to the [size of the] column with which one experimented and made the [above] calculation, ruling each column. When more than three or four fingerbreadths remain after the final column [which fits onto] the portion of parchment, one should leave only a thumbbreadth and the space necessary to sew it and cut off the rest.
One need not worry that, ultimately, additional parchments will have to be added to the coil to compensate for the portions which were cut off. This is not a factor of circumstance, because the writing will cause [the size of the scroll] to be extended [only] according to the number of columns [originally calculated].", + "Similarly, if one desires to make the width of the scroll more than six [thumbbreadths] or less than six [thumbbreadths], one should follow similar calculations. Thus, the length of the scroll will be equal to the circumference, neither less nor more, provided one does not err in his calculations.", + "The thumbbreadth mentioned in all these calculations - and in all other Torah measurements - refers to the width of a normal person's thumb. We have calculated this measure precisely and found it to be equal to the width of seven average barley-corns when placed next to each other in a cramped manner. This is equivalent to the length of two barley-corns amply spaced apart.
Whenever the term \"handbreadth\" is mentioned, it refers to four of these thumbbreadths. Whenever the term cubit is mentioned, it refers to six handbreadths.", + "In the Torah scroll which I wrote, the width of each column was four thumbbreadths [with the exception of the] columns on which the Song of the Red Sea and the song Ha'azinu were written; they were six thumbbreadths wide. There were 51 lines in each column and 226 columns in the entire scroll. [In its entirety,] the scroll was approximately 1366 thumbbreadths long.", + "The six thumbbreadths beyond the number that one would arrive at by calculation were used for the margin of the scroll left at the beginning and the end. I wrote the scroll from parchment made from ram skin.
Should one desire to write a scroll using these measurements or deviating from them only slightly - i.e., adding or subtracting two or three columns, there is no necessity to trouble oneself with calculations; without any difficulty one will have a scroll whose length is equal to its circumference.", + "One should not write fewer than three columns on a piece of parchment, nor [should one write] more than eight columns. If one has a piece of parchment large enough to contain nine columns, one should divide it in two, one portion containing five columns, and one portion four columns.
When does the above apply? At the beginning of the scroll or in the middle. At the end of the scroll, however, even if there is one verse in one column, that column may be written on a separate piece of parchment and sewn together with the other parchments.", + "When one sews the parchments together, one should use only sinews from a kosher species of animal or beast. [Sinews taken from] animals which died without being ritually slaughtered or which were killed by wild beasts [are, nevertheless, acceptable].
This is a halachah transmitted to Moses on Mount Sinai. Therefore, if one did not sew them with sinews, or used sinews from a non-kosher animal, the scroll is unacceptable until one removes the threads and sews them again.", + "When sewing all the pieces of parchment together, one should not sew the entire length of the parchment. Rather, one should leave a certain portion unsewn on both the top and bottom of the parchment, so that the parchment will not tear in the middle when the Torah is rolled.
Two staves of wood should be made for a [Torah scroll], one at the beginning and one at the end. One should sew the parchment left over at the beginning and the end [of the scrolls] to these staves with sinews, so that it can be rolled around [these staves]. Space should be left between the staves and the columns of writing.", + "When a tear in a Torah scroll is contained within two lines, [it is sufficient to] sew [the tear]. If it [extends to] three [or more], [it] should not be sewn.
When does the above apply? With regard to an old Torah scroll which one cannot recognize as having been processed with gallnut juice. If, however, one can recognize that the parchment was processed with gallnut juice, one may sew it, even if the tear extends to three [lines]. Similarly, [if there is a tear] between columns or between words, one may sew it.
All these tears may be sewn only with the sinews which are used to sew the parchments together. When sewing, one must be careful that a single letter is not omitted or has its form distorted." + ], + [ + "Thus, it can be concluded that there are twenty factors that1each in its own right - can disqualify a Torah scroll. If a scroll contains one of these factors, it does not have the sanctity of a Torah scroll, but rather is considered like a chumash used to teach children - i.e., although it is still considered to be a sacred text, it does not have the same degree of holiness as a Torah scroll. (See also Chapter 7, Halachah 14, and Hilchot Tefillah 11:14.) - each in its own right - can disqualify a Torah scroll. If a scroll contains one of these factors, it does not have the sanctity of a Torah scroll, but rather is considered like a chumash used to teach children. It may not be used for a public Torah reading.2There is an apparent contradiction between this ruling and one of the Rambam's responsa, which states:
It is permitted to recite a blessing when reading from a Torah scroll that has been invalidated. This practice was carried out in the presence of the geonim, Rav Yosef HaLevi and Rav Yitzchak Alfasi, without protest....The blessing is not dependent on the scroll from which the scroll is read... but on the reading itself....
The Kessef Mishneh attempts to resolve this difficulty, explaining that the responsum deals with a circumstance when there is no proper Torah scroll available. In contrast, the decision rendered here is a priori in nature (לכתחילה) The Shulchan Aruch (Orach Chayim 143:2-3), however, rules that a blessing may not be recited on such a scroll. See also Hilchot Tefillah 12:23.
They are:
a) that the scroll was written on parchment from a non-kosher animal;
b)3See Chapter 1, Halachah 10. that the scroll was written on parchment from a kosher animal that was not processed;
c)4See Chapter 1, Halachot 6-9 and 14. [that the scroll was written on parchment] that was not processed with the intention that it be used for a Torah scroll;
d)5See Chapter 1, Halachah 11. that it was written on [the side6See Chapter 1, Halachah 9 of the parchment] that is not appropriate for writing; i.e., on g'vil on the side of the flesh, and on k'laf on the side of the hair;
7See Chapter 1, Halachah 9.
e) that a portion was written on g'vil and a portion on k'laf;8See Chapter 7, Halachah 4.
f) that it was written on duchsustos;
g) that it was written on unruled [parchment];
h)9See Chapter 1, Halachah 12, and Chapter 7, Halachah 4. that it was written with [an ink] other than a black ink that remains [without fading];
i)10See Chapter 1, Halachah 5. that it was written in a language other [than L'shon HaKodesh];
j)11See Chapter 1, Halachah 19. that it was written by a nonbeliever or others whose writing is not12See Chapter 1, Halachah 13. acceptable;
k) that the names of God were not written with the proper intention;
l)13See Chapter 1, Halachah 15. that even a single letter was omitted;
m) that even a single letter was added;
n)14See Chapter 1, Halachah 2, and Chapter 7, Halachah 9. that one letter touches another;
o)15See Chapter 1, Halachah 19, and the conclusion of Chapter 8. that the form of a letter is distorted so that it cannot be read, or so that it would be read as another letter. This applies regardless of whether the distortion was caused by the original writing, a perforation, a tear, or an erasure;
p)16See Chapter 1, Halachot 19-20; Chapter 7, Halachah 9; and Chapter 9, Halachah 15.
p) that additional space was left between letters, so that a word would appear as two words, or that too little space was left between words, so that two words appear as one; - See the conclusion of Chapter 8.
q) that the form of the passages; - i.e., one wrote a passage that should have appeared p'tuchah as s'tumah, or vice versa
was altered; - See Chapter 8, Halachah 3.
r) that the form of the songs; - the song of the Red Sea and the song Ha'azinu
was altered; - See Chapter 8, ibid.
s) that other passages were written in the form of the songs - See Chapter 7, Halachah 11.
t) that the parchments were sewn together using [thread made from anything other] than animal sinews.; - See Chapter 9, Halachah 13.
Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements. - Sefer Kovetz adds one more disqualification: that a Torah scroll was written with half of God's name within the line and half added outside the line (Chapter 1, Halachah 16). that additional space was left between letters, so that a word would appear as two words, or that too little space was left between words, so that two words appear as one;
q) that the form of the passages was altered;
r) that the form of the songs was altered;
s) that other passages were written in the form of the songs;
t) that the parchments were sewn together using [thread made from anything other] than animal sinews.
Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements.", + "A proper Torah scroll is treated with great sanctity and honor.1This general principle is the foundation for the remaining halachot in this chapter. It is forbidden for a person to sell a Torah scroll even if he has nothing to eat.2The Rambam's words (quoted from Megillah 27a) should not be taken absolutely literally. Surely, if a person is in danger of dying of hunger, he may sell a Torah scroll. Rather, this refers to an instance when a person lacks a source of income and is required to sustain himself from charity (Kessef Mishneh). (See also Ramah, Yoreh De'ah 270:1; Siftei Cohen 270:2.) [This prohibition applies] even if he possesses many scrolls or if he [desires to] sell an old scroll in order to purchase a new one.3Rabbenu Manoach explains that the reason for the latter ruling is that, despite one's resolve, circumstances may arise, and ultimately, one may never buy the new scroll. Accordingly, if the new scroll has already been completed and an agreement concluded, the old scroll may be sold. The Siftei Cohen 270:3, however, forbids a sale even under these circumstances. (Compare to Hilchot Tefillah 11:12.)
A Torah scroll may never be sold except for two purposes:
a)4Tosafot (Bava Batra 8b) states that a Torah scroll may also be sold to redeem captives. From Hilchot Matnot Ani'im 8:10-11, it appears questionable whether the Rambam would accept this point. to use the proceeds to study Torah;
b)5for Torah study leads to the performance of mitzvot. This is the purpose of a person's life (Megillah, ibid.). to use the proceeds to marry.6An unmarried person leads an unstable, unsatisfied existence (Megillah, ibid.).
[Even in these instances, permission to sell is granted only] when the person has nothing else to sell.7Megillah, ibid., states that a person will never see any blessings from the proceeds of this sale. See also Shulchan Aruch (Yoreh De'ah 282:18), which quotes a debate whether a person is allowed to use the proceeds of the sale for his personal use.
Note the Turei Zahav 282:13, which states that it is forbidden to use one sacred text as a prop for another one.", + "A Torah scroll that has become worn or disqualified should be placed in an earthenware container1Thus, it will be preserved (Megillah 26b). and buried next to a Torah sage. This is the manner in which it should be entombed.
The mantle2The precise translation of the term mitpachat is a matter of question. Among the alternative translations that appear possible from different Talmudic sources are the curtains hanging on the ark, clothes placed within the ark on which the scrolls are placed, the cloth on which the Torah is placed on the reading platform, and the sash used to tie the Torah closed. of a scroll that has become worn should be used to make shrouds for a corpse that has no one to bury it.3In Hilchot Eivel 3:8, the Rambam discusses the laws regarding a corpse that has no one to bury it. Here, however, the term appears to refer to a poor person whose family cannot afford shrouds. (See Mishnah Berurah 154:21). This is the manner in which it should be entombed.4The Beit Yosef (Yoreh De'ah 282) states that although this ruling allows a person to use a mantle for this purpose, there is no obligation to entomb it in this fashion. It may be buried with other sacred articles.", + "The [following] are all considered to be sacred articles: a container that was prepared to be used for a Torah scroll and within which a scroll had actually been placed,5The Rambam is alluding to the concepts mentioned in Chapter 4, Halachah 9, that for an article to be considered as sacred in nature, it must have been made for a holy intent and actually used for that purpose. The container he mentions refers to the Sephardic custom in which a Torah scroll is held in a wooden or metal box. and similarly, a mantle, a movable ark or cabinet in which a Torah scroll is placed6Our translation follows Rav Kapach's commentary, which explains that a teivah is a movable ark with a flat roof; a migdal, a movable ark with a slanted roof. Others have noted that the termmigdal could refer to the permanent ark described in Hilchot Tefillah 11:2-3. - [this applies] even though the scroll is within its container - and similarly, a chair that was prepared for a Torah scroll to be placed upon it7When two scrolls are taken out for the communal Torah reading, one is placed on this chair while the other is being read. Many authorities require the second scroll to be held by a person while the first scroll is being read. and upon which a scroll had actually been placed. They are forbidden to be discarded. Instead, when they become worn out or broken, they should be entombed.
In contrast, the platform on which the chazan stands while holding the Torah scroll8See Hilchot Tefillah 11:3. and tablets used for the instruction of children9This would appear to refer to tablets used to teach children to read. If the tablets contain a Biblical verse, they also must be treated as sacred articles. are not sacred in nature.10They do not have the same level of holiness as a Torah scroll. They are endowed - as are all elements of a synagogue - with a certain dimension of holiness, as explained in Hilchot Tefillah 11:15.
Similarly, the decorative silver and gold pomegranates that are made for a Torah scroll are considered sacred articles and may not be used for mundane purposes, unless they were sold with the intention of purchasing a Torah scroll or chumash with the proceeds.11If, when purchasing these articles, the congregation or donors made a stipulation that they could ultimately be used for mundane purposes, it is permitted to do so. (See Hilchot Tefillah, ibid.; Shulchan Aruch, Orach Chayim 154:8.)", + "It is permissible to place a Torah scroll on another Torah scroll and, needless to say, upon chumashim.12This applies to scrolls on which between one and four of the five books of the Torah are written, and not to printed texts. Chumashim may be placed upon books of the Prophets or of the Sacred Writings.13Books of the Prophets and the Sacred Writings may be placed upon each other without distinction. In contrast, books of the Prophets or the Sacred Writings may not be placed on chumashim, nor may chumashim be placed on Torah scrolls.
All sacred writings, even texts of Torah law and allegories, may not be thrown.14From Eruvin 98a and Soferim 3:12, it would appear that the meaning of this statement is that one should hand sacred texts to a colleague rather than throw them. Nevertheless, there are authorities who also interpret this as a prohibition against wantonly discarding the texts. (See also Hilchot Yesodei Torah 6:8 and commentary.) It is forbidden to enter a lavatory wearing a amulet containing verses from the sacred writings unless it is covered with leather.15See Chapter 4, Halachah 17, which explains these concepts with regard to tefillin. Although the passages in tefillin are covered by leather, there are distinct differences between them and these amulets:
a) The compartments of the tefillin are also holy and are made for the specific purpose of holding the tefillin. Therefore, they are not considered to be a container. See Halachah 7 (Kinat Eliyahu).
b) The shin - one of the letters of God's name - is embossed on the tefillin (Rabbenu Manoach).", + "A person should not enter a bathhouse, lavatory,1since it is unbecoming to bring a Torah scroll into such places. (See also Chapter 7, Halachah 3.) or cemetery while holding a Torah scroll,2It is forbidden to perform mitzvot next to a corpse or in a cemetery, because by doing so, one appears to be mocking the dead, who cannot serve God in this manner (Berachot 18a). Holding a Torah scroll itself fulfills a mitzvah even when one does not study from it (Kessef Mishneh). even if it is covered by a mantle and placed in its container.3As explained in the previous and the following halachot, a Torah scroll that is covered by its usual containers is considered as if it is openly revealed. He should not read from the scroll until he moves four cubits away from the corpse4See Chapter 4, Halachah 23; Hilchot Kri'at Shema 3:2. or from the lavatory.5See Chapter 4, Halachah 17; Hilchot Kri'at Shema 3:8.
There are certain versions of the Mishneh Torah that state: \"until he moves four cubits away from the corpse, bathhouse, or lavatory.\" Since the Rambam does not mention the obligation of moving away from a bathhouse in Chapter 4 or in Chapter 3 of Hilchot Kri'at Shema, we can assume that he does not feel that it is necessary, and that as soon as one steps outside of the bathhouse he may recite words of Torah.
A person should not hold a Torah scroll while naked.6Megillah 32a states: \"A person who holds a Torah scroll while naked is buried naked.\" Noting the difficulty with the simple interpretation of this statement, the Talmud interprets it to mean, \"buried naked of the merit of this mitzvah.\"
Our translation follows the Bnei Binyamin, who interprets \"naked\" as modifying \"a person,\" and not the scroll. There are authorities who interpret the Talmud's statement to mean that one should not hold a Torah scroll while the scroll is uncovered. See the Shulchan Aruch (Orach Chayim 147:1). Note also the Noda BiYhudah (Orach Chayim, Responsum 7), who discusses the Rambam's perspective on this law. (See Hilchot Sha'ar Avot HaTum'ah 9:5; the Rambam's Commentary on the Mishnah, Yadayim 3:3.) It is forbidden to sit on a couch on which a Torah scroll is placed.7The Jerusalem Talmud (Berachot 3:5) relates that Rabbi Eliezer accidentally sat down on a couch on which a Torah scroll was placed. When he discovered it, he recoiled in shock as if facing a snake.
The Siftei Cohen 282:8 relates that this law does not apply if the Torah scroll is placed on another article that lifts it up at least a handbreadth (three handbreadths is more desirable) above the couch. The Ramah (Yoreh De'ah 282:7) states that the same restriction applies to other sacred texts as well. (See also Siftei Cohen 282:9.)", + "It is forbidden to engage in intimate relations in a room where a Torah scroll is located,16See Chapter 4, Halachah 24. until one either:
a) removes the scroll;
b) places it in a container, and then places that container in a container that is not intended for it. If, however, the container is intended for it, even ten containers, one over the other, are considered as a single entity;17Significantly, the Shulchan Aruch (Yoreh De'ah 282:8) does not accept the Rambam's view on this issue and forbids relations under these circumstances. Placing a sacred article in two containers is sufficient for tefillin or other sacred texts, but not for a Torah scroll. or
c) constructs a divider at least ten handbreadths high.18The Pit'chei Teshuvah 282:10 states that a curtain is not acceptable as a divider.
[The above applies] only when there is no other room available. If there is another room available, one may not engage in intimate relations unless one removes the Torah scroll.", + "Any impure person, even [a woman in] a niddah state or a gentile, may hold a Torah scroll and read it. The words of Torah do not contract ritual impurity.19Note a slightly different application of this concept in Hilchot Kri'at Shema 4:8. This applies when one's hands are not soiled or dirty with mud. [In the latter instance,] one should wash one's hands and then touch the scroll.", + "Whenever a person sees a Torah scroll being carried, he must stand before it. Everyone should remain standing until the person holding the scroll reaches his destination and stands still, or until they can no longer see the scroll.20Kiddushin 33b states: If we stand in honor of a Torah sage, surely we should stand before the Torah itself. (Compare to the laws governing standing before a sage, Hilchot Talmud Torah 5:7, 6:1.) Afterward, they are permitted to sit.21Note the Shulchan Aruch (Orach Chayim 149:1), which states that after the Torah is read, it is customary to accompany it back to where it is kept.", + "It is a mitzvah to designate a special place for a Torah scroll22This applies to the construction of an ark. Wherever a Torah scroll is held, in a home as well as a synagogue, such a structure should be built. and to honor it and glorify it23The Shulchan Aruch (Yoreh De'ah 282:1) emphasizes that \"it\" refers to the place of the Torah scroll. The ark must be treated with honor. in an extravagant manner. The words of the Ten Commandments are contained in each Torah scroll.
A person should not spit before a Torah scroll, reveal his nakedness before it, take off his footwear before it,24Our translation follows the standard published text of the Mishneh Torah. Other versions read, \"stretch out one's feet before it.\" or carry it on his head like a burden. He should not turn his back to a Torah scroll unless it is ten handbreadths higher than he is.", + "A person who was journeying from one place to another with a Torah scroll should not place the Torah scroll in a sack, load it on a donkey, and then ride on [the beast]. If, however, he is afraid of thieves, it is permissible. If there is no danger, he should carry it in his bosom while riding the animal, and journey [onward].
Anyone who sits before a Torah scroll should sit with respect, awe, and fear, because [the Torah] is a faithful testimony [of the covenant between God and the Jews] for all the inhabitants of the earth, as [Deuteronomy 31:26] states: \"And it will be as a testimony for you.\"25The proof-text chosen by the Rambam is somewhat difficult. It states that the Torah will be \"testimony for you,\" while previously he spoke of its being \"testimony for all the inhabitants of the earth.\" This difficulty can be resolved by interpreting the proof-text, \"It will be testimony about you\" - i.e., the Torah will be testimony to all the inhabitants of the world that an essential bond exists between God and the Jewish people. The awareness that the Torah communicates this concept should naturally, without effort, bring a person to \"sit with respect, awe, and fear\" in the presence of a Torah scroll (Likkutei Sichot, Shavuot 5747).
A person must honor a Torah scroll [to the full extent] of his potential. The Sages of the early generations26Avot 4:6. Significantly, in his Commentary on the Mishnah, the Rambam interprets this statement slightly differently. said: \"Whoever desecrates the Torah will have his person27גופו translated as \"person,\" literally means \"body.\" Honoring a Torah scroll, the body of the Torah as it were, will bring honor to one's physical being. desecrated by people. Whoever honors the Torah will have his person honored by people.\"28The Rambam reverses the order of the Mishnah in order to conclude positively.
Blessed be God who offers assistance." + ] + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. 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(שמות יג יא) ״וְהָיָה כִי יְבִיאֲךָ יְיָ׳‎״ שֶׁבְּסֵפֶר וְאֵלֶּה שְׁמוֹת. וּ(דברים ו ד) ״שְׁמַע״. (דברים יא יג) ״וְהָיָה אִם שָׁמוֹעַ״. הֵן שֶׁנִּכְתָּבוֹת בִּפְנֵי עַצְמָן וּמְחַפִּין אוֹתָן בְּעוֹר וְנִקְרָאִין תְּפִלִּין וּמַנִּיחִין אוֹתָן עַל הָרֹאשׁ וְקוֹשְׁרִין אוֹתָן עַל הַיָּד. וַאֲפִלּוּ קוֹצוֹ שֶׁל אוֹת אַחַת מֵאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ מְעַכֵּב אֶת כֻּלָּן מִן הַתּוֹרָה עַד שֶׁיִּהְיוּ נִכְתָּבוֹת שְׁלֵמוֹת כְּתִקּוּנָן:", + "וְכֵן שְׁתֵּי פָּרָשִׁיּוֹת שֶׁבַּמְּזוּזָה שֶׁהֵן (דברים ו ד) ״שְׁמַע״ (דברים יא יג) ״וְהָיָה אִם שָׁמוֹעַ״ אֲפִלּוּ אוֹת אַחַת מִשְּׁתֵּי הַפָּרָשִׁיּוֹת אִם חָסֵר קוֹצוֹ מְעַכֵּב מִן הַתּוֹרָה עַד שֶׁיִּהְיוּ שְׁתֵּיהֶן נִכְתָּבוֹת שְׁלֵמוֹת. וְכֵן סֵפֶר תּוֹרָה שֶׁחִסֵּר אֲפִלּוּ אוֹת אַחַת פָּסוּל:", + "עֲשָׂרָה דְּבָרִים יֵשׁ בַּתְּפִלִּין כֻּלָּן הֲלָכָה לְמשֶׁה מִסִּינַי וְכֻלָּן מְעַכְּבִין. לְפִיכָךְ אִם שִׁנָּה בְּאַחַת מֵהֶן הֲרֵי הַתְּפִלִּין פְּסוּלוֹת. שְׁנַיִם הֵן בִּכְתִיבָתָן וּשְׁמוֹנָה בְּחִפּוּיָן וּקְשִׁירַת רְצוּעוֹתֵיהֶן. וְאֵלּוּ הֵן הַשְּׁנַיִם שֶׁבִּכְתִיבָתָן. שֶׁכּוֹתְבִין אוֹתָן בִּדְיוֹ וְשֶׁיִּהְיוּ נִכְתָּבִין עַל הַקְּלָף:", + "כֵּיצַד מַעֲשֵׂה הַדְּיוֹ. מְקַבְּצִין הֶעָשָׁן שֶׁל שְׁמָנִים אוֹ שֶׁל זֶפֶת וְשֶׁל שַׁעֲוָה וְכַיּוֹצֵא בָּהֶן וְגוֹבְלִין אוֹתָן בִּשְׂרַף הָאִילָן וּבִמְעַט דְּבַשׁ וְלוֹתְתִין אוֹתוֹ הַרְבֵּה וְדָכִין אוֹתוֹ עַד שֶׁיֵּעָשֶׂה רְקִיקִין וּמְיַבְּשִׁין אוֹתוֹ וּמַצְנִיעִין אוֹתוֹ. וּבִשְׁעַת כְּתִיבָה שׁוֹרֵהוּ בְּמֵי עֲפָצִים וְכַיּוֹצֵא בּוֹ וְכוֹתֵב בּוֹ. שֶׁאִם תִּמְחָקֶנּוּ יִהְיֶה נִמְחָק. וְזֶהוּ הַדְּיוֹ שֶׁמִּצְוָה מִן הַמֻּבְחָר לִכְתֹּב בּוֹ סְפָרִים תְּפִלִּין וּמְזוּזוֹת. וְאִם כָּתַב שְׁלָשְׁתָּן בְּמֵי עֲפְצָא וְקַנְקַנְתּוֹם שֶׁהוּא עוֹמֵד וְאֵינוֹ נִמְחָק כְּשֵׁרִיִם:", + "אִם כֵּן מַה מִּעֲטָה הַהֲלָכָה שֶׁנֶּאֱמַר לְמשֶׁה מִסִּינַי שֶׁיִּהְיוּ כְּתוּבִים בִּדְיוֹ. לְמַעֵט שְׁאָר מִינֵי צִבְעוֹנִין כְּגוֹן הָאָדֹם וְהַיָּרֹק וְכַיּוֹצֵא בָּהֶן. שֶׁאִם כָּתַב בַּסְּפָרִים אוֹ בַּתְּפִלִּין אוֹ בַּמְּזוּזוֹת אֲפִלּוּ אוֹת אַחַת בִּשְׁאָר מִינֵי צִבְעוֹנִין אוֹ בְּזָהָב הֲרֵי אֵלּוּ פְּסוּלִין:", + "שָׁלֹשׁ עוֹרוֹת הֵן. גְּוִיל וּקְלָף וְדוּכְסוּסְטוּס. כֵּיצַד. לוֹקְחִין עוֹר בְּהֵמָה אוֹ חַיָּה וּמַעֲבִירִין הַשֵּׂעָר מִמֶּנּוּ תְּחִלָּה. וְאַחַר כָּךְ מוֹלְחִין אוֹתוֹ בְּמֶלַח. וְאַחַר כָּךְ מְעַבְּדִין אוֹתוֹ בְּקֶמַח. וְאַחַר כָּךְ בָּעֲפְצָא וְכַיּוֹצֵא בּוֹ מִדְּבָרִים שֶׁמְּכַוְּצִין אֶת הָעוֹר וּמְחַזְּקִין אוֹתוֹ. וְזֶה הוּא הַנִּקְרָא גְּוִיל:", + "וְאִם לָקְחוּ הָעוֹר אַחַר שֶׁהֶעֱבִירוּ שְׂעָרוֹ וְחִלְּקוּ אוֹתוֹ בְּעָבְיוֹ לִשְׁנַיִם כְּמוֹ שֶׁהָעַבְּדָנִין עוֹשִׂין עַד שֶׁיִּהְיוּ שְׁנֵי עוֹרוֹת. אֶחָד דַּק הוּא שֶׁמִּמּוּל הַשֵּׂעָר וְאֶחָד עָבֶה וְהוּא שֶׁמִּמּוּל הַבָּשָׂר וְעִבְּדוּ אוֹתוֹ בְּמֶלַח וְאַחַר כָּךְ בְּקֶמַח וְאַחַר כָּךְ בָּעֲפְצָא וְכַיּוֹצֵא בּוֹ. זֶה הַחֵלֶק שֶׁמִּמּוּל הַשֵּׂעָר נִקְרָא דּוּכְסוּסְטוּס וְזֶה שֶׁמִּמּוּל הַבָּשָׂר נִקְרָא קְלָף:", + "הֲלָכָה לְמשֶׁה מִסִּינַי שֶׁיִּהְיוּ כּוֹתְבִין סֵפֶר תּוֹרָה עַל הַגְּוִיל וְכוֹתְבִין בִּמְקוֹם הַשֵּׂעָר. וְשֶׁיִּהְיוּ כּוֹתְבִין הַתְּפִלִּין עַל הַקְּלָף וְכוֹתְבִין בִּמְקוֹם הַבָּשָׂר. וְשֶׁיִּהְיוּ כּוֹתְבִין הַמְּזוּזָה עַל דּוּכְסוּסְטוּס וְכוֹתְבִין בִּמְקוֹם הַשֵּׂעָר. וְכָל הַכּוֹתֵב עַל הַקְּלָף בִּמְקוֹם שֵׂעָר אוֹ שֶׁכָּתַב בִּגְוִיל וּבְדוּכְסוּסְטוּס בִּמְקוֹם בָּשָׂר פָּסוּל:", + "אַף עַל פִּי שֶׁכָּךְ הִיא הֲלָכָה לְמשֶׁה מִסִּינַי אִם כָּתַב סֵפֶר תּוֹרָה עַל הַקְּלָף כָּשֵׁר. וְלֹא נֶאֱמַר גְּוִיל אֶלָּא לְמַעֵט דּוּכְסוּסְטוּס שֶׁאִם כָּתַב עָלָיו הַסֵּפֶר פָּסוּל. וְכֵן אִם כָּתַב אֶת הַמְּזוּזָה עַל הַקְּלָף אוֹ עַל הַגְּוִיל כָּשֵׁר. לֹא אָמְרוּ עַל דּוּכְסוּסְטוּס אֶלָּא לְמִצְוָה:", + "אֵין כּוֹתְבִין סְפָרִים תְּפִלִּין וּמְזוּזוֹת עַל גַּבֵּי עוֹר בְּהֵמָה טְמֵאָה וְעוֹף וְחַיָּה הַטְּמֵאִים. אֲבָל כּוֹתְבִין עַל גַּבֵּי עוֹר בְּהֵמָה וְחַיָּה וָעוֹף טְהוֹרִים וַאֲפִלּוּ נְבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וְאֵין כּוֹתְבִין עַל גַּבֵּי עוֹר הַדָּג הַטָּהוֹר מִפְּנֵי הַזֻּהֲמָא. שֶׁאֵין הַזֻּהֲמָא פּוֹסֶקֶת בְּעִבּוּדָהּ:", + "גְּוִיל שֶׁל סֵפֶר תּוֹרָה וּקְלָף שֶׁל תְּפִלִּין אוֹ שֶׁל סֵפֶר תּוֹרָה צָרִיךְ לְעַבֵּד אוֹתָן לִשְׁמָן. וְאִם עִבְּדָן שֶׁלֹּא לִשְׁמָן פְּסוּלִין. לְפִיכָךְ אִם עִבְּדָן הַכּוּתִי פְּסוּלִין אַף עַל פִּי שֶׁאָמַרְנוּ לוֹ לַכּוּתִי לְעַבֵּד עוֹר זֶה לְשֵׁם הַסֵּפֶר אוֹ לְשֵׁם הַתְּפִלִּין פְּסוּלִין. שֶׁהַכּוּתִי עַל דַּעַת עַצְמוֹ הוּא עוֹשֶׂה לֹא עַל דַּעַת הַשּׂוֹכֵר אוֹתוֹ. לְפִיכָךְ כָּל דָּבָר שֶׁצָּרִיךְ מַעֲשֶׂה לִשְׁמוֹ אִם עֲשָׂהוּ הַכּוּתִי פָּסוּל. וּמְזוּזָה אֵינָהּ צְרִיכָה הַעֲבָדָה לִשְׁמָהּ:", + "הֲלָכָה לְמשֶׁה מִסִּינַי שֶׁאֵין כּוֹתְבִין סֵפֶר תּוֹרָה וְלֹא מְזוּזָה אֶלָּא בְּשִׂרְטוּט. אֲבָל תְּפִלִּין אֵינָן צְרִיכִין שִׂרְטוּט לְפִי שֶׁהֵן מְחֻפִּין. וּמֻתָּר לִכְתֹּב תְּפִלִּין וּמְזוּזָה שֶׁלֹּא מִן הַכְּתָב שֶׁהַכּל גּוֹרְסִין פָּרָשִׁיּוֹת אֵלּוּ. אֲבָל סֵפֶר תּוֹרָה אָסוּר לִכְתֹּב אֲפִלּוּ אוֹת אַחַת שֶׁלֹּא מִן הַכְּתָב:", + "סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזוֹת שֶׁכְּתָבָן אֶפִּיקוֹרוֹס יִשָּׂרְפוּ. כְּתָבָן כּוּתִי אוֹ יִשְׂרָאֵל מוּמָר אוֹ מוֹסֵר בְּיַד אַנָּס אוֹ עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן הֲרֵי אֵלּוּ פְּסוּלִין וְיִגָּנְזוּ שֶׁנֶּאֱמַר (דברים ו ח) ״וּקְשַׁרְתָּם״ (דברים ו ט) ״וּכְתַבְתָּם״ כָּל שֶׁמֻּזְהָר עַל הַקְּשִׁירָה וּמַאֲמִין בָּהּ הוּא שֶׁכּוֹתֵב. נִמְצְאוּ בְּיַד אֶפִּיקוֹרוֹס וְאֵינוֹ יוֹדֵעַ מִי כְּתָבָן יִגָּנְזוּ. נִמְצְאוּ בְּיַד כּוּתִי כְּשֵׁרִים. וְאֵין לוֹקְחִין סְפָרִים תְּפִלִּין וּמְזוּזוֹת מִן הַכּוּתִים בְּיוֹתֵר עַל דְּמֵיהֶם שֶׁלֹּא לְהַרְגִּיל אוֹתָן לְגָנְבָן וּלְגָזְלָן:", + "סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזוֹת שֶׁכְּתָבָן עַל גַּבֵּי עוֹר בְּהֵמָה חַיָּה וְעוֹף הַטְּמֵאִין אוֹ עַל גַּבֵּי עוֹרוֹת שֶׁאֵינָם מְעֻבָּדִין אוֹ שֶׁכָּתַב סֵפֶר תּוֹרָה וּתְפִלִּין עַל עוֹר שֶׁלֹּא עִבְּדָן לִשְׁמָן הֲרֵי אֵלּוּ פְּסוּלִין:", + "הַכּוֹתֵב סֵפֶר תּוֹרָה אוֹ תְּפִלִּין אוֹ מְזוּזָה וּבִשְׁעַת כְּתִיבָה לֹא הָיְתָה לוֹ כַּוָּנָה וְכָתַב אַזְכָּרָה מִן הָאַזְכָּרוֹת שֶׁבָּהֶן שֶׁלֹּא לִשְׁמָן פְּסוּלִין. לְפִיכָךְ הַכּוֹתֵב אֶת הַשֵּׁם אֲפִלּוּ מֶלֶךְ יִשְׂרָאֵל שׁוֹאֵל בִּשְׁלוֹמוֹ לֹא יְשִׁיבֶנּוּ. הָיָה כּוֹתֵב שְׁנַיִם אוֹ שְׁלֹשָׁה שֵׁמוֹת הֲרֵי זֶה מַפְסִיק בֵּינֵיהֶם וּמֵשִׁיב:", + "הַטּוֹבֵל אֶת הַקֻּלְמוֹס לִכְתֹּב אֶת הַשֵּׁם לֹא יַתְחִיל מֵאוֹת הַשֵּׁם אֲבָל מַתְחִיל הוּא מֵאוֹת שֶׁלְּפָנָיו. שָׁכַח לִכְתֹּב אֶת הַשֵּׁם כֻּלּוֹ תּוֹלֶה אוֹתוֹ בֵּין הַשִּׁטּוֹת. אֲבָל מִקְצָת הַשֵּׁם בַּשִּׁטָּה וּמִקְצָתוֹ תָּלוּי פָּסוּל. וּבִשְׁאָר הַתֵּבוֹת אִם שָׁכַח כּוֹתֵב מִקְצָת הַתֵּבָה בַּשִּׁטָּה וּמִקְצָתָהּ לְמַעְלָה. בַּמֶּה דְּבָרִים אֲמוּרִים בְּסֵפֶר תּוֹרָה אֲבָל בִּמְזוּזָה וּתְפִלִּין אֵין תּוֹלִין בָּהֶן אֲפִלּוּ אוֹת אַחַת. אֶלָּא אִם שָׁכַח אֲפִלּוּ אוֹת אַחַת גּוֹנֵז מַה שֶּׁכָּתַב וְכוֹתֵב אַחֶרֶת. וּמֻתָּר לִכְתֹּב אֶת הַשֵּׁם עַל מְקוֹם הַגֶּרֶד וְעַל מְקוֹם הַמַּחַק בְּכֻלָּן:", + "כּוֹתְבֵי סְפָרִים תְּפִלִּין וּמְזוּזוֹת אָסוּר לָהֶם לַהֲפֹךְ הַיְרִיעָה עַל פָּנֶיהָ אֶלָּא פּוֹרֵשׂ עָלֶיהָ בֶּגֶד אוֹ כּוֹפְלָהּ:", + "סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזָה שֶׁאָמַר הַסּוֹפֵר אַחַר שֶׁיָּצְאוּ מִתַּחַת יָדוֹ לֹא כָּתַבְתִּי הָאַזְכָּרוֹת שֶׁבָּהֶן לִשְׁמָן אֵינוֹ נֶאֱמָן לְפָסְלָן אֲבָל נֶאֱמָן הוּא לְהַפְסִיד כָּל שְׂכָרוֹ. וְלָמָּה אֵינוֹ נֶאֱמָן לְפָסְלָן שֶׁמָּא לֹא נִתְכַּוֵּן אֶלָּא לְהַפְסִיד עַל הַלּוֹקֵחַ אוֹ עַל זֶה שֶׁשְּׂכָרוֹ וְדוֹמֶה שֶׁאֵינוֹ מַפְסִיד בַּאֲמִירָה זוֹ אֶלָּא שְׂכַר הָאַזְכָּרוֹת. לְפִיכָךְ אִם אָמַר סֵפֶר תּוֹרָה זֶה אוֹ תְּפִלִּין אֵלּוּ עוֹרוֹת שֶׁלָּהֶן אֵינָם מְעֻבָּדוֹת לִשְׁמָן מִתּוֹךְ שֶׁנֶּאֱמָן לְהַפְסִיד שְׂכָרוֹ נֶאֱמָן לְפָסְלָן. שֶׁהֲרֵי הַכּל יוֹדְעִים שֶׁאִם אֵין הָעוֹרוֹת מְעֻבָּדִים לִשְׁמָן אֵין שָׂכָר לוֹ כְּלָל:", + "אֵין כּוֹתְבִין תְּפִלִּין וּמְזוּזָה אֶלָּא בִּכְתָב אַשּׁוּרִית. וְהִתִּירוּ בַּסְּפָרִים לִכְתֹּב אַף בִּיוָנִי בִּלְבַד. וּכְבָר נִשְׁקַע יְוָנִי מִן הָעוֹלָם וְנִשְׁתַּבֵּשׁ וְאָבַד לְפִיכָךְ אֵין כּוֹתְבִין הַיּוֹם שְׁלָשְׁתָּן אֶלָּא אַשּׁוּרִית. וְצָרִיךְ לְהִזָּהֵר בִּכְתִיבָתָן כְּדֵי שֶׁלֹּא תִּדְבַּק אוֹת בְּאוֹת שֶׁכָּל אוֹת שֶׁאֵין הָעוֹר מַקִּיף לָהּ מֵאַרְבַּע רוּחוֹתֶיהָ פָּסוּל. וְכָל אוֹת שֶׁאֵין הַתִּינוֹק שֶׁאֵינוֹ לֹא חָכָם וְלֹא סָכָל יָכוֹל לִקְרוֹתָהּ פָּסוּל. לְפִיכָךְ צָרִיךְ לְהִזָּהֵר בְּצוּרַת הָאוֹתִיּוֹת שֶׁלֹּא תִּדְמֶה הַיּוּ״ד לְוָא״ו וְלֹא וָא״ו לְיוּ״ד וְלֹא כָּ״ף לְבֵי״ת וְלֹא בֵּי״ת לְכָ״ף וְלֹא דָּלֶ״ת לְרֵי״שׁ וְלֹא רֵי״שׁ לְדָלֶ״ת וְכֵן כָּל כַּיּוֹצֵא בָּזֶה עַד שֶׁיָּרוּץ כָּל הַקּוֹרֵא בָּהֶן:", + "עוֹר שֶׁהָיָה נָקוּב לֹא יִכְתֹּב עַל גַּבֵּי הַנֶּקֶב. וְכָל נֶקֶב שֶׁהַדְּיוֹ עוֹבֶרֶת עָלָיו אֵינוֹ נֶקֶב וּמֻתָּר לִכְתֹּב עָלָיו. לְפִיכָךְ מֻתָּר לִכְתֹּב עַל גַּבֵּי עוֹר הָעוֹף שֶׁנִּתְעַבֵּד. נִקַּב הָעוֹר אַחַר שֶׁנִּכְתַּב אִם נִקַּב בְּתוֹךְ הָאוֹת כְּגוֹן תּוֹךְ הֵ״א אוֹ תּוֹךְ מֵ״ם וְכֵן בִּשְׁאָר אוֹתִיּוֹת כָּשֵׁר. נִקַּב בַּיָּרֵךְ שֶׁל אוֹת עַד שֶׁנִּפְסְקָה. אִם נִשְׁתַּיֵּר מִמֶּנָּה מְלֹא אוֹת קְטַנָּה כָּשֵׁר וְהוּא שֶׁלֹּא תִּדְמֶה לְאוֹת אַחֶרֶת. וְאִם לֹא נִשְׁתַּיֵּר מִמֶּנָּה מְלֹא אוֹת קְטַנָּה פְּסוּלָה:" + ], + [ + "כֵּיצַד כּוֹתְבִין אֶת הַתְּפִלִּין שֶׁל רֹאשׁ. כּוֹתְבִין אַרְבַּע פָּרָשִׁיּוֹת עַל אַרְבַּע קְלָפִין וְגוֹלְלִין כָּל אֶחָד וְאֶחָד לְבַדּוֹ וּמַנִּיחִין אוֹתָן בְּאַרְבַּע בָּתִּים שֶׁהֵן מְחֻבָּרִין בְּעוֹר אֶחָד. וְשֶׁל יָד כּוֹתְבִין אוֹתָן הָאַרְבַּע פָּרָשִׁיּוֹת בְּאַרְבַּע דַּפִּין עַל קְלָף אֶחָד וְגוֹלְּלוֹ כְּמִין סֵפֶר תּוֹרָה מִסּוֹפוֹ לִתְחִלָּתוֹ וּמַנִּיחוֹ בְּבַיִת אֶחָד:", + "וְצָרִיךְ לְהִזָּהֵר בַּפָּרָשִׁיּוֹת שֶׁאִם עָשָׂה הַסְּתוּמָה פְּתוּחָה אוֹ הַפְּתוּחָה סְתוּמָה פְּסָלָן. וּשְׁלֹשֶׁת הַפָּרָשִׁיּוֹת הָרִאשׁוֹנוֹת כֻּלָּן פְּתוּחוֹת וּפָרָשָׁה אַחֲרוֹנָה שֶׁהִיא (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ סְתוּמָה:", + "וְצָרִיךְ לְהִזָּהֵר בְּמָלֵא וְחָסֵר עַד שֶׁיִּהְיוּ אַרְבַּעְתָּן כְּתוּבוֹת כְּמוֹ שֶׁהֵן כְּתוּבוֹת בְּסֵפֶר תּוֹרָה הַבָּדוּק. שֶׁאִם כָּתַב הֶחָסֵר מָלֵא פָּסוּל עַד שֶׁיִּמְחֹק הַיָּתֵר. וְאִם כָּתַב הַמָּלֵא חָסֵר פָּסוּל וְאֵין לוֹ תַּקָּנָה. וְאֵלּוּ הֵן הַחֲסֵרוֹת וְהַמְּלֵאוֹת שֶׁיֵּשׁ בְּאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ:", + "פָּרָשָׁה רִאשׁוֹנָה (שמות יג ב) ״קַדֶּשׁ לִי כָל בְּכוֹר״ מָלֵא. זָכוֹר מָלֵא. בְּחֹזֶק חָסֵר. [הוֹצִיא מָלֵא. יֹצְאִים חָסֵר וָא״ו.] יְבִיאֲךָ מָלֵא. וְהָאֱמֹרִי חָסֵר. וְהַיְבוּסִי מָלֵא. לַאֲבֹתֶיךָ חָסֵר וָא״ו. הָעֲבֹדָה חָסֵר. מַצֹּת חָסֵר. הַשְּׁבִיעִי מָלֵא. מַצּוֹת מָלֵא. שְׂאֹר חָסֵר. גְּבֻלֶךָ חָסֵר. בַּעֲבוּר מָלֵא. לְאוֹת מָלֵא. וּלְזִכָּרוֹן מָלֵא. עֵינֶיךָ מָלֵא. תּוֹרַת מָלֵא. הוֹצִאֲךָ חָסֵר יוּ״ד. הַחֻקָּה חָסֵר. לְמוֹעֲדָהּ מָלֵא:", + "פָּרָשָׁה שְׁנִיָּה (שמות יג ה) ״וְהָיָה כִּי יְבִאֲךָ״ חָסֵר יוּ״ד. וְלַאֲבֹתֶיךָ חָסֵר וָא״ו. חֲמֹר חָסֵר. בְּכוֹר מָלֵא. בְּחֹזֶק חָסֵר. הוֹצִיאָנוּ מָלֵא. וַיַּהֲרֹג חָסֵר. בְּכוֹר מָלֵא. מִבְּכֹר חָסֵר. וְעַד בְּכוֹר מָלֵא. זֹבֵחַ חָסֵר וָא״ו. וְכָל בְּכוֹר מָלֵא. לְאוֹת מָלֵא. יָדְכָה כָּתוּב בְּהֵ״א. וּלְטוֹטָפֹת חָסֵר וָא״ו תִּנְיָנָא. עֵינֶיךָ מָלֵא. בְּחֹזֶק חָסֵר. הוֹצִיאָנוּ מָלֵא:", + "פָּרָשָׁה שְׁלִישִׁית (דברים ו ד) ״שְׁמַע״ עַיִ״ן שֶׁל שְׁמַע גְּדוֹלָה. דָּלֶ״ת שֶׁל אֶחָד גְּדוֹלָה. מְאֹדֶךָ חָסֵר. לְבָנֶיךָ מָלֵא. בְּבֵיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבְקוּמֶךָ מָלֵא. לְאוֹת מָלֵא. יָדֶךָ חָסֵר. לְטֹטָפֹת חָסֵר שְׁנֵי וָאוִי״ן. עֵינֶיךָ מָלֵא. מְזֻזוֹת חָסֵר וָא״ו רִאשׁוֹנָה. בֵּיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבִשְׁעָרֶיךָ מָלֵא: ", + "פָּרָשָׁה רְבִיעִית (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ חָסֵר. מִצְוֹתַי בְּוָא״ו אַחַת. יוֹרֶה מָלֵא. וּמַלְקוֹשׁ מָלֵא. וְתִירשְׁךָ חָסֵר וָא״ו. וְהִשְׁתַּחֲוִיתֶם מָלֵא. יְבוּלָהּ מָלֵא. הַטֹּבָה חָסֵר. נֹתֵן חָסֵר. אֹתָם חָסֵר. לְאוֹת מָלֵא. לְטוֹטָפֹת חָסֵר וָא״ו שְׁנִיָּה. עֵינֵיכֶם מָלֵא. אֹתָם חָסֵר. בְּבֵיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבְקוּמֶךָ מָלֵא. מְזוּזוֹת מָלֵא. בֵּיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבִשְׁעָרֶיךָ מָלֵא. לַאֲבֹתֵיכֶם חָסֵר וָא״ו:", + "וְצָרִיךְ לְהִזָּהֵר בְּתָגִין שֶׁל אוֹתִיּוֹת וְהֵן כְּמוֹ זַיִנִּין זְקוּפוֹת שֶׁיֵּשׁ לָהֶן תָּג כְּמוֹ שֶׁהֵן כְּתוּבִין בְּסֵפֶר תּוֹרָה. וְאֵלּוּ הֵן הָאוֹתִיּוֹת הַמְתֻיָּגוֹת שֶׁבְּאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ:", + "פָּרָשָׁה רִאשׁוֹנָה יֵשׁ בָּהּ אוֹת אַחַת בִּלְבַד וְהִיא מֵ״ם סְתוּמָה שֶׁל (שמות יג י) ״מִיָּמִים״ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. פָּרָשָׁה שְׁנִיָּה יֵשׁ לָהּ חָמֵשׁ אוֹתִיּוֹת וְכָל אַחַת מֵהֶן הֵ״א וְעַל כָּל הֵ״א מֵחֲמִשְׁתָּן אַרְבַּע זַיִנִּי״ן. וְהֵן הֵ״א שֶׁל (שמות יג יא) ״וּנְתָנָהּ״. וְהֵ״א רִאשׁוֹנָה וְהֵ״א אַחֲרוֹנָה שֶׁל (שמות יג טו) ״הִקְשָׁה״. וְהֵ״א שֶׁל (שמות יג טו) ״וַיַּהֲרֹג״. וְהֵ״א שֶׁל (שמות יג טז) ״יָדְכָה״. פָּרָשָׁה שְׁלִישִׁית יֵשׁ בָּהּ חָמֵשׁ אוֹתִיּוֹת וְאֵלּוּ הֵן קוּ״ף שֶׁל (דברים ו ז) ״וּבְקוּמֶךָ״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְקוּ״ף שֶׁל (דברים ו ח) ״וּקְשַׁרְתָּם״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְטֵי״ת טֵי״ת פֵ״א שֶׁל (דברים ו ח) ״לְטֹטָפֹת״ עַל כָּל אוֹת מִשְּׁלָשְׁתָּן אַרְבַּע זַיִנִּי״ן. פָּרָשָׁה רְבִיעִית יֵשׁ בָּהּ חָמֵשׁ אוֹתִיּוֹת. פֵ״א שֶׁל (דברים יא יד) ״וְאָסַפְתָּ״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְתָי״ו שֶׁל וְאָסַפְתָּ יֵשׁ עָלֶיהָ זַיִ״ן אַחַת. וְטֵי״ת טֵי״ת פֵ״א שֶׁל (דברים יא יח) ״לְטוֹטָפֹת״ עַל כָּל אַחַת מִשְּׁלָשְׁתָּן אַרְבַּע זַיִנִּי״ן. כָּל הָאוֹתִיּוֹת הַמְתֻיָּגוֹת שֵׁשׁ עֶשְׂרֵה. וְאִם לֹא עָשָׂה הַתָּגִין אוֹ הוֹסִיף וְגָרַע בָּהֶן לֹא פָּסַל: ", + "הַלּוֹקֵחַ תְּפִלִּין מִמִּי שֶׁאֵינוֹ מֻמְחֶה צָרִיךְ לְבָדְקָן. לָקַח מִמֶּנּוּ מֵאָה קְצִיצוֹת בּוֹדֵק מֵהֶן שָׁלֹשׁ קְצִיצוֹת. אוֹ שְׁתַּיִם שֶׁל רֹאשׁ וְאַחַת שֶׁל יָד אוֹ שְׁתַּיִם שֶׁל יָד וְאַחַת שֶׁל רֹאשׁ. אִם מְצָאָם כְּשֵׁרִים הֻחְזַק זֶה הָאִישׁ וַהֲרֵי כֻּלָּן כְּשֵׁרִים וְאֵין הַשְּׁאָר צָרִיךְ בְּדִיקָה. וְאִם לְקָחָם צְבָתִים צְבָתִים כֻּלָּן צְרִיכוֹת בְּדִיקָה שֶׁחֶזְקַת הַצְּבָתִים מֵאֲנָשִׁים הַרְבֵּה לְקוּחִים:", + "הַכּוֹתֵב תְּפִלִּין בִּכְתַב יָדוֹ אוֹ שֶׁלְּקָחָן מִן הַמֻּמְחֶה אוֹ מִשְּׁאָר אָדָם וּבְדָקָן וְהֶחֱזִירָן לְעוֹרָן לְעוֹלָם אֵינוֹ צָרִיךְ לְבָדְקָם פַּעַם אַחֶרֶת וַאֲפִלּוּ לְאַחַר כַּמָּה שָׁנִים. כָּל זְמַן שֶׁחִפּוּיָן שָׁלֵם הֲרֵי הֵן בְּחֶזְקָתָן. וְאֵין חוֹשְׁשִׁין לָהֶן שֶׁמָּא נִמְחֲקָה אוֹת מִתּוֹכָן אוֹ שֶׁנִּקְּבָה. הִלֵּל הַזָּקֵן הָיָה אוֹמֵר אֵלּוּ מִשֶּׁל אָבִי אִימָא:" + ], + [ + "שְׁמוֹנֶה הֲלָכוֹת יֵשׁ בְּמַעֲשֵׂה הַתְּפִלִּין כֻּלָּן הֲלָכָה לְמשֶׁה מִסִּינַי. וּלְפִיכָךְ כֻּלָּן מְעַכְּבוֹת וְאִם שִׁנָּה בְּאַחַת מֵהֶן פָּסַל. וְאֵלּוּ הֵם. שֶׁיִּהְיוּ מְרֻבָּעוֹת. וְכֵן תְּפִירָתָן בְּרִבּוּעַ. וַאֲלַכְסוֹנָן בְּרִבּוּעַ עַד שֶׁיִּהְיֶה לָהֶן אַרְבַּע זָוִיּוֹת שָׁווֹת. וְשֶׁיִּהְיֶה בָּעוֹר שֶׁל רֹאשׁ צוּרַת שִׁי״ן מִיָּמִין וּמִשְּׂמֹאל. וְשֶׁיִּכְרֹךְ הַפָּרָשִׁיּוֹת בְּמַטְלִית. וְשֶׁיִּכְרֹךְ אוֹתָן בְּשֵׂעָר מֵעַל הַמַּטְלִית. וְאַחַר כָּךְ מַכְנִיסָן בְּבָתֵּיהֶן. וְשֶׁיִּהְיוּ תּוֹפְרִין אוֹתָן בְּגִידִין. וְשֶׁעוֹשִׂין לָהֶן מַעְבֹּרֶת מֵעוֹר הַחִפּוּי שֶׁתִּכָּנֵס בָּהּ הָרְצוּעָה עַד שֶׁתְּהֵא עוֹבֶרֶת וְהוֹלֶכֶת בְּתוֹךְ תּוֹבָר שֶׁלָּהּ. וְשֶׁיִּהְיוּ הָרְצוּעוֹת שְׁחוֹרוֹת. וְשֶׁיִּהְיֶה הַקֶּשֶׁר שֶׁלָּהֶן קֶשֶׁר יָדוּעַ כְּצוּרַת דָּלֶ״ת: ", + "כֵּיצַד עוֹשִׂים תְּפִלִּין שֶׁל רֹאשׁ. לוֹקְחִין עֵץ מְרֻבָּע אָרְכּוֹ כְּרָחְבּוֹ וּכְגָבְהוֹ. וְאִם הָיָה גָּבְהוֹ יוֹתֵר עַל רָחְבּוֹ אוֹ פָּחוֹת מִמֶּנּוּ אֵין בְּכָךְ כְּלוּם. וְאֵין מַקְפִּידִין אֶלָּא עַל אָרְכּוֹ שֶׁיְּהֵא כְּרָחְבּוֹ. וְחוֹפְרִין בּוֹ שְׁלֹשָׁה חֲרִיצִין כְּדֵי שֶׁיֵּעָשֶׂה לוֹ אַרְבַּע רָאשִׁים כְּגוֹן זֶה:

וְלוֹקְחִין עוֹר וּמַרְטִיבִין אוֹתוֹ בְּמַיִם וּמְשִׂימִין בּוֹ אֶת הָעֵץ וּמַכְנִיסִין אֶת הָעוֹר בֵּין כָּל חָרִיץ וְחָרִיץ וּמְכַמְּשִׁים אוֹתוֹ וְהוּא רָטֹב מִכָּאן וּמִכָּאן עַד שֶׁעוֹשִׂין בּוֹ דְּמוּת שִׁי״ן שֶׁיֵּשׁ לָהּ שְׁלֹשָׁה רָאשִׁין מִיָּמִין הַמֵּנִיחַ תְּפִלִּין וּדְמוּת שִׁי״ן שֶׁיֵּשׁ לָהּ אַרְבָּעָה רָאשִׁים מִשְּׂמֹאל הַמֵּנִיחַ:", + "וּמַנִּיחִין אֶת הָעוֹר עַל הָעֵץ עַד שֶׁיִּיבַשׁ. וְאַחַר כָּךְ חוֹלֵץ הָעוֹר מֵעַל גַּבֵּי הָאִמּוּם שֶׁל עֵץ וְנִמְצָא הָעוֹר שֶׁיֵּשׁ בּוֹ אַרְבָּעָה בָּתִּים פְּנוּיִין. וּמַכְנִיסִין פָּרָשָׁה בְּכָל בַּיִת וּבַיִת. וּמַחְזִירִין מִקְצָת הָעוֹר מִלְּמַטָּה וְתוֹפְרִין אוֹתוֹ מֵאַרְבַּע פִּנּוֹתָיו. וּמַנִּיחִין מִן הָעוֹר שֶׁלְּמַטָּה מָקוֹם שֶׁתִּכָּנֵס בּוֹ הָרְצוּעָה כְּמוֹ תּוֹבָר וְהוּא הַנִּקְרָא מַעְבֹּרֶת:", + "וְכֵיצַד עוֹשִׂין תְּפִלִּין שֶׁל יָד. לוֹקְחִין עֵץ מְרֻבָּע אָרְכּוֹ כְּרָחְבּוֹ וְיִהְיֶה גָּבְהוֹ כְּאֶצְבַּע אוֹ יָתֵר עַל זֶה מְעַט אוֹ פָּחוֹת מְעַט וּמְחַפִּין אוֹתוֹ בְּעוֹר רָטֹב וּמַנִּיחִין אֶת הָעוֹר עַל הָאִמּוּם עַד שֶׁיִּיבַשׁ וְחוֹלֵץ אֶת הָעוֹר וּמַנִּיחַ אֶת אַרְבַּע הַפָּרָשִׁיּוֹת בִּמְקוֹם הָעֵץ וּמַחֲזִיר מִקְצָת הָעוֹר מִלְּמַטָּה וְתוֹפְרוֹ מֵאַרְבַּע פִּנּוֹתָיו. וּמַנִּיחִין מִן הָעוֹר תּוֹבָר מְקוֹם הָרְצוּעוֹת:", + "כֵּיצַד סִדּוּר הַפָּרָשִׁיּוֹת בִּתְפִלָּה שֶׁל רֹאשׁ. מַכְנִיס פָּרָשָׁה אַחֲרוֹנָה שֶׁהִיא (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ בְּבַיִת רִאשׁוֹן שֶׁהוּא עַל יְמִין הַמֵּנִיחַ. וּ (דברים ו ד) ״שְׁמַע״ סְמוּכָה לָהּ. (שמות יג יא) ״וְהָיָה כִי יְבִיאֲךָ״ בְּבַיִת שְׁלִישִׁי סְמוּכָה לִשְׁמַע. וְ(שמות יג ב) ״קַדֶּשׁ לִי״ בְּבַיִת רְבִיעִי שֶׁהוּא לִשְׂמֹאל הַמֵּנִיחַ תְּפִלִּין כְּדֵי שֶׁיְּהֵא הַקּוֹרֵא שֶׁלְּפָנָיו כְּנֶגֶד פְּנֵי הַמֵּנִיחַ קוֹרֵא עַל הַסֵּדֶר הַזֶּה כְּגוֹן זֶה: וְאִם הֶחֱלִיף סִדּוּר זֶה פְּסוּלוֹת: ", + "תְּפִלָּה שֶׁל יָד כּוֹתְבָם בְּאַרְבָּעָה דַּפִּין בְּעוֹר אֶחָד אָרֹךְ כְּסֵפֶר תּוֹרָה עַל סִדּוּרָן בַּתּוֹרָה כְּגוֹן זֶה

אִם כְּתָבָן עַל אַרְבַּע עוֹרוֹת וְהִכְנִיסָן בְּבַיִת אֶחָד יָצָא וְאֵינוֹ צָרִיךְ לְדַבְּקָם:", + "כְּשֶׁהוּא גּוֹלֵל הַפָּרָשִׁיּוֹת בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד גּוֹלֵל אוֹתָן מִסּוֹפָן לִתְחִלָּתָן עַד שֶׁתִּמְצָא כְּשֶׁתִּפְתַּח הַפָּרָשָׁה תִּקְרָא כָּל פָּרָשָׁה וּפָרָשָׁה מִתְּחִלָּתָהּ עַד סוֹפָהּ:", + "וּכְשֶׁמַּכְנִיסִין אֶת הַפָּרָשִׁיּוֹת בַּבָּתִּים שֶׁלָּהֶם כּוֹרְכִין אוֹתָן בְּמַטְלִית וְעַל הַמַּטְלִית שֵׂעָר וְאַחַר כָּךְ מַכְנִיסִין אוֹתָן בְּבָתֵּיהֶן. וְשֵׂעָר זֶה צָרִיךְ לִהְיוֹת שְׂעַר בְּהֵמָה אוֹ שֶׁל חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וּכְבָר נָהֲגוּ כָּל הָעָם (לְבָרְכָן) [לְכָרְכָן] בִּשְׂעַר זְנַב הָעֲגָלִים:", + "כְּשֶׁתּוֹפְרִין אֶת הַתְּפִלִּין אֵין תּוֹפְרִין אֶלָּא בְּגִידִין שֶׁל בְּהֵמָה אוֹ שֶׁל חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. לוֹקְחִין הַגִּידִין שֶׁיֵּשׁ בַּעֲקֵב הַבְּהֵמָה אוֹ הַחַיָּה טְהוֹרִים וְהֵם לְבָנִים. וְאִם הֵם קָשִׁים מְרַכְּכִין אוֹתָן בַּאֲבָנִים וְכַיּוֹצֵא בָּהֶן עַד שֶׁיֵּעָשׂוּ כְּפִשְׁתָּן וְטוֹוִין אוֹתָן וְשׁוֹזְרִין אוֹתָן וּבָהֶן תּוֹפְרִין הַתְּפִלִּין וִירִיעוֹת סֵפֶר תּוֹרָה:", + "כְּשֶׁתּוֹפְרִין הַתְּפִלִּין תּוֹפְרִין אוֹתָן בְּרִבּוּעַ. וַהֲלָכָה רוֹוַחַת שֶׁיִּהְיוּ בְּכָל צַד שָׁלֹשׁ תְּפִירוֹת עַד שֶׁיִּהְיוּ הַכּל שְׁתֵּים עֶשְׂרֵה תְּפִירוֹת בֵּין שֶׁל יָד בֵּין שֶׁל רֹאשׁ. וְאִם עָשָׂה הַתְּפִירוֹת עֶשֶׂר אוֹ אַרְבַּע עֶשְׂרֵה עוֹשֶׂה. וְכָל הַתְּפִירוֹת יִהְיֶה הַחוּט שֶׁלָּהֶן סוֹבֵב מִשְּׁתֵּי רוּחוֹת:", + "וְצָרִיךְ שֶׁיַּגִּיעַ הֶחָרִיץ שֶׁל תְּפִלִּין שֶׁל רֹאשׁ עַד מְקוֹם הַתֶּפֶר. וְאִם הָיָה הֶחָרִיץ נִכָּר כְּדֵי שֶׁיִּהְיוּ אַרְבָּעָה רָאשִׁין נִרְאִין לַכּל וְאַף עַל פִּי שֶׁאֵין הֶחָרִיץ מַגִּיעַ לִמְקוֹם הַתֶּפֶר כְּשֵׁרוֹת. וְאִם אֵין חָרִיץ נִכָּר פְּסוּלוֹת. וְצָרִיךְ לְהַעֲבִיר בְּתוֹךְ כָּל חָרִיץ וְחָרִיץ עַל גַּבֵּי הָעוֹר חוּט אוֹ מְשִׁיחָה לְהַבְדִּיל בֵּין בַּיִת לְבַיִת. וּמִנְהָג פָּשׁוּט לְהַעֲבִיר גִּיד מִגִּידֵי הַתְּפִירָה בְּכָל חָרִיץ וְחָרִיץ מִשְּׁלָשְׁתָּן:", + "וְכֵיצַד עוֹשִׂין הָרְצוּעוֹת. לוֹקְחִין רְצוּעָה שֶׁל עוֹר רְחָבָה כְּאֹרֶךְ הַשְּׂעוֹרָה. וְאִם הָיְתָה רְחָבָה מִזּוֹ הַשִּׁעוּר כְּשֵׁרָה. וְאֹרֶךְ רְצוּעָה שֶׁל רֹאשׁ כְּדֵי שֶׁתַּקִּיף אֶת הָרֹאשׁ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמְתַּח שְׁתֵּי הָרְצוּעוֹת מִכָּאן וּמִכָּאן עַד שֶׁיַּגִּיעוּ לַטַּבּוּר אוֹ לְמַעְלָה מִמֶּנּוּ מְעַט. וְאֹרֶךְ רְצוּעָה שֶׁל יָד כְּדֵי שֶׁתַּקִּיף אֶת הַזְּרוֹעַ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמָּתַח רְצוּעָה אַחַת עַל אֶצְבַּע אֶמְצָעִית וְיִכְרֹךְ מִמֶּנָּה עַל אֶצְבָּעוֹ שָׁלֹשׁ כְּרִיכוֹת וְיִקְשֹׁר. וְאִם הָיוּ הָרְצוּעוֹת אֲרֻכּוֹת יָתֵר עַל שִׁעוּרִים הָאֵלּוּ כְּשֵׁרוֹת:", + "וּמַכְנִיס רְצוּעָה שֶׁל רֹאשׁ בַּתּוֹבָר שֶׁלָּהּ. וּמַקִּיף בְּמִדַּת רֹאשׁוֹ וְקוֹשֵׁר קֶשֶׁר מְרֻבָּע כְּמִין דָּלֶ״ת. וְקֶשֶׁר זֶה צָרִיךְ כָּל תַּלְמִיד חָכָם לְלָמְדוֹ וְאִי אֶפְשָׁר לְהוֹדִיעַ צוּרָתוֹ בִּכְתָב אֶלָּא בִּרְאִיַּת הָעַיִן. וְכֵן בְּשֶׁל יָד קוֹשֵׁר קֶשֶׁר כְּמִין יוּ״ד. וְתִהְיֶה הָרְצוּעָה שֶׁל יָד עוֹלָה וְיוֹרֶדֶת בְּתוֹךְ הַקֶּשֶׁר כְּדֵי שֶׁיַּרְחִיב וִיקַצֵּר בְּעֵת שֶׁיִּרְצֶה לִקְשֹׁר עַל יָדוֹ:", + "הָרְצוּעוֹת שֶׁל תְּפִלִּין בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד פְּנֵיהֶם הַחִיצוֹנִים שְׁחוֹרִים וְזוֹ הֲלָכָה לְמשֶׁה מִסִּינַי. אֲבָל אֲחוֹרֵי הָרְצוּעוֹת הוֹאִיל וּמִבִּפְנִים הֵן אִם הָיוּ יְרֻקּוֹת אוֹ לְבָנוֹת כְּשֵׁרוֹת. אֲדֻמּוֹת לֹא יַעֲשֶׂה שֶׁמָּא תֵּהָפֵךְ הָרְצוּעָה וּגְנַאי הוּא לוֹ. וְלֹא יִהְיֶה אֲחוֹרֵי הָרְצוּעָה לְעוֹלָם אֶלָּא כְּעֵין הַקְּצִיצָה אִם יְרֻקָּה יְרֻקִּין וְאִם לְבָנָה לְבָנִים. וְנוֹי הוּא לַתְּפִלִּין שֶׁיִּהְיוּ כֻּלָּן שְׁחוֹרוֹת הַקְּצִיצָה וְהָרְצוּעָה כֻּלָּהּ:", + "הָעוֹר שֶׁמְּחַפִּין בּוֹ הַתְּפִלִּין וְשֶׁעוֹשִׂין מִמֶּנּוּ הָרְצוּעוֹת הוּא עוֹר שֶׁל בְּהֵמָה אוֹ חַיָּה אוֹ עוֹף הַטְּהוֹרִים וַאֲפִלּוּ נְבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וְאִם עָשָׂה מֵעוֹר טְמֵאִים אוֹ שֶׁחִפָּה תְּפִלִּין בְּזָהָב פְּסוּלוֹת. וְעוֹר הָרְצוּעָה צָרִיךְ עִבּוּד לִשְׁמָהּ. אֲבָל בְּעוֹר שֶׁמְּחַפִּין בּוֹ אֵינוֹ צָרִיךְ עִבּוּד כְּלָל אֲפִלּוּ עֲשָׂהוּ מַצָּה כָּשֵׁר. וּמְקוֹמוֹת הַרְבֵּה נָהֲגוּ לַעֲשׂוֹת אוֹתָן בְּעוֹר מַצָּה:", + "אֵין עוֹשִׂין הַתְּפִלִּין אֶלָּא יִשְׂרָאֵל שֶׁעֲשִׂיָּתָן כִּכְתִיבָתָן מִפְּנֵי הַשִּׁי״ן שֶׁעוֹשִׂין בָּעוֹר כְּמוֹ שֶׁאָמַרְנוּ. לְפִיכָךְ אִם חִפָּן הַכּוּתִי אוֹ תְּפָרָן פְּסוּלוֹת וְהוּא הַדִּין לְכָל הַפָּסוּל לְכָתְבָן שֶׁלֹּא יַעֲשֶׂה אוֹתָן:", + "תְּפִלָּה שֶׁל רֹאשׁ אֵין עוֹשִׂין אוֹתָהּ שֶׁל יָד וְשֶׁל יָד עוֹשִׂין אוֹתָהּ שֶׁל רֹאשׁ לְפִי שֶׁאֵין מוֹרִידִין מִקְּדֻשָּׁה חֲמוּרָה לִקְדֻשָּׁה קַלָּה. וְכֵן רְצוּעָה שֶׁל תְּפִלָּה שֶׁל רֹאשׁ אֵין עוֹשִׂין אוֹתָהּ לִתְפִלָּה שֶׁל יָד. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁלְּבָשָׁן. אֲבָל תְּפִלִּין שֶׁל רֹאשׁ שֶׁלֹּא לְבָשָׁן אָדָם מֵעוֹלָם אִם רָצָה לְהַחֲזִירָן לְיָד מֻתָּר. וְכֵיצַד עוֹשִׂין. טוֹלֶה עָלֶיהָ עוֹר עַד שֶׁתֵּעָשֶׂה אַחַת וְקוֹשְׁרָהּ עַל יָדוֹ:", + "תְּפִלִּין שֶׁנִּפְסְקוּ הַתְּפִירוֹת שֶׁלָּהֶן אִם הָיוּ שְׁתֵּי הַתְּפִירוֹת זוֹ בְּצַד זוֹ אוֹ שֶׁנִּפְסְקוּ שָׁלֹשׁ תְּפִירוֹת אֲפִלּוּ זוֹ שֶׁלֹּא כְּנֶגֶד זוֹ הֲרֵי אֵלּוּ פְּסוּלוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים בִּישָׁנוֹת אֲבָל בַּחֲדָשׁוֹת כָּל זְמַן שֶׁפְּנֵי טַבְלָן קַיָּמוֹת כְּשֵׁרוֹת. וְאֵלּוּ הֵן הַחֲדָשׁוֹת כָּל שֶׁאוֹחֲזִין מִקְצָת הָעוֹר שֶׁנִּקְרַע תִּפְרוֹ וְתוֹלִין בּוֹ הַתְּפִלִּין וְהוּא חָזָק וְאֵינוֹ נִכְרָת הֲרֵי אֵלּוּ חֲדָשׁוֹת. וְאִם אֵין רָאוּי לִתְלוֹת בּוֹ אֶלָּא הוּא נִפְסָק הֲרֵי אֵלּוּ יְשָׁנוֹת:", + "רְצוּעָה שֶׁנִּפְסְקָה אֵין קוֹשְׁרִין אוֹתָהּ וְאֵין תּוֹפְרִין אוֹתָהּ אֶלָּא מוֹצִיאָהּ וְגוֹנְזָהּ וְעוֹשִׂין אַחֶרֶת. וְשִׁיּוּרֵי הָרְצוּעָה פְּסוּלִין עַד שֶׁיְּהֵא אָרְכָּהּ וְרָחְבָּהּ כַּשִּׁעוּר אוֹ יָתֵר עָלָיו. וּלְעוֹלָם יִזָּהֵר לִהְיוֹת פְּנֵי הָרְצוּעָה לְמַעְלָה בְּעֵת שֶׁקּוֹשֵׁר אוֹתָן עַל יָדוֹ וְעַל רֹאשׁוֹ:" + ], + [ + "הֵיכָן מְנִיחִין תְּפִלִּין שֶׁל רֹאשׁ. מְנִיחִין אוֹתָן עַל הַקָּדְקֹד שֶׁהוּא סוֹף הַשֵּׂעָר שֶׁכְּנֶגֶד הַפָּנִים וְהוּא הַמָּקוֹם שֶׁמּוֹחוֹ שֶׁל תִּינוֹק רוֹפֵס בּוֹ. וְצָרִיךְ לְכַוֵּן אוֹתָם בָּאֶמְצַע כְּדֵי שֶׁיִּהְיוּ בֵּין הָעֵינַיִם. וְיִהְיֶה הַקֶּשֶׁר בְּגֹבַהּ הָעֹרֶף שֶׁהוּא סוֹף הַגֻּלְגּלֶת:", + "וְשֶׁל יָד קוֹשֵׁר אוֹתָהּ עַל שְׂמֹאלוֹ עַל הַקִּבֹּרֶת וְהוּא הַבָּשָׂר הַתּוֹפֵחַ שֶׁבַּמַּרְפֵּק שֶׁבֵּין פֶּרֶק הַכָּתֵף וּבֵין פֶּרֶק הַזְּרוֹעַ שֶׁנִּמְצָא כְּשֶׁהוּא מְדַבֵּק מַרְפֵּקוֹ לִצְלָעָיו תִּהְיֶה תְּפִלָּה כְּנֶגֶד לִבּוֹ וְנִמְצָא מְקַיֵּם (דברים ו ו) ״וְהָיוּ הַדְּבָרִים הָאֵלֶּה״ (דברים ו ו) ״עַל לְבָבֶךָ״:", + "הַמֵּנִיחַ תְּפִלָּה שֶׁל יָד עַל פַּס יָדוֹ אוֹ שֶׁל רֹאשׁ עַל מִצְחוֹ הֲרֵי זֶה דֶּרֶךְ צְדוֹקִים. הָעוֹשֶׂה תְּפִלָּתוֹ עֲגֻלָּה כֶּאֱגוֹז אֵין בָּהּ מִצְוָה כְּלָל. אִטֵּר מֵנִיחַ תְּפִלִּין בִּימִינוֹ שֶׁהוּא שְׂמֹאל שֶׁלּוֹ. וְאִם הָיָה שׁוֹלֵט בִּשְׁתֵּי יָדָיו מֵנִיחַ אוֹתָהּ בִּשְׂמֹאלוֹ שֶׁהוּא שְׂמֹאל כָּל אָדָם. וּמְקוֹם קְשִׁירַת הַתְּפִלִּין וּמְקוֹם הֲנָחָתָן מִפִּי הַשְּׁמוּעָה לְמָדוּם:", + "תְּפִלָּה שֶׁל רֹאשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד וְשֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ מִפְּנֵי שֶׁהֵן שְׁתֵּי מִצְווֹת זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. וְכֵיצַד מְבָרְכִין. עַל שֶׁל רֹאשׁ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִלִּין. וְעַל שֶׁל יָד מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַנִּיחַ תְּפִלִּין:", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהֵנִיחַ אַחַת מֵהֶן אֲבָל אִם הֵנִיחַ שְׁתֵּיהֶן מְבָרֵךְ בְּרָכָה אַחַת וְהִיא לְהַנִּיחַ תְּפִלִּין. וְקוֹשֵׁר שֶׁל יָד וְאַחַר כָּךְ מֵנִיחַ שֶׁל רֹאשׁ. וּכְשֶׁהוּא חוֹלֵץ חוֹלֵץ שֶׁל רֹאשׁ וְאַחַר כָּךְ חוֹלֵץ שֶׁל יָד:", + "מִי שֶׁבֵּרֵךְ לְהַנִּיחַ תְּפִלִּין וְקָשַׁר תְּפִלִּין שֶׁל יָד אָסוּר לוֹ לְסַפֵּר וַאֲפִלּוּ לְהָשִׁיב שָׁלוֹם לְרַבּוֹ עַד שֶׁיָּנִיחַ שֶׁל רֹאשׁ. וְאִם שָׂח הֲרֵי זוֹ עֲבֵרָה וְצָרִיךְ לְבָרֵךְ בְּרָכָה שְׁנִיָּה עַל מִצְוַת תְּפִלִּין וְאַחַר כָּךְ מֵנִיחַ שֶׁל רֹאשׁ:", + "תְּפִלִּין כָּל זְמַן שֶׁמְּנִיחָן מְבָרֵךְ עֲלֵיהֶן וַאֲפִלּוּ חוֹלֵץ וְלוֹבֵשׁ כַּמָּה פְּעָמִים בְּיוֹם. וְכָל הַמִּצְווֹת כֻּלָּן מְבָרֵךְ עֲלֵיהֶם קֹדֶם לַעֲשִׂיָּתָן. לְפִיכָךְ צָרִיךְ לְבָרֵךְ עַל הַתְּפִלָּה שֶׁל יָד אַחַר הֲנָחָה עַל הַקִּבֹּרֶת קֹדֶם קְשִׁירָתָן. שֶׁקְּשִׁירָתָן זוֹ הִיא עֲשִׂיָּתָן:", + "כְּשֶׁחוֹלֵץ אָדָם תְּפִלָּיו לְהַצְנִיעָן בִּכְלִי לֹא יַנִּיחַ שֶׁל יָד מִלְּמַטָּה וְשֶׁל רֹאשׁ מִלְּמַעְלָה מִפְּנֵי שֶׁבְּשָׁעָה שֶׁהוּא רוֹצֶה לְלָבְשָׁן יִפְגַּע בְּשֶׁל רֹאשׁ תְּחִלָּה וְנִמְצָא שֶׁמַּנִּיחָהּ וּמוֹצִיא שֶׁל יָד לְפִי שֶׁאֵין לוֹבְשִׁין שֶׁל רֹאשׁ קֹדֶם שֶׁל יָד. וְאָסוּר לָאָדָם לְהַנִּיחַ מִצְוָה וְלַעֲבֹר מִמֶּנָּה לְמִצְוָה אַחֶרֶת אֶלָּא מִצְוָה שֶׁתָּבוֹא לְיָדוֹ שֶׁל אָדָם בַּתְּחִלָּה בָּהּ הוּא מִתְעַסֵּק. לְפִיכָךְ צָרִיךְ לְהַנִּיחַ שֶׁל יָד לְמַעְלָה כְּדֵי שֶׁיִּפְגַּע בָּהּ תְּחִלָּה וְיִלְבַּשׁ עַל הַסֵּדֶר:", + "כְּלִי שֶׁהֱכִינוֹ לְהַנִּיחַ בּוֹ תְּפִלִּין וְהִנִּיחָם בּוֹ נִתְקַדֵּשׁ וְאָסוּר לְהִשְׁתַּמֵּשׁ בּוֹ בְּדִבְרֵי חֹל. הֱכִינוֹ וְלֹא הִנִּיחַ בּוֹ אוֹ שֶׁהִנִּיחַ בּוֹ עַרְאַי וְלֹא הֱכִינוֹ לֹא נִתְקַדֵּשׁ וַהֲרֵי הוּא חֹל כְּמוֹ שֶׁהָיָה. וְאָסוּר לִתְלוֹת אֶת הַתְּפִלִּין בֵּין בָּרְצוּעָה בֵּין בַּתְּפִלָּה עַצְמָהּ אֲבָל תּוֹלֶה הוּא אֶת הַכִּיס שֶׁהַתְּפִלִּין מֻנָּחִין בּוֹ:", + "זְמַן הֲנָחַת הַתְּפִלִּין בַּיּוֹם וְלֹא בַּלַּיְלָה שֶׁנֶּאֱמַר (שמות יג י) ״מִיָּמִים יָמִימָה״. (שמות יג י) ״חֻקָּה״ זוֹ הִיא מִצְוַת תְּפִלִּין. וְכֵן שַׁבָּתוֹת וְיָמִים טוֹבִים אֵינָן זְמַן תְּפִלִּין שֶׁנֶּאֱמַר (שמות יג טז) ״וְהָיָה לְאוֹת״ וְשַׁבָּתוֹת וְיָמִים טוֹבִים הֵן עַצְמָן אוֹת. וּמֵאֵימָתַי זְמַן הֲנָחָתָן מִשֶּׁיִּרְאֶה אֶת חֲבֵרוֹ בְּרִחוּק אַרְבַּע אַמּוֹת וְיַכִּירֵהוּ, עַד שֶׁתִּשְׁקַע הַחַמָּה:", + "מִי שֶׁהֵנִיחַ תְּפִלִּין קֹדֶם שֶׁתִּשְׁקַע הַחַמָּה וְחָשְׁכָה עָלָיו אֲפִלּוּ הֵן עָלָיו כָּל הַלַּיְלָה מֻתָּר. וְאֵין מוֹרִין דָּבָר זֶה לָרַבִּים אֶלָּא מְלַמְּדִין אֶת הַכּל שֶׁלֹּא יָנִיחוּ תְּפִלִּין עֲלֵיהֶן בַּלַּיְלָה אֶלָּא יַחְלְצוּ אוֹתָן מִשֶּׁתִּשְׁקַע הַחַמָּה. וְכָל הַמֵּנִיחַ תְּפִלִּין לְכַתְּחִלָּה אַחַר שֶׁתִּשְׁקַע הַחַמָּה עוֹבֵר בְּלָאו שֶׁנֶּאֱמַר (שמות יג י) ״וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת״ וְגוֹ׳‎ (שמות יג י) ״מִיָּמִים יָמִימָה״:", + "הָיָה בָּא בַּדֶּרֶךְ וּתְפִלִּין בְּרֹאשׁוֹ וְשָׁקְעָה עָלָיו הַחַמָּה וְקָדַשׁ הַיּוֹם מַנִּיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁהוּא מַגִּיעַ לְבֵיתוֹ וְחוֹלֵץ. הָיָה יוֹשֵׁב בְּבֵית הַמִּדְרָשׁ וּתְפִלִּין בְּרֹאשׁוֹ וְקָדַשׁ עָלָיו הַיּוֹם מַנִּיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁמַּגִּיעַ לְבֵיתוֹ וְחוֹלֵץ. וְאִם יֵשׁ בַּיִת סָמוּךְ לַחוֹמָה שֶׁמִּשְׁתַּמְּרִין בּוֹ מַנִּיחָן שָׁם. וְאִם לֹא חָלַץ תְּפִלָּיו מִשֶּׁשָּׁקְעָה הַחַמָּה מִפְּנֵי שֶׁלֹּא הָיָה לוֹ מָקוֹם לְשָׁמְרָן וְנִמְצָאוּ עָלָיו כְּדֵי לְשָׁמְרָן מֻתָּר:", + "כָּל הַפָּטוּר מִקְּרִיאַת שְׁמַע פָּטוּר מִתְּפִלִּין. קָטָן שֶׁיּוֹדֵעַ לִשְׁמֹר תְּפִלָּיו אָבִיו לוֹקֵחַ לוֹ תְּפִלִּין כְּדֵי לְחַנְּכוֹ בְּמִצְווֹת. חוֹלֵי מֵעַיִם וְכָל מִי שֶׁלֹּא יָכוֹל לִשְׁמֹר אֶת נְקָבָיו אֶלָּא בְּצַעַר פָּטוּר מִן הַתְּפִלִּין. וְכָל הַטְּמֵאִים כֻּלָּן חַיָּבִין בִּתְפִלִּין כִּטְהוֹרִים. מִצְטַעֵר וּמִי שֶׁאֵין דַּעְתּוֹ מְיֻשֶּׁבֶת וּנְכוֹנָה עָלָיו פָּטוּר מִן הַתְּפִלִּין שֶׁהַמֵּנִיחַ תְּפִלִּין אָסוּר לוֹ לְהַסִּיחַ דַּעְתּוֹ מֵהֶן. כֹּהֲנִים בִּשְׁעַת הָעֲבוֹדָה וְהַלְוִיִּם בְּשָׁעָה שֶׁאוֹמְרִים הַשִּׁיר עַל הַדּוּכָן וְיִשְׂרָאֵל בְּשָׁעָה שֶׁעוֹמְדִים בַּמִּקְדָּשׁ פְּטוּרִין מִן הַתְּפִלָּה וּמִן הַתְּפִלִּין:", + "חַיָּב אָדָם לְמַשְׁמֵשׁ בִּתְפִלָּיו כָּל זְמַן שֶׁהֵם עָלָיו שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מֵהֶם אֲפִלּוּ רֶגַע אֶחָד. שֶׁקְּדֻשָּׁתָן גְּדוֹלָה מִקְּדֻשַּׁת הַצִּיץ. שֶׁהַצִּיץ אֵין בּוֹ אֶלָּא שֵׁם אֶחָד וְאֵלּוּ יֵשׁ בָּהֶם אֶחָד וְעֶשְׂרִים שֵׁם שֶׁל יוּ״ד הֵ״א בְּשֶׁל רֹאשׁ וּכְמוֹתָן בְּשֶׁל יָד:", + "תְּפִלִּין צְרִיכִין גּוּף נָקִי שֶׁיִּזָּהֵר שֶׁלֹּא תֵּצֵא מִמֶּנּוּ רוּחַ מִלְּמַטָּה כָּל זְמַן שֶׁהֵם עָלָיו. לְפִיכָךְ אָסוּר לִישָׁן בָּהֶם לֹא שְׁנַת קֶבַע וְלֹא שְׁנַת עַרְאַי אֶלָּא אִם הִנִּיחַ עֲלֵיהֶן סוּדָר וְלֹא הָיְתָה עִמּוֹ אִשָּׁה יָשֵׁן בָּהֶם שְׁנַת עַרְאַי. וכֵּיצַד הוּא עוֹשֶׂה. מַנִּיחַ רֹאשׁוֹ בֵּין בִּרְכָּיו וְהוּא יוֹשֵׁב וְיָשֵׁן:", + "הָיוּ תְּפִלָּיו כְּרוּכִין בְּיָדוֹ מֻתָּר לִישֹׁן בָּהֶם אֲפִלּוּ שְׁנַת קֶבַע. וְאֵינוֹ אוֹכֵל בָּהֶם אֶלָּא אֲכִילַת עַרְאַי. אֲבָל אִם נִכְנַס לִסְעֻדַּת קֶבַע חוֹלְצָן וּמַנִּיחָן עַל שֻׁלְחָנוֹ עַד שֶׁיִּטּל יָדָיו וְאַחַר כָּךְ יְנִיחֵם וִיבָרֵךְ עַל מְזוֹנוֹ וְהוּא לָבוּשׁ בָּהֶן:", + "הָיָה לָבוּשׁ תְּפִלִּין וְהֻצְרַךְ לְבֵית הַכִּסֵּא לֹא יַנִּיחַ הַתְּפִלִּין בַּחוֹרִין הַסְּמוּכִין לִרְשׁוּת הָרַבִּים וְיִכָּנֵס שֶׁמָּא יִטְּלוּם עוֹבְרֵי דְּרָכִים. כֵּיצַד יַעֲשֶׂה. אֲפִלּוּ הֻצְרַךְ לְהַשְׁתִּין מַיִם חוֹלֵץ תְּפִלָּיו בְּרִחוּק אַרְבַּע אַמּוֹת וְגוֹלְלָן בְּבִגְדוֹ כְּמִין סֵפֶר תּוֹרָה וְאוֹחֲזָן בִּימִינוֹ כְּנֶגֶד לִבּוֹ. וְיִזָּהֵר כְּדֵי שֶׁלֹּא תְּהֵא רְצוּעָה יוֹצֵאת מִתַּחַת יָדוֹ טֶפַח. וְנִכְנָס וְעוֹשֶׂה צְרָכָיו. וּכְשֶׁיֵּצֵא מַרְחִיק אַרְבַּע אַמּוֹת מִבֵּית הַכִּסֵּא וְלוֹבְשָׁן:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּבֵית הַכִּסֵּא הַקָּבוּעַ שֶׁאֵין נִיצוֹצוֹת נִתָּזוֹת עָלָיו. אֲבָל בֵּית הַכִּסֵּא עַרְאַי לֹא יִכָּנֵס בָּהֶן כְּשֶׁהֵם גְּלוּלִים אֶלָּא חוֹלֵץ אוֹתָן וְנוֹתְנָן לַחֲבֵרוֹ לְשָׁמְרָן. וְאֵין מֵי רַגְלַיִם כָּלִין אֲפִלּוּ בְּבֵית הַכִּסֵּא קָבוּעַ אֶלָּא בִּישִׁיבָה. וְאִם הָיָה עָפָר תָּחוּחַ אֲפִלּוּ בַּעֲמִידָה. הָיָה בְּמָקוֹם קָשֶׁה יַעֲמֹד בִּמְקוֹם מִדְרוֹן כְּדֵי שֶׁלֹּא יִנָּתְזוּ נִיצוֹצוֹת עָלָיו:", + "הָיָה לָבוּשׁ בִּתְפִלִּין וְהֻצְרַךְ לְבֵית הַכִּסֵּא לְעֵת עֶרֶב וְלֹא נִשְׁאַר מִן הַיּוֹם כְּדֵי לְלָבְשָׁן אַחַר שֶׁיֵּצֵא לֹא יִכָּנֵס בָּהֶם גְּלוּלִים בְּבִגְדוֹ וַאֲפִלּוּ לְהַשְׁתִּין מַיִם בְּבֵית הַכִּסֵּא קָבוּעַ. אֶלָּא כֵּיצַד יַעֲשֶׂה. חוֹלְצָן וּמַנִּיחָן בְּכֶלְיָן אִם הָיָה בּוֹ טֶפַח אוֹ בִּכְלִי שֶׁאֵינוֹ כֶּלְיָן אַף עַל פִּי שֶׁאֵין בּוֹ טֶפַח וְאוֹחֵז הַכְּלִי בְּיָדוֹ וְנִכְנָס. וְכֵן אִם הֻצְרַךְ בַּלַּיְלָה מַנִּיחָן בִּכְלִי וְאוֹחֵז הַכְּלִי בְּיָדוֹ וְנִכְנָס:", + "שָׁכַח וְנִכְנַס לְבֵית הַכִּסֵּא וְהוּא לָבוּשׁ תְּפִלִּין מֵנִיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁיִּגְמֹר עַמּוּד רִאשׁוֹן וְיוֹצֵא וְחוֹלֵץ. אַחַר כָּךְ נִכְנָס וְעוֹשֶׂה צְרָכָיו. שֶׁאִם יַפְסִיק בְּעַמּוּד רִאשׁוֹן בֵּין בִּגְדוֹלִים בֵּין בִּקְטַנִּים יָבוֹא לִידֵי חֳלָאִים שֶׁיֵּשׁ בָּהֶן סַכָּנָה גְּדוֹלָה:", + "שָׁכַח וְשִׁמֵּשׁ מִטָּתוֹ בִּתְפִלִּין הֲרֵי זֶה לֹא יֹאחַז לֹא בָּרְצוּעָה וְלֹא בַּקְּצִיצָה עַד שֶׁיִּטּל יָדָיו וְיִטְּלֵם מִפְּנֵי שֶׁהַיָּדַיִם עַסְקָנִיּוֹת:", + "הַנִּכְנָס לְבֵית הַמֶּרְחָץ מָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִין לְבוּשִׁין מֻתָּר לְהַנִּיחַ תְּפִלִּין. וּמָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִין שָׁם מִקְצָתָן עֲרוּמִים וּמִקְצָתָן לְבוּשִׁין אֵינוֹ חוֹלֵץ תְּפִלָּיו וְאֵינוֹ מֵנִיחַ שָׁם תְּפִלִּין לְכַתְּחִלָּה. וּמָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִים עֲרוּמִים חוֹלֵץ תְּפִלָּיו וְאֵין צָרִיךְ לוֹמַר שֶׁאֵינוֹ מֵנִיחַ:", + "לֹא יְהַלֵּךְ אָדָם בְּבֵית הַקְּבָרוֹת וּתְפִלִּין בְּרֹאשׁוֹ. וַאֲפִלּוּ בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל מֵת אוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל קֶבֶר צָרִיךְ לַחֲלֹץ תְּפִלָּיו עַד שֶׁיַּרְחִיק אַרְבַּע אַמּוֹת. וְלֹא יִלְבַּשׁ אָדָם תְּפִלִּין עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ וְיִלְבַּשׁ בְּגָדָיו. הַנּוֹשֵׂא מַשּׂאוֹי עַל רֹאשׁוֹ חוֹלֵץ תְּפִלָּיו שֶׁל רֹאשׁ עַד שֶׁיָּסִיר הַמַּשּׂאוֹי מֵעָלָיו וַאֲפִלּוּ מִטְפַּחַת אָסוּר לְהַנִּיחַ עַל הָרֹאשׁ שֶׁיֵּשׁ בּוֹ תְּפִלִּין. אֲבָל צוֹנֵף הוּא מִצְנַפְתּוֹ עַל תְּפִלָּיו:", + "בַּיִת שֶׁיֵּשׁ בּוֹ תְּפִלִּין אוֹ סֵפֶר תּוֹרָה אָסוּר לְשַׁמֵּשׁ בּוֹ מִטָּתוֹ עַד שֶׁיּוֹצִיאֵם אוֹ יַנִּיחֵם בִּכְלִי וְיַנִּיחַ הַכְּלִי בִּכְלִי אַחֵר שֶׁאֵינוֹ כֶּלְיָן. אֲבָל אִם הָיָה הַכְּלִי הַשֵּׁנִי מְזֻמָּן לָהֶם אֲפִלּוּ עֲשָׂרָה כֵּלִים כִּכְלִי אֶחָד הֵן חֲשׁוּבִין. וְאִם הִנִּיחָן כְּלִי בְּתוֹךְ כְּלִי מֻתָּר לְהַנִּיחָן תַּחַת מְרַאֲשֹׁתָיו בֵּין כַּר לְכֶסֶת שֶׁלֹּא כְּנֶגֶד רֹאשׁוֹ כְּדֵי לְשָׁמְרָן וַאֲפִלּוּ אִשְׁתּוֹ עִמּוֹ בַּמִּטָּה:", + "קְדֻשַּׁת תְּפִלִּין קְדֻשָּׁתָן גְּדוֹלָה הִיא. שֶׁכָּל זְמַן שֶׁהַתְּפִלִּין בְּרֹאשׁוֹ שֶׁל אָדָם וְעַל זְרוֹעוֹ הוּא עָנָו וִירֵא שָׁמַיִם וְאֵינוֹ נִמְשָׁךְ בִּשְׂחוֹק וּבְשִׂיחָה בְּטֵלָה וְאֵינוֹ מְהַרְהֵר מַחֲשָׁבוֹת רָעוֹת אֶלָּא מְפַנֶּה לִבּוֹ בְּדִבְרֵי הָאֱמֶת וְהַצֶּדֶק. לְפִיכָךְ צָרִיךְ אָדָם לְהִשְׁתַּדֵּל לִהְיוֹתָן עָלָיו כָּל הַיּוֹם שֶׁמִּצְוָתָן כָּךְ הִיא. אָמְרוּ עָלָיו עַל רַב תַּלְמִידוֹ שֶׁל רַבֵּנוּ הַקָּדוֹשׁ שֶׁכָּל יָמָיו לֹא רָאוּהוּ שֶׁהָלַךְ אַרְבַּע אַמּוֹת בְּלֹא תּוֹרָה אוֹ בְּלֹא צִיצִית אוֹ בְּלֹא תְּפִלִּין:", + "אַף עַל פִּי שֶׁמִּצְוָתָן לְלָבְשָׁן כָּל הַיּוֹם, בִּשְׁעַת תְּפִלָּה יוֹתֵר מִן הַכּל. אָמְרוּ חֲכָמִים כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע בְּלֹא תְּפִלִּין כְּאִלּוּ מֵעִיד עֵדוּת שֶׁקֶר בְּעַצְמוֹ. וְכָל שֶׁאֵינוֹ מֵנִיחַ תְּפִלִּין עוֹבֵר בִּשְׁמוֹנָה עֲשֵׂה שֶׁהֲרֵי בְּאַרְבַּע פָּרָשִׁיּוֹת צִוָּה עַל תְּפִלִּין שֶׁל רֹאשׁ וְעַל תְּפִלִּין שֶׁל יָד. וְכָל הָרָגִיל בִּתְפִלִּין מַאֲרִיךְ יָמִים שֶׁנֶּאֱמַר (ישעיהו לח טז) ״ה׳‎ עֲלֵיהֶם יִחְיוּ״: " + ], + [ + "כֵּיצַד כּוֹתְבִין אֶת הַמְּזוּזָה. כּוֹתְבִין שְׁתֵּי פָּרָשִׁיּוֹת (דברים ו ד) ״שְׁמַע״ (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ עַל דַּף אֶחָד בִּירִיעָה אַחַת וְעוֹשֶׂה לָהּ רֶוַח מִלְּמַטָּה וְרֶוַח מִלְּמַעְלָה כְּמוֹ חֲצִי צִפֹּרֶן. וְאִם כְּתָבָהּ בִּשְׁנַיִם אוֹ בִּשְׁלֹשָׁה דַּפִּין כְּשֵׁרָה. וּבִלְבַד שֶׁלֹּא יַעֲשֶׂנָּה כְּזָנָב אוֹ כְּמוֹ עִגּוּל אוֹ כְּקוּבָּה וְאִם עָשָׂה כְּאַחַת מֵאֵלֶּה פְּסוּלָה. כְּתָבָהּ שֶׁלֹּא עַל הַסֵּדֶר כְּגוֹן שֶׁהִקְדִּים פָּרָשָׁה לְפָרָשָׁה פְּסוּלָה. כְּתָבָהּ בִּשְׁנֵי עוֹרוֹת אַף עַל פִּי שֶׁתְּפָרָן פְּסוּלָה. סֵפֶר תּוֹרָה שֶׁבָּלָה וּתְפִלִּין שֶׁבָּלוּ אֵין עוֹשִׂין מֵהֶן מְזוּזָה. וְלֹא מִן הַגִּלְיוֹנִים שֶׁל סֵפֶר תּוֹרָה אֵין כּוֹתְבִין עָלָיו מְזוּזָה לְפִי שֶׁאֵין מוֹרִידִין מִקְּדֻשָּׁה חֲמוּרָה לִקְדֻשָּׁה קַלָּה: ", + "וּמִצְוָה לַעֲשׂוֹת רֶוַח שֶׁבֵּין פָּרָשַׁת (דברים ו ד) ״שְׁמַע״ לִ (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ פָּרָשָׁה סְתוּמָה. וְאִם עָשָׂה אוֹתָהּ פְּתוּחָה כְּשֵׁרָה לְפִי שֶׁאֵינָהּ סְמוּכָה לָהּ מִן הַתּוֹרָה. וְצָרִיךְ לְהִזָּהֵר בְּתָגִין שֶׁבָּהּ. וְאֵלּוּ הֵן הַתָּגִין שֶׁעוֹשִׂין בַּמְּזוּזָה: ", + "פָּרָשָׁה רִאשׁוֹנָה יֵשׁ בָּהּ שֶׁבַע אוֹתִיּוֹת עַל כָּל אוֹת מֵהֶן שְׁלֹשָׁה זַיִנִּי״ן. וְאֵלּוּ הֵן. שִׁי״ן עַיִ״ן שֶׁל (דברים ו ד) ״שְׁמַע״ וְנוּ״ן דְּ(דברים ו ה) ״נַפְשְׁךָ״ וּתְרֵי זַיִנִּי״ן שֶׁל מְזוּזֹת וּתְרֵי טֵיתִי״ן שֶׁל (דברים ו ח) ״טֹטָפֹת״. וּפָרָשָׁה שְׁנִיָּה יֵשׁ בָּהּ שֵׁשׁ אוֹתִיּוֹת עַל כָּל אוֹת מֵהֶן שְׁלֹשָׁה זַיִנִּי״ן. וְאֵלּוּ הֵן. גִּימֶ״ל שֶׁל (דברים יא יד) ״דְגָנֶךָ״ וּתְרֵי זַיִנִּי״ן שֶׁל (דברים ו ט) ״מְזוּזוֹת״ וּתְרֵי טֵיתִי״ן שֶׁל טֹטָפוֹת וְצַדִּי״ק שֶׁל (דברים יא כא) ״הָאָרֶץ״. וְאִם לֹא עָשָׂה תָּגִין אוֹ שֶׁהוֹסִיף בָּהֶן אוֹ גָּרַע מֵהֶן לֹא פָּסַל. וְאִם כְּתָבָהּ שֶׁלֹּא בְּשִׂרְטוּט אוֹ שֶׁלֹּא דִּקְדֵּק בְּמָלֵא וְחָסֵר אוֹ שֶׁהוֹסִיף מִבִּפְנִים אֲפִלּוּ אוֹת אַחַת הֲרֵי זוֹ פְּסוּלָה: ", + "מִנְהָג פָּשׁוּט שֶׁכּוֹתְבִים עַל הַמְּזוּזָה מִבַּחוּץ כְּנֶגֶד הָרֶוַח שֶׁבֵּין פָּרָשָׁה לְפָרָשָׁה שַׁדַּי וְאֵין בָּזֶה הֶפְסֵד לְפִי שֶׁהוּא מִבַּחוּץ. אֲבָל אֵלּוּ שֶׁכּוֹתְבִין מִבִּפְנִים שְׁמוֹת הַמַּלְאָכִים אוֹ שֵׁמוֹת קְדוֹשִׁים אוֹ פָּסוּק אוֹ חוֹתָמוֹת הֲרֵי הֵן בִּכְלַל מִי שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. שֶׁאֵלּוּ הַטִּפְּשִׁים לֹא דַּי לָהֶם שֶׁבִּטְּלוּ הַמִּצְוָה אֶלָּא שֶׁעָשׂוּ מִצְוָה גְּדוֹלָה שֶׁהִיא יִחוּד הַשֵּׁם שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאַהֲבָתוֹ וַעֲבוֹדָתוֹ כְּאִלּוּ הוּא קָמֵעַ שֶׁל הֲנָיַת עַצְמָן כְּמוֹ שֶׁעָלָה עַל לִבָּם הַסָּכָל שֶׁזֶּהוּ דָּבָר הַמְהַנֶּה בְּהַבְלֵי הָעוֹלָם:", + "וּמִצְוָה לִכְתֹּב (דברים יא כא) ״עַל הָאָרֶץ״ בְּשִׁיטָה אַחֲרוֹנָה בֵּין בְּרֹאשׁ בֵּין (בְּאֶמְצַע) הַשִּׁיטָה. וְנָהֲגוּ כָּל הַסּוֹפְרִים לִכְתֹּב אוֹתָהּ בִּשְׁתַּיִם וְעֶשְׂרִים שִׁיטוֹת וְעַל הָאָרֶץ בְּרֹאשׁ שִׁיטָה אַחֲרוֹנָה. וְאֵלּוּ הֵן הָאוֹתִיּוֹת שֶׁבְּרֹאשׁ כָּל שִׁיטָה וְשִׁיטָה עַל הַסֵּדֶר. שְׁמַע. ה׳‎. הַדְּבָרִים. לְבָנֶיךָ. וּבְשָׁכְבְּךָ. בֵּין. וְהָיָה. מִצְוָה. בְּכָל. יוֹרֶה. עֵשֶׂב. פֶּן. וְהִשְׁתַּחֲוִיתֶם. הַשָּׁמַיִם. וַאֲבַדְתֶּם. וְשַׂמְתֶּם. אֹתָם. אֹתָם. בַּדֶּרֶךְ. וּבִשְׁעָרֶיךָ. אֲשֶׁר. עַל הָאָרֶץ: ", + "כְּשֶׁכּוֹפְלִין אוֹתָהּ גּוֹלְלִין אוֹתָהּ מִסּוֹף הַשִּׁיטָה לִתְחִלָּתָהּ עַד שֶׁתִּמְצָא כְּשֶׁיִּפְתַּח הַקּוֹרֵא לִקְרוֹת יִקְרָא מֵרֹאשׁ הַשִּׁיטָה לְסוֹפָהּ. וְאַחַר שֶׁגּוֹלְלָהּ מַנִּיחָהּ בִּשְׁפוֹפֶרֶת שֶׁל קָנֶה אוֹ שֶׁל עֵץ אוֹ שֶׁל כָּל דָּבָר וּמְחַבֵּר אוֹתָהּ אֶל מְזוּזַת הַפֶּתַח בְּמַסְמֵר אוֹ חוֹפֵר בִּמְזוּזַת הַפֶּתַח וּמַכְנִיס בָּהּ הַמְּזוּזָה:", + "וְקֹדֶם שֶׁיִּקְבָּעֶנָּה בִּמְזוּזַת הַפֶּתַח מְבָרֵךְ תְּחִלָּה. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִקְבֹּעַ מְזוּזָה. וְאֵינוֹ מְבָרֵךְ בִּשְׁעַת כְּתִיבָתָהּ שֶׁקְּבִיעָתָהּ זוֹ הִיא הַמִּצְוָה:", + "תְּלָאָהּ בְּמַקֵּל פְּסוּלָה שֶׁאֵין זוֹ קְבוּעָה. הִנִּיחָהּ אַחֲרֵי הַדֶּלֶת לֹא עָשָׂה כְּלוּם. חָפַר בִּמְזוּזַת הַפֶּתַח וְהִכְנִיס הַמְּזוּזָה כְּמוֹ נֶגֶר וְהִיא כִּבְרִיחַ הַקְּרָשִׁים בַּטַּבָּעוֹת פְּסוּלָה. הֶעֱמִיק לָהּ טֶפַח פְּסוּלָה. חָתַךְ קָנֶה וְהִכְנִיס בּוֹ מְזוּזָה וְאַחַר כָּךְ חִבֵּר הַקָּנֶה אֶל קָנִים אֲחֵרִים וְהֶעֱמִיד מִן הַכּל מְזוּזַת הַפֶּתַח פְּסוּלָה מִפְּנֵי שֶׁקָּדְמָה קְבִיעַת הַמְּזוּזָה לַעֲשִׂיַּת מְזוּזַת הַפֶּתַח:", + "מְזוּזַת הַיָּחִיד נִבְדֶּקֶת פַּעֲמַיִם בְּשָׁבוּעַ. וּמְזוּזַת רַבִּים פַּעֲמַיִם בְּיוֹבֵל. שֶׁמָּא נִקְרְעָה מִמֶּנָּה אוֹת אַחַת אוֹ נִמְחֲקָה מִפְּנֵי שֶׁהִיא קְבוּעָה בַּכְּתָלִים מַרְקֶבֶת:", + "הַכּל חַיָּבִין בִּמְזוּזָה אֲפִלּוּ נָשִׁים וַעֲבָדִים. וּמְחַנְּכִים אֶת הַקְּטַנִּים לַעֲשׂוֹת מְזוּזָה לְבָתֵּיהֶם. הַשּׂוֹכֵר בַּיִת בְּחוּצָה לָאָרֶץ וְהַדָּר בְּפֻנְדָּק בְּאֶרֶץ יִשְׂרָאֵל פָּטוּר מִן הַמְּזוּזָה שְׁלֹשִׁים יוֹם. אֲבָל הַשּׂוֹכֵר בַּיִת בְּאֶרֶץ יִשְׂרָאֵל חַיָּב בִּמְזוּזָה מִיָּד:", + "הַמַּשְׂכִּיר בַּיִת לַחֲבֵרוֹ עַל הַשּׂוֹכֵר לְהָבִיא מְזוּזָה וְלִקְבֹּעַ אוֹתָהּ אֲפִלּוּ הָיָה נוֹתֵן שָׂכָר עַל קְבִיעָתָהּ. מִפְּנֵי שֶׁהַמְּזוּזָה חוֹבַת הַדָּר הִיא וְאֵינָהּ חוֹבַת הַבַּיִת. וּכְשֶׁהוּא יוֹצֵא לֹא יִטְּלֶנָּה בְּיָדוֹ וְיֵצֵא. וְאִם הָיָה הַבַּיִת שֶׁל כּוּתִי הֲרֵי זֶה נוֹטְלָהּ כְּשֶׁיֵּצֵא:" + ], + [ + "עֲשָׂרָה תְּנָאִין יֵשׁ בַּבַּיִת וְאַחַר כָּךְ יִתְחַיֵּב הַדָּר בּוֹ לַעֲשׂוֹת לוֹ מְזוּזָה. וְאִם חָסֵר תְּנַאי אֶחָד מֵהֶן פָּטוּר מִן הַמְּזוּזָה. וְאֵלּוּ הֵן. שֶׁיִּהְיֶה בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת אוֹ יָתֵר. וְשֶׁתִּהְיֶינָה לוֹ שְׁתֵּי מְזוּזוֹת. וְיִהְיֶה לוֹ מַשְׁקוֹף. וְתִהְיֶה לוֹ תִּקְרָה. וְיִהְיוּ לוֹ דְּלָתוֹת. וְיִהְיֶה הַשַּׁעַר גָּבוֹהַּ עֲשָׂרָה טְפָחִים אוֹ יוֹתֵר. וְיִהְיֶה הַבַּיִת חֹל. וְיִהְיֶה עָשׂוּי לְדִירַת אָדָם. וְעָשׂוּי לְדִירַת כָּבוֹד. וְעָשׂוּי לְדִירַת קֶבַע:", + "בַּיִת שֶׁאֵין לוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת פָּטוּר מִן הַמְּזוּזָה. וְאִם יֵשׁ בּוֹ כְּדֵי לְרַבֵּעַ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת בְּשָׁוֶה אַף עַל פִּי שֶׁהוּא עָגל אוֹ בַּעַל חָמֵשׁ זָוִיּוֹת וְאֵין צָרִיךְ לוֹמַר שֶׁאִם הָיָה אָרְכּוֹ יָתֵר עַל רָחְבּוֹ הוֹאִיל וְיֵשׁ בּוֹ לְרַבֵּעַ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת חַיָּב בִּמְזוּזָה:", + "אַכְסַדְרָה וְהוּא הַמָּקוֹם שֶׁיֵּשׁ לוֹ שְׁלֹשָׁה כְּתָלִים וְתִקְרָה אַף עַל פִּי שֶׁיֵּשׁ לָהּ שְׁנֵי פַּצִּימִין בְּרוּחַ רְבִיעִית פְּטוּרָה מִן הַמְּזוּזָה. מִפְּנֵי שֶׁהַפַּצִּימִין לְהַעֲמִיד הַתִּקְרָה הֵם עֲשׂוּיִים וְלֹא מִשּׁוּם מְזוּזוֹת נַעֲשׂוּ. וְכֵן הַתִּקְרָה שֶׁאֵין לָהּ כְּתָלִים אֶלָּא עוֹמֶדֶת עַל עַמּוּדִים מִכָּאן וּמִכָּאן אַף עַל פִּי שֶׁהִיא כְּתַבְנִית בַּיִת פְּטוּרָה לְפִי שֶׁאֵין לָהּ מְזוּזוֹת. שֶׁאֵלּוּ הָעַמּוּדִים לְהַעֲמִיד הַתִּקְרָה הֵן עֲשׂוּיִין:", + "בַּיִת שֶׁיֵּשׁ לוֹ מְזוּזָה מִכָּאן וּמִכָּאן וְכִפָּה כְּמִין קֶשֶׁת עַל שְׁתֵּי הַמְּזוּזוֹת בִּמְקוֹם הַמַּשְׁקוֹף. אִם יֵשׁ בְּגֹבַהּ הַמְּזוּזוֹת עֲשָׂרָה טְפָחִים אוֹ יָתֵר חַיָּב בִּמְזוּזָה. וְאִם אֵין בָּהֶן עֲשָׂרָה טְפָחִים פְּטוּרִין מִפְּנֵי שֶׁאֵין לוֹ מַשְׁקוֹף:", + "בַּיִת שֶׁאֵין לוֹ תִּקְרָה פָּטוּר מִן הַמְּזוּזָה. הָיָה מִקְצָתוֹ מְקֹרֶה וּמִקְצָתוֹ אֵינוֹ מְקֹרֶה יֵרָאֶה לִי שֶׁאִם הָיָה הַקֵּרוּי כְּנֶגֶד הַפֶּתַח שֶׁהוּא חַיָּב בִּמְזוּזָה וּמַעֲמִידִין הַדְּלָתוֹת וְאַחַר כָּךְ קוֹבְעִין אֶת הַמְּזוּזָה:", + "הַר הַבַּיִת הַלְּשָׁכוֹת וְהָעֲזָרוֹת וּבָתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת שֶׁאֵין בָּהֶן בֵּית דִּירָה פְּטוּרִין לְפִי שֶׁהֵן קֹדֶשׁ. בֵּית הַכְּנֶסֶת שֶׁל כְּפָרִים שֶׁהָאוֹרְחִין דָּרִין בּוֹ חַיָּב בִּמְזוּזָה. וְכֵן בֵּית הַכְּנֶסֶת שֶׁל כְּרַכִּין אִם הָיָה בּוֹ בֵּית דִּירָה חַיָּב. כָּל הַשְּׁעָרִים שֶׁהָיוּ בַּמִּקְדָּשׁ לֹא הָיָה לָהֶם מְזוּזוֹת חוּץ מִשַּׁעַר נִקָּנוֹר וְשֶׁלְּפָנִים מִמֶּנּוּ. וְשֶׁל לִשְׁכַּת פַּרְהֶדְרִין מִפְּנֵי שֶׁהַלִּשְׁכָּה הַזֹּאת הָיְתָה בֵּית דִּירָה לְכֹהֵן גָּדוֹל בְּשִׁבְעַת יְמֵי הַהַפְרָשָׁה:", + "בֵּית הַתֶּבֶן בֵּית הַבָּקָר בֵּית הָעֵצִים בֵּית אוֹצָרוֹת פְּטוּרִין מִן הַמְּזוּזָה, שֶׁנֶּאֱמַר בֵּיתֶךָ, בֵּיתְךָ הַמְיֻחָד לְךָ, פְּרַט לְאֵלּוּ וְכַיּוֹצֵא בָּהֶן. לְפִיכָךְ רֶפֶת הַבָּקָר שֶׁהַנָּשִׁים יוֹשְׁבוֹת בָּהּ וּמִתִקַשִּׁטוֹת בָּהּ חַיָּבוֹת בִּמִזוּזָה שֵׁהֲרֵי יֵשׁ בָּהּ יִחוּד לְדִירַת אָדָם. בֵּית שַׁעַר אַכְסַדְרָה וּמִרְפֶּסֶת וְהַגִּנָּה וְהַדִּיר פְּטוּרִין מִן הַמְּזוּזָה מִפְּנֵי שֶׁאֵינָם עֲשׂוּיִין לְדִירָה. אִם הָיוּ בָּתִּים הַחַיָּבִין בִּמְזוּזָה פְּתוּחִין לִמְקוֹמוֹת אֵלּוּ חַיָּבִין בִּמְזוּזָה:", + "לְפִיכָךְ אֶחָד שַׁעֲרֵי חֲצֵרוֹת וְאֶחָד שַׁעֲרֵי מְבוֹאוֹת וְאֶחָד שַׁעֲרֵי מְדִינוֹת וַעֲיָרוֹת הַכּל חַיָּבִים בִּמְזוּזָה שֶׁהֲרֵי הַבָּתִּים הַחַיָּבִין בִּמְזוּזָה פְּתוּחִין לְתוֹכָן. אֲפִלּוּ עֲשָׂרָה בָּתִּים זֶה פָּתוּחַ לְזֶה וְזֶה פָּתוּחַ לְזֶה הוֹאִיל וְהַפְּנִימִי חַיָּב בִּמְזוּזָה כֻּלָּן חַיָּבִין. וּמִפְּנֵי זֶה אָמְרוּ שַׁעַר הַפָּתוּחַ מִן הַגִּנָּה לֶחָצֵר חַיָּב בִּמְזוּזָה:", + "בֵּית הַכִּסֵּא וּבֵית הַמֶּרְחָץ וּבֵית הַטְּבִילָה וּבֵית הַבֻּרְסְקִי וְכַיּוֹצֵא בָּהֶם פְּטוּרִין מִן הַמְּזוּזָה לְפִי שֶׁאֵינָן עֲשׂוּיִין לְדִירַת כָּבוֹד. סֻכַּת חַג בֶּחָג וּבַיִת שֶׁבַּסְּפִינָה פְּטוּרִין מִן הַמְּזוּזָה לְפִי שֶׁאֵינָן עֲשׂוּיִין לְדִירַת קֶבַע. שְׁתֵּי סֻכּוֹת שֶׁל יוֹצְרִים זוֹ לְפָנִים מִזּוֹ הַחִיצוֹנָה פְּטוּרָה מִן הַמְּזוּזָה לְפִי שֶׁאֵינָהּ קְבוּעָה. הַחֲנֻיּוֹת שֶׁבַּשְּׁוָקִים פְּטוּרִין מִפְּנֵי שֶׁאֵינָן קְבוּעִים לְדִירָה:", + "בַּיִת שֶׁיֵּשׁ לוֹ פְּתָחִים הַרְבֵּה אַף עַל פִּי שֶׁאֵינוֹ רָגִיל לָצֵאת וְלָבוֹא אֶלָּא בְּאַחַת מֵהֶן חַיָּב לַעֲשׂוֹת מְזוּזָה בְּכָל פֶּתַח וּפֶתַח. פֶּתַח קָטָן שֶׁבֵּין בַּיִת לַעֲלִיָּה חַיָּב בִּמְזוּזָה. חֶדֶר שֶׁבַּבַּיִת אֲפִלּוּ חֶדֶר בְּחֶדֶר חַיָּב לַעֲשׂוֹת מְזוּזָה עַל שַׁעַר הַחֶדֶר הַפְּנִימִי וְעַל שַׁעַר הַחֶדֶר הַחִיצוֹן וְעַל שַׁעַר הַבַּיִת שֶׁכֻּלָּן עֲשׂוּיִין לְדִירָה וּקְבוּעִין:", + "פֶּתַח שֶׁבֵּין בֵּית הַמִּדְרָשׁ אוֹ בֵּין בֵּית הַכְּנֶסֶת וּבֵיתוֹ אִם רָגִיל לָצֵאת וְלָבוֹא בְּאוֹתוֹ הַפֶּתַח חַיָּב בִּמְזוּזָה. פֶּתַח שֶׁבֵּין שְׁנֵי בָּתִּים הוֹלְכִין אַחַר הַצִּיר שֶׁל דֶּלֶת, מָקוֹם שֶׁהַצִּיר נִרְאֶה עִמּוֹ שָׁם קוֹבְעִים אֶת הַמְּזוּזָה:", + "וְהֵיכָן קוֹבְעִים אֶת הַמְּזוּזָה. בְּתוֹךְ חָלָל שֶׁל פָּתַח בַּטֶּפַח הַסָּמוּךְ לַחוּץ בִּתְחִלַּת שְׁלִישׁ הָעֶלְיוֹן שֶׁל גֹּבַהּ הַשַּׁעַר. וְאִם קְבָעָהּ לְמַעְלָה מִזֶּה כְּשֵׁרָה. וְהוּא שֶׁיַּרְחִיקֶנָּה מִן הַמַּשְׁקוֹף טֶפַח. וְצָרִיךְ לְקָבְעָהּ עַל יְמִין הַנִּכְנָס לַבַּיִת וְאִם קְבָעָהּ מִשְּׂמֹאל פְּסוּלָה. וּבַיִת שֶׁל שֻׁתָּפִין חַיָּב בִּמְזוּזָה:", + "חַיָּב אָדָם לְהִזָּהֵר בִּמְזוּזָה מִפְּנֵי שֶׁהִיא חוֹבַת הַכּל תָּמִיד. וְכָל זְמַן שֶׁיִּכָּנֵס וְיֵצֵא יִפְגַּע בְּיִחוּד הַשֵּׁם שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְיִזְכֹּר אַהֲבָתוֹ וְיֵעוֹר מִשְּׁנָתוֹ וְשִׁגְיוֹתָיו בְּהַבְלֵי הַזְּמַן. וְיֵדַע שֶׁאֵין דָּבָר הָעוֹמֵד לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים אֶלָּא יְדִיעַת צוּר הָעוֹלָם. וּמִיָּד הוּא חוֹזֵר לְדַעְתּוֹ וְהוֹלֵךְ בְּדַרְכֵי מֵישָׁרִים. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל מִי שֶׁיֵּשׁ לוֹ תְּפִלִּין בְּרֹאשׁוֹ וּבִזְרוֹעוֹ וְצִיצִית בְּבִגְדוֹ וּמְזוּזָה בְּפִתְחוֹ מֻחְזָק הוּא שֶׁלֹּא יֶחֱטָא שֶׁהֲרֵי יֵשׁ לוֹ מַזְכִּירִין רַבִּים וְהֵן הֵם הַמַּלְאָכִים שֶׁמַּצִּילִין אוֹתוֹ מִלַּחֲטֹא שֶׁנֶּאֱמַר (תהילים לד ח) ״חֹנֶה מַלְאַךְ יְיָ׳‎ סָבִיב לִירֵאָיו וַיְחַלְּצֵם״:" + ], + [ + "מִצְוַת עֲשֵׂה עַל כָּל אִישׁ וְאִישׁ מִיִּשְׂרָאֵל לִכְתֹּב סֵפֶר תּוֹרָה לְעַצְמוֹ שֶׁנֶּאֱמַר (דברים לא יט) ״וְעַתָּה כִּתְבוּ לָכֶם אֶת הַשִּׁירָה״. כְּלוֹמַר כִּתְבוּ לָכֶם תּוֹרָה שֶׁיֵּשׁ בָּהּ שִׁירָה זוֹ, לְפִי שֶׁאֵין כּוֹתְבִין אֶת הַתּוֹרָה פָּרָשִׁיּוֹת פָּרָשִׁיּוֹת. וְאַף עַל פִּי שֶׁהִנִּיחוּ לוֹ אֲבוֹתָיו סֵפֶר תּוֹרָה מִצְוָה לִכְתֹּב מִשֶּׁלּוֹ. ואִם כְּתָבוֹ בְּיָדוֹ הֲרֵי הוּא כְּאִלּוּ קִבְּלָהּ מֵהַר סִינַי. וְאִם אֵינוֹ יוֹדֵעַ לִכְתֹּב אֲחֵרִים כּוֹתְבִין לוֹ. וְכָל הַמַּגִּיהַּ סֵפֶר תּוֹרָה וַאֲפִלּוּ אוֹת אַחַת הֲרֵי הוּא כְּאִלּוּ כְּתָבוֹ כֻּלּוֹ:", + "וְהַמֶּלֶךְ מִצְוָה עָלָיו לִכְתֹּב סֵפֶר תּוֹרָה אֶחָד לְעַצְמוֹ לְשֵׁם הַמֶּלֶךְ יָתֵר עַל סֵפֶר שֶׁיִּהְיֶה לוֹ כְּשֶׁהוּא הֶדְיוֹט שֶׁנֶּאֱמַר (דברים יז יח) ״וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ״ וְגוֹ׳‎. וּמַגִּיהִין אוֹתוֹ מִסֵּפֶר הָעֲזָרָה עַל פִּי בֵּית דִּין הַגָּדוֹל. זֶה שֶׁהָיָה לוֹ כְּשֶׁהוּא הֶדְיוֹט מַנִּיחוֹ בְּבֵית גְּנָזָיו. וְזֶה שֶׁכָּתַב אוֹ שֶׁנִּכְתַּב לוֹ אַחַר שֶׁמָּלַךְ יִהְיֶה עִמּוֹ תָּמִיד. וְאִם יָצָא לַמִּלְחָמָה סֵפֶר תּוֹרָה עִמּוֹ. נִכְנָס וְהוּא עִמּוֹ. יוֹשֵׁב בַּדִּין וְהוּא עִמּוֹ. מֵסֵב וְהוּא כְּנֶגְדּוֹ שֶׁנֶּאֱמַר (דברים יז יט) ״וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו״:", + "לֹא הָיָה לוֹ סֵפֶר תּוֹרָה קֹדֶם שֶׁיִּמְלֹךְ צָרִיךְ לִכְתֹּב לוֹ אַחַר שֶׁמָּלַךְ שְׁנֵי סִפְרֵי תּוֹרָה. אֶחָד מַנִּיחוֹ בְּבֵית גְּנָזָיו. וְהַשֵּׁנִי יִהְיֶה עִמּוֹ תָּמִיד לֹא יָסוּר מֵעִמּוֹ אֶלָּא בַּלַּיְלָה בִּלְבַד וּכְשֶׁיִּכָּנֵס לְבֵית הַמֶּרְחָץ אוֹ לְבֵית הַכִּסֵּא אוֹ לִישֹׁן עַל מִטָּתוֹ:", + "סֵפֶר תּוֹרָה שֶׁכְּתָבוֹ בְּלֹא שִׂרְטוּט אוֹ שֶׁכְּתָבוֹ מִקְצָתוֹ עַל הַגְּוִיל וּמִקְצָתוֹ עַל הַקְּלָף פָּסוּל אֶלָּא אוֹ כֻּלּוֹ עַל הַגְּוִיל אוֹ כֻּלּוֹ עַל הַקְּלָף. וְכֵיצַד כּוֹתְבִין סֵפֶר תּוֹרָה. כּוֹתֵב כְּתִיבָה מְתֻקֶּנֶת נָאָה בְּיוֹתֵר. יַנִּיחַ בֵּין כָּל תֵּבָה וְתֵבָה כִּמְלֹא אוֹת קְטַנָּה וּבֵין אוֹת לְאוֹת כִּמְלֹא חוּט הַשַּׂעֲרָה וּבֵין כָּל שִׁיטָה וְשִׁיטָה כִּמְלֹא שִׁיטָה. וְאֹרֶךְ כָּל שִׁיטָה וְשִׁיטָה שְׁלֹשִׁים אוֹתִיּוֹת כְּדֵי לִכְתֹּב לְמִשְׁפְּחוֹתֵיכֶם לְמִשְׁפְּחוֹתֵיכֶם לְמִשְׁפְּחוֹתֵיכֶם תְּלָתָא זִמְנֵי. וְזֶה הוּא רֹחַב כָּל דַּף וְדַף. וְלֹא תְּהֵא שִׁיטָה קְצָרָה מִזֶּה כְּדֵי שֶׁלֹּא יְהֵא הַדַּף כְּאִגֶּרֶת. וְלֹא אָרְכָּהּ יוֹתֵר עַל זֶה כְּדֵי שֶׁלֹּא יְהוּ עֵינָיו מְשׁוֹטְטוֹת בַּכְּתָב:", + "לֹא יְמַעֵט הַכְּתָב מִפְּנֵי הָרֶוַח שֶׁבֵּין פָּרָשָׁה לְפָרָשָׁה. נִזְדַּמְּנָה לוֹ תֵּבָה בַּת חָמֵשׁ אוֹתִיּוֹת לֹא יִכְתֹּב שְׁתַּיִם בְּתוֹךְ הַדַּף וְשָׁלֹשׁ חוּץ לַדַּף אֶלָּא כּוֹתֵב שָׁלֹשׁ בְּתוֹךְ הַדַּף וּשְׁתַּיִם חוּץ לַדַּף. לֹא נִשְׁאַר מִן הַשִּׁיטָה כְּדֵי לִכְתֹּב שָׁלֹשׁ אוֹתִיּוֹת מֵנִיחַ הַמָּקוֹם פָּנוּי וּמַתְחִיל מִתְּחִלַּת הַשִּׁיטָה:", + "נִזְדַּמְּנָה לוֹ תֵּבָה בַּת שְׁתֵּי אוֹתִיּוֹת לֹא יִזְרְקֶנָּה בֵּין הַדַּפִּין אֶלָּא יַחֲזִיר לִתְחִלַּת הַשִּׁיטָה. נִזְדַּמְּנָה לוֹ בְּתוֹךְ הַשִּׁיטָה תֵּבָה בַּת עֶשֶׂר אוֹתִיּוֹת אוֹ פָּחוֹת אוֹ יָתֵר וְלֹא נִשְׁאַר מִן הַשִּׁיטָה כְּדֵי לִכְתֹּב אֶת כֻּלָּהּ בְּתוֹךְ הַדַּף אִם יָכוֹל לִכְתֹּב חֶצְיָהּ בְּתוֹךְ הַדַּף וְחֶצְיָהּ חוּץ לַדַּף כּוֹתֵב וְאִם לָאו מֵנִיחַ הַמָּקוֹם פָּנוּי וּמַתְחִיל מִתְּחִלַּת הַשִּׁיטָה:", + "וּמֵנִיחַ בֵּין כָּל חֻמָּשׁ וְחֻמָּשׁ אַרְבַּע שִׁיטִין פְּנוּיוֹת בְּלֹא כְּתִיבָה לֹא פָּחוֹת וְלֹא יָתֵר. וְיַתְחִיל הַחֻמָּשׁ מִתְּחִלַּת שִׁיטָה חֲמִישִׁית. וּכְשֶׁיִּגְמֹר אֶת הַתּוֹרָה צָרִיךְ שֶׁיִּגְמֹר בְּאֶמְצַע שִׁיטָה שֶׁבְּסוֹף הַדַּף. וְאִם נִשְׁאַר מִן הַדַּף שִׁיטִין הַרְבֵּה מְקַצֵּר וְעוֹלֶה וּמַתְחִיל מִתְּחִלַּת הַשִּׁיטָה שֶׁבְּסוֹף הַדַּף וְלֹא יִגְמֹר אֶת הַשִּׁיטָה. וּמִתְכַּוֵּן עַד שֶׁיִּהְיֶה (דברים לד יב) ״לְעֵינֵי כָּל יִשְׂרָאֵל״ בְּאֶמְצַע שִׁיטָה שֶׁבְּסוֹף הַדַּף:", + "וְיִזָּהֵר בָּאוֹתִיּוֹת הַגְּדוֹלוֹת וּבָאוֹתִיּוֹת הַקְּטַנּוֹת וּבָאוֹתִיּוֹת הַנְּקֻדּוֹת וְאוֹתִיּוֹת הַמְשֻׁנּוֹת כְּגוֹן הַפֵּאִי״ן הַלְּפוּפוֹת וְהָאוֹתִיּוֹת הָעֲקֻמּוֹת כְּמוֹ שֶׁהֶעְתִּיקוּ הַסּוֹפְרִים אִישׁ מִפִּי אִישׁ. וְיִזָּהֵר בַּתָּגִין וּבְמִנְיָנָן. יֵשׁ אוֹת שֶׁיֵּשׁ עָלֶיהָ תָּג אֶחָד וְיֵשׁ אוֹת שֶׁיֵּשׁ עָלֶיהָ שִׁבְעָה. וְכָל הַתָּגִין כְּצוּרַת זַיִנִּי״ן הֵן דַּקִּין כְּחוּט הַשַּׂעֲרָה:", + "כָּל הַדְּבָרִים הָאֵלּוּ לֹא נֶאֶמְרוּ אֶלָּא לְמִצְוָה מִן הַמֻּבְחָר. וְאִם שִׁנָּה בְּתִקּוּן זֶה אוֹ שֶׁלֹּא דִּקְדֵּק בַּתָּגִין וְכָתַב כָּל הָאוֹתִיּוֹת כְּתִקּוּנָן אוֹ שֶׁקֵּרֵב אֶת הַשִּׁיטִין אוֹ הִרְחִיקָן אוֹ הֶאֱרִיכָן אוֹ קִצְּרָן הוֹאִיל וְלֹא הִדְבִּיקָן אוֹת בְּאוֹת וְלֹא חִסֵּר וְלֹא הוֹתִיר וְלֹא הִפְסִיד צוּרַת אוֹת אַחַת וְלֹא שִׁנָּה בִּפְתוּחוֹת וּסְתוּמוֹת הֲרֵי זֶה סֵפֶר כָּשֵׁר:", + "יֵשׁ דְּבָרִים אֲחֵרִים שֶׁלֹּא נֶאֶמְרוּ בַּגְּמָרָא וְנָהֲגוּ בָּהֶם הַסּוֹפְרִים וְקַבָּלָה הוּא בְּיָדָם אִישׁ מִפִּי אִישׁ. וְהֵן שֶׁיִּהְיוּ מִנְיַן הַשִּׁיטִין שֶׁבְּכָל דַּף וְדַף לֹא פָּחוֹת מִשְּׁמוֹנָה וְאַרְבָּעִים וְלֹא יָתֵר עַל שִׁשִּׁים. וְשֶׁיִּהְיֶה הָרֶוַח שֶׁבֵּין פָּרָשָׁה לְפָרָשָׁה כְּמוֹ תֵּשַׁע אוֹתִיּוֹת אֲשֶׁר אֲשֶׁר אֲשֶׁר. וְשֶׁיִּהְיֶה בְּרֹאשׁ הַשִּׁיטִין לְמַעְלָה מִשִּׁירַת הַיָּם (שמות יד כח לא) ״הַבָּאִים. בַיַּבָּשָׁה. הַשֵּׁם. מֵת. בְּמִצְרַיִם״. חָמֵשׁ שִׁיטִין. וּלְמַטָּה מִן הַשִּׁירָה חָמֵשׁ שִׁיטִין תְּחִלַּת כָּל שִׁיטָה מֵהֶן כָּךְ. (שמות טו כ כג) ״וַתִּקַּח. אַחֲרֶיהָ. סוּס. וַיֵּצְאוּ. וַיָּבֹאוּ״. וְיִהְיֶה בְּרָאשֵׁי הַשִּׁיטִין לְמַעְלָה מִשִּׁירַת הַאֲזִינוּ. (דברים לא כט ל) ״וְאָעִידָה. אַחֲרֵי. הַדֶּרֶךְ. בְּאַחֲרִית. לְהַכְעִיסוֹ. קְהַל״. שֵׁשׁ שִׁיטִין. וּלְמַטָּה מִמֶּנָּה חָמֵשׁ שִׁיטִין (דברים לב מד מז) ״וַיָּבֹא. לְדַבֵּר. אֲשֶׁר. הַזֹּאת. אֲשֶׁר״:", + "וְכָל הַדְּבָרִים הָאֵלּוּ לְמִצְוָה מִן הַמֻּבְחָר וְאִם שִׁנָּה לֹא פָּסַל. אֲבָל אִם כָּתַב הַמָּלֵא חָסֵר אוֹ הֶחָסֵר מָלֵא. אוֹ שֶׁכָּתַב מִלָּה שֶׁהִיא קְרִי וְכָתַב כִּקְרִיאָתָהּ כְּגוֹן שֶׁכָּתַב יִשְׁכָּבֶנָּה בִּמְקוֹם יִשְׁגָּלֶנָּה וּבַטְּחֹרִים בְּמָקוֹם וּבַעֲפלִים וְכַיּוֹצֵא בָּהֵן. אוֹ שֶׁכָּתַב פָּרָשָׁה פְּתוּחָה סְתוּמָה אוֹ סְתוּמָה פְּתוּחָה. אוֹ שֶׁכָּתַב הַשִּׁירָה כִּשְׁאָר הַכְּתָב. אוֹ שֶׁכָּתַב פָּרָשָׁה אַחַת כְּשִׁירָה הֲרֵי זֶה פָּסוּל וְאֵין בּוֹ קְדֻשַּׁת סֵפֶר תּוֹרָה כְּלָל אֶלָּא כְּחֻמָּשׁ מִן הַחֻמָּשִׁין שֶׁמְּלַמְּדִין בָּהּ הַתִּינוֹקוֹת:", + "סֵפֶר תּוֹרָה שֶׁאֵינוֹ מֻגָּהּ אָסוּר לִשְׁהוֹתוֹ יוֹתֵר עַל שְׁלֹשִׁים יוֹם אֶלָּא יְתַקֵּן אוֹ יִגָּנֵז. סֵפֶר תּוֹרָה שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ טָעֵיּוֹת בְּכָל דַּף וְדַף יְתַקֵּן וְאִם הָיוּ אַרְבַּע יִגָּנֵז. וְאִם הָיָה רֹב הַסֵּפֶר מֻגָּהּ וְהַשְּׁאָר יֵשׁ בּוֹ אַרְבַּע טָעֻיּוֹת בְּכָל דַּף וְנִשְׁאָר אֲפִלּוּ דַּף אֶחָד מֵאוֹתוֹ הַשְּׁאָר הַמְשֻׁבָּשׁ בְּלֹא אַרְבַּע טָעֵיּוֹת הֲרֵי זֶה יְתַקֵּן:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁכָּתַב הַמָּלֵא חָסֵר שֶׁנִּמְצָא תּוֹלֶה הָאוֹתִיּוֹת שֶׁשָּׁכַח בֵּינֵי הַשִּׁיטוֹת. אֲבָל אִם כָּתַב הֶחָסֵר מָלֵא אֲפִלּוּ יֵשׁ בְּכָל דַּף וְדַף כַּמָּה טָעֵיּוֹת הֲרֵי זֶה מְתַקֵּן מִפְּנֵי שֶׁהוּא גּוֹרֵד וְאֵינוֹ תּוֹלֶה:", + "מֻתָּר לִכְתֹּב הַתּוֹרָה כָּל חֻמָּשׁ וְחֻמָּשׁ בִּפְנֵי עַצְמוֹ וְאֵין בָּהֶן קְדֻשַּׁת סֵפֶר תּוֹרָה. אֲבָל לֹא יִכְתֹּב מְגִלָּה בִּפְנֵי עַצְמָהּ שֶׁיִּהְיֶה בָּהּ פָּרָשִׁיּוֹת. וְאֵין כּוֹתְבִין מְגִלָּה לְתִינוֹק לְהִתְלַמֵּד בָּהּ. וְאִם דַּעְתּוֹ לְהַשְׁלִים עָלֶיהָ חֻמָּשׁ מֻתָּר. כָּתַב מְגִלָּה שָׁלֹשׁ שָׁלֹשׁ תֵּבוֹת בְּשִׁיטָה אַחַת מֻתָּר:", + "מֻתָּר לְדַבֵּק תּוֹרָה נְבִיאִים וּכְתוּבִים בְּכֶרֶךְ אֶחָד. וּמַנִּיחַ בְּכָל חֻמָּשׁ וְחֻמָּשׁ אַרְבַּע שִׁיטִין. וּבֵין כָּל נָבִיא וְנָבִיא שָׁלֹשׁ שִׁיטִין. וּבֵין כָּל נָבִיא וְנָבִיא מִשְּׁנֵים עָשָׂר שָׁלֹשׁ שִׁיטִין שֶׁאִם בָּא לַחְתֹּךְ חוֹתֵךְ. וְסִדּוּרָן שֶׁל נְבִיאִים כָּךְ הוּא. יְהוֹשֻׁעַ. שׁוֹפְטִים. שְׁמוּאֵל. מְלָכִים. יִרְמְיָה. יְחֶזְקֵאל. יְשַׁעְיָה. תְּרֵי עָשָׂר. וְסֵדֶר הַכְּתוּבִים. רוּת. וּתְהִלִּים. וְאִיּוֹב. וּמִשְׁלֵי. וְקֹהֶלֶת. וְשִׁיר הַשִּׁירִים. וְקִינוֹת. וְדָנִיֵּאל. וּמְגִלָּה. וְדִבְרֵי הַיָּמִים:", + "כָּל כִּתְבֵי הַקֹּדֶשׁ אֵין כּוֹתְבִין אוֹתָן אֶלָּא בְּשִׂרְטוּט אֲפִלּוּ כְּתָבָן עַל הַנְּיָר. וּמֻתָּר לִכְתֹּב שָׁלֹשׁ תֵּבוֹת בְּלֹא שִׂרְטוּט. יוֹתֵר עַל זֶה אָסוּר. כֶּרֶךְ זֶה שֶׁיֵּשׁ בּוֹ תּוֹרָה נְבִיאִים וּכְתוּבִים אֵין קְדֻשָּׁתוֹ כִּקְדֻשַּׁת סֵפֶר תּוֹרָה אֶלָּא כְּחֻמָּשׁ מִן הַחֻמָּשִׁים. דִּין הַיָּתֵר כְּדִין הֶחָסֵר:" + ], + [ + "פָּרָשָׁה פְּתוּחָה יֵשׁ לָהּ שְׁתֵּי צוּרוֹת. אִם גָּמַר בְּאֶמְצַע הַשִּׁיטָה מֵנִיחַ שְׁאָר הַשִּׁיטָה פָּנוּי וּמַתְחִיל הַפָּרָשָׁה שֶׁהִיא פְּתוּחָה מִתְּחִלַּת הַשִּׁיטָה הַשְּׁנִיָּה. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁנִּשְׁאַר מִן הַשִּׁיטָה רֶוַח כְּשִׁעוּר תֵּשַׁע אוֹתִיּוֹת. אֲבָל אִם לֹא נִשְׁאַר אֶלָּא מְעַט אוֹ אִם גָּמַר בְּסוֹף הַשִּׁיטָה מֵנִיחַ שִׁיטָה שְׁנִיָּה בְּלֹא כְּתָב וּמַתְחִיל הַפָּרָשָׁה הַפְּתוּחָה מִתְּחִלַּת שִׁיטָה הַשְּׁלִישִׁית:", + "פָּרָשָׁה סְתוּמָה יֵשׁ לָהּ שָׁלֹשׁ צוּרוֹת. אִם גָּמַר בְּאֶמְצַע הַשִּׁיטָה מַנִּיחַ רֶוַח כַּשִּׁעוּר וּמַתְחִיל לִכְתֹּב בְּסוֹף הַשִּׁיטָה תֵּבָה אַחַת מִתְּחִלַּת הַפָּרָשָׁה שֶׁהִיא סְתוּמָה עַד שֶׁיִּמָּצֵא הָרֶוַח בָּאֶמְצַע. וְאִם לֹא נִשְׁאַר מִן הַשִּׁיטָה כְּדֵי לְהַנִּיחַ הָרֶוַח כַּשִּׁעוּר וְלִכְתֹּב בְּסוֹף הַשִּׁיטָה תֵּבָה אַחַת יָנִיחַ הַכּל פָּנוּי וְיַנִּיחַ מְעַט רֶוַח מֵרֹאשׁ שִׁיטָה שְׁנִיָּה וְיַתְחִיל לִכְתֹּב הַפָּרָשָׁה הַסְּתוּמָה מֵאֶמְצַע שִׁיטָה שְׁנִיָּה. וְאִם גָּמַר בְּסוֹף הַשִּׁיטָה מַנִּיחַ מִתְּחִלַּת שִׁיטָה שְׁנִיָּה כְּשִׁעוּר הָרֶוַח וּמַתְחִיל לִכְתֹּב הַסְּתוּמָה מֵאֶמְצַע הַשִּׁיטָה. נִמְצֵאתָ אוֹמֵר שֶׁפָּרָשָׁה פְּתוּחָה תְּחִלָּתָהּ בִּתְחִלַּת הַשִּׁיטָה לְעוֹלָם וּפָרָשָׁה סְתוּמָה תְּחִלָּתָהּ מֵאֶמְצַע הַשִּׁיטָה לְעוֹלָם:", + "סֵפֶר שֶׁאֵינוֹ מֻגָּהּ בְּמָלֵא וְחָסֵר אֶפְשָׁר לְתַקְּנוֹ וּלְהַגִּיהוֹ כְּמוֹ שֶׁבֵּאַרְנוּ. אֲבָל אִם טָעָה בְּרֶוַח הַפָּרָשִׁיּוֹת וְכָתַב פְּתוּחָה סְתוּמָה אוֹ סְתוּמָה פְּתוּחָה אוֹ שֶׁהִפְסִיק וְהִנִּיחַ פָּנוּי בְּמָקוֹם שֶׁאֵין בּוֹ פָּרָשָׁה אוֹ שֶׁכָּתַב כְּדַרְכּוֹ וְלֹא הִפְסִיק בְּרֶוַח בִּמְקוֹם הַפָּרָשָׁה אוֹ שֶׁשִּׁנָּה צוּרַת הַשִּׁירוֹת הֲרֵי זֶה פָּסוּל וְאֵין לוֹ תַּקָּנָה אֶלָּא לְסַלֵּק אֶת כָּל הַדַּף שֶׁטָּעָה בּוֹ:", + "וּלְפִי שֶׁרָאִיתִי שִׁבּוּשׁ גָּדוֹל בְּכָל הַסְּפָרִים שֶׁרָאִיתִי בִּדְבָרִים אֵלּוּ. וְכֵן בַּעֲלֵי הַמָּסֹרֶת שֶׁכּוֹתְבִין וּמְחַבְּרִין לְהוֹדִיעַ הַפְּתוּחוֹת וְהַסְּתוּמוֹת נֶחְלָקִים בִּדְבָרִים אֵלּוּ בְּמַחֲלֹקֶת הַסְּפָרִים שֶׁסּוֹמְכִין עֲלֵיהֶם. רָאִיתִי לִכְתֹּב הֵנָּה כָּל פָּרָשִׁיּוֹת הַתּוֹרָה הַסְּתוּמוֹת וְהַפְּתוּחוֹת וְצוּרַת הַשִּׁירוֹת כְּדֵי לְתַקֵּן עֲלֵיהֶם כָּל הַסְּפָרִים וּלְהַגִּיהַּ מֵהֶם. וְסֵפֶר שֶׁסָּמַכְנוּ עָלָיו בִּדְבָרִים אֵלּוּ הוּא הַסֵּפֶר הַיָּדוּעַ בְּמִצְרַיִם שֶׁהוּא כּוֹלֵל אַרְבָּעָה וְעֶשְׂרִים סְפָרִים שֶׁהָיָה בִּירוּשָׁלַיִם מִכַּמָּה שָׁנִים לְהַגִּיהַּ מִמֶּנּוּ הַסְּפָרִים וְעָלָיו הָיוּ הַכּל סוֹמְכִין לְפִי שֶׁהִגִּיהוֹ בֶּן אָשֵׁר וְדִקְדֵּק בּוֹ שָׁנִים הַרְבֵּה וְהִגִּיהוֹ פְּעָמִים רַבּוֹת כְּמוֹ שֶׁהֶעְתִּיקוּ וְעָלָיו סָמַכְתִּי בְּסֵפֶר הַתּוֹרָה שֶׁכָּתַבְתִּי כְּהִלְכָתוֹ:
סֵפֶּר בְּרֵאשִׁית - יְהִי רָקִיעַ. יִקָּווּ הַמַּיִם. יְהִי מְאֹרֹת. יִשְׁרְצוּ הַמַּיִם. תּוֹצֵא הָאָרֶץ. וַיְכֻלּוּ. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם. כֻּלָּן פְּתוּחוֹת. וְהֵן שֶׁבַע פָּרָשִׁיּוֹת. אֶל הָאִשָּׁה אָמַר. וּלְאָדָם אָמַר. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ אֱלֹהִים פְּתוּחָה. וְהָאָדָם יָדַע. זֶה סֵפֶר. וַיְחִי שֵׁת. וַיְחִי אֱנוֹשׁ. וַיְחִי קֵינָן. וַיְחִי מַהֲלַלְאֵל. וַיְחִי יֶרֶד. וַיְחִי חֲנוֹךְ. וַיְחִי מְתוּשֶׁלַח. וַיְחִי לֶמֶךְ. וַיְהִי נֹחַ. אַחַת עֶשְׂרֵה פָּרָשִׁיּוֹת אֵלּוּ כֻּלָּן סְתוּמוֹת. וַיַּרְא יְיָ׳‎. אֵלֶּה תּוֹלְדֹת נֹחַ. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר אֱלֹהִים לְנֹחַ. וַיְדַבֵּר אֱלֹהִים אֶל נֹחַ. וַיֹּאמֶר אֱלֹהִים אֶל נֹחַ. שְׁלָשְׁתָּן סְתוּמוֹת. וַיִּהְיוּ בְנֵי נֹחַ. וְאֵלֶּה תּוֹלְדֹת בְּנֵי נֹחַ. שְׁתֵּיהֶן פְּתוּחוֹת. וּכְנָעַן יָלַד. וּלְשֵׁם יֻלַּד. שְׁתֵּיהֶן סְתוּמוֹת. וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת. אֵלֶּה תּוֹלְדֹת שֵׁם. שְׁתֵּיהֶן פְּתוּחוֹת. וְאַרְפַּכְשַׁד חַי. וְשֶׁלַח חַי. וַיְחִי עֵבֶר. וַיְחִי פֶלֶג. וַיְחִי רְעוּ. וַיְחִי שְׂרוּג. וַיְחִי נָחוֹר. וַיְחִי תֶרַח. כֻּלָּן סְתוּמוֹת הַשְּׁמוֹנֶה פָּרָשִׁיּוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל אַבְרָם. וַיְהִי רָעָב. וַיְהִי בִּימֵי אַמְרָפֶל. שְׁלָשְׁתָּן פְּתוּחוֹת. אַחַר הַדְּבָרִים. וְשָׂרַי אֵשֶׁת אַבְרָם. וַיְהִי אַבְרָם. וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם. אַרְבַּעְתָּן סְתוּמוֹת. וַיֵּרָא אֵלָיו פְּתוּחָה. וַיִּסַּע מִשָּׁם. וַיְיָ׳‎ פָּקַד אֶת שָׂרָה. שְׁתֵּיהֶן סְתוּמוֹת. וַיְהִי בָּעֵת הַהִוא. וַיְהִי אַחַר. וַיְהִי אַחֲרֵי הַדְּבָרִים. וַיִּהְיוּ חַיֵּי שָׂרָה. אַרְבַּעְתָּן פְּתוּחוֹת. וְאַבְרָהָם זָקֵן סְתוּמָה. וַיֹּסֶף אַבְרָהָם. וְאֵלֶּה תּלְדֹת יִשְׁמָעֵאל. וְאֵלֶּה תּוֹלְדֹת יִצְחָק. וַיְהִי רָעָב. אַרְבַּעְתָּן פְּתוּחוֹת. וַיְהִי עֵשָׂו. וַיְהִי כִּי זָקֵן יִצְחָק. וַיֵּצֵא יַעֲקֹב. שְׁלָשְׁתָּן סְתוּמוֹת. וַיִּשְׁלַח יַעֲקֹב פְּתוּחָה. וַיָּבֹא יַעֲקֹב. וַתֵּצֵא דִינָה. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר אֱלֹהִים. וַיֵּרָא אֱלֹהִים. וַיִּהְיוּ בְנֵי יַעֲקֹב. וְאֵלֶּה תּלְדוֹת עֵשָׂו. אַרְבַּעְתָּן פְּתוּחוֹת. אֵלֶּה בְנֵי שֵׂעִיר סְתוּמָה. וְאֵלֶּה הַמְּלָכִים. וַיֵּשֶׁב יַעֲקֹב. וַיְהִי בָּעֵת. שְׁלָשְׁתָּן פְּתוּחוֹת. וְיוֹסֵף הוּרַד מִצְרָיְמָה סְתוּמָה. וַיְהִי אַחַר הַדְּבָרִים. וַיְהִי מִקֵּץ. שְׁתֵּיהֶן פְּתוּחוֹת. וַיִּגַּשׁ אֵלָיו. וְאֵלֶּה שְׁמוֹת. וְאֶת יְהוּדָה. שְׁלָשְׁתָּן סְתוּמוֹת. וַיְהִי אַחֲרֵי הַדְּבָרִים. וַיִּקְרָא יַעֲקֹב. שִׁמְעוֹן וְלֵוִי. יְהוּדָה. זְבוּלֻן. יִשָּׂשכָר. כֻּלָּן פְּתוּחוֹת. וְהֵן שֵׁשׁ. דָּן. גָּד. מֵאָשֵׁר. נַפְתָּלִי. בֵּן פֹּרָת יוֹסֵף. חֲמִשְׁתָּן סְתוּמוֹת. בִּנְיָמִין פְּתוּחָה. מִנְיַן הַפְּתוּחוֹת שָׁלֹשׁ וְאַרְבָּעִים. וְהַסְּתוּמוֹת שְׁמוֹנֶה וְאַרְבָּעִים. הַכּל תִּשְׁעִים וְאַחַת:
סֵפֶּר וְאֵלֶה שְׁמוֹת - וַיָּקָם מֶלֶךְ חָדָשׁ. וַיֵּלֶךְ אִישׁ. וַיְהִי בַיָּמִים הָרַבִּים. שְׁלָשְׁתָּן פְּתוּחוֹת. וּמשֶׁה הָיָה רֹעֶה סְתוּמָה. וַיֵּלֶךְ משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל אַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה וְאֶל אַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. אֵלֶּה רָאשֵׁי בֵית אֲבֹתָם. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה רְאֵה נְתַתִּיךָ. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה וְאֶל אַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה כָּבֵד לֵב פַּרְעֹה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה בֹּא פְּתוּחָה. (וַיֹּאמֶר ה׳‎ אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת יָדְךָ). וַיֹּאמֶר ה׳‎ אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת מַטְּךָ. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה הַשְׁכֵּם בַּבֹּקֶר. (שְׁלָשְׁתָּן) סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה בֹּא אֶל פַּרְעֹה. וַיֹּאמֶר יְיֳ׳‎ אֶל משֶׁה וְאֶל אַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה הַשְׁכֵּם סְתוּמָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה בֹּא אֶל פַּרְעֹה. שְׁתֵּיהֶן פְּתוּחוֹת. וַיִֹּאמֶר יְיָ׳‎ אֶל משֶׁה נְטֵה יָדְךָ סְתוּמָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה שֶׁל וִיהִי חשֶׁךְ. וַיֹּאמֶר שֶׁל עוֹד נֶגַע אֶחָד. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה וְאֶל אַהֲרֹן. שְׁלָשְׁתָּן סְתוּמוֹת. וַיִּקְרָא משֶׁה פְּתוּחָה. וַיְהִי בַּחֲצִי הַלַּיְלָה סְתוּמָה. וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה וְאַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְהִי בְּעֶצֶם סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ כוּ׳‎ קַדֶּשׁ לִי. וְהָיָה כִּי יְבִאֲךָ. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְהִי בְּשַׁלַּח סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ וְכוּ׳‎ וְיָשֻׁבוּ וְיַחֲנוּ. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה מַה תִּצְעַק. וַיֹּאמֶר יְיָ׳‎ נְטֵה אֶת יָדְךָ. אָז יָשִׁיר משֶׁה. וַתִּקַּח מִרְיָם. חֲמִשְׁתָּן פְּתוּחוֹת. וַיַּסַּע משֶׁה. וַיָּבֹאוּ אֵילִמָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה הִנְנִי מַמְטִיר. שְׁלָשְׁתָּן סְתוּמוֹת. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה פְּתוּחָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה סְתוּמָה. וַיִּסְעוּ כָּל עֲדַת. וַיָּבֹא עֲמָלֵק. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה כְּתֹב. וַיִּשְׁמַע יִתְרוֹ. בַּחֹדֶשׁ הַשְּׁלִישִׁי. חֲמִשְׁתָּן פְּתוּחוֹת. וַיְדַבֵּר אֱלֹהִים אֶת כָּל הַדְּבָרִים. אָנֹכִי. לֹא תִשָּׂא. שְׁלָשְׁתָּן סְתוּמוֹת. זָכוֹר פְּתוּחָה. כַּבֵּד. לֹא תִּרְצָח. לֹא תִּנְאָף. לֹא תִּגְנֹב. לֹא תַעֲנֶה. לֹא תַחְמֹד. [לֹא תַחְמֹד]. כֻּלָּן סְתוּמוֹת וְהֵן (שֵׁשׁ). וְכָל הָעָם פְּתוּחָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה סְתוּמָה. וְאֵלֶּה הַמִּשְׁפָּטִים פְּתוּחָה. וְכִי יִמְכֹּר. מַכֵּה אִישׁ. וְכִי יָזִד. וּמַכֵּה אָבִיו. וְגֹנֵב אִישׁ וּמְכָרוֹ. וּמְקַלֵּל אָבִיו. וְכִי יְרִיבֻן אֲנָשִׁים. וְכִי יַכֶּה אִישׁ. וְכִי יִנָּצוּ אֲנָשִׁים. וְכִי יַכֶּה אִישׁ. כֻּלָּן סְתוּמוֹת וְהֵן עֶשֶׂר. וְכִי יִגַּח שׁוֹר פְּתוּחָה. וְכִי יִפְתַּח. וְכִי יִגֹּף. כִּי יִגְנֹב אִישׁ. כִּי יַבְעֶר אִישׁ. כִּי תֵצֵא אֵשׁ. כִּי יִתֵּן. כִּי יִתֵּן אִישׁ. כֻּלָּם סְתוּמוֹת. וְהֵן שֶׁבַע. וְכִי יִשְׁאַל פְּתוּחָה. וְכִי יְפַתֶּה. מְכַשֵּׁפָה. זֹבֵחַ לָאֱלֹהִים. שְׁלָשְׁתָּן סְתוּמוֹת. אִם כֶּסֶף פְּתוּחָה. אֱלֹהִים לֹא תְקַלֵּל. לֹא תִשָּׂא. כִּי תִפְגַּע. כִּי תִרְאֶה. לֹא תַטֶּה. חֲמִשְׁתָּן סְתוּמוֹת. הִנֵּה אָנֹכִי פְּתוּחָה. לֹא תִהְיֶה מְשַׁכֵּלָה סְתוּמָה. וְאֶל משֶׁה אָמַר פְּתוּחָה. וַיֹּאמֶר יְיָ׳‎ סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ פְּתוּחָה. וְעָשׂוּ אֲרוֹן סְתוּמָה. וְעָשִׂיתָ שֻׁלְחָן. וְעָשִׂיתָ מְנֹרַת. שְׁתֵּיהֶן פְּתוּחוֹת. וְאֶת הַמִּשְׁכָּן סְתוּמָה. וְעָשִׂיתָ אֶת הַקְּרָשִׁים פְּתוּחָה. וְעָשִׂיתָ פָרֹכֶת. וְעָשִׂיתָ אֶת הַמִּזְבֵּחַ. וְעָשִׂיתָ אֵת חֲצַר הַמִּשְׁכָּן. וְאַתָּה תְּצַוֶּה. וְאַתָּה הַקְרֵב. חֲמִשְׁתָּן סְתוּמוֹת. וְעָשׂוּ אֶת הָאֵפֹד פְּתוּחָה. וְעָשִׂיתָ מִשְׁבְּצֹת. וְעָשִׂיתָ חשֶׁן. וְעָשִׂיתָ אֶת מְעִיל. וְעָשִׂיתָ צִּיץ. וְזֶה הַדָּבָר. וְזֶה אֲשֶׁר תַּעֲשֶׂה. כֻּלָּן סְתוּמוֹת וְהֵן שֵׁשׁ. וְעָשִׂיתָ מִזְבֵּחַ. וַיְדַבֵּר דְּכִי תִשָּׂא. וַיְדַבֵּר דִּוְעָשִׂיתָ כִּיּוֹר. וַיְדַבֵּר דִּבְשָׂמִים. אַרְבַּעְתָּן פְּתוּחוֹת. וַיֹּאמֶר דְּקַח לְךָ סַמִּים. וַיְדַבֵּר דִּרְאֵה קָרָאתִי. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ פְּתוּחָה. וַיִּתֵּן אֶל משֶׁה סְתוּמָה. וַיְדַבֵּר דְּלֶךְ רֵד. וַיִּפֶן וַיֵּרֶד. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר דְּלֵךְ עֲלֵה מִזֶּה סְתוּמָה. וַיֹּאמֶר משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה פְּסָל. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה כְּתָב. אַרְבַּעְתָּן פְּתוּחוֹת. וַיַּקְהֵל משֶׁה סְתוּמָה. וַיֹּאמֶר משֶׁה. וַיֹּאמֶר משֶׁה אֶל בְּנֵי יִשְׂרָאֵל. שְׁתֵּיהֶן פְּתוּחוֹת. וַיַּעֲשׂוּ כָּל חֲכַם לֵב סְתוּמָה. וַיַּעַשׂ יְרִיעֹת פְּתוּחָה. וַיַּעַשׂ אֶת הַקְּרָשִׁים סְתוּמָה. וַיַּעַשׂ בְּצַלְאֵל. וַיַּעַשׂ אֶת הַשֻּׁלְחָן. וַיַּעַשׂ אֶת הַמְּנֹרָה. וַיַּעַשׂ אֶת מִזְבַּח הַקְּטֹרֶת. אַרְבַּעְתָּן פְּתוּחוֹת. וַיַּעַשׂ אֶת מִזְבַּח הָעלָה. וַיַּעַשׂ אֵת הַכִּיּוֹר. וַיַּעַשׂ אֶת הֶחָצֵר. אֵלֶּה פְקוּדֵי. כָּל הַזָּהָב. חֲמִשְׁתָּן סְתוּמוֹת. וַיַּעַשׂ אֶת הָאֵפֹד פְּתוּחָה. וַיַּעֲשׂוּ אֶת אַבְנֵי סְתוּמָה. וַיַּעַשׂ אֶת הַחשֶׁן. וַיַּעַשׂ אֶת מְעִיל. שְׁתֵּיהֶן פְּתוּחוֹת. וְיַעֲשׂוּ אֶת הַכָּתְנֹת שֵׁשׁ. וַיַּעֲשׂוּ אֶת צִיץ. וַתֵּכֶל. שְׁלָשְׁתָּן סְתוּמוֹת. וַיָּבִיאוּ אֶת הַמִּשְׁכָּן. וַיְדַבֵּר דִּבְיוֹם הַחֹדֶשׁ. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן. וַיִּקַּח. וַיִּתֵּן אֶת הַשֻּׁלְחָן. וַיָּשֶׂם אֶת הַמְּנֹרָה. וַיָּשֶׂם אֶת מִזְבַּח. וַיָּשֶׂם אֶת מָסַךְ. וַיָּשֶׂם אֶת הַכִּיֹּר. וַיָּקֶם אֶת הֶחָצֵר. כֻּלָּן סְתוּמוֹת וְהֵן שְׁמֹנֶה. וַיְכַס הֶעָנָן פְּתוּחָה. מִנְיַן הַפְּתוּחוֹת תֵּשַׁע וְשִׁשִּׁים. וּמִנְיַן הַסְּתוּמוֹת חָמֵשׁ וְתִשְׁעִים. הַכּל מֵאָה וְשִׁשִּׁים וְאַרְבַּע פָּרָשִׁיּוֹת:
סֵפֶּר וַיִּקְרָא - וְאִם מִן הַצֹּאן סְתוּמָה. וְאִם מִן הָעוֹף פְּתוּחָה. וְנֶפֶשׁ כִּי תַקְרִיב. וְכִי תַקְרִב. וְאִם מִנְחָה עַל הַמַּחֲבַת. וְאִם מִנְחַת מַרְחֶשֶׁת. וְאִם תַּקְרִיב. חֲמִשְׁתָּן סְתוּמוֹת. וְאִם זֶבַח. וְאִם מִן הַצֹּאן. וְאִם עֵז. וַיְדַבֵּר. וְאִם כָּל עֲדַת. אֲשֶׁר נָשִׂיא. וְאִם נֶפֶשׁ. וְאִם כֶּבֶשׂ. וְנֶפֶשׁ כִּי תֶחֱטָא. כֻּלָּן פְּתוּחוֹת וְהֵן תֵּשַׁע. וְאִם לֹא תַשִּׂיג. וַיְדַבֵּר יְיָ׳‎. שְׁתֵּיהֶן סְתוּמוֹת. וְאִם נֶפֶשׁ. וַיְדַבֵּר דְּנֶפֶשׁ. וַיְדַבֵּר כוּ׳‎. שְׁלָשְׁתָּן פְּתוּחוֹת. וְזֹאת תּוֹרַת סְתוּמָה. וַיְדַבֵּר דְּזֶה קָרְבַּן. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן. וְזֹאת תּוֹרַת הָאָשָׁם. וְזֹאת תּוֹרַת זֶבַח. וַיְדַבֵּר דְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל הַמַּקְרִיב. וַיְדַבֵּר דְּקַח אֶת אַהֲרֹן. כֻּלָּן פְּתוּחוֹת וְהֵן שֵׁשׁ. וַיְהִיִ בַּיּוֹם הַשְּׁמִינִי סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ אֶל אַהֲרֹן. וַיְדַבֵּר משֶׁה. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה. שְׁלָשְׁתָּן פְּתוּחוֹת. וְזֶה לָכֶם. וְכִי יָמוּת. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דְּאִשָּׁה כִּי תַזְרִיעַ. וַיְדַבֵּר דְּאָדָם כִּי יִהְיֶה. נֶגַע צָרַעַת. וּבָשָׂר. אַרְבַּעְתָּן פְּתוּחוֹת. אוֹ בָשָׂר סְתוּמָה. וְאִישׁ אוֹ אִשָּׁה פְּתוּחָה. וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בְעוֹר בְּשָׂרָם. וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ. וְהַבֶּגֶד. שְׁלָשְׁתָּן סְתוּמוֹת. וַיְדַבֵּר דְּזֹאת תִּהְיֶה פְּתוּחָה. וְאִם דַּל סְתוּמָה. וַיְדַבֵּר דְּכִי תָבֹאוּ. וַיְדַבֵּר דְּדַבְּרוּ אֶל בְּנֵי יִשְׂרָאֵל. שְׁתֵּיהֶן פְּתוּחוֹת. וְאִישׁ כִּי תֵצֵא סְתוּמָה. וְאִשָּׁה כִּי תִהְיֶה פְּתוּחָה. וְאִשָּׁה כִּי יָזוּב סְתוּמָה. וַיְדַבֵּר דְּאַחֲרֵי מוֹת. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן. וַיְדַבֵּר דְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל. שְׁלָשְׁתָּן פְּתוּחוֹת. אִישׁ אִישׁ. עֶרְוַת אָבִיךָ. עֶרְוַת אֵשֶׁת אָבִיךָ. עֶרְוַת אֲחוֹתְךָ. עֶרְוַת בַּת בִּנְךָ. עֶרְוַת בַּת אֵשֶׁת. עֶרְוַת אֲחוֹת אָבִיךָ. עֶרְוַת אֲחוֹת אִמְּךָ. עֶרְוַת אֲחִי אָבִיךָ. עֶרְוַת כַּלָּתְךָ. עֶרְוַת אֵשֶׁת אָחִיךָ. עֶרְוַת אִשָּׁה וּבִתָּהּ. כֻּלָּן סְתוּמוֹת וְהֵן שְׁתֵּים עֶשְׂרֵה. וַיְדַבֵּר דְּדַבֵּר אֶל כָּל עֲדַת. וְכִי תָבֹאוּ אֶל. שְׁתֵּיהֶן פְּתוּחוֹת. וְכִיִ יָגוּר סְתוּמָה. וַיְדַבֵּר דַּאֲשֶׁר יִתֵּן מִזַּרְעוֹ. וַיֹּאמֶר ה׳‎ אֶל משֶׁה אֱמֹר אֶל הַכֹּהֲנִים שְׁתֵּיהֶן פְּתוּחוֹת. וְהַכֹּהֵן הַגָּדוֹל. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דִּוְיִנָּזְרוּ. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר דְּשׁוֹר אוֹ כֶשֶׂב אוֹ עֵז סְתוּמָה. וַיְדַבֵּר דְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אֵלֶּה מוֹעֲדֵי ה׳‎. וַיְדַבֵּר דְּכִי תָבֹאוּ אֶל הָאָרֶץ. שְׁלָשְׁתָּן פְּתוּחוֹת. וּסְפַרְתֶּם לָכֶם סְתוּמָה. וַיְדַבֵּר דְּבַחֹדֶשׁ הַשְּׁבִיעִי פְּתוּחָה. וַיְדַבֵּר דְּאַךְ בֶּעָשׂוֹר סְתוּמָה. וַיְדַבֵּר דְּבַחֲמִשָּׁה עָשָׂר יוֹם. וַיְדַבֵּר דְּצַו אֶת בְּנֵי יִשְׂרָאֵל. וְלָקַחְתָּ סלֶת. שְׁלָשְׁתָּן פְּתוּחוֹת. וַיֵּצֵא בֶּן אִשָּׁה סְתוּמָה. וַיְדַבֵּר דְּהוֹצֵא אֶת הַמְקַלֵּל. וַיְדַבֵּר דִּבְהַר סִינַי. שְׁתֵּיהֶן פְּתוּחוֹת. וְסָפַרְתָּ לְךָ. כִּי יָמוּךְ אָחִיךָ. וְאִישׁ כִּי יִמְכֹּר. וְכִי יָמוּךְ אָחִיךָ. וְכִי יָמוּךְ. וְכִי תַשִּׂיג יַד. כֻּלָּן סְתוּמוֹת. וְהֵם שֵׁשׁ. אִם בְּחֻקֹּתַי. וְאִם לֹא תִשְׁמְעוּ לִי. שְׁתֵּיהֶן פְּתוּחוֹת. וְאִם בְּזֹאת סְתוּמָה. וַיְדַבֵּר דְּאִישׁ כִּי יַפְלִא פְּתוּחָה. וְאִם בְּהֵמָה סְתוּמָה. מִנְיַן הַפְּתוּחוֹת שְׁתַּיִם וַחֲמִשִּׁים. וְהַסְּתוּמוֹת שֵׁשׁ וְאַרְבָּעִים. הַכּל תִּשְׁעִים וּשְׁמוֹנֶה:
סֵפֶר בְּמִדְבַּר סִינַי - בְנֵי רְאוּבֵן סְתוּמָה. לִבְנֵי שִׁמְעוֹן. לִבְנֵי גָד. לִבְנֵי יְהוּדָה. לִבְנֵי יִשָּׂשכָר. לִבְנֵי זְבוּלֻן. לִבְנֵי יוֹסֵף. לִבְנֵי מְנַשֶּׁה. לִבְנֵי בִנְיָמִן. לִבְנֵי דָן. לִבְנֵי אָשֵׁר. בְּנֵי נַפְתָּלִי. אֵלֶּה הַפְּקֻדִים. וַיְדַבֵּר דְּאַךְ אֶת מַטֵּה לֵוִי. וַיְדַבֵּר דְּאִישׁ עַל דִּגְלוֹ. כֻּלָּן פְּתוּחוֹת וְהֵן אַרְבַּע עֶשְׂרֵה. דֶּגֶל מַחֲנֵה רְאוּבֵן. וְנָסַע אֹהֶל. דֶּגֶל מַחֲנֵה אֶפְרַיִם. דֶּגֶל מַחֲנֵה דָן. אַרְבַּעְתָּן סְתוּמוֹת. אֵלֶּה פְּקוּדֵי. וְאֵלֶּה תּוֹלְדֹת. וַיְדַבֵּר דְּהַקְרֵב. וַיְדַבֵּר דְּוַאֲנִי. וַיְדַבֵּר דִּפְקֹד. חֲמִשְׁתָּן פְּתוּחוֹת. וְלִקְהָת. וַיֹּאמֶר דִּפְקֹד. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דְּקַח. וַיְדַבֵּר דְּנָשֹׂא. וַיְדַבֵּר דְּאַל תַּכְרִיתוּ. וַיְדַבֵּר דְּנָשֹׂא. אַרְבַּעְתָּן פְּתוּחוֹת. בְּנֵי מְרָרִי. וּפְקוּדֵי בְּנֵי גֵרְשׁוֹן. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דְּצַו. וַיְדַבֵּר דְּאִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ. וַיְדַבֵּר דְּאִישׁ כִּי תִשְׂטֶה. וַיְדַבֵּר דְּאִישׁ אוֹ אִשָּׁה כִּי יַפְלִא. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן. חֲמִשְׁתָּן פְּתוּחוֹת. יְבָרֶכְךָ. יָאֵר. יִשָּׂא. וְשָׂמוּ. וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה. וַיְהִי הַמַּקְרִיב. כֻּלָּן סְתוּמוֹת וְהֵן שֵׁשׁ. בַּיּוֹם הַשֵּׁנִי. בַּיּוֹם הַשְּׁלִישִׁי. בַּיּוֹם הָרְבִיעִי. בַּיּוֹם הַחֲמִישִׁי. בַּיּוֹם הַשִּׁשִּׁי. בַּיּוֹם הַשְּׁבִיעִי. בַּיּוֹם הַשְּׁמִינִי. בַּיּוֹם הַתְּשִׁיעִי. בַּיּוֹם הָעֲשִׂירִי. בְּיוֹם עַשְׁתֵּי עָשָׂר יוֹם. בְּיוֹם שְׁנֵים עָשָׂר יוֹם. זֹאת חֲנֻכַּת. וַיְדַבֵּר דִּבְהַעֲלֹתְךָ. וַיְדַבֵּר דְּקַח אֶת הַלְוִיִּם. כֻּלָּן פְּתוּחוֹת וְהֵן אַרְבַּע עֶשְׂרֵה. וַיְדַבֵּר דְּזֹאת אֲשֶׁר לַלְוִיִּם סְתוּמָה. וַיְדַבֵּר דִּוְיַעֲשׂוּ. וַיְדַבֵּר דְּכִי יִהְיֶה טָמֵא. שְׁתֵּיהֶן פְּתוּחוֹת. וּבְיוֹם הָקִים סְתוּמָה. וַיְדַבֵּר דַּעֲשֵׂה לְךָ. וַיְהִי בַּשָּׁנָה הַשֵּׁנִית. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר משֶׁה לְחֹבָב. וַיְהִי בִּנְסֹעַ. שְׁתֵּיהֶן סְתוּמוֹת. וַיְהִי הָעָם כְּמִתְאֹנְנִים. וַיֹּאמֶר דְּאֶסְפָה לִּי. וַיֹּאמֶר דַּהֲיַד יְיָ׳‎ תִּקְצָר. וַתְּדַבֵּר מִרְיָם. אַרְבַּעְתָּם פְּתוּחוֹת. וַיֹּאמֶר יְיָ׳‎ פִּתְאֹם סְתוּמָה. וַיֹּאמֶר דִּוְאָבִיהָ. וַיְדַבֵּר דִּשְׁלַח לְךָ. וַיֹּאמֶר דְּעַד אָנָה יְנַאֲצֻנִי. וַיְדַבֵּר דְּעַד מָתַי. וַיְדַבֵּר דְּכִי תָבֹאוּ. וַיְדַבֵּר דִּבְבֹאֲכֶם. פְּתוּחוֹת וְהֵן שֵׁשׁ. וְכִי תִשְׁגּוּ. וְאִם נֶפֶשׁ אַחַת. שְׁתֵּיהֶן סְתוּמוֹת. וַיִּהְיוּ בְנֵי יִשְׂרָאֵל בַּמִּדְבָּר פְּתוּחָה. וַיֹּאמֶר דְּמוֹת יוּמַת סְתוּמָה. וַיֹּאמֶר דִּוְעָשׂוּ לָהֶם. וַיִּקַּח קֹרַח. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר דְּהִבָּדְלוּ. וַיְדַבֵּר דְּהֵעָלוּ. וַיְדַבֵּר דְּאֱמֹר אֶל אֶלְעָזָר. שְׁלָשְׁתָּן סְתוּמוֹת. וַיִּלֹּנוּ פְּתוּחָה. וַיְדַבֵּר דְּהֵרֹמּוּ סְתוּמָה. וַיְדַבֵּר דִּוְקַח מֵאִתָּם. וַיֹּאמֶר דְּהָשֵׁב. וַיֹּאמְרוּ בְּנֵי יִשְׂרָאֵל. שְׁלָשְׁתָּן פְּתוּחוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל אַהֲרֹן סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ אֶל אַהֲרֹן פְּתוּחָה. וְלִבְנֵי לֵוִי סְתוּמָה. וַיְדַבֵּר דִּוְאֶל הַלְוִיִּם. וַיְדַבֵּר דְּזֹאת חֻקַּת. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל. וַיְדַבֵּר דְּקַח אֶת הַמַּטֶּה. אַרְבַּעְתָּן פְּתוּחוֹת. וַיֹּאמֶר דְּיַעַן לֹא הֶאֱמַנְתֶּם. וַיִּשְׁלַח משֶׁה. שְׁתֵּיהֶן סְתוּמוֹת. וַיִּסְעוּ מִקָּדֵשׁ פְּתוּחָה. וַיִּשְׁמַע הַכְּנַעֲנִי סְתוּמָה. וַיִּסְעוּ מֵהֹר הָהָר פְּתוּחָה. אָז יָשִׁיר סְתוּמָה. וַיִּשְׁלַח יִשְׂרָאֵל פְּתוּחָה. וַיַּרְא בָּלָק סְתוּמָה. וַיֵּשֶׁב יִשְׂרָאֵל. וַיְדַבֵּר דְּפִינְחָס. וַיְדַבֵּר דְּצָרוֹר. וַיֹּאמֶר יְיָ׳‎. אַרְבַּעְתָּן פְּתוּחוֹת. בְּנֵי שִׁמְעוֹן. בְּנֵי גָד. בְּנֵי יְהוּדָה. בְּנֵי יִשָּׂשכָר. בְּנֵי זְבוּלֻן. בְּנֵי יוֹסֵף. אֵלֶּה בְנֵי אֶפְרַיִם. בְּנֵי בִנְיָמִן. אֵלֶּה בְּנֵי דָן. בְּנֵי אָשֵׁר. בְּנֵי נַפְתָּלִי. כֻּלָּן סְתוּמוֹת וְהֵן אַחַת עֶשְׂרֵה. וַיְדַבֵּר יְיָ׳‎ פְּתוּחָה. וְאֵלֶּה פְקוּדֵי הַלֵּוִי. וַתִּקְרַבְנָה. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר דְּכֵן בְּנוֹת צְלָפְחָד. וַיֹּאמֶר דַּעֲלֵה. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר משֶׁה סְתוּמָה. וַיְדַבֵּר דְּצַו. וּבְיוֹם הַשַּׁבָּת. וּבְרָאשֵׁי חָדְשֵׁיכֶם. שְׁלָשְׁתָּן פְּתוּחוֹת. וּבַחֹדֶשׁ הָרִאשׁוֹן. וּבְיוֹם הַבִּכּוּרִים. שְׁתֵּיהֶן סְתוּמוֹת. וּבַחֹדֶשׁ הַשְּׁבִיעִי פְּתוּחָה. וּבֶעָשׂוֹר. וּבַחֲמִשָּׁה עָשָׂר. וּבַיּוֹם הַשֵּׁנִי. וּבַיּוֹם הַשְּׁלִישִׁי. וּבַיּוֹם הָרְבִיעִי. וּבַיּוֹם הַחֲמִישִׁי. וּבַיּוֹם הַשִּׁשִּׁי. וּבַיּוֹם הַשְּׁבִיעִי. בַּיּוֹם הַשְּׁמִינִי. כֻּלָּן סְתוּמוֹת וְהֵן תֵּשַׁע. וַיְדַבֵּר משֶׁה. וַיְדַבֵּר יְיָ׳‎. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֵּצְאוּ משֶׁה וְאֶלְעָזָר. וַיֹּאמֶר אֶלְעָזָר. וַיֹּאמֶר דְּשָׂא. שְׁלָשְׁתָּן סְתוּמוֹת. וּמִקְנֶה רַב פְּתוּחָה. וַיֹּאמְרוּ אִם מָצָאנוּ. וַיִּגְּשׁוּ אֵלָיו. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר אֲלֵיהֶם משֶׁה. אֵלֶּה מַסְעֵי. שְׁתֵּיהֶן פְּתוּחוֹת. וַיִּשְׁמַע הַכְּנַעֲנִי. וַיְדַבֵּר דִּבְעַרְבֹת. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דְּצַו אֶת בְּנֵי יִשְׂרָאֵל. וַיְדַבֵּר דְּאֵלֶּה שְׁמוֹת הָאֲנָשִׁים. וַיְדַבֵּר דִּבְעַרְבֹת מוֹאָב. וַיְדַבֵּר דְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל. וַיִּקְרְבוּ רָאשֵׁי. חֲמִשְׁתָּן פְּתוּחוֹת. מִנְיַן הַפְּתוּחוֹת שְׁתַּיִם וְתִשְׁעִים. וְהַסְּתוּמוֹת שִׁשִּׁים וָשֵׁשׁ. הַכּל מֵאָה וַחֲמִשִּׁים וּשְׁמוֹנֶה:
סֵפֶר אֵלֶּה הַדְּבָרִים - וַיֹּאמֶר יְיָ׳‎ אֵלַי. וַנֵּפֶן וַנַּעֲבֹר. וַיְדַבֵּר יְיָ׳‎. וַיֹּאמֶר יְיָ׳‎ אֵלַי רְאֵה. וָאֶתְחַנַּן. חֲמִשְׁתָּן סְתוּמוֹת. וְעַתָּה יִשְׂרָאֵל. כִּי תוֹלִיד בָּנִים. אָז יַבְדִּיל. וַיִּקְרָא משֶׁה. אַרְבַּעְתָּן פְּתוּחוֹת. אָנֹכִי. לֹא תִשָּׂא. שָׁמוֹר. כַּבֵּד. לֹא תִּרְצָח. וְלֹא תִּנְאָף. וְלֹא תִּגְנֹב. וְלֹא תַעֲנֶה. וְלֹא תַחְמֹד. וְלֹא תִתְאַוֶּה. אֶת הַדְּבָרִים. כֻּלָּן סְתוּמוֹת וְהֵן אַחַת עֶשְׂרֵה. שְׁמַע יִשְׂרָאֵל פְּתוּחָה. וְהָיָה כִּי יְבִיאֲךָ. לֹא תְנַסּוּ. כִּי יִשְׁאָלְךָ בִּנְךָ. כִּי יְבִיאֲךָ. אַרְבַּעְתָּן סְתוּמוֹת. וְהָיָה עֵקֶב פְּתוּחָה. כִּי תֹאמַר סְתוּמָה. כָּל הַמִּצְוָה. וְהָיָה אִם שָׁכֹחַ תִּשְׁכַּח. שְׁמַע יִשְׂרָאֵל. בָּעֵת הַהִוא. וְעַתָּה יִשְׂרָאֵל. חֲמִשְׁתָּן פְּתוּחוֹת. כִּי הָאָרֶץ. וְהָיָה אִם שָׁמֹעַ. כִּי אִם שָׁמֹר תִּשְׁמְרוּן. רְאֵה אָנֹכִי. וְהָיָה כִּי יְבִיאֲךָ. כִּי יַרְחִיב. כִּי יַכְרִית. כֻּלָּן סְתוּמוֹת וְהֵן שֶׁבַע. כִּי יָקוּם פְּתוּחָה. כִּי יְסִיתְךָ. כִּי תִשְׁמַע. בָּנִים אַתֶּם. לֹא תֹאכַל. אֶת זֶה תֹּאכְלוּ. כָּל צִפּוֹר טְהֹרָה. כֻּלָּן סְתוּמוֹת וְהֵן שֵׁשׁ. עַשֵּׂר תְּעַשֵּׂר פְּתוּחָה. מִקְצֵה שָׁלֹשׁ שָׁנִים. מִקֵּץ שֶׁבַע שָׁנִים. כִּי יִהְיֶה בְךָ אֶבְיוֹן. כִּי יִמָּכֵר לְךָ. אַרְבַּעְתָּן סְתוּמוֹת. כָּל הַבְּכוֹר. שָׁמוֹר אֶת חֹדֶשׁ. שְׁתֵּיהֶן פְּתוּחוֹת. שִׁבְעָה שָׁבֻעֹת סְתוּמָה. חַג הַסֻּכֹּת פְּתוּחָה. שֹׁפְטִים וְשֹׁטְרִים. לֹא תִטַּע לְךָ. לֹא תִזְבַּח. כִּי יִמָּצֵא בְקִרְבְּךָ. אַרְבַּעְתָּן סְתוּמוֹת. כִּי יִפָּלֵא פְּתוּחָה. כִּי תָבֹא. לֹא יִהְיֶה לַכֹּהֲנִים. וְזֶה יִהְיֶה. וְכִי יָבֹא הַלֵּוִי. כִּי אַתָּה בָּא. כִּי יַכְרִית. כֻּלָּם סְתוּמוֹת. וְהֵן שֵׁשׁ. וְכִי יִהְיֶה אִישׁ פְּתוּחָה. לֹא תַסִּיג. לֹא יָקוּם עֵד. כִּי תֵצֵא לַמִּלְחָמָה. כִּי תִקְרַב אֶל עִיר. כִּי תָצוּר אֶל עִיר. חֲמִשְׁתָּן סְתוּמוֹת. כִּי יִמָּצֵא חָלָל פְּתוּחָה. כִּי תֵצֵא לַמִּלְחָמָה. כִּי תִהְיֶיןָ לְאִישׁ. כִּי יִהְיֶה לְאִישׁ. וְכִי יִהְיֶה בְאִישׁ. לֹא תִרְאֶה אֶת שׁוֹר. לֹא תִרְאֶה אֶת חֲמוֹר. לֹא יִהְיֶה כְלִי גֶבֶר. כֻּלָּן סְתוּמוֹת וְהֵן שֶׁבַע. כִּי יִקָּרֵא פְּתוּחָה. כִּי תִבְנֶה. לֹא תַחֲרשׁ. גְּדִלִים. כִּי יִקַּח אִישׁ אִשָּׁה. וְאִם אֱמֶת הָיָה. כִּי יִמָּצֵא אִישׁ. כִּי יִהְיֶה נַעֲרָה בְתוּלָה. וְאִם בַּשָּׂדֶה יִמְצָא. כִּי יִמְצָא. לֹא יִקַּח אִישׁ. לֹא יָבֹא פְצוּעַ. לֹא יָבֹא מַמְזֵר. לֹא יָבֹא עַמּוֹנִי. לֹא תְתַעֵב אֲדֹמִי. כִּי תֵצֵא מַחֲנֶה. לֹא תַסְגִּיר. לֹא תִהְיֶה קְדֵשָׁה. לֹא תַשִּׁיךְ. כִּי תִדֹּר נֶדֶר. כִּי תָבֹא בְּכֶרֶם. כִּי תָבֹא בְּקָמַת. כִּי יִקַּח אִישׁ אִשָּׁה. כִּי יִקַּח אִישׁ אִשָּׁה חֲדָשָׁה. כִּי יִמָּצֵא. הִשָּׁמֶר בְּנֶגַע הַצָּרַעַת. כִּי תַשֶּׁה בְרֵעֲךָ. לֹא תַעֲשֹׁק שָׂכִיר עָנִי. לֹא יוּמְתוּ אָבוֹת. לֹא תַטֶּה. כִּי תִקְצֹר. כִּי תַחְבֹּט. כִּי יִהְיֶה רִיב. כִּי יֵשְׁבוּ אַחִים. כִּי יִנָּצוּ אֲנָשִׁים. לֹא יִהְיֶה לְךָ בְּכִיסְךָ. כֻּלָּן סְתוּמוֹת וְהֵן חָמֵשׁ וּשְׁלֹשִׁים. זָכוֹר אֵת אֲשֶׁר עָשָׂה. וְהָיָה כִּי תָבוֹא. שְׁתֵּיהֶן פְּתוּחוֹת. כִּי תְכַלֶּה לַעְשֵׂר. הַיּוֹם הַזֶּה. שְׁתֵּיהֶן סְתוּמוֹת. וַיְצַו משֶׁה וְזִקְנֵי יִשְׂרָאֵל פְּתוּחָה. וַיְדַבֵּר משֶׁה. וַיְצַו משֶׁה אֶת הָעָם. אָרוּר הָאִישׁ. אָרוּר מַקְלֶה. אָרוּר מַסִּיג. אָרוּר מַשְׁגֶּה. אָרוּר מַטֶּה. אָרוּר שֹׁכֵב עִם כָּל בְּהֵמָה. אָרוּר שֹׁכֵב עִם אֲחֹתוֹ. אָרוּר שֹׁכֵב עִם חֹתַנְתּוֹ. אָרוּר מַכֵּה. אָרוּר לֹקֵחַ שֹׁחַד. אָרוּר אֲשֶׁר לֹא יָקִים. כֻּלָּן סְתוּמוֹת וְהֵן שְׁלֹשׁ עֶשְׂרֵה. וְהָיָה אִם שָׁמוֹעַ. וְהָיָה אִם לֹא תִשְׁמַע. שְׁתֵּיהֶן פְּתוּחוֹת. אֵלֶּה דִבְרֵי הַבְּרִית סְתוּמָה. וַיִּקְרָא משֶׁה. אַתֶּם נִצָּבִים. שְׁתֵּיהֶן פְּתוּחוֹת. וְהָיָה כִי יָבֹאוּ. כִּי הַמִּצְוָה. רְאֵה נָתַתִּי. שְׁלָשְׁתָּן סְתוּמוֹת. וַיֵּלֶךְ משֶׁה פְּתוּחָה. וַיִּקְרָא משֶׁה סְתוּמָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה הֵן. הַאֲזִינוּ הַשָּׁמַיִם. וַיָּבֹא משֶׁה. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה בְּעֶצֶם. וְזֹאת הַבְּרָכָה. חֲמִשְׁתָּן פְּתוּחוֹת. וְזֹאת לִיהוּדָה סְתוּמָה. וּלְלֵוִי פְּתוּחָה. לְבִנְיָמִן. וּלְיוֹסֵף. וְלִזְבוּלֻן. וּלְגָד. וּלְדָן. וּלְאָשֵׁר. וַיַּעַל משֶׁה. כֻּלָּן סְתוּמוֹת וְהֵן שֶׁבַע. מִנְיַן הַפְּתוּחוֹת שֶׁל סֵפֶר זֶה שְׁלֹשִׁים וְאַרְבַּע. וְהַסְּתוּמוֹת מֵאָה וְעֶשְׂרִים וְאַרְבַּע. הַכּל מֵאָה וַחֲמִשִּׁים וּשְׁמוֹנֶה. מִנְיַן הַפְּתוּחוֹת שֶׁל כָּל הַתּוֹרָה מָאתַיִם וְתִשְׁעִים. וּמִנְיַן הַסְּתוּמוֹת שְׁלֹשׁ מֵאוֹת וְשִׁבְעִים וָתֵשַׁע. הַכּל שֵׁשׁ מֵאוֹת וְשִׁשִּׁים וָתֵשַׁע:
צוּרַת שִׁירַת הַאֲזִינוּ - כָּל שִׁיטָה וְשִׁיטָה יֵשׁ בָּאֶמְצַע רֶוַח אֶחָד כְּצוּרַת הַפָּרָשָׁה הַסְּתוּמָה. וְנִמְצָא כָּל שִׁיטָה חֲלוּקָה לִשְׁתַּיִם. וְכוֹתְבִין אוֹתָהּ בְּשִׁבְעִים שִׁיטוֹת. וְאֵלּוּ הֵן. הַתֵּבוֹת שֶׁבְּרֹאשׁ כָּל שִׁיטָה וְשִׁיטָה. הַאֲזִינוּ. יַעֲרֹף. כִּשְׂעִירִם. כִּי. הַצּוּר. אֵל. שִׁחֵת. הַלַּיְיָ׳‎. הֲלוֹא. זְכֹר. שְׁאַל. בְּהַנְחֵל. יַצֵּב. כִּי. יִמְצָאֵהוּ. יְסֹבְבֶנְהוּ. כְּנֶשֶׁר. יִפְרשֹׁ. יְיָ׳‎. יַרְכִּבֵהוּ. וַיֵּנִקֵהוּ. חֶמְאַת. בְּנֵי. וְדַם. שָׁמַנְתָּ. וַיְנַבֵּל. בְּתוֹעֵבֹת. אֱלֹהִים. לֹא. וַתִּשְׁכַּח. מִכַּעַס. אֶרְאֶה. בָּנִים. כִּעֲסוּנִי. בְּגוֹי. וַתִּיקַד. וַתְּלַהֵט. חִצַּי. וְקֶטֶב. עִם. וּמֵחֲדָרִים. יוֹנֵק. אַשְׁבִּיתָה. פֶּן. וְלֹא. וְאֵין. יָבִינוּ. וּשְׁנַיִם. וַיְיָ׳‎. וְאֹיְבֵינוּ. וּמִשַּׁדְמֹת. אַשְׁכְּלֹת. וְרֹאשׁ. חָתוּם. לְעֵת. וְחָשׁ. וְעַל. וְאֶפֶס. צוּר. יִשְׁתּוּ. יְהִי. וְאֵין. מָחַצְתִּי. כִּי. אִם. אָשִׁיב. אַשְׁכִּיר. מִדַּם. הַרְנִינוּ. וְנָקָם. כָּל אֵלּוּ הַתֵּבוֹת שֶׁבָּרֹאשׁ. וְאֵלּוּ הֵן הַתֵּבוֹת שֶׁבְּרֹאשׁ כָּל חֲצִי שִׁיטָה אַחֲרוֹנָה שֶׁהֵן בְּאֶמְצַע הַדַּף. וְתִשְׁמַע. תִּזַּל. וְכִרְבִיבִים. הָבוּ. כִּי. צַדִּיק. דּוֹר. עַם. הוּא. בִּינוּ. זְקֵנֶיךָ. בְּהַפְרִידוֹ. לְמִסְפַּר. יַעֲקֹב. וּבְתֹהוּ. יִצְּרֶנְהוּ. עַל. יִשָּׂאֵהוּ. וְאֵין. וַיֹּאכַל. וְשֶׁמֶן. עִם. עִם. וַיִּשְׁמַן. וַיִּטּשׁ. יַקְנִאֻהוּ. יִזְבְּחוּ. חֲדָשִׁים. צוּר. וַיַּרְא. וַיֹּאמֶר. כִּי. הֵם. וַאֲנִי. כִּי. וַתֹּאכַל. אַסְפֶּה. מְזֵי. וְשֶׁן. מִחוּץ. גַּם. אָמַרְתִּי. לוּלֵי. פֶּן. כִּי. לוּ. אֵיכָה. אִם. כִּי. כִּי. עֲנָבֵמוֹ. חֲמַת. הֲלֹא. לִי. כִּי. כִּי. כִּי. וְאָמַר. אֲשֶׁר. יָקוּמוּ. רְאוּ. אֲנִי. וְאֵין. וְאָמַרְתִּי. וְתֹאחֵז. וְלִמְשַׂנְאַי. וְחַרְבִּי. מֵרֹאשׁ. כִּי. וְכִפֶּר:
שִׁירַת הַיָּם - כּוֹתְבִין אוֹתָהּ בִּשְׁלֹשִׁים שִׁיטוֹת. שִׁיטָה רִאשׁוֹנָה כְּדַרְכָּהּ וּשְׁאָר הַשִּׁיטוֹת אַחַת מַנִּיחִין בְּאֶמְצָעָהּ רֶוַח אֶחָד וְאַחַת מַנִּיחִין הָרֶוַח בִּשְׁנֵי מְקוֹמוֹת בְּאֶמְצָעָהּ עַד שֶׁתִּמָּצֵא הַשִּׁיטָה חֲלוּקָהּ לְשָׁלֹשׁ וְנִמְצָא רֶוַח כְּנֶגֶד הַכְּתָב וּכְתָב כְּנֶגֶד הָרֶוַח: וְזוֹ הִיא צוּרָתָה
אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיְיָ׳‎ וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַּיְיָ׳‎ כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ יְיָ׳‎ אִישׁ מִלְחָמָה יְיָ׳‎ שְׁמוֹ מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם סוּף תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ אָבֶן יְמִינְךָ יְיָ׳‎ נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְיָ׳‎ תִּרְעַץ אוֹיֵב וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב יָם אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים מִי כָמֹכָה בָּאֵלִם יְיָ׳‎ מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹת עשֵֹׁה פֶלֶא נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ נָחִיתָ בְחַסְדְּךָ עַם זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל נְוֵה קָדְשְׁךָ שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז ישְׁבֵי פְּלָשֶׁת אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כּל ישְׁבֵי כְנָעַן תִּפּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד יַעֲבֹר עַמְּךָ יְיָ׳‎ עַד יַעֲבֹר עַם זוּ קָנִיתָ תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ׳‎ מִקְּדָשׁ אֲדֹנָי כּוֹנֲנוּ יָדֶיךָ יְיָ׳‎ יִמְלֹךְ לְעלָם וָעֶד כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְיָ׳‎ עֲלֵיהֶם אֶת מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם.
כָּל הַתּוֹרָה כֻּלָּהּ בֵּין בְּשִׁירוֹת בֵּין בִּשְׁאָר הַכְּתָב יִתְכַּוֵּן שֶׁתִּהְיֶה אוֹת סְמוּכָה לַחֲבֶרְתָּהּ בְּיוֹתֵר וְלֹא תִּדְבַּק בָּהּ וְלֹא תִּתְרַחֵק מִמֶּנָּה כְּדֵי שֶׁלֹּא תִּתְרָאֶה הַתֵּבָה כִּשְׁתֵּי תֵּבוֹת אֶלָּא יִהְיֶה בֵּין אוֹת לְאוֹת כְּחוּט הַשַּׂעֲרָה. וְאִם הִרְחִיק אוֹת מֵאוֹת כְּדֵי שֶׁתֵּרָאֶה הַתֵּבָה כִּשְׁתֵּי תֵּבוֹת לְתִינוֹק שֶׁאֵינוֹ רָגִיל הֲרֵי זֶה פָּסוּל עַד שֶׁיְּתַקֵּן:" + ], + [ + "אֵין עוֹשִׂין סֵפֶר תּוֹרָה לֹא אָרְכּוֹ יוֹתֵר עַל הֶקֵּפוֹ וְלֹא הֶקֵּפוֹ יָתֵר עַל אָרְכּוֹ. וְכַמָּה הוּא אָרְכּוֹ. בִּגְוִיל שִׁשָּׁה טְפָחִים שֶׁהֵם אַרְבַּע וְעֶשְׂרִים אֶצְבָּעוֹת בְּרֹחַב הַגּוּדָל שֶׁל יָד. וּבִקְלָף אוֹ פָּחוֹת אוֹ יוֹתֵר וְהוּא שֶׁיְּהֵא אָרְכּוֹ כְּהֶקֵּפוֹ. וְכֵן אִם עָשָׂה בַּגְּוִיל פָּחוֹת מִשִּׁשָׁה טְפָחִים וּמִעֵט אֶת הַכְּתָב אוֹ יִתֵּר עַל שִׁשָּׁה וְהִרְחִיב בַּכְּתָב עַד שֶׁיִּהְיֶה אָרְכּוֹ כְּהֶקֵּפוֹ הֲרֵי זֶה כַּמִּצְוָה:", + "שִׁעוּר הַגִּלָּיוֹן מִלְּמַטָּה אַרְבַּע אֶצְבָּעוֹת וּלְמַעְלָה שָׁלֹשׁ אֶצְבָּעוֹת וּבֵין דַּף לְדַף שְׁתֵּי אֶצְבָּעוֹת. לְפִיכָךְ צָרִיךְ שֶׁיַּנִּיחַ בִּתְחִלַּת כָּל יְרִיעָה וּבְסוֹפָהּ רֹחַב אֶצְבַּע אַחַת וּכְדֵי תְּפִירָה. שֶׁנִּמְצָא כְּשֶׁיִּתְפֹּר הַיְרִיעָה יִהְיֶה בֵּין כָּל דַּף וְדַף בְּכָל הַסֵּפֶר כֻּלּוֹ שְׁתֵּי אֶצְבָּעוֹת. וְיַנִּיחַ מִן הָעוֹר בִּתְחִלַּת הַסֵּפֶר וּבְסוֹפוֹ כְּדֵי לִגְלל עַל הָעַמּוּד. וְכָל הַשִּׁעוּרִין הָאֵלּוּ לְמִצְוָה וְאִם חִסֵּר אוֹ הוֹתִיר לֹא פָּסַל:", + "כֵּיצַד יִתְכַּוֵּן אָדָם עַד שֶׁיַּעֲשֶׂה הַסֵּפֶר שֶׁיִּהְיֶה אָרְכּוֹ כְּהֶקֵּפוֹ. מַתְחִיל וּמְרַבֵּעַ הָעוֹרוֹת בְּשָׁוֶה וְעוֹשֶׂה רֹחַב כָּל עוֹר מֵהֶן שִׁשָּׁה טְפָחִים, קֶצֶב אֶחָד לְכָל אֶחָד. וְאַחַר כָּךְ גּוֹלֵל הָעוֹרוֹת בְּשָׁוֶה וְעוֹשֶׂה מֵהֶן כֶּרֶךְ אֶחָד מְהֻדָּק יָפֶה יָפֶה וּמוֹסִיף בְּעוֹרוֹת וּמְהַדֵּק עַד שֶׁיֵּעָשֶׂה הֶקֵּף הַכֶּרֶךְ שִׁשָּׁה טְפָחִים שֶׁהוּא רֹחַב הָעוֹר. וּמוֹדֵד בְּחוּט שֶׁל שָׁנִי שֶׁיַּקִּיפוֹ עַל הַכֶּרֶךְ:", + "וְאַחַר כָּךְ יַעֲשֶׂה קָנֶה שָׁוֶה יִהְיֶה אָרְכָּהּ אַרְבָּעִים אוֹ חֲמִשִּׁים אֶצְבָּעוֹת וִיחַלֵּק אֶצְבַּע מֵהֶן בַּקָּנֶה לִשְׁנַיִם וְלִשְׁלֹשָׁה וּלְאַרְבָּעָה חֲלָקִים כְּדֵי שֶׁיֵּדַע בּוֹ שִׁעוּר חֲצִי אֶצְבַּע וּרְבִיעַ אֶצְבַּע וְכַיּוֹצֵא בְּזֶה הַחֵלֶק. וְיִמְדֹּד כָּל עוֹר בְּקָנֶה זוֹ עַד שֶׁיֵּדַע כַּמָּה אֶצְבָּעוֹת יֵשׁ בְּכָל עוֹר עַד שֶׁיֵּדַע כַּמָּה אֶצְבָּעוֹת בְּאֹרֶךְ כָּל הַכֶּרֶךְ:", + "וְאַחַר כָּךְ לוֹקֵחַ עוֹרוֹת אֲחֵרוֹת שְׁנַיִם אוֹ שְׁלֹשָׁה לִבְדֹּק בָּהֶן שִׁעוּר הַכְּתָב וְכוֹתֵב בָּהֶן דַּף אֶחָד. וְדָבָר יָדוּעַ שֶׁאֹרֶךְ הַדַּף שְׁבַע עֶשְׂרֵה אֶצְבָּעוֹת. לְפִי שֶׁהוּא מַנִּיחַ גִּלָּיוֹן לְמַעְלָה שָׁלֹשׁ וּלְמַטָּה אַרְבַּע. אֲבָל רֹחַב הַדַּף הוּא לְפִי הַכְּתָב אִם דַּקָּה אִם עָבָה. וְכֵן מִנְיַן הַשִּׁיטוֹת שֶׁבַּדַּף יָבוֹאוּ לְפִי הַכְּתָב לְפִי שֶׁבֵּין שִׁיטָה וְשִׁיטָה כִּמְלֹא שִׁיטָה: ", + "וְאַחַר שֶׁכָּתַב הַדַּף שֶׁבּוֹדֵק בּוֹ לְפִי מַה שֶּׁיִּרְצֶה יָמֹד רֹחַב הַדַּף בְּאֶצְבְּעוֹת הַקָּנֶה וְיוֹסִיף עַל רֹחַב הַדַּף שְׁתֵּי אֶצְבָּעוֹת שֶׁבֵּין דַּף וְדַף וְיַחֲשֹׁב כַּמָּה דַּפִּין יָבֹאוּ בַּכֶּרֶךְ שֶׁגָּלַל מֵאוֹתוֹ הַכְּתָב שֶׁבָּדַק בּוֹ וְיֵדַע חֶשְׁבּוֹן הַדַּפִּין וְיִרְאֶה כַּמָּה נִכְתַּב בְּדַף זֶה שֶׁבָּדַק בּוֹ מִן הַתּוֹרָה כֻּלָּהּ. וּמְשַׁעֵר לְפִי הַסֵּפֶר שֶׁהוּא כּוֹתֵב מִמֶּנּוּ וּמְחַשֵּׁב אִם עָלְתָה לוֹ כָּל הַתּוֹרָה לְפִי מִנְיַן הַדַּפִּין מִזֶּה הַכְּתָב שֶׁכּוֹתֵב בּוֹ בְּכֶרֶךְ מוּטָב. וְאִם הוֹצִיא הַחֶשְׁבּוֹן שֶׁהַדַּפִּין יוֹתֵר מִן הַתּוֹרָה יַרְחִיב בַּכְּתָב עַד שֶׁיִּתְמַעֵט מִנְיַן הַדַּפִּין וְיִבְדֹק בְּדַף אַחֵר. וְאִם הוֹצִיא הַחֶשְׁבּוֹן שֶׁהַתּוֹרָה יָתֵר מִן הַדַּפִּין יְמַעֵט הַכְּתָב עַד שֶׁיַּרְבֶּה בְּמִנְיַן הַדַּפִּין וְיִבְדֹק בְּדַף אַחַר דַּף עַד שֶׁיָּבוֹא הַחֶשְׁבּוֹן אֶחָד. מֵאַחַר שֶׁיָּדַע רֹחַב הַדַּף וְשִׁעוּר הַכְּתָב מַתְחִיל בְּאוֹתוֹ הַכֶּרֶךְ:", + "וּמְחַלֵּק כָּל עוֹר וְעוֹר דַּפִּין דַּפִּין בְּשִׂרְטוּט כְּפִי רֹחַב הַדַּף שֶׁבָּדַק בּוֹ וְעָלָה בַּחֶשְׁבּוֹן. וּכְשֶׁיִּשָּׁאֵר בָּעוֹר שָׁלֹשׁ אֶצְבָּעוֹת אוֹ אַרְבַּע יוֹתֵר עַל הַדַּף הָאַחֲרוֹנָה שֶׁבַּיְרִיעָה יַנִּיחַ מִמֶּנּוּ רֹחַב אֶצְבַּע וּכְדֵי תְּפִירָה וְיָקֹץ הַשְּׁאָר וְאַל יָחוּשׁ, שֶׁבָּאַחֲרוֹנָה יִתְוַסֵּף עוֹרוֹת אֲחֵרוֹת עַל הַכֶּרֶךְ שֶׁגָּלַל כְּנֶגֶד כָּל הַתּוֹסָפוֹת שֶׁקּוֹצֵץ מִכָּל עוֹר וְעוֹר וְאֵינוֹ צָרִיךְ לְחַשֵּׁב דָּבָר זֶה, שֶׁהַכְּתָב מוֹשְׁכוֹ לְפִי מִנְיַן הַדַּפִּין:", + "וְכֵן הָרוֹצֶה לַעֲשׂוֹת רֹחַב הַסֵּפֶר יוֹתֵר מִשִּׁשָּׁה אוֹ פָּחוֹת מִשִּׁשָּׁה עַל הַדֶּרֶךְ הַזֶּה הוּא מְחַשֵּׁב וְיֵצֵא אָרְכּוֹ כְּהֶקֵּפוֹ בְּלֹא פָּחוֹת וְלֹא יוֹתֵר. וְהוּא שֶׁלֹּא יִטְעֶה בַּחֶשְׁבּוֹן:", + "רֹחַב הַגּוּדָל הָאָמוּר בְּכָל הַשִּׁעוּרִין הָאֵלּוּ וּבִשְׁאָר שִׁעוּרֵי תּוֹרָה כֻּלָּהּ הוּא אֶצְבַּע הַבֵּינוֹנִי. וּכְבָר דִּקְדַּקְנוּ בְּשִׁעוּרוֹ וּמְצָאנוּהוּ רָחָב שֶׁבַע שְׂעוֹרוֹת בֵּינוֹנִיּוֹת זוֹ בְּצַד זוֹ בְּדֹחַק וְהֵן כְּאֹרֶךְ שְׁתֵּי שְׂעוֹרוֹת בְּרֶוַח. וְכָל טֶפַח הָאָמוּר בְּכָל מָקוֹם הוּא אַרְבַּע אֶצְבָּעוֹת מִזּוֹ. וְכָל אַמָּה שִׁשָּׁה טְפָחִים:", + "סֵפֶר תּוֹרָה שֶׁכָּתַבְתִּי אֲנִי רֹחַב כָּל דַּף וְדַף מִדַּפָּיו אַרְבַּע אֶצְבָּעוֹת. וְשִׁירַת הַיָּם וְשִׁירַת הַאֲזִינוּ רֹחַב כָּל דַּף מִשְּׁתֵּיהֶן שֵׁשׁ אֶצְבָּעוֹת. וּמִנְיַן הַשִּׁיטִין שֶׁבְּכָל דַּף וְדַף אַחַת וַחֲמִשִּׁים. וּמִנְיַן הַדַּפִּין שֶׁל כָּל הַסֵּפֶר מָאתַיִם וְשִׁשָּׁה וְעֶשְׂרִים דַּף. וְאֹרֶךְ כָּל הַסֵּפֶר אֶלֶף וּשְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וְשֵׁשׁ אֶצְבָּעוֹת בְּקֵרוּב:", + "אֵלּוּ הַשֵּׁשׁ אֶצְבָּעוֹת הַיְתֵרוֹת בְּחֶשְׁבּוֹן לַגִּלָּיוֹן שֶׁבִּתְחִלַּת הַסֵּפֶר וְסוֹפוֹ. וְהָעוֹרוֹת שֶׁכָּתַבְנוּ בָּהֶם עוֹרוֹת אֵילִים. וּבִזְמַן שֶׁתִּרְצֶה לִכְתֹּב עַל פִּי הַמִּדּוֹת הָאֵלּוּ אוֹ קָרוֹב לָהֶם מְעַט הֵן חָסֵר דַּף אֶחָד אוֹ שְׁנַיִם אוֹ שְׁלֹשָׁה אוֹ יָתֵר דַּף אוֹ שְׁנַיִם אוֹ שָׁלֹשׁ לֹא תִּיגַע וְלֹא תְּהֵא צָרִיךְ לְחֶשְׁבּוֹן אֶלָּא מִיָּד יָבוֹא לְךָ אָרְכּוֹ כְּהֶקֵּפוֹ:", + "אֵין עוֹשִׂין בִּירִיעָה פָּחוֹת מִשְּׁלֹשָׁה דַּפִּין וְלֹא יָתֵר עַל שְׁמוֹנָה דַּפִּין. נִזְדַּמְּנָה לוֹ יְרִיעָה בַּת תִּשְׁעָה דַּפִּין חוֹלֵק אוֹתָהּ אַרְבָּעָה לְכָאן וַחֲמִשָּׁה לְכָאן. בַּמֶּה דְּבָרִים אֲמוּרִים בִּתְחִלַּת הַסֵּפֶר אוֹ בְּאֶמְצַע אֲבָל בְּסוֹף הַסֵּפֶר אֲפִלּוּ פָּסוּק אֶחָד בְּדַף אֶחָד עוֹשִׂים אוֹתוֹ דַּף לְבַדּוֹ וְתוֹפְרִין אוֹתוֹ עִם שְׁאָר הַיְרִיעוֹת:", + "וּכְשֶׁתּוֹפְרִין הַיְרִיעוֹת אֵין תּוֹפְרִין אוֹתָן אֶלָּא בְּגִידִים שֶׁל בְּהֵמָה אוֹ חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶם כְּדֶרֶךְ שֶׁתּוֹפְרִין אֶת הַתְּפִלִּין. וְדָבָר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי. לְפִיכָךְ אִם תְּפָרָן שֶׁלֹּא בְּגִידִין אוֹ בְּגִידֵי בְּהֵמָה טְמֵאָה פָּסוּל עַד שֶׁיַּתִּירָהּ וְיַחֲזֹר וְיִתְפֹּר כַּהֲלָכָה:", + "כְּשֶׁתּוֹפְרִין כָּל הַיְרִיעוֹת אֵין תּוֹפְרִין כָּל הַיְרִיעָה כֻּלָּהּ מִתְּחִלָּתָהּ וְעַד סוֹפָהּ אֶלָּא מַנִּיחַ מְעַט מִלְּמַעְלָה וּמְעַט מִלְּמַטָּה בְּלֹא תְּפִירָה כְּדֵי שֶׁלֹּא תִּקָּרַע הַיְרִיעָה בְּאֶמְצָעָהּ כְּשֶׁיִּגְלל אוֹתָהּ. וְעוֹשֶׂה לוֹ שְׁנֵי עַמּוּדִים שֶׁל עֵץ אֶחָד בִּתְחִלָּתוֹ וְאֶחָד בְּסוֹפוֹ. וְתוֹפֵר הָעוֹר שֶׁשִּׁיֵּר בִּתְחִלָּתוֹ וּבַסּוֹף עַל הָעַמּוּדִים בְּגִידִים כְּדֵי שֶׁיְּהֵא נִגְלָל עֲלֵיהֶם. וְיַרְחִיק בֵּין הָעַמּוּדִים וְהַכְּתָב שֶׁבַּדַּף:", + "סֵפֶר תּוֹרָה שֶׁנִּקְרְעָה בּוֹ יְרִיעָה בְּתוֹךְ שְׁתֵּי שִׁיטוֹת יִתְפֹּר. בְּתוֹךְ שָׁלֹשׁ לֹא יִתְפֹּר. בַּמֶּה דְּבָרִים אֲמוּרִים בְּיָשָׁן שֶׁאֵין עֲפָצוֹ נִכָּר אֲבָל אִם נִכָּר הַגְּוִיל שֶׁהוּא עָפוּץ תּוֹפֵר וַאֲפִלּוּ קֶרַע הַבָּא בְּתוֹךְ שָׁלֹשׁ. וְכֵן בֵּין כָּל דַּף וְדַף וּבֵין תֵּבָה לְתֵבָה יִתְפֹּר. וְכָל הַקְּרָעִים אֵין תּוֹפְרִין אוֹתָן אֶלָּא בְּגִידִין שֶׁתּוֹפְרִין בָּהֶן הַיְרִיעוֹת זוֹ לָזוֹ. וּבְכָל הַקְּרָעִים יִזָּהֵר שֶׁלֹּא תֶּחְסַר אוֹת אַחַת אוֹ תִּשְׁתַּנֶּה צוּרָתָהּ:" + ], + [ + "נִמְצֵאתָ לָמֵד שֶׁעֶשְׂרים דְּבָרִים הֵן שֶׁבְּכָל אֶחָד מֵהֶן פּוֹסֵל סֵפֶר תּוֹרָה. וְאִם נַעֲשָׂה בּוֹ אֶחָד מֵהֶן הֲרֵי הוּא כְּחֻמָּשׁ מִן הַחֻמָּשִׁין שֶׁמְּלַמְּדִין בָּהֶן הַתִּינוֹקוֹת וְאֵין בּוֹ קְדֻשַּׁת סֵפֶר תּוֹרָה וְאֵין קוֹרִין בּוֹ בָּרַבִּים. וְאֵלּוּ הֵן. א. אִם נִכְתַּב עַל עוֹר בְּהֵמָה טְמֵאָה. ב. שֶׁנִּכְתַּב עַל עוֹר בְּהֵמָה טְהוֹרָה שֶׁאֵינוֹ מְעֻבָּד. ג. שֶׁהָיָה מְעֻבָּד שֶׁלֹּא לְשֵׁם סֵפֶר תּוֹרָה. ד. שֶׁנִּכְתַּב שֶׁלֹּא בִּמְקוֹם כְּתִיבָה עַל הַגְּוִיל בִּמְקוֹם בָּשָׂר וְעַל הַקְּלָף בִּמְקוֹם שֵׂעָר. ה. שֶׁנִּכְתַּב מִקְצָתוֹ עַל הַגְּוִיל וּמִקְצָתוֹ עַל הַקְּלָף. ו. שֶׁנִּכְתַּב עַל דּוּכְסוּסְטוּס. ז. שֶׁנִּכְתַּב בְּלֹא שִׂרְטוּט. ח. שֶׁנִּכְתַּב בְּלֹא שָׁחוֹר הָעוֹמֵד. ט. שֶׁנִּכְתַּב בִּשְׁאָר לְשׁוֹנוֹת. י. שֶׁכְּתָבוֹ אֶפִּיקוֹרוֹס אוֹ כַּיּוֹצֵא בּוֹ מִשְּׁאָר פְּסוּלִין. יא. שֶׁכָּתַב הָאַזְכָּרוֹת בְּלֹא כַּוָּנָה. יב. שֶׁחִסֵּר אֲפִלּוּ אוֹת אַחַת. יג. שֶׁהוֹסִיף אֲפִלּוּ אוֹת אַחַת. יד. שֶׁנָּגְעָה אוֹת בְּאוֹת. טו. שֶׁנִּפְסְדָה צוּרַת אוֹת אַחַת עַד שֶׁלֹּא תִּקָּרֵא כָּל עִקָּר אוֹ תִּדְמֶה לְאוֹת אַחֶרֶת. בֵּין בְּעִקַּר הַכְּתִיבָה בֵּין בְּנֶקֶב בֵּין בְּקֶרַע בֵּין בְּטִשְׁטוּשׁ. טז. שֶׁהִרְחִיק אוֹ שֶׁהִקְרִיב בֵּין אוֹת לְאוֹת עַד שֶׁתֵּרָאֶה הַתֵּבָה כִּשְׁתֵּי תֵּבוֹת אוֹ שְׁתֵּי תֵּבוֹת כְּתֵבָה אַחַת. יז. שֶׁשִּׁנָּה צוּרַת הַפָּרָשִׁיּוֹת. יח. שֶׁשִּׁנָּה צוּרַת הַשִּׁירוֹת. יט. שֶׁכָּתַב בִּשְׁאָר הַכְּתָב כְּשִׁירָה. כ. שֶׁתָּפַר הַיְרִיעוֹת בְּלֹא גִּידֵי טְהוֹרָה. וּשְׁאָר הַדְּבָרִים לְמִצְוָה לֹא לְעַכֵּב:", + "סֵפֶר תּוֹרָה כָּשֵׁר נוֹהֲגִין בּוֹ קְדֻשָּׁה יְתֵרָה וְכָבוֹד גָּדוֹל. וְאָסוּר לָאָדָם לִמְכֹּר סֵפֶר תּוֹרָה אֲפִלּוּ אֵין לוֹ מַה יֹּאכַל. וַאֲפִלּוּ הָיוּ לוֹ סְפָרִים רַבִּים. וַאֲפִלּוּ יָשָׁן לִקַּח בּוֹ חָדָשׁ. לְעוֹלָם אֵין מוֹכְרִין סֵפֶר תּוֹרָה אֶלָּא לִשְׁנֵי דְּבָרִים. שֶׁיִּלְמֹד תּוֹרָה בְּדָמָיו אוֹ שֶׁיִּשָּׂא אִשָּׁה בְּדָמָיו. וְהוּא שֶׁלֹּא יִהְיֶה לוֹ דָּבָר אַחֵר לִמְכֹּר:", + "סֵפֶר תּוֹרָה שֶׁבָּלָה אוֹ שֶׁנִּפְסַל נוֹתְנִין אוֹתוֹ בִּכְלִי חֶרֶשׂ וְקוֹבְרִין אוֹתוֹ אֵצֶל תַּלְמִידֵי חֲכָמִים וְזוֹ הִיא גְּנִיזָתוֹ. מִטְפְּחוֹת סְפָרִים שֶׁבָּלוּ עוֹשִׂין אוֹתָן תַּכְרִיכִין לְמֵת מִצְוָה וְזוֹ הִיא גְּנִיזָתָן:", + "תִּיק שֶׁהוּכַן לְסֵפֶר תּוֹרָה וְהֻנַּח בּוֹ וְכֵן הַמִּטְפָּחוֹת וְהָאָרוֹן וְהַמִּגְדָּל שֶׁמַּנִּיחִין בּוֹ סֵפֶר תּוֹרָה אַף עַל פִּי שֶׁהַסֵּפֶר בְּתוֹךְ הַתִּיק וְכֵן הַכִּסֵּא שֶׁהוּכַן לְהַנִּיחַ עָלָיו סֵפֶר תּוֹרָה וְהֻנַּח עָלָיו סֵפֶר תּוֹרָה הַכּל תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן וְאָסוּר לְזָרְקָן אֶלָּא כְּשֶׁיִּבְלוּ אוֹ כְּשֶׁיִּשָּׁבְרוּ נִגְנָזִין. אֲבָל הַבִּימוֹת שֶׁעוֹמֵד עֲלֵיהֶן שְׁלִיחַ צִבּוּר וְאוֹחֵז הַסֵּפֶר וְהַלּוּחוֹת שֶׁכּוֹתְבִין בָּהֶן לְתִינוֹק לְהִתְלַמֵּד אֵין בָּהֶן קְדֻשָּׁה. וְכֵן רִמּוֹנֵי כֶּסֶף וְזָהָב וְכַיּוֹצֵא בָּהֶן שֶׁעוֹשִׂין לְסֵפֶר תּוֹרָה לְנוֹי תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן וְאָסוּר לְהוֹצִיאָן לְחל אֶלָּא אִם כֵּן מָכַר אוֹתָן לִקְנוֹת בִּדְמֵיהֶן סֵפֶר תּוֹרָה אוֹ חֻמָּשׁ:", + "וּמֻתָּר לְהַנִּיחַ סֵפֶר תּוֹרָה עַל גַּבֵּי סֵפֶר תּוֹרָה וְאֵין צָרִיךְ לוֹמַר עַל גַּבֵּי חֻמָּשׁים. וּמְנִיחִין הַחֻמָּשִׁין עַל גַּבֵּי נְבִיאִים וּכְתוּבִים. אֲבָל אֵין מַנִּיחִין נְבִיאִים וּכְתוּבִים עַל גַּבֵּי חֻמָּשִׁים וְלֹא חֻמָּשִׁים עַל גַּבֵּי סֵפֶר תּוֹרָה. וְכָל כִּתְבֵי הַקֹּדֶשׁ אֲפִלּוּ הֲלָכוֹת וְאַגָּדוֹת אָסוּר לְזָרְקָן. הַקְּמֵעִין שֶׁיֵּשׁ בָּהֶם עִנְיָנִים שֶׁל כִּתְבֵי הַקֹּדֶשׁ אֵין נִכְנָסִין בָּהֶן לְבֵית הַכִּסֵּא אֶלָּא אִם כֵּן הָיוּ מְחֻפּוֹת עוֹר:", + "לֹא יֹאחַז אָדָם סֵפֶר תּוֹרָה בִּזְרוֹעוֹ וְיִכָּנֵס בּוֹ לְבֵית הַמֶּרְחָץ אוֹ לְבֵית הַכִּסֵּא אוֹ לְבֵית הַקְּבָרוֹת אַף עַל פִּי שֶׁהוּא כָּרוּךְ בְּמִטְפָּחוֹת וְנָתוּן בְּתוֹךְ הַתִּיק שֶׁלּוֹ. וְלֹא יִקְרָא בּוֹ עַד שֶׁיַּרְחִיק אַרְבַּע אַמּוֹת מִן הַמֵּת (אוֹ מִבֵּית הַמֶּרְחָץ) אוֹ מִבֵּית הַכִּסֵּא. וְלֹא יֹאחַז אֶת סֵפֶר תּוֹרָה כְּשֶׁהוּא עָרֹם. וְאָסוּר לֵישֵׁב עַל מִטָּה שֶׁסֵּפֶר תּוֹרָה עָלֶיהָ:", + "בַּיִת שֶׁיֵּשׁ בּוֹ סֵפֶר תּוֹרָה אָסוּר לְשַׁמֵּשׁ מִטָּתוֹ בּוֹ עַד שֶׁיּוֹצִיאֶנּוּ אוֹ עַד שֶׁיַּנִּיחֶנּוּ בִּכְלִי וְיִתֵּן הַכְּלִי בִּכְלִי אַחֵר שֶׁאֵינוֹ מְזֻמָּן לוֹ. אֲבָל אִם הָיָה מְזֻמָּן לוֹ אֲפִלּוּ עֲשָׂרָה כֵּלִים זֶה בְּתוֹךְ זֶה כִּכְלִי אֶחָד הֵם. אוֹ עַד שֶׁיַּעֲשֶׂה לוֹ מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים אִם לֹא הָיָה לוֹ בַּיִת אַחֵר. אֲבָל אִם יֵשׁ לוֹ בַּיִת אַחֵר אָסוּר לְשַׁמֵּשׁ עַד שֶׁיּוֹצִיאֶנּוּ:", + "כָּל הַטְּמֵאִין וַאֲפִלּוּ נִדּוֹת וַאֲפִלּוּ כּוּתִי מֻתָּר לֶאֱחֹז סֵפֶר תּוֹרָה וְלִקְרוֹת בּוֹ. שֶׁאֵין דִּבְרֵי תּוֹרָה מְקַבְּלִין טֻמְאָה. וְהוּא שֶׁלֹּא יִהְיוּ יָדָיו מְטֻנָּפוֹת אוֹ מְלֻכְלָכוֹת בְּטִיט אֶלָּא יִרְחֲצוּ יְדֵיהֶם וְאַחַר כָּךְ יִגְּעוּ בּוֹ:", + "כָּל הָרוֹאֶה סֵפֶר תּוֹרָה כְּשֶׁהוּא מְהַלֵּךְ חַיָּב לַעֲמֹד מִפָּנָיו. וְיִהְיוּ הַכּל עוֹמְדִים עַד שֶׁיַּעֲמֹד זֶה שֶׁהוּא מְהַלֵּךְ בּוֹ כְּשֶׁיַּגִּיעֶנּוּ לִמְקוֹמוֹ אוֹ עַד שֶׁיִּתְכַּסֶּה מֵעֵינֵיהֶם וְאַחַר כָּךְ יִהְיוּ מֻתָּרִין לֵישֵׁב:", + "מִצְוָה לְיַחֵד לְסֵפֶר תּוֹרָה מָקוֹם וּלְכַבְּדוֹ וּלְהַדְּרוֹ יוֹתֵר מִדַּאי. דְּבָרִים שֶׁבְּלוּחוֹת הַבְּרִית הֵן הֵן שֶׁבְּכָל סֵפֶר וְסֵפֶר. לֹא יָרֹק אָדָם כְּנֶגֶד סֵפֶר תּוֹרָה וְלֹא יְגַלֶּה עֶרְוָתוֹ כְּנֶגְדּוֹ וְלֹא יַפְשִׁיט רַגְלָיו כְּנֶגְדּוֹ וְלֹא יַנִּיחֶנּוּ עַל רֹאשׁוֹ כְּמַשּׂאוֹי וְלֹא יַחֲזִיר אֲחוֹרָיו לְסֵפֶר תּוֹרָה אֶלָּא אִם כֵּן הָיָה גָּבוֹהַּ מִמֶּנּוּ עֲשָׂרָה טְפָחִים:", + "הָיָה מְהַלֵּךְ מִמָּקוֹם לְמָקוֹם וְסֵפֶר תּוֹרָה עִמּוֹ לֹא יַנִּיחַ סֵפֶר תּוֹרָה בְּתוֹךְ הַשַּׂק וְיַנִּיחֶנּוּ עַל גַּבֵּי הַחֲמוֹר וְיִרְכַּב עָלָיו. וְאִם הָיָה מִתְפַּחֵד מִן הַגַּנָּבִים מֻתָּר. וְאִם אֵין שָׁם פַּחַד מַנִּיחוֹ בְּחֵיקוֹ כְּנֶגֶד לִבּוֹ וְהוּא רוֹכֵב עַל הַבְּהֵמָה וְהוֹלֵךְ. כָּל מִי שֶׁיּוֹשֵׁב לִפְנֵי סֵפֶר תּוֹרָה יֵשֵׁב בְּכֹבֶד רֹאשׁ בְּאֵימָה וָפַחַד. שֶׁהוּא הָעֵד הַנֶּאֱמָן לְכָל בָּאֵי עוֹלָם שֶׁנֶּאֱמַר (דברים לא כו) ״וְהָיָה שָׁם בְּךָ לְעֵד״. וִיכַבְּדֵהוּ כְּפִי כֹּחוֹ. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל הַמְחַלֵּל אֶת הַתּוֹרָה גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת וְכָל הַמְכַבֵּד אֶת הַתּוֹרָה גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת:
נִגְמְרוּ הִלְכוֹת סֵפֶר תּוֹרָה בְּרַחֲמֵי שְׁמַיָּא" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..53227d1ae3d07b1fde952f06fe4efffc1ac726c7 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,193 @@ +{ + "language": "he", + "title": "Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll", + "versionSource": "http://he.wikisource.org/wiki/%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_%D7%9C%D7%A8%D7%9E%D7%91%22%D7%9D", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות תפילין ומזוזה וספר תורה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "ארבע פרשיות אלו שהן קדש לי והיה כי יביאך יי' שבספר ואלה שמות ושמע והיה אם שמוע הן שנכתבות בפני עצמן ומחפין אותן בעור ונקראין תפילין ומניחין אותן על הראש וקושרין אותן על היד ואפילו קוצו של אות אחת מארבע פרשיות אלו מעכב את כולן מן התורה עד שיהיו נכתבות שלימות כתיקונן.", + "וכן שתי פרשיות שבמזוזה שהן שמע והיה אם שמוע אפי' אות אחת משתי הפרשיות אם חסר קוצו מעכב מן התורה עד שיהיו שתיהן נכתבות שלימות וכן ספר תורה שחיסר אפילו אות אחת פסול.", + "עשרה דברים יש בתפילין כולן הלכה למשה מסיני וכולן מעכבין לפיכך אם שינה באחת מהן הרי התפילין פסולות שנים הן בכתיבתן ושמנה בחפויין וקשירת רצועותיהן ואלו הן השנים שבכתיבתן: שכותבין אותן בדיו ושיהיו נכתבין על הקלף.", + "כיצד מעשה הדיו מקבצין העשן של שמנים או של זפת ושל שעוה וכיוצא בהן וגובלין אותן בשרף האילן ובמעט דבש ולותתין אותו הרבה ודכין אותו עד שיעשה רקיקין ומיבשין אותו ומצניעין אותו ובשעת כתיבה שורהו במי עפצים וכיוצא בו וכותב בו שאם תמחקנו יהיה נמחק וזהו הדיו שמצוה מן המובחר לכתוב בו ספרים תפילין ומזוזות ואם כתב שלשתן במי עפצא וקנקנתום שהוא עומד ואינו נמחק כשרים.", + "אם כן מה מיעטה ההלכה שנאמר למשה מסיני שיהיו כתובים בדיו למעט שאר מיני צבעונין כגון האדום והירוק וכיוצא בהן שאם כתב בספרים או בתפילין או במזוזות אפילו אות אחת בשאר מיני צבעונין או בזהב הרי אלו פסולין.", + "שלש עורות הן: גויל וקלף ודוכסוסטוס כיצד לוקחין עור בהמה או חיה ומעבירין השער ממנו תחלה ואח\"כ מולחין אותו במלח ואח\"כ מעבדין אותו בקמח ואחר כך בעפצא וכיוצא בו מדברים שמכווצין את העור ומחזקין אותו וזה הוא הנקרא גויל.", + "ואם לקחו העור אחר שהעבירו שערו וחילקו אותו בעביו לשנים כמו שהעבדנין עושין עד שיהיו שני עורות אחד דק הוא שממול השיער ואחד עבה והוא שממול הבשר ועבדו אותו במלח ואחר כך בקמח ואחר כך בעפצא וכיוצא בו זה החלק שממול השיער נקרא קלף וזה שממול הבשר נקרא דוכסוסטוס.", + "הלכה למשה מסיני שיהיו כותבין ספר תורה על הגויל וכותבין במקום השיער ושיהיו כותבין התפילין על הקלף וכותבין במקום הבשר ושיהיו כותבין המזוזה על דוכסוסטוס וכותבין במקום השיער וכל הכותב על הקלף במקום שיער או שכתב בגויל ובדוכסוסטוס במקום בשר פסול.", + "אף על פי שכך היא הלכה למשה מסיני אם כתב ספר תורה על הקלף כשר ולא נאמר גויל אלא למעט דוכסוסטוס שאם כתב עליו הספר פסול וכן אם כתב את המזוזה על הקלף או על הגויל כשר לא אמרו על דוכסוסטוס אלא למצוה.", + "אין כותבין ספרים תפילין ומזוזות על גבי עור בהמה טמאה ועוף וחיה הטמאים אבל כותבין על גבי עור בהמה וחיה ועוף טהורים ואפילו נבלות וטריפות שלהן ואין כותבין על גבי עור הדג הטהור מפני הזוהמא שאין הזוהמא פוסקת בעיבודה.", + "גויל של ספר תורה וקלף של תפילין או של ספר תורה צריך לעבד אותן לשמן ואם עבדן שלא לשמן פסולין לפיכך אם עבדן הכותי פסולין אע\"פ שאמרנו לו לכותי לעבד עור זה לשם הספר או לשם התפילין פסולין שהכותי על דעת עצמו הוא עושה לא על דעת השוכר אותו לפיכך כל דבר שצריך מעשה לשמו אם עשהו הכותי פסול ומזוזה אינה צריכה העבדה לשמה.", + "הלכה למשה מסיני שאין כותבין ספר תורה ולא מזוזה אלא בשרטוט אבל תפילין אינן צריכין שרטוט לפי שהן מחופין ומותר לכתוב תפילין ומזוזה שלא מן הכתב שהכל גורסין פרשיות אלו אבל ספר תורה אסור לכתוב אפילו אות אחת שלא מן הכתב.", + "ספר תורה תפילין ומזוזות שכתבן אפיקורוס ישרפו כתבן כותי או ישראל מומר או מוסר ביד אנס או עבד או אשה או קטן הרי אלו פסולין ויגנזו שנאמר וקשרתם וכתבתם כל שמוזהר על הקשירה ומאמין בה הוא שכותב נמצאו ביד אפיקורוס ואינו יודע מי כתבן יגנזו נמצאו ביד כותי כשרים ואין לוקחין ספרים תפילין ומזוזות מן הכותים ביותר על דמיהם שלא להרגיל אותן לגונבן ולגוזלן.", + "ספר תורה תפילין ומזוזות שכתבן על גבי עור בהמה חיה ועוף הטמאין או על גבי עורות שאינם מעובדין או שכתב ספר תורה ותפילין על עור שלא עבדן לשמן הרי אלו פסולין.", + "הכותב ספר תורה או תפילין או מזוזה ובשעת כתיבה לא היתה לו כוונה וכתב אזכרה מן האזכרות שבהן שלא לשמן פסולין לפיכך הכותב את השם אפילו מלך ישראל שואל בשלומו לא ישיבנו היה כותב שנים או שלשה שמות הרי זה מפסיק ביניהם ומשיב.", + "הטובל את הקולמוס לכתוב את השם לא יתחיל מאות השם אבל מתחיל הוא מאות שלפניו שכח לכתוב את השם כולו תולה אותו בין השטות אבל מקצת השם בשטה ומקצתו תלוי פסול ובשאר התיבות אם שכח כותב מקצת התיבה בשטה ומקצתה למעלה במה דברים אמורים בספר תורה אבל במזוזה ותפילין אין תולין בהן אפילו אות אחת אלא אם שכח אילו אות אחת גונז מה שכתב וכותב אחרת ומותר לכתוב את השם על מקום הגרד ועל מקום המחק בכולן.", + "כותבי ספרים תפילין ומזוזות אסור להם להפך היריעה על פניה אלא פורש עליה בגד או כופלה.", + "ספר תורה תפילין ומזוזה שאמר הסופר אחר שיצאו מתחת ידו לא כתבתי האזכרות שבהן לשמן אינו נאמן לפסלן אבל נאמן הוא להפסיד כל שכרו ולמה אינו נאמן לפסלן שמא לא נתכוון אלא להפסיד על הלוקח או על זה ששכרו ודומה שאינו מפסיד באמירה זו אלא שכר האזכרות לפיכך אם אמר ספר תורה זה או תפילין אלו עורות שלהן אינם מעובדות לשמן מתוך שנאמן להפסיד שכרו נאמן לפסלן שהרי הכל יודעים שאם אין העורות מעובדים לשמן אין שכר לו כלל.", + "אין כותבין תפילין ומזוזה אלא בכתב אשורית והתירו בספרים לכתוב אף ביוני בלבד וכבר נשקע יוני מן העולם ונשתבש ואבד לפיכך אין כותבין היום שלשתן אלא אשורית וצריך להזהר בכתיבתן כדי שלא תדבק אות באות שכל אות שאין העור מקיף לה מארבע רוחותיה פסול וכל אות שאין התינוק שאינו לא חכם ולא סכל יכול לקרותה פסול לפיכך צריך להזהר בצורת האותיות שלא תדמה היו\"ד לוא\"ו ולא וא\"ו ליו\"ד ולא כ\"ף לבי\"ת ולא בי\"ת לכ\"ף ולא דל\"ת לרי\"ש ולא רי\"ש לדל\"ת וכן כל כיוצא בזה עד שירוץ כל הקורא בהן.", + "עור שהיה נקוב לא יכתוב על גבי הנקב וכל נקב שהדיו עוברת עליו אינו נקב ומותר לכתוב עליו לפיכך מותר לכתוב על גבי עור העוף שנתעבד ניקב העור אחר שנכתב אם ניקב בתוך האות כגון תוך ה\"א או תוך מ\"ם וכן בשאר אותיות כשר ניקב בירך של אות עד שנפסקה אם נשתייר ממנה מלא אות קטנה כשר והוא שלא תדמה לאות אחרת ואם לא נשתייר ממנה מלא אות קטנה פסולה." + ], + [ + "כיצד כותבין את התפילין של ראש כותבין ארבע פרשיות על ארבע קלפין וגוללין כל אחד ואחד לבדו ומניחין אותן בארבע בתים שהן מחוברין בעור אחד ושל יד כותבין אותן הארבע פרשיות בארבע דפין על קלף אחד וגוללו כמין ספר תורה מסופו לתחלתו ומניחו בבית אחד.", + "וצריך להזהר בפרשיות שאם עשה הסתומה פתוחה או הפתוחה סתומה פסלן ושלשת הפרשיות הראשונות כולן פתוחות ופרשה אחרונה שהיא והיה אם שמוע סתומה.", + "וצריך להזהר במלא וחסר עד שיהיו ארבעתן כתובות כמו שהן כתובות בספר תורה הבדוק שאם כתב החסר מלא פסול עד שימחק היתר ואם כתב המלא חסר פסול ואין לו תקנה ואלו הן החסרות והמלאות שיש בארבע פרשיות אלו.", + "פרשה ראשונה: קדש לי כל בכור מלא זכור מלא בחזק חסר [הוציא מלא יצאים חסר וא\"ו [יביאך מלא והאמרי חסר והיבוסי מלא לאבתיך חסר וא\"ו העבדה חסר מצת חסר השביעי מלא מצות מלא שאר חסר גבלך חסר בעבור מלא לאות מלא ולזכרון מלא עיניך מלא תורת מלא הוצאך חסר יו\"ד החקה חסר למועדה מלא.", + "פרשה שנייה: והיה כי יבאך חסר יו\"ד ולאבתיך חסר וא\"ו חמר חסר בכור מלא בחזק חסר הוציאנו מלא ויהרג חסר בכור מלא מבכר חסר ועד בכור מלא זבח חסר וא\"ו וכל בכור מלא לאות מלא ידכה כתוב בה\"א ולטוטפת חסר וא\"ו תנינא עיניך מלא בחזק חסר הוציאנו מלא.", + "פרשה שלישית: שמע עי\"ן של שמע גדולה דל\"ת של אחד גדולה מאדך חסר לבניך מלא בביתך בלא יו\"ד שנייה ובקומך מלא לאות מלא ידך חסר לטטפת חסר שני ואוי\"ן עיניך מלא מזזות חסר וא\"ו ראשונה ביתך בלא יו\"ד שנייה ובשעריך מלא.", + "פרשה רביעית: והיה אם שמע חסר מצותי בוא\"ו אחת יורה מלא ומלקוש מלא ותירשך חסר וא\"ו והשתחויתם מלא יבולה מלא הטבה חסר נתן חסר אתם חסר לאות מלא לטוטפת חסר וא\"ו שנייה עיניכם מלא אתם חסר בביתך בלא יו\"ד שנייה ובקומך מלא מזוזות מלא ביתך בלא יו\"ד שנייה ובשעריך מלא לאבתיכם חסר וא\"ו.", + "וצריך להזהר בתגין של אותיות והן כמו זיינין זקופות שיש להן תג כמו שהן כתובין בספר תורה ואלו הן האותיות המתויגות שבארבע פרשיות אלו.", + "פרשה ראשונה יש בה אות אחת בלבד והיא מ\"ם סתומה של מימים עליה שלש זייני\"ן פרשה שנייה יש לה חמש אותיות וכל אחת מהן ה\"א ועל כל ה\"א מחמשתן ארבע זייני\"ן והן ה\"א של ונתנה וה\"א ראשונה וה\"א אחרונה של הקשה וה\"א של ויהרג וה\"א של ידכה פרשה שלישית יש בה חמש אותיות ואלו הן קו\"ף של ובקומך יש עליה שלש זייני\"ן וקו\"ף של וקשרתם יש עליה שלש זייני\"ן וטי\"ת טי\"ת פ\"א של לטטפת על כל אות משלשתן ארבע זייני\"ן פרשה רביעית יש בה חמש אותיות פ\"א של ואספת יש עליה שלש זייני\"ן ותי\"ו של ואספת יש עליה זיי\"ן אחת וטי\"ת טי\"ת פ\"א של לטוטפת על כל אחת משלשתן ארבע זייני\"ן כל האותיות המתויגות שש עשרה ואם לא עשה התגין או הוסיף וגרע בהן לא פסל.", + "הלוקח תפילין ממי שאינו מומחה צריך לבדקן לקח ממנו מאה קציצות בודק מהן שלש קציצות או שתים של ראש ואחת של יד או שתים של יד ואחת של ראש אם מצאם כשרים הוחזק זה האיש והרי כולן כשרים ואין השאר צריך בדיקה ואם לקחם צבתים צבתים כולן צריכות בדיקה שחזקת הצבתים מאנשים הרבה לקוחים.", + "הכותב תפילין בכתב ידו או שלקחן מן המומחה או משאר אדם ובדקן והחזירן לעורן לעולם אינו צריך לבדקם פעם אחרת ואפי' לאחר כמה שנים כל זמן שחיפויין שלם הרי הן בחזקתן ואין חוששין להן שמא נמחקה אות מתוכן או שניקבה הלל הזקן היה אומר אלו משל אבי אימא." + ], + [ + "שמונה הלכות יש במעשה התפילין כולן הלכה למשה מסיני ולפיכך כולן מעכבות ואם שינה באחת מהן פסל ואלו הם:שיהיו מרובעות וכן תפירתן ברבוע ואלכסונן ברבוע עד שיהיה להן ארבע זויות שוות ושיהיה בעור של ראש צורת שי\"ן מימין ומשמאל ושיכרוך הפרשיות במטלית ושיכרוך אותן בשיער מעל המטלית ואח\"כ מכניסן בבתיהן ושיהיו תופרין אותן בגידין ושעושין להן מעבורת מעור החפוי שתכנס בה הרצועה עד שתהא עוברת והולכת בתוך תובר שלה ושיהיו הרצועות שחורות ושיהיה הקשר שלהן קשר ידוע כצורת דל\"ת.", + "כיצד עושים תפילין של ראש לוקחין עץ מרובע ארכו כרחבו וכגבהו ואם היה גבהו יותר על רחבו או פחות ממנו אין בכך כלום ואין מקפידין אלא על ארכו שיהא כרחבו וחופרין בו שלשה חריצין כדי שיעשה לו ארבע ראשים כגון זה ולוקחין עור ומרטיבין אותו במים ומשימין בו את העץ ומכניסין את העור בין כל חריץ וחריץ ומכמשים אותו והוא רטוב מכאן ומכאן עד שעושין בו דמות שי\"ן שיש לה שלשה ראשין מימין המניח תפילין ודמות שי\"ן שיש לה ארבעה ראשים משמאל המניח.", + "ומניחין את העור על העץ עד שייבש ואחר כך חולץ העור מעל גבי האימום של עץ ונמצא העור שיש בו ארבעה בתים פנויין ומכניסין פרשה בכל בית ובית ומחזירין מקצת העור מלמטה ותופרין אותו מארבע פנותיו ומניחין מן העור שלמטה מקום שתכנס בו הרצועה כמו תובר והוא הנקרא מעבורת.", + "וכיצד עושין תפילין של יד לוקחין עץ מרובע ארכו כרחבו ויהיה גבהו כאצבע או יתר על זה מעט או פחות מעט ומחפין אותו בעור רטוב ומניחין את העור על האימום עד שייבש וחולץ את העור ומניח את ארבע הפרשיות במקום העץ ומחזיר מקצת העור מלמטה ותופרו מארבע פנותיו ומניחין מן העור תובר מקום הרצועות.", + "כיצד סדור הפשריות בתפלה של ראש מכניס פרשה אחרונה שהיא והיה אם שמע בבית ראשון שהוא על ימין המניח ושמע סמוכה לה והיה כי יבאך בבית שלישי סמוכה לשמע וקדש לי בבית רביעי שהוא לשמאל המניח תפילין כדי שיהא הקורא שלפניו כנגד פני המניח קורא על הסדר הזה כגון זה ואם החליף סדור זה פסולות.", + "תפלה של יד כותבם בארבעה דפין בעור אחד ארוך כספר תורה על סדורן בתורה כגון זה אם כתבן על ארבע עורו' והכניסן בבית אחד יצא ואינו צריך לדבקם.", + "כשהוא גולל הפרשיות בין של ראש בין של יד גולל אותן מסופן לתחלתן עד שתמצא כשתפתח הפרשה תקרא כל פרשה ופרשה מתחלתה עד סופה.", + "וכשמכניסין את הפרשיות בבתים שלהם כורכין אותן במטלית ועל המטלית שיער ואח\"כ מכניסין אותן בבתיהן ושיער זה צריך להיות שיער בהמה או של חיה טהורה ואפילו מנבילות וטריפות שלהן וכבר נהגו כל העם לבורכן בשיער זנב העגלים.", + "כשתופרין את התפילין אין תופרין אלא בגידין של בהמה או של חיה טהורה ואפילו מנבילות וטריפות שלהן לוקחין הגידין שיש בעקב הבהמה או החיה טהורים והם לבנים ואם הם קשים מרככין אותן באבנים וכיוצא בהן עד שיעשו כפשתן וטווין אותן ושוזרין אותן ובהן תופרין התפילין ויריעות ספר תורה.", + "כשתופרין התפילין תופרין אותן ברבוע והלכה רווחת שיהיו בכל צד שלש תפירות עד שיהיו הכל שתים עשרה תפירות בין של יד בין של ראש ואם עשה התפירות עשר או ארבע עשרה עושה וכל התפירות יהיה החוט שלהן סובב משתי רוחות.", + "וצריך שיגיע החריץ של תפילין של ראש עד מקום התפר ואם היה החריץ ניכר כדי שיהיו ארבעה ראשין נראין לכל ואף על פי שאין החריץ מגיע למקום התפר כשרות ואם אין חריץ ניכר פסולות וצריך להעביר בתוך כל חריץ וחריץ על גבי העור חוט או משיחה להבדיל בין בית לבית ומנהג פשוט להעביר גיד מגידי התפירה בכל חריץ וחריץ משלשתן.", + "וכיצד עושין הרצועות לוקחין רצועה של עור רחבה כאורך השעורה ואם היתה רחבה מזו השיעור כשרה ואורך רצועה של ראש כדי שתקיף את הראש ויקשור ממנה הקשר ותמתח שתי הרצועות מכאן ומכאן עד שיגיעו לטבור או למעלה ממנו מעט ואורך רצועה של יד כדי שתקיף את הזרוע ויקשור ממנה הקשר ותמתח רצועה אחת על אצבע אמצעית ויכרוך ממנה על אצבעו שלש כריכות ויקשור ואם היו הרצועות ארוכות יתר על שיעורים האלו כשרות.", + "ומכניס רצועה של ראש בתובר שלה ומקיף במדת ראשו וקושר קשר מרובע כמין דל\"ת וקשר זה צריך כל תלמיד חכם ללמדו ואי אפשר להודיע צורתו בכתב אלא בראיית העין וכן בשל יד קושר קשר כמין יו\"ד ותהיה הרצועה של יד עולה ויורדת בתוך הקשר כדי שירחיב ויקצר בעת שירצה לקשור על ידו.", + "הרצועות של תפילין בין של ראש בין של יד פניהם החיצונים שחורים וזו הלכה למשה מסיני אבל אחורי הרצועות הואיל ומבפנים הן אם היו ירוקות או לבנות כשרות אדומות לא יעשה שמא תהפך הרצועה וגנאי הוא לו ולא יהיה אחורי הרצועה לעולם אלא כעין הקציצה אם ירוקה ירוקין ואם לבנה לבנים ונוי הוא לתפילין שיהיו כולן שחורות הקציצה והרצועה כולה.", + "העור שמחפין בו התפילין ושעושין ממנו הרצועות הוא עור של בהמה או חיה או עוף הטהורים ואפילו נבלות וטרפות שלהן ואם עשה מעור טמאים או שחפה תפילין בזהב פסולות ועור הרצועה צריך עיבוד לשמה אבל בעור שמחפין בו אינו צריך עיבוד כלל אפי' עשהו מצה כשר ומקומות הרבה נהגו לעשות אותן בעור מצה.", + "אין עושין התפילין אלא ישראל שעשייתן ככתיבתן מפני השי\"ן שעושין בעור כמו שאמרנו לפיכך אם היפך הכותי או תפרן פסולות והוא הדין לכל הפסול לכתבן שלא יעשה אותן.", + "תפלה של ראש אין עושין אותה של יד ושל יד עושין אותה של ראש לפי שאין מורידין מקדושה חמורה לקדושה קלה וכן רצועה של תפלה של ראש אין עושין אותה לתפלה של יד בד\"א כשלבשן אבל תפילין של ראש שלא לבשן אדם מעולם אם רצה להחזירן ליד מותר וכיצד עושין טולה עליה עור עד שתעשה אחת וקושרה על ידו.", + "תפילין שנפסקו התפירות שלהן אם היו שתי התפירות זו בצד זו או שנפסקו שלש תפירות אפילו זו שלא כנגד זו הרי אלו פסולות במה דברים אמורים בישנות אבל בחדשות כל זמן שפני טבלן קיימות כשרות ואלו הן החדשות כל שאוחזין מקצת העור שנקרע תפרו ותולין בו התפילין והוא חזק ואינו נכרת הרי אלו חדשות ואם אין ראוי לתלות בו אלא הוא נפסק הרי אלו ישנות.", + "רצועה שנפסקה אין קושרין אותה ואין תופרין אותה אלא מוציאה וגונזה ועושין אחרת ושיורי הרצועה פסולין עד שיהא ארכה ורחבה כשיעור או יתר עליו ולעולם יזהר להיות פני הרצועה למעלה בעת שקושר אותן על ידו ועל ראשו." + ], + [ + "היכן מניחין תפילין של ראש מניחין אותן על הקדקד שהוא סוף השיער שכנגד הפנים והוא המקום שמוחו של תינוק רופס בו וצריך לכוין אותם באמצע כדי שיהיו בין העינים ויהיה הקשר בגובה העורף שהוא סוף הגולגולת.", + "ושל יד קושר אותה על שמאלו על הקיבורת והוא הבשר התופח שבמרפק שבין פרק הכתף ובין פרק הזרוע שנמצא כשהוא מדבק מרפקו לצלעיו תהיה תפלה כנגד לבו ונמצא מקיים והיו הדברים האלה על לבבך.", + "המניח תפלה של יד על פס ידו או של ראש על מצחו הרי זה דרך צדוקים העושה תפלתו עגולה כאגוז אין בה מצוה כלל איטר מניח תפילין בימינו שהוא שמאל שלו ואם היה שולט בשתי ידיו מניח אותה בשמאלו שהוא שמאל כל אדם ומקום קשירת התפילין ומקום הנחתן מפי השמועה למדום.", + "תפלה של ראש אינה מעכבת של יד ושל יד אינה מעכבת של ראש מפני שהן שתי מצות זו לעצמה וזו לעצמה וכיצד מברכין על של ראש מברך אשר קדשנו במצותיו וצונו על מצות תפילין ועל של יד מברך אשר קדשנו במצותיו וצונו להניח תפילין.", + "בד\"א כשהניח אחת מהן אבל אם הניח שתיהן מברך ברכה אחת והיא להניח תפילין וקושר של יד ואחר כך מניח של ראש וכשהוא חולץ חולץ של ראש ואח\"כ חולץ של יד.", + "מי שבירך להניח תפילין וקשר תפילין של יד אסור לו לספר ואפילו להשיב שלום לרבו עד שיניח של ראש ואם שח הרי זו עבירה וצריך לברך ברכה שנייה על מצות תפילין ואחר כך מניח של ראש.", + "תפילין כל זמן שמניחן מברך עליהן ואפילו חולץ ולובש כמה פעמים ביום וכל המצות כולן מברך עליהם קודם לעשייתן לפיכך צריך לברך על התפלה של יד אחר הנחה על הקיבורת קודם קשירתן שקשירתן זו היא עשייתן.", + "כשחולץ אדם תפיליו להצניען בכלי לא יניח של יד מלמטה ושל ראש מלמעלה מפני שבשעה שהוא רוצה ללובשן יפגע בשל ראש תחלה ונמצא שמניחה ומוציא של יד לפי שאין לובשין של ראש קודם של יד ואסור לאדם להניח מצוה ולעבור ממנה למצוה אחרת אלא מצוה שתבוא לידו של אדם בתחלה בה הוא מתעסק לפיכך צריך להניח של יד למעלה כדי שיפגע בה תחלה וילבש על הסדר.", + "כלי שהכינו להניח בו תפילין והניחם בו נתקדש ואסור להשתמש בו בדברי חול הכינו ולא הניח בו או שהניח בו עראי ולא הכינו לא נתקדש והרי הוא חול כמו שהיה ואסור לתלות את התפילין בין ברצועה בין בתפלה עצמה אבל תולה הוא את הכיס שהתפילין מונחין בו.", + "זמן הנחת התפילין ביום ולא בלילה שנאמר מימים ימימה חוקה זו היא מצות תפילין וכן שבתות וימים טובים אינן זמן תפילין שנאמר והיה לאות ושבתות וימים טובים הן עצמן אות ומאימתי זמן הנחתן משיראה את חבירו ברחוק ארבע אמות ויכירהו עד שתשקע החמה.", + "מי שהניח תפילין קודם שתשקע החמה וחשכה עליו אפילו הן עליו כל הלילה מותר ואין מורין דבר זה לרבים אלא מלמדין את הכל שלא יניחו תפילין עליהן בלילה אלא יחלצו אותן משתשקע החמה וכל המניח תפילין לכתחלה אחר שתשקע החמה עובר בלאו שנאמר ושמרת את החקה הזאת וגו' מימים ימימה.", + "היה בא בדרך ותפילין בראשו ושקעה עליו החמה וקדש היום מניח ידו עליהן עד שהוא מגיע לביתו וחולץ היה יושב בבית המדרש ותפילין בראשו וקדש עליו היום מניח ידו עליהן עד שמגיע לביתו וחולץ ואם יש בית סמוך לחומה שמשתמרין בו מניחן שם ואם לא חלץ תפיליו מששקעה החמה מפני שלא היה לו מקום לשמרן ונמצאו עליו כדי לשמרן מותר.", + "כל הפטור מקריאת שמע פטור מתפילין קטן שיודע לשמור תפיליו אביו לוקח לו תפילין כדי לחנכו במצות חולי מעים וכל מי שלא יכול לשמור את נקביו אלא בצער פטור מן התפילין וכל הטמאים כולן חייבין בתפילין כטהורים מצטער ומי שאין דעתו מיושבת ונכונה עליו פטור מן התפילין שהמניח תפילין אסור לו להסיח דעתו מהן כהנים בשעת העבודה והלוים בשעה שאומרים השיר של הדוכן וישראל בשעה שעומדים במקדש פטורין מן התפלה ומן התפילין.", + "חייב אדם למשמש בתפיליו כל זמן שהם עליו שלא יסיח דעתו מהם אפילו רגע אחד שקדושתן גדולה מקדושת הציץ שהציץ אין בו אלא שם אחד ואלו יש בהם אחד ועשרים שם של יו\"ד ה\"א בשל ראש וכמותן בשל יד.", + "תפילין צריכין גוף נקי שיזהר שלא תצא ממנו רוח מלמטה כל זמן שהם עליו לפיכך אסור לישן בהם לא שינת קבע ולא שינת עראי אלא אם הניח עליהן סודר ולא היתה עמו אשה ישן בהם שינת עראי וכיצד הוא עושה מניח ראשו בין ברכיו והוא יושב וישן.", + "היו תפיליו כרוכין בידו מותר לישן בהם אפילו שינת קבע ואינו אוכל בהם אלא אכילת עראי אבל אם נכנס לסעודת קבע חולצן ומניחן על שלחנו עד שיטול ידיו ואח\"כ יניחם ויברך על מזונו והוא לבוש בהן.", + "היה לבוש תפילין והוצרך לבית הכסא לא יניח התפילין בחורין הסמוכין לרשות הרבים ויכנס שמא יטלום עוברי דרכים כיצד יעשה אפילו הוצרך להשתין מים חולץ תפיליו ברחוק ארבע אמות וגוללן בבגדו כמין ספר תורה ואוחזן בימינו כנגד לבו ויזהר כדי שלא תהא רצועה יוצאת מתחת ידו טפח ונכנס ועושה צרכיו וכשיצא מרחיק ארבע אמות מבית הכסא ולובשן.", + "במה דברים אמורים בבית הכסא הקבוע שאין ניצוצות ניתזות עליו אבל בית הכסא עראי לא יכנס בהן כשהם גלולים אלא חולץ אותן ונותנן לחבירו לשמרן ואין מי רגלים כלין אפילו בבית הכסא קבוע אלא בישיבה ואם היה עפר תחוח אפי' בעמידה היה במקום קשה יעמוד במקום מדרון כדי שלא ינתזו ניצוצות עליו.", + "היה לבוש בתפילין והוצרך לבית הכסא לעת ערב ולא נשאר מן היום כדי ללבשן אחר שיצא לא יכנס בהם גלולים בבגדו ואפילו להשתין מים בבית הכסא קבוע אלא כיצד יעשה חולצן ומניחן בכליין אם היה בו טפח או בכלי שאינו כליין אף על פי שאין בו טפח ואוחז הכלי בידו ונכנס וכן אם הוצרך בלילה מניחן בכלי ואוחז הכלי בידו ונכנס.", + "שכח ונכנס לבית הכסא והוא לבוש תפילין מניח ידו עליהן עד שיגמור עמוד ראשון ויוצא וחולץ אחר כך נכנס ועושה צרכיו שאם יפסיק בעמוד ראשון בין בגדולים בין בקטנים יבוא לידי חלאים שיש בהן סכנה גדולה.", + "שכח ושמש מטתו בתפילין הרי זה לא יאחז לא ברצועה ולא בקציצה עד שיטול ידיו ויטלם מפני שהידים עסקניות.", + "הנכנס לבית המרחץ מקום שבני אדם עומדין לבושין מותר להניח תפילין ומקום שבני אדם עומדין שם מקצתן ערומים ומקצתן לבושין אינו חולץ תפיליו ואינו מניח שם תפילין לכתחלה ומקום שבני אדם עומדים ערומים חולץ תפיליו ואין צריך לומר שאינו מניח.", + "לא יהלך אדם בבית הקברות ותפילין בראשו ואפילו בתוך ארבע אמות של מת או בתוך ארבע אמות של קבר צריך לחלוץ תפיליו עד שירחיק ארבע אמות ולא ילבש אדם תפילין עד שיכסה ערותו וילבש בגדיו הנושא משאוי על ראשו חולץ תפיליו של ראש עד שיסיר המשאוי מעליו ואפילו מטפחת אסור להניח על הראש שיש בו תפילין אבל צונף הוא מצנפתו על תפיליו.", + "בית שיש בו תפילין או ספר תורה אסור לשמש בו מטתו עד שיוציאם או יניחם בכלי ויניח הכלי בכלי אחר שאינו כליין אבל אם היה הכלי השני מזומן להם אפי' עשרה כלים ככלי אחד הן חשובין ואם הניחן כלי בתוך כלי מותר להניחן תחת מראשותיו בין כר לכסת שלא כנגד ראשו כדי לשמרן ואפי' אשתו עמו במטה.", + "קדושת תפילין קדושתן גדולה היא שכל זמן שהתפילין בראשו של אדם ועל זרועו הוא עניו וירא שמים ואינו נמשך בשחוק ובשיחה בטילה ואינו מהרהר מחשבות רעות אלא מפנה לבו בדברי האמת והצדק לפיכך צריך אדם להשתדל להיותן עליו כל היום שמצותן כך היא אמרו עליו על רב תלמידו של רבינו הקדוש שכל ימיו לא ראוהו שהלך ארבע אמות בלא תורה או בלא ציצית או בלא תפילין.", + "אע\"פ שמצותן ללבשן כל היום בשעת תפלה יותר מן הכל אמרו חכמים כל הקורא קריאת שמע בלא תפילין כאלו מעיד עדות שקר בעצמו וכל שאינו מניח תפילין עובר בשמונה עשה שהרי בארבע פרשיות צוה על תפילין של ראש ועל תפילין של יד וכל הרגיל בתפילין מאריך ימים שנאמר ה' עליהם יחיו." + ], + [ + "כיצד כותבין את המזוזה כותבין שתי פרשיות שמע והיה אם שמוע על דף אחד ביריעה אחת ועושה לה ריוח מלמטה וריוח מלמעלה כמו חצי צפורן ואם כתבה בשנים או בשלשה דפין כשירה ובלבד שלא יעשנה כזנב או כמו עגול או כקובה ואם עשה כאחת מאלה פסולה כתבה שלא על הסדר כגון שהקדים פרשה לפרשה פסולה כתבה בשני עורות אף על פי שתפרן פסולה ספר תורה שבלה ותפילין שבלו אין עושין מהן מזוזה ולא מן הגליונים של ספר תורה אין כותבין עליו מזוזה לפי שאין מורידין מקדושה חמורה לקדושה קלה.", + "ומצוה לעשות ריוח שבין פרשת שמע לוהיה אם שמוע פרשה סתומה ואם עשה אותה פתוחה כשירה לפי שאינה סמוכה לה מן התורה וצריך להזהר בתגין שבה ואלו הן התגין שעושין במזוזה.", + "פרשה ראשונה יש בה שבע אותיות על כל אות מהן שלשה זייני\"ן ואלו הן:שי\"ן עיי\"ן של שמע ונו\"ן דנפשך ותרי זייני\"ן של מזוזות ותרי טיתי\"ן של טטפת ופרשה שנייה יש בה שש אותיות על כל אות מהן שלשה זייני\"ן ואלו הן:גימ\"ל של דגנך ותרי זייני\"ן של מזוזות ותרי טיתי\"ן של טוטפת וצדי\"ק של הארץ ואם לא עשה תגין או שהוסיף בהן או גרע מהן לא פסל ואם כתבה שלא בשירטוט או שלא דקדק במלא וחסר או שהוסיף מבפנים אפילו אות אחת הרי זו פסולה.", + "מנהג פשוט שכותבים על המזוזה מבחוץ כנגד הריוח שבין פרשה לפרשה שדי ואין בזה הפסד לפי שהוא מבחוץ אבל אלו שכותבין מבפנים שמות המלאכים או שמות קדושים או פסוק או חותמות הרי הן בכלל מי שאין להם חלק לעולם הבא שאלו הטפשים לא די להם שבטלו המצוה אלא שעשו מצוה גדולה שהיא יחוד השם של הקדוש ברוך הוא ואהבתו ועבודתו כאילו הוא קמיע של הניית עצמן כמו שעלה על לבם הסכל שזהו דבר המהנה בהבלי העולם.", + "ומצוה לכתוב על הארץ בשיטה אחרונה בין בראש בין (באמצע) השיטה ונהגו כל הסופרים לכתוב אותה בשתים ועשרים שיטות ועל הארץ בראש שיטה אחרונה ואלו הן האותיות שבראש כל שיטה ושיטה על הסדר:שמע ה' הדברים לבניך ובשכבך בין והיה מצוה בכל יורה עשב פן והשתחויתם השמים ואבדתם ושמתם אתם אתם בדרך ובשעריך אשר על הארץ.", + "כשכופלין אותה גוללין אותה מסוף השיטה לתחלתה עד שתמצא כשיפתח הקורא לקרות יקרא מראש השיטה לסופה ואחר שגוללה מניחה בשפופרת של קנה או של עץ או של כל דבר ומחבר אותה אל מזוזת הפתח במסמר או חופר במזוזת הפתח ומכניס בה המזוזה.", + "וקודם שיקבענה במזוזת הפתח מברך תחלה ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו לקבוע מזוזה ואינו מברך בשעת כתיבתה שקביעתה זו היא המצוה.", + "תלאה במקל פסולה שאין זו קבועה הניחה אחרי הדלת לא עשה כלום חפר במזוזת הפתח והכניס המזוזה כמו נגר והיא כבריח הקרשים בטבעות פסולה העמיק לה טפח פסולה חתך קנה והכניס בו מזוזה ואח\"כ חיבר הקנה אל קנים אחרים והעמיד מן הכל מזוזת הפתח פסולה מפני שקדמה קביעת המזוזה לעשיית מזוזת הפתח.", + "מזוזת היחיד נבדקת פעמים בשבוע ומזוזת רבים פעמים ביובל שמא נקרעה ממנה אות אחת או נמחקה מפני שהיא קבועה בכתלים מרקבת.", + "הכל חייבין במזוזה אפילו נשים ועבדים ומחנכים את הקטנים לעשות מזוזה לבתיהם השוכר בית בחוצה לארץ והדר בפונדק בארץ ישראל פטור מן המזוזה ל' יום אבל השוכר בית בארץ ישראל חייב במזוזה מיד.", + "המשכיר בית לחבירו על השוכר להביא מזוזה ולקבוע אותה אפילו היה נותן שכר על קביעתה מפני שהמזוזה חובת הדר היא ואינה חובת הבית וכשהוא יוצא לא יטלנה בידו ויצא ואם היה הבית של כותי הרי זה נוטלה כשיצא." + ], + [ + "עשרה תנאין יש בבית ואחר כך יתחייב הדר בו לעשות לו מזוזה ואם חסר תנאי אחד מהן פטור מן המזוזה ואלו הן:שיהיה בן ארבע אמות על ארבע אמות או יתר ושתהיינה לו שתי מזוזות ויהיה לו משקוף ותהיה לו תקרה ויהיו לו דלתות ויהיה השער גבוה עשרה טפחים או יותר ויהיה הבית חול ויהיה עשוי לדירת אדם ועשוי לדירת כבוד ועשוי לדירת קבע.", + "בית שאין לו ארבע אמות על ארבע אמות פטור מן המזוזה ואם יש בו כדי לרבע ארבע אמות על ארבע אמות בשוה אע\"פ שהוא עגול או בעל חמש זויות ואין צריך לומר שאם היה ארכו יתר על רחבו הואיל ויש בו לרבע ארבע אמות על ארבע אמות חייב במזוזה.", + "אכסדרה והוא המקום שיש לו שלשה כתלים ותקרה אע\"פ שיש לה שני פצימין ברוח רביעית פטורה מן המזוזה מפני שהפצימין להעמיד התקרה הם עשויים ולא משום מזוזות נעשו וכן התקרה שאין לה כתלים אלא עומדת על עמודים מכאן ומכאן אף על פי שהיא כתבנית בית פטורה לפי שאין לה מזוזות שאלו העמודים להעמיד התקרה הן עשויין.", + "בית שיש לו מזוזה מכאן ומכאן וכיפה כמין קשת על שתי המזוזות במקום המשקוף אם יש בגובה המזוזות עשרה טפחים או יתר חייב במזוזה ואם אין בהן עשרה טפחים פטורין מפני שאין לו משקוף.", + "בית שאין לו תקרה פטור מן המזוזה היה מקצתו מקורה ומקצתו אינו מקורה יראה לי שאם היה הקירוי כנגד הפתח שהוא חייב במזוזה ומעמידין הדלתות ואח\"כ קובעין את המזוזה.", + "הר הבית הלשכות והעזרות ובתי כנסיות ובתי מדרשות שאין בהן בית דירה פטורין לפי שהן קדש בית הכנסת של כפרים שהאורחין דרין בו חייב במזוזה וכן בית הכנסת של כרכין אם היה בו בית דירה חייב כל השערים שהיו במקדש לא היה להם מזוזות חוץ משער נקנור ושלפנים ממנו ושל לשכת פרהדרין מפני שהלשכה הזאת היתה בית דירה לכהן גדול בשבעת ימי ההפרשה.", + "בית התבן בית הבקר בית העצים בית אוצרות פטורין מן המזוזה שנאמר ביתך ביתך המיוחד לך פרט לאלו וכיוצא בהן לפיכך רפת הבקר שהנשים יושבות בה ומתקשטות בה חייבות במזוזה שהרי יש בה יחוד לדירת אדם בית שער אכסדרה ומרפסת והגינה והדיר פטורין מן המזוזה מפני שאינם עשויין לדירה אם היו בתים החייבין במזוזה פתוחין למקומות אלו חייבין במזוזה.", + "לפיכך אחד שערי חצרות ואחד שערי מבואות ואחד שערי מדינות ועיירות הכל חייבים במזוזה שהרי הבתים החייבין במזוזה פתוחין לתוכן אפילו עשרה בתים זה פתוח לזה וזה פתוח לזה הואיל והפנימי חייב במזוזה כולן חייבין ומפני זה אמרו שער הפתוח מן הגינה לחצר חייב במזוזה.", + "בית הכסא ובית המרחץ ובית הטבילה ובית הבורסקי וכיוצא בהם פטורין מן המזוזה לפי שאינן עשויין לדירת כבוד סוכת חג בחג ובית שבספינה פטורין מן המזוזה לפי שאינן עשויין לדירת קבע שתי סוכות של יוצרים זו לפנים מזו החיצונה פטורה מן המזוזה לפי שאינה קבועה החנויות שבשוקים פטורין מפני שאינן קבועים לדירה.", + "בית שיש לו פתחים הרבה אף על פי שאינו רגיל לצאת ולבא אלא באחת מהן חייב לעשות מזוזה בכל פתח ופתח פתח קטן שבין בית לעליה חייב במזוזה חדר שבבית אפילו חדר בחדר חייב לעשות מזוזה על שער החדר הפנימי ועל שער החדר החיצון ועל שער הבית שכולן עשויין לדירה וקבועין.", + "פתח שבין בית המדרש או בין בית הכנסת וביתו אם רגיל לצאת ולבוא באותו הפתח חייב במזוזה פתח שבין שני בתים הולכין אחר הציר של דלת מקום שהציר נראה עמו שם קובעים את המזוזה.", + "והיכן קובעים את המזוזה בתוך חלל של פתח בטפח הסמוך לחוץ בתחלת שליש העליון של גובה השער ואם קבעה למעלה מזה כשרה והוא שירחיקנה מן המשקוף טפח וצריך לקובעה על ימין הנכנס לבית ואם קבעה משמאל פסולה ובית של שותפין חייב במזוזה.", + "חייב אדם להזהר במזוזה מפני שהיא חובת הכל תמיד וכל זמן שיכנס ויצא יפגע ביחוד השם שמו של הקדוש ב\"ה ויזכור אהבתו ויעור משנתו ושגיותיו בהבלי הזמן וידע שאין דבר העומד לעולם ולעולמי עולמים אלא ידיעת צור העולם ומיד הוא חוזר לדעתו והולך בדרכי מישרים אמרו חכמים הראשונים כל מי שיש לו תפילין בראשו ובזרועו וציצית בבגדו ומזוזה בפתחו מוחזק הוא שלא יחטא שהרי יש לו מזכירין רבים והן הם המלאכים שמצילין אותו מלחטוא שנאמר חונה מלאך יי' סביב ליראיו ויחלצם בריך רחמנא דסייען." + ], + [ + "מצות עשה על כל איש ואיש מישראל לכתוב ספר תורה לעצמו שנאמר ועתה כתבו לכם את השירה כלומר כתבו לכם תורה שיש בה שירה זו לפי שאין כותבין את התורה פרשיות פרשיות ואע\"פ שהניחו לו אבותיו ספר תורה מצוה לכתוב משלו ואם כתבו בידו הרי הוא כאילו קבלה מהר סיני ואם אינו יודע לכתוב אחרים כותבין לו וכל המגיה ספר תורה ואפילו אות אחת הרי הוא כאילו כתבו כולו.", + "והמלך מצוה עליו לכתוב ספר תורה אחד לעצמו לשם המלך יתר על ספר שיהיה לו כשהוא הדיוט שנאמר והיה כשבתו על כסא ממלכתו וכתב לו וגו' ומגיהין אותו מספר העזרה ע\"פ בית דין הגדול זה שהיה לו כשהוא הדיוט מניחו בבית גנזיו וזה שכתב או שנכתב לו אחר שמלך יהיה עמו תמיד ואם יצא למלחמה ספר תורה עמו נכנס והוא עמו יושב בדין והוא עמו מיסב והוא כנגדו שנאמר והיתה עמו וקרא בו כל ימי חייו.", + "לא היה לו ספר תורה קודם שימלוך צריך לכתוב לו אחר שמלך שני ספרי תורה אחד מניחו בבית גנזיו והשני יהיה עמו תמיד לא יסור מעמו אלא בלילה בלבד וכשיכנס לבית המרחץ או לבית הכסא או לישן על מטתו.", + "ספר תורה שכתבו בלא שרטוט או שכתבו מקצתו על הגויל ומקצתו על הקלף פסול אלא או כולו על הגויל או כולו על הקלף וכיצד כותבין ספר תורה כותב כתיבה מתוקנת נאה ביותר יניח בין כל תיבה ותיבה כמלא אות קטנה ובין אות לאות כמלוא חוט השערה ובין כל שיטה ושיטה כמלוא שיטה ואורך כל שיטה ושיטה שלשים אותיות כדי לכתוב למשפחותיכם למשפחותיכם למשפחותיכם תלתא זימני וזה הוא רוחב כל דף ודף ולא תהא שיטה קצרה מזה כדי שלא יהא הדף כאיגרת ולא אורכה יותר על זה כדי שלא יהו עיניו משוטטות בכתב.", + "לא ימעט הכתב מפני הריוח שבין פרשה לפרשה נזדמנה לו תיבה בת חמש אותיות לא יכתוב שתים בתוך הדף ושלש חוץ לדף אלא כותב שלש בתוך הדף ושתים חוץ לדף לא נשאר מן השיטה כדי לכתוב שלש אותיות מניח המקום פנוי ומתחיל מתחילת השיטה.", + "נזדמנה לו תיבה בת שתי אותיות לא יזרקנה בין הדפין אלא יחזיר לתחלת השיטה נזדמנה לו בתוך השיטה תיבה בת עשר אותיות או פחות או יתר ולא נשאר מן השיטה כדי לכתוב את כולה בתוך הדף אם יכול לכתוב חציה בתוך הדף וחציה חוץ לדף כותב ואם לאו מניח המקום פנוי ומתחיל מתחלת השיטה.", + "ומניח בין כל חומש וחומש ארבע שיטין פנויות בלא כתיבה לא פחות ולא יתר ויתחיל החומש מתחלת שיטה חמישית וכשיגמור את התורה צריך שיגמור באמצע שיטה שבסוף הדף ואם נשאר מן הדף שיטין הרבה מקצר ועולה ומתחיל מתחלת השיטה שבסוף הדף ולא יגמור את השיטה ומתכוין עד שיהיה לעיני כל ישראל באמצע שיטה שבסוף הדף.", + "ויזהר באותיות הגדולות ובאותיות הקטנות ובאותיות הנקודות ואותיות המשונות כגון הפאי\"ן הלפופות והאותיות העקומות כמו שהעתיקו הסופרים איש מפי איש ויזהר בתגין ובמניינן יש אות שיש עליה תג אחד ויש אות שיש עליה שבעה וכל התגין כצורת זייני\"ן הן דקין כחוט השערה.", + "כל הדברים האלו לא נאמרו אלא למצוה מן המובחר ואם שינה בתיקון זה או שלא דקדק בתגין וכתב כל האותיות כתיקונן או שקרב את השיטין או הרחיקן או האריכן או קצרן הואיל ולא הדביקן אות באות ולא חיסר ולא הותיר ולא הפסיד צורת אות אחת ולא שינה בפתוחות וסתומות הרי זה ספר כשר.", + "יש דברים אחרים שלא נאמרו בגמרא ונהגו בהם הסופרים וקבלה הוא בידם איש מפי איש והן שיהיו מנין השיטין שבכל דף ודף לא פחות משמנה וארבעים ולא יתר על ששים ושיהיה הריוח שבין פרשה לפרשה כמו תשע אותיות אשר אשר אשר ושיהיה בראש השיטין למעלה משירת הים הבאים ביבשה השם מת במצרים חמש שיטין ולמטה מן השירה חמש שיטין תחלת כל שיטה מהן כך ותקח אחריה סוס ויצאו ויבאו ויהיה בראשי השיטין למעלה משירת האזינו ואעידה אחרי הדרך באחרית להכעיסו קהל שש שיטין ולמטה ממנה חמש שיטין ויבא לדבר אשר הזאת אשר.", + "וכל הדברים האלו למצוה מן המובחר ואם שינה לא פסל אבל אם כתב המלא חסר או החסר מלא או שכתב מלה שהיא קרי וכתב כקריאתה כגון שכתב ישכבנה במקום ישגלנה ובטחורים במקום ובעפולים וכיוצא בהן או שכתב פרשה פתוחה סתומה או סתומה פתוחה או שכתב השירה כשאר הכתב או שכתב פרשה אחת כשירה הרי זה פסול ואין בו קדושת ספר תורה כלל אלא כחומש מן החומשין שמלמדין בה התינוקות.", + "ספר תורה שאינו מוגה אסור לשהותו יותר על שלשים יום אלא יתקן או יגנז ספר תורה שיש בו שלש טעיות בכל דף ודף יתקן ואם היו ארבע יגנז ואם היה רוב הספר מוגה והשאר יש בו ארבע טעיות בכל דף ונשאר אפילו דף אחד מאותו השאר המשובש בלא ארבע טעיות הרי זה יתקן.", + "במה דברים אמורים שכתב המלא חסר שנמצא תולה האותיות ששכח ביני השיטות אבל אם כתב החסר מלא אפילו יש בכל דף ודף כמה טעיות הרי זה מתקן מפני שהוא גורד ואינו תולה.", + "מותר לכתוב התורה כל חומש וחומש בפני עצמו ואין בהן קדושת ספר תורה אבל לא יכתוב מגילה בפני עצמה שיהיה בה פרשיות ואין כותבין מגילה לתינוק להתלמד בה ואם דעתו להשלים עליה חומש מותר כתב מגילה שלש שלש תיבות בשיטה אחת מותר.", + "מותר לדבק תורה נביאים וכתובים בכרך אחד ומניח בכל חומש וחומש ארבע שיטין ובין כל נביא ונביא שלש שיטין ובין כל נביא ונביא משנים עשר שלש שיטין שאם בא לחתוך חותך וסידורן של נביאים כך הוא:יהושע שופטים שמואל מלכים ירמיה יחזקאל ישעיה תרי עשר וסדר הכתובים:רות ותהלים ואיוב ומשלי וקהלת ושיר השירים וקינות ודניאל ומגילה ודברי הימים.", + "כל כתבי הקדש אין כותבין אותן אלא בשירטוט אפילו כתבן על הנייר ומותר לכתוב שלש תיבות בלא שירטוט יותר על זה אסור כרך זה שיש בו תורה נביאים וכתובים אין קדושתו כקדושת ספר תורה אלא כחומש מן החומשים דין היתר כדין החסר." + ], + [ + "פרשה פתוחה יש לה שתי צורות אם גמר באמצע השיטה מניח שאר השיטה פנוי ומתחיל הפרשה שהיא פתוחה מתחלת השיטה השנייה בד\"א שנשאר מן השיטה ריוח כשעור תשע אותיות אבל אם לא נשאר אלא מעט או אם גמר בסוף השיטה מניח שיטה שנייה בלא כתב ומתחיל הפרשה הפתוחה מתחלת שיטה השלישית.", + "פרשה סתומה יש לה שלש צורות אם גמר באמצע השיטה מניח ריוח כשיעור ומתחיל לכתוב בסוף השיטה תיבה אחת מתחלת הפרשה שהיא סתומה עד שימצא הריוח באמצע ואם לא נשאר מן השיטה כדי להניח הריוח כשיעור ולכתוב בסוף השיטה תיבה אחת יניח הכל פנוי ויניח מעט ריוח מראש שיטה שנייה ויתחיל לכתוב הפרשה הסתומה מאמצע שיטה שנייה ואם גמר בסוף השיטה מניח מתחלת שיטה שנייה כשיעור הריוח ומתחיל לכתוב הסתומה מאמצע השיטה נמצאת אומר שפרשה פתוחה תחלתה בתחלת השיטה לעולם ופרשה סתומה תחלתה מאמצע השיטה לעולם.", + "ספר שאינו מוגה במלא וחסר אפשר לתקנו ולהגיהו כמו שבארנו אבל אם טעה בריוח הפרשיות וכתב פתוחה סתומה או סתומה פתוחה או שהפסיק והניח פנוי במקום שאין בו פרשה או שכתב כדרכו ולא הפסיק בריוח במקום הפרשה או ששינה צורת השירות הרי זה פסול ואין לו תקנה אלא לסלק את כל הדף שטעה בו.", + "ולפי שראיתי שיבוש גדול בכל הספרים שראיתי בדברים אלו וכן בעלי המסורת שכותבין ומחברין להודיע הפתוחות והסתומות נחלקים בדברים אלו במחלוקת הספרים שסומכין עליהם ראיתי לכתוב הנה כל פרשיות התורה הסתומות והפתוחות וצורת השירות כדי לתקן עליהם כל הספרים ולהגיה מהם וספר שסמכנו עליו בדברים אלו הוא הספר הידוע במצרים שהוא כולל ארבעה ועשרים ספרים שהיה בירושלים מכמה שנים להגיה ממנו הספרים ועליו היו הכל סומכין לפי שהגיהו בן אשר ודקדק בו שנים הרבה והגיהו פעמים רבות כמו שהעתיקו ועליו סמכתי בספר התורה שכתבתי כהלכתו:ספר בראשית:יהי רקיע יקוו המים יהי מאורות ישרצו המים תוצא הארץ ויכלו אלה תולדות השמים כולן פתוחות והן שבע פרשיות אל האשה אמר ולאדם אמר שתיהן סתומות ויאמר יי' אלהים פתוחה והאדם ידע זה ספר ויחי שת ויחי אנוש ויחי קינן ויחי מהללאל ויחי ירד ויחי חנוך ויחי מתושלח ויחי למך ויחי נח אחת עשרה פרשיות אלו כולן סתומות וירא יי' אלה תולדת נח שתיהן פתוחות ויאמר אלהים לנח וידבר אלהים אל נח ויאמר אלהים אל נח שלשתן סתומות ויהיו בני נח ואלה תולדת בני נח שתיהן פתוחות וכנען ילד ולשם ילד שתיהן סתומות ויהי כל הארץ שפה אחת אלה תולדת שם שתיהן פתוחות וארפכשד חי ושלח חי ויחי עבר ויחי פלג ויחי רעו ויחי שרוג ויחי נחור ויחי תרח כולן סתומות השמונה פרשיות ויאמר יי' אל אברם ויהי רעב ויהי בימי אמרפל שלשתן פתוחות אחר הדברים ושרי אשת אברם ויהי אברם ויאמר אלהים אל אברהם ארבעתן סתומות וירא אליו פתוחה ויסע משם ויי' פקד את שרה שתיהן סתומות ויהי בעת ההוא ויהי אחר ויהי אחרי הדברים ויהיו חיי שרה ארבעתן פתוחות ואברהם זקן סתומה ויסף אברהם ואלה תלדת ישמעאל ואלה תולדת יצחק ויהי רעב ארבעתן פתוחות ויהי עשו ויהי כי זקן יצחק ויצא יעקב שלשתן סתומות וישלח יעקב פתוחה ויבא יעקב ותצא דינה שתיהן סתומות ויאמר אלהים וירא אלהים ויהיו בני יעקב ואלה תלדות עשו ארבעתן פתוחות אלה בני שעיר סתומה ואלה המלכים וישב יעקב ויהי בעת שלשתן פתוחות ויוסף הורד מצרימה סתומה ויהי אחר הדברים ויהי מקץ שתיהן פתוחות:ויגש אליו ואלה שמות ואת יהודה שלשתן סתומות ויהי אחרי הדברים ויקרא יעקב שמעון ולוי יהודה זבולן יששכר כולן פתוחות והן שש דן גד מאשר נפתלי בן פרת יוסף חמשתן סתומות בנימין פתוחה מנין הפתוחות שלש וארבעים והסתומות שמונה וארבעים הכל תשעים ואחת:ספר ואלה שמות:ויקם מלך חדש וילך איש ויהי בימים הרבים שלשתן פתוחות ומשה היה רעה סתומה וילך משה ויאמר יי' אל אהרן שתיהן פתוחות וידבר אלהים אל משה סתומה וידבר יי' אל משה וידבר יי' אל משה ואל אהרן שתיהן פתוחות אלא ראשי בית אבתם וידבר יי' אל משה שתיהן סתומות ויאמר יי' אל משה ראה נתתיך ויאמר יי' אל משה ואל אהרן שתיהן פתוחות ויאמר יי' אל משה כבד לב פרעה ויאמר יי' אל משה אמר אל אהרן שתיהן סתומות ויאמר יי' אל משה בא פתוחה (ויאמר ה' אל משה אמר אל אהרן נטה את ידך) ויאמר ה' אל משה אמר אל אהרן נטה את מטך ויאמר יי' אל משה השכם בבקר (שלשתן) סתומות ויאמר יי' אל משה בא אל פרעה ויאמר יי' אל משה ואל אהרן שתיהן פתוחות ויאמר יי' אל משה השכם סתומה ויאמר יי' אל משה ויאמר יי' אל משה בא אל פרעה שתיהן פתוחות ויאמר יי' אל משה נטה ידך סתומה ויאמר יי' אל משה של ויהי חשך ויאמר של עוד נגע אחד שתיהן פתוחות ויאמר משה ויאמר יי' אל משה ויאמר יי' אל משה ואל אהרן שלשתן סתומות ויקרא משה פתוחה ויהי בחצי הלילה סתומה ויסעו בני ישראל ויאמר יי' אל משה ואהרן שתיהן פתוחות ויהי בעצם סתומה וידבר יי' כו' קדש לי והיה כי יבאך שתיהן פתוחות ויהי בשלח סתומה וידבר יי' וכו' וישבו ויחנו ויאמר יי' אל משה מה תצעק ויאמר יי' נטה את ידך אז ישיר משה ותקח מרים חמשתן פתוחות:ויסע משה ויבאו אילמה ויאמר יי' אל משה הנני ממטיר שלשתן סתומות וידבר יי' אל משה פתוחה ויאמר יי' אל משה סתומה ויסעו כל עדת ויבא עמלק ויאמר יי' אל משה כתב וישמע יתרו בחדש השלישי חמשתן פתוחות וידבר אלהים את כל הדברים אנכי לא תשא שלשתן סתומות זכור פתוחה כבד לא תרצח לא תנאף לא תגנב לא תענה לא תחמד [לא תחמוד] כולן סתומות והן (שש) וכל העם פתוחה ויאמר יי' אל משה סתומה ואלה המשפטים פתוחה וכי ימכר מכה איש וכי יזד ומכה אביו וגנב איש ומכרו ומקלל אביו וכי יריבן אנשים וכי יכה איש וכי ינצו אנשים וכי יכה איש כולן סתומות והן עשר וכי יגח שור פתוחה וכי יפתח וכי יגף כי יגנב איש כי יבער איש כי תצא אש כי יתן כי יתן איש כולם סתומות והן שבע וכי ישאל פתוחה וכי יפתה מכשפה זבח לאלהים שלשתן סתומות אם כסף פתוחה אלהים לא תקלל לא תשא כי תפגע כי תראה לא תטה חמשתן סתומות הנה אנכי פתוחה לא תהיה משכלה סתומה ואל משה אמר פתוחה ויאמר יי' סתומה וידבר יי' פתוחה ועשו ארון סתומה ועשית שלחן ועשית מנרת שתיהן פתוחות ואת המשכן סתומה ועשית את הקרשים פתוחה ועשית פרכת ועשית את המזבח ועשית את חצר המשכן ואתה תצוה ואתה הקרב חמשתן סתומות ועשו את האפד פתוחה ועשית משבצת ועשית חשן ועשית את מעיל ועשית ציץ וזה הדבר וזה אשר תעשה כולן סתומות והן שש:ועשית מזבח וידבר דכי תשא וידבר דועשית כיור וידבר דבשמים ארבעתן פתוחות ויאמר דקח לך סמים וידבר דראה קראתי שתיהן סתומות ויאמר יי' פתוחה ויתן אל משה סתומה וידבר דלך רד ויפן וירד שתיהן פתוחות וידבר דלך עלה מזה סתומה ויאמר משה ויאמר יי' אל משה ויאמר יי' אל משה פסל ויאמר יי' אל משה כתב ארבעתן פתוחות ויקהל משה סתומה ויאמר משה ויאמר משה אל בני ישראל שתיהן פתוחות ויעשו כל חכם לב סתומה ויעש יריעת פתוחה ויעש את הקרשים סתומה ויעש בצלאל ויעש את השלחן ויעש את המנרה ויעש את מזבח הקטרת ארבעתן פתוחות ויעש את מזבח העלה ויעש את הכיור ויעש את החצר אלה פקודי כל הזהב חמשתן סתומות ויעש את האפד פתוחה ויעשו את אבני סתומה ויעש את החשן ויעש את מעיל שתיהן פתוחות ויעשו את הכתנת שש ויעשו את ציץ ותכל שלשתן סתומות ויביאו את המשכן וידבר דביום החדש שתיהן פתוחות ויהי בחדש הראשון ויקח ויתן את השלחן וישם את המנרה וישם את מזבח וישם את מסך וישם את הכיר ויקם את החצר כולן סתומות והן שמנה ויכס הענן פתוחה מנין הפתוחות תשע וששים ומנין הסתומות חמש ותשעים הכל מאה וששים וארבע פרשיות:ספר ויקרא:ואם מן הצאן סתומה ואם מן העוף פתוחה ונפש כי תקריב וכי תקרב ואם מנחה על המחבת ואם מנחת מרחשת ואם תקריב חמשתן סתומות ואם זבח ואם מן הצאן ואם עז וידבר ואם כל עדת אשר נשיא ואם נפש ואם כבש ונפש כי תחטא כולן פתוחות והן תשע ואם לא תשיג וידבר יי' שתיהן סתומות ואם נפש וידבר דנפש וידבר כו' שלשתן פתוחות וזאת תורת סתומה וידבר דזה קרבן וידבר דדבר אל אהרן וזאת תורת האשם וזאת תורת זבח וידבר דדבר אל בני ישראל המקריב וידבר דקח את אהרן כולן פתוחות והן שש ויהי ביום השמיני סתומה וידבר יי' אל אהרן וידבר משה וידבר יי' אל משה שלשתן פתוחות וזה לכם וכי ימות שתיהן סתומות וידבר דאשה כי תזריע וידבר דאדם כי יהיה נגע צרעת ובשר ארבעתן פתוחות או בשר סתומה ואיש או אשה פתוחה ואיש או אשה כי יהיה בעור בשרם ואיש כי ימרט ראשו והבגד שלשתן סתומות וידבר דזאת תהיה פתוחה ואם דל סתומה וידבר דכי תבאו וידבר דדברו אל בני ישראל שתיהן פתוחות ואיש כי תצא סתומה ואשה כי תהיה פתוחה ואשה כי יזוב סתומה וידבר דאחרי מות וידבר דדבר אל אהרן וידבר דדבר אל בני ישראל שלשתן פתוחות איש איש ערות אביך ערות אשת אביך ערות אחותך ערות בת בנך ערות בת אשת ערות אחות אביך ערות אחות אמך ערות אחי אביך ערות כלתך ערות אשת אחיך ערות אשה ובתה כולן סתומות והן שתים עשרה:וידבר דדבר אל כל עדת וכי תבאו אל שתיהן פתוחות וכי יגור סתומה וידבר דאשר יתן מזרעו ויאמר ה' אל משה אמר אל הכהנים שתיהן פתוחות והכהן הגדול וידבר דדבר אל אהרן שתיהן סתומות וידבר דוינזרו וידבר דדבר אל אהרן ואל בניו שתיהן פתוחות וידבר דשור או כשב או עז סתומה וידבר דדבר אל בני ישראל אלה מועדי ה' וידבר דכי תבאו אל הארץ שלשתן פתוחות וספרתם לכם סתומה וידבר דבחדש השביעי פתוחה וידבר דאך בעשור סתומה וידבר דבחמשה עשר יום וידבר דצו את בני ישראל ולקחת סלת שלשתן פתוחות ויצא בן אשה סתומה וידבר דהוצא את המקלל וידבר דבהר סיני שתיהן פתוחות וספרת לך כי ימוך אחיך ואיש כי ימכר וכי ימוך אחיך וכי ימוך וכי תשיג יד כולן סתומות והם שש אם בחקתי ואם לא תשמעו לי שתיהן פתוחות ואם בזאת סתומה וידבר דאיש כי יפלא פתוחה ואם בהמה סתומה מנין הפתוחות שתים וחמשים והסתומות שש וארבעים הכל תשעים ושמנה:ספר במדבר סיני:בני ראובן סתומה לבני שמעון לבני גד לבני יהודה לבני יששכר לבני זבולן לבני יוסף לבני מנשה לבני בנימן לבני דן לבני אשר בני נפתלי אלה הפקדים וידבר דאך את מטה לוי וידבר דאיש על דגלו כולן פתוחות והן ארבע עשרה דגל מחנה ראובן ונסע אהל דגל מחנה אפרים דגל מחנה דן ארבעתן סתומות אלה פקודי ואלה תולדת וידבר דהקרב וידבר דואני וידבר דפקד חמשתן פתוחות ולקהת ויאמר דפקד שתיהן סתומות וידבר דקח וידבר דנשא וידבר דאל תכריתו וידבר דנשא ארבעתן פתוחות בני מררי ופקודי בני גרשון שתיהן סתומות וידבר דצו וידבר דאיש או אשה כי יעשו וידבר דאיש כי תשטה וידבר דאיש או אשה כי יפלא וידבר דדבר אל אהרן חמשתן פתוחות יברכך יאר ישא ושמו ויהי ביום כלות משה ויהי המקריב כולן סתומות והן שש ביום השני ביום השלישי ביום הרביעי ביום החמישי ביום הששי ביום השביעי ביום השמיני ביום התשיעי ביום העשירי ביום עשתי עשר יום ביום שנים עשר יום זאת חנכת וידבר דבהעלתך וידבר דקח את הלוים כולן פתוחות והן ארבע עשרה וידבר דזאת אשר ללוים סתומה וידבר דויעשו וידבר דכי יהיה טמא שתיהן פתוחות וביום הקים סתומה וידבר דעשה לך ויהי בשנה השנית שתיהן פתוחות ויאמר משה לחבב ויהי בנסע שתיהן סתומות ויהי העם כמתאננים ויאמר דאספה לי ויאמר דהיד יי' תקצר ותדבר מרים ארבעתם פתוחות:ויאמר יי' פתאם סתומה ויאמר דואביה וידבר דשלח לך ויאמר דעד אנה ינאצני וידבר דעד מתי וידבר דכי תבאו וידבר דבבאכם פתוחות והן שש וכי תשגו ואם נפש אחת שתיהן סתומות ויהיו בני ישראל במדבר פתוחה ויאמר דמות יומת סתומה ויאמר דועשו להם ויקח קרח שתיהן פתוחות וידבר דהבדלו וידבר דהעלו וידבר דאמר אל אלעזר שלשתן סתומות וילנו פתוחה וידבר דהרמו סתומה וידבר דוקח מאתם ויאמר דהשב ויאמרו בני ישראל שלשתן פתוחות ויאמר יי' אל אהרן סתומה וידבר יי' אל אהרן פתוחה ולבני לוי סתומה וידבר דואל הלוים וידבר דזאת חקת ויבאו בני ישראל וידבר דקח את המטה ארבעתן פתוחות ויאמר דיען לא האמנתם וישלח משה שתיהן סתומות ויסעו מקדש פתוחה וישמע הכנעני סתומה ויסעו מהר ההר פתוחה אז ישיר סתומה וישלח ישראל פתוחה וירא בלק סתומה וישב ישראל וידבר דפינחס וידבר דצרור ויאמר יי' ארבעתן פתוחות בני שמעון בני גד בני יהודה בני יששכר בני זבולן בני יוסף אלה בני אפרים בני בנימן אלה בני דן בני אשר בני נפתלי כולן סתומות והן אחת עשרה:וידבר יי' פתוחה ואלה פקודי הלוי ותקרבנה שתיהן סתומות ויאמר דכן בנות צלפחד ויאמר דעלה שתיהן פתוחות וידבר משה סתומה וידבר דצו וביום השבת ובראשי חדשיכם שלשתן פתוחות ובחדש הראשון וביום הבכורים שתיהן סתומות ובחדש השביעי פתוחה ובעשור ובחמשה עשר וביום השני וביום השלישי וביום הרביעי וביום החמישי וביום הששי וביום השביעי ביום השמיני כולן סתומות והן תשע וידבר משה וידבר יי' שתיהן פתוחות ויצאו משה ואלעזר ויאמר אלעזר ויאמר דשא שלשתן סתומות ומקנה רב פתוחה ויאמרו אם מצאנו ויגשו אליו שתיהן סתומות ויאמר אליהם משה אלה מסעי שתיהן פתוחות וישמע הכנעני וידבר דבערבת שתיהן סתומות וידבר דצו את בני ישראל וידבר דאלה שמות האנשים וידבר דבערבת מואב וידבר דדבר אל בני ישראל ויקרבו ראשי חמשתן פתוחות מנין הפתוחות שתים ותשעים והסתומות ששים ושש הכל מאה וחמשים ושמונה:ספר אלה הדברים:ויאמר יי' אלי ונפן ונעבר וידבר יי' ויאמר יי' אלי ראה ואתחנן חמשתן סתומות ועתה ישראל כי תוליד בנים אז יבדיל ויקרא משה ארבעתן פתוחות אנכי לא תשא שמור כבד לא תרצח ולא תנאף ולא תגנב ולא תענה ולא תחמד ולא תתאוה את הדברים כולן סתומות והן אחת עשרה שמע ישראל פתוחה והיה כי יביאך לא תנסו כי ישאלך בנך כי יביאך ארבעתן סתומות והיה עקב פתוחה כי תאמר סתומה כל המצוה והיה אם שכח תשכח שמע ישראל בעת ההוא ועתה ישראל חמשתן פתוחות כי הארץ והיה אם שמע כי אם שמר תשמרון ראה אנכי והיה כי יביאך כי ירחיב כי יכרית כולן סתומות והן שבע כי יקום פתוחה כי יסיתך כי תשמע בנים אתם לא תאכל את זה תאכלו כל צפור טהרה כולן סתומות והן שש עשר תעשר פתוחה מקצה שלש שנים מקץ שבע שנים כי יהיה בך אביון כי ימכר לך ארבעתן סתומות כל הבכור שמור את חדש שתיהן פתוחות שבעה שבעת סתומה חג הסכת פתוחה שפטים ושטרים לא תטע לך לא תזבח כי ימצא בקרבך ארבעתן סתומות:כי יפלא פתוחה כי תבא לא יהיה לכהנים וזה יהיה וכי יבא הלוי כי אתה בא כי יכרית כולם סתומות והן שש וכי יהיה איש פתוחה לא תסיג לא יקום עד כי תצא למלחמה כי תקרב אל עיר כי תצור אל עיר חמשתן סתומות כי ימצא חלל פתוחה כי תצא למלחמה כי תהיין לאיש כי יהיה לאיש וכי יהיה באיש לא תראה את שור לא תראה את חמור לא יהיה כלי גבר כולן סתומות והן שבע כי יקרא פתוחה כי תבנה לא תחרש גדלים כי יקח איש אשה ואם אמת היה כי ימצא איש כי יהיה נערה בתולה ואם בשדה ימצא כי ימצא לא יקח איש לא יבא פצוע לא יבא ממזר לא יבא עמוני לא תתעב אדמי כי תצא מחנה לא תסגיר לא תהיה קדשה לא תשיך כי תדר נדר כי תבא בכרם כי תבא בקמת כי יקח איש אשה כי יקח איש אשה חדשה כי ימצא השמר בנגע הצרעת כי תשה ברעך לא תעשק שכיר עני לא יומתו אבות לא תטה כי תקצר כי תחבט כי יהיה ריב כי ישבו אחים כי ינצו אנשים לא יהיה לך בכיסך כולן סתומות והן חמש ושלשים:זכור את אשר עשה והיה כי תבוא שתיהן פתוחות כי תכלה לעשר היום הזה שתיהן סתומות ויצו משה וזקני ישראל פתוחה וידבר משה ויצו משה את העם ארור האיש ארור מקלה ארור מסיג ארור משגה ארור מטה ארור שכב עם כל בהמה ארור שכב עם אחתו ארור שכב עם חתנתו ארור מכה ארור לקח שחד ארור אשר לא יקים כולן סתומות והן שלש עשרה והיה אם שמוע והיה אם לא תשמע שתיהן פתוחות אלא דברי הברית סתומה ויקרא משה אתם נצבים שתיהן פתוחות והיה כי יבאו כי המצוה ראה נתתי שלשתן סתומות וילך משה פתוחה ויקרא משה סתומה ויאמר יי' אל משה הן האזינו השמים ויבא משה וידבר יי' אל משה בעצם וזאת הברכה חמשתן פתוחות וזאת ליהודה סתומה וללוי פתוחה לבנימן וליוסף ולזבולן ולגד ולדן ולאשר ויעל משה כולן סתומות והן שבע:מנין הפתוחות של ספר זה שלשים וארבע והסתומות מאה ועשרים וארבע הכל מאה וחמשים ושמונה מנין הפתוחות של כל התורה מאתים ותשעים ומנין הסתומות שלש מאות ושבעים ותשע הכל שש מאות וששים ותשע:צורת שירת האזינו כל שיטה ושיטה יש באמצע ריוח אחד כצורת הפרשה הסתומה ונמצא כל שיטה חלוקה לשתים וכותבין אותה בשבעים שיטות ואלו הן התיבות שבראש כל שיטה ושיטה:האזינו יערף כשעירם כי הצור אל שחת הליי' הלוא זכר שאל בהנחל יצב כי ימצאהו יסבבנהו כנשר יפרש יי' ירכבהו וינקהו חמאת בני ודם שמנת וינבל בתועבת אלהים לא ותשכח מכעס אראה בנים כעסוני בגוי ותיקד ותלהט חצי וקטב עם ומחדרים יונק אשביתה פן ולא ואין יבינו ושנים ויי' ואיבינו ומשדמת אשכלת וראש חתום לעת וחש ועל ואפס צור ישתו יהי ואין מחצתי כי אם אשיב אשכיר מדם הרנינו ונקם כל אלו התיבות שבראש ואלו הן התיבות שבראש כל חצי שיטה אחרונה שהן באמצע הדף:ותשמע תזל וכרביבים הבו כי צדיק דור עם הוא בינו זקניך בהפרידו למספר יעקב ובתהו יצרנהו על ישאהו ואין ויאכל ושמן עם עם וישמן ויטש יקנאהו יזבחו חדשים צור וירא ויאמר כי הם ואני כי ותאכל אספה מזי ושן מחוץ גם אמרתי לולי פן כי לו איכה אם כי כי ענבמו חמת הלא לי כי כי כי ואמר אשר יקומו ראו אני ואין ואמרתי ותאחז ולמשנאי וחרבי מראש כי וכפר:שירת הים כותבין אותה בשלשים שיטות שיטה ראשונה כדרכה ושאר השיטות אחת מניחין באמצעה ריוח אחד ואחת מניחין הריוח בשני מקומות באמצעה עד שתמצא השיטה חלוקה לשלש ונמצא ריוח כנגד הכתב וכתב כנגד הריוח:וזו היא צורתה כל התורה כולה בין בשירות בין בשאר הכתב יתכוין שתהיה אות סמוכה לחברתה ביותר ולא תדבק בה ולא תתרחק ממנה כדי שלא תתראה התיבה כשתי תיבות אלא יהיה בין אות לאות כחוט השערה ואם הרחיק אות מאות כדי שתראה התיבה כשתי תיבות לתינוק שאינו רגיל הרי זה פסול עד שיתקן." + ], + [ + "אין עושין ספר תורה לא ארכו יותר על היקפו ולא היקפו יתר על ארכו וכמה הוא אורכו בגויל ששה טפחים שהם ארבע ועשרים אצבעות ברוחב הגודל של יד ובקלף או פחות או יותר והוא שיהא ארכו כהיקפו וכן אם עשה בגויל פחות מששה טפחים ומיעט את הכתב או יתר על ששה והרחיב בכתב עד שיהיה ארכו כהיקפו הרי זה כמצוה.", + "שיעור הגליון מלמטה ארבע אצבעות ולמעלה שלש אצבעות ובין דף לדף שתי אצבעות לפיכך צריך שיניח בתחלת כל יריעה ובסופה רוחב אצבע אחת וכדי תפירה שנמצא כשיתפור היריעה יהיה בין כל דף ודף בכל הספר כולו שתי אצבעות ויניח מן העור בתחלת הספר ובסופו כדי לגלול על העמוד וכל השיעורין האלו למצוה ואם חסר או הותיר לא פסל.", + "כיצד יתכוין אדם עד שיעשה הספר שיהיה ארכו כהיקפו מתחיל ומרבע העורות בשוה ועושה רוחב כל עור מהן ששה טפחים קצב אחד לכל אחד ואחר כך גולל העורות בשוה ועושה מהן כרך אחד מהודק יפה יפה ומוסיף בעורות ומהדק עד שיעשה היקף הכרך ששה טפחים שהוא רוחב העור ומודד בחוט של שני שיקיפו על הכרך.", + "ואח\"כ יעשה קנה שוה יהיה ארכה ארבעים או חמשים אצבעות ויחלק אצבע מהן בקנה לשנים ולשלשה ולארבעה חלקים כדי שידע בו שיעור חצי אצבע ורביע אצבע וכיוצא בזה החלק וימדוד כל עור בקנה זו עד שידע כמה אצבעות יש בכל עור עד שידע כמה אצבעות בארך כל הכרך.", + "ואחר כך לוקח עורות אחרות שנים או שלשה לבדוק בהן שיעור הכתב וכותב בהן דף אחד ודבר ידוע שאורך הדף שבע עשרה אצבעות לפי שהוא מניח גליון למעלה שלש ולמטה ארבע אבל רוחב הדף הוא לפי הכתב אם דקה אם עבה וכן מנין השיטות שבדף יבאו לפי הכתב לפי שבין שיטה ושיטה כמלא שיטה.", + "ואחר שכתב הדף שבודק בו לפי מה שירצה ימוד רוחב הדף באצבעות הקנה ויוסיף על רוחב הדף שתי אצבעות שבין דף ודף ויחשוב כמה דפין יבאו בכרך שגלל מאותו הכתב שבדק בו וידע חשבון הדפין ויראה כמה נכתב בדף זה שבדק בו מן התורה כלה ומשער לפי הספר שהוא כותב ממנו ומחשב אם עלתה לו כל התורה לפי מנין הדפין מזה הכתב שכותב בו בכרך מוטב ואם הוציא החשבון שהדפין יותר מן התורה ירחיב בכתב עד שיתמעט מנין הדפין ויבדוק בדף אחר ואם הוציא החשבון שהתורה יתר מן הדפין ימעט הכתב עד שירבה במנין הדפין ויבדוק בדף אחר דף עד שיבא החשבון אחד מאחר שידע רוחב הדף ושיעור הכתב מתחיל באותו הכרך.", + "ומחלק כל עור ועור דפין דפין בשירטוט כפי רוחב הדף שבדק בו ועלה בחשבון וכשישאר בעור שלש אצבעות או ארבע יותר על הדף האחרונה שביריעה יניח ממנו רוחב אצבע וכדי תפירה ויקוץ השאר ואל יחוש שבאחרונה יתוסף עורות אחרות על הכרך שגלל כנגד כל התוספות שקוצץ מכל עור ועור ואינו צריך לחשב דבר זה שהכתב מושכו לפי מנין הדפין.", + "וכן הרוצה לעשות רוחב הספר יותר מששה או פחות מששה על הדרך הזה הוא מחשב ויצא ארכו כהיקפו בלא פחות ולא יותר והוא שלא יטעה בחשבון.", + "רוחב הגודל האמור בכל השיעורין האלו ובשאר שיעורי תורה כולה הוא אצבע הבינוני וכבר דקדקנו בשיעורו ומצאנוהו רחב שבע שעורות בינוניות זו בצד זו בדוחק והן כאורך שתי שעורות בריוח וכל טפח האמור בכ\"מ הוא ארבע אצבעות מזו וכל אמה ששה טפחים.", + "ספר תורה שכתבתי אני רוחב כל דף ודף מדפיו ארבע אצבעות ושירת הים ושירת האזינו רוחב כל דף משתיהן שש אצבעות ומנין השיטין שבכל דף ודף אחת וחמשים ומנין הדפין של כל הספר מאתים וששה ועשרים דף ואורך כל הספר אלף ושלש מאות וששים ושש אצבעות בקירוב.", + "אלו השש אצבעות היתרות בחשבון לגליון שבתחלת הספר וסופו והעורות שכתבנו בהם עורות אילים ובזמן שתרצה לכתוב על פי המדות האלו או קרוב להם מעט הן חסר דף אחד או שנים או שלשה או יתר דף או שנים או שלש לא תיגע ולא תהא צריך לחשבון אלא מיד יבא לך ארכו כהיקפו.", + "אין עושין ביריעה פחות משלשה דפין ולא יתר על שמנה דפין נזדמנה לו יריעה בת תשעה דפין חולק אותה ארבעה לכאן וחמשה לכאן במה דברים אמורים בתחלת הספר או באמצע אבל בסוף הספר אפילו פסוק אחד בדף אחד עושים אותו דף לבדו ותופרין אותו עם שאר היריעות.", + "וכשתופרין היריעות אין תופרין אותן אלא בגידים של בהמה או חיה טהורה ואפילו מנבילות וטריפות שלהם כדרך שתופרין את התפילין ודבר זה הלכה למשה מסיני לפיכך אם תפרן שלא בגידין או בגידי בהמה טמאה פסול עד שיתירה ויחזור ויתפור כהלכה.", + "כשתופרין כל היריעות אין תופרין כל היריעה כולה מתחלתה ועד סופה אלא מניח מעט מלמעלה ומעט מלמטה בלא תפירה כדי שלא תקרע היריעה באמצעה כשיגלול אותה ועושה לו שני עמודים של עץ אחד בתחלתו ואחד בסופו ותופר העור ששייר בתחלתו ובסוף על העמודים בגידים כדי שיהא נגלל עליהם וירחיק בין העמודים והכתב שבדף.", + "ספר תורה שנקרעה בו יריעה בתוך שתי שיטות יתפור בתוך שלש לא יתפור במה דברים אמורים בישן שאין עפצו ניכר אבל אם ניכר הגויל שהוא עפוץ תופר ואפילו קרע הבא בתוך שלש וכן בין כל דף ודף ובין תיבה לתיבה יתפור וכל הקרעים אין תופרין אותן אלא בגידין שתופרין בהן היריעות זו לזו ובכל הקרעים יזהר שלא תחסר אות אחת או תשתנה צורתה." + ], + [ + "נמצאת למד שעשרים דברים הן שבכל אחד מהן פוסל ספר תורה ואם נעשה בו אחד מהן הרי הוא כחומש מן החומשין שמלמדין בהן התינוקות ואין בו קדושת ספר תורה ואין קורין בו ברבים ואלו הן:(א) אם נכתב על עור בהמה טמאה(ב) שנכתב על עור בהמה טהורה שאינו מעובד(ג) שהיה מעובד שלא לשם ספר תורה(ד) שנכתב שלא במקום כתיבה על הגויל במקום בשר ועל הקלף במקום שיער(ה) שנכתב מקצתו על הגויל ומקצתו על הקלף(ו) שנכתב על דוכסוסטוס(ז) שנכתב בלא שירטוט(ח) שנכתב בלא שחור העומד(ט) שנכתב בשאר לשונות(י) שכתבו אפיקורוס או כיוצא בו משאר פסולין(יא) שכתב האזכרות בלא כוונה(יב) שחסר אפילו אות אחת(יג) שהוסיף אפילו אות אחת(יד) שנגעה אות באות(טו) שנפסדה צורת אות אחת עד שלא תקרא כל עיקר או תדמה לאות אחרת בין בעיקר הכתיבה בין בנקב בין בקרע בין בטשטוש(טז) שהרחיק או שהקריב בין אות לאות עד שתראה התיבה כשתי תיבות או שתי תיבות כתיבה אחת(יז) ששינה צורת הפרשיות(יח) ששינה צורת השירות(יט) שכתב בשאר הכתב כשירה(כ) שתפר היריעות בלא גידי טהורה ושאר הדברים למצוה לא לעכב.", + "ס\"ת כשר נוהגין בו קדושה יתירה וכבוד גדול ואסור לאדם למכור ספר תורה אפילו אין לו מה יאכל ואפילו היו לו ספרים רבים ואפילו יש ליקח בו חדש לעולם אין מוכרין ספר תורה אלא לשני דברים שילמוד תורה בדמיו או שישא אשה בדמיו והוא שלא יהיה לו דבר אחר למכור.", + "ספר תורה שבלה או שנפסל נותנין אותו בכלי חרש וקוברין אותו אצל תלמידי חכמים וזו היא גניזתו מטפחות ספרים שבלו עושין אותן תכריכין למת מצוה וזו היא גניזתן.", + "תיק שהוכן לספר תורה והונח בו וכן המטפחות והארון והמגדל שמניחין בו ספר תורה אף על פי שהספר בתוך התיק וכן הכסא שהוכן להניח עליו ספר תורה והונח עליו ספר תורה הכל תשמישי קדושה הן ואסור לזרקן אלא כשיבלו או כשישברו נגנזין אבל הבימות שעומד עליהן שליח ציבור ואוחז הספר והלוחות שכותבין בהן לתינוק להתלמד אין בהן קדושה וכן רמוני כסף וזהב וכיוצא בהן שעושין לספר תורה לנוי תשמישי קדושה הן ואסור להוציאן לחול אלא אם כן מכר אותן לקנות בדמיהן ספר תורה או חומש.", + "ומותר להניח ספר תורה על גבי ספר תורה ואין צריך לומר על גבי חומשים ומניחין החומשין על גבי נביאים וכתובים אבל אין מניחין נביאים וכתובים על גבי חומשים ולא חומשים על גבי ספר תורה וכל כתבי הקדש אפילו הלכות ואגדות אסור לזרקן הקמיעין שיש בהם ענינים של כתבי הקודש אין נכנסין בהן לבית הכסא אלא אם כן היו מחופות עור.", + "לא יאחז אדם ספר תורה בזרועו ויכנס בו לבית המרחץ או לבית הכסא או לבית הקברות אע\"פ שהוא כרוך במטפחות ונתון בתוך התיק שלו ולא יקרא בו עד שירחיק ארבע אמות מן המת (או מבית המרחץ) או מבית הכסא ולא יאחז את ספר תורה כשהוא ערום ואסור לישב על מטה שספר תורה עליה.", + "בית שיש בו ספר תורה אסור לשמש מטתו בו עד שיוציאנו או עד שיניחנו בכלי ויתן הכלי בכלי אחר שאינו מזומן לו אבל אם היה מזומן לו אפילו עשרה כלים זה בתוך זה ככלי אחד הם או עד שיעשה לו מחיצה גבוהה עשרה טפחים אם לא היה לו בית אחר אבל אם יש לו בית אחר אסור לשמש עד שיוציאנו.", + "כל הטמאין ואפילו נדות ואפילו כותי מותר לאחוז ספר תורה ולקרות בו שאין דברי תורה מקבלין טומאה והוא שלא יהיו ידיו מטונפות או מלוכלכות בטיט אלא ירחצו ידיהם ואח\"כ יגעו בו.", + "כל הרואה ספר תורה כשהוא מהלך חייב לעמוד מפניו ויהיו הכל עומדים עד שיעמוד זה שהוא מהלך בו כשיגיענו למקומו או עד שיתכסה מעיניהם ואחר כך יהיו מותרין לישב.", + "מצוה לייחד לספר תורה מקום ולכבדו ולהדרו יותר מדי דברים שבלוחות הברית הן הן שבכל ספר וספר לא ירוק אדם כנגד ספר תורה ולא יגלה ערותו כנגדו ולא יפשיט רגליו כנגדו ולא יניחנו על ראשו כמשאוי ולא יחזיר אחוריו לספר תורה אא\"כ היה גבוה ממנו עשרה טפחים.", + "היה מהלך ממקום למקום וספר תורה עמו לא יניח ספר תורה בתוך השק ויניחנו על גבי החמור וירכב עליו ואם היה מתפחד מן הגנבים מותר ואם אין שם פחד מניחו בחיקו כנגד לבו והוא רוכב על הבהמה והולך כל מי שיושב לפני ספר תורה ישב בכובד ראש באימה ופחד שהוא העד הנאמן לכל באי עולם שנאמר והיה שם בך לעד ויכבדהו כפי כחו אמרו חכמים הראשונים כל המחלל את התורה גופו מחולל על הבריות וכל המכבד את התורה גופו מכובד על הבריות.נגמרו הלכות ספר תורה ברחמי שמיא." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..8144ecde20e3be0f5393c466c4ca56a8c157b045 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll/Hebrew/merged.json @@ -0,0 +1,190 @@ +{ + "title": "Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Tefillin,_Mezuzah_and_the_Torah_Scroll", + "text": [ + [ + "אַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ. שֶׁהֵן (שמות יג א) ״קַדֶּשׁ לִי״. (שמות יג יא) ״וְהָיָה כִי יְבִיאֲךָ יְיָ׳‎״ שֶׁבְּסֵפֶר וְאֵלֶּה שְׁמוֹת. וּ(דברים ו ד) ״שְׁמַע״. (דברים יא יג) ״וְהָיָה אִם שָׁמוֹעַ״. הֵן שֶׁנִּכְתָּבוֹת בִּפְנֵי עַצְמָן וּמְחַפִּין אוֹתָן בְּעוֹר וְנִקְרָאִין תְּפִלִּין וּמַנִּיחִין אוֹתָן עַל הָרֹאשׁ וְקוֹשְׁרִין אוֹתָן עַל הַיָּד. וַאֲפִלּוּ קוֹצוֹ שֶׁל אוֹת אַחַת מֵאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ מְעַכֵּב אֶת כֻּלָּן מִן הַתּוֹרָה עַד שֶׁיִּהְיוּ נִכְתָּבוֹת שְׁלֵמוֹת כְּתִקּוּנָן:", + "וְכֵן שְׁתֵּי פָּרָשִׁיּוֹת שֶׁבַּמְּזוּזָה שֶׁהֵן (דברים ו ד) ״שְׁמַע״ (דברים יא יג) ״וְהָיָה אִם שָׁמוֹעַ״ אֲפִלּוּ אוֹת אַחַת מִשְּׁתֵּי הַפָּרָשִׁיּוֹת אִם חָסֵר קוֹצוֹ מְעַכֵּב מִן הַתּוֹרָה עַד שֶׁיִּהְיוּ שְׁתֵּיהֶן נִכְתָּבוֹת שְׁלֵמוֹת. וְכֵן סֵפֶר תּוֹרָה שֶׁחִסֵּר אֲפִלּוּ אוֹת אַחַת פָּסוּל:", + "עֲשָׂרָה דְּבָרִים יֵשׁ בַּתְּפִלִּין כֻּלָּן הֲלָכָה לְמשֶׁה מִסִּינַי וְכֻלָּן מְעַכְּבִין. לְפִיכָךְ אִם שִׁנָּה בְּאַחַת מֵהֶן הֲרֵי הַתְּפִלִּין פְּסוּלוֹת. שְׁנַיִם הֵן בִּכְתִיבָתָן וּשְׁמוֹנָה בְּחִפּוּיָן וּקְשִׁירַת רְצוּעוֹתֵיהֶן. וְאֵלּוּ הֵן הַשְּׁנַיִם שֶׁבִּכְתִיבָתָן. שֶׁכּוֹתְבִין אוֹתָן בִּדְיוֹ וְשֶׁיִּהְיוּ נִכְתָּבִין עַל הַקְּלָף:", + "כֵּיצַד מַעֲשֵׂה הַדְּיוֹ. מְקַבְּצִין הֶעָשָׁן שֶׁל שְׁמָנִים אוֹ שֶׁל זֶפֶת וְשֶׁל שַׁעֲוָה וְכַיּוֹצֵא בָּהֶן וְגוֹבְלִין אוֹתָן בִּשְׂרַף הָאִילָן וּבִמְעַט דְּבַשׁ וְלוֹתְתִין אוֹתוֹ הַרְבֵּה וְדָכִין אוֹתוֹ עַד שֶׁיֵּעָשֶׂה רְקִיקִין וּמְיַבְּשִׁין אוֹתוֹ וּמַצְנִיעִין אוֹתוֹ. וּבִשְׁעַת כְּתִיבָה שׁוֹרֵהוּ בְּמֵי עֲפָצִים וְכַיּוֹצֵא בּוֹ וְכוֹתֵב בּוֹ. שֶׁאִם תִּמְחָקֶנּוּ יִהְיֶה נִמְחָק. וְזֶהוּ הַדְּיוֹ שֶׁמִּצְוָה מִן הַמֻּבְחָר לִכְתֹּב בּוֹ סְפָרִים תְּפִלִּין וּמְזוּזוֹת. וְאִם כָּתַב שְׁלָשְׁתָּן בְּמֵי עֲפְצָא וְקַנְקַנְתּוֹם שֶׁהוּא עוֹמֵד וְאֵינוֹ נִמְחָק כְּשֵׁרִיִם:", + "אִם כֵּן מַה מִּעֲטָה הַהֲלָכָה שֶׁנֶּאֱמַר לְמשֶׁה מִסִּינַי שֶׁיִּהְיוּ כְּתוּבִים בִּדְיוֹ. לְמַעֵט שְׁאָר מִינֵי צִבְעוֹנִין כְּגוֹן הָאָדֹם וְהַיָּרֹק וְכַיּוֹצֵא בָּהֶן. שֶׁאִם כָּתַב בַּסְּפָרִים אוֹ בַּתְּפִלִּין אוֹ בַּמְּזוּזוֹת אֲפִלּוּ אוֹת אַחַת בִּשְׁאָר מִינֵי צִבְעוֹנִין אוֹ בְּזָהָב הֲרֵי אֵלּוּ פְּסוּלִין:", + "שָׁלֹשׁ עוֹרוֹת הֵן. גְּוִיל וּקְלָף וְדוּכְסוּסְטוּס. כֵּיצַד. לוֹקְחִין עוֹר בְּהֵמָה אוֹ חַיָּה וּמַעֲבִירִין הַשֵּׂעָר מִמֶּנּוּ תְּחִלָּה. וְאַחַר כָּךְ מוֹלְחִין אוֹתוֹ בְּמֶלַח. וְאַחַר כָּךְ מְעַבְּדִין אוֹתוֹ בְּקֶמַח. וְאַחַר כָּךְ בָּעֲפְצָא וְכַיּוֹצֵא בּוֹ מִדְּבָרִים שֶׁמְּכַוְּצִין אֶת הָעוֹר וּמְחַזְּקִין אוֹתוֹ. וְזֶה הוּא הַנִּקְרָא גְּוִיל:", + "וְאִם לָקְחוּ הָעוֹר אַחַר שֶׁהֶעֱבִירוּ שְׂעָרוֹ וְחִלְּקוּ אוֹתוֹ בְּעָבְיוֹ לִשְׁנַיִם כְּמוֹ שֶׁהָעַבְּדָנִין עוֹשִׂין עַד שֶׁיִּהְיוּ שְׁנֵי עוֹרוֹת. אֶחָד דַּק הוּא שֶׁמִּמּוּל הַשֵּׂעָר וְאֶחָד עָבֶה וְהוּא שֶׁמִּמּוּל הַבָּשָׂר וְעִבְּדוּ אוֹתוֹ בְּמֶלַח וְאַחַר כָּךְ בְּקֶמַח וְאַחַר כָּךְ בָּעֲפְצָא וְכַיּוֹצֵא בּוֹ. זֶה הַחֵלֶק שֶׁמִּמּוּל הַשֵּׂעָר נִקְרָא דּוּכְסוּסְטוּס וְזֶה שֶׁמִּמּוּל הַבָּשָׂר נִקְרָא קְלָף:", + "הֲלָכָה לְמשֶׁה מִסִּינַי שֶׁיִּהְיוּ כּוֹתְבִין סֵפֶר תּוֹרָה עַל הַגְּוִיל וְכוֹתְבִין בִּמְקוֹם הַשֵּׂעָר. וְשֶׁיִּהְיוּ כּוֹתְבִין הַתְּפִלִּין עַל הַקְּלָף וְכוֹתְבִין בִּמְקוֹם הַבָּשָׂר. וְשֶׁיִּהְיוּ כּוֹתְבִין הַמְּזוּזָה עַל דּוּכְסוּסְטוּס וְכוֹתְבִין בִּמְקוֹם הַשֵּׂעָר. וְכָל הַכּוֹתֵב עַל הַקְּלָף בִּמְקוֹם שֵׂעָר אוֹ שֶׁכָּתַב בִּגְוִיל וּבְדוּכְסוּסְטוּס בִּמְקוֹם בָּשָׂר פָּסוּל:", + "אַף עַל פִּי שֶׁכָּךְ הִיא הֲלָכָה לְמשֶׁה מִסִּינַי אִם כָּתַב סֵפֶר תּוֹרָה עַל הַקְּלָף כָּשֵׁר. וְלֹא נֶאֱמַר גְּוִיל אֶלָּא לְמַעֵט דּוּכְסוּסְטוּס שֶׁאִם כָּתַב עָלָיו הַסֵּפֶר פָּסוּל. וְכֵן אִם כָּתַב אֶת הַמְּזוּזָה עַל הַקְּלָף אוֹ עַל הַגְּוִיל כָּשֵׁר. לֹא אָמְרוּ עַל דּוּכְסוּסְטוּס אֶלָּא לְמִצְוָה:", + "אֵין כּוֹתְבִין סְפָרִים תְּפִלִּין וּמְזוּזוֹת עַל גַּבֵּי עוֹר בְּהֵמָה טְמֵאָה וְעוֹף וְחַיָּה הַטְּמֵאִים. אֲבָל כּוֹתְבִין עַל גַּבֵּי עוֹר בְּהֵמָה וְחַיָּה וָעוֹף טְהוֹרִים וַאֲפִלּוּ נְבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וְאֵין כּוֹתְבִין עַל גַּבֵּי עוֹר הַדָּג הַטָּהוֹר מִפְּנֵי הַזֻּהֲמָא. שֶׁאֵין הַזֻּהֲמָא פּוֹסֶקֶת בְּעִבּוּדָהּ:", + "גְּוִיל שֶׁל סֵפֶר תּוֹרָה וּקְלָף שֶׁל תְּפִלִּין אוֹ שֶׁל סֵפֶר תּוֹרָה צָרִיךְ לְעַבֵּד אוֹתָן לִשְׁמָן. וְאִם עִבְּדָן שֶׁלֹּא לִשְׁמָן פְּסוּלִין. לְפִיכָךְ אִם עִבְּדָן הַכּוּתִי פְּסוּלִין אַף עַל פִּי שֶׁאָמַרְנוּ לוֹ לַכּוּתִי לְעַבֵּד עוֹר זֶה לְשֵׁם הַסֵּפֶר אוֹ לְשֵׁם הַתְּפִלִּין פְּסוּלִין. שֶׁהַכּוּתִי עַל דַּעַת עַצְמוֹ הוּא עוֹשֶׂה לֹא עַל דַּעַת הַשּׂוֹכֵר אוֹתוֹ. לְפִיכָךְ כָּל דָּבָר שֶׁצָּרִיךְ מַעֲשֶׂה לִשְׁמוֹ אִם עֲשָׂהוּ הַכּוּתִי פָּסוּל. וּמְזוּזָה אֵינָהּ צְרִיכָה הַעֲבָדָה לִשְׁמָהּ:", + "הֲלָכָה לְמשֶׁה מִסִּינַי שֶׁאֵין כּוֹתְבִין סֵפֶר תּוֹרָה וְלֹא מְזוּזָה אֶלָּא בְּשִׂרְטוּט. אֲבָל תְּפִלִּין אֵינָן צְרִיכִין שִׂרְטוּט לְפִי שֶׁהֵן מְחֻפִּין. וּמֻתָּר לִכְתֹּב תְּפִלִּין וּמְזוּזָה שֶׁלֹּא מִן הַכְּתָב שֶׁהַכּל גּוֹרְסִין פָּרָשִׁיּוֹת אֵלּוּ. אֲבָל סֵפֶר תּוֹרָה אָסוּר לִכְתֹּב אֲפִלּוּ אוֹת אַחַת שֶׁלֹּא מִן הַכְּתָב:", + "סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזוֹת שֶׁכְּתָבָן אֶפִּיקוֹרוֹס יִשָּׂרְפוּ. כְּתָבָן כּוּתִי אוֹ יִשְׂרָאֵל מוּמָר אוֹ מוֹסֵר בְּיַד אַנָּס אוֹ עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן הֲרֵי אֵלּוּ פְּסוּלִין וְיִגָּנְזוּ שֶׁנֶּאֱמַר (דברים ו ח) ״וּקְשַׁרְתָּם״ (דברים ו ט) ״וּכְתַבְתָּם״ כָּל שֶׁמֻּזְהָר עַל הַקְּשִׁירָה וּמַאֲמִין בָּהּ הוּא שֶׁכּוֹתֵב. נִמְצְאוּ בְּיַד אֶפִּיקוֹרוֹס וְאֵינוֹ יוֹדֵעַ מִי כְּתָבָן יִגָּנְזוּ. נִמְצְאוּ בְּיַד כּוּתִי כְּשֵׁרִים. וְאֵין לוֹקְחִין סְפָרִים תְּפִלִּין וּמְזוּזוֹת מִן הַכּוּתִים בְּיוֹתֵר עַל דְּמֵיהֶם שֶׁלֹּא לְהַרְגִּיל אוֹתָן לְגָנְבָן וּלְגָזְלָן:", + "סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזוֹת שֶׁכְּתָבָן עַל גַּבֵּי עוֹר בְּהֵמָה חַיָּה וְעוֹף הַטְּמֵאִין אוֹ עַל גַּבֵּי עוֹרוֹת שֶׁאֵינָם מְעֻבָּדִין אוֹ שֶׁכָּתַב סֵפֶר תּוֹרָה וּתְפִלִּין עַל עוֹר שֶׁלֹּא עִבְּדָן לִשְׁמָן הֲרֵי אֵלּוּ פְּסוּלִין:", + "הַכּוֹתֵב סֵפֶר תּוֹרָה אוֹ תְּפִלִּין אוֹ מְזוּזָה וּבִשְׁעַת כְּתִיבָה לֹא הָיְתָה לוֹ כַּוָּנָה וְכָתַב אַזְכָּרָה מִן הָאַזְכָּרוֹת שֶׁבָּהֶן שֶׁלֹּא לִשְׁמָן פְּסוּלִין. לְפִיכָךְ הַכּוֹתֵב אֶת הַשֵּׁם אֲפִלּוּ מֶלֶךְ יִשְׂרָאֵל שׁוֹאֵל בִּשְׁלוֹמוֹ לֹא יְשִׁיבֶנּוּ. הָיָה כּוֹתֵב שְׁנַיִם אוֹ שְׁלֹשָׁה שֵׁמוֹת הֲרֵי זֶה מַפְסִיק בֵּינֵיהֶם וּמֵשִׁיב:", + "הַטּוֹבֵל אֶת הַקֻּלְמוֹס לִכְתֹּב אֶת הַשֵּׁם לֹא יַתְחִיל מֵאוֹת הַשֵּׁם אֲבָל מַתְחִיל הוּא מֵאוֹת שֶׁלְּפָנָיו. שָׁכַח לִכְתֹּב אֶת הַשֵּׁם כֻּלּוֹ תּוֹלֶה אוֹתוֹ בֵּין הַשִּׁטּוֹת. אֲבָל מִקְצָת הַשֵּׁם בַּשִּׁטָּה וּמִקְצָתוֹ תָּלוּי פָּסוּל. וּבִשְׁאָר הַתֵּבוֹת אִם שָׁכַח כּוֹתֵב מִקְצָת הַתֵּבָה בַּשִּׁטָּה וּמִקְצָתָהּ לְמַעְלָה. בַּמֶּה דְּבָרִים אֲמוּרִים בְּסֵפֶר תּוֹרָה אֲבָל בִּמְזוּזָה וּתְפִלִּין אֵין תּוֹלִין בָּהֶן אֲפִלּוּ אוֹת אַחַת. אֶלָּא אִם שָׁכַח אֲפִלּוּ אוֹת אַחַת גּוֹנֵז מַה שֶּׁכָּתַב וְכוֹתֵב אַחֶרֶת. וּמֻתָּר לִכְתֹּב אֶת הַשֵּׁם עַל מְקוֹם הַגֶּרֶד וְעַל מְקוֹם הַמַּחַק בְּכֻלָּן:", + "כּוֹתְבֵי סְפָרִים תְּפִלִּין וּמְזוּזוֹת אָסוּר לָהֶם לַהֲפֹךְ הַיְרִיעָה עַל פָּנֶיהָ אֶלָּא פּוֹרֵשׂ עָלֶיהָ בֶּגֶד אוֹ כּוֹפְלָהּ:", + "סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזָה שֶׁאָמַר הַסּוֹפֵר אַחַר שֶׁיָּצְאוּ מִתַּחַת יָדוֹ לֹא כָּתַבְתִּי הָאַזְכָּרוֹת שֶׁבָּהֶן לִשְׁמָן אֵינוֹ נֶאֱמָן לְפָסְלָן אֲבָל נֶאֱמָן הוּא לְהַפְסִיד כָּל שְׂכָרוֹ. וְלָמָּה אֵינוֹ נֶאֱמָן לְפָסְלָן שֶׁמָּא לֹא נִתְכַּוֵּן אֶלָּא לְהַפְסִיד עַל הַלּוֹקֵחַ אוֹ עַל זֶה שֶׁשְּׂכָרוֹ וְדוֹמֶה שֶׁאֵינוֹ מַפְסִיד בַּאֲמִירָה זוֹ אֶלָּא שְׂכַר הָאַזְכָּרוֹת. לְפִיכָךְ אִם אָמַר סֵפֶר תּוֹרָה זֶה אוֹ תְּפִלִּין אֵלּוּ עוֹרוֹת שֶׁלָּהֶן אֵינָם מְעֻבָּדוֹת לִשְׁמָן מִתּוֹךְ שֶׁנֶּאֱמָן לְהַפְסִיד שְׂכָרוֹ נֶאֱמָן לְפָסְלָן. שֶׁהֲרֵי הַכּל יוֹדְעִים שֶׁאִם אֵין הָעוֹרוֹת מְעֻבָּדִים לִשְׁמָן אֵין שָׂכָר לוֹ כְּלָל:", + "אֵין כּוֹתְבִין תְּפִלִּין וּמְזוּזָה אֶלָּא בִּכְתָב אַשּׁוּרִית. וְהִתִּירוּ בַּסְּפָרִים לִכְתֹּב אַף בִּיוָנִי בִּלְבַד. וּכְבָר נִשְׁקַע יְוָנִי מִן הָעוֹלָם וְנִשְׁתַּבֵּשׁ וְאָבַד לְפִיכָךְ אֵין כּוֹתְבִין הַיּוֹם שְׁלָשְׁתָּן אֶלָּא אַשּׁוּרִית. וְצָרִיךְ לְהִזָּהֵר בִּכְתִיבָתָן כְּדֵי שֶׁלֹּא תִּדְבַּק אוֹת בְּאוֹת שֶׁכָּל אוֹת שֶׁאֵין הָעוֹר מַקִּיף לָהּ מֵאַרְבַּע רוּחוֹתֶיהָ פָּסוּל. וְכָל אוֹת שֶׁאֵין הַתִּינוֹק שֶׁאֵינוֹ לֹא חָכָם וְלֹא סָכָל יָכוֹל לִקְרוֹתָהּ פָּסוּל. לְפִיכָךְ צָרִיךְ לְהִזָּהֵר בְּצוּרַת הָאוֹתִיּוֹת שֶׁלֹּא תִּדְמֶה הַיּוּ״ד לְוָא״ו וְלֹא וָא״ו לְיוּ״ד וְלֹא כָּ״ף לְבֵי״ת וְלֹא בֵּי״ת לְכָ״ף וְלֹא דָּלֶ״ת לְרֵי״שׁ וְלֹא רֵי״שׁ לְדָלֶ״ת וְכֵן כָּל כַּיּוֹצֵא בָּזֶה עַד שֶׁיָּרוּץ כָּל הַקּוֹרֵא בָּהֶן:", + "עוֹר שֶׁהָיָה נָקוּב לֹא יִכְתֹּב עַל גַּבֵּי הַנֶּקֶב. וְכָל נֶקֶב שֶׁהַדְּיוֹ עוֹבֶרֶת עָלָיו אֵינוֹ נֶקֶב וּמֻתָּר לִכְתֹּב עָלָיו. לְפִיכָךְ מֻתָּר לִכְתֹּב עַל גַּבֵּי עוֹר הָעוֹף שֶׁנִּתְעַבֵּד. נִקַּב הָעוֹר אַחַר שֶׁנִּכְתַּב אִם נִקַּב בְּתוֹךְ הָאוֹת כְּגוֹן תּוֹךְ הֵ״א אוֹ תּוֹךְ מֵ״ם וְכֵן בִּשְׁאָר אוֹתִיּוֹת כָּשֵׁר. נִקַּב בַּיָּרֵךְ שֶׁל אוֹת עַד שֶׁנִּפְסְקָה. אִם נִשְׁתַּיֵּר מִמֶּנָּה מְלֹא אוֹת קְטַנָּה כָּשֵׁר וְהוּא שֶׁלֹּא תִּדְמֶה לְאוֹת אַחֶרֶת. וְאִם לֹא נִשְׁתַּיֵּר מִמֶּנָּה מְלֹא אוֹת קְטַנָּה פְּסוּלָה:" + ], + [ + "כֵּיצַד כּוֹתְבִין אֶת הַתְּפִלִּין שֶׁל רֹאשׁ. כּוֹתְבִין אַרְבַּע פָּרָשִׁיּוֹת עַל אַרְבַּע קְלָפִין וְגוֹלְלִין כָּל אֶחָד וְאֶחָד לְבַדּוֹ וּמַנִּיחִין אוֹתָן בְּאַרְבַּע בָּתִּים שֶׁהֵן מְחֻבָּרִין בְּעוֹר אֶחָד. וְשֶׁל יָד כּוֹתְבִין אוֹתָן הָאַרְבַּע פָּרָשִׁיּוֹת בְּאַרְבַּע דַּפִּין עַל קְלָף אֶחָד וְגוֹלְּלוֹ כְּמִין סֵפֶר תּוֹרָה מִסּוֹפוֹ לִתְחִלָּתוֹ וּמַנִּיחוֹ בְּבַיִת אֶחָד:", + "וְצָרִיךְ לְהִזָּהֵר בַּפָּרָשִׁיּוֹת שֶׁאִם עָשָׂה הַסְּתוּמָה פְּתוּחָה אוֹ הַפְּתוּחָה סְתוּמָה פְּסָלָן. וּשְׁלֹשֶׁת הַפָּרָשִׁיּוֹת הָרִאשׁוֹנוֹת כֻּלָּן פְּתוּחוֹת וּפָרָשָׁה אַחֲרוֹנָה שֶׁהִיא (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ סְתוּמָה:", + "וְצָרִיךְ לְהִזָּהֵר בְּמָלֵא וְחָסֵר עַד שֶׁיִּהְיוּ אַרְבַּעְתָּן כְּתוּבוֹת כְּמוֹ שֶׁהֵן כְּתוּבוֹת בְּסֵפֶר תּוֹרָה הַבָּדוּק. שֶׁאִם כָּתַב הֶחָסֵר מָלֵא פָּסוּל עַד שֶׁיִּמְחֹק הַיָּתֵר. וְאִם כָּתַב הַמָּלֵא חָסֵר פָּסוּל וְאֵין לוֹ תַּקָּנָה. וְאֵלּוּ הֵן הַחֲסֵרוֹת וְהַמְּלֵאוֹת שֶׁיֵּשׁ בְּאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ:", + "פָּרָשָׁה רִאשׁוֹנָה (שמות יג ב) ״קַדֶּשׁ לִי כָל בְּכוֹר״ מָלֵא. זָכוֹר מָלֵא. בְּחֹזֶק חָסֵר. [הוֹצִיא מָלֵא. יֹצְאִים חָסֵר וָא״ו.] יְבִיאֲךָ מָלֵא. וְהָאֱמֹרִי חָסֵר. וְהַיְבוּסִי מָלֵא. לַאֲבֹתֶיךָ חָסֵר וָא״ו. הָעֲבֹדָה חָסֵר. מַצֹּת חָסֵר. הַשְּׁבִיעִי מָלֵא. מַצּוֹת מָלֵא. שְׂאֹר חָסֵר. גְּבֻלֶךָ חָסֵר. בַּעֲבוּר מָלֵא. לְאוֹת מָלֵא. וּלְזִכָּרוֹן מָלֵא. עֵינֶיךָ מָלֵא. תּוֹרַת מָלֵא. הוֹצִאֲךָ חָסֵר יוּ״ד. הַחֻקָּה חָסֵר. לְמוֹעֲדָהּ מָלֵא:", + "פָּרָשָׁה שְׁנִיָּה (שמות יג ה) ״וְהָיָה כִּי יְבִאֲךָ״ חָסֵר יוּ״ד. וְלַאֲבֹתֶיךָ חָסֵר וָא״ו. חֲמֹר חָסֵר. בְּכוֹר מָלֵא. בְּחֹזֶק חָסֵר. הוֹצִיאָנוּ מָלֵא. וַיַּהֲרֹג חָסֵר. בְּכוֹר מָלֵא. מִבְּכֹר חָסֵר. וְעַד בְּכוֹר מָלֵא. זֹבֵחַ חָסֵר וָא״ו. וְכָל בְּכוֹר מָלֵא. לְאוֹת מָלֵא. יָדְכָה כָּתוּב בְּהֵ״א. וּלְטוֹטָפֹת חָסֵר וָא״ו תִּנְיָנָא. עֵינֶיךָ מָלֵא. בְּחֹזֶק חָסֵר. הוֹצִיאָנוּ מָלֵא:", + "פָּרָשָׁה שְׁלִישִׁית (דברים ו ד) ״שְׁמַע״ עַיִ״ן שֶׁל שְׁמַע גְּדוֹלָה. דָּלֶ״ת שֶׁל אֶחָד גְּדוֹלָה. מְאֹדֶךָ חָסֵר. לְבָנֶיךָ מָלֵא. בְּבֵיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבְקוּמֶךָ מָלֵא. לְאוֹת מָלֵא. יָדֶךָ חָסֵר. לְטֹטָפֹת חָסֵר שְׁנֵי וָאוִי״ן. עֵינֶיךָ מָלֵא. מְזֻזוֹת חָסֵר וָא״ו רִאשׁוֹנָה. בֵּיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבִשְׁעָרֶיךָ מָלֵא: ", + "פָּרָשָׁה רְבִיעִית (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ חָסֵר. מִצְוֹתַי בְּוָא״ו אַחַת. יוֹרֶה מָלֵא. וּמַלְקוֹשׁ מָלֵא. וְתִירשְׁךָ חָסֵר וָא״ו. וְהִשְׁתַּחֲוִיתֶם מָלֵא. יְבוּלָהּ מָלֵא. הַטֹּבָה חָסֵר. נֹתֵן חָסֵר. אֹתָם חָסֵר. לְאוֹת מָלֵא. לְטוֹטָפֹת חָסֵר וָא״ו שְׁנִיָּה. עֵינֵיכֶם מָלֵא. אֹתָם חָסֵר. בְּבֵיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבְקוּמֶךָ מָלֵא. מְזוּזוֹת מָלֵא. בֵּיתֶךָ בְּלֹא יוּ״ד שְׁנִיָּה. וּבִשְׁעָרֶיךָ מָלֵא. לַאֲבֹתֵיכֶם חָסֵר וָא״ו:", + "וְצָרִיךְ לְהִזָּהֵר בְּתָגִין שֶׁל אוֹתִיּוֹת וְהֵן כְּמוֹ זַיִנִּין זְקוּפוֹת שֶׁיֵּשׁ לָהֶן תָּג כְּמוֹ שֶׁהֵן כְּתוּבִין בְּסֵפֶר תּוֹרָה. וְאֵלּוּ הֵן הָאוֹתִיּוֹת הַמְתֻיָּגוֹת שֶׁבְּאַרְבַּע פָּרָשִׁיּוֹת אֵלּוּ:", + "פָּרָשָׁה רִאשׁוֹנָה יֵשׁ בָּהּ אוֹת אַחַת בִּלְבַד וְהִיא מֵ״ם סְתוּמָה שֶׁל (שמות יג י) ״מִיָּמִים״ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. פָּרָשָׁה שְׁנִיָּה יֵשׁ לָהּ חָמֵשׁ אוֹתִיּוֹת וְכָל אַחַת מֵהֶן הֵ״א וְעַל כָּל הֵ״א מֵחֲמִשְׁתָּן אַרְבַּע זַיִנִּי״ן. וְהֵן הֵ״א שֶׁל (שמות יג יא) ״וּנְתָנָהּ״. וְהֵ״א רִאשׁוֹנָה וְהֵ״א אַחֲרוֹנָה שֶׁל (שמות יג טו) ״הִקְשָׁה״. וְהֵ״א שֶׁל (שמות יג טו) ״וַיַּהֲרֹג״. וְהֵ״א שֶׁל (שמות יג טז) ״יָדְכָה״. פָּרָשָׁה שְׁלִישִׁית יֵשׁ בָּהּ חָמֵשׁ אוֹתִיּוֹת וְאֵלּוּ הֵן קוּ״ף שֶׁל (דברים ו ז) ״וּבְקוּמֶךָ״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְקוּ״ף שֶׁל (דברים ו ח) ״וּקְשַׁרְתָּם״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְטֵי״ת טֵי״ת פֵ״א שֶׁל (דברים ו ח) ״לְטֹטָפֹת״ עַל כָּל אוֹת מִשְּׁלָשְׁתָּן אַרְבַּע זַיִנִּי״ן. פָּרָשָׁה רְבִיעִית יֵשׁ בָּהּ חָמֵשׁ אוֹתִיּוֹת. פֵ״א שֶׁל (דברים יא יד) ״וְאָסַפְתָּ״ יֵשׁ עָלֶיהָ שָׁלֹשׁ זַיִנִּי״ן. וְתָי״ו שֶׁל וְאָסַפְתָּ יֵשׁ עָלֶיהָ זַיִ״ן אַחַת. וְטֵי״ת טֵי״ת פֵ״א שֶׁל (דברים יא יח) ״לְטוֹטָפֹת״ עַל כָּל אַחַת מִשְּׁלָשְׁתָּן אַרְבַּע זַיִנִּי״ן. כָּל הָאוֹתִיּוֹת הַמְתֻיָּגוֹת שֵׁשׁ עֶשְׂרֵה. וְאִם לֹא עָשָׂה הַתָּגִין אוֹ הוֹסִיף וְגָרַע בָּהֶן לֹא פָּסַל: ", + "הַלּוֹקֵחַ תְּפִלִּין מִמִּי שֶׁאֵינוֹ מֻמְחֶה צָרִיךְ לְבָדְקָן. לָקַח מִמֶּנּוּ מֵאָה קְצִיצוֹת בּוֹדֵק מֵהֶן שָׁלֹשׁ קְצִיצוֹת. אוֹ שְׁתַּיִם שֶׁל רֹאשׁ וְאַחַת שֶׁל יָד אוֹ שְׁתַּיִם שֶׁל יָד וְאַחַת שֶׁל רֹאשׁ. אִם מְצָאָם כְּשֵׁרִים הֻחְזַק זֶה הָאִישׁ וַהֲרֵי כֻּלָּן כְּשֵׁרִים וְאֵין הַשְּׁאָר צָרִיךְ בְּדִיקָה. וְאִם לְקָחָם צְבָתִים צְבָתִים כֻּלָּן צְרִיכוֹת בְּדִיקָה שֶׁחֶזְקַת הַצְּבָתִים מֵאֲנָשִׁים הַרְבֵּה לְקוּחִים:", + "הַכּוֹתֵב תְּפִלִּין בִּכְתַב יָדוֹ אוֹ שֶׁלְּקָחָן מִן הַמֻּמְחֶה אוֹ מִשְּׁאָר אָדָם וּבְדָקָן וְהֶחֱזִירָן לְעוֹרָן לְעוֹלָם אֵינוֹ צָרִיךְ לְבָדְקָם פַּעַם אַחֶרֶת וַאֲפִלּוּ לְאַחַר כַּמָּה שָׁנִים. כָּל זְמַן שֶׁחִפּוּיָן שָׁלֵם הֲרֵי הֵן בְּחֶזְקָתָן. וְאֵין חוֹשְׁשִׁין לָהֶן שֶׁמָּא נִמְחֲקָה אוֹת מִתּוֹכָן אוֹ שֶׁנִּקְּבָה. הִלֵּל הַזָּקֵן הָיָה אוֹמֵר אֵלּוּ מִשֶּׁל אָבִי אִימָא:" + ], + [ + "שְׁמוֹנֶה הֲלָכוֹת יֵשׁ בְּמַעֲשֵׂה הַתְּפִלִּין כֻּלָּן הֲלָכָה לְמשֶׁה מִסִּינַי. וּלְפִיכָךְ כֻּלָּן מְעַכְּבוֹת וְאִם שִׁנָּה בְּאַחַת מֵהֶן פָּסַל. וְאֵלּוּ הֵם. שֶׁיִּהְיוּ מְרֻבָּעוֹת. וְכֵן תְּפִירָתָן בְּרִבּוּעַ. וַאֲלַכְסוֹנָן בְּרִבּוּעַ עַד שֶׁיִּהְיֶה לָהֶן אַרְבַּע זָוִיּוֹת שָׁווֹת. וְשֶׁיִּהְיֶה בָּעוֹר שֶׁל רֹאשׁ צוּרַת שִׁי״ן מִיָּמִין וּמִשְּׂמֹאל. וְשֶׁיִּכְרֹךְ הַפָּרָשִׁיּוֹת בְּמַטְלִית. וְשֶׁיִּכְרֹךְ אוֹתָן בְּשֵׂעָר מֵעַל הַמַּטְלִית. וְאַחַר כָּךְ מַכְנִיסָן בְּבָתֵּיהֶן. וְשֶׁיִּהְיוּ תּוֹפְרִין אוֹתָן בְּגִידִין. וְשֶׁעוֹשִׂין לָהֶן מַעְבֹּרֶת מֵעוֹר הַחִפּוּי שֶׁתִּכָּנֵס בָּהּ הָרְצוּעָה עַד שֶׁתְּהֵא עוֹבֶרֶת וְהוֹלֶכֶת בְּתוֹךְ תּוֹבָר שֶׁלָּהּ. וְשֶׁיִּהְיוּ הָרְצוּעוֹת שְׁחוֹרוֹת. וְשֶׁיִּהְיֶה הַקֶּשֶׁר שֶׁלָּהֶן קֶשֶׁר יָדוּעַ כְּצוּרַת דָּלֶ״ת: ", + "כֵּיצַד עוֹשִׂים תְּפִלִּין שֶׁל רֹאשׁ. לוֹקְחִין עֵץ מְרֻבָּע אָרְכּוֹ כְּרָחְבּוֹ וּכְגָבְהוֹ. וְאִם הָיָה גָּבְהוֹ יוֹתֵר עַל רָחְבּוֹ אוֹ פָּחוֹת מִמֶּנּוּ אֵין בְּכָךְ כְּלוּם. וְאֵין מַקְפִּידִין אֶלָּא עַל אָרְכּוֹ שֶׁיְּהֵא כְּרָחְבּוֹ. וְחוֹפְרִין בּוֹ שְׁלֹשָׁה חֲרִיצִין כְּדֵי שֶׁיֵּעָשֶׂה לוֹ אַרְבַּע רָאשִׁים כְּגוֹן זֶה:

וְלוֹקְחִין עוֹר וּמַרְטִיבִין אוֹתוֹ בְּמַיִם וּמְשִׂימִין בּוֹ אֶת הָעֵץ וּמַכְנִיסִין אֶת הָעוֹר בֵּין כָּל חָרִיץ וְחָרִיץ וּמְכַמְּשִׁים אוֹתוֹ וְהוּא רָטֹב מִכָּאן וּמִכָּאן עַד שֶׁעוֹשִׂין בּוֹ דְּמוּת שִׁי״ן שֶׁיֵּשׁ לָהּ שְׁלֹשָׁה רָאשִׁין מִיָּמִין הַמֵּנִיחַ תְּפִלִּין וּדְמוּת שִׁי״ן שֶׁיֵּשׁ לָהּ אַרְבָּעָה רָאשִׁים מִשְּׂמֹאל הַמֵּנִיחַ:", + "וּמַנִּיחִין אֶת הָעוֹר עַל הָעֵץ עַד שֶׁיִּיבַשׁ. וְאַחַר כָּךְ חוֹלֵץ הָעוֹר מֵעַל גַּבֵּי הָאִמּוּם שֶׁל עֵץ וְנִמְצָא הָעוֹר שֶׁיֵּשׁ בּוֹ אַרְבָּעָה בָּתִּים פְּנוּיִין. וּמַכְנִיסִין פָּרָשָׁה בְּכָל בַּיִת וּבַיִת. וּמַחְזִירִין מִקְצָת הָעוֹר מִלְּמַטָּה וְתוֹפְרִין אוֹתוֹ מֵאַרְבַּע פִּנּוֹתָיו. וּמַנִּיחִין מִן הָעוֹר שֶׁלְּמַטָּה מָקוֹם שֶׁתִּכָּנֵס בּוֹ הָרְצוּעָה כְּמוֹ תּוֹבָר וְהוּא הַנִּקְרָא מַעְבֹּרֶת:", + "וְכֵיצַד עוֹשִׂין תְּפִלִּין שֶׁל יָד. לוֹקְחִין עֵץ מְרֻבָּע אָרְכּוֹ כְּרָחְבּוֹ וְיִהְיֶה גָּבְהוֹ כְּאֶצְבַּע אוֹ יָתֵר עַל זֶה מְעַט אוֹ פָּחוֹת מְעַט וּמְחַפִּין אוֹתוֹ בְּעוֹר רָטֹב וּמַנִּיחִין אֶת הָעוֹר עַל הָאִמּוּם עַד שֶׁיִּיבַשׁ וְחוֹלֵץ אֶת הָעוֹר וּמַנִּיחַ אֶת אַרְבַּע הַפָּרָשִׁיּוֹת בִּמְקוֹם הָעֵץ וּמַחֲזִיר מִקְצָת הָעוֹר מִלְּמַטָּה וְתוֹפְרוֹ מֵאַרְבַּע פִּנּוֹתָיו. וּמַנִּיחִין מִן הָעוֹר תּוֹבָר מְקוֹם הָרְצוּעוֹת:", + "כֵּיצַד סִדּוּר הַפָּרָשִׁיּוֹת בִּתְפִלָּה שֶׁל רֹאשׁ. מַכְנִיס פָּרָשָׁה אַחֲרוֹנָה שֶׁהִיא (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ בְּבַיִת רִאשׁוֹן שֶׁהוּא עַל יְמִין הַמֵּנִיחַ. וּ (דברים ו ד) ״שְׁמַע״ סְמוּכָה לָהּ. (שמות יג יא) ״וְהָיָה כִי יְבִיאֲךָ״ בְּבַיִת שְׁלִישִׁי סְמוּכָה לִשְׁמַע. וְ(שמות יג ב) ״קַדֶּשׁ לִי״ בְּבַיִת רְבִיעִי שֶׁהוּא לִשְׂמֹאל הַמֵּנִיחַ תְּפִלִּין כְּדֵי שֶׁיְּהֵא הַקּוֹרֵא שֶׁלְּפָנָיו כְּנֶגֶד פְּנֵי הַמֵּנִיחַ קוֹרֵא עַל הַסֵּדֶר הַזֶּה כְּגוֹן זֶה: וְאִם הֶחֱלִיף סִדּוּר זֶה פְּסוּלוֹת: ", + "תְּפִלָּה שֶׁל יָד כּוֹתְבָם בְּאַרְבָּעָה דַּפִּין בְּעוֹר אֶחָד אָרֹךְ כְּסֵפֶר תּוֹרָה עַל סִדּוּרָן בַּתּוֹרָה כְּגוֹן זֶה

אִם כְּתָבָן עַל אַרְבַּע עוֹרוֹת וְהִכְנִיסָן בְּבַיִת אֶחָד יָצָא וְאֵינוֹ צָרִיךְ לְדַבְּקָם:", + "כְּשֶׁהוּא גּוֹלֵל הַפָּרָשִׁיּוֹת בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד גּוֹלֵל אוֹתָן מִסּוֹפָן לִתְחִלָּתָן עַד שֶׁתִּמְצָא כְּשֶׁתִּפְתַּח הַפָּרָשָׁה תִּקְרָא כָּל פָּרָשָׁה וּפָרָשָׁה מִתְּחִלָּתָהּ עַד סוֹפָהּ:", + "וּכְשֶׁמַּכְנִיסִין אֶת הַפָּרָשִׁיּוֹת בַּבָּתִּים שֶׁלָּהֶם כּוֹרְכִין אוֹתָן בְּמַטְלִית וְעַל הַמַּטְלִית שֵׂעָר וְאַחַר כָּךְ מַכְנִיסִין אוֹתָן בְּבָתֵּיהֶן. וְשֵׂעָר זֶה צָרִיךְ לִהְיוֹת שְׂעַר בְּהֵמָה אוֹ שֶׁל חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וּכְבָר נָהֲגוּ כָּל הָעָם (לְבָרְכָן) [לְכָרְכָן] בִּשְׂעַר זְנַב הָעֲגָלִים:", + "כְּשֶׁתּוֹפְרִין אֶת הַתְּפִלִּין אֵין תּוֹפְרִין אֶלָּא בְּגִידִין שֶׁל בְּהֵמָה אוֹ שֶׁל חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. לוֹקְחִין הַגִּידִין שֶׁיֵּשׁ בַּעֲקֵב הַבְּהֵמָה אוֹ הַחַיָּה טְהוֹרִים וְהֵם לְבָנִים. וְאִם הֵם קָשִׁים מְרַכְּכִין אוֹתָן בַּאֲבָנִים וְכַיּוֹצֵא בָּהֶן עַד שֶׁיֵּעָשׂוּ כְּפִשְׁתָּן וְטוֹוִין אוֹתָן וְשׁוֹזְרִין אוֹתָן וּבָהֶן תּוֹפְרִין הַתְּפִלִּין וִירִיעוֹת סֵפֶר תּוֹרָה:", + "כְּשֶׁתּוֹפְרִין הַתְּפִלִּין תּוֹפְרִין אוֹתָן בְּרִבּוּעַ. וַהֲלָכָה רוֹוַחַת שֶׁיִּהְיוּ בְּכָל צַד שָׁלֹשׁ תְּפִירוֹת עַד שֶׁיִּהְיוּ הַכּל שְׁתֵּים עֶשְׂרֵה תְּפִירוֹת בֵּין שֶׁל יָד בֵּין שֶׁל רֹאשׁ. וְאִם עָשָׂה הַתְּפִירוֹת עֶשֶׂר אוֹ אַרְבַּע עֶשְׂרֵה עוֹשֶׂה. וְכָל הַתְּפִירוֹת יִהְיֶה הַחוּט שֶׁלָּהֶן סוֹבֵב מִשְּׁתֵּי רוּחוֹת:", + "וְצָרִיךְ שֶׁיַּגִּיעַ הֶחָרִיץ שֶׁל תְּפִלִּין שֶׁל רֹאשׁ עַד מְקוֹם הַתֶּפֶר. וְאִם הָיָה הֶחָרִיץ נִכָּר כְּדֵי שֶׁיִּהְיוּ אַרְבָּעָה רָאשִׁין נִרְאִין לַכּל וְאַף עַל פִּי שֶׁאֵין הֶחָרִיץ מַגִּיעַ לִמְקוֹם הַתֶּפֶר כְּשֵׁרוֹת. וְאִם אֵין חָרִיץ נִכָּר פְּסוּלוֹת. וְצָרִיךְ לְהַעֲבִיר בְּתוֹךְ כָּל חָרִיץ וְחָרִיץ עַל גַּבֵּי הָעוֹר חוּט אוֹ מְשִׁיחָה לְהַבְדִּיל בֵּין בַּיִת לְבַיִת. וּמִנְהָג פָּשׁוּט לְהַעֲבִיר גִּיד מִגִּידֵי הַתְּפִירָה בְּכָל חָרִיץ וְחָרִיץ מִשְּׁלָשְׁתָּן:", + "וְכֵיצַד עוֹשִׂין הָרְצוּעוֹת. לוֹקְחִין רְצוּעָה שֶׁל עוֹר רְחָבָה כְּאֹרֶךְ הַשְּׂעוֹרָה. וְאִם הָיְתָה רְחָבָה מִזּוֹ הַשִּׁעוּר כְּשֵׁרָה. וְאֹרֶךְ רְצוּעָה שֶׁל רֹאשׁ כְּדֵי שֶׁתַּקִּיף אֶת הָרֹאשׁ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמְתַּח שְׁתֵּי הָרְצוּעוֹת מִכָּאן וּמִכָּאן עַד שֶׁיַּגִּיעוּ לַטַּבּוּר אוֹ לְמַעְלָה מִמֶּנּוּ מְעַט. וְאֹרֶךְ רְצוּעָה שֶׁל יָד כְּדֵי שֶׁתַּקִּיף אֶת הַזְּרוֹעַ וְיִקְשֹׁר מִמֶּנָּה הַקֶּשֶׁר וְתִמָּתַח רְצוּעָה אַחַת עַל אֶצְבַּע אֶמְצָעִית וְיִכְרֹךְ מִמֶּנָּה עַל אֶצְבָּעוֹ שָׁלֹשׁ כְּרִיכוֹת וְיִקְשֹׁר. וְאִם הָיוּ הָרְצוּעוֹת אֲרֻכּוֹת יָתֵר עַל שִׁעוּרִים הָאֵלּוּ כְּשֵׁרוֹת:", + "וּמַכְנִיס רְצוּעָה שֶׁל רֹאשׁ בַּתּוֹבָר שֶׁלָּהּ. וּמַקִּיף בְּמִדַּת רֹאשׁוֹ וְקוֹשֵׁר קֶשֶׁר מְרֻבָּע כְּמִין דָּלֶ״ת. וְקֶשֶׁר זֶה צָרִיךְ כָּל תַּלְמִיד חָכָם לְלָמְדוֹ וְאִי אֶפְשָׁר לְהוֹדִיעַ צוּרָתוֹ בִּכְתָב אֶלָּא בִּרְאִיַּת הָעַיִן. וְכֵן בְּשֶׁל יָד קוֹשֵׁר קֶשֶׁר כְּמִין יוּ״ד. וְתִהְיֶה הָרְצוּעָה שֶׁל יָד עוֹלָה וְיוֹרֶדֶת בְּתוֹךְ הַקֶּשֶׁר כְּדֵי שֶׁיַּרְחִיב וִיקַצֵּר בְּעֵת שֶׁיִּרְצֶה לִקְשֹׁר עַל יָדוֹ:", + "הָרְצוּעוֹת שֶׁל תְּפִלִּין בֵּין שֶׁל רֹאשׁ בֵּין שֶׁל יָד פְּנֵיהֶם הַחִיצוֹנִים שְׁחוֹרִים וְזוֹ הֲלָכָה לְמשֶׁה מִסִּינַי. אֲבָל אֲחוֹרֵי הָרְצוּעוֹת הוֹאִיל וּמִבִּפְנִים הֵן אִם הָיוּ יְרֻקּוֹת אוֹ לְבָנוֹת כְּשֵׁרוֹת. אֲדֻמּוֹת לֹא יַעֲשֶׂה שֶׁמָּא תֵּהָפֵךְ הָרְצוּעָה וּגְנַאי הוּא לוֹ. וְלֹא יִהְיֶה אֲחוֹרֵי הָרְצוּעָה לְעוֹלָם אֶלָּא כְּעֵין הַקְּצִיצָה אִם יְרֻקָּה יְרֻקִּין וְאִם לְבָנָה לְבָנִים. וְנוֹי הוּא לַתְּפִלִּין שֶׁיִּהְיוּ כֻּלָּן שְׁחוֹרוֹת הַקְּצִיצָה וְהָרְצוּעָה כֻּלָּהּ:", + "הָעוֹר שֶׁמְּחַפִּין בּוֹ הַתְּפִלִּין וְשֶׁעוֹשִׂין מִמֶּנּוּ הָרְצוּעוֹת הוּא עוֹר שֶׁל בְּהֵמָה אוֹ חַיָּה אוֹ עוֹף הַטְּהוֹרִים וַאֲפִלּוּ נְבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶן. וְאִם עָשָׂה מֵעוֹר טְמֵאִים אוֹ שֶׁחִפָּה תְּפִלִּין בְּזָהָב פְּסוּלוֹת. וְעוֹר הָרְצוּעָה צָרִיךְ עִבּוּד לִשְׁמָהּ. אֲבָל בְּעוֹר שֶׁמְּחַפִּין בּוֹ אֵינוֹ צָרִיךְ עִבּוּד כְּלָל אֲפִלּוּ עֲשָׂהוּ מַצָּה כָּשֵׁר. וּמְקוֹמוֹת הַרְבֵּה נָהֲגוּ לַעֲשׂוֹת אוֹתָן בְּעוֹר מַצָּה:", + "אֵין עוֹשִׂין הַתְּפִלִּין אֶלָּא יִשְׂרָאֵל שֶׁעֲשִׂיָּתָן כִּכְתִיבָתָן מִפְּנֵי הַשִּׁי״ן שֶׁעוֹשִׂין בָּעוֹר כְּמוֹ שֶׁאָמַרְנוּ. לְפִיכָךְ אִם חִפָּן הַכּוּתִי אוֹ תְּפָרָן פְּסוּלוֹת וְהוּא הַדִּין לְכָל הַפָּסוּל לְכָתְבָן שֶׁלֹּא יַעֲשֶׂה אוֹתָן:", + "תְּפִלָּה שֶׁל רֹאשׁ אֵין עוֹשִׂין אוֹתָהּ שֶׁל יָד וְשֶׁל יָד עוֹשִׂין אוֹתָהּ שֶׁל רֹאשׁ לְפִי שֶׁאֵין מוֹרִידִין מִקְּדֻשָּׁה חֲמוּרָה לִקְדֻשָּׁה קַלָּה. וְכֵן רְצוּעָה שֶׁל תְּפִלָּה שֶׁל רֹאשׁ אֵין עוֹשִׂין אוֹתָהּ לִתְפִלָּה שֶׁל יָד. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁלְּבָשָׁן. אֲבָל תְּפִלִּין שֶׁל רֹאשׁ שֶׁלֹּא לְבָשָׁן אָדָם מֵעוֹלָם אִם רָצָה לְהַחֲזִירָן לְיָד מֻתָּר. וְכֵיצַד עוֹשִׂין. טוֹלֶה עָלֶיהָ עוֹר עַד שֶׁתֵּעָשֶׂה אַחַת וְקוֹשְׁרָהּ עַל יָדוֹ:", + "תְּפִלִּין שֶׁנִּפְסְקוּ הַתְּפִירוֹת שֶׁלָּהֶן אִם הָיוּ שְׁתֵּי הַתְּפִירוֹת זוֹ בְּצַד זוֹ אוֹ שֶׁנִּפְסְקוּ שָׁלֹשׁ תְּפִירוֹת אֲפִלּוּ זוֹ שֶׁלֹּא כְּנֶגֶד זוֹ הֲרֵי אֵלּוּ פְּסוּלוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים בִּישָׁנוֹת אֲבָל בַּחֲדָשׁוֹת כָּל זְמַן שֶׁפְּנֵי טַבְלָן קַיָּמוֹת כְּשֵׁרוֹת. וְאֵלּוּ הֵן הַחֲדָשׁוֹת כָּל שֶׁאוֹחֲזִין מִקְצָת הָעוֹר שֶׁנִּקְרַע תִּפְרוֹ וְתוֹלִין בּוֹ הַתְּפִלִּין וְהוּא חָזָק וְאֵינוֹ נִכְרָת הֲרֵי אֵלּוּ חֲדָשׁוֹת. וְאִם אֵין רָאוּי לִתְלוֹת בּוֹ אֶלָּא הוּא נִפְסָק הֲרֵי אֵלּוּ יְשָׁנוֹת:", + "רְצוּעָה שֶׁנִּפְסְקָה אֵין קוֹשְׁרִין אוֹתָהּ וְאֵין תּוֹפְרִין אוֹתָהּ אֶלָּא מוֹצִיאָהּ וְגוֹנְזָהּ וְעוֹשִׂין אַחֶרֶת. וְשִׁיּוּרֵי הָרְצוּעָה פְּסוּלִין עַד שֶׁיְּהֵא אָרְכָּהּ וְרָחְבָּהּ כַּשִּׁעוּר אוֹ יָתֵר עָלָיו. וּלְעוֹלָם יִזָּהֵר לִהְיוֹת פְּנֵי הָרְצוּעָה לְמַעְלָה בְּעֵת שֶׁקּוֹשֵׁר אוֹתָן עַל יָדוֹ וְעַל רֹאשׁוֹ:" + ], + [ + "הֵיכָן מְנִיחִין תְּפִלִּין שֶׁל רֹאשׁ. מְנִיחִין אוֹתָן עַל הַקָּדְקֹד שֶׁהוּא סוֹף הַשֵּׂעָר שֶׁכְּנֶגֶד הַפָּנִים וְהוּא הַמָּקוֹם שֶׁמּוֹחוֹ שֶׁל תִּינוֹק רוֹפֵס בּוֹ. וְצָרִיךְ לְכַוֵּן אוֹתָם בָּאֶמְצַע כְּדֵי שֶׁיִּהְיוּ בֵּין הָעֵינַיִם. וְיִהְיֶה הַקֶּשֶׁר בְּגֹבַהּ הָעֹרֶף שֶׁהוּא סוֹף הַגֻּלְגּלֶת:", + "וְשֶׁל יָד קוֹשֵׁר אוֹתָהּ עַל שְׂמֹאלוֹ עַל הַקִּבֹּרֶת וְהוּא הַבָּשָׂר הַתּוֹפֵחַ שֶׁבַּמַּרְפֵּק שֶׁבֵּין פֶּרֶק הַכָּתֵף וּבֵין פֶּרֶק הַזְּרוֹעַ שֶׁנִּמְצָא כְּשֶׁהוּא מְדַבֵּק מַרְפֵּקוֹ לִצְלָעָיו תִּהְיֶה תְּפִלָּה כְּנֶגֶד לִבּוֹ וְנִמְצָא מְקַיֵּם (דברים ו ו) ״וְהָיוּ הַדְּבָרִים הָאֵלֶּה״ (דברים ו ו) ״עַל לְבָבֶךָ״:", + "הַמֵּנִיחַ תְּפִלָּה שֶׁל יָד עַל פַּס יָדוֹ אוֹ שֶׁל רֹאשׁ עַל מִצְחוֹ הֲרֵי זֶה דֶּרֶךְ צְדוֹקִים. הָעוֹשֶׂה תְּפִלָּתוֹ עֲגֻלָּה כֶּאֱגוֹז אֵין בָּהּ מִצְוָה כְּלָל. אִטֵּר מֵנִיחַ תְּפִלִּין בִּימִינוֹ שֶׁהוּא שְׂמֹאל שֶׁלּוֹ. וְאִם הָיָה שׁוֹלֵט בִּשְׁתֵּי יָדָיו מֵנִיחַ אוֹתָהּ בִּשְׂמֹאלוֹ שֶׁהוּא שְׂמֹאל כָּל אָדָם. וּמְקוֹם קְשִׁירַת הַתְּפִלִּין וּמְקוֹם הֲנָחָתָן מִפִּי הַשְּׁמוּעָה לְמָדוּם:", + "תְּפִלָּה שֶׁל רֹאשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד וְשֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ מִפְּנֵי שֶׁהֵן שְׁתֵּי מִצְווֹת זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. וְכֵיצַד מְבָרְכִין. עַל שֶׁל רֹאשׁ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִלִּין. וְעַל שֶׁל יָד מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַנִּיחַ תְּפִלִּין:", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהֵנִיחַ אַחַת מֵהֶן אֲבָל אִם הֵנִיחַ שְׁתֵּיהֶן מְבָרֵךְ בְּרָכָה אַחַת וְהִיא לְהַנִּיחַ תְּפִלִּין. וְקוֹשֵׁר שֶׁל יָד וְאַחַר כָּךְ מֵנִיחַ שֶׁל רֹאשׁ. וּכְשֶׁהוּא חוֹלֵץ חוֹלֵץ שֶׁל רֹאשׁ וְאַחַר כָּךְ חוֹלֵץ שֶׁל יָד:", + "מִי שֶׁבֵּרֵךְ לְהַנִּיחַ תְּפִלִּין וְקָשַׁר תְּפִלִּין שֶׁל יָד אָסוּר לוֹ לְסַפֵּר וַאֲפִלּוּ לְהָשִׁיב שָׁלוֹם לְרַבּוֹ עַד שֶׁיָּנִיחַ שֶׁל רֹאשׁ. וְאִם שָׂח הֲרֵי זוֹ עֲבֵרָה וְצָרִיךְ לְבָרֵךְ בְּרָכָה שְׁנִיָּה עַל מִצְוַת תְּפִלִּין וְאַחַר כָּךְ מֵנִיחַ שֶׁל רֹאשׁ:", + "תְּפִלִּין כָּל זְמַן שֶׁמְּנִיחָן מְבָרֵךְ עֲלֵיהֶן וַאֲפִלּוּ חוֹלֵץ וְלוֹבֵשׁ כַּמָּה פְּעָמִים בְּיוֹם. וְכָל הַמִּצְווֹת כֻּלָּן מְבָרֵךְ עֲלֵיהֶם קֹדֶם לַעֲשִׂיָּתָן. לְפִיכָךְ צָרִיךְ לְבָרֵךְ עַל הַתְּפִלָּה שֶׁל יָד אַחַר הֲנָחָה עַל הַקִּבֹּרֶת קֹדֶם קְשִׁירָתָן. שֶׁקְּשִׁירָתָן זוֹ הִיא עֲשִׂיָּתָן:", + "כְּשֶׁחוֹלֵץ אָדָם תְּפִלָּיו לְהַצְנִיעָן בִּכְלִי לֹא יַנִּיחַ שֶׁל יָד מִלְּמַטָּה וְשֶׁל רֹאשׁ מִלְּמַעְלָה מִפְּנֵי שֶׁבְּשָׁעָה שֶׁהוּא רוֹצֶה לְלָבְשָׁן יִפְגַּע בְּשֶׁל רֹאשׁ תְּחִלָּה וְנִמְצָא שֶׁמַּנִּיחָהּ וּמוֹצִיא שֶׁל יָד לְפִי שֶׁאֵין לוֹבְשִׁין שֶׁל רֹאשׁ קֹדֶם שֶׁל יָד. וְאָסוּר לָאָדָם לְהַנִּיחַ מִצְוָה וְלַעֲבֹר מִמֶּנָּה לְמִצְוָה אַחֶרֶת אֶלָּא מִצְוָה שֶׁתָּבוֹא לְיָדוֹ שֶׁל אָדָם בַּתְּחִלָּה בָּהּ הוּא מִתְעַסֵּק. לְפִיכָךְ צָרִיךְ לְהַנִּיחַ שֶׁל יָד לְמַעְלָה כְּדֵי שֶׁיִּפְגַּע בָּהּ תְּחִלָּה וְיִלְבַּשׁ עַל הַסֵּדֶר:", + "כְּלִי שֶׁהֱכִינוֹ לְהַנִּיחַ בּוֹ תְּפִלִּין וְהִנִּיחָם בּוֹ נִתְקַדֵּשׁ וְאָסוּר לְהִשְׁתַּמֵּשׁ בּוֹ בְּדִבְרֵי חֹל. הֱכִינוֹ וְלֹא הִנִּיחַ בּוֹ אוֹ שֶׁהִנִּיחַ בּוֹ עַרְאַי וְלֹא הֱכִינוֹ לֹא נִתְקַדֵּשׁ וַהֲרֵי הוּא חֹל כְּמוֹ שֶׁהָיָה. וְאָסוּר לִתְלוֹת אֶת הַתְּפִלִּין בֵּין בָּרְצוּעָה בֵּין בַּתְּפִלָּה עַצְמָהּ אֲבָל תּוֹלֶה הוּא אֶת הַכִּיס שֶׁהַתְּפִלִּין מֻנָּחִין בּוֹ:", + "זְמַן הֲנָחַת הַתְּפִלִּין בַּיּוֹם וְלֹא בַּלַּיְלָה שֶׁנֶּאֱמַר (שמות יג י) ״מִיָּמִים יָמִימָה״. (שמות יג י) ״חֻקָּה״ זוֹ הִיא מִצְוַת תְּפִלִּין. וְכֵן שַׁבָּתוֹת וְיָמִים טוֹבִים אֵינָן זְמַן תְּפִלִּין שֶׁנֶּאֱמַר (שמות יג טז) ״וְהָיָה לְאוֹת״ וְשַׁבָּתוֹת וְיָמִים טוֹבִים הֵן עַצְמָן אוֹת. וּמֵאֵימָתַי זְמַן הֲנָחָתָן מִשֶּׁיִּרְאֶה אֶת חֲבֵרוֹ בְּרִחוּק אַרְבַּע אַמּוֹת וְיַכִּירֵהוּ, עַד שֶׁתִּשְׁקַע הַחַמָּה:", + "מִי שֶׁהֵנִיחַ תְּפִלִּין קֹדֶם שֶׁתִּשְׁקַע הַחַמָּה וְחָשְׁכָה עָלָיו אֲפִלּוּ הֵן עָלָיו כָּל הַלַּיְלָה מֻתָּר. וְאֵין מוֹרִין דָּבָר זֶה לָרַבִּים אֶלָּא מְלַמְּדִין אֶת הַכּל שֶׁלֹּא יָנִיחוּ תְּפִלִּין עֲלֵיהֶן בַּלַּיְלָה אֶלָּא יַחְלְצוּ אוֹתָן מִשֶּׁתִּשְׁקַע הַחַמָּה. וְכָל הַמֵּנִיחַ תְּפִלִּין לְכַתְּחִלָּה אַחַר שֶׁתִּשְׁקַע הַחַמָּה עוֹבֵר בְּלָאו שֶׁנֶּאֱמַר (שמות יג י) ״וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת״ וְגוֹ׳‎ (שמות יג י) ״מִיָּמִים יָמִימָה״:", + "הָיָה בָּא בַּדֶּרֶךְ וּתְפִלִּין בְּרֹאשׁוֹ וְשָׁקְעָה עָלָיו הַחַמָּה וְקָדַשׁ הַיּוֹם מַנִּיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁהוּא מַגִּיעַ לְבֵיתוֹ וְחוֹלֵץ. הָיָה יוֹשֵׁב בְּבֵית הַמִּדְרָשׁ וּתְפִלִּין בְּרֹאשׁוֹ וְקָדַשׁ עָלָיו הַיּוֹם מַנִּיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁמַּגִּיעַ לְבֵיתוֹ וְחוֹלֵץ. וְאִם יֵשׁ בַּיִת סָמוּךְ לַחוֹמָה שֶׁמִּשְׁתַּמְּרִין בּוֹ מַנִּיחָן שָׁם. וְאִם לֹא חָלַץ תְּפִלָּיו מִשֶּׁשָּׁקְעָה הַחַמָּה מִפְּנֵי שֶׁלֹּא הָיָה לוֹ מָקוֹם לְשָׁמְרָן וְנִמְצָאוּ עָלָיו כְּדֵי לְשָׁמְרָן מֻתָּר:", + "כָּל הַפָּטוּר מִקְּרִיאַת שְׁמַע פָּטוּר מִתְּפִלִּין. קָטָן שֶׁיּוֹדֵעַ לִשְׁמֹר תְּפִלָּיו אָבִיו לוֹקֵחַ לוֹ תְּפִלִּין כְּדֵי לְחַנְּכוֹ בְּמִצְווֹת. חוֹלֵי מֵעַיִם וְכָל מִי שֶׁלֹּא יָכוֹל לִשְׁמֹר אֶת נְקָבָיו אֶלָּא בְּצַעַר פָּטוּר מִן הַתְּפִלִּין. וְכָל הַטְּמֵאִים כֻּלָּן חַיָּבִין בִּתְפִלִּין כִּטְהוֹרִים. מִצְטַעֵר וּמִי שֶׁאֵין דַּעְתּוֹ מְיֻשֶּׁבֶת וּנְכוֹנָה עָלָיו פָּטוּר מִן הַתְּפִלִּין שֶׁהַמֵּנִיחַ תְּפִלִּין אָסוּר לוֹ לְהַסִּיחַ דַּעְתּוֹ מֵהֶן. כֹּהֲנִים בִּשְׁעַת הָעֲבוֹדָה וְהַלְוִיִּם בְּשָׁעָה שֶׁאוֹמְרִים הַשִּׁיר עַל הַדּוּכָן וְיִשְׂרָאֵל בְּשָׁעָה שֶׁעוֹמְדִים בַּמִּקְדָּשׁ פְּטוּרִין מִן הַתְּפִלָּה וּמִן הַתְּפִלִּין:", + "חַיָּב אָדָם לְמַשְׁמֵשׁ בִּתְפִלָּיו כָּל זְמַן שֶׁהֵם עָלָיו שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מֵהֶם אֲפִלּוּ רֶגַע אֶחָד. שֶׁקְּדֻשָּׁתָן גְּדוֹלָה מִקְּדֻשַּׁת הַצִּיץ. שֶׁהַצִּיץ אֵין בּוֹ אֶלָּא שֵׁם אֶחָד וְאֵלּוּ יֵשׁ בָּהֶם אֶחָד וְעֶשְׂרִים שֵׁם שֶׁל יוּ״ד הֵ״א בְּשֶׁל רֹאשׁ וּכְמוֹתָן בְּשֶׁל יָד:", + "תְּפִלִּין צְרִיכִין גּוּף נָקִי שֶׁיִּזָּהֵר שֶׁלֹּא תֵּצֵא מִמֶּנּוּ רוּחַ מִלְּמַטָּה כָּל זְמַן שֶׁהֵם עָלָיו. לְפִיכָךְ אָסוּר לִישָׁן בָּהֶם לֹא שְׁנַת קֶבַע וְלֹא שְׁנַת עַרְאַי אֶלָּא אִם הִנִּיחַ עֲלֵיהֶן סוּדָר וְלֹא הָיְתָה עִמּוֹ אִשָּׁה יָשֵׁן בָּהֶם שְׁנַת עַרְאַי. וכֵּיצַד הוּא עוֹשֶׂה. מַנִּיחַ רֹאשׁוֹ בֵּין בִּרְכָּיו וְהוּא יוֹשֵׁב וְיָשֵׁן:", + "הָיוּ תְּפִלָּיו כְּרוּכִין בְּיָדוֹ מֻתָּר לִישֹׁן בָּהֶם אֲפִלּוּ שְׁנַת קֶבַע. וְאֵינוֹ אוֹכֵל בָּהֶם אֶלָּא אֲכִילַת עַרְאַי. אֲבָל אִם נִכְנַס לִסְעֻדַּת קֶבַע חוֹלְצָן וּמַנִּיחָן עַל שֻׁלְחָנוֹ עַד שֶׁיִּטּל יָדָיו וְאַחַר כָּךְ יְנִיחֵם וִיבָרֵךְ עַל מְזוֹנוֹ וְהוּא לָבוּשׁ בָּהֶן:", + "הָיָה לָבוּשׁ תְּפִלִּין וְהֻצְרַךְ לְבֵית הַכִּסֵּא לֹא יַנִּיחַ הַתְּפִלִּין בַּחוֹרִין הַסְּמוּכִין לִרְשׁוּת הָרַבִּים וְיִכָּנֵס שֶׁמָּא יִטְּלוּם עוֹבְרֵי דְּרָכִים. כֵּיצַד יַעֲשֶׂה. אֲפִלּוּ הֻצְרַךְ לְהַשְׁתִּין מַיִם חוֹלֵץ תְּפִלָּיו בְּרִחוּק אַרְבַּע אַמּוֹת וְגוֹלְלָן בְּבִגְדוֹ כְּמִין סֵפֶר תּוֹרָה וְאוֹחֲזָן בִּימִינוֹ כְּנֶגֶד לִבּוֹ. וְיִזָּהֵר כְּדֵי שֶׁלֹּא תְּהֵא רְצוּעָה יוֹצֵאת מִתַּחַת יָדוֹ טֶפַח. וְנִכְנָס וְעוֹשֶׂה צְרָכָיו. וּכְשֶׁיֵּצֵא מַרְחִיק אַרְבַּע אַמּוֹת מִבֵּית הַכִּסֵּא וְלוֹבְשָׁן:", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּבֵית הַכִּסֵּא הַקָּבוּעַ שֶׁאֵין נִיצוֹצוֹת נִתָּזוֹת עָלָיו. אֲבָל בֵּית הַכִּסֵּא עַרְאַי לֹא יִכָּנֵס בָּהֶן כְּשֶׁהֵם גְּלוּלִים אֶלָּא חוֹלֵץ אוֹתָן וְנוֹתְנָן לַחֲבֵרוֹ לְשָׁמְרָן. וְאֵין מֵי רַגְלַיִם כָּלִין אֲפִלּוּ בְּבֵית הַכִּסֵּא קָבוּעַ אֶלָּא בִּישִׁיבָה. וְאִם הָיָה עָפָר תָּחוּחַ אֲפִלּוּ בַּעֲמִידָה. הָיָה בְּמָקוֹם קָשֶׁה יַעֲמֹד בִּמְקוֹם מִדְרוֹן כְּדֵי שֶׁלֹּא יִנָּתְזוּ נִיצוֹצוֹת עָלָיו:", + "הָיָה לָבוּשׁ בִּתְפִלִּין וְהֻצְרַךְ לְבֵית הַכִּסֵּא לְעֵת עֶרֶב וְלֹא נִשְׁאַר מִן הַיּוֹם כְּדֵי לְלָבְשָׁן אַחַר שֶׁיֵּצֵא לֹא יִכָּנֵס בָּהֶם גְּלוּלִים בְּבִגְדוֹ וַאֲפִלּוּ לְהַשְׁתִּין מַיִם בְּבֵית הַכִּסֵּא קָבוּעַ. אֶלָּא כֵּיצַד יַעֲשֶׂה. חוֹלְצָן וּמַנִּיחָן בְּכֶלְיָן אִם הָיָה בּוֹ טֶפַח אוֹ בִּכְלִי שֶׁאֵינוֹ כֶּלְיָן אַף עַל פִּי שֶׁאֵין בּוֹ טֶפַח וְאוֹחֵז הַכְּלִי בְּיָדוֹ וְנִכְנָס. וְכֵן אִם הֻצְרַךְ בַּלַּיְלָה מַנִּיחָן בִּכְלִי וְאוֹחֵז הַכְּלִי בְּיָדוֹ וְנִכְנָס:", + "שָׁכַח וְנִכְנַס לְבֵית הַכִּסֵּא וְהוּא לָבוּשׁ תְּפִלִּין מֵנִיחַ יָדוֹ עֲלֵיהֶן עַד שֶׁיִּגְמֹר עַמּוּד רִאשׁוֹן וְיוֹצֵא וְחוֹלֵץ. אַחַר כָּךְ נִכְנָס וְעוֹשֶׂה צְרָכָיו. שֶׁאִם יַפְסִיק בְּעַמּוּד רִאשׁוֹן בֵּין בִּגְדוֹלִים בֵּין בִּקְטַנִּים יָבוֹא לִידֵי חֳלָאִים שֶׁיֵּשׁ בָּהֶן סַכָּנָה גְּדוֹלָה:", + "שָׁכַח וְשִׁמֵּשׁ מִטָּתוֹ בִּתְפִלִּין הֲרֵי זֶה לֹא יֹאחַז לֹא בָּרְצוּעָה וְלֹא בַּקְּצִיצָה עַד שֶׁיִּטּל יָדָיו וְיִטְּלֵם מִפְּנֵי שֶׁהַיָּדַיִם עַסְקָנִיּוֹת:", + "הַנִּכְנָס לְבֵית הַמֶּרְחָץ מָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִין לְבוּשִׁין מֻתָּר לְהַנִּיחַ תְּפִלִּין. וּמָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִין שָׁם מִקְצָתָן עֲרוּמִים וּמִקְצָתָן לְבוּשִׁין אֵינוֹ חוֹלֵץ תְּפִלָּיו וְאֵינוֹ מֵנִיחַ שָׁם תְּפִלִּין לְכַתְּחִלָּה. וּמָקוֹם שֶׁבְּנֵי אָדָם עוֹמְדִים עֲרוּמִים חוֹלֵץ תְּפִלָּיו וְאֵין צָרִיךְ לוֹמַר שֶׁאֵינוֹ מֵנִיחַ:", + "לֹא יְהַלֵּךְ אָדָם בְּבֵית הַקְּבָרוֹת וּתְפִלִּין בְּרֹאשׁוֹ. וַאֲפִלּוּ בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל מֵת אוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל קֶבֶר צָרִיךְ לַחֲלֹץ תְּפִלָּיו עַד שֶׁיַּרְחִיק אַרְבַּע אַמּוֹת. וְלֹא יִלְבַּשׁ אָדָם תְּפִלִּין עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ וְיִלְבַּשׁ בְּגָדָיו. הַנּוֹשֵׂא מַשּׂאוֹי עַל רֹאשׁוֹ חוֹלֵץ תְּפִלָּיו שֶׁל רֹאשׁ עַד שֶׁיָּסִיר הַמַּשּׂאוֹי מֵעָלָיו וַאֲפִלּוּ מִטְפַּחַת אָסוּר לְהַנִּיחַ עַל הָרֹאשׁ שֶׁיֵּשׁ בּוֹ תְּפִלִּין. אֲבָל צוֹנֵף הוּא מִצְנַפְתּוֹ עַל תְּפִלָּיו:", + "בַּיִת שֶׁיֵּשׁ בּוֹ תְּפִלִּין אוֹ סֵפֶר תּוֹרָה אָסוּר לְשַׁמֵּשׁ בּוֹ מִטָּתוֹ עַד שֶׁיּוֹצִיאֵם אוֹ יַנִּיחֵם בִּכְלִי וְיַנִּיחַ הַכְּלִי בִּכְלִי אַחֵר שֶׁאֵינוֹ כֶּלְיָן. אֲבָל אִם הָיָה הַכְּלִי הַשֵּׁנִי מְזֻמָּן לָהֶם אֲפִלּוּ עֲשָׂרָה כֵּלִים כִּכְלִי אֶחָד הֵן חֲשׁוּבִין. וְאִם הִנִּיחָן כְּלִי בְּתוֹךְ כְּלִי מֻתָּר לְהַנִּיחָן תַּחַת מְרַאֲשֹׁתָיו בֵּין כַּר לְכֶסֶת שֶׁלֹּא כְּנֶגֶד רֹאשׁוֹ כְּדֵי לְשָׁמְרָן וַאֲפִלּוּ אִשְׁתּוֹ עִמּוֹ בַּמִּטָּה:", + "קְדֻשַּׁת תְּפִלִּין קְדֻשָּׁתָן גְּדוֹלָה הִיא. שֶׁכָּל זְמַן שֶׁהַתְּפִלִּין בְּרֹאשׁוֹ שֶׁל אָדָם וְעַל זְרוֹעוֹ הוּא עָנָו וִירֵא שָׁמַיִם וְאֵינוֹ נִמְשָׁךְ בִּשְׂחוֹק וּבְשִׂיחָה בְּטֵלָה וְאֵינוֹ מְהַרְהֵר מַחֲשָׁבוֹת רָעוֹת אֶלָּא מְפַנֶּה לִבּוֹ בְּדִבְרֵי הָאֱמֶת וְהַצֶּדֶק. לְפִיכָךְ צָרִיךְ אָדָם לְהִשְׁתַּדֵּל לִהְיוֹתָן עָלָיו כָּל הַיּוֹם שֶׁמִּצְוָתָן כָּךְ הִיא. אָמְרוּ עָלָיו עַל רַב תַּלְמִידוֹ שֶׁל רַבֵּנוּ הַקָּדוֹשׁ שֶׁכָּל יָמָיו לֹא רָאוּהוּ שֶׁהָלַךְ אַרְבַּע אַמּוֹת בְּלֹא תּוֹרָה אוֹ בְּלֹא צִיצִית אוֹ בְּלֹא תְּפִלִּין:", + "אַף עַל פִּי שֶׁמִּצְוָתָן לְלָבְשָׁן כָּל הַיּוֹם, בִּשְׁעַת תְּפִלָּה יוֹתֵר מִן הַכּל. אָמְרוּ חֲכָמִים כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע בְּלֹא תְּפִלִּין כְּאִלּוּ מֵעִיד עֵדוּת שֶׁקֶר בְּעַצְמוֹ. וְכָל שֶׁאֵינוֹ מֵנִיחַ תְּפִלִּין עוֹבֵר בִּשְׁמוֹנָה עֲשֵׂה שֶׁהֲרֵי בְּאַרְבַּע פָּרָשִׁיּוֹת צִוָּה עַל תְּפִלִּין שֶׁל רֹאשׁ וְעַל תְּפִלִּין שֶׁל יָד. וְכָל הָרָגִיל בִּתְפִלִּין מַאֲרִיךְ יָמִים שֶׁנֶּאֱמַר (ישעיהו לח טז) ״ה׳‎ עֲלֵיהֶם יִחְיוּ״: " + ], + [ + "כֵּיצַד כּוֹתְבִין אֶת הַמְּזוּזָה. כּוֹתְבִין שְׁתֵּי פָּרָשִׁיּוֹת (דברים ו ד) ״שְׁמַע״ (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ עַל דַּף אֶחָד בִּירִיעָה אַחַת וְעוֹשֶׂה לָהּ רֶוַח מִלְּמַטָּה וְרֶוַח מִלְּמַעְלָה כְּמוֹ חֲצִי צִפֹּרֶן. וְאִם כְּתָבָהּ בִּשְׁנַיִם אוֹ בִּשְׁלֹשָׁה דַּפִּין כְּשֵׁרָה. וּבִלְבַד שֶׁלֹּא יַעֲשֶׂנָּה כְּזָנָב אוֹ כְּמוֹ עִגּוּל אוֹ כְּקוּבָּה וְאִם עָשָׂה כְּאַחַת מֵאֵלֶּה פְּסוּלָה. כְּתָבָהּ שֶׁלֹּא עַל הַסֵּדֶר כְּגוֹן שֶׁהִקְדִּים פָּרָשָׁה לְפָרָשָׁה פְּסוּלָה. כְּתָבָהּ בִּשְׁנֵי עוֹרוֹת אַף עַל פִּי שֶׁתְּפָרָן פְּסוּלָה. סֵפֶר תּוֹרָה שֶׁבָּלָה וּתְפִלִּין שֶׁבָּלוּ אֵין עוֹשִׂין מֵהֶן מְזוּזָה. וְלֹא מִן הַגִּלְיוֹנִים שֶׁל סֵפֶר תּוֹרָה אֵין כּוֹתְבִין עָלָיו מְזוּזָה לְפִי שֶׁאֵין מוֹרִידִין מִקְּדֻשָּׁה חֲמוּרָה לִקְדֻשָּׁה קַלָּה: ", + "וּמִצְוָה לַעֲשׂוֹת רֶוַח שֶׁבֵּין פָּרָשַׁת (דברים ו ד) ״שְׁמַע״ לִ (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ״ פָּרָשָׁה סְתוּמָה. וְאִם עָשָׂה אוֹתָהּ פְּתוּחָה כְּשֵׁרָה לְפִי שֶׁאֵינָהּ סְמוּכָה לָהּ מִן הַתּוֹרָה. וְצָרִיךְ לְהִזָּהֵר בְּתָגִין שֶׁבָּהּ. וְאֵלּוּ הֵן הַתָּגִין שֶׁעוֹשִׂין בַּמְּזוּזָה: ", + "פָּרָשָׁה רִאשׁוֹנָה יֵשׁ בָּהּ שֶׁבַע אוֹתִיּוֹת עַל כָּל אוֹת מֵהֶן שְׁלֹשָׁה זַיִנִּי״ן. וְאֵלּוּ הֵן. שִׁי״ן עַיִ״ן שֶׁל (דברים ו ד) ״שְׁמַע״ וְנוּ״ן דְּ(דברים ו ה) ״נַפְשְׁךָ״ וּתְרֵי זַיִנִּי״ן שֶׁל מְזוּזֹת וּתְרֵי טֵיתִי״ן שֶׁל (דברים ו ח) ״טֹטָפֹת״. וּפָרָשָׁה שְׁנִיָּה יֵשׁ בָּהּ שֵׁשׁ אוֹתִיּוֹת עַל כָּל אוֹת מֵהֶן שְׁלֹשָׁה זַיִנִּי״ן. וְאֵלּוּ הֵן. גִּימֶ״ל שֶׁל (דברים יא יד) ״דְגָנֶךָ״ וּתְרֵי זַיִנִּי״ן שֶׁל (דברים ו ט) ״מְזוּזוֹת״ וּתְרֵי טֵיתִי״ן שֶׁל טֹטָפוֹת וְצַדִּי״ק שֶׁל (דברים יא כא) ״הָאָרֶץ״. וְאִם לֹא עָשָׂה תָּגִין אוֹ שֶׁהוֹסִיף בָּהֶן אוֹ גָּרַע מֵהֶן לֹא פָּסַל. וְאִם כְּתָבָהּ שֶׁלֹּא בְּשִׂרְטוּט אוֹ שֶׁלֹּא דִּקְדֵּק בְּמָלֵא וְחָסֵר אוֹ שֶׁהוֹסִיף מִבִּפְנִים אֲפִלּוּ אוֹת אַחַת הֲרֵי זוֹ פְּסוּלָה: ", + "מִנְהָג פָּשׁוּט שֶׁכּוֹתְבִים עַל הַמְּזוּזָה מִבַּחוּץ כְּנֶגֶד הָרֶוַח שֶׁבֵּין פָּרָשָׁה לְפָרָשָׁה שַׁדַּי וְאֵין בָּזֶה הֶפְסֵד לְפִי שֶׁהוּא מִבַּחוּץ. אֲבָל אֵלּוּ שֶׁכּוֹתְבִין מִבִּפְנִים שְׁמוֹת הַמַּלְאָכִים אוֹ שֵׁמוֹת קְדוֹשִׁים אוֹ פָּסוּק אוֹ חוֹתָמוֹת הֲרֵי הֵן בִּכְלַל מִי שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. שֶׁאֵלּוּ הַטִּפְּשִׁים לֹא דַּי לָהֶם שֶׁבִּטְּלוּ הַמִּצְוָה אֶלָּא שֶׁעָשׂוּ מִצְוָה גְּדוֹלָה שֶׁהִיא יִחוּד הַשֵּׁם שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאַהֲבָתוֹ וַעֲבוֹדָתוֹ כְּאִלּוּ הוּא קָמֵעַ שֶׁל הֲנָיַת עַצְמָן כְּמוֹ שֶׁעָלָה עַל לִבָּם הַסָּכָל שֶׁזֶּהוּ דָּבָר הַמְהַנֶּה בְּהַבְלֵי הָעוֹלָם:", + "וּמִצְוָה לִכְתֹּב (דברים יא כא) ״עַל הָאָרֶץ״ בְּשִׁיטָה אַחֲרוֹנָה בֵּין בְּרֹאשׁ בֵּין (בְּאֶמְצַע) הַשִּׁיטָה. וְנָהֲגוּ כָּל הַסּוֹפְרִים לִכְתֹּב אוֹתָהּ בִּשְׁתַּיִם וְעֶשְׂרִים שִׁיטוֹת וְעַל הָאָרֶץ בְּרֹאשׁ שִׁיטָה אַחֲרוֹנָה. וְאֵלּוּ הֵן הָאוֹתִיּוֹת שֶׁבְּרֹאשׁ כָּל שִׁיטָה וְשִׁיטָה עַל הַסֵּדֶר. שְׁמַע. ה׳‎. הַדְּבָרִים. לְבָנֶיךָ. וּבְשָׁכְבְּךָ. בֵּין. וְהָיָה. מִצְוָה. בְּכָל. יוֹרֶה. עֵשֶׂב. פֶּן. וְהִשְׁתַּחֲוִיתֶם. הַשָּׁמַיִם. וַאֲבַדְתֶּם. וְשַׂמְתֶּם. אֹתָם. אֹתָם. בַּדֶּרֶךְ. וּבִשְׁעָרֶיךָ. אֲשֶׁר. עַל הָאָרֶץ: ", + "כְּשֶׁכּוֹפְלִין אוֹתָהּ גּוֹלְלִין אוֹתָהּ מִסּוֹף הַשִּׁיטָה לִתְחִלָּתָהּ עַד שֶׁתִּמְצָא כְּשֶׁיִּפְתַּח הַקּוֹרֵא לִקְרוֹת יִקְרָא מֵרֹאשׁ הַשִּׁיטָה לְסוֹפָהּ. וְאַחַר שֶׁגּוֹלְלָהּ מַנִּיחָהּ בִּשְׁפוֹפֶרֶת שֶׁל קָנֶה אוֹ שֶׁל עֵץ אוֹ שֶׁל כָּל דָּבָר וּמְחַבֵּר אוֹתָהּ אֶל מְזוּזַת הַפֶּתַח בְּמַסְמֵר אוֹ חוֹפֵר בִּמְזוּזַת הַפֶּתַח וּמַכְנִיס בָּהּ הַמְּזוּזָה:", + "וְקֹדֶם שֶׁיִּקְבָּעֶנָּה בִּמְזוּזַת הַפֶּתַח מְבָרֵךְ תְּחִלָּה. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִקְבֹּעַ מְזוּזָה. וְאֵינוֹ מְבָרֵךְ בִּשְׁעַת כְּתִיבָתָהּ שֶׁקְּבִיעָתָהּ זוֹ הִיא הַמִּצְוָה:", + "תְּלָאָהּ בְּמַקֵּל פְּסוּלָה שֶׁאֵין זוֹ קְבוּעָה. הִנִּיחָהּ אַחֲרֵי הַדֶּלֶת לֹא עָשָׂה כְּלוּם. חָפַר בִּמְזוּזַת הַפֶּתַח וְהִכְנִיס הַמְּזוּזָה כְּמוֹ נֶגֶר וְהִיא כִּבְרִיחַ הַקְּרָשִׁים בַּטַּבָּעוֹת פְּסוּלָה. הֶעֱמִיק לָהּ טֶפַח פְּסוּלָה. חָתַךְ קָנֶה וְהִכְנִיס בּוֹ מְזוּזָה וְאַחַר כָּךְ חִבֵּר הַקָּנֶה אֶל קָנִים אֲחֵרִים וְהֶעֱמִיד מִן הַכּל מְזוּזַת הַפֶּתַח פְּסוּלָה מִפְּנֵי שֶׁקָּדְמָה קְבִיעַת הַמְּזוּזָה לַעֲשִׂיַּת מְזוּזַת הַפֶּתַח:", + "מְזוּזַת הַיָּחִיד נִבְדֶּקֶת פַּעֲמַיִם בְּשָׁבוּעַ. וּמְזוּזַת רַבִּים פַּעֲמַיִם בְּיוֹבֵל. שֶׁמָּא נִקְרְעָה מִמֶּנָּה אוֹת אַחַת אוֹ נִמְחֲקָה מִפְּנֵי שֶׁהִיא קְבוּעָה בַּכְּתָלִים מַרְקֶבֶת:", + "הַכּל חַיָּבִין בִּמְזוּזָה אֲפִלּוּ נָשִׁים וַעֲבָדִים. וּמְחַנְּכִים אֶת הַקְּטַנִּים לַעֲשׂוֹת מְזוּזָה לְבָתֵּיהֶם. הַשּׂוֹכֵר בַּיִת בְּחוּצָה לָאָרֶץ וְהַדָּר בְּפֻנְדָּק בְּאֶרֶץ יִשְׂרָאֵל פָּטוּר מִן הַמְּזוּזָה שְׁלֹשִׁים יוֹם. אֲבָל הַשּׂוֹכֵר בַּיִת בְּאֶרֶץ יִשְׂרָאֵל חַיָּב בִּמְזוּזָה מִיָּד:", + "הַמַּשְׂכִּיר בַּיִת לַחֲבֵרוֹ עַל הַשּׂוֹכֵר לְהָבִיא מְזוּזָה וְלִקְבֹּעַ אוֹתָהּ אֲפִלּוּ הָיָה נוֹתֵן שָׂכָר עַל קְבִיעָתָהּ. מִפְּנֵי שֶׁהַמְּזוּזָה חוֹבַת הַדָּר הִיא וְאֵינָהּ חוֹבַת הַבַּיִת. וּכְשֶׁהוּא יוֹצֵא לֹא יִטְּלֶנָּה בְּיָדוֹ וְיֵצֵא. וְאִם הָיָה הַבַּיִת שֶׁל כּוּתִי הֲרֵי זֶה נוֹטְלָהּ כְּשֶׁיֵּצֵא:" + ], + [ + "עֲשָׂרָה תְּנָאִין יֵשׁ בַּבַּיִת וְאַחַר כָּךְ יִתְחַיֵּב הַדָּר בּוֹ לַעֲשׂוֹת לוֹ מְזוּזָה. וְאִם חָסֵר תְּנַאי אֶחָד מֵהֶן פָּטוּר מִן הַמְּזוּזָה. וְאֵלּוּ הֵן. שֶׁיִּהְיֶה בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת אוֹ יָתֵר. וְשֶׁתִּהְיֶינָה לוֹ שְׁתֵּי מְזוּזוֹת. וְיִהְיֶה לוֹ מַשְׁקוֹף. וְתִהְיֶה לוֹ תִּקְרָה. וְיִהְיוּ לוֹ דְּלָתוֹת. וְיִהְיֶה הַשַּׁעַר גָּבוֹהַּ עֲשָׂרָה טְפָחִים אוֹ יוֹתֵר. וְיִהְיֶה הַבַּיִת חֹל. וְיִהְיֶה עָשׂוּי לְדִירַת אָדָם. וְעָשׂוּי לְדִירַת כָּבוֹד. וְעָשׂוּי לְדִירַת קֶבַע:", + "בַּיִת שֶׁאֵין לוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת פָּטוּר מִן הַמְּזוּזָה. וְאִם יֵשׁ בּוֹ כְּדֵי לְרַבֵּעַ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת בְּשָׁוֶה אַף עַל פִּי שֶׁהוּא עָגל אוֹ בַּעַל חָמֵשׁ זָוִיּוֹת וְאֵין צָרִיךְ לוֹמַר שֶׁאִם הָיָה אָרְכּוֹ יָתֵר עַל רָחְבּוֹ הוֹאִיל וְיֵשׁ בּוֹ לְרַבֵּעַ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת חַיָּב בִּמְזוּזָה:", + "אַכְסַדְרָה וְהוּא הַמָּקוֹם שֶׁיֵּשׁ לוֹ שְׁלֹשָׁה כְּתָלִים וְתִקְרָה אַף עַל פִּי שֶׁיֵּשׁ לָהּ שְׁנֵי פַּצִּימִין בְּרוּחַ רְבִיעִית פְּטוּרָה מִן הַמְּזוּזָה. מִפְּנֵי שֶׁהַפַּצִּימִין לְהַעֲמִיד הַתִּקְרָה הֵם עֲשׂוּיִים וְלֹא מִשּׁוּם מְזוּזוֹת נַעֲשׂוּ. וְכֵן הַתִּקְרָה שֶׁאֵין לָהּ כְּתָלִים אֶלָּא עוֹמֶדֶת עַל עַמּוּדִים מִכָּאן וּמִכָּאן אַף עַל פִּי שֶׁהִיא כְּתַבְנִית בַּיִת פְּטוּרָה לְפִי שֶׁאֵין לָהּ מְזוּזוֹת. שֶׁאֵלּוּ הָעַמּוּדִים לְהַעֲמִיד הַתִּקְרָה הֵן עֲשׂוּיִין:", + "בַּיִת שֶׁיֵּשׁ לוֹ מְזוּזָה מִכָּאן וּמִכָּאן וְכִפָּה כְּמִין קֶשֶׁת עַל שְׁתֵּי הַמְּזוּזוֹת בִּמְקוֹם הַמַּשְׁקוֹף. אִם יֵשׁ בְּגֹבַהּ הַמְּזוּזוֹת עֲשָׂרָה טְפָחִים אוֹ יָתֵר חַיָּב בִּמְזוּזָה. וְאִם אֵין בָּהֶן עֲשָׂרָה טְפָחִים פְּטוּרִין מִפְּנֵי שֶׁאֵין לוֹ מַשְׁקוֹף:", + "בַּיִת שֶׁאֵין לוֹ תִּקְרָה פָּטוּר מִן הַמְּזוּזָה. הָיָה מִקְצָתוֹ מְקֹרֶה וּמִקְצָתוֹ אֵינוֹ מְקֹרֶה יֵרָאֶה לִי שֶׁאִם הָיָה הַקֵּרוּי כְּנֶגֶד הַפֶּתַח שֶׁהוּא חַיָּב בִּמְזוּזָה וּמַעֲמִידִין הַדְּלָתוֹת וְאַחַר כָּךְ קוֹבְעִין אֶת הַמְּזוּזָה:", + "הַר הַבַּיִת הַלְּשָׁכוֹת וְהָעֲזָרוֹת וּבָתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת שֶׁאֵין בָּהֶן בֵּית דִּירָה פְּטוּרִין לְפִי שֶׁהֵן קֹדֶשׁ. בֵּית הַכְּנֶסֶת שֶׁל כְּפָרִים שֶׁהָאוֹרְחִין דָּרִין בּוֹ חַיָּב בִּמְזוּזָה. וְכֵן בֵּית הַכְּנֶסֶת שֶׁל כְּרַכִּין אִם הָיָה בּוֹ בֵּית דִּירָה חַיָּב. כָּל הַשְּׁעָרִים שֶׁהָיוּ בַּמִּקְדָּשׁ לֹא הָיָה לָהֶם מְזוּזוֹת חוּץ מִשַּׁעַר נִקָּנוֹר וְשֶׁלְּפָנִים מִמֶּנּוּ. וְשֶׁל לִשְׁכַּת פַּרְהֶדְרִין מִפְּנֵי שֶׁהַלִּשְׁכָּה הַזֹּאת הָיְתָה בֵּית דִּירָה לְכֹהֵן גָּדוֹל בְּשִׁבְעַת יְמֵי הַהַפְרָשָׁה:", + "בֵּית הַתֶּבֶן בֵּית הַבָּקָר בֵּית הָעֵצִים בֵּית אוֹצָרוֹת פְּטוּרִין מִן הַמְּזוּזָה, שֶׁנֶּאֱמַר בֵּיתֶךָ, בֵּיתְךָ הַמְיֻחָד לְךָ, פְּרַט לְאֵלּוּ וְכַיּוֹצֵא בָּהֶן. לְפִיכָךְ רֶפֶת הַבָּקָר שֶׁהַנָּשִׁים יוֹשְׁבוֹת בָּהּ וּמִתִקַשִּׁטוֹת בָּהּ חַיָּבוֹת בִּמִזוּזָה שֵׁהֲרֵי יֵשׁ בָּהּ יִחוּד לְדִירַת אָדָם. בֵּית שַׁעַר אַכְסַדְרָה וּמִרְפֶּסֶת וְהַגִּנָּה וְהַדִּיר פְּטוּרִין מִן הַמְּזוּזָה מִפְּנֵי שֶׁאֵינָם עֲשׂוּיִין לְדִירָה. אִם הָיוּ בָּתִּים הַחַיָּבִין בִּמְזוּזָה פְּתוּחִין לִמְקוֹמוֹת אֵלּוּ חַיָּבִין בִּמְזוּזָה:", + "לְפִיכָךְ אֶחָד שַׁעֲרֵי חֲצֵרוֹת וְאֶחָד שַׁעֲרֵי מְבוֹאוֹת וְאֶחָד שַׁעֲרֵי מְדִינוֹת וַעֲיָרוֹת הַכּל חַיָּבִים בִּמְזוּזָה שֶׁהֲרֵי הַבָּתִּים הַחַיָּבִין בִּמְזוּזָה פְּתוּחִין לְתוֹכָן. אֲפִלּוּ עֲשָׂרָה בָּתִּים זֶה פָּתוּחַ לְזֶה וְזֶה פָּתוּחַ לְזֶה הוֹאִיל וְהַפְּנִימִי חַיָּב בִּמְזוּזָה כֻּלָּן חַיָּבִין. וּמִפְּנֵי זֶה אָמְרוּ שַׁעַר הַפָּתוּחַ מִן הַגִּנָּה לֶחָצֵר חַיָּב בִּמְזוּזָה:", + "בֵּית הַכִּסֵּא וּבֵית הַמֶּרְחָץ וּבֵית הַטְּבִילָה וּבֵית הַבֻּרְסְקִי וְכַיּוֹצֵא בָּהֶם פְּטוּרִין מִן הַמְּזוּזָה לְפִי שֶׁאֵינָן עֲשׂוּיִין לְדִירַת כָּבוֹד. סֻכַּת חַג בֶּחָג וּבַיִת שֶׁבַּסְּפִינָה פְּטוּרִין מִן הַמְּזוּזָה לְפִי שֶׁאֵינָן עֲשׂוּיִין לְדִירַת קֶבַע. שְׁתֵּי סֻכּוֹת שֶׁל יוֹצְרִים זוֹ לְפָנִים מִזּוֹ הַחִיצוֹנָה פְּטוּרָה מִן הַמְּזוּזָה לְפִי שֶׁאֵינָהּ קְבוּעָה. הַחֲנֻיּוֹת שֶׁבַּשְּׁוָקִים פְּטוּרִין מִפְּנֵי שֶׁאֵינָן קְבוּעִים לְדִירָה:", + "בַּיִת שֶׁיֵּשׁ לוֹ פְּתָחִים הַרְבֵּה אַף עַל פִּי שֶׁאֵינוֹ רָגִיל לָצֵאת וְלָבוֹא אֶלָּא בְּאַחַת מֵהֶן חַיָּב לַעֲשׂוֹת מְזוּזָה בְּכָל פֶּתַח וּפֶתַח. פֶּתַח קָטָן שֶׁבֵּין בַּיִת לַעֲלִיָּה חַיָּב בִּמְזוּזָה. חֶדֶר שֶׁבַּבַּיִת אֲפִלּוּ חֶדֶר בְּחֶדֶר חַיָּב לַעֲשׂוֹת מְזוּזָה עַל שַׁעַר הַחֶדֶר הַפְּנִימִי וְעַל שַׁעַר הַחֶדֶר הַחִיצוֹן וְעַל שַׁעַר הַבַּיִת שֶׁכֻּלָּן עֲשׂוּיִין לְדִירָה וּקְבוּעִין:", + "פֶּתַח שֶׁבֵּין בֵּית הַמִּדְרָשׁ אוֹ בֵּין בֵּית הַכְּנֶסֶת וּבֵיתוֹ אִם רָגִיל לָצֵאת וְלָבוֹא בְּאוֹתוֹ הַפֶּתַח חַיָּב בִּמְזוּזָה. פֶּתַח שֶׁבֵּין שְׁנֵי בָּתִּים הוֹלְכִין אַחַר הַצִּיר שֶׁל דֶּלֶת, מָקוֹם שֶׁהַצִּיר נִרְאֶה עִמּוֹ שָׁם קוֹבְעִים אֶת הַמְּזוּזָה:", + "וְהֵיכָן קוֹבְעִים אֶת הַמְּזוּזָה. בְּתוֹךְ חָלָל שֶׁל פָּתַח בַּטֶּפַח הַסָּמוּךְ לַחוּץ בִּתְחִלַּת שְׁלִישׁ הָעֶלְיוֹן שֶׁל גֹּבַהּ הַשַּׁעַר. וְאִם קְבָעָהּ לְמַעְלָה מִזֶּה כְּשֵׁרָה. וְהוּא שֶׁיַּרְחִיקֶנָּה מִן הַמַּשְׁקוֹף טֶפַח. וְצָרִיךְ לְקָבְעָהּ עַל יְמִין הַנִּכְנָס לַבַּיִת וְאִם קְבָעָהּ מִשְּׂמֹאל פְּסוּלָה. וּבַיִת שֶׁל שֻׁתָּפִין חַיָּב בִּמְזוּזָה:", + "חַיָּב אָדָם לְהִזָּהֵר בִּמְזוּזָה מִפְּנֵי שֶׁהִיא חוֹבַת הַכּל תָּמִיד. וְכָל זְמַן שֶׁיִּכָּנֵס וְיֵצֵא יִפְגַּע בְּיִחוּד הַשֵּׁם שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְיִזְכֹּר אַהֲבָתוֹ וְיֵעוֹר מִשְּׁנָתוֹ וְשִׁגְיוֹתָיו בְּהַבְלֵי הַזְּמַן. וְיֵדַע שֶׁאֵין דָּבָר הָעוֹמֵד לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים אֶלָּא יְדִיעַת צוּר הָעוֹלָם. וּמִיָּד הוּא חוֹזֵר לְדַעְתּוֹ וְהוֹלֵךְ בְּדַרְכֵי מֵישָׁרִים. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל מִי שֶׁיֵּשׁ לוֹ תְּפִלִּין בְּרֹאשׁוֹ וּבִזְרוֹעוֹ וְצִיצִית בְּבִגְדוֹ וּמְזוּזָה בְּפִתְחוֹ מֻחְזָק הוּא שֶׁלֹּא יֶחֱטָא שֶׁהֲרֵי יֵשׁ לוֹ מַזְכִּירִין רַבִּים וְהֵן הֵם הַמַּלְאָכִים שֶׁמַּצִּילִין אוֹתוֹ מִלַּחֲטֹא שֶׁנֶּאֱמַר (תהילים לד ח) ״חֹנֶה מַלְאַךְ יְיָ׳‎ סָבִיב לִירֵאָיו וַיְחַלְּצֵם״:" + ], + [ + "מִצְוַת עֲשֵׂה עַל כָּל אִישׁ וְאִישׁ מִיִּשְׂרָאֵל לִכְתֹּב סֵפֶר תּוֹרָה לְעַצְמוֹ שֶׁנֶּאֱמַר (דברים לא יט) ״וְעַתָּה כִּתְבוּ לָכֶם אֶת הַשִּׁירָה״. כְּלוֹמַר כִּתְבוּ לָכֶם תּוֹרָה שֶׁיֵּשׁ בָּהּ שִׁירָה זוֹ, לְפִי שֶׁאֵין כּוֹתְבִין אֶת הַתּוֹרָה פָּרָשִׁיּוֹת פָּרָשִׁיּוֹת. וְאַף עַל פִּי שֶׁהִנִּיחוּ לוֹ אֲבוֹתָיו סֵפֶר תּוֹרָה מִצְוָה לִכְתֹּב מִשֶּׁלּוֹ. ואִם כְּתָבוֹ בְּיָדוֹ הֲרֵי הוּא כְּאִלּוּ קִבְּלָהּ מֵהַר סִינַי. וְאִם אֵינוֹ יוֹדֵעַ לִכְתֹּב אֲחֵרִים כּוֹתְבִין לוֹ. וְכָל הַמַּגִּיהַּ סֵפֶר תּוֹרָה וַאֲפִלּוּ אוֹת אַחַת הֲרֵי הוּא כְּאִלּוּ כְּתָבוֹ כֻּלּוֹ:", + "וְהַמֶּלֶךְ מִצְוָה עָלָיו לִכְתֹּב סֵפֶר תּוֹרָה אֶחָד לְעַצְמוֹ לְשֵׁם הַמֶּלֶךְ יָתֵר עַל סֵפֶר שֶׁיִּהְיֶה לוֹ כְּשֶׁהוּא הֶדְיוֹט שֶׁנֶּאֱמַר (דברים יז יח) ״וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ״ וְגוֹ׳‎. וּמַגִּיהִין אוֹתוֹ מִסֵּפֶר הָעֲזָרָה עַל פִּי בֵּית דִּין הַגָּדוֹל. זֶה שֶׁהָיָה לוֹ כְּשֶׁהוּא הֶדְיוֹט מַנִּיחוֹ בְּבֵית גְּנָזָיו. וְזֶה שֶׁכָּתַב אוֹ שֶׁנִּכְתַּב לוֹ אַחַר שֶׁמָּלַךְ יִהְיֶה עִמּוֹ תָּמִיד. וְאִם יָצָא לַמִּלְחָמָה סֵפֶר תּוֹרָה עִמּוֹ. נִכְנָס וְהוּא עִמּוֹ. יוֹשֵׁב בַּדִּין וְהוּא עִמּוֹ. מֵסֵב וְהוּא כְּנֶגְדּוֹ שֶׁנֶּאֱמַר (דברים יז יט) ״וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו״:", + "לֹא הָיָה לוֹ סֵפֶר תּוֹרָה קֹדֶם שֶׁיִּמְלֹךְ צָרִיךְ לִכְתֹּב לוֹ אַחַר שֶׁמָּלַךְ שְׁנֵי סִפְרֵי תּוֹרָה. אֶחָד מַנִּיחוֹ בְּבֵית גְּנָזָיו. וְהַשֵּׁנִי יִהְיֶה עִמּוֹ תָּמִיד לֹא יָסוּר מֵעִמּוֹ אֶלָּא בַּלַּיְלָה בִּלְבַד וּכְשֶׁיִּכָּנֵס לְבֵית הַמֶּרְחָץ אוֹ לְבֵית הַכִּסֵּא אוֹ לִישֹׁן עַל מִטָּתוֹ:", + "סֵפֶר תּוֹרָה שֶׁכְּתָבוֹ בְּלֹא שִׂרְטוּט אוֹ שֶׁכְּתָבוֹ מִקְצָתוֹ עַל הַגְּוִיל וּמִקְצָתוֹ עַל הַקְּלָף פָּסוּל אֶלָּא אוֹ כֻּלּוֹ עַל הַגְּוִיל אוֹ כֻּלּוֹ עַל הַקְּלָף. וְכֵיצַד כּוֹתְבִין סֵפֶר תּוֹרָה. כּוֹתֵב כְּתִיבָה מְתֻקֶּנֶת נָאָה בְּיוֹתֵר. יַנִּיחַ בֵּין כָּל תֵּבָה וְתֵבָה כִּמְלֹא אוֹת קְטַנָּה וּבֵין אוֹת לְאוֹת כִּמְלֹא חוּט הַשַּׂעֲרָה וּבֵין כָּל שִׁיטָה וְשִׁיטָה כִּמְלֹא שִׁיטָה. וְאֹרֶךְ כָּל שִׁיטָה וְשִׁיטָה שְׁלֹשִׁים אוֹתִיּוֹת כְּדֵי לִכְתֹּב לְמִשְׁפְּחוֹתֵיכֶם לְמִשְׁפְּחוֹתֵיכֶם לְמִשְׁפְּחוֹתֵיכֶם תְּלָתָא זִמְנֵי. וְזֶה הוּא רֹחַב כָּל דַּף וְדַף. וְלֹא תְּהֵא שִׁיטָה קְצָרָה מִזֶּה כְּדֵי שֶׁלֹּא יְהֵא הַדַּף כְּאִגֶּרֶת. וְלֹא אָרְכָּהּ יוֹתֵר עַל זֶה כְּדֵי שֶׁלֹּא יְהוּ עֵינָיו מְשׁוֹטְטוֹת בַּכְּתָב:", + "לֹא יְמַעֵט הַכְּתָב מִפְּנֵי הָרֶוַח שֶׁבֵּין פָּרָשָׁה לְפָרָשָׁה. נִזְדַּמְּנָה לוֹ תֵּבָה בַּת חָמֵשׁ אוֹתִיּוֹת לֹא יִכְתֹּב שְׁתַּיִם בְּתוֹךְ הַדַּף וְשָׁלֹשׁ חוּץ לַדַּף אֶלָּא כּוֹתֵב שָׁלֹשׁ בְּתוֹךְ הַדַּף וּשְׁתַּיִם חוּץ לַדַּף. לֹא נִשְׁאַר מִן הַשִּׁיטָה כְּדֵי לִכְתֹּב שָׁלֹשׁ אוֹתִיּוֹת מֵנִיחַ הַמָּקוֹם פָּנוּי וּמַתְחִיל מִתְּחִלַּת הַשִּׁיטָה:", + "נִזְדַּמְּנָה לוֹ תֵּבָה בַּת שְׁתֵּי אוֹתִיּוֹת לֹא יִזְרְקֶנָּה בֵּין הַדַּפִּין אֶלָּא יַחֲזִיר לִתְחִלַּת הַשִּׁיטָה. נִזְדַּמְּנָה לוֹ בְּתוֹךְ הַשִּׁיטָה תֵּבָה בַּת עֶשֶׂר אוֹתִיּוֹת אוֹ פָּחוֹת אוֹ יָתֵר וְלֹא נִשְׁאַר מִן הַשִּׁיטָה כְּדֵי לִכְתֹּב אֶת כֻּלָּהּ בְּתוֹךְ הַדַּף אִם יָכוֹל לִכְתֹּב חֶצְיָהּ בְּתוֹךְ הַדַּף וְחֶצְיָהּ חוּץ לַדַּף כּוֹתֵב וְאִם לָאו מֵנִיחַ הַמָּקוֹם פָּנוּי וּמַתְחִיל מִתְּחִלַּת הַשִּׁיטָה:", + "וּמֵנִיחַ בֵּין כָּל חֻמָּשׁ וְחֻמָּשׁ אַרְבַּע שִׁיטִין פְּנוּיוֹת בְּלֹא כְּתִיבָה לֹא פָּחוֹת וְלֹא יָתֵר. וְיַתְחִיל הַחֻמָּשׁ מִתְּחִלַּת שִׁיטָה חֲמִישִׁית. וּכְשֶׁיִּגְמֹר אֶת הַתּוֹרָה צָרִיךְ שֶׁיִּגְמֹר בְּאֶמְצַע שִׁיטָה שֶׁבְּסוֹף הַדַּף. וְאִם נִשְׁאַר מִן הַדַּף שִׁיטִין הַרְבֵּה מְקַצֵּר וְעוֹלֶה וּמַתְחִיל מִתְּחִלַּת הַשִּׁיטָה שֶׁבְּסוֹף הַדַּף וְלֹא יִגְמֹר אֶת הַשִּׁיטָה. וּמִתְכַּוֵּן עַד שֶׁיִּהְיֶה (דברים לד יב) ״לְעֵינֵי כָּל יִשְׂרָאֵל״ בְּאֶמְצַע שִׁיטָה שֶׁבְּסוֹף הַדַּף:", + "וְיִזָּהֵר בָּאוֹתִיּוֹת הַגְּדוֹלוֹת וּבָאוֹתִיּוֹת הַקְּטַנּוֹת וּבָאוֹתִיּוֹת הַנְּקֻדּוֹת וְאוֹתִיּוֹת הַמְשֻׁנּוֹת כְּגוֹן הַפֵּאִי״ן הַלְּפוּפוֹת וְהָאוֹתִיּוֹת הָעֲקֻמּוֹת כְּמוֹ שֶׁהֶעְתִּיקוּ הַסּוֹפְרִים אִישׁ מִפִּי אִישׁ. וְיִזָּהֵר בַּתָּגִין וּבְמִנְיָנָן. יֵשׁ אוֹת שֶׁיֵּשׁ עָלֶיהָ תָּג אֶחָד וְיֵשׁ אוֹת שֶׁיֵּשׁ עָלֶיהָ שִׁבְעָה. וְכָל הַתָּגִין כְּצוּרַת זַיִנִּי״ן הֵן דַּקִּין כְּחוּט הַשַּׂעֲרָה:", + "כָּל הַדְּבָרִים הָאֵלּוּ לֹא נֶאֶמְרוּ אֶלָּא לְמִצְוָה מִן הַמֻּבְחָר. וְאִם שִׁנָּה בְּתִקּוּן זֶה אוֹ שֶׁלֹּא דִּקְדֵּק בַּתָּגִין וְכָתַב כָּל הָאוֹתִיּוֹת כְּתִקּוּנָן אוֹ שֶׁקֵּרֵב אֶת הַשִּׁיטִין אוֹ הִרְחִיקָן אוֹ הֶאֱרִיכָן אוֹ קִצְּרָן הוֹאִיל וְלֹא הִדְבִּיקָן אוֹת בְּאוֹת וְלֹא חִסֵּר וְלֹא הוֹתִיר וְלֹא הִפְסִיד צוּרַת אוֹת אַחַת וְלֹא שִׁנָּה בִּפְתוּחוֹת וּסְתוּמוֹת הֲרֵי זֶה סֵפֶר כָּשֵׁר:", + "יֵשׁ דְּבָרִים אֲחֵרִים שֶׁלֹּא נֶאֶמְרוּ בַּגְּמָרָא וְנָהֲגוּ בָּהֶם הַסּוֹפְרִים וְקַבָּלָה הוּא בְּיָדָם אִישׁ מִפִּי אִישׁ. וְהֵן שֶׁיִּהְיוּ מִנְיַן הַשִּׁיטִין שֶׁבְּכָל דַּף וְדַף לֹא פָּחוֹת מִשְּׁמוֹנָה וְאַרְבָּעִים וְלֹא יָתֵר עַל שִׁשִּׁים. וְשֶׁיִּהְיֶה הָרֶוַח שֶׁבֵּין פָּרָשָׁה לְפָרָשָׁה כְּמוֹ תֵּשַׁע אוֹתִיּוֹת אֲשֶׁר אֲשֶׁר אֲשֶׁר. וְשֶׁיִּהְיֶה בְּרֹאשׁ הַשִּׁיטִין לְמַעְלָה מִשִּׁירַת הַיָּם (שמות יד כח לא) ״הַבָּאִים. בַיַּבָּשָׁה. הַשֵּׁם. מֵת. בְּמִצְרַיִם״. חָמֵשׁ שִׁיטִין. וּלְמַטָּה מִן הַשִּׁירָה חָמֵשׁ שִׁיטִין תְּחִלַּת כָּל שִׁיטָה מֵהֶן כָּךְ. (שמות טו כ כג) ״וַתִּקַּח. אַחֲרֶיהָ. סוּס. וַיֵּצְאוּ. וַיָּבֹאוּ״. וְיִהְיֶה בְּרָאשֵׁי הַשִּׁיטִין לְמַעְלָה מִשִּׁירַת הַאֲזִינוּ. (דברים לא כט ל) ״וְאָעִידָה. אַחֲרֵי. הַדֶּרֶךְ. בְּאַחֲרִית. לְהַכְעִיסוֹ. קְהַל״. שֵׁשׁ שִׁיטִין. וּלְמַטָּה מִמֶּנָּה חָמֵשׁ שִׁיטִין (דברים לב מד מז) ״וַיָּבֹא. לְדַבֵּר. אֲשֶׁר. הַזֹּאת. אֲשֶׁר״:", + "וְכָל הַדְּבָרִים הָאֵלּוּ לְמִצְוָה מִן הַמֻּבְחָר וְאִם שִׁנָּה לֹא פָּסַל. אֲבָל אִם כָּתַב הַמָּלֵא חָסֵר אוֹ הֶחָסֵר מָלֵא. אוֹ שֶׁכָּתַב מִלָּה שֶׁהִיא קְרִי וְכָתַב כִּקְרִיאָתָהּ כְּגוֹן שֶׁכָּתַב יִשְׁכָּבֶנָּה בִּמְקוֹם יִשְׁגָּלֶנָּה וּבַטְּחֹרִים בְּמָקוֹם וּבַעֲפלִים וְכַיּוֹצֵא בָּהֵן. אוֹ שֶׁכָּתַב פָּרָשָׁה פְּתוּחָה סְתוּמָה אוֹ סְתוּמָה פְּתוּחָה. אוֹ שֶׁכָּתַב הַשִּׁירָה כִּשְׁאָר הַכְּתָב. אוֹ שֶׁכָּתַב פָּרָשָׁה אַחַת כְּשִׁירָה הֲרֵי זֶה פָּסוּל וְאֵין בּוֹ קְדֻשַּׁת סֵפֶר תּוֹרָה כְּלָל אֶלָּא כְּחֻמָּשׁ מִן הַחֻמָּשִׁין שֶׁמְּלַמְּדִין בָּהּ הַתִּינוֹקוֹת:", + "סֵפֶר תּוֹרָה שֶׁאֵינוֹ מֻגָּהּ אָסוּר לִשְׁהוֹתוֹ יוֹתֵר עַל שְׁלֹשִׁים יוֹם אֶלָּא יְתַקֵּן אוֹ יִגָּנֵז. סֵפֶר תּוֹרָה שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ טָעֵיּוֹת בְּכָל דַּף וְדַף יְתַקֵּן וְאִם הָיוּ אַרְבַּע יִגָּנֵז. וְאִם הָיָה רֹב הַסֵּפֶר מֻגָּהּ וְהַשְּׁאָר יֵשׁ בּוֹ אַרְבַּע טָעֻיּוֹת בְּכָל דַּף וְנִשְׁאָר אֲפִלּוּ דַּף אֶחָד מֵאוֹתוֹ הַשְּׁאָר הַמְשֻׁבָּשׁ בְּלֹא אַרְבַּע טָעֵיּוֹת הֲרֵי זֶה יְתַקֵּן:", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁכָּתַב הַמָּלֵא חָסֵר שֶׁנִּמְצָא תּוֹלֶה הָאוֹתִיּוֹת שֶׁשָּׁכַח בֵּינֵי הַשִּׁיטוֹת. אֲבָל אִם כָּתַב הֶחָסֵר מָלֵא אֲפִלּוּ יֵשׁ בְּכָל דַּף וְדַף כַּמָּה טָעֵיּוֹת הֲרֵי זֶה מְתַקֵּן מִפְּנֵי שֶׁהוּא גּוֹרֵד וְאֵינוֹ תּוֹלֶה:", + "מֻתָּר לִכְתֹּב הַתּוֹרָה כָּל חֻמָּשׁ וְחֻמָּשׁ בִּפְנֵי עַצְמוֹ וְאֵין בָּהֶן קְדֻשַּׁת סֵפֶר תּוֹרָה. אֲבָל לֹא יִכְתֹּב מְגִלָּה בִּפְנֵי עַצְמָהּ שֶׁיִּהְיֶה בָּהּ פָּרָשִׁיּוֹת. וְאֵין כּוֹתְבִין מְגִלָּה לְתִינוֹק לְהִתְלַמֵּד בָּהּ. וְאִם דַּעְתּוֹ לְהַשְׁלִים עָלֶיהָ חֻמָּשׁ מֻתָּר. כָּתַב מְגִלָּה שָׁלֹשׁ שָׁלֹשׁ תֵּבוֹת בְּשִׁיטָה אַחַת מֻתָּר:", + "מֻתָּר לְדַבֵּק תּוֹרָה נְבִיאִים וּכְתוּבִים בְּכֶרֶךְ אֶחָד. וּמַנִּיחַ בְּכָל חֻמָּשׁ וְחֻמָּשׁ אַרְבַּע שִׁיטִין. וּבֵין כָּל נָבִיא וְנָבִיא שָׁלֹשׁ שִׁיטִין. וּבֵין כָּל נָבִיא וְנָבִיא מִשְּׁנֵים עָשָׂר שָׁלֹשׁ שִׁיטִין שֶׁאִם בָּא לַחְתֹּךְ חוֹתֵךְ. וְסִדּוּרָן שֶׁל נְבִיאִים כָּךְ הוּא. יְהוֹשֻׁעַ. שׁוֹפְטִים. שְׁמוּאֵל. מְלָכִים. יִרְמְיָה. יְחֶזְקֵאל. יְשַׁעְיָה. תְּרֵי עָשָׂר. וְסֵדֶר הַכְּתוּבִים. רוּת. וּתְהִלִּים. וְאִיּוֹב. וּמִשְׁלֵי. וְקֹהֶלֶת. וְשִׁיר הַשִּׁירִים. וְקִינוֹת. וְדָנִיֵּאל. וּמְגִלָּה. וְדִבְרֵי הַיָּמִים:", + "כָּל כִּתְבֵי הַקֹּדֶשׁ אֵין כּוֹתְבִין אוֹתָן אֶלָּא בְּשִׂרְטוּט אֲפִלּוּ כְּתָבָן עַל הַנְּיָר. וּמֻתָּר לִכְתֹּב שָׁלֹשׁ תֵּבוֹת בְּלֹא שִׂרְטוּט. יוֹתֵר עַל זֶה אָסוּר. כֶּרֶךְ זֶה שֶׁיֵּשׁ בּוֹ תּוֹרָה נְבִיאִים וּכְתוּבִים אֵין קְדֻשָּׁתוֹ כִּקְדֻשַּׁת סֵפֶר תּוֹרָה אֶלָּא כְּחֻמָּשׁ מִן הַחֻמָּשִׁים. דִּין הַיָּתֵר כְּדִין הֶחָסֵר:" + ], + [ + "פָּרָשָׁה פְּתוּחָה יֵשׁ לָהּ שְׁתֵּי צוּרוֹת. אִם גָּמַר בְּאֶמְצַע הַשִּׁיטָה מֵנִיחַ שְׁאָר הַשִּׁיטָה פָּנוּי וּמַתְחִיל הַפָּרָשָׁה שֶׁהִיא פְּתוּחָה מִתְּחִלַּת הַשִּׁיטָה הַשְּׁנִיָּה. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁנִּשְׁאַר מִן הַשִּׁיטָה רֶוַח כְּשִׁעוּר תֵּשַׁע אוֹתִיּוֹת. אֲבָל אִם לֹא נִשְׁאַר אֶלָּא מְעַט אוֹ אִם גָּמַר בְּסוֹף הַשִּׁיטָה מֵנִיחַ שִׁיטָה שְׁנִיָּה בְּלֹא כְּתָב וּמַתְחִיל הַפָּרָשָׁה הַפְּתוּחָה מִתְּחִלַּת שִׁיטָה הַשְּׁלִישִׁית:", + "פָּרָשָׁה סְתוּמָה יֵשׁ לָהּ שָׁלֹשׁ צוּרוֹת. אִם גָּמַר בְּאֶמְצַע הַשִּׁיטָה מַנִּיחַ רֶוַח כַּשִּׁעוּר וּמַתְחִיל לִכְתֹּב בְּסוֹף הַשִּׁיטָה תֵּבָה אַחַת מִתְּחִלַּת הַפָּרָשָׁה שֶׁהִיא סְתוּמָה עַד שֶׁיִּמָּצֵא הָרֶוַח בָּאֶמְצַע. וְאִם לֹא נִשְׁאַר מִן הַשִּׁיטָה כְּדֵי לְהַנִּיחַ הָרֶוַח כַּשִּׁעוּר וְלִכְתֹּב בְּסוֹף הַשִּׁיטָה תֵּבָה אַחַת יָנִיחַ הַכּל פָּנוּי וְיַנִּיחַ מְעַט רֶוַח מֵרֹאשׁ שִׁיטָה שְׁנִיָּה וְיַתְחִיל לִכְתֹּב הַפָּרָשָׁה הַסְּתוּמָה מֵאֶמְצַע שִׁיטָה שְׁנִיָּה. וְאִם גָּמַר בְּסוֹף הַשִּׁיטָה מַנִּיחַ מִתְּחִלַּת שִׁיטָה שְׁנִיָּה כְּשִׁעוּר הָרֶוַח וּמַתְחִיל לִכְתֹּב הַסְּתוּמָה מֵאֶמְצַע הַשִּׁיטָה. נִמְצֵאתָ אוֹמֵר שֶׁפָּרָשָׁה פְּתוּחָה תְּחִלָּתָהּ בִּתְחִלַּת הַשִּׁיטָה לְעוֹלָם וּפָרָשָׁה סְתוּמָה תְּחִלָּתָהּ מֵאֶמְצַע הַשִּׁיטָה לְעוֹלָם:", + "סֵפֶר שֶׁאֵינוֹ מֻגָּהּ בְּמָלֵא וְחָסֵר אֶפְשָׁר לְתַקְּנוֹ וּלְהַגִּיהוֹ כְּמוֹ שֶׁבֵּאַרְנוּ. אֲבָל אִם טָעָה בְּרֶוַח הַפָּרָשִׁיּוֹת וְכָתַב פְּתוּחָה סְתוּמָה אוֹ סְתוּמָה פְּתוּחָה אוֹ שֶׁהִפְסִיק וְהִנִּיחַ פָּנוּי בְּמָקוֹם שֶׁאֵין בּוֹ פָּרָשָׁה אוֹ שֶׁכָּתַב כְּדַרְכּוֹ וְלֹא הִפְסִיק בְּרֶוַח בִּמְקוֹם הַפָּרָשָׁה אוֹ שֶׁשִּׁנָּה צוּרַת הַשִּׁירוֹת הֲרֵי זֶה פָּסוּל וְאֵין לוֹ תַּקָּנָה אֶלָּא לְסַלֵּק אֶת כָּל הַדַּף שֶׁטָּעָה בּוֹ:", + "וּלְפִי שֶׁרָאִיתִי שִׁבּוּשׁ גָּדוֹל בְּכָל הַסְּפָרִים שֶׁרָאִיתִי בִּדְבָרִים אֵלּוּ. וְכֵן בַּעֲלֵי הַמָּסֹרֶת שֶׁכּוֹתְבִין וּמְחַבְּרִין לְהוֹדִיעַ הַפְּתוּחוֹת וְהַסְּתוּמוֹת נֶחְלָקִים בִּדְבָרִים אֵלּוּ בְּמַחֲלֹקֶת הַסְּפָרִים שֶׁסּוֹמְכִין עֲלֵיהֶם. רָאִיתִי לִכְתֹּב הֵנָּה כָּל פָּרָשִׁיּוֹת הַתּוֹרָה הַסְּתוּמוֹת וְהַפְּתוּחוֹת וְצוּרַת הַשִּׁירוֹת כְּדֵי לְתַקֵּן עֲלֵיהֶם כָּל הַסְּפָרִים וּלְהַגִּיהַּ מֵהֶם. וְסֵפֶר שֶׁסָּמַכְנוּ עָלָיו בִּדְבָרִים אֵלּוּ הוּא הַסֵּפֶר הַיָּדוּעַ בְּמִצְרַיִם שֶׁהוּא כּוֹלֵל אַרְבָּעָה וְעֶשְׂרִים סְפָרִים שֶׁהָיָה בִּירוּשָׁלַיִם מִכַּמָּה שָׁנִים לְהַגִּיהַּ מִמֶּנּוּ הַסְּפָרִים וְעָלָיו הָיוּ הַכּל סוֹמְכִין לְפִי שֶׁהִגִּיהוֹ בֶּן אָשֵׁר וְדִקְדֵּק בּוֹ שָׁנִים הַרְבֵּה וְהִגִּיהוֹ פְּעָמִים רַבּוֹת כְּמוֹ שֶׁהֶעְתִּיקוּ וְעָלָיו סָמַכְתִּי בְּסֵפֶר הַתּוֹרָה שֶׁכָּתַבְתִּי כְּהִלְכָתוֹ:
סֵפֶּר בְּרֵאשִׁית - יְהִי רָקִיעַ. יִקָּווּ הַמַּיִם. יְהִי מְאֹרֹת. יִשְׁרְצוּ הַמַּיִם. תּוֹצֵא הָאָרֶץ. וַיְכֻלּוּ. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם. כֻּלָּן פְּתוּחוֹת. וְהֵן שֶׁבַע פָּרָשִׁיּוֹת. אֶל הָאִשָּׁה אָמַר. וּלְאָדָם אָמַר. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ אֱלֹהִים פְּתוּחָה. וְהָאָדָם יָדַע. זֶה סֵפֶר. וַיְחִי שֵׁת. וַיְחִי אֱנוֹשׁ. וַיְחִי קֵינָן. וַיְחִי מַהֲלַלְאֵל. וַיְחִי יֶרֶד. וַיְחִי חֲנוֹךְ. וַיְחִי מְתוּשֶׁלַח. וַיְחִי לֶמֶךְ. וַיְהִי נֹחַ. אַחַת עֶשְׂרֵה פָּרָשִׁיּוֹת אֵלּוּ כֻּלָּן סְתוּמוֹת. וַיַּרְא יְיָ׳‎. אֵלֶּה תּוֹלְדֹת נֹחַ. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר אֱלֹהִים לְנֹחַ. וַיְדַבֵּר אֱלֹהִים אֶל נֹחַ. וַיֹּאמֶר אֱלֹהִים אֶל נֹחַ. שְׁלָשְׁתָּן סְתוּמוֹת. וַיִּהְיוּ בְנֵי נֹחַ. וְאֵלֶּה תּוֹלְדֹת בְּנֵי נֹחַ. שְׁתֵּיהֶן פְּתוּחוֹת. וּכְנָעַן יָלַד. וּלְשֵׁם יֻלַּד. שְׁתֵּיהֶן סְתוּמוֹת. וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת. אֵלֶּה תּוֹלְדֹת שֵׁם. שְׁתֵּיהֶן פְּתוּחוֹת. וְאַרְפַּכְשַׁד חַי. וְשֶׁלַח חַי. וַיְחִי עֵבֶר. וַיְחִי פֶלֶג. וַיְחִי רְעוּ. וַיְחִי שְׂרוּג. וַיְחִי נָחוֹר. וַיְחִי תֶרַח. כֻּלָּן סְתוּמוֹת הַשְּׁמוֹנֶה פָּרָשִׁיּוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל אַבְרָם. וַיְהִי רָעָב. וַיְהִי בִּימֵי אַמְרָפֶל. שְׁלָשְׁתָּן פְּתוּחוֹת. אַחַר הַדְּבָרִים. וְשָׂרַי אֵשֶׁת אַבְרָם. וַיְהִי אַבְרָם. וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם. אַרְבַּעְתָּן סְתוּמוֹת. וַיֵּרָא אֵלָיו פְּתוּחָה. וַיִּסַּע מִשָּׁם. וַיְיָ׳‎ פָּקַד אֶת שָׂרָה. שְׁתֵּיהֶן סְתוּמוֹת. וַיְהִי בָּעֵת הַהִוא. וַיְהִי אַחַר. וַיְהִי אַחֲרֵי הַדְּבָרִים. וַיִּהְיוּ חַיֵּי שָׂרָה. אַרְבַּעְתָּן פְּתוּחוֹת. וְאַבְרָהָם זָקֵן סְתוּמָה. וַיֹּסֶף אַבְרָהָם. וְאֵלֶּה תּלְדֹת יִשְׁמָעֵאל. וְאֵלֶּה תּוֹלְדֹת יִצְחָק. וַיְהִי רָעָב. אַרְבַּעְתָּן פְּתוּחוֹת. וַיְהִי עֵשָׂו. וַיְהִי כִּי זָקֵן יִצְחָק. וַיֵּצֵא יַעֲקֹב. שְׁלָשְׁתָּן סְתוּמוֹת. וַיִּשְׁלַח יַעֲקֹב פְּתוּחָה. וַיָּבֹא יַעֲקֹב. וַתֵּצֵא דִינָה. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר אֱלֹהִים. וַיֵּרָא אֱלֹהִים. וַיִּהְיוּ בְנֵי יַעֲקֹב. וְאֵלֶּה תּלְדוֹת עֵשָׂו. אַרְבַּעְתָּן פְּתוּחוֹת. אֵלֶּה בְנֵי שֵׂעִיר סְתוּמָה. וְאֵלֶּה הַמְּלָכִים. וַיֵּשֶׁב יַעֲקֹב. וַיְהִי בָּעֵת. שְׁלָשְׁתָּן פְּתוּחוֹת. וְיוֹסֵף הוּרַד מִצְרָיְמָה סְתוּמָה. וַיְהִי אַחַר הַדְּבָרִים. וַיְהִי מִקֵּץ. שְׁתֵּיהֶן פְּתוּחוֹת. וַיִּגַּשׁ אֵלָיו. וְאֵלֶּה שְׁמוֹת. וְאֶת יְהוּדָה. שְׁלָשְׁתָּן סְתוּמוֹת. וַיְהִי אַחֲרֵי הַדְּבָרִים. וַיִּקְרָא יַעֲקֹב. שִׁמְעוֹן וְלֵוִי. יְהוּדָה. זְבוּלֻן. יִשָּׂשכָר. כֻּלָּן פְּתוּחוֹת. וְהֵן שֵׁשׁ. דָּן. גָּד. מֵאָשֵׁר. נַפְתָּלִי. בֵּן פֹּרָת יוֹסֵף. חֲמִשְׁתָּן סְתוּמוֹת. בִּנְיָמִין פְּתוּחָה. מִנְיַן הַפְּתוּחוֹת שָׁלֹשׁ וְאַרְבָּעִים. וְהַסְּתוּמוֹת שְׁמוֹנֶה וְאַרְבָּעִים. הַכּל תִּשְׁעִים וְאַחַת:
סֵפֶּר וְאֵלֶה שְׁמוֹת - וַיָּקָם מֶלֶךְ חָדָשׁ. וַיֵּלֶךְ אִישׁ. וַיְהִי בַיָּמִים הָרַבִּים. שְׁלָשְׁתָּן פְּתוּחוֹת. וּמשֶׁה הָיָה רֹעֶה סְתוּמָה. וַיֵּלֶךְ משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל אַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה וְאֶל אַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. אֵלֶּה רָאשֵׁי בֵית אֲבֹתָם. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה רְאֵה נְתַתִּיךָ. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה וְאֶל אַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה כָּבֵד לֵב פַּרְעֹה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה בֹּא פְּתוּחָה. (וַיֹּאמֶר ה׳‎ אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת יָדְךָ). וַיֹּאמֶר ה׳‎ אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת מַטְּךָ. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה הַשְׁכֵּם בַּבֹּקֶר. (שְׁלָשְׁתָּן) סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה בֹּא אֶל פַּרְעֹה. וַיֹּאמֶר יְיֳ׳‎ אֶל משֶׁה וְאֶל אַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה הַשְׁכֵּם סְתוּמָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה בֹּא אֶל פַּרְעֹה. שְׁתֵּיהֶן פְּתוּחוֹת. וַיִֹּאמֶר יְיָ׳‎ אֶל משֶׁה נְטֵה יָדְךָ סְתוּמָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה שֶׁל וִיהִי חשֶׁךְ. וַיֹּאמֶר שֶׁל עוֹד נֶגַע אֶחָד. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה וְאֶל אַהֲרֹן. שְׁלָשְׁתָּן סְתוּמוֹת. וַיִּקְרָא משֶׁה פְּתוּחָה. וַיְהִי בַּחֲצִי הַלַּיְלָה סְתוּמָה. וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה וְאַהֲרֹן. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְהִי בְּעֶצֶם סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ כוּ׳‎ קַדֶּשׁ לִי. וְהָיָה כִּי יְבִאֲךָ. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְהִי בְּשַׁלַּח סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ וְכוּ׳‎ וְיָשֻׁבוּ וְיַחֲנוּ. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה מַה תִּצְעַק. וַיֹּאמֶר יְיָ׳‎ נְטֵה אֶת יָדְךָ. אָז יָשִׁיר משֶׁה. וַתִּקַּח מִרְיָם. חֲמִשְׁתָּן פְּתוּחוֹת. וַיַּסַּע משֶׁה. וַיָּבֹאוּ אֵילִמָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה הִנְנִי מַמְטִיר. שְׁלָשְׁתָּן סְתוּמוֹת. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה פְּתוּחָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה סְתוּמָה. וַיִּסְעוּ כָּל עֲדַת. וַיָּבֹא עֲמָלֵק. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה כְּתֹב. וַיִּשְׁמַע יִתְרוֹ. בַּחֹדֶשׁ הַשְּׁלִישִׁי. חֲמִשְׁתָּן פְּתוּחוֹת. וַיְדַבֵּר אֱלֹהִים אֶת כָּל הַדְּבָרִים. אָנֹכִי. לֹא תִשָּׂא. שְׁלָשְׁתָּן סְתוּמוֹת. זָכוֹר פְּתוּחָה. כַּבֵּד. לֹא תִּרְצָח. לֹא תִּנְאָף. לֹא תִּגְנֹב. לֹא תַעֲנֶה. לֹא תַחְמֹד. [לֹא תַחְמֹד]. כֻּלָּן סְתוּמוֹת וְהֵן (שֵׁשׁ). וְכָל הָעָם פְּתוּחָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה סְתוּמָה. וְאֵלֶּה הַמִּשְׁפָּטִים פְּתוּחָה. וְכִי יִמְכֹּר. מַכֵּה אִישׁ. וְכִי יָזִד. וּמַכֵּה אָבִיו. וְגֹנֵב אִישׁ וּמְכָרוֹ. וּמְקַלֵּל אָבִיו. וְכִי יְרִיבֻן אֲנָשִׁים. וְכִי יַכֶּה אִישׁ. וְכִי יִנָּצוּ אֲנָשִׁים. וְכִי יַכֶּה אִישׁ. כֻּלָּן סְתוּמוֹת וְהֵן עֶשֶׂר. וְכִי יִגַּח שׁוֹר פְּתוּחָה. וְכִי יִפְתַּח. וְכִי יִגֹּף. כִּי יִגְנֹב אִישׁ. כִּי יַבְעֶר אִישׁ. כִּי תֵצֵא אֵשׁ. כִּי יִתֵּן. כִּי יִתֵּן אִישׁ. כֻּלָּם סְתוּמוֹת. וְהֵן שֶׁבַע. וְכִי יִשְׁאַל פְּתוּחָה. וְכִי יְפַתֶּה. מְכַשֵּׁפָה. זֹבֵחַ לָאֱלֹהִים. שְׁלָשְׁתָּן סְתוּמוֹת. אִם כֶּסֶף פְּתוּחָה. אֱלֹהִים לֹא תְקַלֵּל. לֹא תִשָּׂא. כִּי תִפְגַּע. כִּי תִרְאֶה. לֹא תַטֶּה. חֲמִשְׁתָּן סְתוּמוֹת. הִנֵּה אָנֹכִי פְּתוּחָה. לֹא תִהְיֶה מְשַׁכֵּלָה סְתוּמָה. וְאֶל משֶׁה אָמַר פְּתוּחָה. וַיֹּאמֶר יְיָ׳‎ סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ פְּתוּחָה. וְעָשׂוּ אֲרוֹן סְתוּמָה. וְעָשִׂיתָ שֻׁלְחָן. וְעָשִׂיתָ מְנֹרַת. שְׁתֵּיהֶן פְּתוּחוֹת. וְאֶת הַמִּשְׁכָּן סְתוּמָה. וְעָשִׂיתָ אֶת הַקְּרָשִׁים פְּתוּחָה. וְעָשִׂיתָ פָרֹכֶת. וְעָשִׂיתָ אֶת הַמִּזְבֵּחַ. וְעָשִׂיתָ אֵת חֲצַר הַמִּשְׁכָּן. וְאַתָּה תְּצַוֶּה. וְאַתָּה הַקְרֵב. חֲמִשְׁתָּן סְתוּמוֹת. וְעָשׂוּ אֶת הָאֵפֹד פְּתוּחָה. וְעָשִׂיתָ מִשְׁבְּצֹת. וְעָשִׂיתָ חשֶׁן. וְעָשִׂיתָ אֶת מְעִיל. וְעָשִׂיתָ צִּיץ. וְזֶה הַדָּבָר. וְזֶה אֲשֶׁר תַּעֲשֶׂה. כֻּלָּן סְתוּמוֹת וְהֵן שֵׁשׁ. וְעָשִׂיתָ מִזְבֵּחַ. וַיְדַבֵּר דְּכִי תִשָּׂא. וַיְדַבֵּר דִּוְעָשִׂיתָ כִּיּוֹר. וַיְדַבֵּר דִּבְשָׂמִים. אַרְבַּעְתָּן פְּתוּחוֹת. וַיֹּאמֶר דְּקַח לְךָ סַמִּים. וַיְדַבֵּר דִּרְאֵה קָרָאתִי. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר יְיָ׳‎ פְּתוּחָה. וַיִּתֵּן אֶל משֶׁה סְתוּמָה. וַיְדַבֵּר דְּלֶךְ רֵד. וַיִּפֶן וַיֵּרֶד. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר דְּלֵךְ עֲלֵה מִזֶּה סְתוּמָה. וַיֹּאמֶר משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה פְּסָל. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה כְּתָב. אַרְבַּעְתָּן פְּתוּחוֹת. וַיַּקְהֵל משֶׁה סְתוּמָה. וַיֹּאמֶר משֶׁה. וַיֹּאמֶר משֶׁה אֶל בְּנֵי יִשְׂרָאֵל. שְׁתֵּיהֶן פְּתוּחוֹת. וַיַּעֲשׂוּ כָּל חֲכַם לֵב סְתוּמָה. וַיַּעַשׂ יְרִיעֹת פְּתוּחָה. וַיַּעַשׂ אֶת הַקְּרָשִׁים סְתוּמָה. וַיַּעַשׂ בְּצַלְאֵל. וַיַּעַשׂ אֶת הַשֻּׁלְחָן. וַיַּעַשׂ אֶת הַמְּנֹרָה. וַיַּעַשׂ אֶת מִזְבַּח הַקְּטֹרֶת. אַרְבַּעְתָּן פְּתוּחוֹת. וַיַּעַשׂ אֶת מִזְבַּח הָעלָה. וַיַּעַשׂ אֵת הַכִּיּוֹר. וַיַּעַשׂ אֶת הֶחָצֵר. אֵלֶּה פְקוּדֵי. כָּל הַזָּהָב. חֲמִשְׁתָּן סְתוּמוֹת. וַיַּעַשׂ אֶת הָאֵפֹד פְּתוּחָה. וַיַּעֲשׂוּ אֶת אַבְנֵי סְתוּמָה. וַיַּעַשׂ אֶת הַחשֶׁן. וַיַּעַשׂ אֶת מְעִיל. שְׁתֵּיהֶן פְּתוּחוֹת. וְיַעֲשׂוּ אֶת הַכָּתְנֹת שֵׁשׁ. וַיַּעֲשׂוּ אֶת צִיץ. וַתֵּכֶל. שְׁלָשְׁתָּן סְתוּמוֹת. וַיָּבִיאוּ אֶת הַמִּשְׁכָּן. וַיְדַבֵּר דִּבְיוֹם הַחֹדֶשׁ. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן. וַיִּקַּח. וַיִּתֵּן אֶת הַשֻּׁלְחָן. וַיָּשֶׂם אֶת הַמְּנֹרָה. וַיָּשֶׂם אֶת מִזְבַּח. וַיָּשֶׂם אֶת מָסַךְ. וַיָּשֶׂם אֶת הַכִּיֹּר. וַיָּקֶם אֶת הֶחָצֵר. כֻּלָּן סְתוּמוֹת וְהֵן שְׁמֹנֶה. וַיְכַס הֶעָנָן פְּתוּחָה. מִנְיַן הַפְּתוּחוֹת תֵּשַׁע וְשִׁשִּׁים. וּמִנְיַן הַסְּתוּמוֹת חָמֵשׁ וְתִשְׁעִים. הַכּל מֵאָה וְשִׁשִּׁים וְאַרְבַּע פָּרָשִׁיּוֹת:
סֵפֶּר וַיִּקְרָא - וְאִם מִן הַצֹּאן סְתוּמָה. וְאִם מִן הָעוֹף פְּתוּחָה. וְנֶפֶשׁ כִּי תַקְרִיב. וְכִי תַקְרִב. וְאִם מִנְחָה עַל הַמַּחֲבַת. וְאִם מִנְחַת מַרְחֶשֶׁת. וְאִם תַּקְרִיב. חֲמִשְׁתָּן סְתוּמוֹת. וְאִם זֶבַח. וְאִם מִן הַצֹּאן. וְאִם עֵז. וַיְדַבֵּר. וְאִם כָּל עֲדַת. אֲשֶׁר נָשִׂיא. וְאִם נֶפֶשׁ. וְאִם כֶּבֶשׂ. וְנֶפֶשׁ כִּי תֶחֱטָא. כֻּלָּן פְּתוּחוֹת וְהֵן תֵּשַׁע. וְאִם לֹא תַשִּׂיג. וַיְדַבֵּר יְיָ׳‎. שְׁתֵּיהֶן סְתוּמוֹת. וְאִם נֶפֶשׁ. וַיְדַבֵּר דְּנֶפֶשׁ. וַיְדַבֵּר כוּ׳‎. שְׁלָשְׁתָּן פְּתוּחוֹת. וְזֹאת תּוֹרַת סְתוּמָה. וַיְדַבֵּר דְּזֶה קָרְבַּן. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן. וְזֹאת תּוֹרַת הָאָשָׁם. וְזֹאת תּוֹרַת זֶבַח. וַיְדַבֵּר דְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל הַמַּקְרִיב. וַיְדַבֵּר דְּקַח אֶת אַהֲרֹן. כֻּלָּן פְּתוּחוֹת וְהֵן שֵׁשׁ. וַיְהִיִ בַּיּוֹם הַשְּׁמִינִי סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ אֶל אַהֲרֹן. וַיְדַבֵּר משֶׁה. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה. שְׁלָשְׁתָּן פְּתוּחוֹת. וְזֶה לָכֶם. וְכִי יָמוּת. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דְּאִשָּׁה כִּי תַזְרִיעַ. וַיְדַבֵּר דְּאָדָם כִּי יִהְיֶה. נֶגַע צָרַעַת. וּבָשָׂר. אַרְבַּעְתָּן פְּתוּחוֹת. אוֹ בָשָׂר סְתוּמָה. וְאִישׁ אוֹ אִשָּׁה פְּתוּחָה. וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בְעוֹר בְּשָׂרָם. וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ. וְהַבֶּגֶד. שְׁלָשְׁתָּן סְתוּמוֹת. וַיְדַבֵּר דְּזֹאת תִּהְיֶה פְּתוּחָה. וְאִם דַּל סְתוּמָה. וַיְדַבֵּר דְּכִי תָבֹאוּ. וַיְדַבֵּר דְּדַבְּרוּ אֶל בְּנֵי יִשְׂרָאֵל. שְׁתֵּיהֶן פְּתוּחוֹת. וְאִישׁ כִּי תֵצֵא סְתוּמָה. וְאִשָּׁה כִּי תִהְיֶה פְּתוּחָה. וְאִשָּׁה כִּי יָזוּב סְתוּמָה. וַיְדַבֵּר דְּאַחֲרֵי מוֹת. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן. וַיְדַבֵּר דְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל. שְׁלָשְׁתָּן פְּתוּחוֹת. אִישׁ אִישׁ. עֶרְוַת אָבִיךָ. עֶרְוַת אֵשֶׁת אָבִיךָ. עֶרְוַת אֲחוֹתְךָ. עֶרְוַת בַּת בִּנְךָ. עֶרְוַת בַּת אֵשֶׁת. עֶרְוַת אֲחוֹת אָבִיךָ. עֶרְוַת אֲחוֹת אִמְּךָ. עֶרְוַת אֲחִי אָבִיךָ. עֶרְוַת כַּלָּתְךָ. עֶרְוַת אֵשֶׁת אָחִיךָ. עֶרְוַת אִשָּׁה וּבִתָּהּ. כֻּלָּן סְתוּמוֹת וְהֵן שְׁתֵּים עֶשְׂרֵה. וַיְדַבֵּר דְּדַבֵּר אֶל כָּל עֲדַת. וְכִי תָבֹאוּ אֶל. שְׁתֵּיהֶן פְּתוּחוֹת. וְכִיִ יָגוּר סְתוּמָה. וַיְדַבֵּר דַּאֲשֶׁר יִתֵּן מִזַּרְעוֹ. וַיֹּאמֶר ה׳‎ אֶל משֶׁה אֱמֹר אֶל הַכֹּהֲנִים שְׁתֵּיהֶן פְּתוּחוֹת. וְהַכֹּהֵן הַגָּדוֹל. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דִּוְיִנָּזְרוּ. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר דְּשׁוֹר אוֹ כֶשֶׂב אוֹ עֵז סְתוּמָה. וַיְדַבֵּר דְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אֵלֶּה מוֹעֲדֵי ה׳‎. וַיְדַבֵּר דְּכִי תָבֹאוּ אֶל הָאָרֶץ. שְׁלָשְׁתָּן פְּתוּחוֹת. וּסְפַרְתֶּם לָכֶם סְתוּמָה. וַיְדַבֵּר דְּבַחֹדֶשׁ הַשְּׁבִיעִי פְּתוּחָה. וַיְדַבֵּר דְּאַךְ בֶּעָשׂוֹר סְתוּמָה. וַיְדַבֵּר דְּבַחֲמִשָּׁה עָשָׂר יוֹם. וַיְדַבֵּר דְּצַו אֶת בְּנֵי יִשְׂרָאֵל. וְלָקַחְתָּ סלֶת. שְׁלָשְׁתָּן פְּתוּחוֹת. וַיֵּצֵא בֶּן אִשָּׁה סְתוּמָה. וַיְדַבֵּר דְּהוֹצֵא אֶת הַמְקַלֵּל. וַיְדַבֵּר דִּבְהַר סִינַי. שְׁתֵּיהֶן פְּתוּחוֹת. וְסָפַרְתָּ לְךָ. כִּי יָמוּךְ אָחִיךָ. וְאִישׁ כִּי יִמְכֹּר. וְכִי יָמוּךְ אָחִיךָ. וְכִי יָמוּךְ. וְכִי תַשִּׂיג יַד. כֻּלָּן סְתוּמוֹת. וְהֵם שֵׁשׁ. אִם בְּחֻקֹּתַי. וְאִם לֹא תִשְׁמְעוּ לִי. שְׁתֵּיהֶן פְּתוּחוֹת. וְאִם בְּזֹאת סְתוּמָה. וַיְדַבֵּר דְּאִישׁ כִּי יַפְלִא פְּתוּחָה. וְאִם בְּהֵמָה סְתוּמָה. מִנְיַן הַפְּתוּחוֹת שְׁתַּיִם וַחֲמִשִּׁים. וְהַסְּתוּמוֹת שֵׁשׁ וְאַרְבָּעִים. הַכּל תִּשְׁעִים וּשְׁמוֹנֶה:
סֵפֶר בְּמִדְבַּר סִינַי - בְנֵי רְאוּבֵן סְתוּמָה. לִבְנֵי שִׁמְעוֹן. לִבְנֵי גָד. לִבְנֵי יְהוּדָה. לִבְנֵי יִשָּׂשכָר. לִבְנֵי זְבוּלֻן. לִבְנֵי יוֹסֵף. לִבְנֵי מְנַשֶּׁה. לִבְנֵי בִנְיָמִן. לִבְנֵי דָן. לִבְנֵי אָשֵׁר. בְּנֵי נַפְתָּלִי. אֵלֶּה הַפְּקֻדִים. וַיְדַבֵּר דְּאַךְ אֶת מַטֵּה לֵוִי. וַיְדַבֵּר דְּאִישׁ עַל דִּגְלוֹ. כֻּלָּן פְּתוּחוֹת וְהֵן אַרְבַּע עֶשְׂרֵה. דֶּגֶל מַחֲנֵה רְאוּבֵן. וְנָסַע אֹהֶל. דֶּגֶל מַחֲנֵה אֶפְרַיִם. דֶּגֶל מַחֲנֵה דָן. אַרְבַּעְתָּן סְתוּמוֹת. אֵלֶּה פְּקוּדֵי. וְאֵלֶּה תּוֹלְדֹת. וַיְדַבֵּר דְּהַקְרֵב. וַיְדַבֵּר דְּוַאֲנִי. וַיְדַבֵּר דִּפְקֹד. חֲמִשְׁתָּן פְּתוּחוֹת. וְלִקְהָת. וַיֹּאמֶר דִּפְקֹד. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דְּקַח. וַיְדַבֵּר דְּנָשֹׂא. וַיְדַבֵּר דְּאַל תַּכְרִיתוּ. וַיְדַבֵּר דְּנָשֹׂא. אַרְבַּעְתָּן פְּתוּחוֹת. בְּנֵי מְרָרִי. וּפְקוּדֵי בְּנֵי גֵרְשׁוֹן. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דְּצַו. וַיְדַבֵּר דְּאִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ. וַיְדַבֵּר דְּאִישׁ כִּי תִשְׂטֶה. וַיְדַבֵּר דְּאִישׁ אוֹ אִשָּׁה כִּי יַפְלִא. וַיְדַבֵּר דְּדַבֵּר אֶל אַהֲרֹן. חֲמִשְׁתָּן פְּתוּחוֹת. יְבָרֶכְךָ. יָאֵר. יִשָּׂא. וְשָׂמוּ. וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה. וַיְהִי הַמַּקְרִיב. כֻּלָּן סְתוּמוֹת וְהֵן שֵׁשׁ. בַּיּוֹם הַשֵּׁנִי. בַּיּוֹם הַשְּׁלִישִׁי. בַּיּוֹם הָרְבִיעִי. בַּיּוֹם הַחֲמִישִׁי. בַּיּוֹם הַשִּׁשִּׁי. בַּיּוֹם הַשְּׁבִיעִי. בַּיּוֹם הַשְּׁמִינִי. בַּיּוֹם הַתְּשִׁיעִי. בַּיּוֹם הָעֲשִׂירִי. בְּיוֹם עַשְׁתֵּי עָשָׂר יוֹם. בְּיוֹם שְׁנֵים עָשָׂר יוֹם. זֹאת חֲנֻכַּת. וַיְדַבֵּר דִּבְהַעֲלֹתְךָ. וַיְדַבֵּר דְּקַח אֶת הַלְוִיִּם. כֻּלָּן פְּתוּחוֹת וְהֵן אַרְבַּע עֶשְׂרֵה. וַיְדַבֵּר דְּזֹאת אֲשֶׁר לַלְוִיִּם סְתוּמָה. וַיְדַבֵּר דִּוְיַעֲשׂוּ. וַיְדַבֵּר דְּכִי יִהְיֶה טָמֵא. שְׁתֵּיהֶן פְּתוּחוֹת. וּבְיוֹם הָקִים סְתוּמָה. וַיְדַבֵּר דַּעֲשֵׂה לְךָ. וַיְהִי בַּשָּׁנָה הַשֵּׁנִית. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֹּאמֶר משֶׁה לְחֹבָב. וַיְהִי בִּנְסֹעַ. שְׁתֵּיהֶן סְתוּמוֹת. וַיְהִי הָעָם כְּמִתְאֹנְנִים. וַיֹּאמֶר דְּאֶסְפָה לִּי. וַיֹּאמֶר דַּהֲיַד יְיָ׳‎ תִּקְצָר. וַתְּדַבֵּר מִרְיָם. אַרְבַּעְתָּם פְּתוּחוֹת. וַיֹּאמֶר יְיָ׳‎ פִּתְאֹם סְתוּמָה. וַיֹּאמֶר דִּוְאָבִיהָ. וַיְדַבֵּר דִּשְׁלַח לְךָ. וַיֹּאמֶר דְּעַד אָנָה יְנַאֲצֻנִי. וַיְדַבֵּר דְּעַד מָתַי. וַיְדַבֵּר דְּכִי תָבֹאוּ. וַיְדַבֵּר דִּבְבֹאֲכֶם. פְּתוּחוֹת וְהֵן שֵׁשׁ. וְכִי תִשְׁגּוּ. וְאִם נֶפֶשׁ אַחַת. שְׁתֵּיהֶן סְתוּמוֹת. וַיִּהְיוּ בְנֵי יִשְׂרָאֵל בַּמִּדְבָּר פְּתוּחָה. וַיֹּאמֶר דְּמוֹת יוּמַת סְתוּמָה. וַיֹּאמֶר דִּוְעָשׂוּ לָהֶם. וַיִּקַּח קֹרַח. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר דְּהִבָּדְלוּ. וַיְדַבֵּר דְּהֵעָלוּ. וַיְדַבֵּר דְּאֱמֹר אֶל אֶלְעָזָר. שְׁלָשְׁתָּן סְתוּמוֹת. וַיִּלֹּנוּ פְּתוּחָה. וַיְדַבֵּר דְּהֵרֹמּוּ סְתוּמָה. וַיְדַבֵּר דִּוְקַח מֵאִתָּם. וַיֹּאמֶר דְּהָשֵׁב. וַיֹּאמְרוּ בְּנֵי יִשְׂרָאֵל. שְׁלָשְׁתָּן פְּתוּחוֹת. וַיֹּאמֶר יְיָ׳‎ אֶל אַהֲרֹן סְתוּמָה. וַיְדַבֵּר יְיָ׳‎ אֶל אַהֲרֹן פְּתוּחָה. וְלִבְנֵי לֵוִי סְתוּמָה. וַיְדַבֵּר דִּוְאֶל הַלְוִיִּם. וַיְדַבֵּר דְּזֹאת חֻקַּת. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל. וַיְדַבֵּר דְּקַח אֶת הַמַּטֶּה. אַרְבַּעְתָּן פְּתוּחוֹת. וַיֹּאמֶר דְּיַעַן לֹא הֶאֱמַנְתֶּם. וַיִּשְׁלַח משֶׁה. שְׁתֵּיהֶן סְתוּמוֹת. וַיִּסְעוּ מִקָּדֵשׁ פְּתוּחָה. וַיִּשְׁמַע הַכְּנַעֲנִי סְתוּמָה. וַיִּסְעוּ מֵהֹר הָהָר פְּתוּחָה. אָז יָשִׁיר סְתוּמָה. וַיִּשְׁלַח יִשְׂרָאֵל פְּתוּחָה. וַיַּרְא בָּלָק סְתוּמָה. וַיֵּשֶׁב יִשְׂרָאֵל. וַיְדַבֵּר דְּפִינְחָס. וַיְדַבֵּר דְּצָרוֹר. וַיֹּאמֶר יְיָ׳‎. אַרְבַּעְתָּן פְּתוּחוֹת. בְּנֵי שִׁמְעוֹן. בְּנֵי גָד. בְּנֵי יְהוּדָה. בְּנֵי יִשָּׂשכָר. בְּנֵי זְבוּלֻן. בְּנֵי יוֹסֵף. אֵלֶּה בְנֵי אֶפְרַיִם. בְּנֵי בִנְיָמִן. אֵלֶּה בְּנֵי דָן. בְּנֵי אָשֵׁר. בְּנֵי נַפְתָּלִי. כֻּלָּן סְתוּמוֹת וְהֵן אַחַת עֶשְׂרֵה. וַיְדַבֵּר יְיָ׳‎ פְּתוּחָה. וְאֵלֶּה פְקוּדֵי הַלֵּוִי. וַתִּקְרַבְנָה. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר דְּכֵן בְּנוֹת צְלָפְחָד. וַיֹּאמֶר דַּעֲלֵה. שְׁתֵּיהֶן פְּתוּחוֹת. וַיְדַבֵּר משֶׁה סְתוּמָה. וַיְדַבֵּר דְּצַו. וּבְיוֹם הַשַּׁבָּת. וּבְרָאשֵׁי חָדְשֵׁיכֶם. שְׁלָשְׁתָּן פְּתוּחוֹת. וּבַחֹדֶשׁ הָרִאשׁוֹן. וּבְיוֹם הַבִּכּוּרִים. שְׁתֵּיהֶן סְתוּמוֹת. וּבַחֹדֶשׁ הַשְּׁבִיעִי פְּתוּחָה. וּבֶעָשׂוֹר. וּבַחֲמִשָּׁה עָשָׂר. וּבַיּוֹם הַשֵּׁנִי. וּבַיּוֹם הַשְּׁלִישִׁי. וּבַיּוֹם הָרְבִיעִי. וּבַיּוֹם הַחֲמִישִׁי. וּבַיּוֹם הַשִּׁשִּׁי. וּבַיּוֹם הַשְּׁבִיעִי. בַּיּוֹם הַשְּׁמִינִי. כֻּלָּן סְתוּמוֹת וְהֵן תֵּשַׁע. וַיְדַבֵּר משֶׁה. וַיְדַבֵּר יְיָ׳‎. שְׁתֵּיהֶן פְּתוּחוֹת. וַיֵּצְאוּ משֶׁה וְאֶלְעָזָר. וַיֹּאמֶר אֶלְעָזָר. וַיֹּאמֶר דְּשָׂא. שְׁלָשְׁתָּן סְתוּמוֹת. וּמִקְנֶה רַב פְּתוּחָה. וַיֹּאמְרוּ אִם מָצָאנוּ. וַיִּגְּשׁוּ אֵלָיו. שְׁתֵּיהֶן סְתוּמוֹת. וַיֹּאמֶר אֲלֵיהֶם משֶׁה. אֵלֶּה מַסְעֵי. שְׁתֵּיהֶן פְּתוּחוֹת. וַיִּשְׁמַע הַכְּנַעֲנִי. וַיְדַבֵּר דִּבְעַרְבֹת. שְׁתֵּיהֶן סְתוּמוֹת. וַיְדַבֵּר דְּצַו אֶת בְּנֵי יִשְׂרָאֵל. וַיְדַבֵּר דְּאֵלֶּה שְׁמוֹת הָאֲנָשִׁים. וַיְדַבֵּר דִּבְעַרְבֹת מוֹאָב. וַיְדַבֵּר דְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל. וַיִּקְרְבוּ רָאשֵׁי. חֲמִשְׁתָּן פְּתוּחוֹת. מִנְיַן הַפְּתוּחוֹת שְׁתַּיִם וְתִשְׁעִים. וְהַסְּתוּמוֹת שִׁשִּׁים וָשֵׁשׁ. הַכּל מֵאָה וַחֲמִשִּׁים וּשְׁמוֹנֶה:
סֵפֶר אֵלֶּה הַדְּבָרִים - וַיֹּאמֶר יְיָ׳‎ אֵלַי. וַנֵּפֶן וַנַּעֲבֹר. וַיְדַבֵּר יְיָ׳‎. וַיֹּאמֶר יְיָ׳‎ אֵלַי רְאֵה. וָאֶתְחַנַּן. חֲמִשְׁתָּן סְתוּמוֹת. וְעַתָּה יִשְׂרָאֵל. כִּי תוֹלִיד בָּנִים. אָז יַבְדִּיל. וַיִּקְרָא משֶׁה. אַרְבַּעְתָּן פְּתוּחוֹת. אָנֹכִי. לֹא תִשָּׂא. שָׁמוֹר. כַּבֵּד. לֹא תִּרְצָח. וְלֹא תִּנְאָף. וְלֹא תִּגְנֹב. וְלֹא תַעֲנֶה. וְלֹא תַחְמֹד. וְלֹא תִתְאַוֶּה. אֶת הַדְּבָרִים. כֻּלָּן סְתוּמוֹת וְהֵן אַחַת עֶשְׂרֵה. שְׁמַע יִשְׂרָאֵל פְּתוּחָה. וְהָיָה כִּי יְבִיאֲךָ. לֹא תְנַסּוּ. כִּי יִשְׁאָלְךָ בִּנְךָ. כִּי יְבִיאֲךָ. אַרְבַּעְתָּן סְתוּמוֹת. וְהָיָה עֵקֶב פְּתוּחָה. כִּי תֹאמַר סְתוּמָה. כָּל הַמִּצְוָה. וְהָיָה אִם שָׁכֹחַ תִּשְׁכַּח. שְׁמַע יִשְׂרָאֵל. בָּעֵת הַהִוא. וְעַתָּה יִשְׂרָאֵל. חֲמִשְׁתָּן פְּתוּחוֹת. כִּי הָאָרֶץ. וְהָיָה אִם שָׁמֹעַ. כִּי אִם שָׁמֹר תִּשְׁמְרוּן. רְאֵה אָנֹכִי. וְהָיָה כִּי יְבִיאֲךָ. כִּי יַרְחִיב. כִּי יַכְרִית. כֻּלָּן סְתוּמוֹת וְהֵן שֶׁבַע. כִּי יָקוּם פְּתוּחָה. כִּי יְסִיתְךָ. כִּי תִשְׁמַע. בָּנִים אַתֶּם. לֹא תֹאכַל. אֶת זֶה תֹּאכְלוּ. כָּל צִפּוֹר טְהֹרָה. כֻּלָּן סְתוּמוֹת וְהֵן שֵׁשׁ. עַשֵּׂר תְּעַשֵּׂר פְּתוּחָה. מִקְצֵה שָׁלֹשׁ שָׁנִים. מִקֵּץ שֶׁבַע שָׁנִים. כִּי יִהְיֶה בְךָ אֶבְיוֹן. כִּי יִמָּכֵר לְךָ. אַרְבַּעְתָּן סְתוּמוֹת. כָּל הַבְּכוֹר. שָׁמוֹר אֶת חֹדֶשׁ. שְׁתֵּיהֶן פְּתוּחוֹת. שִׁבְעָה שָׁבֻעֹת סְתוּמָה. חַג הַסֻּכֹּת פְּתוּחָה. שֹׁפְטִים וְשֹׁטְרִים. לֹא תִטַּע לְךָ. לֹא תִזְבַּח. כִּי יִמָּצֵא בְקִרְבְּךָ. אַרְבַּעְתָּן סְתוּמוֹת. כִּי יִפָּלֵא פְּתוּחָה. כִּי תָבֹא. לֹא יִהְיֶה לַכֹּהֲנִים. וְזֶה יִהְיֶה. וְכִי יָבֹא הַלֵּוִי. כִּי אַתָּה בָּא. כִּי יַכְרִית. כֻּלָּם סְתוּמוֹת. וְהֵן שֵׁשׁ. וְכִי יִהְיֶה אִישׁ פְּתוּחָה. לֹא תַסִּיג. לֹא יָקוּם עֵד. כִּי תֵצֵא לַמִּלְחָמָה. כִּי תִקְרַב אֶל עִיר. כִּי תָצוּר אֶל עִיר. חֲמִשְׁתָּן סְתוּמוֹת. כִּי יִמָּצֵא חָלָל פְּתוּחָה. כִּי תֵצֵא לַמִּלְחָמָה. כִּי תִהְיֶיןָ לְאִישׁ. כִּי יִהְיֶה לְאִישׁ. וְכִי יִהְיֶה בְאִישׁ. לֹא תִרְאֶה אֶת שׁוֹר. לֹא תִרְאֶה אֶת חֲמוֹר. לֹא יִהְיֶה כְלִי גֶבֶר. כֻּלָּן סְתוּמוֹת וְהֵן שֶׁבַע. כִּי יִקָּרֵא פְּתוּחָה. כִּי תִבְנֶה. לֹא תַחֲרשׁ. גְּדִלִים. כִּי יִקַּח אִישׁ אִשָּׁה. וְאִם אֱמֶת הָיָה. כִּי יִמָּצֵא אִישׁ. כִּי יִהְיֶה נַעֲרָה בְתוּלָה. וְאִם בַּשָּׂדֶה יִמְצָא. כִּי יִמְצָא. לֹא יִקַּח אִישׁ. לֹא יָבֹא פְצוּעַ. לֹא יָבֹא מַמְזֵר. לֹא יָבֹא עַמּוֹנִי. לֹא תְתַעֵב אֲדֹמִי. כִּי תֵצֵא מַחֲנֶה. לֹא תַסְגִּיר. לֹא תִהְיֶה קְדֵשָׁה. לֹא תַשִּׁיךְ. כִּי תִדֹּר נֶדֶר. כִּי תָבֹא בְּכֶרֶם. כִּי תָבֹא בְּקָמַת. כִּי יִקַּח אִישׁ אִשָּׁה. כִּי יִקַּח אִישׁ אִשָּׁה חֲדָשָׁה. כִּי יִמָּצֵא. הִשָּׁמֶר בְּנֶגַע הַצָּרַעַת. כִּי תַשֶּׁה בְרֵעֲךָ. לֹא תַעֲשֹׁק שָׂכִיר עָנִי. לֹא יוּמְתוּ אָבוֹת. לֹא תַטֶּה. כִּי תִקְצֹר. כִּי תַחְבֹּט. כִּי יִהְיֶה רִיב. כִּי יֵשְׁבוּ אַחִים. כִּי יִנָּצוּ אֲנָשִׁים. לֹא יִהְיֶה לְךָ בְּכִיסְךָ. כֻּלָּן סְתוּמוֹת וְהֵן חָמֵשׁ וּשְׁלֹשִׁים. זָכוֹר אֵת אֲשֶׁר עָשָׂה. וְהָיָה כִּי תָבוֹא. שְׁתֵּיהֶן פְּתוּחוֹת. כִּי תְכַלֶּה לַעְשֵׂר. הַיּוֹם הַזֶּה. שְׁתֵּיהֶן סְתוּמוֹת. וַיְצַו משֶׁה וְזִקְנֵי יִשְׂרָאֵל פְּתוּחָה. וַיְדַבֵּר משֶׁה. וַיְצַו משֶׁה אֶת הָעָם. אָרוּר הָאִישׁ. אָרוּר מַקְלֶה. אָרוּר מַסִּיג. אָרוּר מַשְׁגֶּה. אָרוּר מַטֶּה. אָרוּר שֹׁכֵב עִם כָּל בְּהֵמָה. אָרוּר שֹׁכֵב עִם אֲחֹתוֹ. אָרוּר שֹׁכֵב עִם חֹתַנְתּוֹ. אָרוּר מַכֵּה. אָרוּר לֹקֵחַ שֹׁחַד. אָרוּר אֲשֶׁר לֹא יָקִים. כֻּלָּן סְתוּמוֹת וְהֵן שְׁלֹשׁ עֶשְׂרֵה. וְהָיָה אִם שָׁמוֹעַ. וְהָיָה אִם לֹא תִשְׁמַע. שְׁתֵּיהֶן פְּתוּחוֹת. אֵלֶּה דִבְרֵי הַבְּרִית סְתוּמָה. וַיִּקְרָא משֶׁה. אַתֶּם נִצָּבִים. שְׁתֵּיהֶן פְּתוּחוֹת. וְהָיָה כִי יָבֹאוּ. כִּי הַמִּצְוָה. רְאֵה נָתַתִּי. שְׁלָשְׁתָּן סְתוּמוֹת. וַיֵּלֶךְ משֶׁה פְּתוּחָה. וַיִּקְרָא משֶׁה סְתוּמָה. וַיֹּאמֶר יְיָ׳‎ אֶל משֶׁה הֵן. הַאֲזִינוּ הַשָּׁמַיִם. וַיָּבֹא משֶׁה. וַיְדַבֵּר יְיָ׳‎ אֶל משֶׁה בְּעֶצֶם. וְזֹאת הַבְּרָכָה. חֲמִשְׁתָּן פְּתוּחוֹת. וְזֹאת לִיהוּדָה סְתוּמָה. וּלְלֵוִי פְּתוּחָה. לְבִנְיָמִן. וּלְיוֹסֵף. וְלִזְבוּלֻן. וּלְגָד. וּלְדָן. וּלְאָשֵׁר. וַיַּעַל משֶׁה. כֻּלָּן סְתוּמוֹת וְהֵן שֶׁבַע. מִנְיַן הַפְּתוּחוֹת שֶׁל סֵפֶר זֶה שְׁלֹשִׁים וְאַרְבַּע. וְהַסְּתוּמוֹת מֵאָה וְעֶשְׂרִים וְאַרְבַּע. הַכּל מֵאָה וַחֲמִשִּׁים וּשְׁמוֹנֶה. מִנְיַן הַפְּתוּחוֹת שֶׁל כָּל הַתּוֹרָה מָאתַיִם וְתִשְׁעִים. וּמִנְיַן הַסְּתוּמוֹת שְׁלֹשׁ מֵאוֹת וְשִׁבְעִים וָתֵשַׁע. הַכּל שֵׁשׁ מֵאוֹת וְשִׁשִּׁים וָתֵשַׁע:
צוּרַת שִׁירַת הַאֲזִינוּ - כָּל שִׁיטָה וְשִׁיטָה יֵשׁ בָּאֶמְצַע רֶוַח אֶחָד כְּצוּרַת הַפָּרָשָׁה הַסְּתוּמָה. וְנִמְצָא כָּל שִׁיטָה חֲלוּקָה לִשְׁתַּיִם. וְכוֹתְבִין אוֹתָהּ בְּשִׁבְעִים שִׁיטוֹת. וְאֵלּוּ הֵן. הַתֵּבוֹת שֶׁבְּרֹאשׁ כָּל שִׁיטָה וְשִׁיטָה. הַאֲזִינוּ. יַעֲרֹף. כִּשְׂעִירִם. כִּי. הַצּוּר. אֵל. שִׁחֵת. הַלַּיְיָ׳‎. הֲלוֹא. זְכֹר. שְׁאַל. בְּהַנְחֵל. יַצֵּב. כִּי. יִמְצָאֵהוּ. יְסֹבְבֶנְהוּ. כְּנֶשֶׁר. יִפְרשֹׁ. יְיָ׳‎. יַרְכִּבֵהוּ. וַיֵּנִקֵהוּ. חֶמְאַת. בְּנֵי. וְדַם. שָׁמַנְתָּ. וַיְנַבֵּל. בְּתוֹעֵבֹת. אֱלֹהִים. לֹא. וַתִּשְׁכַּח. מִכַּעַס. אֶרְאֶה. בָּנִים. כִּעֲסוּנִי. בְּגוֹי. וַתִּיקַד. וַתְּלַהֵט. חִצַּי. וְקֶטֶב. עִם. וּמֵחֲדָרִים. יוֹנֵק. אַשְׁבִּיתָה. פֶּן. וְלֹא. וְאֵין. יָבִינוּ. וּשְׁנַיִם. וַיְיָ׳‎. וְאֹיְבֵינוּ. וּמִשַּׁדְמֹת. אַשְׁכְּלֹת. וְרֹאשׁ. חָתוּם. לְעֵת. וְחָשׁ. וְעַל. וְאֶפֶס. צוּר. יִשְׁתּוּ. יְהִי. וְאֵין. מָחַצְתִּי. כִּי. אִם. אָשִׁיב. אַשְׁכִּיר. מִדַּם. הַרְנִינוּ. וְנָקָם. כָּל אֵלּוּ הַתֵּבוֹת שֶׁבָּרֹאשׁ. וְאֵלּוּ הֵן הַתֵּבוֹת שֶׁבְּרֹאשׁ כָּל חֲצִי שִׁיטָה אַחֲרוֹנָה שֶׁהֵן בְּאֶמְצַע הַדַּף. וְתִשְׁמַע. תִּזַּל. וְכִרְבִיבִים. הָבוּ. כִּי. צַדִּיק. דּוֹר. עַם. הוּא. בִּינוּ. זְקֵנֶיךָ. בְּהַפְרִידוֹ. לְמִסְפַּר. יַעֲקֹב. וּבְתֹהוּ. יִצְּרֶנְהוּ. עַל. יִשָּׂאֵהוּ. וְאֵין. וַיֹּאכַל. וְשֶׁמֶן. עִם. עִם. וַיִּשְׁמַן. וַיִּטּשׁ. יַקְנִאֻהוּ. יִזְבְּחוּ. חֲדָשִׁים. צוּר. וַיַּרְא. וַיֹּאמֶר. כִּי. הֵם. וַאֲנִי. כִּי. וַתֹּאכַל. אַסְפֶּה. מְזֵי. וְשֶׁן. מִחוּץ. גַּם. אָמַרְתִּי. לוּלֵי. פֶּן. כִּי. לוּ. אֵיכָה. אִם. כִּי. כִּי. עֲנָבֵמוֹ. חֲמַת. הֲלֹא. לִי. כִּי. כִּי. כִּי. וְאָמַר. אֲשֶׁר. יָקוּמוּ. רְאוּ. אֲנִי. וְאֵין. וְאָמַרְתִּי. וְתֹאחֵז. וְלִמְשַׂנְאַי. וְחַרְבִּי. מֵרֹאשׁ. כִּי. וְכִפֶּר:
שִׁירַת הַיָּם - כּוֹתְבִין אוֹתָהּ בִּשְׁלֹשִׁים שִׁיטוֹת. שִׁיטָה רִאשׁוֹנָה כְּדַרְכָּהּ וּשְׁאָר הַשִּׁיטוֹת אַחַת מַנִּיחִין בְּאֶמְצָעָהּ רֶוַח אֶחָד וְאַחַת מַנִּיחִין הָרֶוַח בִּשְׁנֵי מְקוֹמוֹת בְּאֶמְצָעָהּ עַד שֶׁתִּמָּצֵא הַשִּׁיטָה חֲלוּקָהּ לְשָׁלֹשׁ וְנִמְצָא רֶוַח כְּנֶגֶד הַכְּתָב וּכְתָב כְּנֶגֶד הָרֶוַח: וְזוֹ הִיא צוּרָתָה
אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיְיָ׳‎ וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַּיְיָ׳‎ כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ יְיָ׳‎ אִישׁ מִלְחָמָה יְיָ׳‎ שְׁמוֹ מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם סוּף תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ אָבֶן יְמִינְךָ יְיָ׳‎ נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְיָ׳‎ תִּרְעַץ אוֹיֵב וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב יָם אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים מִי כָמֹכָה בָּאֵלִם יְיָ׳‎ מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹת עשֵֹׁה פֶלֶא נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ נָחִיתָ בְחַסְדְּךָ עַם זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל נְוֵה קָדְשְׁךָ שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז ישְׁבֵי פְּלָשֶׁת אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כּל ישְׁבֵי כְנָעַן תִּפּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד יַעֲבֹר עַמְּךָ יְיָ׳‎ עַד יַעֲבֹר עַם זוּ קָנִיתָ תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ׳‎ מִקְּדָשׁ אֲדֹנָי כּוֹנֲנוּ יָדֶיךָ יְיָ׳‎ יִמְלֹךְ לְעלָם וָעֶד כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְיָ׳‎ עֲלֵיהֶם אֶת מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם.
כָּל הַתּוֹרָה כֻּלָּהּ בֵּין בְּשִׁירוֹת בֵּין בִּשְׁאָר הַכְּתָב יִתְכַּוֵּן שֶׁתִּהְיֶה אוֹת סְמוּכָה לַחֲבֶרְתָּהּ בְּיוֹתֵר וְלֹא תִּדְבַּק בָּהּ וְלֹא תִּתְרַחֵק מִמֶּנָּה כְּדֵי שֶׁלֹּא תִּתְרָאֶה הַתֵּבָה כִּשְׁתֵּי תֵּבוֹת אֶלָּא יִהְיֶה בֵּין אוֹת לְאוֹת כְּחוּט הַשַּׂעֲרָה. וְאִם הִרְחִיק אוֹת מֵאוֹת כְּדֵי שֶׁתֵּרָאֶה הַתֵּבָה כִּשְׁתֵּי תֵּבוֹת לְתִינוֹק שֶׁאֵינוֹ רָגִיל הֲרֵי זֶה פָּסוּל עַד שֶׁיְּתַקֵּן:" + ], + [ + "אֵין עוֹשִׂין סֵפֶר תּוֹרָה לֹא אָרְכּוֹ יוֹתֵר עַל הֶקֵּפוֹ וְלֹא הֶקֵּפוֹ יָתֵר עַל אָרְכּוֹ. וְכַמָּה הוּא אָרְכּוֹ. בִּגְוִיל שִׁשָּׁה טְפָחִים שֶׁהֵם אַרְבַּע וְעֶשְׂרִים אֶצְבָּעוֹת בְּרֹחַב הַגּוּדָל שֶׁל יָד. וּבִקְלָף אוֹ פָּחוֹת אוֹ יוֹתֵר וְהוּא שֶׁיְּהֵא אָרְכּוֹ כְּהֶקֵּפוֹ. וְכֵן אִם עָשָׂה בַּגְּוִיל פָּחוֹת מִשִּׁשָׁה טְפָחִים וּמִעֵט אֶת הַכְּתָב אוֹ יִתֵּר עַל שִׁשָּׁה וְהִרְחִיב בַּכְּתָב עַד שֶׁיִּהְיֶה אָרְכּוֹ כְּהֶקֵּפוֹ הֲרֵי זֶה כַּמִּצְוָה:", + "שִׁעוּר הַגִּלָּיוֹן מִלְּמַטָּה אַרְבַּע אֶצְבָּעוֹת וּלְמַעְלָה שָׁלֹשׁ אֶצְבָּעוֹת וּבֵין דַּף לְדַף שְׁתֵּי אֶצְבָּעוֹת. לְפִיכָךְ צָרִיךְ שֶׁיַּנִּיחַ בִּתְחִלַּת כָּל יְרִיעָה וּבְסוֹפָהּ רֹחַב אֶצְבַּע אַחַת וּכְדֵי תְּפִירָה. שֶׁנִּמְצָא כְּשֶׁיִּתְפֹּר הַיְרִיעָה יִהְיֶה בֵּין כָּל דַּף וְדַף בְּכָל הַסֵּפֶר כֻּלּוֹ שְׁתֵּי אֶצְבָּעוֹת. וְיַנִּיחַ מִן הָעוֹר בִּתְחִלַּת הַסֵּפֶר וּבְסוֹפוֹ כְּדֵי לִגְלל עַל הָעַמּוּד. וְכָל הַשִּׁעוּרִין הָאֵלּוּ לְמִצְוָה וְאִם חִסֵּר אוֹ הוֹתִיר לֹא פָּסַל:", + "כֵּיצַד יִתְכַּוֵּן אָדָם עַד שֶׁיַּעֲשֶׂה הַסֵּפֶר שֶׁיִּהְיֶה אָרְכּוֹ כְּהֶקֵּפוֹ. מַתְחִיל וּמְרַבֵּעַ הָעוֹרוֹת בְּשָׁוֶה וְעוֹשֶׂה רֹחַב כָּל עוֹר מֵהֶן שִׁשָּׁה טְפָחִים, קֶצֶב אֶחָד לְכָל אֶחָד. וְאַחַר כָּךְ גּוֹלֵל הָעוֹרוֹת בְּשָׁוֶה וְעוֹשֶׂה מֵהֶן כֶּרֶךְ אֶחָד מְהֻדָּק יָפֶה יָפֶה וּמוֹסִיף בְּעוֹרוֹת וּמְהַדֵּק עַד שֶׁיֵּעָשֶׂה הֶקֵּף הַכֶּרֶךְ שִׁשָּׁה טְפָחִים שֶׁהוּא רֹחַב הָעוֹר. וּמוֹדֵד בְּחוּט שֶׁל שָׁנִי שֶׁיַּקִּיפוֹ עַל הַכֶּרֶךְ:", + "וְאַחַר כָּךְ יַעֲשֶׂה קָנֶה שָׁוֶה יִהְיֶה אָרְכָּהּ אַרְבָּעִים אוֹ חֲמִשִּׁים אֶצְבָּעוֹת וִיחַלֵּק אֶצְבַּע מֵהֶן בַּקָּנֶה לִשְׁנַיִם וְלִשְׁלֹשָׁה וּלְאַרְבָּעָה חֲלָקִים כְּדֵי שֶׁיֵּדַע בּוֹ שִׁעוּר חֲצִי אֶצְבַּע וּרְבִיעַ אֶצְבַּע וְכַיּוֹצֵא בְּזֶה הַחֵלֶק. וְיִמְדֹּד כָּל עוֹר בְּקָנֶה זוֹ עַד שֶׁיֵּדַע כַּמָּה אֶצְבָּעוֹת יֵשׁ בְּכָל עוֹר עַד שֶׁיֵּדַע כַּמָּה אֶצְבָּעוֹת בְּאֹרֶךְ כָּל הַכֶּרֶךְ:", + "וְאַחַר כָּךְ לוֹקֵחַ עוֹרוֹת אֲחֵרוֹת שְׁנַיִם אוֹ שְׁלֹשָׁה לִבְדֹּק בָּהֶן שִׁעוּר הַכְּתָב וְכוֹתֵב בָּהֶן דַּף אֶחָד. וְדָבָר יָדוּעַ שֶׁאֹרֶךְ הַדַּף שְׁבַע עֶשְׂרֵה אֶצְבָּעוֹת. לְפִי שֶׁהוּא מַנִּיחַ גִּלָּיוֹן לְמַעְלָה שָׁלֹשׁ וּלְמַטָּה אַרְבַּע. אֲבָל רֹחַב הַדַּף הוּא לְפִי הַכְּתָב אִם דַּקָּה אִם עָבָה. וְכֵן מִנְיַן הַשִּׁיטוֹת שֶׁבַּדַּף יָבוֹאוּ לְפִי הַכְּתָב לְפִי שֶׁבֵּין שִׁיטָה וְשִׁיטָה כִּמְלֹא שִׁיטָה: ", + "וְאַחַר שֶׁכָּתַב הַדַּף שֶׁבּוֹדֵק בּוֹ לְפִי מַה שֶּׁיִּרְצֶה יָמֹד רֹחַב הַדַּף בְּאֶצְבְּעוֹת הַקָּנֶה וְיוֹסִיף עַל רֹחַב הַדַּף שְׁתֵּי אֶצְבָּעוֹת שֶׁבֵּין דַּף וְדַף וְיַחֲשֹׁב כַּמָּה דַּפִּין יָבֹאוּ בַּכֶּרֶךְ שֶׁגָּלַל מֵאוֹתוֹ הַכְּתָב שֶׁבָּדַק בּוֹ וְיֵדַע חֶשְׁבּוֹן הַדַּפִּין וְיִרְאֶה כַּמָּה נִכְתַּב בְּדַף זֶה שֶׁבָּדַק בּוֹ מִן הַתּוֹרָה כֻּלָּהּ. וּמְשַׁעֵר לְפִי הַסֵּפֶר שֶׁהוּא כּוֹתֵב מִמֶּנּוּ וּמְחַשֵּׁב אִם עָלְתָה לוֹ כָּל הַתּוֹרָה לְפִי מִנְיַן הַדַּפִּין מִזֶּה הַכְּתָב שֶׁכּוֹתֵב בּוֹ בְּכֶרֶךְ מוּטָב. וְאִם הוֹצִיא הַחֶשְׁבּוֹן שֶׁהַדַּפִּין יוֹתֵר מִן הַתּוֹרָה יַרְחִיב בַּכְּתָב עַד שֶׁיִּתְמַעֵט מִנְיַן הַדַּפִּין וְיִבְדֹק בְּדַף אַחֵר. וְאִם הוֹצִיא הַחֶשְׁבּוֹן שֶׁהַתּוֹרָה יָתֵר מִן הַדַּפִּין יְמַעֵט הַכְּתָב עַד שֶׁיַּרְבֶּה בְּמִנְיַן הַדַּפִּין וְיִבְדֹק בְּדַף אַחַר דַּף עַד שֶׁיָּבוֹא הַחֶשְׁבּוֹן אֶחָד. מֵאַחַר שֶׁיָּדַע רֹחַב הַדַּף וְשִׁעוּר הַכְּתָב מַתְחִיל בְּאוֹתוֹ הַכֶּרֶךְ:", + "וּמְחַלֵּק כָּל עוֹר וְעוֹר דַּפִּין דַּפִּין בְּשִׂרְטוּט כְּפִי רֹחַב הַדַּף שֶׁבָּדַק בּוֹ וְעָלָה בַּחֶשְׁבּוֹן. וּכְשֶׁיִּשָּׁאֵר בָּעוֹר שָׁלֹשׁ אֶצְבָּעוֹת אוֹ אַרְבַּע יוֹתֵר עַל הַדַּף הָאַחֲרוֹנָה שֶׁבַּיְרִיעָה יַנִּיחַ מִמֶּנּוּ רֹחַב אֶצְבַּע וּכְדֵי תְּפִירָה וְיָקֹץ הַשְּׁאָר וְאַל יָחוּשׁ, שֶׁבָּאַחֲרוֹנָה יִתְוַסֵּף עוֹרוֹת אֲחֵרוֹת עַל הַכֶּרֶךְ שֶׁגָּלַל כְּנֶגֶד כָּל הַתּוֹסָפוֹת שֶׁקּוֹצֵץ מִכָּל עוֹר וְעוֹר וְאֵינוֹ צָרִיךְ לְחַשֵּׁב דָּבָר זֶה, שֶׁהַכְּתָב מוֹשְׁכוֹ לְפִי מִנְיַן הַדַּפִּין:", + "וְכֵן הָרוֹצֶה לַעֲשׂוֹת רֹחַב הַסֵּפֶר יוֹתֵר מִשִּׁשָּׁה אוֹ פָּחוֹת מִשִּׁשָּׁה עַל הַדֶּרֶךְ הַזֶּה הוּא מְחַשֵּׁב וְיֵצֵא אָרְכּוֹ כְּהֶקֵּפוֹ בְּלֹא פָּחוֹת וְלֹא יוֹתֵר. וְהוּא שֶׁלֹּא יִטְעֶה בַּחֶשְׁבּוֹן:", + "רֹחַב הַגּוּדָל הָאָמוּר בְּכָל הַשִּׁעוּרִין הָאֵלּוּ וּבִשְׁאָר שִׁעוּרֵי תּוֹרָה כֻּלָּהּ הוּא אֶצְבַּע הַבֵּינוֹנִי. וּכְבָר דִּקְדַּקְנוּ בְּשִׁעוּרוֹ וּמְצָאנוּהוּ רָחָב שֶׁבַע שְׂעוֹרוֹת בֵּינוֹנִיּוֹת זוֹ בְּצַד זוֹ בְּדֹחַק וְהֵן כְּאֹרֶךְ שְׁתֵּי שְׂעוֹרוֹת בְּרֶוַח. וְכָל טֶפַח הָאָמוּר בְּכָל מָקוֹם הוּא אַרְבַּע אֶצְבָּעוֹת מִזּוֹ. וְכָל אַמָּה שִׁשָּׁה טְפָחִים:", + "סֵפֶר תּוֹרָה שֶׁכָּתַבְתִּי אֲנִי רֹחַב כָּל דַּף וְדַף מִדַּפָּיו אַרְבַּע אֶצְבָּעוֹת. וְשִׁירַת הַיָּם וְשִׁירַת הַאֲזִינוּ רֹחַב כָּל דַּף מִשְּׁתֵּיהֶן שֵׁשׁ אֶצְבָּעוֹת. וּמִנְיַן הַשִּׁיטִין שֶׁבְּכָל דַּף וְדַף אַחַת וַחֲמִשִּׁים. וּמִנְיַן הַדַּפִּין שֶׁל כָּל הַסֵּפֶר מָאתַיִם וְשִׁשָּׁה וְעֶשְׂרִים דַּף. וְאֹרֶךְ כָּל הַסֵּפֶר אֶלֶף וּשְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וְשֵׁשׁ אֶצְבָּעוֹת בְּקֵרוּב:", + "אֵלּוּ הַשֵּׁשׁ אֶצְבָּעוֹת הַיְתֵרוֹת בְּחֶשְׁבּוֹן לַגִּלָּיוֹן שֶׁבִּתְחִלַּת הַסֵּפֶר וְסוֹפוֹ. וְהָעוֹרוֹת שֶׁכָּתַבְנוּ בָּהֶם עוֹרוֹת אֵילִים. וּבִזְמַן שֶׁתִּרְצֶה לִכְתֹּב עַל פִּי הַמִּדּוֹת הָאֵלּוּ אוֹ קָרוֹב לָהֶם מְעַט הֵן חָסֵר דַּף אֶחָד אוֹ שְׁנַיִם אוֹ שְׁלֹשָׁה אוֹ יָתֵר דַּף אוֹ שְׁנַיִם אוֹ שָׁלֹשׁ לֹא תִּיגַע וְלֹא תְּהֵא צָרִיךְ לְחֶשְׁבּוֹן אֶלָּא מִיָּד יָבוֹא לְךָ אָרְכּוֹ כְּהֶקֵּפוֹ:", + "אֵין עוֹשִׂין בִּירִיעָה פָּחוֹת מִשְּׁלֹשָׁה דַּפִּין וְלֹא יָתֵר עַל שְׁמוֹנָה דַּפִּין. נִזְדַּמְּנָה לוֹ יְרִיעָה בַּת תִּשְׁעָה דַּפִּין חוֹלֵק אוֹתָהּ אַרְבָּעָה לְכָאן וַחֲמִשָּׁה לְכָאן. בַּמֶּה דְּבָרִים אֲמוּרִים בִּתְחִלַּת הַסֵּפֶר אוֹ בְּאֶמְצַע אֲבָל בְּסוֹף הַסֵּפֶר אֲפִלּוּ פָּסוּק אֶחָד בְּדַף אֶחָד עוֹשִׂים אוֹתוֹ דַּף לְבַדּוֹ וְתוֹפְרִין אוֹתוֹ עִם שְׁאָר הַיְרִיעוֹת:", + "וּכְשֶׁתּוֹפְרִין הַיְרִיעוֹת אֵין תּוֹפְרִין אוֹתָן אֶלָּא בְּגִידִים שֶׁל בְּהֵמָה אוֹ חַיָּה טְהוֹרָה וַאֲפִלּוּ מִנְּבֵלוֹת וּטְרֵפוֹת שֶׁלָּהֶם כְּדֶרֶךְ שֶׁתּוֹפְרִין אֶת הַתְּפִלִּין. וְדָבָר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי. לְפִיכָךְ אִם תְּפָרָן שֶׁלֹּא בְּגִידִין אוֹ בְּגִידֵי בְּהֵמָה טְמֵאָה פָּסוּל עַד שֶׁיַּתִּירָהּ וְיַחֲזֹר וְיִתְפֹּר כַּהֲלָכָה:", + "כְּשֶׁתּוֹפְרִין כָּל הַיְרִיעוֹת אֵין תּוֹפְרִין כָּל הַיְרִיעָה כֻּלָּהּ מִתְּחִלָּתָהּ וְעַד סוֹפָהּ אֶלָּא מַנִּיחַ מְעַט מִלְּמַעְלָה וּמְעַט מִלְּמַטָּה בְּלֹא תְּפִירָה כְּדֵי שֶׁלֹּא תִּקָּרַע הַיְרִיעָה בְּאֶמְצָעָהּ כְּשֶׁיִּגְלל אוֹתָהּ. וְעוֹשֶׂה לוֹ שְׁנֵי עַמּוּדִים שֶׁל עֵץ אֶחָד בִּתְחִלָּתוֹ וְאֶחָד בְּסוֹפוֹ. וְתוֹפֵר הָעוֹר שֶׁשִּׁיֵּר בִּתְחִלָּתוֹ וּבַסּוֹף עַל הָעַמּוּדִים בְּגִידִים כְּדֵי שֶׁיְּהֵא נִגְלָל עֲלֵיהֶם. וְיַרְחִיק בֵּין הָעַמּוּדִים וְהַכְּתָב שֶׁבַּדַּף:", + "סֵפֶר תּוֹרָה שֶׁנִּקְרְעָה בּוֹ יְרִיעָה בְּתוֹךְ שְׁתֵּי שִׁיטוֹת יִתְפֹּר. בְּתוֹךְ שָׁלֹשׁ לֹא יִתְפֹּר. בַּמֶּה דְּבָרִים אֲמוּרִים בְּיָשָׁן שֶׁאֵין עֲפָצוֹ נִכָּר אֲבָל אִם נִכָּר הַגְּוִיל שֶׁהוּא עָפוּץ תּוֹפֵר וַאֲפִלּוּ קֶרַע הַבָּא בְּתוֹךְ שָׁלֹשׁ. וְכֵן בֵּין כָּל דַּף וְדַף וּבֵין תֵּבָה לְתֵבָה יִתְפֹּר. וְכָל הַקְּרָעִים אֵין תּוֹפְרִין אוֹתָן אֶלָּא בְּגִידִין שֶׁתּוֹפְרִין בָּהֶן הַיְרִיעוֹת זוֹ לָזוֹ. וּבְכָל הַקְּרָעִים יִזָּהֵר שֶׁלֹּא תֶּחְסַר אוֹת אַחַת אוֹ תִּשְׁתַּנֶּה צוּרָתָהּ:" + ], + [ + "נִמְצֵאתָ לָמֵד שֶׁעֶשְׂרים דְּבָרִים הֵן שֶׁבְּכָל אֶחָד מֵהֶן פּוֹסֵל סֵפֶר תּוֹרָה. וְאִם נַעֲשָׂה בּוֹ אֶחָד מֵהֶן הֲרֵי הוּא כְּחֻמָּשׁ מִן הַחֻמָּשִׁין שֶׁמְּלַמְּדִין בָּהֶן הַתִּינוֹקוֹת וְאֵין בּוֹ קְדֻשַּׁת סֵפֶר תּוֹרָה וְאֵין קוֹרִין בּוֹ בָּרַבִּים. וְאֵלּוּ הֵן. א. אִם נִכְתַּב עַל עוֹר בְּהֵמָה טְמֵאָה. ב. שֶׁנִּכְתַּב עַל עוֹר בְּהֵמָה טְהוֹרָה שֶׁאֵינוֹ מְעֻבָּד. ג. שֶׁהָיָה מְעֻבָּד שֶׁלֹּא לְשֵׁם סֵפֶר תּוֹרָה. ד. שֶׁנִּכְתַּב שֶׁלֹּא בִּמְקוֹם כְּתִיבָה עַל הַגְּוִיל בִּמְקוֹם בָּשָׂר וְעַל הַקְּלָף בִּמְקוֹם שֵׂעָר. ה. שֶׁנִּכְתַּב מִקְצָתוֹ עַל הַגְּוִיל וּמִקְצָתוֹ עַל הַקְּלָף. ו. שֶׁנִּכְתַּב עַל דּוּכְסוּסְטוּס. ז. שֶׁנִּכְתַּב בְּלֹא שִׂרְטוּט. ח. שֶׁנִּכְתַּב בְּלֹא שָׁחוֹר הָעוֹמֵד. ט. שֶׁנִּכְתַּב בִּשְׁאָר לְשׁוֹנוֹת. י. שֶׁכְּתָבוֹ אֶפִּיקוֹרוֹס אוֹ כַּיּוֹצֵא בּוֹ מִשְּׁאָר פְּסוּלִין. יא. שֶׁכָּתַב הָאַזְכָּרוֹת בְּלֹא כַּוָּנָה. יב. שֶׁחִסֵּר אֲפִלּוּ אוֹת אַחַת. יג. שֶׁהוֹסִיף אֲפִלּוּ אוֹת אַחַת. יד. שֶׁנָּגְעָה אוֹת בְּאוֹת. טו. שֶׁנִּפְסְדָה צוּרַת אוֹת אַחַת עַד שֶׁלֹּא תִּקָּרֵא כָּל עִקָּר אוֹ תִּדְמֶה לְאוֹת אַחֶרֶת. בֵּין בְּעִקַּר הַכְּתִיבָה בֵּין בְּנֶקֶב בֵּין בְּקֶרַע בֵּין בְּטִשְׁטוּשׁ. טז. שֶׁהִרְחִיק אוֹ שֶׁהִקְרִיב בֵּין אוֹת לְאוֹת עַד שֶׁתֵּרָאֶה הַתֵּבָה כִּשְׁתֵּי תֵּבוֹת אוֹ שְׁתֵּי תֵּבוֹת כְּתֵבָה אַחַת. יז. שֶׁשִּׁנָּה צוּרַת הַפָּרָשִׁיּוֹת. יח. שֶׁשִּׁנָּה צוּרַת הַשִּׁירוֹת. יט. שֶׁכָּתַב בִּשְׁאָר הַכְּתָב כְּשִׁירָה. כ. שֶׁתָּפַר הַיְרִיעוֹת בְּלֹא גִּידֵי טְהוֹרָה. וּשְׁאָר הַדְּבָרִים לְמִצְוָה לֹא לְעַכֵּב:", + "סֵפֶר תּוֹרָה כָּשֵׁר נוֹהֲגִין בּוֹ קְדֻשָּׁה יְתֵרָה וְכָבוֹד גָּדוֹל. וְאָסוּר לָאָדָם לִמְכֹּר סֵפֶר תּוֹרָה אֲפִלּוּ אֵין לוֹ מַה יֹּאכַל. וַאֲפִלּוּ הָיוּ לוֹ סְפָרִים רַבִּים. וַאֲפִלּוּ יָשָׁן לִקַּח בּוֹ חָדָשׁ. לְעוֹלָם אֵין מוֹכְרִין סֵפֶר תּוֹרָה אֶלָּא לִשְׁנֵי דְּבָרִים. שֶׁיִּלְמֹד תּוֹרָה בְּדָמָיו אוֹ שֶׁיִּשָּׂא אִשָּׁה בְּדָמָיו. וְהוּא שֶׁלֹּא יִהְיֶה לוֹ דָּבָר אַחֵר לִמְכֹּר:", + "סֵפֶר תּוֹרָה שֶׁבָּלָה אוֹ שֶׁנִּפְסַל נוֹתְנִין אוֹתוֹ בִּכְלִי חֶרֶשׂ וְקוֹבְרִין אוֹתוֹ אֵצֶל תַּלְמִידֵי חֲכָמִים וְזוֹ הִיא גְּנִיזָתוֹ. מִטְפְּחוֹת סְפָרִים שֶׁבָּלוּ עוֹשִׂין אוֹתָן תַּכְרִיכִין לְמֵת מִצְוָה וְזוֹ הִיא גְּנִיזָתָן:", + "תִּיק שֶׁהוּכַן לְסֵפֶר תּוֹרָה וְהֻנַּח בּוֹ וְכֵן הַמִּטְפָּחוֹת וְהָאָרוֹן וְהַמִּגְדָּל שֶׁמַּנִּיחִין בּוֹ סֵפֶר תּוֹרָה אַף עַל פִּי שֶׁהַסֵּפֶר בְּתוֹךְ הַתִּיק וְכֵן הַכִּסֵּא שֶׁהוּכַן לְהַנִּיחַ עָלָיו סֵפֶר תּוֹרָה וְהֻנַּח עָלָיו סֵפֶר תּוֹרָה הַכּל תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן וְאָסוּר לְזָרְקָן אֶלָּא כְּשֶׁיִּבְלוּ אוֹ כְּשֶׁיִּשָּׁבְרוּ נִגְנָזִין. אֲבָל הַבִּימוֹת שֶׁעוֹמֵד עֲלֵיהֶן שְׁלִיחַ צִבּוּר וְאוֹחֵז הַסֵּפֶר וְהַלּוּחוֹת שֶׁכּוֹתְבִין בָּהֶן לְתִינוֹק לְהִתְלַמֵּד אֵין בָּהֶן קְדֻשָּׁה. וְכֵן רִמּוֹנֵי כֶּסֶף וְזָהָב וְכַיּוֹצֵא בָּהֶן שֶׁעוֹשִׂין לְסֵפֶר תּוֹרָה לְנוֹי תַּשְׁמִישֵׁי קְדֻשָּׁה הֵן וְאָסוּר לְהוֹצִיאָן לְחל אֶלָּא אִם כֵּן מָכַר אוֹתָן לִקְנוֹת בִּדְמֵיהֶן סֵפֶר תּוֹרָה אוֹ חֻמָּשׁ:", + "וּמֻתָּר לְהַנִּיחַ סֵפֶר תּוֹרָה עַל גַּבֵּי סֵפֶר תּוֹרָה וְאֵין צָרִיךְ לוֹמַר עַל גַּבֵּי חֻמָּשׁים. וּמְנִיחִין הַחֻמָּשִׁין עַל גַּבֵּי נְבִיאִים וּכְתוּבִים. אֲבָל אֵין מַנִּיחִין נְבִיאִים וּכְתוּבִים עַל גַּבֵּי חֻמָּשִׁים וְלֹא חֻמָּשִׁים עַל גַּבֵּי סֵפֶר תּוֹרָה. וְכָל כִּתְבֵי הַקֹּדֶשׁ אֲפִלּוּ הֲלָכוֹת וְאַגָּדוֹת אָסוּר לְזָרְקָן. הַקְּמֵעִין שֶׁיֵּשׁ בָּהֶם עִנְיָנִים שֶׁל כִּתְבֵי הַקֹּדֶשׁ אֵין נִכְנָסִין בָּהֶן לְבֵית הַכִּסֵּא אֶלָּא אִם כֵּן הָיוּ מְחֻפּוֹת עוֹר:", + "לֹא יֹאחַז אָדָם סֵפֶר תּוֹרָה בִּזְרוֹעוֹ וְיִכָּנֵס בּוֹ לְבֵית הַמֶּרְחָץ אוֹ לְבֵית הַכִּסֵּא אוֹ לְבֵית הַקְּבָרוֹת אַף עַל פִּי שֶׁהוּא כָּרוּךְ בְּמִטְפָּחוֹת וְנָתוּן בְּתוֹךְ הַתִּיק שֶׁלּוֹ. וְלֹא יִקְרָא בּוֹ עַד שֶׁיַּרְחִיק אַרְבַּע אַמּוֹת מִן הַמֵּת (אוֹ מִבֵּית הַמֶּרְחָץ) אוֹ מִבֵּית הַכִּסֵּא. וְלֹא יֹאחַז אֶת סֵפֶר תּוֹרָה כְּשֶׁהוּא עָרֹם. וְאָסוּר לֵישֵׁב עַל מִטָּה שֶׁסֵּפֶר תּוֹרָה עָלֶיהָ:", + "בַּיִת שֶׁיֵּשׁ בּוֹ סֵפֶר תּוֹרָה אָסוּר לְשַׁמֵּשׁ מִטָּתוֹ בּוֹ עַד שֶׁיּוֹצִיאֶנּוּ אוֹ עַד שֶׁיַּנִּיחֶנּוּ בִּכְלִי וְיִתֵּן הַכְּלִי בִּכְלִי אַחֵר שֶׁאֵינוֹ מְזֻמָּן לוֹ. אֲבָל אִם הָיָה מְזֻמָּן לוֹ אֲפִלּוּ עֲשָׂרָה כֵּלִים זֶה בְּתוֹךְ זֶה כִּכְלִי אֶחָד הֵם. אוֹ עַד שֶׁיַּעֲשֶׂה לוֹ מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים אִם לֹא הָיָה לוֹ בַּיִת אַחֵר. אֲבָל אִם יֵשׁ לוֹ בַּיִת אַחֵר אָסוּר לְשַׁמֵּשׁ עַד שֶׁיּוֹצִיאֶנּוּ:", + "כָּל הַטְּמֵאִין וַאֲפִלּוּ נִדּוֹת וַאֲפִלּוּ כּוּתִי מֻתָּר לֶאֱחֹז סֵפֶר תּוֹרָה וְלִקְרוֹת בּוֹ. שֶׁאֵין דִּבְרֵי תּוֹרָה מְקַבְּלִין טֻמְאָה. וְהוּא שֶׁלֹּא יִהְיוּ יָדָיו מְטֻנָּפוֹת אוֹ מְלֻכְלָכוֹת בְּטִיט אֶלָּא יִרְחֲצוּ יְדֵיהֶם וְאַחַר כָּךְ יִגְּעוּ בּוֹ:", + "כָּל הָרוֹאֶה סֵפֶר תּוֹרָה כְּשֶׁהוּא מְהַלֵּךְ חַיָּב לַעֲמֹד מִפָּנָיו. וְיִהְיוּ הַכּל עוֹמְדִים עַד שֶׁיַּעֲמֹד זֶה שֶׁהוּא מְהַלֵּךְ בּוֹ כְּשֶׁיַּגִּיעֶנּוּ לִמְקוֹמוֹ אוֹ עַד שֶׁיִּתְכַּסֶּה מֵעֵינֵיהֶם וְאַחַר כָּךְ יִהְיוּ מֻתָּרִין לֵישֵׁב:", + "מִצְוָה לְיַחֵד לְסֵפֶר תּוֹרָה מָקוֹם וּלְכַבְּדוֹ וּלְהַדְּרוֹ יוֹתֵר מִדַּאי. דְּבָרִים שֶׁבְּלוּחוֹת הַבְּרִית הֵן הֵן שֶׁבְּכָל סֵפֶר וְסֵפֶר. לֹא יָרֹק אָדָם כְּנֶגֶד סֵפֶר תּוֹרָה וְלֹא יְגַלֶּה עֶרְוָתוֹ כְּנֶגְדּוֹ וְלֹא יַפְשִׁיט רַגְלָיו כְּנֶגְדּוֹ וְלֹא יַנִּיחֶנּוּ עַל רֹאשׁוֹ כְּמַשּׂאוֹי וְלֹא יַחֲזִיר אֲחוֹרָיו לְסֵפֶר תּוֹרָה אֶלָּא אִם כֵּן הָיָה גָּבוֹהַּ מִמֶּנּוּ עֲשָׂרָה טְפָחִים:", + "הָיָה מְהַלֵּךְ מִמָּקוֹם לְמָקוֹם וְסֵפֶר תּוֹרָה עִמּוֹ לֹא יַנִּיחַ סֵפֶר תּוֹרָה בְּתוֹךְ הַשַּׂק וְיַנִּיחֶנּוּ עַל גַּבֵּי הַחֲמוֹר וְיִרְכַּב עָלָיו. וְאִם הָיָה מִתְפַּחֵד מִן הַגַּנָּבִים מֻתָּר. וְאִם אֵין שָׁם פַּחַד מַנִּיחוֹ בְּחֵיקוֹ כְּנֶגֶד לִבּוֹ וְהוּא רוֹכֵב עַל הַבְּהֵמָה וְהוֹלֵךְ. כָּל מִי שֶׁיּוֹשֵׁב לִפְנֵי סֵפֶר תּוֹרָה יֵשֵׁב בְּכֹבֶד רֹאשׁ בְּאֵימָה וָפַחַד. שֶׁהוּא הָעֵד הַנֶּאֱמָן לְכָל בָּאֵי עוֹלָם שֶׁנֶּאֱמַר (דברים לא כו) ״וְהָיָה שָׁם בְּךָ לְעֵד״. וִיכַבְּדֵהוּ כְּפִי כֹּחוֹ. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל הַמְחַלֵּל אֶת הַתּוֹרָה גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת וְכָל הַמְכַבֵּד אֶת הַתּוֹרָה גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת:
נִגְמְרוּ הִלְכוֹת סֵפֶר תּוֹרָה בְּרַחֲמֵי שְׁמַיָּא" + ] + ], + "versions": [ + [ + "Torat Emet 370", + "http://www.toratemetfreeware.com/index.html?downloads" + ] + ], + "heTitle": "משנה תורה, הלכות תפילין ומזוזה וספר תורה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..8811145e26ee36a827c28d0d84b5d687ff904e8b --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/English/Sefaria Community Translation.json @@ -0,0 +1,60 @@ +{ + "language": "en", + "title": "Mishneh Torah, The Order of Prayer", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, סדר התפילה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [], + [ + "The formula of blessings of the tefillah and their order.", + "Blessed are You, Lord our God and God of our ancestors, God of Abraham, God of Isaac and God of Jacob, the great, mighty, and awesome God, etc.", + "You are mighty forever, Lord, You give life to the dead, great is [Your power] to save (causing the dew to fall) (causing the wind to blow and rain to fall). You sustain the living with compassionate love, give life to the dead in great mercy, support the fallen, etc.", + "You are holy and Your name is Holy and the Holy ones praise you every day. Blessed are You, Lord, the holy God.", + "You graciously endow humans with knowledge and teach people. Grant us knowledge, wisdom, understanding and insight. Blessed are You, Lord, who graciously grants knowledge.", + "Return us, Our Father, to Your Torah, and cause us to cleave to Your commandments and bring us near to Your service. Cause us to return in complete repentance to You. Blessed are You, Lord, who desires repentance.", + "Forgive us, Our Father, for we have sinned, pardon us, Our King, for we have transgressed against You. For You are a good and forgiving God. Blessed are You, Lord, You are very gracious to forgive.", + "See our affliction, and fight our fight and judge our cause and quickly redeem us because you are the sovereign God, a mighty redeemer. Blessed are You, Lord, Redeemer of Israel.", + "Heal us, Lord, our God, and we will be healed. Save us and we will be saved because You are our praise. Bring complete healing to all of our sick because You are a merciful and healing God. Blessed are You, Lord, who heals the sick of his people Israel.", + "Bless us, Lord, our God, in all the works of our hands and bless our years. And give (dew and rain for) blessing upon the face of the entire earth and satisfy the world with your blessings and water the face of the earth. Blessed are You, Lord, who blesses the years.", + "Sound the great shofar for our freedom and raise a banner to gather all our exiles from the four corners of the earth to our land. Blessed are You, Lord, who gathers the distant ones of his people Israel. ", + "Restore our judges as at first and counsel us as in the beginning, and remove from us sorrow and sighing. May You alone rule over us with lovingkindness and compassion, with righteousness and justice. Blessed are You, Lord, who loves righteousness and justice. ", + "For the slanderers, let there be no hope, and all the heretics, may all of them in a moment be destroyed. And uproot and quickly shatter the kingdom of the evil in our days. Blessed are You. Lord who destroys enemies and humbles the arrogant.", + "Upon the pious and the righteous and the righteous converts and the remnant of Your people the house of Israel arouse Your mercy, Lord our God and grant a good reward to all who truly trust in Your name, etc.", + "Dwell in the midst of Jerusalem, Your city, as You stated and build it as an everlasting structure soon in our days. Blessed are You, Lord, who builds Jerusalem.", + "The shoot of David may it soon flower and his horn be raised high by Your salvation. Blessed are You, Lord, who causes the horn of salvation to flower.", + "Hear our voice, Lord, our God, pity and have mercy upon us and receive in mercy and favor our prayer. O King, do not turn us away empty-handed because you hear, etc.", + "Find favor, Lord, our God, in Your people Israel and their time of prayer. And restore the service to the sanctuary of Your house and the fire offerings of Israel and their prayer. Blessed are You, Lord, our God, who restores the Divine presence to Zion. ", + "We give thanks to You, that You are the Lord, our God and God of our ancestors. You are the rock of our life and the shield of our salvation from generation to generation. We will thank You and we recount Your praise for our lives, etc.", + "Grant peace, goodness and blessing, grace, mercy and compassion to us and to all Your people Israel. Bless all of us from the light of Your Presence and give us Lord, our God, Torah and life, love, etc. ", + "During the summer one should say in the second blessing, \"great is Your power to save, who causes the dew to fall, You sustain the living with compassionate love, etc.\" And in the ninth blessing, in this formula, \"Bless us Lord, our God with all of the work of our hands and bless our years with favorable dew, blessing and generosity as in the good years. Blessed are You, who blesses the years.\" ...", + "On the evening following the Sabbath or Yom Kippur or a festival, recite the fourth blessing following this formula. You favor humans with knowledge and teach people wisdom. You distinguish between holy and profane, between light and darkness, between Israel and the [other] nations, between the seventh day and the six days of work, just as you distinguished between holy and profane, this redeem us and save us from all types of destruction and all form of calamity that come into the work and guard us from everything. Graciously give us from you....etc.", + "On new months and on the intermediate days of festivals add to the 17th blessing in the evening, morning and afternoon and recite it according the this formula. \"Find favor, Lord, Our God, etc.\" until \"the service of Israel your people\" then \"Our God and the God of our ancestors, arise and come, etc.\" \"And cause our eyes to see, etc.\" ", + "and on the intermediate days of festivals say, \"On this holy festival, on this festival day of matzot, on this festival day of Shavuot or on this festival day of Sukkot.\" ...", + "On a fast day, an individual recites the sixteenth blessing according to this formula. Hear our voice, Lord our God, have pity and mercy on us and receive in mercy and in favor our prayers before you. Do not cause us to return empty-handed, our King. Answer us, our Father, answer us on our fast day because in this great distress we do not turn your face from us and do not block your ears from hearing our pleas and may our salvation be soon. Before we call, you answer, we speak and you listen as it is said, \"And it will be that before they call, I will answer (Isaiah 65:23).\" They also say, \"And I will hear because you hear the prayer of of every mouth.\" Blessed are You, Adonai, who hears prayer. And the representative of the community recites this blessing on behalf of himself. After the seventh blessing, he says \"Answer us, etc.\" until \"because you answer at a time of trouble, redeem and rescue us at every time of trouble and distress. Blessed are You, Lord who answers at times of trouble.\"", + "On the ninth of Av, recite the fourteenth blessing according to this formula. Have mercy Lord on us and on Israel Your people and on Jerusalem Your city, the city of mourning, destruction and desolation given over to the hand of strangers. She sits, her head uncovered like a barren woman that has not given birth. Legions have devoured her and idolators have inherited her and given the carcasses of Your servants as food to the birds of the heavens and the beasts of the earth. Therefore Zion weeps bitterly and Jerusalem raises her voice. My heart, my heart grieves for their slain ones; I am in anguish, I am in anguish for those they killed. See her desolation and comfort her because with fire You consumed it and with fire You will rebuild it, as it is written, \"And I myself will be, says the Lord, a wall of fire around it and will be its glory within (Zechariah 2:9).\" Blessed are You, Lord, who rebuilds Jerusalem. ", + "On Purim, recite the eighteenth blessing according to this formula. We gratefully acknowledge that You are the Lord our God...for our lives which are handed over into your hands and for our souls which are entrusted to You for Your miracles that are with us every day and Your wonders that are with us at all times, etc. For the miracles and for the mighty deeds and for the salvations, etc. And for all of these, Lord, our God, we gratefully acknowledge You, the goodness which does not cease, etc.", + "On Chanukah recite this blessing according to this formula. We gratefully acknowledge You, etc. until and for Your wonders that are with us at all times, evening, morning and afternoon...for the miracles, etc. until and then Your children entered, etc.", + "The agent of the community always blesses the third blessing according to this formula. We sanctify you and we declare you King and three times daily we declare Your holiness as it says by the hand of Your prophet, \"And they turned one to the other and said, 'Holy, holy, holy is the Lord of Hosts, the whole earth is filled with His Glory (Isaiah 6).\" His Glory and His Greatness fill the world and His servants ask, 'where is the place of His Glory?' To revere him, those facing praise and say, \"Blessed is the glory of God from His place (Ezekiel 3).\" From Your place, our King, appear and rule over us because we wait for You. When will You rule in Zion? In our lives and in our day may you dwell, be sanctified and be exalted in the midst of Jerusalem, Your city, from generation to generation forever. May our eyes see the kingdom of your strength, as it is said in Your holy writings by the hand of David your righteous anointed one, \"The Lord will reign forever, Your God O Zion, from generation to generation, Halleluyah(Psalm 146)!\" From generation to generation we will declare Your greatness and from eternity to eternity proclaim Your holiness; Your praise, our God, shall not cease from our lips because You, God, are a great and holy King. Blessed are You, Lord, the holy God. At the time when the communal agent says within this blessing, \"And one turned to the other,\" all the people respond, \" Holy, holy, holy, etc.\" And when he says, \"Where is the place of Your glory?\" All of the people respond, \"They praise and say, blessed, etc.\" And when he says, \"In our lives and in our days,\" all the people respond, \"Amen.\" And when he says, \" By the hand of David, Your righteous anointed one,\" all the people respond, \"The Lord will reign forever.\" And all of these, the words that the congregation responds, he recites with them and does not raise his voice at the time that they respond with him, one for the individual and one for the communal agent. During the ten days from Rosh Hashanah until Yom Kippur, one says at the end of this blessing, as it is said, the Lord of Hosts is exalted by justice and the holy God is sanctified through righteousness. Blessed are you, Lord, the Holy King. ", + "", + "The prayer leader always says Kaddish before and after each prayer. And after he says the order of the day each day, at any time that he should say the order of the day, he should supplicate a little and [then] say Kaddish. And when he finishes reading from the Torah, and at any time that he supplicates with words of supplication, he should say Kaddish when he finshes his supplications. ", + "The text of Kaddish", + "May His great name be exalted and sanctified in the world which He created according to His will; and may He rule His kingdom, spring forth His redemption, bring His Messiah near and redeem His people. In your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future, and say, Amen. May His great Name be blessed for ever and ever. Blessed. etc. At the time that the prayer leader says, \"May His great name be exalted and sanctified,\" all of the people say, \"Amen.\" And when he first says, \"And say, Amen,\" all of the people answer, \"Amen. May His great Name be blessed for ever and ever.\" And it is a commandment of the first Sages to answer, \"Amen. May His great Name be blessed for ever and ever,\" with all of a person's strength. And when he says, \"Blessed [etc.],\" all the people answer, \"Amen.\" And when he says, \"Blessed be He,\" all the people answer, \"Amen.\" And when he says at the end, \"And say, Amen,\" all the people answer, \"Amen.\" And they answer according to this order for every kaddish. [Concerning] the last kaddish after every kaddish that the prayer leader says after he finishes the prayer, such that he does not say anything after it, but all the people rather hear it and leave, people have the practice of adding this formula at its end: May You accept the prayers and render effective the requests and the prayers and requests of the entire House of Israel before their Father in heaven. May there be abundant peace, assistance and salvation from the Heavens upon you and upon us and upon the congregation of Israel, and say, Amen. He Who makes peace in His high heavens, may He, in His mercy, make peace for us and for all Israel. Amen. The Rabbis' Kaddish: Whenever ten or more Jews finish occupying themselves with study of the Oral Torah - even of Midrash or Aggadah (non-legal sections) - one of them says Kaddish according to this formula: May His great name be exalted and sanctified who in the future will refresh the world, to bring the dead to life, to redeem the living, to build the city of Jerusalem, to complete the holy sanctuary, to uproot the foreign service from the land (of Israel) and to place the service of the Heavens in its place, with its splendor and its uniqueness, etc. [It then concludes:] and the consolations that we say in this world, and say, Amen. Upon the rabbis, and upon their disciples, and upon the disciples of their disciples who occupy themselves with Torah in this place and in every place; may there be favor, kindness, compassion, assistance and ease for them and for you from before their Father who is in the heavens, and say Amen. May there be peace, etc. And this is what is called the Rabbis' Kaddish. " + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/English/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..c65745f21df6325b8804123af277a22e1f3a2c65 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/English/merged.json @@ -0,0 +1,60 @@ +{ + "title": "Mishneh Torah, The Order of Prayer", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_The_Order_of_Prayer", + "text": [ + [], + [ + "The formula of blessings of the tefillah and their order.", + "Blessed are You, Lord our God and God of our ancestors, God of Abraham, God of Isaac and God of Jacob, the great, mighty, and awesome God, etc.", + "You are mighty forever, Lord, You give life to the dead, great is [Your power] to save (causing the dew to fall) (causing the wind to blow and rain to fall). You sustain the living with compassionate love, give life to the dead in great mercy, support the fallen, etc.", + "You are holy and Your name is Holy and the Holy ones praise you every day. Blessed are You, Lord, the holy God.", + "You graciously endow humans with knowledge and teach people. Grant us knowledge, wisdom, understanding and insight. Blessed are You, Lord, who graciously grants knowledge.", + "Return us, Our Father, to Your Torah, and cause us to cleave to Your commandments and bring us near to Your service. Cause us to return in complete repentance to You. Blessed are You, Lord, who desires repentance.", + "Forgive us, Our Father, for we have sinned, pardon us, Our King, for we have transgressed against You. For You are a good and forgiving God. Blessed are You, Lord, You are very gracious to forgive.", + "See our affliction, and fight our fight and judge our cause and quickly redeem us because you are the sovereign God, a mighty redeemer. Blessed are You, Lord, Redeemer of Israel.", + "Heal us, Lord, our God, and we will be healed. Save us and we will be saved because You are our praise. Bring complete healing to all of our sick because You are a merciful and healing God. Blessed are You, Lord, who heals the sick of his people Israel.", + "Bless us, Lord, our God, in all the works of our hands and bless our years. And give (dew and rain for) blessing upon the face of the entire earth and satisfy the world with your blessings and water the face of the earth. Blessed are You, Lord, who blesses the years.", + "Sound the great shofar for our freedom and raise a banner to gather all our exiles from the four corners of the earth to our land. Blessed are You, Lord, who gathers the distant ones of his people Israel. ", + "Restore our judges as at first and counsel us as in the beginning, and remove from us sorrow and sighing. May You alone rule over us with lovingkindness and compassion, with righteousness and justice. Blessed are You, Lord, who loves righteousness and justice. ", + "For the slanderers, let there be no hope, and all the heretics, may all of them in a moment be destroyed. And uproot and quickly shatter the kingdom of the evil in our days. Blessed are You. Lord who destroys enemies and humbles the arrogant.", + "Upon the pious and the righteous and the righteous converts and the remnant of Your people the house of Israel arouse Your mercy, Lord our God and grant a good reward to all who truly trust in Your name, etc.", + "Dwell in the midst of Jerusalem, Your city, as You stated and build it as an everlasting structure soon in our days. Blessed are You, Lord, who builds Jerusalem.", + "The shoot of David may it soon flower and his horn be raised high by Your salvation. Blessed are You, Lord, who causes the horn of salvation to flower.", + "Hear our voice, Lord, our God, pity and have mercy upon us and receive in mercy and favor our prayer. O King, do not turn us away empty-handed because you hear, etc.", + "Find favor, Lord, our God, in Your people Israel and their time of prayer. And restore the service to the sanctuary of Your house and the fire offerings of Israel and their prayer. Blessed are You, Lord, our God, who restores the Divine presence to Zion. ", + "We give thanks to You, that You are the Lord, our God and God of our ancestors. You are the rock of our life and the shield of our salvation from generation to generation. We will thank You and we recount Your praise for our lives, etc.", + "Grant peace, goodness and blessing, grace, mercy and compassion to us and to all Your people Israel. Bless all of us from the light of Your Presence and give us Lord, our God, Torah and life, love, etc. ", + "During the summer one should say in the second blessing, \"great is Your power to save, who causes the dew to fall, You sustain the living with compassionate love, etc.\" And in the ninth blessing, in this formula, \"Bless us Lord, our God with all of the work of our hands and bless our years with favorable dew, blessing and generosity as in the good years. Blessed are You, who blesses the years.\" ...", + "On the evening following the Sabbath or Yom Kippur or a festival, recite the fourth blessing following this formula. You favor humans with knowledge and teach people wisdom. You distinguish between holy and profane, between light and darkness, between Israel and the [other] nations, between the seventh day and the six days of work, just as you distinguished between holy and profane, this redeem us and save us from all types of destruction and all form of calamity that come into the work and guard us from everything. Graciously give us from you....etc.", + "On new months and on the intermediate days of festivals add to the 17th blessing in the evening, morning and afternoon and recite it according the this formula. \"Find favor, Lord, Our God, etc.\" until \"the service of Israel your people\" then \"Our God and the God of our ancestors, arise and come, etc.\" \"And cause our eyes to see, etc.\" ", + "and on the intermediate days of festivals say, \"On this holy festival, on this festival day of matzot, on this festival day of Shavuot or on this festival day of Sukkot.\" ...", + "On a fast day, an individual recites the sixteenth blessing according to this formula. Hear our voice, Lord our God, have pity and mercy on us and receive in mercy and in favor our prayers before you. Do not cause us to return empty-handed, our King. Answer us, our Father, answer us on our fast day because in this great distress we do not turn your face from us and do not block your ears from hearing our pleas and may our salvation be soon. Before we call, you answer, we speak and you listen as it is said, \"And it will be that before they call, I will answer (Isaiah 65:23).\" They also say, \"And I will hear because you hear the prayer of of every mouth.\" Blessed are You, Adonai, who hears prayer. And the representative of the community recites this blessing on behalf of himself. After the seventh blessing, he says \"Answer us, etc.\" until \"because you answer at a time of trouble, redeem and rescue us at every time of trouble and distress. Blessed are You, Lord who answers at times of trouble.\"", + "On the ninth of Av, recite the fourteenth blessing according to this formula. Have mercy Lord on us and on Israel Your people and on Jerusalem Your city, the city of mourning, destruction and desolation given over to the hand of strangers. She sits, her head uncovered like a barren woman that has not given birth. Legions have devoured her and idolators have inherited her and given the carcasses of Your servants as food to the birds of the heavens and the beasts of the earth. Therefore Zion weeps bitterly and Jerusalem raises her voice. My heart, my heart grieves for their slain ones; I am in anguish, I am in anguish for those they killed. See her desolation and comfort her because with fire You consumed it and with fire You will rebuild it, as it is written, \"And I myself will be, says the Lord, a wall of fire around it and will be its glory within (Zechariah 2:9).\" Blessed are You, Lord, who rebuilds Jerusalem. ", + "On Purim, recite the eighteenth blessing according to this formula. We gratefully acknowledge that You are the Lord our God...for our lives which are handed over into your hands and for our souls which are entrusted to You for Your miracles that are with us every day and Your wonders that are with us at all times, etc. For the miracles and for the mighty deeds and for the salvations, etc. And for all of these, Lord, our God, we gratefully acknowledge You, the goodness which does not cease, etc.", + "On Chanukah recite this blessing according to this formula. We gratefully acknowledge You, etc. until and for Your wonders that are with us at all times, evening, morning and afternoon...for the miracles, etc. until and then Your children entered, etc.", + "The agent of the community always blesses the third blessing according to this formula. We sanctify you and we declare you King and three times daily we declare Your holiness as it says by the hand of Your prophet, \"And they turned one to the other and said, 'Holy, holy, holy is the Lord of Hosts, the whole earth is filled with His Glory (Isaiah 6).\" His Glory and His Greatness fill the world and His servants ask, 'where is the place of His Glory?' To revere him, those facing praise and say, \"Blessed is the glory of God from His place (Ezekiel 3).\" From Your place, our King, appear and rule over us because we wait for You. When will You rule in Zion? In our lives and in our day may you dwell, be sanctified and be exalted in the midst of Jerusalem, Your city, from generation to generation forever. May our eyes see the kingdom of your strength, as it is said in Your holy writings by the hand of David your righteous anointed one, \"The Lord will reign forever, Your God O Zion, from generation to generation, Halleluyah(Psalm 146)!\" From generation to generation we will declare Your greatness and from eternity to eternity proclaim Your holiness; Your praise, our God, shall not cease from our lips because You, God, are a great and holy King. Blessed are You, Lord, the holy God. At the time when the communal agent says within this blessing, \"And one turned to the other,\" all the people respond, \" Holy, holy, holy, etc.\" And when he says, \"Where is the place of Your glory?\" All of the people respond, \"They praise and say, blessed, etc.\" And when he says, \"In our lives and in our days,\" all the people respond, \"Amen.\" And when he says, \" By the hand of David, Your righteous anointed one,\" all the people respond, \"The Lord will reign forever.\" And all of these, the words that the congregation responds, he recites with them and does not raise his voice at the time that they respond with him, one for the individual and one for the communal agent. During the ten days from Rosh Hashanah until Yom Kippur, one says at the end of this blessing, as it is said, the Lord of Hosts is exalted by justice and the holy God is sanctified through righteousness. Blessed are you, Lord, the Holy King. ", + "", + "The prayer leader always says Kaddish before and after each prayer. And after he says the order of the day each day, at any time that he should say the order of the day, he should supplicate a little and [then] say Kaddish. And when he finishes reading from the Torah, and at any time that he supplicates with words of supplication, he should say Kaddish when he finshes his supplications. ", + "The text of Kaddish", + "May His great name be exalted and sanctified in the world which He created according to His will; and may He rule His kingdom, spring forth His redemption, bring His Messiah near and redeem His people. In your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future, and say, Amen. May His great Name be blessed for ever and ever. Blessed. etc. At the time that the prayer leader says, \"May His great name be exalted and sanctified,\" all of the people say, \"Amen.\" And when he first says, \"And say, Amen,\" all of the people answer, \"Amen. May His great Name be blessed for ever and ever.\" And it is a commandment of the first Sages to answer, \"Amen. May His great Name be blessed for ever and ever,\" with all of a person's strength. And when he says, \"Blessed [etc.],\" all the people answer, \"Amen.\" And when he says, \"Blessed be He,\" all the people answer, \"Amen.\" And when he says at the end, \"And say, Amen,\" all the people answer, \"Amen.\" And they answer according to this order for every kaddish. [Concerning] the last kaddish after every kaddish that the prayer leader says after he finishes the prayer, such that he does not say anything after it, but all the people rather hear it and leave, people have the practice of adding this formula at its end: May You accept the prayers and render effective the requests and the prayers and requests of the entire House of Israel before their Father in heaven. May there be abundant peace, assistance and salvation from the Heavens upon you and upon us and upon the congregation of Israel, and say, Amen. He Who makes peace in His high heavens, may He, in His mercy, make peace for us and for all Israel. Amen. The Rabbis' Kaddish: Whenever ten or more Jews finish occupying themselves with study of the Oral Torah - even of Midrash or Aggadah (non-legal sections) - one of them says Kaddish according to this formula: May His great name be exalted and sanctified who in the future will refresh the world, to bring the dead to life, to redeem the living, to build the city of Jerusalem, to complete the holy sanctuary, to uproot the foreign service from the land (of Israel) and to place the service of the Heavens in its place, with its splendor and its uniqueness, etc. [It then concludes:] and the consolations that we say in this world, and say, Amen. Upon the rabbis, and upon their disciples, and upon the disciples of their disciples who occupy themselves with Torah in this place and in every place; may there be favor, kindness, compassion, assistance and ease for them and for you from before their Father who is in the heavens, and say Amen. May there be peace, etc. And this is what is called the Rabbis' Kaddish. " + ] + ], + "versions": [ + [ + "Sefaria Community Translation", + "https://www.sefaria.org" + ] + ], + "heTitle": "משנה תורה, סדר התפילה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/Torat Emet 370.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/Torat Emet 370.json new file mode 100644 index 0000000000000000000000000000000000000000..02f0cbcb60b472b82637e027b4900077a86327a2 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/Torat Emet 370.json @@ -0,0 +1,106 @@ +{ + "language": "he", + "title": "Mishneh Torah, The Order of Prayer", + "versionSource": "http://www.toratemetfreeware.com/index.html?downloads", + "versionTitle": "Torat Emet 370", + "status": "locked", + "priority": 3.0, + "license": "unknown", + "versionTitleInHebrew": "תורת אמת 370", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, סדר התפילה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "סדר תפלות כל השנה", + "נָהֲגוּ הָעָם לִקְרוֹת בְּכָל יוֹם בַּשַּׁחַר אַחַר שֶׁקּוֹרִין פָּרָשַׁת צַו וּבִרְכַּת כֹּהֲנִים קוֹרִין מִשְׁנָה זוֹ. אֵלּוּ דְּבָרִים שֶׁאֵין לָהֶם שִׁעוּר הַפֵּאָה וְהַבִּכּוּרִים וְהָרֵאָיוֹן וּגְמִילוּת חֲסָדִים וְתַלְמוּד תּוֹרָה. אֵלּוּ דְּבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם וּגְמִילוּת חֲסָדִים וְעִיּוּן תְּפִלָּה וּבִקּוּר חוֹלִים וְהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ וְהַכְנָסַת אוֹרְחִים וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם. אָמַר רַבִּי זֵירָא בְּנוֹת יִשְׂרָאֵל הֵן הֶחְמִירוּ עַל עַצְמָן שֶׁאֲפִלּוּ רוֹאוֹת טִפַּת דָּם כְּחַרְדָּל יוֹשְׁבוֹת עָלֶיהָ שִׁבְעָה נְקִיִּים. תָּנָא דְּבֵי אֵלִיָּהוּ כָּל הַשּׁוֹנֶה הֲלָכוֹת בְּכָל יוֹם מֻבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא שֶׁנֶּאֱמַר הֲלִיכוֹת עוֹלָם לוֹ אַל תִּקְרֵי הֲלִיכוֹת אֶלָּא הֲלָכוֹת. אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא תַּלְמִידֵי חֲכָמִים מַרְבִּים שָׁלוֹם בָּעוֹלָם שֶׁנֶּאֱמַר וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ׳‎ וְכוּ׳‎. מִזְמוֹר לְדָוִד יְיָ׳‎ מִי יָגוּר בְּאָהֳלֶךָ מִי יִשְׁכֹּן בְּהַר קָדְשֶׁךָ הוֹלֵךְ תָּמִים וּפֹעֵל צֶדֶק. לְעוֹלָם יְהֵא אָדָם יְרֵא שָׁמַיִם בַּסֵּתֶר וּמוֹדֶה עַל הָאֱמֶת וְדוֹבֵר אֱמֶת בִּלְבָבוֹ וְיַשְׁכֵּם וְיֹאמַר. רִבּוֹן הָעוֹלָמִים לֹא עַל צִדְקוֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵנוּ לְפָנֶיךָ כִּי עַל רַחֲמֶיךָ הָרַבִּים מָה אָנוּ מֶה חַיֵּינוּ מַה חַסְדֵּנוּ מַה צִּדְקָתֵנוּ מַה כֹּחֵנוּ וּמַה גְּבוּרָתֵנוּ מַה נֹּאמַר לְפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ הֲלֹא כָּל הַגִּבּוֹרִים כְּאַיִן לְפָנֶיךָ וְאַנְשֵׁי הַשֵּׁם כְּלֹא הָיוּ וַחֲכָמִים כִּבְלִי מַדָּע וּנְבוֹנִים כִּבְלִי הַשְׂכֵּל כִּי כָל מַעֲשֵׂינוּ תֹּהוּ וָבֹהוּ וִימֵי חַיֵּינוּ הֶבֶל לְפָנֶיךָ כְּמוֹ שֶׁכָּתוּב בְּדִבְרֵי קָדְשְׁךָ וּמוֹתַר הָאָדָם וְגוֹ׳‎. אֲבָל אֲנַחְנוּ עַמְּךָ בְּנֵי בְרִיתֶךָ בְּנֵי אַבְרָהָם אוֹהַבְךָ שֶׁנִּשְׁבַּעְתָּ לוֹ בְּהַר הַמּוֹרִיָּה. זֶרַע יִצְחָק יְחִידְךָ שֶׁנֶּעֱקַד עַל גַּבֵּי מִזְבְּחֶךָ. עֲדַת יַעֲקֹב בִּנְךָ בְּכֹרֶךָ שֶׁמֵּאַהֲבָתְךָ שֶׁאָהַבְתָּ אוֹתוֹ וּמִשִּׂמְחָתְךָ שֶׁשָּׂמַחְתָּ בּוֹ קָרָאתָ אוֹתוֹ יִשְׂרָאֵל וִישֻׁרוּן. ", + "לְפִיכָךְ אָנוּ חַיָּבִין לְהוֹדוֹת לְךָ וּלְשַׁבֵּחֲךָ וּלְפָאֶרְךָ וְלִתֵּן שֶׁבַח וְהוֹדָאָה לִשְׁמֶךָ. וְחַיָּבִין אָנוּ לוֹמַר לְפָנֶיךָ בְּכָל יוֹם עֶרֶב וָבֹקֶר שְׁמַע יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ מַה נָּעִים גּוֹרָלֵנוּ מַה יָּפָה יְרֻשָּׁתֵנוּ. אַשְׁרֵינוּ שֶׁאָנוּ מַשְׁכִּימִין וּמַעֲרִיבִין בְּכָל יוֹם תָּמִיד עֶרֶב וָבֹקֶר וְאוֹמְרִים שְׁמַע יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד. אַתָּה הוּא קֹדֶם שֶׁנִּבְרָא הָעוֹלָם אַתָּה הוּא אַחַר שֶׁנִּבְרָא הָעוֹלָם אַתָּה הוּא בָּעוֹלָם הַזֶּה וְאַתָּה הוּא לָעוֹלָם הַבָּא אַתָּה הוּא רִאשׁוֹן וְאַתָּה הוּא אַחֲרוֹן. קַדֵּשׁ שִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ בְּעוֹלָמֶךָ וּבִישׁוּעָתְךָ תָּרוּם וְתַגְבִּיהַּ קַרְנֵנוּ בָּרוּךְ הַמְקַדֵּשׁ שְׁמוֹ בָּרַבִּים. אַתָּה הוּא יְיָ׳‎ אֱלֹהֵינוּ בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתַּחַת וּבִשְׁמֵי הַשָּׁמַיִם הָעֶלְיוֹנִים. אַתָּה הוּא רִאשׁוֹן וְאַתָּה הוּא אַחֲרוֹן וּמִבַּלְעָדֶיךָ אֵין אֱלֹהִים קַבֵּץ קוֶֹיךָ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ יַכִּירוּ וְיֵדְעוּ כָּל בָּאֵי עוֹלָם כִּי אַתָּה הוּא הָאֱלֹהִים לְבַדְּךָ לְכל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וּמִי בְּכָל מַעֲשֵׂה יָדֶיךָ בָּעֶלְיוֹנִים אוֹ בַתַּחְתּוֹנִים מִי שֶׁיֹּאמַר לְךָ מַה תַּעֲשֶׂה. אָבִינוּ שֶׁבַּשָּׁמַיִם עֲשֵׂה עִמָּנוּ כְּמוֹ שֶׁהִבְטַחְתָּנוּ עַל יְדֵי חוֹזֶךָ בָּעֵת הַהִיא אָבִיא אֶתְכֶם וּבָעֵת קַבְּצִי אֶתְכֶם כִּי אֶתֵּן אֶתְכֶם לְשֵׁם וְלִתְהִלָּה בְּכל עַמֵּי הָאָרֶץ בְּשׁוּבִי אֶת שְׁבוּתֵיכֶם לְעֵינֵיכֶם אָמַר יְיָ. וְנֶאֱמַר אַתָּה הוּא יְיָ׳‎ לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל צְבָאָם הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים. אַתָּה הוּא יְיָ׳‎ הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם. אַתָּה הוּא וּשְׁנוֹתֶיךָ לֹא יִתָּמּוּ. יְיָ׳‎ מֶלֶךְ יְיָ׳‎ מָלָךְ יְיָ׳‎ יִמְלֹךְ לְעוֹלָם וָעֶד. יְיָ׳‎ מֶלֶךְ כוּ׳‎ עַד בָּרוּךְ יְיָ׳‎ לְעוֹלָם אָמֵן וְאָמֵן:", + "בְּרָכָה רִאשׁוֹנָה שֶׁמְּבָרְכִין לִפְנֵי פְּסוּקֵי הַזְּמִירוֹת זֶהוּ נֻסְחָהּ. בָּרוּךְ שֶׁאָמַר וְהָיָה הָעוֹלָם בָּרוּךְ הוּא בָּרוּךְ אוֹמֵר וְעוֹשֶׂה בָּרוּךְ גּוֹזֵר וּמְקַיֵּם בָּרוּךְ מְרַחֵם עַל הָאָרֶץ בָּרוּךְ מְרַחֵם עַל הַבְּרִיּוֹת בָּרוּךְ מַעֲבִיר אֲפֵלָה וּמֵבִיא אוֹרָה בָּרוּךְ מְשַׁלֵּם שָׂכָר טוֹב לִירֵאָיו בָּרוּךְ שֶׁאֵין לְפָנֶיךָ לֹא עַוְלָה לֹא שִׁכְחָה וְלֹא כָּזָב וְלֹא מִרְמָה לֹא מַשּׂוֹא פָנִים וְלֹא מִקַּח שֹׁחַד בָּרוּךְ אֵל חַי לָעַד וְקַיָּם לָנֶצַח. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הָאֵל הַמְהֻלָּל בְּפִי עַמּוֹ מְשֻׁבָּח וּמְפֹאָר בִּלְשׁוֹן כָּל חֲסִידָיו וַעֲבָדָיו וּבְשִׁירֵי דָּוִד עַבְדְּךָ מְשִׁיחֶךָ נְהַלֶּלְךָ יְיָ׳‎ אֱלֹהֵינוּ בִּשְׁבָחוֹת וּבִזְמִירוֹת נוֹדֶךָ וּנְשַׁבֵּחֲךָ וּנְפָאֶרְךָ וְנַזְכִּיר שִׁמְךָ מַלְכֵּנוּ אֱלֹהֵינוּ יָחִיד חֵי הָעוֹלָמִים מְשֻׁבָּח וּמְפֹאָר עֲדֵי עַד שְׁמוֹ בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ מְהֻלָּל בַּתִּשְׁבָּחוֹת. וְקוֹרִין פְּסוּקִין אֵלּוּ יְהִי כְבוֹד יְיָ׳‎ לְעוֹלָם יִשְׂמַח יְיָ׳‎ בְּמַעֲשָׂיו כוּ׳‎ אַשְׁרֵי כוּ׳‎ עַד סוֹף תִּלִּים. וְאַחַר כָּךְ קוֹרֵא פְּסוּקִים אֵלּוּ בָּרוּךְ יְיָ׳‎ לְעוֹלָם אָמֵן וְאָמֵן. יִמְלוֹךְ יְיָ׳‎ לְעוֹלָם אָמֵן וְאָמֵן. וַיְבָרֶךְ דָּוִיד אֶת יְיָ לְעֵינֵי כָּל הַקָּהָל וַיֹּאמֶר דָּוִיד בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵי יִשְׂרָאֵל וְכוּ׳‎:", + "בְּרָכָה אַחֲרוֹנָה שֶׁל אַחַר פְּסוּקֵי הַזְּמִירוֹת זֶהוּ נֻסְחָהּ. יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּנוּ הָאֵל הַמֶּלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ בַּשָּׁמַיִם וּבָאָרֶץ כִּי לְךָ נָאֶה יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ וְכוּ׳‎. וְקוֹרֵא הַשִּׁירָה עַד סוֹפָהּ כְּמִנְהַג הַמָּקוֹם. בְּשַׁבָּת נָהֲגוּ כָּל הָעָם לְהוֹסִיף לִפְנֵי בְּרָכָה זוֹ נֹסַח זֶה. נִשְׁמַת כָּל חַי תְּבָרֵךְ אֶת שִׁמְךָ יְיָ׳‎ אֱלֹהֵינוּ וְרוּחַ כָּל בָּשָׂר תְּפָאֵר וּתְרוֹמֵם זִכְרְךָ מַלְכֵּנוּ תָּמִיד לְדוֹר וָדוֹר וּמֵעוֹלָם וְעַד עוֹלָם אַתָּה אֵל וּמִבַּלְעָדֶיךָ אֵין אֱלֹהִים וְאֵין לָנוּ מֶלֶךְ גּוֹאֵל וּמוֹשִׁיעַ פּוֹדֶה וּמַצִּיל בְּכָל עֵת צָרָה וְצוּקָה אֶלָּא אַתָּה מְפַרְנֵס וּמְרַחֵם אֱלוֹהַּ כָּל בְּרִיּוֹת אֲדוֹן הַתּוֹלָדוֹת הַמְהֻלָּל בַּתִּשְׁבָּחוֹת הַמְנַהֵג עוֹלָמוֹ בְּחֶסֶד וּבְרִיּוֹתָיו בְּרַחֲמִים רַבִּים. אֱלֹהִים אֱמֶת לֹא יָנוּם וְלֹא יִישַׁן הַמְעוֹרֵר יְשֵׁנִים וְהַמֵּקִיץ נִרְדָּמִים סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּלְךָ אֲנַחְנוּ מוֹדִים. וְאִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וּלְשׁוֹנֵנוּ רִנָּה כַּהֲמוֹן גַּלָּיו וְשִׂפְתוֹתֵינוּ שֶׁבַח כְּמֶרְחֲבֵי רָקִיעַ וְעֵינֵינוּ מְאִירוֹת כַּשֶּׁמֶשׁ וְכַיָּרֵחַ וְיָדֵינוּ פְּרוּשׂוֹת כְּנִשְׁרֵי שָׁמַיִם וְרַגְלֵינוּ קַלּוֹת כָּאַיָּלוֹת אֵין אָנוּ מַסְפִּיקִין לְהוֹדוֹת לְךָ יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ וּלְבָרֵךְ אֶת שְׁמֶךָ עַל אַחַת מֵאֶלֶף אַלְפֵי אֲלָפִים וְרֹב רֻבֵּי רְבָבוֹת פְּעָמִים הַטּוֹבוֹת נִסִּים וּגְבוּרוֹת שֶׁעָשִׂיתָ עִמָּנוּ וְעִם אֲבוֹתֵינוּ. מִלְּפָנִים מִמִּצְרַיִם גְּאַלְתָּנוּ יְיָ׳‎ אֱלֹהֵינוּ מִבֵּית עֲבָדִים פְּדִיתָנוּ. בָּרָעָב זַנְתָּנוּ וּבְשָׂבָע כִּלְכַּלְתָּנוּ. מֵחֶרֶב הִצַּלְתָּנוּ וּמִדֶּבֶר מִלַּטְתָּנוּ וּמֵחֳלָאִים רָעִים רַבִּים דִּלִּיתָנוּ. וְעַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וְלֹא עֲזָבוּנוּ חֲסָדֶיךָ עַל כֵּן אֵיבָרִים שֶׁפִּלַּגְתָּ בָּנוּ וְרוּחַ וּנְשָׁמָה שֶׁנָּפַחְתָּ בְּאַפֵּנוּ וְלָשׁוֹן אֲשֶׁר שַׂמְתָּ בְּפִינוּ הֵן הֵם יוֹדוּ וִיבָרְכוּ אֶת שִׁמְךָ יְיָ׳‎ אֱלֹהֵינוּ וְכוּ׳‎ יִשְׁתַּבַּח וְכוּ׳‎. וְכֵן נָהֲגוּ לִקְרוֹת כָּל מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת קֹדֶם שֶׁיַּתְחִילוּ פְּסוּקֵי הַזְּמִירוֹת בְּיוֹם הַשַּׁבָּת וּבְיוֹם הַכִּפּוּרִים. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לִקְרוֹת הַלֵּל הַגָּדוֹל בְּשַׁבָּתוֹת קֹדֶם פְּסוּקֵי הַזְּמִירוֹת. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לִקְרוֹת שִׁיר הַמַּעֲלוֹת הַכּל כְּמִנְהָגָם:", + "בְּרָכָה רִאשׁוֹנָה שֶׁלִּפְנֵי קְרִיאַת שְׁמַע זוֹ הִיא נֻסְחָהּ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ כוּ׳‎ עַד יוֹצֵר הַמְּאוֹרוֹת. בְּרָכָה שְׁנִיָּה אַהֲבַת עוֹלָם אֲהַבְתָּנוּ יְיָ׳‎ אֱלֹהֵינוּ חֶמְלָה גְּדוֹלָה וִיתֵרָה חָמַלְתָּ עָלֵינוּ אָבִינוּ מַלְכֵּנוּ כוּ׳‎ עַד בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה:", + "בְּרָכָה אַחֲרוֹנָה שֶׁלְּאַחַר קְרִיאַת שְׁמַע זוֹ הִיא נֻסְחָהּ. אֱמֶת וְיַצִּיב וְכוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ גָּאַל יִשְׂרָאֵל. וּבְעַרְבִית בְּרָכָה רִאשׁוֹנָה בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בִּדְבָרוֹ מַעֲרִיב עֲרָבִים עַד בָּרוּךְ אַתָּה יְיָ׳‎ הַמַּעֲרִיב עֲרָבִים. בְּרָכָה שְׁנִיָּה אַהֲבַת עוֹלָם בֵּית יִשְׂרָאֵל עַמְּךָ אָהָבְתָּ וְכוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ אוֹהֵב עַמּוֹ יִשְׂרָאֵל. ", + "בְּרָכָה רִאשׁוֹנָה שֶׁלְּאַחַר קְרִיאַת שְׁמַע שֶׁל עַרְבִית זוֹ הִיא נֻסְחָהּ. אֱמֶת וֶאֱמוּנָה כָּל זֹאת קַיָּם עָלֵינוּ כוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ גָּאַל יִשְׂרָאֵל. ", + "בְּרָכָה אַחֲרוֹנָה זוֹ הִיא נֻסְחָהּ. הַשְׁכִּיבֵנוּ יְיָ׳‎ אֱלֹהֵינוּ לְשָׁלוֹם וְכוּ׳‎ עַד בָּרוּךְ שׁוֹמֵר עַמּוֹ יִשְׂרָאֵל לָעַד. בָּרוּךְ יְיָ׳‎ לְעוֹלָם אָמֵן וְאָמֵן כוּ׳‎ עַד פָּדִיתָה אוֹתִי יְיָ׳‎ אֵל אֱמֶת. יִרְאוּ עֵינֵינוּ וְיִשְׂמַח לִבֵּנוּ כוּ׳‎ עַד יְיָ׳‎ מֶלֶךְ יְיָ׳‎ מָלָךְ יְיָ׳‎ יִמְלֹךְ לְעוֹלָם וָעֶד. ", + "וְנָהֲגוּ מִקְצָת הָעָם לְבָרֵךְ פְּסוּקִים בְּאֶמְצַע בְּרָכָה וְקוֹרְאִין בְּנֹסַח זֶה. וַיַּרְא כָּל הָעָם וַיִּפְּלוּ עַל פְּנֵיהֶם וַיֹּאמְרוּ יְיָ׳‎ הוּא הָאֱלֹהִים יְיָ׳‎ הוּא הָאֱלֹהִים. הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן הַגּוֹיִם לְהוֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ. כִּי לֹא יִטּוֹשׁ יְיָ׳‎ אֶת עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוֹאִיל יְיָ׳‎ לַעֲשׂוֹת אֶתְכֶם לוֹ לְעָם וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַיְיָ׳‎ הַמְּלוּכָה וְהָיָה יְיָ׳‎ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְיָ׳‎ אֶחָד וּשְׁמוֹ אֶחָד. אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם יַחֵד שִׁמְךָ הַקָּרוּי עָלֵינוּ קַיֵּם אֶת שְׁמֶךָ וּמַלְכוּתֶךָ עָלֵינוּ תָּמִיד. בְּיָדְךָ נַפְשׁוֹת הַחַיִּים וְהַמֵּתִים אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָה אוֹתִי יְיָ׳‎ אֵל אֱמֶת. וַאֲנַחְנוּ עַמְּךָ וְצֹאן מַרְעִיתֶךָ נוֹדֶה לְךָ לְעוֹלָם לְדוֹר וָדוֹר נְסַפֵּר תְּהִלָּתֶךָ. יְיָ׳‎ הַצִּילָה נַפְשִׁי מִשְּׂפַת שֶׁקֶר מִלָּשׁוֹן רְמִיָּה. יִשְׂרָאֵל נוֹשַׁע בַּיְיָ׳‎ תְּשׁוּעַת עוֹלָמִים לֹא תֵבשׁוּ וְלֹא תִכָּלְמוּ עַד עוֹלְמֵי עַד. יְהִי יְיָ׳‎ אֱלֹהֵינוּ עִמָּנוּ כַּאֲשֶׁר הָיָה עִם אֲבוֹתֵינוּ אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ לְהַטּוֹת לְבָבֵנוּ אֵלָיו לָלֶכֶת בְּכָל דְּרָכָיו לִשְׁמֹר מִצְוֹתָיו וְחֻקָּיו וּמִשְׁפָּטָיו אֲשֶׁר צִוָּה אֶת אֲבוֹתֵינוּ. כָּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ. בָּרוּךְ יְיָ׳‎ בַּיּוֹם בָּרוּךְ יְיָ׳‎ בַּלַּיְלָה בָּרוּךְ יְיָ׳‎ בְּשָׁכְבֵנוּ בָּרוּךְ יְיָ׳‎ בְּקוּמֵנוּ תָּמִיד נְהַלֶּלְךָ סֶלָה וְנָשִׂיחַ בְּחֻקֶּיךָ וּבֶאֱמוּנָתֶךָ. בָּרוּךְ אַתָּה יְיָ׳‎ הַמּוֹלֵךְ בִּכְבוֹדוֹ חַי וְקַיָּם תָּמִיד יִמְלוֹךְ עָלֵינוּ וְכוּ׳‎:" + ], + [ + "נסח ברכות התפלה וסדורן", + "(א) בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא וְכוּ׳‎:", + "(ב) אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִׁיעַ (מוֹרִיד הַטָּל) (מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם) מְכַלְכֵּל חַיִּים בְּחֶסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים סוֹמֵךְ נוֹפְלִים וְכוּ׳‎:", + "(ג) אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ וּקְדוֹשִׁים בְּכָל יוֹם יְהַלְלוּךָ סֶלָה בָּרוּךְ אַתָּה יְיָ׳‎ הָאֵל הַקָּדוֹשׁ:", + "(ד) אַתָּה חוֹנֵן לְאָדָם דַּעַת וּמְלַמֵּד לֶאֱנוֹשׁ בִּינָה וְחָנֵּנוּ מֵאִתְּךָ דֵּעָה חָכְמָה וּבִינָה וְהַשְׂכֵּל בָּרוּךְ אַתָּה יְיָ׳‎ חוֹנֵן הַדָּעַת:", + "(ה) הֲשִׁיבֵנוּ אָבִינוּ לְתוֹרָתֶךָ וְדַבְּקֵנוּ בְּמִצְוֹתֶיךָ וְקָרְבֵנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ וְהַחֲזִירֵנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ בָּרוּךְ אַתָּה יְיָ׳‎ הָרוֹצֶה בִּתְשׁוּבָה:", + "(ו) סְלַח לָנוּ אָבִינוּ כִּי חָטָאנוּ מְחל לָנוּ מַלְכֵּנוּ כִּי פָּשַׁעְנוּ לְךָ כִּי אֵל טוֹב וְסַלָּח אַתָּה בָּרוּךְ אַתָּה יְיָ׳‎ חַנּוּן הַמַּרְבֶּה לִסְלֹחַ:", + "(ז) רְאֵה נָא בְעָנְיֵנוּ וְרִיבָה רִיבֵנוּ וְדוּן דִּינֵנוּ וּמַהֵר לְגָאֳלֵנוּ כִּי אֵל מֶלֶךְ גּוֹאֵל חָזָק אַתָּה בָּרוּךְ אַתָּה יְיָ׳‎ גּוֹאֵל יִשְׂרָאֵל:", + "(ח) רְפָאֵנוּ יְיָ׳‎ אֱלֹהֵינוּ וְנֵרָפֵא הוֹשִׁיעֵנוּ וְנִוָּשֵׁעָה כִּי תְהִלָּתֵנוּ אָתָּה וְהַעֲלֵה רְפוּאָה שְׁלֵמָה לְכָל תַּחֲלוּאֵינוּ כִּי אֵל רוֹפֵא וְרַחֲמָן אָתָּה בָּרוּךְ אַתָּה יְיָ׳‎ רוֹפֵא חוֹלֵי עַמּוֹ יִשְׂרָאֵל:", + "(ט) בָּרְכֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בְּכָל מַעֲשֵׂה יָדֵינוּ וּבָרֵךְ אֶת שְׁנוֹתֵינוּ וְתֵן (טַל וּמָטָר לִ) בְּרָכָה עַל כָּל פְּנֵי הָאֲדָמָה וְשַׂבַּע אֶת הָעוֹלָם מִבִּרְכוֹתֶיךָ וְרַוֵּה פְּנֵי תֵּבֵל בָּרוּךְ אַתָּה יְיָ׳‎ מְבָרֵךְ הַשָּׁנִים:", + "(י) תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵנוּ וְשָׂא נֵס לְקַבֵּץ אֶת כָּל גָּלֻיּוֹתֵינוּ מֵאַרְבַּע כַּנְפוֹת כָּל הָאָרֶץ לְאַרְצֵנוּ בָּרוּךְ אַתָּה יְיָ׳‎ מְקַבֵּץ נִדְּחֵי עַמּוֹ יִשְׂרָאֵל:", + "(יא) הָשִׁיבָה שׁוֹפְטֵינוּ כְּבָרִאשׁוֹנָה וְיוֹעֲצֵינוּ כְּבַתְּחִלָּה וְהָסֵר מִמֶּנּוּ יָגוֹן וַאֲנָחָה וּמְלֹךְ עָלֵינוּ אַתָּה לְבַדֶּךָ בְּחֶסֶד וּבְרַחֲמִים בְּצֶדֶק וּבְמִשְׁפָּט בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט:", + "(יב) לַמַּלְשִׁינִים אַל תְּהִי תִקְוָה וְכָל הָאֶפִּיקוֹרוֹסִין כֻּלָּם כְּרֶגַע יֹאבֵדוּ וּמַלְכוּת זָדוֹן תְּעַקֵּר וּתְשַׁבֵּר בִּמְהֵרָה בְיָמֵינוּ בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹבֵר רְשָׁעִים וּמַכְנִיעַ זֵדִים:", + "(יג) עַל הַחֲסִידִים וְעַל הַצַּדִּיקִים וְעַל גֵּרֵי הַצֶּדֶק וְעַל שְׁאֵרִית עַמְּךָ בֵּית יִשְׂרָאֵל יֶהֱמוּ רַחֲמֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וְתֵן שָׂכָר טוֹב לְכָל הַבּוֹטְחִים בְּשִׁמְךָ בֶּאֱמֶת וְכוּ׳‎:", + "(יד) תִּשְׁכֹּן בְּתוֹךְ יְרוּשָׁלַיִם עִירְךָ כַּאֲשֶׁר דִּבַּרְתָּ וּבְנֵה אוֹתָהּ בִּנְיַן עוֹלָם בִּמְהֵרָה בְיָמֵינוּ בָּרוּךְ אַתָּה יְיָ׳‎ בּוֹנֵה יְרוּשָׁלָיִם:", + "(טו) אֶת צֶמַח דָּוִד בִּמְהֵרָה תַצְמִיחַ וְקַרְנוֹ תָּרוּם בִּישׁוּעָתֶךָ בָּרוּךְ אַתָּה יְיָ׳‎ מַצְמִיחַ קֶרֶן יְשׁוּעָה:", + "(טז) שְׁמַע קוֹלֵנוּ יְיָ׳‎ אֱלֹהֵינוּ וְחוּס וְרַחֵם עָלֵינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵנוּ מַלְכֵּנוּ רֵיקָם אַל תְּשִׁיבֵנוּ כִּי אַתָּה שׁוֹמֵעַ וְכוּ׳‎:", + "(יז) רְצֵה יְיָ׳‎ אֱלֹהֵינוּ בְּעַמְּךָ יִשְׂרָאֵל וְלִתְפִלָּתָם שְׁעֵה וְהָשֵׁב הָעֲבוֹדָה לִדְבִיר בֵּיתֶךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם וְכוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן:", + "(יח) מוֹדִים אֲנַחְנוּ לָךְ שָׁאַתָּה הוּא יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ צוּר חַיֵּינוּ וּמָגֵן יִשְׁעֵנוּ אַתָּה לְדוֹר וָדוֹר נוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶךָ עַל חַיֵּינוּ וְכוּ׳‎:", + "(יט) שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶסֶד וְרַחֲמִים עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וּבָרְכֵנוּ כֻּלָּנוּ מִמְּאוֹר פָּנֶיךָ נָתַתָּ לָנוּ יְיָ׳‎ אֱלֹהֵינוּ תּוֹרָה וְחַיִּים אַהֲבָה וְכוּ׳‎.", + "בִּימוֹת הַחַמָּה אוֹמֵר בִּבְרָכָה שְׁנִיָּה רַב לְהוֹשִׁיעַ מוֹרִיד הַטָּל מְכַלְכֵּל חַיִּים בְּחֶסֶד וְכוּ׳‎. וּמְבָרֵךְ בְּרָכָה תְּשִׁיעִית בְּנֹסַח זֶה בָּרְכֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בְּכָל מַעֲשֵׂה יָדֵינוּ וּבָרֵךְ אֶת שְׁנָתֵנוּ בְּטַלְלֵי רָצוֹן בְּרָכָה וּנְדָבָה כַּשָּׁנִים הַטּוֹבוֹת בָּרוּךְ אַתָּה יְיָ׳‎ מְבָרֵךְ הַשָּׁנִים.", + "בְּלֵיל מוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם הַכִּפּוּרִים וּבְמוֹצָאֵי יָמִים טוֹבִים מְבָרֵךְ בְּרָכָה רְבִיעִית בְּנֹסַח זֶה. אַתָּה חוֹנֵן לְאָדָם דַּעַת וּמְלַמֵּד לֶאֱנוֹשׁ בִּינָה אַתָּה הִבְדַּלְתָּ בֵּין קֹדֶשׁ לְחל בֵּין אוֹר לְחשֶׁךְ בֵּין יִשְׂרָאֵל לָעַמִּים בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה כְּשֵׁם שֶׁהִבְדַּלְתָּ בֵּין קֹדֶשׁ לְחל כֵּן פְּדֵנוּ וְהַצִּילֵנוּ מִכָּל מִינֵי מַשְׁחִית וּמִכָּל מִינֵי פֻרְעָנֻיּוֹת הַמִּתְרַגְּשׁוֹת לָבוֹא בָּעוֹלָם וְשָׁמְרֵנוּ מִן הַכּל וְחָנֵּנוּ מֵאִתְּךָ וְכוּ׳‎.", + "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מוֹסִיף בְּבִרְכַּת י״ז בְּעַרְבִית וְשַׁחֲרִית וּמִנְחָה וּמְבָרֵךְ אוֹתָהּ בְּנֹסַח זֶה. רְצֵה יְיָ׳‎ אֱלֹהֵינוּ וְכוּ׳‎ עַד עֲבוֹדַת יִשְׂרָאֵל עַמֶּךָ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא וְכוּ׳‎ וְתֶחֱזֶינָה עֵינֵינוּ וְכוּ׳‎.", + "וּבְחֻלּוֹ שֶׁל מוֹעֵד אוֹמֵר בְּיוֹם מִקְרָא קֹדֶשׁ הַזֶּה בְּיוֹם מוֹעֵד חַג הַמַּצּוֹת הַזֶּה אוֹ בְּיוֹם מוֹעֵד חַג הַשָּׁבוּעוֹת הַזֶּה אוֹ בְּיוֹם מוֹעֵד חַג הַסֻּכּוֹת הַזֶּה.", + "בְּיוֹם תַּעֲנִית מְבָרֵךְ הַיָּחִיד בִּרְכַּת י״ו בְּנֹסַח זֶה. שְׁמַע קוֹלֵנוּ יְיָ׳‎ אֱלֹהֵינוּ חוּס וְרַחֵם עָלֵינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵנוּ מִלְּפָנֶיךָ מַלְכֵּנוּ רֵיקָם אַל תְּשִׁיבֵנוּ עֲנֵנוּ אָבִינוּ עֲנֵנוּ בְּיוֹם צוֹם תַּעֲנִיתֵנוּ כִּי בְצָרָה גְדוֹלָה אֲנָחְנוּ אַל תַּסְתֵּר פָּנֶיךָ מִמֶּנּוּ וְאַל תַּעֲלֵם אָזְנְךָ מִשְּׁמוֹעַ בַּקָּשָׁתֵנוּ וֶהֱיֵה קָרוֹב לְשַׁוְעֵנוּ טֶרֶם נִקְרָא וְאַתָּה תַּעֲנֶה נְדַבֵּר וְאַתָּה תִּשְׁמַע כַּדָּבָר שֶׁנֶּאֱמַר וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע כִּי אַתָּה שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּפִלָּה. וּשְׁלִיחַ צִבּוּר אוֹמֵר נֹסַח זֶה בְּרָכָה בִּפְנֵי עַצְמָהּ אַחַר בְּרָכָה שְׁבִיעִית אוֹמֵר עֲנֵנוּ וְכוּ׳‎ עַד כִּי אֵל עוֹנֶה בְּעֵת צָרָה פּוֹדֶה וּמַצִּיל בְּכָל עֵת צָרָה וְצוּקָה בָּרוּךְ אַתָּה יְיָ׳‎ הָעוֹנֶה בְּעֵת צָרָה.", + "בְּתִשְׁעָה בְּאָב מְבָרֵךְ בִּרְכַּת אַרְבַּע עֶשְׂרֵה בְּנֹסַח זֶה. רַחֵם יְיָ׳‎ עָלֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ הָעִיר הָאָבֵלָה הַחֲרֵבָה הַשּׁוֹמֵמָה הַנְּתוּנָה בְּיַד זָרִים הַיּוֹשֶׁבֶת וְרֹאשׁ לָהּ חָפוּי כְּאִשָּׁה עֲקָרָה שֶׁלֹּא יָלָדָה וַיְּבַלְּעוּהָ לִגְיוֹנוֹת וַיִּרָשׁוּהָ עוֹבְדֵי פְסִילִים וַיִּתְּנוּ נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ עַל כֵּן צִיּוֹן (בְּמֶרֶר) [בְּמַר] תִּבְכֶּה וִירוּשָׁלַיִם תִּתֵּן קוֹלָהּ לִבִּי לִבִּי עַל חַלְלֵיהֶם מֵעַי מֵעַי עַל הֲרוּגֵיהֶם רְאֵה יְיָ׳‎ וְהַבִּיטָה וּרְאֵה שׁוֹמְמוֹתֶיהָ וְנַחֲמֶנָּה כִּי בָאֵשׁ הִצַּתָּהּ וּבָאֵשׁ אַתָּה עָתִיד לִבְנוֹתָהּ כַּכָּתוּב וַאֲנִי אֶהְיֶה לָּהּ נְאֻם יְיָ׳‎ חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ בָּרוּךְ אַתָּה יְיָ׳‎ בּוֹנֵה יְרוּשָׁלָיִם.", + "בְּפוּרִים מְבָרֵךְ בִּרְכַּת שְׁמוֹנֶה עֶשְׂרֵה בְּנֹסַח זֶה. מוֹדִים אֲנַחְנוּ לָךְ שָׁאַתָּה הוּא יְיָ׳‎ אֱלֹהֵינוּ עַל חַיֵּינוּ הַמְּסוּרִים בְּיָדֶךָ עַל נִשְׁמוֹתֵינוּ הַפְּקוּדוֹת לָךְ עַל נִסֶּיךָ שֶׁבְּכָל יוֹם וָיוֹם וְעַל נִפְלְאוֹתֶיךָ שֶׁבְּכָל עֵת כוּ׳‎ עַל הַנִּסִּים וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְכוּ׳‎. וְעַל כֻּלָּם יְיָ׳‎ אֱלֹהֵינוּ אָנוּ מוֹדִים לָךְ הַטּוֹב כִּי לֹא כָלוּ וְכוּ׳‎.", + "בַּחֲנֻכָּה מְבָרֵךְ בְּרָכָה זוֹ בְּנֹסַח זֶה. מוֹדִים אֲנַחְנוּ לָךְ כוּ׳‎ עַד וְעַל נִפְלְאוֹתֶיךָ שֶׁבְּכָל עֵת עֶרֶב וָבֹקֶר וְצָהֳרָיִם עַל הַנִּסִּים כוּ׳‎ עַד וְאַחַר כֵּן בָּאוּ בָנֶיךָ וְכוּ׳‎.", + "שְׁלִיחַ צִבּוּר מְבָרֵךְ לְעוֹלָם בְּרָכָה שְׁלִישִׁית בְּנֹסַח זֶה. נַקְדִּישְׁךָ וְנַמְלִיכְךָ וּנְשַׁלֵּשׁ לְךָ קְדֻשָּׁה מְשֻׁלֶּשֶׁת כַּדָּבָר הָאָמוּר עַל יַד נְבִיאֶךָ וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְיָ׳‎ צְבָאוֹת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. כְּבוֹדוֹ וְגָדְלוֹ מָלֵא עוֹלָם וּמְשָׁרְתָיו שׁוֹאֲלִים אַיֵּה מְקוֹם כְּבוֹדוֹ לְהַעֲרִיצוֹ לְעֻמָּתָם מְשַׁבְּחִים וְאוֹמְרִים בָּרוּךְ כְּבוֹד יְיָ׳‎ מִמְּקוֹמוֹ. מִמְּקוֹמְךָ מַלְכֵּנוּ תּוֹפִיעַ וְתִמְלוֹךְ עָלֵינוּ כִּי מְחַכִּים אֲנַחְנוּ לָךְ מָתַי תִּמְלוֹךְ בְּצִיּוֹן בְּחַיֵּינוּ וּבְיָמֵינוּ תִּשְׁכֹּן תִּתְגַּדַּל וְתִתְקַדַּשׁ בְּתוֹךְ יְרוּשָׁלַיִם עִירְךָ לְדוֹר וָדוֹר לְנֵצַח נְצָחִים וְעֵינֵינוּ תִרְאֶינָה בְּמַלְכוּת עֻזֶּךָ כַּדָּבָר הָאָמוּר בְּדִבְרֵי קָדְשֶׁךָ עַל יְדֵי דָּוִד מְשִׁיחַ צִדְקֶךָ יִמְלוֹךְ יְיָ׳‎ לְעוֹלָם אֱלֹהַיִךְ צִיּוֹן לְדוֹר וָדוֹר הַלְלוּיָהּ. לְדוֹר וָדוֹר נַגִּיד גָּדְלֶךָ וּלְנֵצַח נְצָחִים קְדֻשָּׁתְךָ נַקְדִּישׁ וְשִׁבְחֲךָ אֱלֹהֵינוּ מִפִּינוּ לֹא יָמוּשׁ כִּי אֵל מֶלֶךְ גָּדוֹל וְקָדוֹשׁ אָתָּה בָּרוּךְ אַתָּה יְיָ׳‎ הָאֵל הַקָּדוֹשׁ. בְּעֵת שֶׁשְּׁלִיחַ צִבּוּר אוֹמֵר בִּבְרָכָה זוֹ וְקָרָא זֶה אֶל זֶה כָּל הָעָם עוֹנִין קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ וְכוּ׳‎. וּכְשֶׁהוּא אוֹמֵר אַיֵּה מְקוֹם כְּבוֹדוֹ כָּל הָעָם עוֹנִין מְשַׁבְּחִים וְאוֹמְרִים בָּרוּךְ כוּ׳‎. וּכְשֶׁהוּא אוֹמֵר בְּחַיֵּינוּ וּבְיָמֵינוּ כָּל הָעָם עוֹנִין אָמֵן. וּכְשֶׁהוּא אוֹמֵר עַל יְדֵי דָּוִד מְשִׁיחַ צִדְקֶךָ כָּל הָעָם אוֹמְרִים יִמְלוֹךְ יְיָ׳‎ לְעוֹלָם. וְכָל אֵלּוּ הַדְּבָרִים שֶׁעוֹנִין הַצִּבּוּר הוּא קוֹרֵא עִמָּהֶן. וְלֹא יַגְבִּיהַּ קוֹלוֹ בְּעֵת שֶׁהֵן עוֹנִין עִמּוֹ. וְאֶחָד הַיָּחִיד וְאֶחָד הַשַּׁ״ץ בַּעֲשָׂרָה יָמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים אוֹמֵר בְּסוֹף בְּרָכָה זוֹ כָּאָמוּר וַיִּגְבַּהּ יְ״יָ צְבָאוֹת בַּמִּשְׁפָּט וְהָאֵל הַקָּדוֹשׁ נִקְדַּשׁ בִּצְדָקָה בָּרוּךְ אַתָּה יְ״יָ הַמֶּלֶךְ הַקָּדוֹשׁ. ", + "קדיש ונפילת אפים", + "שְׁלִיחַ צִבּוּר אוֹמֵר קַדִּישׁ לְעוֹלָם קֹדֶם כָּל תְּפִלָּה וְאַחַר כָּל תְּפִלָּה וְאַחַר שֶׁאוֹמֵר סֵדֶר הַיּוֹם בְּכָל עֵת שֶׁיֹּאמַר סֵדֶר הַיּוֹם יִתְחַנֵּן מְעַט וְיֹאמַר קַדִּישׁ. וּכְשֶׁיַּשְׁלִים לִקְרוֹת בַּתּוֹרָה וּבְכָל עֵת שֶׁיִּתְחַנֵּן בְּדִבְרֵי תַּחֲנוּנִים כְּשֶׁיִּגְמֹר תַּחֲנוּנָיו יֹאמַר קַדִּישׁ:", + "נסח הקדיש", + "יִתְגַדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא בְּעָלְמָא דִּבְרָא כִרְעוּתֵיהּ וְיַמְלִיךְ מַלְכוּתֵיהּ וְיַצְמַח פּוּרְקָנֵיהּ וִיקָרֵב מְשִׁיחֵיהּ וְיִפְרֹק עַמֵּיהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּיהוֹן דְּכָל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוּ אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא יִתְבָּרַךְ וְכוּ׳‎. בְּעֵת שֶׁיֹּאמַר שְׁלִיחַ צִבּוּר יִתְגַדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא כָּל הָעָם עוֹנִין אָמֵן. וּבְעֵת שֶׁהוּא אוֹמֵר תְּחִלָּה וְאִמְרוּ אָמֵן כָּל הָעָם עוֹנִין אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא. וּמִצְוַת חֲכָמִים הָרִאשׁוֹנִים לַעֲנוֹת אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ בְּכָל כֹּחוֹ שֶׁל אָדָם. וּכְשֶׁהוּא אוֹמֵר יִתְבָּרַךְ כָּל הָעָם עוֹנִין אָמֵן. וּכְשֶׁהוּא אוֹמֵר בְּרִיךְ הוּא כָּל הָעָם עוֹנִין אָמֵן. וּכְשֶׁהוּא אוֹמֵר בַּסּוֹף וְאִמְרוּ אָמֵן כָּל הָעָם עוֹנִין אָמֵן. וְכַסֵּדֶר הַזֶּה עוֹנִין בְּכָל קַדִּישׁ וְקַדִּישׁ. קַדִּישׁ בַּתְרָא כָּל קַדִּישׁ שֶׁאוֹמֵר שְׁלִיחַ צִבּוּר אַחַר שֶׁגּוֹמֵר הַתְּפִלָּה שֶׁאֵינוֹ אוֹמֵר אַחֲרָיו כְּלוּם אֶלָּא כָּל הָעָם שׁוֹמְעִין אוֹתוֹ וְנִפְטָרִין נָהֲגוּ הָעָם לְהוֹסִיף בְּסוֹפוֹ נֻסְחָא זוֹ. תִּתְקַבֵּל צְלוֹתְהוֹן וְתִתְעַבֵּד בָּעוּתְהוֹן וּצְלוֹתְהוֹן וּבָעוּתְהוֹן דְּכָל בֵּית יִשְׂרָאֵל קֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא. יְהֵא שְׁלָמָא רַבָּא וְסִיַּעְתָּא וּפוּרְקָנָא מִשְּׁמַיָּא עֲלֵיכוֹן וַעֲלָנָא וְעַל קְהָלְהוֹן דְּיִשְׂרָאֵל וְאִמְרוּ אָמֵן. עשֶֹׁה שָׁלוֹם בִּמְרוֹמָיו הוּא בְרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל אָמֵן. קַדִּישׁ דְּרַבָּנָן כָּל עֲשָׂרָה מִיִּשְׂרָאֵל אוֹ יָתֵר שֶׁעוֹסְקִין בְּתַלְמוּד תּוֹרָה שֶׁעַל פֶּה וַאֲפִלּוּ בְּמִדְרָשׁוֹת אוֹ בְּהַגָּדוֹת כְּשֶׁהֵן מְסַיְּמִין אוֹמֵר אֶחָד מֵהֶן קַדִּישׁ בְּנֹסַח זֶה. יִתְגַדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא דְּעָתִיד לְחַדְתָּא עָלְמָא וּלְאַחָיָא מֵתַיָּא וּלְמִפְרַק חַיָּיא וּלְמִבְנֵי קַרְתָּא דִּירוּשָׁלֵם וּלְשַׁכְלָלָא הֵיכָלָא קַדִּישָׁא וּלְמֵעֲקַר פּוּלְחָנָא נוּכְרָאָה מִן אַרְעָא וְלַאֲתָבָא פּוּלְחָנָא דִּשְׁמַיָּא לְאַתְרֵיהּ בְּזִיוֵיהּ וְיִחוּדֵיהּ וְיַמְלִיךְ מַלְכוּתֵיהּ וְכוּ׳‎ עַד וְנֶחָמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוּ אָמֵן. עַל רַבָּנָן וְעַל תַּלְמִידֵיהוֹן וְעַל תַּלְמִידֵי תַלְמִידֵיהוֹן דְּעָסְקִין בְּאוֹרַיְתָא דִּי בְאַתְרָא הָדֵין וְדִי בְכָל אֲתַר וַאֲתַר יְהֵא לְהוֹן וּלְכוֹן חִנָּא וְחִסְדָּא וְרַחֲמֵי וְסִיַּעְתָּא וְרַוְחָא מִקֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא וְאִמְרוּ אָמֵן. יְהֵא שְׁלָמָא וְכוּ׳‎. וְזֶהוּ הַנִּקְרָא קַדִּישׁ דְּרַבָּנָן.", + "מִנְהָגֵנוּ לְהִתְחַנֵּן בִּנְפִילַת פָּנִים בִּדְבָרִים וּפְסוּקִים אֵלּוּ פְּעָמִים בְּכֻלָּן וּפְעָמִים בְּמִקְצָתָן. לְפִיכָךְ אֲנִי כּוֹרֵעַ וּמִשְׁתַּחֲוֶה וּמִתְחַנֵּן לְפָנֶיךָ אֲדוֹן הָעוֹלָם אֱלֹהֵי הָאֱלֹהִים וַאֲדוֹנֵי הָאֲדוֹנִים כִּי לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל רַחֲמֶיךָ הָרַבִּים. יְיָ׳‎ שְׁמָעָה יְיָ׳‎ סְלָחָה יְיָ׳‎ הַקְשִׁיבָה וַעֲשֵׂה אַל תְּאַחַר. מַה נֹּאמַר לְפָנֶיךָ הַשֵּׁם מַה נְּדַבֵּר וּמַה נִּצְטַדָּק חָטָאנוּ עָוִינוּ וְהִרְשַׁעְנוּ וּמָרַדְנוּ וְסַרְנוּ מִמִּצְוֹתֶיךָ וּמִמִּשְׁפָּטֶיךָ לְךָ יְיָ׳‎ הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים. הֻשְׁחֲרוּ פָּנֵינוּ מִפְּנֵי חַטֹּאתֵינוּ וְנִכְפְּפָה קוֹמָתֵנוּ מִפְּנֵי אַשְׁמוֹתֵינוּ אֵין לָנוּ פֶּה לְהָשִׁיב וְלֹא מֵצַח לְהָרִים רֹאשׁ. אֱלֹהַי בּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֹנוֹתֵינוּ רָבוּ עַד לְמַעְלָה רֹאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם. אֵין בָּנוּ מַעֲשִׂים עֲשֵׂה עִמָּנוּ צְדָקָה לְמַעַן שְׁמֶךָ וְהוֹשִׁיעֵנוּ כְּמוֹ שֶּׁהִבְטַחְתָּנוּ עַל יְדֵי נְבִיאֶךָ לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי וּתְהִלָּתִי אֶחֱטָם לָךְ לְבִלְתִּי הַכְרִיתֶךָ לֹא לְמַעַנְכֶם אֲנִי עשֶֹׁה בֵּית יִשְׂרָאֵל כִּי אִם לְשֵׁם קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר בָּאתֶם שָׁם. לֹא לָנוּ יְיָ׳‎ לֹא לָנוּ כִּי לְשִׁמְךָ תֵּן כָּבוֹד עַל חַסְדְּךָ עַל אֲמִתֶּךָ לָמָּה יֹאמְרוּ הַגּוֹיִם אַיֵּה נָא אֱלֹהֵיהֶם אָנָּא יְיָ׳‎ אַל תֵּפֶן אֶל קְשִׁי הָעָם הַזֶּה וְאֶל רִשְׁעוֹ וְאֶל חַטָּאתוֹ סְלַח נָא לַעֲוֹן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד הֵנָּה וְסָלַחְתָּ לַעֲוֹנֵנוּ כִּי רַב הוּא. יְיָ׳‎ שְׁמָעָה יְיָ׳‎ סְלָחָה יְיָ׳‎ הַקְשִׁיבָה וַעֲשֵׂה וְאַל תְּאַחַר לְמַעַנְךָ אֱלֹהַי כִּי שִׁמְךָ נִקְרָא עַל עִירְךָ וְעַל עַמֶּךָ:", + "נָהֲגוּ הָעָם לְהִתְחַנֵּן אַחַר נְפִילַת פָּנִים כְּשֶׁמַּגְבִּיהַּ פָּנָיו מִן הַקַּרְקַע בִּפְסוּקִים אֵלּוּ. וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ. זְכֹר רַחֲמֶיךָ יְיָ׳‎ וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה. אַל תִּזְכָּר לָנוּ עֲוֹנֹת רִאשֹׁנִים מַהֵר יְקַדְּמוּנוּ רַחֲמֶיךָ כִּי דַלּוֹנוּ מְאֹד. קוּמָה עֶזְרָתָה לָנוּ וּפְדֵנוּ לְמַעַן חַסְדֶּךָ. יְהִי חַסְדְּךָ יְיָ׳‎ עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ. אִם עֲוֹנוֹת תִּשְׁמָר יָהּ יְיָ׳‎ מִי יַעֲמֹד כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא. יְיָ׳‎ הוֹשִׁיעָה הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם קָרְאֵנוּ. כִּי הוּא יָדַע יִצְרֵנוּ זָכוּר כִּי עָפָר אֲנָחְנוּ. עָזְרֵנוּ אֱלֹהֵי יִשְׁעֵנוּ עַל דְּבַר כְּבוֹד שְׁמֶךָ וְהַצִּילֵנוּ וְכַפֵּר עַל חַטֹּאתֵינוּ לְמַעַן שְׁמֶךָ. וְכֵן נָהֲגוּ הָעָם לְהִתְחַנֵּן אַחַר סֵדֶר הַיּוֹם בְּתַחֲנוּנִים אֵלּוּ. יְיָ׳‎ אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שָׁמְרָה זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ וְהוּא רַחוּם יְכַפֵּר עָוֹן וְגוֹ׳‎. כִּי אַתָּה יְיָ׳‎ טוֹב וְסַלָּח וְרַב חֶסֶד לְכָל קוֹרְאֶיךָ צִדְקָתְךָ צֶדֶק לְעוֹלָם וְתוֹרָתְךָ אֱמֶת. מִי אֵל כָּמוֹךָ נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע יָשׁוּב יְרַחֲמֵנוּ יִכְבּשׁ עֲוֹנוֹתֵינוּ וְגוֹ׳‎. בָּרוּךְ יְיָ׳‎ יוֹם יוֹם יַעֲמָס לָנוּ הָאֵל יְשׁוּעָתֵנוּ סֶלָה. יְיָ׳‎ צְבָאוֹת עִמָּנוּ מִשְׂגָּב לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה יְיָ׳‎ צְבָאוֹת אַשְׁרֵי אָדָם בּוֹטֵחַ בָּךְ. בָּרוּךְ אֲדוֹנֵנוּ בָּרוּךְ בּוֹרְאֵנוּ בָּרוּךְ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְנָתַן לָנוּ תּוֹרַת אֱמֶת עַל יְדֵי משֶׁה רַבֵּנוּ וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ. הָרַחֲמָן יִפְתַּח לִבֵּנוּ לְתַלְמוּד תּוֹרָתוֹ וְיִתֵּן בְּלִבֵּנוּ אַהֲבָתוֹ וְיִרְאָתוֹ וְתוֹרָתוֹ לַעֲשׂוֹת רְצוֹנוֹ וּלְעָבְדוֹ בְּלֵבָב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה לְמַעַן לֹא נִיגַע לָרִיק וְלֹא נֵלֵד לַבֶּהָלָה. כֵּן יְהִי רָצוֹן וְרַחֲמִים מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁנִּחְיֶה לִשְׁמֹר חֻקֶּיךָ בָּעוֹלָם הַזֶּה וְלִימוֹת הַמָּשִׁיחַ כְּדֵי שֶׁנִּזְכֶּה וְנִירַשׁ טוֹב לְחַיֵּי הָעוֹלָם הַבָּא לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם יְיָ׳‎ אֱלֹהַי לְעוֹלָם אוֹדֶךָּ. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְיָ׳‎ צוּרִי וְגוֹאֲלִי:", + "נָהֲגוּ מִקְצָת הָעָם לִקְרֹא בְּכָל יוֹם אַחַר תַּחֲנוּנִים אֵלּוּ שִׁיר מִזְמוֹר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בְּבֵית הַמִּקְדָּשׁ בְּאוֹתוֹ הַיּוֹם וְקוֹרִין לְדָוִד אֵלֶיךָ יְיָ׳‎ נַפְשִׁי אֶשָּׂא כָּל הַמִּזְמוֹר. וְקוֹרִין אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא תַּלְמִידֵי חֲכָמִים מַרְבִּים שָׁלוֹם וְכוּ׳‎. אֵין כֵּאלֹהֵינוּ אֵין כַּאדוֹנֵנוּ אֵין כְּמַלְכֵּנוּ אֵין כְּמוֹשִׁיעֵנוּ מִי כֵאלֹהֵינוּ מִי כַאדוֹנֵנוּ מִי כְמַלְכֵּנוּ מִי כְמוֹשִׁיעֵנוּ נוֹדֶה לֵאלֹהֵינוּ נוֹדֶה לַאדוֹנֵנוּ נוֹדֶה לְמַלְכֵּנוּ נוֹדֶה לְמוֹשִׁיעֵנוּ אַתָּה הוּא אֱלֹהֵינוּ אַתָּה הוּא אֲדוֹנֵנוּ אַתָּה הוּא מַלְכֵּנוּ אַתָּה הוּא מוֹשִׁיעֵנוּ. אַתָּה תָקוּם תְּרַחֵם צִיּוֹן כִּי עֵת לְחֶנְנָהּ כִּי בָא מוֹעֵד. אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ וְיִבְטְחוּ בְךָ יוֹדְעֵי שְׁמֶךָ כִּי לֹא עָזַבְתָּ דֹרְשֶׁיךָ יְיָ׳‎. כִּי כָּל הָעַמִּים יֵלְכוּ אִישׁ בְּשֵׁם אֱלֹהָיו וַאֲנַחְנוּ נֵלֵךְ בְּשֵׁם יְיָ׳‎ אֱלֹהֵינוּ לְעוֹלָם וָעֶד.", + "כְּבָר אָמַרְנוּ בַּסֵּפֶר הַזֶּה שֶׁבִּימֵי הַשַּׁבָּתוֹת וְיָמִים טוֹבִים מִתְפַּלֵּל אָדָם בְּכָל תְּפִלָּה שֶׁבַע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וּבְרָכָה אַחַת אֶמְצָעִית מֵעֵין הַיּוֹם. וּבְרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים שֶׁל יוֹבֵל מִתְפַּלֵּל בָּאֶמְצַע שָׁלֹשׁ בְּרָכוֹת וּבִתְפִלַּת מוּסָף בִּלְבַד. וְנִמְצָא מִתְפַּלֵּל בְּמוּסָף בִּשְׁנֵי יָמִים אֵלּוּ תֵּשַׁע בְּרָכוֹת. וּבְמוּסַף רֹאשׁ חֹדֶשׁ וּבְמוּסַף חֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל שֶׁבַע שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וּבְרָכָה אַחַת בָּאֶמְצַע:" + ], + [ + "וזהו נסח כל הברכות האמצעיות", + "בְּרָכָה אֶמְצָעִית שֶׁל לֵילֵי שַׁבָּת אַתָּה קִדַּשְׁתָּ אֶת יוֹם הַשְּׁבִיעִי לִשְׁמֶךָ תַּכְלִית מַעֲשֵׂה שָׁמַיִם וָאָרֶץ וּבֵרַכְתּוֹ מִכָּל הַיָּמִים וְקִדַּשְׁתּוֹ מִכָּל הַזְּמַנִּים כָּאָמוּר וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ וְגוֹ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה נָא בִמְנוּחָתֵנוּ וְכוּ׳‎. בְּרָכָה אֶמְצָעִית שֶׁל יוֹצֵר יִשְׂמַח משֶׁה בְּמַתְּנַת חֶלְקוֹ כִּי עֶבֶד נֶאֱמָן קָרָאתָ לוֹ כְּלִיל תִּפְאֶרֶת בְּרֹאשׁוֹ נָתַתָּ בְּעָמְדוֹ לְפָנֶיךָ עַל הַר סִינַי הוֹרִיד בְּיָדוֹ שְׁנֵי לֻחוֹת אֲבָנִים וְכָתוּב בָּהֶן שְׁמִירַת שַׁבָּת וְכֵן כָּתוּב בְּתוֹרָתֶךָ וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל וְכוּ׳‎. יִשְׂמְחוּ בְּמַלְכוּתְךָ שׁוֹמְרֵי שַׁבָּת קוֹרְאֵי עֹנֶג עַם מְקַדְּשֵׁי שְׁבִיעִי. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה נָא בִמְנוּחָתֵנוּ כוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. ", + "בְּרָכָה אֶמְצָעִית שֶׁל מוּסַף שַׁבָּת. לְמשֶׁה צִוִּיתָ עַל הַר סִינַי מִצְוַת שַׁבָּת שָׁמוֹר וְזָכוֹר וּבוֹ צִוִּיתָנוּ יְיָ׳‎ אֱלֹהֵינוּ לְהַקְרִיב לְךָ קָרְבַּן מוּסָף כָּרָאוּי. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתַּעֲלֵנוּ לְאַרְצֵנוּ וְכוּ׳‎ וְאֶת מוּסַף יוֹם הַמָּנוֹחַ הַזֶּה נַעֲשֶׂה וְנַקְרִיב כוּ׳‎ עַד עַל יְדֵי משֶׁה עַבְדֶּךָ. וְלֹא נְתַתּוֹ מַלְכֵּנוּ לְגוֹיֵי הָאֲרָצוֹת וְלֹא הִנְחַלְתּוֹ מַלְכֵּנוּ לְעוֹבְדֵי אֱלִילִים גַּם בִּמְנוּחָתוֹ לֹא יִשְׁכְּנוּ עֲרֵלִים לְבֵית יִשְׂרָאֵל נְתַתּוֹ זֶרַע יְשֻׁרוּן אֲשֶׁר בָּם בָּחָרְתָּ חֶמְדַּת יָמִים אוֹתוֹ קָרָאתָ. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה נָא בִמְנוּחָתֵנוּ כוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. בְּרָכָה אֶמְצָעִית שֶׁל מִנְחַת שַׁבָּת אַתָּה אֶחָד וְשִׁמְךָ אֶחָד וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ עֲטֶרֶת תְּהִלָּה וַעֲטֶרֶת יְשׁוּעָה לְעַמְּךָ נָתָתָּ אַבְרָהָם יָגֵל יִצְחָק יְרַנֵּן יַעֲקֹב וּבָנָיו יָנוּחוּ בוֹ מְנוּחָה שְׁלֵמָה שָׁאַתָּה רוֹצֶה בָּהּ יַכִּירוּ בָנֶיךָ וְיֵדְעוּ כִּי מֵאִתְּךָ הִיא מְנוּחָתָם תַּנְחִילֵנוּ אָבִינוּ וְאַל תְּהִי צָרָה וְיָגוֹן בְּיוֹם מְנוּחָתֵנוּ. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ וְכוּ׳‎. ", + "בְּרָכָה אֶמְצָעִית שֶׁל מוּסַף רֹאשׁ חֹדֶשׁ. רָאשֵׁי חֳדָשִׁים לְעַמְּךָ נָתָתָּ זְמַן כַּפָּרָה לְכָל תּוֹלְדוֹתָם לִהְיוֹתָם מַקְרִיבִים לְפָנֶיךָ זִבְחֵי רָצוֹן וּשְׂעִירֵי חַטָּאת לְכַפֵּר בַּעֲדָם. זִכָּרוֹן לְכֻלָּם יִהְיוּ תְּשׁוּעַת נַפְשָׁם מִיַּד שׂוֹנֵא. מִזְבֵּחַ חָדָשׁ בְּצִיּוֹן תָּכִין וְעוֹלַת רֹאשׁ חֹדֶשׁ נַעֲלֶה עָלָיו. שִׁירֵי דָּוִד נִשְׁמַע בְּעִירֶךָ הָאֲמוּרִים לִפְנֵי מִזְבְּחֶךָ. אַהֲבַת עוֹלָם תָּבִיא לָהֶם וּבְרִית אָבוֹת לַבָּנִים תִּזְכֹּר. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מִפְּנֵי חֲטָאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ וְנִתְרַחַקְנוּ מֵעַל אַדְמָתֵנוּ יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתַּעֲלֵנוּ לְאַרְצֵנוּ וְאֶת מוּסַף יוֹם רֹאשׁ הַחֹדֶשׁ הַזֶּה כוּ׳‎ עַד עַל יְדֵי משֶׁה עַבְדֶּךָ. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וִאלֹהֵי אֲבוֹתֵינוּ שֶׁתְּחַדֵּשׁ עָלֵינוּ אֶת רֹאשׁ הַחֹדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם וִיהִי רֹאשׁ הַחֹדֶשׁ הַזֶּה קֵץ וְסוֹף לְכָל חַטֹּאתֵינוּ וְצָרוֹתֵינוּ תְּחִלָּה וָרֹאשׁ לִפְדוּת נַפְשֵׁנוּ כִּי בְעַמְּךָ יִשְׂרָאֵל מִכָּל הָאֻמּוֹת בָּחַרְתָּ וְרָאשֵׁי חֳדָשִׁים לָהֶם נָתָתָּ. בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. בְּרָכָה אֶמְצָעִית מִמּוּסַף רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת. אַתָּה יָצַרְתָּ עוֹלָמְךָ מִקֶּדֶם כִּלִּיתָ מְלַאכְתְּךָ בַּיּוֹם הַשְּׁבִיעִי בָּחַרְתָּ בָּנוּ מִכָּל הָעַמִּים וְרָצִיתָ בָּנוּ מִכָּל הַלְּשׁוֹנוֹת וְקִדַּשְׁתָּנוּ בְּמִצְוֹתֶיךָ וְקֵרַבְתָּנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵינוּ קָרָאתָ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ שַׁבָּתוֹת לִמְנוּחָה וְיוֹם רֹאשׁ חֹדֶשׁ הַזֶּה לְכַפֵּר בַּעֲדֵנוּ שֶׁחָטָאנוּ לְפָנֶיךָ. וּמִפְּנֵי חֲטָאֵינוּ וְכוּ׳‎ עַד וּמוּסָפִים כְּהִלְכָתָן וְאֶת מוּסְפֵי יוֹם הַמָּנוֹחַ הַזֶּה וְיוֹם רֹאשׁ הַחֹדֶשׁ הַזֶּה נַעֲשֶׂה וְנַקְרִיב אֶת קָרְבְּנוֹת חוֹבוֹתֵינוּ תְּמִידִין כְּסִדְרָן כְּמִצְוַת רְצוֹנֶךָ כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ עַל יְדֵי משֶׁה עַבְדֶּךָ. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וִאלֹהֵי אֲבוֹתֵינוּ שֶׁתְּחַדֵּשׁ וְכוּ׳‎ עַד לִפְדוּת נַפְשֵׁנוּ. רְצֵה נָא בִמְנוּחָתֵנוּ וְקַדְּשֵׁנוּ בְּמִצְוֹתֶיךָ כוּ׳‎ עַד וְיָנוּחוּ בָם כָּל יִשְׂרָאֵל אוֹהֲבֵי שְׁמֶךָ. בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. ", + "בְּרָכָה אֶמְצָעִית שֶׁל יוֹם טוֹב שֶׁל פֶּסַח עַרְבִית שַׁחֲרִית וּמִנְחָה. אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִּים אָהַבְתָּ אוֹתָנוּ וְרָצִיתָ בָּנוּ מִכָּל הַלְּשׁוֹנוֹת וְקִדַּשְׁתָּנוּ בְּמִצְוֹתֶיךָ וְקֵרַבְתָּנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵינוּ קָרָאתָ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵנוּ בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא כוּ׳‎. וְהַשִּׂיאֵנוּ יְיָ׳‎ אֱלֹהֵינוּ אֶת בִּרְכַּת מוֹעֲדֶיךָ לְחַיִּים וּלְשָׁלוֹם כַּאֲשֶׁר אָמַרְתָּ וְרָצִיתָ לְבָרְכֵנוּ כֵּן תְּבָרְכֵנוּ סֶלָה וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ וְשַׂמַּח נַפְשֵׁנוּ בִּישׁוּעָתֶךָ וְכוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. ", + "בְּרָכָה אֶמְצָעִית מִמּוּסַף הַפֶּסַח. אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִּים כוּ׳‎ עַד זֵכֶר לִיצִיאַת מִצְרָיִם. וּמִפְּנֵי חֲטָאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ וְנִתְרַחַקְנוּ מֵעַל אַדְמָתֵנוּ וְאֵין אָנוּ יְכוֹלִין לַעֲלוֹת לְהֵרָאוֹת וּלְהִשְׁתַּחֲווֹת לְפָנֶיךָ בְּבֵית בְּחִירָתֶךָ בִּנְוֵה הַדֶּרֶךְ בַּבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו מִפְּנֵי הַיָּד שֶׁנִּשְׁתַּלְּחָה בְּמִקְדָּשֶׁךָ. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתָּשׁוּב וּתְרַחֵם עָלָיו וְעָלֵינוּ בְּרַחֲמֶיךָ הָרַבִּים וּתְקַבֵּץ פְּזוּרֵינוּ מִבֵּין הַגּוֹיִם וּנְפוּצוֹתֵינוּ כַּנֵּס מִיַּרְכְּתֵי אָרֶץ וַהֲבִיאֵנוּ לְצִיּוֹן עִירְךָ בְּרִנָּה וְלִירוּשָׁלַיִם בֵּית מִקְדָּשְׁךָ בְּשִׂמְחַת עוֹלָם וְשָׁם נַעֲשֶׂה לְפָנֶיךָ אֶת קָרְבְּנוֹת חוֹבוֹתֵינוּ תְּמִידִין כְּסִדְרָן וּמוּסָפִין כְּהִלְכָתָן וְאֶת מוּסַף יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג הַמַּצּוֹת הַזֶּה נַעֲשֶׂה וְנַקְרִיב לְפָנֶיךָ כְּמִצְוַת רְצוֹנֶךָ כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ עַל יְדֵי משֶׁה עַבְדֶּךָ. מֶלֶךְ רַחֲמָן רַחֵם עָלֵינוּ וְכוּ׳‎. וְהַשִּׂיאֵנוּ וְכוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וּבַנֹּסַח הַזֶּה הוּא מִתְפַּלֵּל בְּחַג שָׁבוּעוֹת וּבְחַג הַסֻּכּוֹת בְּלֹא חֶסְרוֹן וּבְלֹא יָתֵר. אֶלָּא שֶׁבְּחַג הַשָּׁבוּעוֹת הוּא אוֹמֵר אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם חַג הַשָּׁבוּעוֹת הַזֶּה זְמַן מַתַּן תּוֹרָתֵנוּ בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם. וּבְמוּסָף הוּא אוֹמֵר וְאֶת מוּסַף יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג הַשָּׁבוּעוֹת הַזֶּה. וְכֵן בְּסֻכּוֹת הוּא אוֹמֵר אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג הַסֻּכּוֹת הַזֶּה זְמַן שִׂמְחָתֵנוּ בְּאַהֲבָה וְכוּ׳‎. וּבִשְׁמִינִי עֲצֶרֶת אוֹמֵר אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם חַג שְׁמִינִי עֲצֶרֶת הַזֶּה זְמַן שִׂמְחָתֵנוּ כוּ׳‎. וְכֵן בְּמוּסָף אוֹמֵר וְאֶת מוּסַף יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג שְׁמִינִי כוּ׳‎. ", + "וְאִם חָל יוֹם טוֹב לִהְיוֹת בְּשַׁבָּת אוֹמֵר אַתָּה בְחַרְתָּנוּ כוּ׳‎ עַד וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ שַׁבָּתוֹת לִמְנוּחָה מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן אֶת יוֹם הַמָּנוֹחַ הַזֶּה וְאֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם פְּלוֹנִי כוּ׳‎. וְכֵן בְּמוּסָף אוֹמֵר וְאֶת מוּסְפֵי יוֹם הַמָּנוֹחַ הַזֶּה כוּ׳‎. וְעַל דֶּרֶךְ זוֹ הוּא מַזְכִּיר הַשַּׁבָּת בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים אִם חָלוּ לִהְיוֹת בְּשַׁבָּת בֵּין בִּשְׁאָר תְּפִלּוֹת בֵּין בְּמוּסָף. וְחוֹתֵם בְּכָל הַתְּפִלּוֹת שֶׁל שָׁלֹשׁ רְגָלִים מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים. וּבְרֹאשׁ הַשָּׁנָה חוֹתֵם מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. וּבְיוֹם הַכִּפּוּרִים מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים. ", + "רֹאשׁ הַשָּׁנָה. נָהֲגוּ רֹב הָעָם מֵרֹאשׁ הַשָּׁנָה וְעַד יוֹם הַכִּפּוּרִים לְהוֹסִיף בְּכָל תְּפִלָּה בַּעֲשֶׂרֶת הַיָּמִים. בִּבְרָכָה רִאשׁוֹנָה מוֹסִיפִים זָכְרֵנוּ לְחַיִּים כוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ מָגֵן אַבְרָהָם. וּמוֹסִיפִין בִּבְרָכָה שְׁנִיָּה מִי כָמוֹךָ אַב הָרַחֲמִים זוֹכֵר יְצוּרָיו בְּרַחֲמִים בָּרוּךְ אַתָּה יְיָ׳‎ מְחַיֵּה הַמֵּתִים. וּמוֹסִיפִין בְּבִרְכַּת י״ח זְכוֹר רַחֲמֶיךָ וְכוּ׳‎. וּבִבְרָכָה אַחֲרוֹנָה מוֹסִיפִין וּבְסֵפֶר חַיִּים וְכוּ׳‎. וּבִתְפִלַּת נְעִילָה שֶׁל יוֹם הַצּוֹם אוֹמֵר בִּבְרָכָה זָכְרֵנוּ לְחַיִּים חָתְמֵנוּ וְכָל אֵלּוּ הַתּוֹסָפוֹת מִנְהַג מְקוֹמוֹת. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ שֶׁלֹּא יוֹסִיפוּ דָּבָר. מִנְהָג פָּשׁוּט שֶׁמְּבָרְכִין בְּרָכָה שְׁלִישִׁית בְּנֹסַח זֶה בִּשְׁנֵי יָמִים שֶׁל רֹאשׁ הַשָּׁנָה בְּכָל תְּפִלָּה וּתְפִלָּה מֵאַרְבַּע הַתְּפִלּוֹת וְכֵן נָהֲגוּ מִקְצָת לְבָרֵךְ אוֹתָהּ בְּאוֹתוֹ הַנֹּסַח בְּכָל תְּפִלָּה וּתְפִלָּה מֵחָמֵשׁ תְּפִלּוֹת שֶׁל יוֹם הַכִּפּוּרִים וְזֶהוּ נֻסְחָהּ. אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ וּקְדוֹשִׁים בְּכָל יוֹם יְהַלְלוּךָ סֶּלָה. וּבְכֵן תֵּן פַּחְדְּךָ יְיָ׳‎ אֱלֹהֵינוּ עַל כָּל מַעֲשֶׂיךָ וְאֵימָתְךָ עַל כָּל מַה שֶּׁבָּרָאתָ וְיִירָאוּךָ כָּל הַמַּעֲשִׂים וְיִשְׁתַּחֲווּ לְפָנֶיךָ כָּל הַבְּרוּאִים וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם כוּ׳‎. וּבְכֵן תֵּן כָּבוֹד לְעַמֶּךָ תְּהִלָּה לִירֵאֶיךָ וְתִקְוָה טוֹבָה לְדוֹרְשֶׁיךָ וּפִתְחוֹן פֶּה לַמְיַחֲלִים לָךְ שִׂמְחָה לְאַרְצֶךָ שָׂשׂוֹן לְעִירֶךָ וּצְמִיחַת קֶרֶן לְדָוִד עַבְדֶּךָ וַעֲרִיכַת נֵר לְבֶן יִשַׁי מְשִׁיחֶךָ בִּמְהֵרָה בְיָמֵינוּ. וְאָז צַדִּיקִים יִרְאוּ וְיִשְׂמָחוּ וִישָׁרִים יַעֲלֹזוּ וַחֲסִידִים כוּ׳‎ כַּכָּתוּב בְּדִבְרֵי קָדְשֶׁךָ יִמְלֹךְ יְיָ׳‎ לְעוֹלָם אֱלֹהַיִךְ צִיּוֹן לְדוֹר וָדוֹר הַלְלוּיָהּ וְכָתוּב וַיִּגְבַּהּ יְיָ׳‎ וְגוֹ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ הַמֶּלֶךְ הַקָּדוֹשׁ. בְּרָכָה אֶמְצָעִית שֶׁל רֹאשׁ הַשָּׁנָה עַרְבִית שַׁחֲרִית וּמִנְחָה. אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִּים כוּ׳‎. וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה זִכְרוֹן תְּרוּעָה בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם. אֱלֹהֵינוּ וִאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא כוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְלוֹךְ עַל כָּל הָעוֹלָם כֻּלּוֹ בִּכְבוֹדֶךָ וְהִנָּשֵׂא עַל כָּל הָאָרֶץ בִּיקָרֶךָ וְהוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ עַל כָּל יוֹשְׁבֵי תֵבֵל אַרְצֶךָ וְיֵדַע כָּל פָּעוּל כִּי אַתָּה פְעַלְתּוֹ וְיָבִין כָּל יְצוּר כִּי אַתָּה יְצַרְתּוֹ וְיֹאמַר כּל אֲשֶׁר רוּחַ וּנְשָׁמָה בְאַפּוֹ יְיָ׳‎ וְכוּ׳‎. קַדְּשֵׁנוּ כוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. ", + "בְּרָכָה רִאשׁוֹנָה מִשָּׁלֹשׁ בְּרָכוֹת אֶמְצָעִיּוֹת שֶׁל מוּסַף רֹאשׁ הַשָּׁנָה. אַתָּה בְחַרְתָּנוּ. וּמִפְּנֵי חֲטָאֵינוּ כוּ׳‎. וְאֶת מוּסְפֵי כוּ׳‎ כְּמוֹ שֶׁכָּתוּב. עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכּל לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵאשִׁית שֶׁלֹּא עָשָׂנוּ כְּגוֹיֵי הָאֲרָצוֹת וְכוּ׳‎. אוֹחִילָה לָאֵל אֲחַלֶּה פָנָיו אֶשְׁאֲלָה מִמֶּנּוּ מַעֲנֵה לָשׁוֹן אֲשֶׁר בִּקְהַל עָם אָשִׁירָה עֻזּוֹ אַבִּיעָה רְנָנוֹת בְּעַד מִפְעָלָיו כוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ לַמְּדֵנִי חֻקֶּיךָ. עַל כֵּן נְקַוֶּה לְךָ יְיָ׳‎ אֱלֹהֵינוּ לִרְאוֹת מְהֵרָה בְּתִפְאֶרֶת עֵזֶּךָ וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְלוֹךְ כוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. הַיּוֹם הֲרַת עוֹלָם הַיּוֹם יַעֲמִיד בַּמִּשְׁפָּט כָּל יְצוּרֵי עוֹלָם אִם כְּבָנִים אִם כַּעֲבָדִים אִם כְּבָנִים רַחֲמֵנוּ כְּרַחֵם אָב עַל בָּנִים אִם כַּעֲבָדִים עֵינֵינוּ לְךָ תְלוּיוֹת וְכוּ׳‎. בְּרָכָה שְׁנִיָּה אַתָּה זוֹכֵר מַעֲשֵׂה עוֹלָם וּפוֹקֵד כָּל יְצוּרֵי קֶדֶם כוּ׳‎ כִּי זוֹכֵר הַנִּשְׁכָּחוֹת אַתָּה הוּא מֵעוֹלָם וְאֵין שִׁכְחָה לִפְנֵי כִסֵּא כְבוֹדֶךָ וַעֲקֵדַת יִצְחָק לְזַרְעוֹ תִּזְכֹּר וְכוּ׳‎. הַיּוֹם הֲרַת עוֹלָם הַיּוֹם יַעֲמִיד בַּמִּשְׁפָּט כָּל יְצוּרֵי עוֹלָם אִם כְּבָנִים אִם כַּעֲבָדִים אִם כְּבָנִים רַחֲמֵנוּ כְּרַחֵם אָב עַל בָּנִים כוּ׳‎. בְּרָכָה שְׁלִישִׁית אַתָּה נִגְלֵיתָ בַּעֲנַן כְּבוֹדֶךָ עַל עַם קָדְשְׁךָ לְדַבֵּר עִמָּם מִן הַשָּׁמַיִם הִשְׁמַעְתָּם קוֹלֶךָ כוּ׳‎ כִּי אַתָּה שׁוֹמֵעַ כוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּרוּעָה. הַיּוֹם הֲרַת עוֹלָם כוּ׳‎ כַּכָּתוּב לְמַעְלָה. ", + "בְּרָכָה אֶמְצָעִית שֶׁל צוֹם יוֹם הַכִּפּוּרִים בְּעַרְבִית וְשַׁחֲרִית וּמִנְחָה וּנְעִילָה אַתָּה בְחַרְתָּנוּ כוּ׳‎. וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ אֶת יוֹם הַכִּפּוּרִים הַזֶּה וְאֶת יוֹם מִקְרָא קֹדֶשׁ הַזֶּה לִמְחִילָה וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא יַגִּיעַ יֵרָאֶה וְיֵרָצֶה יִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר לְפָנֶיךָ זִכְרוֹנֵנוּ זִכְרוֹן אֲבוֹתֵינוּ זִכְרוֹן יְרוּשָׁלַיִם עִירֶךָ וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְחל לַעֲוֹנוֹתֵינוּ וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְלוֹךְ כוּ׳‎. קַדְּשֵׁנוּ כוּ׳‎. וּדְבָרְךָ אֱמֶת וְקַיָּם כוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ עַל כָּל הָאָרֶץ מֶלֶךְ מוֹחֵל וְסוֹלֵחַ וְכוּ׳‎. בְּרָכָה אֶמְצָעִית שֶׁל מוּסָף אַתָּה בְחַרְתָּנוּ וּמִפְּנֵי חֲטָאֵינוּ וְאֶת מוּסְפֵי יוֹם מִקְרָא קֹדֶשׁ הַזֶּה נַעֲשֶׂה וְנַקְרִיב לְפָנֶיךָ כְּמִצְוַת רְצוֹנֶךָ כוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְחל לַעֲוֹנוֹתֵינוּ בְּיוֹם צוֹם הַכִּפּוּרִים הַזֶּה מְחֵה וְהַעֲבֵר פְּשָׁעֵינוּ כוּ׳‎ עַד וּמִבַּלְעָדֶיךָ אֵין לָנוּ מֶלֶךְ מוֹחֵל וְסוֹלֵחַ וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְלוֹךְ עַל כָּל הָעוֹלָם כֻּלּוֹ בִּכְבוֹדֶךָ וְהִנָּשֵׂא עַל כָּל הָאָרֶץ בִּיקָרֶךָ וְהוֹפַע בַּהֲדַר גְּאוֹן עֵזֶּךָ וְכוּ׳‎ עַד וּמַלְכוּתוֹ בַּכּל מָשָׁלָה. קַדְּשֵׁנוּ בְּמִצְוֹתֶיךָ וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ וְשַׂבְּעֵנוּ מִטּוּבֶךָ וְשַׂמְּחֵנוּ בִּישׁוּעָתֶךָ וְטַהֵר לִבֵּנוּ לְעָבְדְּךָ בֶּאֱמֶת וּדְבָרְךָ כוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים. נָהֲגוּ הָעָם בְּכָל תְּפִלּוֹת הַמּוּסָפִין כְּשֶׁהוּא אוֹמֵר כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ עַל יְדֵי משֶׁה עַבְדֶּךָ מַזְכִּיר קָרְבְּנוֹת אוֹתוֹ הַיּוֹם כְּמוֹ שֶׁהֵם כְּתוּבִים בַּתּוֹרָה וְקוֹרֵא אוֹתָם הַפְּסוּקִים. וְאִם לֹא הִזְכִּיר כֵּיוָן שֶׁאָמַר כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ שׁוּב אֵינוֹ צָרִיךְ:" + ], + [ + "נסח הודוי", + "אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ תָּבוֹא לְפָנֶיךָ תְּפִלָּתֵנוּ וְאַל תִּתְעַלַּם מִתְּחִנָּתֵנוּ שֶׁאֵין אָנוּ עַזֵּי פָנִים וּקְשֵׁי עֹרֶף שֶׁנֹּאמַר לְפָנֶיךָ צַדִּיקִים אֲנַחְנוּ וְלֹא חָטָאנוּ אֲבָל אֲנַחְנוּ וַאֲבוֹתֵינוּ אָשַׁמְנוּ בָּגַדְנוּ גָּזַלְנוּ דִּבַּרְנוּ דֹּפִי הֶעֱוִינוּ וְהִרְשַׁעְנוּ זַדְנוּ חָמַסְנוּ כוּ׳‎. עַד כִּי אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ. מַה נֹּאמַר לְפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ יוֹשֵׁב מָרוֹם וּמַה נְּסַפֵּר לְפָנֶיךָ שׁוֹכֵן שְׁחָקִים הֲלֹא הַנִּסְתָּרוֹת וְהַנִּגְלוֹת אַתָּה יוֹדֵעַ. אַתָּה יוֹדֵעַ רָזֵי עוֹלָם וְתַעֲלוּמוֹת סִתְרֵי כָּל חָי אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָטֶן וּבוֹחֵן כְּלָיוֹת וָלֵב אֵין כָּל דָּבָר נֶעְלָם מִמֶּךָּ וְאֵין נִסְתָּר מִנֶּגֶד עֵינֶיךָ. וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ שֶׁתִּמְחל לָנוּ עַל כָּל חַטֹּאתֵינוּ וּתְכַפֶּר לָנוּ עַל כָּל עֲוֹנוֹתֵינוּ וְתִסְלַח לָנוּ עַל כָּל פְּשָׁעֵינוּ. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּאֹנֶס וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בִּבְלִי דָעַת. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּגָלוּי וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּדַעַת וּבְמִרְמָה. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּהַרְהוֹר הַלֵּב וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּוִדּוּי פֶּה. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּזָדוֹן וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּחֹזֶק יָד. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּטֻמְאַת שְׂפָתָיִם וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּיֵצֶר הָרָע. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּיוֹדְעִים וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּלֹא יוֹדְעִים. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְכַחַשׁ וּבְכָזָב וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּלָשׁוֹן הָרָע. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּמַרְאִית הָעַיִן וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּנֶשֶׁךְ וּבְמַרְבִּית. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּשִׂיחַ שִׂפְתוֹתֵינוּ וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּעֵינַיִם רָמוֹת. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּפִתְחוֹן פֶּה וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּצַעֲדֵי רַגְלַיִם. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בִּקְפִיצַת יָד וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּרָצוֹן וּבְדַעַת. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בִּשְׁגָגָה וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּתִמְהוֹן לֵבָב. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם חַטָּאת. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם עוֹלָה. (עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם קָרְבָּן). עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם אָשָׁם וַדַּאי. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם אָשָׁם תָּלוּי. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם קָרְבָּן עוֹלֶה וְיוֹרֵד. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם עֲשֵׂה. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם לֹא תַעֲשֶׂה) שֶׁנִּתְּקוּ לַעֲשֵׂה. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם מִיתָה בִּידֵי שָׁמַיִם. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם כָּרֵת. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם מַלְקוֹת. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם אַרְבַּע מִיתוֹת בֵּית דִּין סְקִילָה שְׂרֵפָה הֶרֶג וְחֶנֶק. עַל הַגְּלוּיִים לָנוּ וְעַל שֶׁאֵינָן גְּלוּיִים לָנוּ הַגְּלוּיִים לָנוּ כְּבָר אֲמַרְנוּם לְפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וְשֶׁאֵינָם גְּלוּיִים לָנוּ כָּל חֲטָאֵינוּ אַתָּה יוֹדֵעַ כָּל הַנִּסְתָּרוֹת כַּכָּתוּב הַנִּסְתָּרוֹת לַיְיָ׳‎ אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם וְכוּ׳‎. כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל מִן הָעוֹלָם וּמָחֳלָן לְשִׁבְטֵי יְשׁוּרוּן וּמִבַּלְעָדֶיךָ אֵין לָנוּ מֶלֶךְ מוֹחֵל וְסוֹלֵחַ. אֱלֹהַי עַד שֶׁלֹּא נוֹצַרְתִּי אֵינִי כְדַאי וְעַכְשָׁיו שֶׁנּוֹצַרְתִּי כְּאִלּוּ לֹא נוֹצַרְתִּי עָפָר אֲנִי בְּחַיָּי קַל וָחֹמֶר בְּמִיתָתִי הֲרֵי אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי כִּכְלִי מָלֵא בוּשָׁה וּכְלִמָּה יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁלֹּא אֶחֱטָא עוֹד וּמַה שֶּׁחָטָאתִי מְחֵה בְּרַחֲמֶיךָ הָרַבִּים אֲבָל לֹא עַל יְדֵי יִסּוּרִין. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְיָ׳‎ צוּרִי וְגוֹאֲלִי.", + "כַּסֵּדֶר הַזֶּה מִתְוַדֶּה בְּעַרְבִית שַׁחֲרִית וּמוּסָף וּמִנְחָה בֵּין יָחִיד בֵּין שְׁלִיחַ צִבּוּר. אֶלָּא שֶׁהַיָּחִיד אוֹמֵר וִדּוּי זֶה אַחַר תְּפִלָּתוֹ אַחַר שֶׁגּוֹמֵר שִׂים שָׁלוֹם קֹדֶם שֶׁיַּפְסִיעַ שָׁלֹשׁ פְּסִיעוֹת וּשְׁלִיחַ צִבּוּר אוֹמְרוֹ בְּתוֹךְ בְּרָכָה אֶמְצָעִית קֹדֶם שֶׁיֹּאמַר אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְחל לַעֲוֹנוֹתֵינוּ מִתְוַדֶּה וִדּוּי כַּסֵּדֶר הַזֶּה וְאַחַר כָּךְ אוֹמֵר מְחל לַעֲוֹנוֹתֵינוּ בְּיוֹם צוֹם הַכִּפּוּרִים:", + "בִּנְעִילָה מִתְוַדֶּה כַּסֵּדֶר הַזֶּה. מַה נֹּאמַר לְפָנֶיךָ יוֹשֵׁב מָרוֹם כוּ׳‎ כִּי עֲוֹנוֹתֵינוּ רַבּוּ מִלִּמְנוֹת כוּ׳‎ מָה אָנוּ מֶה חַיֵּינוּ מֶה חַסְדֵּנוּ מַה צִּדְקֵנוּ מַה מַּעֲשֵׂינוּ מַה נֹּאמַר לְפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ הֲלֹא כָּל הַגִּבּוֹרִים כְּאַיִן לְפָנֶיךָ וְאַנְשֵׁי הַשֵּׁם כְּלֹא הָיוּ וַחֲכָמִים כִּבְלִי מַדָּע וּנְבוֹנִים כִּבְלִי הַשְׂכֵּל כִּי כָּל מַעֲשֵׂינוּ תֹּהוּ וִימֵי חַיֵּינוּ הֶבֶל לְפָנֶיךָ כַּכָּתוּב וּמוֹתַר הָאָדָם מִן הַבְּהֵמָה אָיִן כִּי הַכּל הָבֶל. אֲבָל אַתָּה הִבְדַּלְתָּ אֱנוֹשׁ מֵרֹאשׁ וַתַּכִּירֵהוּ לַעֲמֹד לְפָנֶיךָ כִּי מִי יֹאמַר לְךָ מַה תַּעֲשֶׂה וְאִם יִצְדַּק מַה יִתֶּן לָךְ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ אֶת יוֹם הַכִּפּוּרִים הַזֶּה קֵץ מְחִילָה לְכָל חַטֹּאתֵינוּ לְמַעַן נֶחְדַּל מֵעשֶׁק יָדֵינוּ וְנָשׁוּב לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ בְּלֵב שָׁלֵם כַּדָּבָר שֶׁנֶּאֱמַר דִּרְשׁוּ יְיָ׳‎ בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל יְיָ׳‎ וִירַחֲמֵהוּ וְאֶל אֱלֹהֵינוּ כִּי יַרְבֶּה לִסְלוֹחַ. וְאַתָּה אֱלוֹהַּ סְלִיחוֹת טוֹב וּמֵטִיב חַנּוּן וְרַחוּם אֶרֶךְ אַפַּיִם וְרַב חֶסֶד מַרְבֶּה לְהֵיטִיב רוֹצֶה בִּתְשׁוּבָתָן שֶׁל רְשָׁעִים וְאֵין אַתָּה חָפֵץ בְּמִיתָתָן כַּכָּתוּב חַי אָנִי נְאֻם יְיָ׳‎ אִם אֶחְפֹּץ בְּמוֹת הָרָשָׁע כִּי אִם בְּשׁוּב רָשָׁע מִדַּרְכּוֹ וְחָיָה שׁוּבוּ שׁוּבוּ מִדַּרְכֵיכֶם הָרָעִים וְלָמָּה תָמוּתוּ בֵּית יִשְׂרָאֵל. הֲשִׁיבֵנוּ וְקַבְּלֵנוּ וּמְחל לָנוּ וּסְלַח כְּגֹדֶל חַסְדְּךָ. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְיָ׳‎ כוּ׳‎. עשֶֹׁה שָׁלוֹם וְכוּ׳‎:" + ], + [ + "נסח ברכת המזון", + "בָרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן וּבְחֶסֶד וּבְרַחֲמִים וּמְפַרְנֵס לַכּל כָּאָמוּר פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא בָּרוּךְ אַתָּה יְיָ׳‎ הַזָּן אֶת הַכּל. נוֹדֶה לְּךָ יְיָ׳‎ אֱלֹהֵינוּ וּנְבָרֶכְךָ מַלְכֵּנוּ כִּי הִנְחַלְתָּ אֶת אֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּרִית וְתוֹרָה עַל שֶׁהוֹצֵאתָנוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים עַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ עַל חֻקֵּי רְצוֹנְךָ שֶׁהוֹדַעְתָּנוּ עַל כֻּלָּם יְיָ׳‎ אֱלֹהֵינוּ אָנוּ מוֹדִים לָךְ וּמְבָרְכִים אֶת שִׁמְךָ כָּאָמוּר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ׳‎ אֱלֹהֶיךָ עַל הָאָרֶץ הַטּוֹבָה אֲשֶׁר נָתַן לָךְ בָּרוּךְ אַתָּה יְיָ׳‎ עַל הָאָרֶץ וְעַל הַמָּזוֹן. רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו וּמַלְכוּת דָּוִד מְשִׁיחֶךָ תַּחֲזִיר לִמְקוֹמָהּ בְּיָמֵינוּ וּבְנֵה יְרוּשָׁלַיִם בְּקָרוֹב כַּאֲשֶׁר דִּבַּרְתָּ בָּרוּךְ אַתָּה יְיָ׳‎ בּוֹנֵה בְּרַחֲמָיו אֶת יְרוּשָׁלַיִם. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ בּוֹרְאֵנוּ גּוֹאֲלֵנוּ קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב שֶׁבְּכָל יוֹם וָיוֹם גּוֹמְלֵנוּ חֵן וָחֶסֶד וְרַחֲמִים וְכָל טוֹב. הָרַחֲמָן יִשְׁתַּבַּח לְדוֹר דּוֹרִים. הָרַחֲמָן יִתְפָּאַר לְנֶצַח נְצָחִים. הָרַחֲמָן יְזַכֵּנוּ לִימוֹת הַמָּשִׁיחַ וּלְבִנְיַן בֵּית הַמִּקְדָּשׁ וּלְחַיֵּי הָעוֹלָם הַבָּא. מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ וְגוֹ׳‎ כְּפִירִים רָשׁוּ וְרָעֵבוּ וְגוֹ׳‎ הוֹדוּ לַיְיָ׳‎ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ:", + "הַמַּפְטִיר בַּנָּבִיא מְבָרֵךְ לְפָנֶיהָ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בִּנְבִיאִים טוֹבִים וְרָצָה בְּדִבְרֵיִהֶם הַנֶּאֱמָרִים בֶּאֱמֶת. בָּרוּךְ אַתָּה יְיָ׳‎ הַבּוֹחֵר בַּתּוֹרָה וּבְמשֶׁה עַבְדּוֹ וּבְיִשְׂרָאֵל עַמּוֹ וּבִנְבִיאֵי הָאֱמֶת וְהַצֶּדֶק. וּמְבָרֵךְ לְאַחֲרֶיהָ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם צוּר כָּל הָעוֹלָמִים צַדִּיק בְּכָל הַדּוֹרוֹת הָאֵל הַנֶּאֱמָן הָאוֹמֵר וְעשֶֹׁה מְדַבֵּר וּמְקַיֵּם אֲשֶׁר כָּל דְּבָרָיו אֱמֶת וָצֶדֶק נֶאֱמָן אַתָּה הוּא יְיָ׳‎ אֱלֹהֵינוּ וְנֶאֱמָנִים דְּבָרֶיךָ וְדָבָר אֶחָד מִדְּבָרֶיךָ אָחוֹר לֹא יָשׁוּב רֵיקָם כִּי אֵל נֶאֱמָן אָתָּה בָּרוּךְ אַתָּה יְיָ׳‎ הָאֵל הַנֶּאֱמָן בְּכָל דְּבָרָיו. רַחֵם עַל צִיּוֹן כִּי הִיא בֵּית חַיֵּינוּ וְלַעֲגוּמַת נֶפֶשׁ (תּוֹשִׁיעַ) מְהֵרָה בְיָמֵינוּ וְתִבְנֶה מְהֵרָה בָּרוּךְ אַתָּה יְיָ׳‎ בּוֹנֵה יְרוּשָׁלָיִם. אֶת צֶמַח דָּוִד עַבְדְּךָ מְהֵרָה תַצְמִיחַ וְקַרְנוֹ תָּרוּם בִּישׁוּעָתֶךָ בָּרוּךְ אַתָּה יְיָ׳‎ מָגֵן דָּוִד. עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַנְּבִיאִים וְעַל יוֹם הַמָּנוֹחַ הַזֶּה שֶׁנָּתַתָּ לָנוּ יְיָ׳‎ אֱלֹהֵינוּ לִקְדֻשָּׁה לְכָבוֹד וּלְתִפְאָרֶת עַל הַכּל אָנוּ מְבָרְכִין שִׁמְךָ בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. וּבְיוֹם טוֹב הוּא אוֹמֵר וְעַל יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה שֶׁנָּתַתָּ לָנוּ לְשָׂשוֹן וּלְשִׂמְחָה בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וְאִם הָיָה שַׁבָּת וְיוֹם טוֹב כּוֹלֵל שְׁנֵיהֶם וְחוֹתֵם מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים. כַּנֹּסַח שֶׁהוּא חוֹתֵם בַּתְּפִלָּה בִּבְרָכָה אֶמְצָעִית בְּאוֹתוֹ הַיּוֹם כָּךְ הוּא חוֹתֵם בִּבְרָכָה אַחֲרוֹנָה זוֹ.", + "(הָעִנְיָנוֹת שֶׁנָּהֲגוּ רֹב הָעָם לִקְרוֹת מִן הַנְּבִיאִים בְּכָל שַׁבָּת וְשַׁבָּת וּמַפְטִירִין בָּהֶן וְאֵלּוּ הֵן:) בְּרֵאשִׁית. הֵן עַבְדִּי אֶתְמָךְ בּוֹ עַד אֵלֶּה הַדְּבָרִים עֲשִׂיתִם וְלֹא עֲזַבְתִּים בִּישַׁעְיָה. תּוֹלְדֹת נֹחַ. רָנִּי עֲקָרָה לֹא יָלָדָה עַד הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי בִּישַׁעְיָה. לֶךְ לְךָ. וְאֶל מִי תְדַמְּיוּנִי וְאֶשְׁוֶה עַד כִּי אֲנִי יְיָ׳‎ אֶעֱנֵם אֱלֹהֵי יִשְׂרָאֵל בִּישַׁעְיָה. וַיֵּרָא אֵלָיו. וְאִשָּׁה אַחַת מִנְּשֵׁי בְנֵי הַנְּבִיאִים עַד וַתִּשָּׂא אֶת בְּנָהּ וַתֵּצֵא בִּמְלָכִים. וַיִּהְיוּ חַיֵּי שָׂרָה. תְּחִלַּת הַסֵּפֶר עַד יְחִי אֲדֹנִי הַמֶּלֶךְ לְעלָם בִּמְלָכִים. תּוֹלְדֹת יִצְחָק. מַשָּׂא דְבַר יְיָ׳‎ אֶל יִשְׂרָאֵל בְּיַד מַלְאָכִי עַד וְעָרְבָה לַיְיָ׳‎ מִנְחַת וְגוֹ׳‎ בִּתְרֵי עָשָׂר. וַיֵּצֵא יַעֲקֹב. וְעַמִּי תְלוּאִים לִמְשׁוּבָתִי עַד וּבְנָבִיא הֶעֱלָה בִּתְרֵי עָשָׂר. וַיִּשְׁלַח יַעֲקֹב. חֲזוֹן עֹבַדְיָה עַד סוֹף סִפְרוֹ בִּתְרֵי עָשָׂר. וַיֵּשֶׁב יַעֲקֹב. עַל שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל עַד אַרְיֵה שָׁאָג מִי לֹא יִירָא בִּתְרֵי עָשָׂר. וַיְהִי מִקֵּץ. וַיִּקַץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם עַד וַיְהִי הַמֶּלֶךְ שְׁלֹמֹה מֶלֶךְ בִּמְלָכִים. וַיִּגַּשׁ אֵלָיו. וְאַתָּה בֶן אָדָם קַח לְךָ עֵץ אֶחָד עַד וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְיָ׳‎ בִּיחֶזְקֵאל. וַיְחִי יַעֲקֹב. וַיִּקְרְבוּ יְמֵי דָוִד לָמוּת עַד וּשְׁלֹמֹה יָשַׁב עַל כִּסֵּא דָּוִד אָבִיו בִּמְלָכִים. וְאֵלֶּה שְׁמוֹת. בֶּן אָדָם הוֹדַע אֶת יְרוּשָׁלַםִ עַד וַיֵּצֵא לָךְ שֵׁם בִּיחֶזְקֵאל. וָאֵרָא. (וְלֹא יִהְיֶה עוֹד לְבֵית) יִשְׂרָאֵל עַד בַּיּוֹם הַהוּא אַצְמִיחַ קֶרֶן לְבֵית יִשְׂרָאֵל בִּיחֶזְקֵאל. בֹּא אֶל פַּרְעֹה. מַשָּׂא מִצְרָיִם עַד אֲשֶׁר בֵּרְכוֹ ה׳‎ צְבָאוֹת בִּישַׁעְיָה. וַיְהִי בְּשַׁלַּח. שִׁירַת דְּבוֹרָה מִן וַיַּכְנַע אֱלֹהִים עַד וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בְּשׁוֹפְטִים. וַיִּשְׁמַע יִתְרוֹ. בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ עַד לְמַרְבֵּה הַמִּשְׂרָה בִּישַׁעְיָה. וְאֵלֶּה הַמִּשְׁפָּטִים. הַדָּבָר אֲשֶׁר הָיָה אֶל יִרְמְיָהוּ עַד לֹא יִכָּרֵת אִישׁ לְיוֹנָדָב בֶּן רֵכָב בְּיִרְמְיָה. וְיִקְחוּ לִי. וַיְיָ׳‎ נָתַן חָכְמָה לִשְׁלֹמֹה עַד וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל בִּמְלָכִים. וְאַתָּה תְּצַוֶּה. הַגֵּד אֶת (בְּנֵי) [בֵּית] יִשְׂרָאֵל אֶת הַבַּיִת עַד וְרָצִיתִי אֶתְכֶם בִּיחֶזְקֵאל. כִּי תִשָּׂא. וּדְבַר יְיָ׳‎ הָיְתָה אֶל אֵלִיָּהוּ עַד וַיִּרְכַּב אַחְאָב וַיֵּלֶךְ בִּמְלָכִים. וַיַּקְהֵל. וַיִּשְׁלַח הַמֶּלֶךְ שְׁלֹמֹה וַיִּקַּח אֶת חִירָם מִצֹּר עַד וַתִּתֹּם מְלֶאכֶת בִּמְלָכִים. וְאֵלֶּה פְקוּדֵי. וַיַּעַשׂ חִירוֹם עַד וְהַפֹּתוֹת לְדַלְתוֹת הַבַּיִת. וַיִּקְרָא. עַם זוּ יָצַרְתִּי לִי עַד כֹּה אָמַר יְיָ׳‎ מֶלֶךְ יִשְׂרָאֵל בִּישַׁעְיָה. צַו אֶת אַהֲרֹן. עלוֹתֵיכֶם סְפוּ עַל זִבְחֵיכֶם עַד בְאֵלֶּה חָפַצְתִּי נְאֻם יְיָ׳‎ בְּיִרְמְיָהוּ. וַיְהִי בַּיּוֹם הַשְּׁמִינִי. וַיֹּסֶף עוֹד דָּוִד אֶת כָּל בָּחוּר בְּיִשְׂרָאֵל עַד כּל אֲשֶׁר בִּלְבָבְךָ בִּמְלָכִים. אִשָּׁה כִּי תַזְרִיעַ. וְאִישׁ בָּא מִבַּעַל שָׁלִשָׁה עַד וַיֵּלֶךְ אִתּוֹ כִּבְרַת אָרֶץ בִּמְלָכִים. זֹאת תִּהְיֶה. וְאַרְבָּעָה אֲנָשִׁים (וּמְדַלֵּג) עַד וְלֹא הִשְׁלִיכָם מֵעַל פָּנָיו בִּמְלָכִים. אַחֲרֵי מוֹת. הֲתִשְׁפֹּט הֲתִשְׁפֹּט עַד וְנִחַלְתְּ בָּךְ לְעֵינֵי הַגּוֹיִם בִּיחֶזְקֵאל. קְדשִׁים תִּהְיוּ. בָּאוּ אֲנָשִׁים מִזִּקְנֵי יִשְׂרָאֵל עַד צְבִי הִיא לְכָל הָאֲרָצוֹת בִּיחֶזְקֵאל. אֱמֹר אֶל הַכֹּהֲנִים. וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק עַד כָּל נְבֵלָה וּטְרֵפָה בִּיחֶזְקֵאל. בְּהַר סִינַי. יְיָ׳‎ עֻזִּי וּמָעֵזִּי עַד רְפָאֵנִי יְיָ׳‎ וְאֵרָפֵא בְּיִרְמְיָה. אִם בְּחֻקֹּתַי. הִנָּבֵא עַל רוֹעֵי יִשְׂרָאֵל עַד וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם בִּיחֶזְקֵאל. בְּמִדְבַּר סִינַי. וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל עַד וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה בִּתְרֵי עָשָׂר. נָשֹׂא. וַיְהִי אִישׁ אֶחָד מִצָּרְעָה עַד וַיִּגְדַּל הַנַּעַר וַיְבָרַכֵהוּ יְיָ׳‎ בְּשׁוֹפְטִים. בְּהַעֲלֹתְךָ. רָנִּי וְשִׂמְחִי בַּת צִיּוֹן עַד יְדֵי זְרֻבָּבֶל יִסְּדוּ הַבַּיִת בִּתְרֵי עָשָׂר. שְׁלַח לְךָ. וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן עַד וְגַם נָמֹגוּ כָּל ישְׁבֵי וְגוֹ׳‎ בִּיהוֹשֻׁעַ. וַיִּקַּח קֹרַח. וַיֹּאמֶר שְׁמוּאֵל אֶל הָעָם עַד כִּי לֹא יִטּשׁ יְיָ׳‎ אֶת עַמּוֹ בִּשְׁמוּאֵל. זֹאת חֻקַּת הַתּוֹרָה. וְיִפְתָּח הַגִּלְעָדִי עַד מִיָּמִים יָמִימָה בְּשׁוֹפְטִים. וַיַּרְא בָּלָק. וְהָיָה שְׁאֵרִית יַעֲקֹב עַד וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ בִּתְרֵי עָשָׂר. פִּינְחָס. וְיַד יְיָ׳‎ הָיְתָה אֶל אֵלִיָּהוּ עַד וַיָּקָם וַיֵּלֶךְ אַחֲרֵי אֵלִיָּהוּ בִּמְלָכִים. רָאשֵׁי הַמַּטּוֹת. וַיִּתֵּן משֶׁה לְמַטֵּה בְנֵי רְאוּבֵן עַד מֵחַלֵּק אֶת הָאָרֶץ בִּיהוֹשֻׁעַ. אֵלֶּה מַסְעֵי. אֵלּוּ הַנְּחָלֹת עַד וַיִּתְּנוּ בְנֵי יִשְׂרָאֵל לַלְוִיִּם בִּיהוֹשֻׁעַ. אֵלֶּה הַדְּבָרִים. אֲשֶׁר דִּבֶּר יְיָ׳‎ אֶל יִשְׂרָאֵל עַד וִהְיִיתֶם לִי לְעָם בְּיִרְמְיָה. וָאֶתְחַנַּן. וָאֶתְפַּלֵּל אֶל יְיָ׳‎ אַחֲרֵי תֵּת אֶת סֵפֶר הַמִּקְנָה עַד שָׂדוֹת בַּכֶּסֶף יִקְנוּ בְּיִרְמְיָה. וְהָיָה עֵקֶב. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלםִ עַד וְהִתְבָּרְכוּ בוֹ כָּל גּוֹיִם וּבוֹ יִתְהַלָּלוּ בְּיִרְמְיָה. רְאֵה אָנֹכִי. הִנֵּה יָמִים בָּאִים נְאֻם יְיָ׳‎ וַהֲקִמֹתִי עַד אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים בְּיִרְמְיָה. שֹׁפְטִים. וַיְהִי כַּאֲשֶׁר זָקֵן שְׁמוּאֵל עַד וַיֹּאמֶר שְׁמוּאֵל אֶל אַנְשֵׁי יִשְׂרָאֵל לְכוּ בִּשְׁמוּאֵל. כִּי תֵצֵא. וַיַּאַסְפוּ פְלִשְׁתִּים אֶת מַחֲנֵיהֶם עַד וַיְיָ׳‎ יִהְיֶה עִמָּךְ בִּשְׁמוּאֵל. וְהָיָה כִּי תָבוֹא. אָז יִבְנֶה יְהוֹשֻׁעַ מִזְבֵּחַ עַד וְלֹא הָיָה כַּיּוֹם הַהוּא בִּיהוֹשֻׁעַ. אַתֶּם נִצָּבִים. וְיֶאֱסֹף יְהוֹשֻׁעַ אֶת כָּל שִׁבְטֵי יִשְׂרָאֵל עַד כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא נְטַעְתֶּם בִּיהוֹשֻׁעַ. הַאֲזִינוּ. וְלָקַחְתִּי אֲנִי מִצַּמֶּרֶת הָאֶרֶז עַד וְהָשִׁיבוּ וִחְיוּ בִּיחֶזְקֵאל. וְזֹאת הַבְּרָכָה. וַיְהִי אַחֲרֵי מוֹת משֶׁה עֶבֶד יְיָ׳‎ וּמְדַלֵּג עַד וַיְהִי יְיָ׳‎ אֶת יְהוֹשֻׁעַ בִּיהוֹשֻׁעַ. כָּל שַׁבָּת שֶׁקּוֹרִין בָּהּ שְׁתֵּי פָּרָשִׁיּוֹת מַפְטִירִין בָּהּ מֵעִנְיַן פָּרָשָׁה אַחֲרוֹנָה וְזוֹ הַמִּנְהָג בְּרֹב הַמְּקוֹמוֹת. וְכֵן נָהֲגוּ רֹב הָעָם לִהְיוֹת מַפְטִירִין בְּנֶחָמוֹת יְשַׁעְיָהוּ מֵאַחַר תִּשְׁעָה בְּאָב עַד רֹאשׁ הַשָּׁנָה. בְּשַׁבָּת שֶׁאַחַר תִּשְׁעָה בְּאָב נַחֲמוּ נַחֲמוּ עַמִּי. בַּשְּׁנִיָּה וַתֹּאמֶר צִיּוֹן. בַּשְּׁלִישִׁית עֲנִיָּה סֹעֲרָה. בָּרְבִיעִית אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם. בַּחֲמִישִׁית קוּמִי אוֹרִי. בַּשִּׁשִּׁית רָנִּי עֲקָרָה. בַּשְּׁבִיעִית שׂוֹשׂ אָשִׂישׂ בַּיְיָ׳‎:", + "בְּרִיךְ רַחֲמָנָא דְּסַיְּעָן - נִגְמַר סֵפֶר שֵׁנִי סֵפֶר אַהֲבָה בְּסִיעַתָּא דִּשְׁמַיּא.", + "הִלְכוֹתָיו שֵׁשׁ. וּמִנְיַן פְּרָקָיו שִׁשָׁה וְאַרְבָּעים. וְאֵלוּ הֵן:", + "הִלְכוֹת קְרִיאַת שְׁמַע ד׳‎ פְּרָקִים: הִלְכוֹת צִיצִית ג׳‎ פְּרָקִים: הִלְכוֹת תְּפִלָּה וּבִרְכַּת כֹּהֲנִים ט״ו פְּרָקִים: הִלְכוֹת בְּרָכוֹת י״א פְּרָקִים: הִלְכוֹת תְּפִלִּין מְזוּזָה וְסֵפֶר תּוֹרָה י׳‎ פְּרָקִים: הִלְכוֹת מִילָה ג׳‎ פְּרָקִים: " + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..974df93377904ec9307c48f897cc84dd8c910645 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,105 @@ +{ + "language": "he", + "title": "Mishneh Torah, The Order of Prayer", + "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%A1%D7%93%D7%A8_%D7%94%D7%AA%D7%A4%D7%99%D7%9C%D7%94_(%D7%91)", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, סדר התפילה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "א. סדר תפלות כל השנה:", + "נהגו העם לקרות בכל יום בשחר אחר שקורין פרשת צו וברכת כהנים קורין משנה זו אלו דברים שאין להם שיעור הפאה והבכורים והראיון וגמילות חסדים ותלמוד תורה אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא כיבוד אב ואם וגמילות חסדים ועיון תפלה וביקור חולים והשכמת בית המדרש והכנסת אורחים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולן אמר רבי זירא בנות ישראל הן החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבות עליה שבעה נקיים תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר הליכות עולם לו אל תקרי הליכות אלא הלכות אמר רבי אלעזר אמר רבי חנינא תלמידי חכמים מרבים שלום בעולם שנאמר וכל בניך למודי יי' וכו' מזמור לדוד יי' מי יגור באהלך מי ישכון בהר קדשך הולך תמים ופועל צדק לעולם יהא אדם ירא שמים בסתר ומודה על האמת ודובר אמת בלבבו וישכם ויאמר רבון העולמים לא על צדקותינו אנחנו מפילים תחנונינו לפניך כי על רחמיך הרבים מה אנו מה חיינו מה חסדנו מה צדקתנו מה כחנו ומה גבורתנו מה נאמר לפניך יי' אלהינו הלא כל הגבורים כאין לפניך ואנשי השם כלא היו וחכמים כבלי מדע ונבונים כבלי השכל כי כל מעשינו תהו ובהו וימי חיינו הבל לפניך כמו שכתוב בדברי קדשך ומותר האדם וגו' אבל אנחנו עמך בני בריתך בני אברהם אוהבך שנשבעת לו בהר המוריה זרע יצחק יחידך שנעקד על גבי מזבחך עדת יעקב בנך בכורך שמאהבתך שאהבת אותו ומשמחתך ששמחת בו קראת אותו ישראל וישורון:", + "לפיכך אנו חייבין להודות לך ולשבחך ולפארך וליתן שבח והודאה לשמך וחייבין אנו לומר לפניך בכל יום ערב ובוקר שמע ישראל יי' אלהינו יי' אחד אשרנו מה טוב חלקנו מה נעים גורלנו מה יפה ירושתנו אשרנו שאנו משכימין ומעריבין בכל יום תמיד ערב ובוקר ואומרים שמע ישראל יי' אלהינו יי' אחד אתה הוא קודם שנברא העולם אתה הוא אחר שנברא העולם אתה הוא בעולם הזה ואתה הוא לעולם הבא אתה הוא ראשון ואתה הוא אחרון קדש שמך הגדול והקדוש בעולמך ובישועתך תרום ותגביה קרננו ברוך המקדש שמו ברבים אתה הוא יי' אלהינו בשמים ממעל ועל הארץ מתחת ובשמי השמים העליונים אתה הוא ראשון ואתה הוא אחרון ומבלעדיך אין אלהים קבץ קויך מארבע כנפות הארץ יכירו וידעו כל באי עולם כי אתה הוא האלהים לבדך לכל ממלכות הארץ אתה עשית את השמים ואת הארץ ומי בכל מעשה ידיך בעליונים או בתחתונים מי שיאמר לך מה תעשה אבינו שבשמים עשה עמנו כמו שהבטחתנו על ידי חוזך בעת ההיא אביא אתכם ובעת קבצי אתכם כי אתן אתכם לשם ולתהלה בכל עמי הארץ בשובי את שבותיכם לעיניכם אמר יי ונאמר אתה הוא יי' לבדך אתה עשית את השמים שמי השמים וכל צבאם הארץ וכל אשר עליה הימים וכל אשר בהם ואתה מחיה את כולם וצבא השמים לך משתחוים אתה הוא יי' האלהים אשר בחרת באברם והוצאתו מאור כשדים ושמת שמו אברהם אתה הוא ושנותיך לא יתמו יי' מלך יי מלך יי' ימלוך לעולם ועד יי' מלך כו' עד ברוך יי' לעולם אמן ואמן:", + "ברכה ראשונה שמברכין לפני פסוקי הזמירות זהו נוסחה: ברוך שאמר והיה העולם ברוך הוא ברוך אומר ועושה ברוך גוזר ומקיים ברוך מרחם על הארץ ברוך מרחם על הבריות ברוך מעביר אפלה ומביא אורה ברוך משלם שכר טוב ליראיו ברוך שאין לפניך לא עולה לא שכחה ולא כזב ולא מרמה לא משוא פנים ולא מקח שחד ברוך אל חי לעד וקיים לנצח ברוך אתה יי' אלהינו מלך העולם האל המהולל בפי עמו משובח ומפואר בלשון כל חסידיו ועבדיו ובשירי דוד עבדך משיחך נהללך יי' אלהינו בשבחות ובזמירות נודך ונשבחך ונפארך ונזכיר שמך מלכנו אלהינו יחיד חי העולמים משובח ומפואר עדי עד שמו ברוך אתה יי' מלך מהולל בתושבחות וקורין פסוקין אלו יהי כבוד יי' לעולם ישמח יי' במעשיו כו' אשרי כו' עד סוף תילים ואחר כך קורא פסוקים אלו ברוך יי' לעולם אמן ואמן ימלוך יי' לעולם אמן ואמן ויברך דויד את יי לעיני כל הקהל ויאמר דויד ברוך אתה יי' אלהי ישראל וכו':", + "ברכה אחרונה של אחר פסוקי הזמירות זהו נוסחה: ישתבח שמך לעד מלכנו האל המלך הגדול והקדוש בשמים ובארץ כי לך נאה יי' אלהינו ואלהי אבותינו וכו' וקורא השירה עד סופה כמנהג המקום בשבת נהגו כל העם להוסיף לפני ברכה זו נוסח זה נשמת כל חי תברך את שמך יי' אלהינו ורוח כל בשר תפאר ותרומם זכרך מלכנו תמיד לדור ודור ומעולם ועד עולם אתה אל ומבלעדך אין אלהים ואין לנו מלך גואל ומושיע פודה ומציל בכל עת צרה וצוקה אלא אתה מפרנס ומרחם אלוה כל בריות אדון התולדות המהולל בתושבחות המנהג עולמו בחסד ובריותיו ברחמים רבים אלהים אמת לא ינום ולא יישן המעורר ישנים והמקיץ נרדמים סומך נופלים ורופא חולים ומתיר אסורים ולך אנחנו מודים ואילו פינו מלא שירה כים ולשונינו רנה כהמון גליו ושפתותינו שבח כמרחבי רקיע ועינינו מאירות כשמש וכירח וידינו פרושות כנשרי שמים ורגלינו קלות כאילות אין אנו מספיקין להודות לך יי' אלהינו ואלהי אבותינו ולברך את שמך על אחת מאלף אלפי אלפים ורוב רובי רבבות פעמים הטובות נסים וגבורות שעשית עמנו ועם אבותינו מלפנים ממצרים גאלתנו יי' אלהינו מבית עבדים פדיתנו ברעב זנתנו ובשובע כלכלתנו מחרב הצלתנו ומדבר מלטתנו ומחלאים רעים רבים דליתנו ועד הנה עזרונו רחמיך יי' אלהינו ולא עזבונו חסדיך על כן איברים שפלגת בנו ורוח ונשמה שנפחת באפינו ולשון אשר שמת בפינו הן הם יודו ויברכו את שמך יי' אלהינו וכו' ישתבח וכו' וכן נהגו לקרות כל מזמור שיר ליום השבת קודם שיתחילו פסוקי הזמירות ביום השבת וביום הכפורים ויש מקומות שנהגו לקרות הלל הגדול בשבתות קודם פסוקי הזמירות ויש מקומות שנהגו לקרות שיר המעלות הכל כמנהגם:", + "ברכה ראשונה שלפני קריאת שמע זו היא נוסחה: ברוך אתה יי' אלהינו מלך העולם יוצר אור ובורא חשך כו' עד יוצר המאורות ברכה שנייה אהבת עולם אהבתנו יי' אלהינו חמלה גדולה ויתירה חמלת עלינו אבינו מלכנו כו' עד בעמו ישראל באהבה:", + "ברכה אחרונה שלאחר קריאת שמע זו היא נוסחה: אמת ויציב וכו' עד ברוך אתה יי' גאל ישראל ובערבית ברכה ראשונה ברוך אתה יי' אלהינו מלך העולם אשר בדברו מעריב ערבים עד ברוך אתה יי' המעריב ערבים ברכה שנייה אהבת עולם בית ישראל עמך אהבת וכו' עד ברוך אתה יי' אוהב עמו ישראל ברכה ראשונה שלאחר קריאת שמע של ערבית זו היא נוסחה:", + "אמת ואמונה כל זאת קיים עלינו כו' עד ברוך אתה יי' גאל ישראל ברכה אחרונה זו היא נוסחה:", + "השכיבנו יי אלהינו לשלום וכו' עד ברוך שומר עמו ישראל לעד ברוך יי' לעולם אמן ואמן כו' עד פדיתה אותי יי' אל אמת יראו עינינו וישמח לבנו כו' עד יי' מלך יי' מלך יי' ימלך לעולם ועד:", + "ונהגו מקצת העם לברך פסוקים באמצע ברכה וקוראין בנוסח זה: וירא כל העם ויפלו על פניהם ויאמרו יי' הוא האלהים יי' הוא האלהים הושיענו אלהי ישענו וקבצנו והצילנו מן הגוים להודות לשם קדשך להשתבח בתהלתך כי לא יטוש יי' את עמו בעבור שמו הגדול כי הואיל יי' לעשות אתכם לו לעם ועלו מושיעים בהר ציון לשפוט את הר עשו והיתה ליי' המלוכה והיה יי' למלך על כל הארץ ביום ההוא יהיה יי' אחד ושמו אחד אלהינו שבשמים יחד שמך הקרוי עלינו קיים את שמך ומלכותך עלינו תמיד בידך נפשות החיים והמתים אשר בידו נפש כל חי ורוח כל בשר איש בידך אפקיד רוחי פדיתה אותי יי' אל אמת ואנחנו עמך וצאן מרעיתך נודה לך לעולם לדור ודור נספר תהלתך יי' הצילה נפשי משפת שקר מלשון רמיה ישראל נושע ביי' תשועת עולמים לא תבושו ולא תכלמו עד עולמי עד יהי יי' אלהינו עמנו כאשר היה עם אבותינו אל יעזבנו ואל יטשנו להטות לבבנו אליו ללכת בכל דרכיו לשמור מצותיו וחקיו ומשפטיו אשר צוה את אבותינו כל הנשמה תהלל יה הללויה ברוך יי' ביום ברוך יי' בלילה ברוך יי' בשכבנו ברוך יי' בקומנו תמיד נהללך סלה ונשיח בחוקיך ובאמונתך ברוך אתה יי' המולך בכבודו חי וקיים תמיד ימלוך עלינו וכו':" + ], + [ + "א. נוסח ברכות התפלה וסידורן:", + "(א) ברוך אתה יי' אלהינו ואלהי אבותינו אלהי אברהם אלהי יצחק ואלהי יעקב האל הגדול הגבור והנורא וכו':", + "(ב) אתה גבור לעולם אדני מחיה מתים אתה רב להושיע (מוריד הטל) (משיב הרוח ומוריד הגשם) מכלכל חיים בחסד מחיה מתים ברחמים רבים סומך נופלים וכו':", + "(ג) אתה קדוש ושמך קדוש וקדושים בכל יום יהללוך סלה ברוך אתה יי' האל הקדוש:", + "(ד) אתה חונן לאדם דעת ומלמד לאנוש בינה וחננו מאתך דעה חכמה ובינה והשכל ברוך אתה יי' חונן הדעת:", + "(ה) השיבנו אבינו לתורתך ודבקנו במצותיך וקרבנו מלכנו לעבודתך והחזירנו בתשובה שלימה לפניך ברוך אתה יי' הרוצה בתשובה:", + "(ו) סלח לנו אבינו כי חטאנו מחול לנו מלכנו כי פשענו לך כי אל טוב וסלח אתה ברוך אתה יי' חנון המרבה לסלוח:", + "(ז) ראה נא בענינו וריבה ריבנו ודון דיננו ומהר לגאלנו כי אל מלך גואל חזק אתה ברוך אתה יי' גואל ישראל:", + "(ח) רפאנו יי' אלהינו ונרפא הושיענו ונושעה כי תהלתנו אתה והעלה רפואה שלימה לכל תחלואינו כי אל רופא ורחמן אתה ברוך אתה יי' רופא חולי עמו ישראל:", + "(ט) ברכנו יי' אלהינו בכל מעשה ידינו וברך את שנותינו ותן (טל ומטר ל) ברכה על כל פני האדמה ושבע את העולם מברכותיך ורוה פני תבל ברוך אתה יי' מברך השנים:", + "(י) תקע בשופר גדול לחירותנו ושא נס לקבץ את כל גליותינו מארבע כנפות כל הארץ לארצנו ברוך אתה יי' מקבץ נדחי עמו ישראל:", + "(יא) השיבה שופטינו כבראשונה ויועצינו כבתחילה והסר ממנו יגון ואנחה ומלוך עלינו אתה לבדך בחסד וברחמים בצדק ובמשפט ברוך אתה יי' מלך אוהב צדקה ומשפט:", + "(יב) למלשינים אל תהי תקוה וכל האפיקורוסין כולם כרגע יאבדו ומלכות זדון תעקר ותשבר במהרה בימנו ברוך אתה יי' שובר רשעים ומכניע זדים:", + "(יג) על החסידים ועל הצדיקים ועל גרי הצדק ועל שארית עמך בית ישראל יהמו רחמיך יי' אלהינו ותן שכר טוב לכל הבוטחים בשמך באמת וכו':", + "(יד) תשכון בתוך ירושלים עירך כאשר דברת ובנה אותה בנין עולם במהרה בימינו ברוך אתה יי' בונה ירושלים:", + "(טו) את צמח דוד במהרה תצמיח וקרנו תרום בישועתך ברוך אתה יי' מצמיח קרן ישועה:", + "(טז) שמע קולנו יי' אלהינו וחוס ורחם עלינו וקבל ברחמים וברצון את תפלתינו מלכנו ריקם אל תשיבנו כי אתה שומע וכו':", + "(יז) רצה יי' אלהינו בעמך ישראל ולתפלתם שעה והשב העבודה לדביר ביתך ואשי ישראל ותפלתם וכו' ברוך אתה יי' המחזיר שכינתו לציון:", + "(יח) מודים אנחנו לך שאתה הוא יי' אלהינו ואלהי אבותינו צור חיינו ומגן ישענו אתה לדור ודור נודה לך ונספר תהלתך על חיינו וכו':", + "(יט) שים שלום טובה וברכה חן וחסד ורחמים עלינו ועל ישראל עמך וברכנו כולנו ממאור פניך נתת לנו יי' אלהינו תורה וחיים אהבה וכו' ", + "בימות החמה אומר בברכה שניה רב להושיע מוריד הטל מכלכל חיים בחסד וכו' ומברך ברכה תשיעית בנוסח זה ברכנו יי' אלהינו בכל מעשה ידינו וברך את שנתנו בטללי רצון ברכה ונדבה כשנים הטובות ברוך אתה יי' מברך השנים ", + "בליל מוצאי שבת ובמוצאי יום הכפורים ובמוצאי ימים טובים מברך ברכה רביעית בנוסח זה: אתה חונן לאדם דעת ומלמד לאנוש בינה אתה הבדלת בין קדש לחול בין אור לחשך בין ישראל לעמים בין יום השביעי לששת ימי המעשה כשם שהבדלת בין קדש לחול כן פדנו והצילנו מכל מיני משחית ומכל מיני פורעניות המתרגשות לבא בעולם ושמרנו מן הכל וחננו מאתך וכו':", + "בראשי חדשים ובחולו של מועד מוסיף בברכת י\"ז בערבית ושחרית ומנחה ומברך אותה בנוסח זה: רצה יי' אלהינו וכו' עד עבודת ישראל עמך אלהינו ואלהי אבותינו יעלה ויבא וכו' ותחזינה עינינו וכו' ", + "ובחולו של מועד אומר ביום מקרא קדש הזה ביום מועד חג המצות הזה או ביום מועד חג השבועות הזה או ביום מועד חג הסוכות הזה ", + "ביום תענית מברך היחיד ברכת י\"ו בנוסח זה: שמע קולנו יי' אלהינו חוס ורחם עלינו וקבל ברחמים וברצון את תפלתנו מלפניך מלכנו ריקם אל תשיבנו עננו אבינו עננו ביום צום תעניתנו כי בצרה גדולה אנחנו אל תסתר פניך ממנו ואל תעלם אזנך משמוע בקשתנו והיה קרוב לשוענו טרם נקרא ואתה תענה נדבר ואתה תשמע כדבר שנאמר והיה טרם יקראו ואני אענה עוד הם מדברים ואני אשמע כי אתה שומע תפלת כל פה ברוך אתה יי' שומע תפלה ושליח צבור אומר נוסח זה ברכה בפני עצמה אחר ברכה שביעית אומר עננו וכו' עד כי אל עונה בעת צרה פודה ומציל בכל עת צרה וצוקה ברוך אתה יי' העונה בעת צרה:", + "בתשעה באב מברך ברכת ארבע עשרה בנוסח זה: רחם יי' עלינו על ישראל עמך ועל ירושלים עירך העיר האבלה החרבה השוממה הנתונה ביד זרים היושבת וראש לה חפוי כאשה עקרה שלא ילדה ויבלעוה לגיונות ויירשוה עובדי פסילים ויתנו נבלת עבדיך מאכל לעוף השמים ולבהמת הארץ על כן ציון במרר תבכה וירושלים תתן קולה לבי לבי על חלליהם מעי מעי על הרוגיהם ראה יי' והביטה וראה שוממותיה ונחמנה כי באש הצתה ובאש אתה עתיד לבנותה ככתוב ואני אהיה לה נאם יי' חומת אש סביב ולכבוד אהיה בתוכה ברוך אתה יי' בונה ירושלים ", + "בפורים מברך ברכת שמנה עשרה בנוסח זה: מודים אנחנו לך שאתה הוא יי' אלהינו על חיינו המסורים בידך על נשמותינו הפקודות לך על נסיך שבכל יום ויום ועל נפלאותיך שבכל עת כו' על הנסים ועל הגבורות ועל התשועות וכו' ועל כולם יי' אלהינו אנו מודים לך הטוב כי לא כלו וכו':", + "בחנוכה מברך ברכה זו בנוסח זה: מודים אנחנו לך כו' עד ועל נפלאותיך שבכל עת ערב ובוקר וצהרים על הנסים כו' עד ואחר כן באו בניך וכו':", + "שליח צבור מברך לעולם ברכה שלישית בנוסח זה: נקדישך ונמליכך ונשלש לך קדושה משולשת כדבר האמור על יד נביאך וקרא זה אל זה ואמר קדוש קדוש קדוש יי' צבאות מלא כל הארץ כבודו כבודו וגדלו מלא עולם ומשרתיו שואלים איה מקום כבודו להעריצו לעומתם משבחים ואומרים ברוך כבוד יי' ממקומו ממקומך מלכנו תופיע ותמלוך עלינו כי מחכים אנחנו לך מתי תמלוך בציון בחיינו ובימינו תשכון תתגדל ותתקדש בתוך ירושלים עירך לדור ודור לנצח נצחים ועינינו תראינה במלכות עוזך כדבר האמור בדברי קדשך על ידי דוד משיח צדקך ימלוך יי' לעולם אלהיך ציון לדור ודור הללויה לדור ודור נגיד גדלך ולנצח נצחים קדושתך נקדיש ושבחך אלהינו מפינו לא ימוש כי אל מלך גדול וקדוש אתה ברוך אתה יי' האל הקדוש בעת ששליח ציבור אומר בברכה זו וקרא זה אל זה כל העם עונין קדוש קדוש קדוש וכו' וכשהוא אומר איה מקום כבודו כל העם עונין משבחים ואומרים ברוך כו' וכשהוא אומר בחיינו ובימינו כל העם עונין אמן וכשהוא אומר ע\"י דוד משיח צדקך כל העם אומרים ימלוך יי' לעולם וכל אלו הדברים שעונין הצבור הוא קורא עמהן ולא יגביה קולו בעת שהן עונין עמו ואחד היחיד ואחד הש\"ץ בעשרה ימים שמראש השנה עד יוה\"כ אומר בסוף ברכה זו כאמור ויגבה י\"י צבאות במשפט והאל הקדוש נקדש בצדקה ברוך אתה י\"י המלך הקדוש", + "קדיש ונפילת אפים", + "שליח ציבור אומר קדיש לעולם קודם כל תפלה ואחר כל תפלה ואחר שאומר סדר היום בכל עת שיאמר סדר היום יתחנן מעט ויאמר קדיש וכשישלים לקרות בתורה ובכל עת שיתחנן בדברי תחנונים כשיגמור תחנוניו יאמר קדיש:", + "נוסח הקדיש:", + "יתגדל ויתקדש שמיה רבא בעלמא דברא כרעותיה וימליך מלכותיה ויצמח פורקניה ויקרב משיחיה ויפרוק עמיה בחייכון וביומיכון ובחייהון דכל בית ישראל בעגלא ובזמן קריב ואמרו אמן יהא שמיה רבא מברך לעלם ולעלמי עלמיא יתברך וכו' בעת שיאמר שליח ציבור יתגדל ויתקדש שמיה רבא כל העם עונין אמן ובעת שהוא אומר תחלה ואמרו אמן כל העם עונין אמן יהא שמיה רבא מברך לעלם ולעלמי עלמיא ומצות חכמים הראשונים לענות אמן יהא שמיה רבא מברך בכל כחו של אדם וכשהוא אומר יתברך כל העם עונין אמן וכשהוא אומר בריך הוא כל העם עונין אמן וכשהוא אומר בסוף ואמרו אמן כל העם עונין אמן וכסדר הזה עונין בכל קדיש וקדיש קדיש בתרא כל קדיש שאומר שליח ציבור אחר שגומר התפלה שאינו אומר אחריו כלום אלא כל העם שומעין אותו ונפטרין נהגו העם להוסיף בסופו נוסחא זו: תתקבל צלותהון ותתעבד בעותהון וצלותהון ובעותהון דכל בית ישראל קדם אבוהון דבשמיא יהא שלמא רבא וסייעתא ופורקנא משמיא עליכון ועלנא ועל קהלהון דישראל ואמרו אמן עושה שלום במרומיו הוא ברחמיו יעשה שלום עלינו ועל כל ישראל אמן: קדיש דרבנן כל עשרה מישראל או יתר שעוסקין בתלמוד תורה שעל פה ואפילו במדרשות או בהגדות כשהן מסיימין אומר אחד מהן קדיש בנוסח זה: יתגדל ויתקדש שמיה רבא דעתיד לחדתא עלמא ולאחייא מתייא ולמיפרק חייא ולמיבני קרתא דירושלם ולשכללא היכלא קדישא ולמיעקר פולחנא נוכראה מן ארעא ולאתבא פולחנא דשמיא לאתריה בזיויה ויחודיה וימליך מלכותיה וכו' עד ונחמתא דאמירן בעלמא ואמרו אמן על רבנן ועל תלמידיהון ועל תמידי תלמידיהון דעסקין באורייתא די באתרא הדין ודי בכל אתר ואתר יהא להון ולכון חינא וחסדא ורחמי וסייעתא ורווחא מקדם אבוהון דבשמיא ואמרו אמן יהא שלמא וכו' וזהו הנקרא קדיש דרבנן:", + "מנהגנו להתחנן בנפילת פנים בדברים ופסוקים אלו פעמים בכולן ופעמים במקצתן לפיכך אני כורע ומשתחוה ומתחנן לפניך אדון העולם אלהי האלהים ואדוני האדונים כי לא על צדקותינו אנחנו מפילים תחנונינו לפניך כי על רחמיך הרבים יי' שמעה יי' סלחה יי' הקשיבה ועשה אל תאחר מה נאמר לפניך השם מה נדבר ומה נצטדק חטאנו עוינו והרשענו ומרדנו וסרנו ממצותיך וממשפטיך לך יי' הצדקה ולנו בשת הפנים הושחרו פנינו מפני חטאתינו ונכפפה קומתנו מפני אשמותינו אין לנו פה להשיב ולא מצח להרים ראש אלהי בושתי ונכלמתי להרים אלהי פני אליך כי עוונותינו רבו עד למעלה ראש ואשמתנו גדלה עד לשמים אין בנו מעשים עשה עמנו צדקה למען שמך והושיענו כמו שהבטחתנו על ידי נביאך למען שמי אאריך אפי ותהלתי אחטם לך לבלתי הכריתך לא למענכם אני עושה בית ישראל כי אם לשם קדשי אשר חללתם בגוים אשר באתם שם לא לנו יי' לא לנו כי לשמך תן כבוד על חסדך על אמתך למה יאמרו הגוים איה נא אלהיהם אנא יי' אל תפן אל קשי העם הזה ואל רשעו ואל חטאתו סלח נא לעון העם הזה כגודל חסדך וכאשר נשאתה לעם הזה ממצרים ועד הנה וסלחת לעוננו כי רב הוא יי' שמעה יי' סלחה יי' הקשיבה ועשה ואל תאחר למענך אלהי כי שמך נקרא על עירך ועל עמך:", + "נהגו העם להתחנן אחר נפילת פנים כשמגביה פניו מן הקרקע בפסוקים אלו: ואנחנו לא נדע מה נעשה כי עליך עינינו זכר רחמיך יי' וחסדיך כי מעולם המה אל תזכור לנו עונות ראשונים מהר יקדמונו רחמיך כי דלונו מאד קומה עזרתה לנו ופדנו למען חסדך יהי חסדך יי' עלינו כאשר יחלנו לך אם עונות תשמר יה יי' מי יעמוד כי עמך הסליחה למען תורא יי' הושיעה המלך יעננו ביום קראנו כי הוא ידע יצרנו זכור כי עפר אנחנו עזרנו אלהי ישענו על דבר כבוד שמך והצילנו וכפר על חטאתינו למען שמך: וכן נהגו העם להתחנן אחר סדר היום בתחנונים אלו: יי' אלהי אברהם יצחק וישראל אבותינו שמרה זאת לעולם ליצר מחשבות לבב עמך והכן לבבם אליך והוא רחום יכפר עון וגו' כי אתה יי' טוב וסלח ורב חסד לכל קוראיך צדקתך צדק לעולם ותורתך אמת מי אל כמוך נושא עון ועובר על פשע ישוב ירחמנו יכבוש עוונותינו וגו' ברוך יי' יום יום יעמס לנו האל ישועתנו סלה יי' צבאות עמנו משגב לנו אלהי יעקב סלה יי' צבאות אשרי אדם בוטח בך ברוך אדוננו ברוך בוראנו ברוך שבראנו לכבודו והבדילנו מן התועים ונתן לנו תורת אמתע\"ימשה רבינו וחיי עולם נטע בתוכנו הרחמן יפתח לבנו לתלמוד תורתו ויתן בלבנו אהבתו ויראתו ותורתו לעשות רצונו ולעובדו בלבב שלם ובנפש חפצה למען לא ניגע לריק ולא נלד לבהלה כן יהי רצון ורחמים מלפניך יי' אלהינו שנחיה לשמור חקיך בעולם הזה ולימות המשיח כדי שנזכה ונירש טוב לחיי העולם הבא למען יזמרך כבוד ולא ידום יי' אלהי לעולם אודך יהיו לרצון אמרי פי והגיון לבי לפניך יי' צורי וגואלי:", + "נהגו מקצת העם לקרוא בכל יום אחר תחנונים אלו שיר מזמור שהיו הלוים אומרים בבית המקדש באותו היום וקורין לדוד אליך יי' נפשי אשא כל המזמור וקורין אמר רבי אלעזר אמר רבי חנינא תלמידי חכמים מרבים שלום וכו' אין כאלהינו אין כאדוננו אין כמלכנו אין כמושיענו מי כאלהינו מי כאדוננו מי כמלכנו מי כמושיענו נודה לאלהינו נודה לאדוננו נודה למלכנו נודה למושיענו אתה הוא אלהינו אתה הוא אדוננו אתה הוא מלכנו אתה הוא מושיענו אתה תקום תרחם ציון כי עת לחננה כי בא מועד אך צדיקים יודו לשמך ישבו ישרים את פניך ויבטחו בך יודעי שמך כי לא עזבת דורשיך יי' כי כל העמים ילכו איש בשם אלהיו ואנחנו נלך בשם יי אלהינו לעולם ועד", + "כבר אמרנו בספר הזה שבימי השבתות וימים טובים מתפלל אדם בכל תפלה שבע ברכות שלש ראשונות ושלש אחרונות וברכה אחת אמצעית מעין היום ובראש השנה וביום הכפורים של יובל מתפלל באמצע שלש ברכות ובתפלת מוסף בלבד ונמצא מתפלל במוסף בשני ימים אלו תשע ברכות ובמוסף ראש חדש ובמוסף חולו של מועד מתפלל שבע שלש ראשונות ושלש אחרונות וברכה אחת באמצע:" + ], + [ + "א. וזהו נוסח כל הברכות האמצעיות:", + "ברכה אמצעית של לילי שבת אתה קדשת את יום השביעי לשמך תכלית מעשה שמים וארץ וברכתו מכל הימים וקדשתו מכל הזמנים כאמור ויברך אלהים את יום השביעי ויקדש אותו וגו' אלהינו ואלהי אבותינו רצה נא במנוחתנו וכו' ברכה אמצעית של יוצר ישמח משה במתנת חלקו כי עבד נאמן קראת לו כליל תפארת בראשו נתת בעמדו לפניך על הר סיני הוריד בידו שני לוחות אבנים וכתוב בהן שמירת שבת וכן כתוב בתורתך ושמרו בני ישראל וכו' ישמחו במלכותך שומרי שבת קוראי עונג עם מקדשי שביעי אלהינו ואלהי אבותינו רצה נא במנוחתנו כו' עד ברוך אתה יי' מקדש השבת ", + "ברכה אמצעית של מוסף שבת למשה צוית על הר סיני מצות שבת שמור וזכור ובו צויתנו יי' אלהינו להקריב לך קרבן מוסף כראוי יהי רצון מלפניך יי' אלהינו שתעלנו לארצנו וכו' ואת מוסף יום המנוח הזה נעשה ונקריב כו' עד על ידי משה עבדך ולא נתתו מלכנו לגויי הארצות ולא הנחלתנו מלכנו לעובדי אלילים גם במנוחתו לא ישכנו ערלים לבית ישראל נתתו זרע ישורון אשר בם בחרת חמדת ימים אותו קראת אלהינו ואלהי אבותינו רצה נא במנוחתנו כו' עד ברוך אתה יי' מקדש השבת ברכה אמצעית של מנחת שבת אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ עטרת תהלה ועטרת ישועה לעמך נתת אברהם יגל יצחק ירנן יעקב ובניו ינוחו בו מנוחה שלימה שאתה רוצה בה יכירו בניך וידעו כי מאתך היא מנוחתם תנחילנו אבינו ואל תהי צרה ויגון ביום מנוחתנו אלהינו ואלהי אבותינו וכו':", + "ברכה אמצעית של מוסף ר\"ח ראשי חדשים לעמך נתת זמן כפרה לכל תולדותם להיותם מקריבים לפניך זבחי רצון ושעירי חטאת לכפר בעדם זכרון לכולם יהיו תשועת נפשם מיד שונא מזבח חדש בציון תכין ועולת ראש חדש נעלה עליו שירי דוד נשמע בעירך האמורים לפני מזבחך אהבת עולם תביא להם וברית אבות לבנים תזכור אלהינו ואלהי אבותינו מפני חטאינו גלינו מארצנו ונתרחקנו מעל אדמתנו יהי רצון מלפניך יי' אלהינו שתעלנו לארצנו ואת מוסף יום ראש החדש הזה כו' עדע\"ימשה עבדך יהי רצון מלפניך יי' אלהינו ואלהי אבותינו שתחדש עלינו את ראש החדש הזה לטובה ולברכה לחן ולחסד ולרחמים לחיים ולשלום ויהי ראש החדש הזה קץ וסוף לכל חטאתינו וצרותינו תחלה וראש לפדות נפשנו כי בעמך ישראל מכל האומות בחרת וראשי חדשים להם נתת ברוך אתה יי' מקדש ישראל וראשי חדשים ברכה אמצעית ממוסף ראש חדש שחל להיות בשבת אתה יצרת עולמך מקדם כלית מלאכתך ביום השביעי בחרת בנו מכל העמים ורצית בנו מכל הלשונות וקדשתנו במצותיך וקרבתנו מלכנו לעבודתך ושמך הגדול והקדוש עלינו קראת ותתן לנו יי' אלהינו שבתות למנוחה ויום ראש חדש הזה לכפר בעדנו שחטאנו לפניך ומפני חטאינו וכו' עד ומוספים כהלכתן ואת מוספי יום המנוח הזה ויום ראש החדש הזה נעשה ונקריב את קרבנות חובותינו תמידין כסדרן כמצות רצונך כמו שכתבת עלינו בתורתך על ידי משה עבדך יהי רצון מלפניך יי' אלהינו ואלהי אבותינו שתחדש וכו' עד לפדות נפשנו רצה נא במנוחתנו וקדשנו במצותיך כו' עד וינוחו בם כל ישראל אוהבי שמך ברוך אתה יי' מקדש השבת וישראל וראשי חדשים:", + "ברכה אמצעית של יום טוב של פסח ערבית שחרית ומנחה אתה בחרתנו מכל העמים אהבת אותנו ורצית בנו מכל הלשונות וקדשתנו במצותיך וקרבתנו מלכנו לעבודתך ושמך הגדול והקדוש עלינו קראת ותתן לנו יי' אלהינו מועדים לשמחה חגים וזמנים לששון את יום טוב מקרא קדש הזה את יום חג המצות הזה זמן חירותנו באהבה זכר ליציאת מצרים אלהינו ואלהי אבותינו יעלה ויבא כו' והשיאנו יי' אלהינו את ברכת מועדיך לחיים ולשלום כאשר אמרת ורצית לברכנו כן תברכנו סלה ותן חלקנו בתורתך ושמח נפשנו בישועתך וכו' ברוך אתה יי' מקדש ישראל והזמנים:", + "ברכה אמצעית ממוסף הפסח אתה בחרתנו מכל העמים כו' עד זכר ליציאת מצרים ומפני חטאינו גלינו מארצנו ונתרחקנו מעל אדמתנו ואין אנו יכולין לעלות להראות ולהשתחוות לפניך בבית בחירתך בנוה הדרך בבית הגדול והקדוש שנקרא שמך עליו מפני היד שנשתלחה במקדשך יהי רצון מלפניך יי' אלהינו שתשוב ותרחם עליו ועלינו ברחמיך הרבים ותקבץ פזורינו מבין הגוים ונפוצותינו כנס מירכתי ארץ והביאנו לציון עירך ברנה ולירושלים בית מקדשך בשמחת עולם ושם נעשה לפניך את קרבנות חובותינו תמידין כסדרן ומוספין כהלכתן ואת מוסף יום טוב מקרא קדש הזה יום חג המצות הזה נעשה ונקריב לפניך כמצות רצונך כמו שכתבת עלינו בתורתךע\"ימשה עבדך מלך רחמן רחם עלינו וכו' והשיאנו וכו' ברוך אתה יי' מקדש ישראל והזמנים ובנוסח הזה הוא מתפלל בחג שבועות ובחג הסוכות בלא חסרון ובלא יתר אלא שבחג השבועות הוא אומר את יום טוב מקרא קדש הזה את יום חג השבועות הזה זמן מתן תורתנו באהבה זכר ליציאת מצרים ובמוסף הוא אומר ואת מוסף יום טוב מקרא קדש הזה יום חג השבועות הזה וכן בסוכות הוא אומר את יום טוב מקרא קדש הזה יום חג הסוכות הזה זמן שמחתנו באהבה וכו' ובשמיני עצרת אומר את יום טוב מקרא קדש הזה את יום חג שמיני עצרת הזה זמן שמחתנו כו' וכן במוסף אומר ואת מוסף יום טוב מקרא קדש הזה יום חג שמיני כו':", + "ואם חל יום טוב להיות בשבת אומר אתה בחרתנו כו' עד ותתן לנו יי' אלהינו שבתות למנוחה מועדים לשמחה חגים וזמנים לששון את יום המנוח הזה ואת יום טוב מקרא קדש הזה את יום פלוני כו' וכן במוסף אומר ואת מוספי יום המנוח הזה כו' ועל דרך זו הוא מזכיר השבת בראש השנה וביוה\"כ אם חלו להיות בשבת בין בשאר תפלות בין במוסף וחותם בכל התפלות של שלש רגלים מקדש השבת וישראל והזמנים ובראש השנה חותם מלך על כל הארץ מקדש השבת וישראל ויום הזכרון וביום הכפורים מלך על כל הארץ מקדש השבת וישראל ויוה\"כ", + "ראש השנה נהגו רוב העם מראש השנה ועד יום הכפורים להוסיף בכל תפלה בעשרת הימים בברכה ראשונה מוסיפים זכרנו לחיים כו' ברוך אתה יי' מגן אברהם ומוסיפין בברכה שנייה מי כמוך אב הרחמים זוכר יצוריו ברחמים ברוך אתה יי' מחיה המתים ומוסיפין בברכת י\"ח זכור רחמיך וכו' ובברכה אחרונה מוסיפין ובספר חיים וכו' ובתפלת נעילה של יום הצום אומר בברכה זכרנו לחיים חתמנו וכל אלו התוספות מנהג מקומות ויש מקומות שנהגו שלא יוסיפו דבר: מנהג פשוט שמברכין ברכה שלישית בנוסח זה בשני ימים של ראש השנה בכל תפלה ותפלה מארבע התפלות וכן נהגו מקצת לברך אותה באותו הנוסח בכל תפלה ותפלה מחמש תפלות של יוה\"כ וזהו נוסחה: אתה קדוש ושמך קדוש וקדושים בכל יום יהללוך סלה ובכן תן פחדך יי' אלהינו על כל מעשיך ואימתך על כל מה שבראת וייראוך כל המעשים וישתחוו לפניך כל הברואים ויעשו כולם אגודה אחת לעשות רצונך בלבב שלם כו' ובכן תן כבוד לעמך תהלה ליריאיך ותקוה טובה לדורשיך ופתחון פה למיחלים לך שמחה לארצך ששון לעירך וצמיחת קרן לדוד עבדך ועריכת נר לבן ישי משיחך במהרה בימינו ואז צדיקים יראו וישמחו וישרים יעלוזו וחסידים כו' ככתוב בדברי קדשך ימלוך יי' לעולם אלהיך ציון לדור ודור הללויה וכתוב ויגבה יי' וגו' ברוך אתה יי' המלך הקדוש ברכה אמצעית של ראש השנה ערבית שחרית ומנחה אתה בחרתנו מכל העמים כו' ותתן לנו יי' אלהינו את יום טוב מקרא קדש הזה זכרון תרועה באהבה זכר ליציאת מצרים אלהינו ואלהי אבותינו יעלה ויבא כו' אלהינו ואלהי אבותינו מלוך על כל העולם כולו בכבודך והנשא על כל הארץ ביקרך והופע בהדר גאון עוזך על כל יושבי תבל ארצך וידע כל פעול כי אתה פעלתו ויבין כל יצור כי אתה יצרתו ויאמר כל אשר רוח ונשמה באפו יי' וכו' קדשנו כו' ברוך אתה יי' מלך על כל הארץ מקדש ישראל ויום הזכרון:", + "ברכה ראשונה משלש ברכות אמצעיות של מוסף ראש השנה אתה בחרתנו ומפני חטאינו כו' ואת מוספי כו' כמו שכתוב עלינו לשבח לאדון הכל לתת גדולה ליוצר בראשית שלא עשנו כגויי הארצות וכו' אוחילה לאל אחלה פניו אשאלה ממנו מענה לשון אשר בקהל עם אשירה עוזו אביעה רננות בעד מפעליו כו' ברוך אתה יי' למדני חוקיך על כן נקוה לך יי' אלהינו לראות מהרה בתפארת עוזך וכו' אלהינו ואלהי אבותינו מלוך כו' ברוך אתה יי' מלך על כל הארץ מקדש ישראל ויום הזכרון היום הרת עולם היום יעמיד במשפט כל יצורי עולם אם כבנים אם כעבדים אם כבנים רחמנו כרחם אב על בנים אם כעבדים עינינו לך תלויות וכו' ברכה שנייה אתה זוכר מעשה עולם ופוקד כל יצורי קדם כו' כי זוכר הנשכחות אתה הוא מעולם ואין שכחה לפני כסא כבודך ועקדת יצחק לזרעו תזכור וכו' היום הרת עולם היום יעמיד במשפט כל יצורי עולם אם כבנים אם כעבדים אם כבנים רחמנו כרחם אב על בנים כו' ברכה שלישית אתה נגלית בענן כבודך על עם קדשך לדבר עמם מן השמים השמעתם קולך כו' כי אתה שומע כו' ברוך אתה יי' שומע תרועה היום הרת עולם כו' ככתוב למעלה:", + "ברכה אמצעית של צום יום הכפורים בערבית ושחרית ומנחה ונעילה אתה בחרתנו כו' ותתן לנו יי' אלהינו את יוה\"כ הזה ואת יום מקרא קדש הזה למחילה וכו' אלהינו ואלהי אבותינו יעלה ויבוא יגיע יראה וירצה ישמע ויפקד ויזכר לפניך זכרוננו זכרון אבותינו זכרון ירושלים עירך וזכרון משיח בן דוד וכו' אלהינו ואלהי אבותינו מחול לעונותינו וכו' אלהינו ואלהי אבותינו מלוך כו' קדשנו כו' ודברך אמת וקיים כו' ברוך אתה יי' מלך על כל הארץ מלך מוחל וסולח וכו' ברכה אמצעית של מוסף אתה בחרתנו ומפני חטאינו ואת מוספי יום מקרא קדש הזה נעשה ונקריב לפניך כמצות רצונך כו' אלהינו ואלהי אבותינו מחול לעונותינו ביום צום הכפורים הזה מחה והעבר פשעינו כו' עד ומבלעדיך אין לנו מלך מוחל וסולח וכו' אלהינו ואלהי אבותינו מלוך על כל העולם כולו בכבודך והנשא על כל הארץ ביקרך והופע בהדר גאון עוזך וכו' עד ומלכותו בכל משלה קדשנו במצותיך ותן חלקנו בתורתך ושבענו מטובך ושמחנו בישועתך וטהר לבנו לעבדך באמת ודברך כו' עד ברוך אתה יי' מקדש ישראל ויום הכפורים נהגו העם בכל תפלות המוספין כשהוא אומר כמו שכתבת עלינו בתורתך על ידי משה עבדך מזכיר קרבנות אותו היום כמו שהם כתובים בתורה וקורא אותם הפסוקים ואם לא הזכיר כיון שאמר כמו שכתבת עלינו בתורתך שוב אינו צריך:" + ], + [ + "נוסח הוידוי:", + "אלהינו ואלהי אבותינו תבא לפניך תפלתנו ואל תתעלם מתחנתנו שאין אנו עזי פנים וקשי עורף שנאמר לפניך צדיקים אנחנו ולא חטאנו אבל אנחנו ואבותינו אשמנו בגדנו גזלנו דברנו דופי העוינו והרשענו זדנו חמסנו כו' עד כי אמת עשית ואנחנו הרשענו מה נאמר לפניך יי' אלהינו יושב מרום ומה נספר לפניך שוכן שחקים הלא הנסתרות והנגלות אתה יודע אתה יודע רזי עולם ותעלומות סתרי כל חי אתה חופש כל חדרי בטן ובוחן כליות ולב אין כל דבר נעלם ממך ואין נסתר מנגד עיניך ובכן יהי רצון מלפניך יי' אלהינו ואלהי אבותינו שתמחול לנו על כל חטאתינו ותכפר לנו על כל עונותינו ותסלח לנו על כל פשעינו: על חטא שחטאנו לפניך באונס וע\"ח ש\"ל בבלי דעת ע\"ח ש\"ל בגלוי וע\"ח ש\"ל בדעת ובמרמה ע\"ח ש\"ל בהרהור הלב וע\"ח ש\"ל בוידוי פה ע\"ח ש\"ל בזדון וע\"ח ש\"ל בחוזק יד ע\"ח ש\"ל בטומאת שפתים וע\"ח ש\"ל ביצר הרע ע\"ח ש\"ל ביודעים וע\"ח ש\"ל בלא יודעים ע\"ח ש\"ל בכחש ובכזב וע\"ח ש\"ל בלשון הרע ע\"ח ש\"ל במראית העין וע\"ח ש\"ל בנשך ובמרבית ע\"ח ש\"ל בשיח שפתותינו וע\"ח ש\"ל בעינים רמות ע\"ח ש\"ל בפתחון פה וע\"ח ש\"ל בצעדי רגלים ע\"ח ש\"ל בקפיצת יד וע\"ח שח\"ל ברצון ובדעת ע\"ח שח\"ל בשגגה וע\"ח שח\"ל בתמהון לבב על חטאים שאנו חייבין עליהם חטאת ע\"ח שח\"ע עולה (ע\"ח שח\"ע קרבן) ע\"ח שח\"ע אשם ודאי ע\"ח שח\"ע אשם תלוי ע\"ח שח\"ע קרבן עולה ויורד ע\"ח שח\"ע עשה ע\"ח שח\"ע לא תעשה שנתקו לעשה ע\"ח שח\"ע מיתה בידי שמים ע\"ח שח\"ע כרת ע\"ח שח\"ע מלקות ע\"ח שח\"ע ארבע מיתות בית דין סקילה שריפה הרג וחנק על הגלוים לנו ועל שאינן גלוים לנו הגלוים לנו כבר אמרנום לפניך יי' אלהינו ושאינם גלוים לנו כל חטאינו אתה יודע כל הנסתרות ככתוב הנסתרות ליי' אלהינו והנגלות לנו ולבנינו עד עולם וכו' כי אתה סולחן לישראל מן העולם ומוחלן לשבטי ישורון ומבלעדיך אין לנו מלך מוחל וסולח אלהי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאלו לא נוצרתי עפר אני בחיי קל וחומר במיתתי הרי אני לפניך יי' אלהי ככלי מלא בושה וכלימה יהי רצון מלפניך שלא אחטא עוד ומה שחטאתי מחה ברחמיך הרבים אבל לאע\"ייסורין יהיו לרצון אמרי פי והגיון לבי לפניך יי' צורי וגואלי:", + "כסדר הזה מתודה בערבית שחרית ומוסף ומנחה בין יחיד בין שליח ציבור אלא שהיחיד אומר וידוי זה אחר תפלתו אחר שגומר שים שלום קודם שיפסיע שלש פסיעות ושליח ציבור אומרו בתוך ברכה אמצעית קודם שיאמר אלהינו ואלהי אבותינו מחול לעונותינו מתודה וידוי כסדר הזה ואח\"כ אומר מחול לעונותינו ביום צום הכפורים:", + "בנעילה מתודה כסדר הזה: מה. נאמר לפניך יושב מרום כו' כי עונותינו רבו מלמנות כו' מה אנו מה חיינו מה חסדנו מה צדקנו מה מעשינו מה נאמר לפניך יי' אלהינו הלא כל הגבורים כאין לפניך ואנשי השם כלא היו וחכמים כבלי מדע ונבונים כבלי השכל כי כל מעשינו תהו וימי חיינו הבל לפניך ככתוב ומותר האדם מן הבהמה אין כי הכל הבל אבל אתה הבדלת אנוש מראש ותכירהו לעמוד לפניך כי מי יאמר לך מה תעשה ואם יצדק מה יתן לך ותתן לנו יי' אלהינו את יוה\"כ הזה קץ מחילה לכל חטאתינו למען נחדל מעושק ידינו ונשוב לעשות חוקי רצונך בלב שלם כדבר שנאמר דרשו יי' בהמצאו קראוהו בהיותו קרוב יעזוב רשע דרכו ואיש און מחשבותיו וישוב אל יי' וירחמהו ואל אלהינו כי ירבה לסלוח ואתה אלוה סליחות טוב ומטיב חנון ורחום ארך אפים ורב חסד מרבה להטיב רוצה בתשובתן של רשעים ואין אתה חפץ במיתתן ככתוב חי אני נאם יי' אם אחפוץ במות הרשע כי אם בשוב רשע מדרכו וחיה שובו שובו מדרכיכם הרעים ולמה תמותו בית ישראל השיבנו וקבלנו ומחול לנו וסלח כגודל חסדך יהיו לרצון אמרי פי והגיון לבי לפניך יי' כו' עושה שלום וכו':" + ], + [ + "נוסח ברכת המזון: ", + "ברוך אתה יי' אלהינו מלך העולם הזן את העולם כולו בטובו בחן ובחסד וברחמים ומפרנס לכל כאמור פותח את ידך ומשביע לכל חי רצון ומכין מזון לכל בריותיו אשר ברא ברוך אתה יי' הזן את הכל נודה לך יי' אלהינו ונברכך מלכנו כי הנחלת את אבותינו ארץ חמדה טובה ורחבה ברית ותורה על שהוצאתנו מארץ מצרים ופדיתנו מבית עבדים על תורתך שלמדתנו על חוקי רצונך שהודעתנו על כולם יי' אלהינו אנו מודים לך ומברכים את שמך כאמור ואכלת ושבעת וברכת את יי' אלהיך על הארץ הטובה אשר נתן לך ברוך אתה יי' על הארץ ועל המזון רחם יי' אלהינו על ישראל עמך ועל ירושלים עירך ועל ציון משכן כבודך ועל הבית הגדול והקדוש שנקרא שמך עליו ומלכות דוד משיחך תחזיר למקומה בימינו ובנה ירושלים בקרוב כאשר דברת ברוך אתה יי' בונה ברחמיו את ירושלים ברוך אתה יי' אלהינו מלך העולם האל אבינו מלכנו אדירנו בוראנו גואלנו קדושנו קדוש יעקב המלך הטוב והמטיב שבכל יום ויום גומלנו חן וחסד ורחמים וכל טוב הרחמן ישתבח לדור דורים הרחמן יתפאר לנצח נצחים הרחמן יזכנו לימות המשיח ולבנין בית המקדש ולחיי העולם הבא מגדול ישועות מלכו וגו' כפירים רשו ורעבו וגו' הודו ליי' כי טוב כי לעולם חסדו:", + "המפטיר בנביא מברך לפניה: ברוך אתה יי' אלהינו מלך העולם אשר בחר בנביאים טובים ורצה בדבריהם הנאמרים באמת ברוך אתה יי' הבוחר בתורה ובמשה עבדו ובישראל עמו ובנביאי האמת והצדק ומברך לאחריה: ברוך אתה יי' אלהינו מלך העולם צור כל העולמים צדיק בכל הדורות האל הנאמן האומר ועושה מדבר ומקיים אשר כל דבריו אמת וצדק נאמן אתה הוא יי' אלהינו ונאמנים דבריך ודבר אחד מדבריך אחור לא ישוב ריקם כי אל נאמן אתה ברוך אתה יי' האל הנאמן בכל דבריו רחם על ציון כי היא בית חיינו ולעגומת נפש (תושיע) מהרה בימינו ותבנה מהרה ברוך אתה יי' בונה ירושלים את צמח דוד עבדך מהרה תצמיח וקרנו תרום בישועתך ברוך אתה יי' מגן דוד על התורה ועל העבודה ועל הנביאים ועל יום המנוח הזה שנתת לנו יי' אלהינו לקדושה לכבוד ולתפארת על הכל אנו מברכין שמך ברוך אתה יי' מקדש השבת וביום טוב הוא אומר ועל יום טוב מקרא קדש הזה שנתת לנו לששון ולשמחה ברוך אתה יי' מקדש ישראל והזמנים ואם היה שבת ויום טוב כולל שניהם וחותם מקדש השבת וישראל והזמנים כנוסח שהוא חותם בתפלה בברכה אמצעית באותו היום כך הוא חותם בברכה אחרונה זו:", + "(העניינות שנהגו רוב העם לקרות מן הנביאים בכל שבת ושבת ומפטירין בהן ואלו הן): בראשית הן עבדי אתמך בו עד אלה הדברים עשיתים ולא עזבתים בישעיה תולדות נח רני עקרה לא ילדה עד הטו אזנכם ולכו אלי בישעיה לך לך ואל מי תדמיוני ואשוה עד כי אני יי' אענם אלהי ישראל בישעיה וירא אליו ואשה אחת מנשי בני הנביאים עד ותשא את בנה ותצא במלכים ויהיו חיי שרה תחלת הספר עד יחי אדוני המלך לעולם במלכים תולדות יצחק משא דבר יי' אל ישראל ביד מלאכי עד וערבה ליי' מנחת וגו' בתרי עשר ויצא יעקב ועמי תלואים למשובתי עד ובנביא העלה בתרי עשר וישלח יעקב חזון עובדיה עד סוף ספרו בתרי עשר וישב יעקב על שלשה פשעי ישראל עד אריה שאג מי לא יירא בתרי עשר ויהי מקץ וייקץ שלמה והנה חלום עד ויהי המלך שלמה מלך במלכים ויגש אליו ואתה בן אדם קח לך עץ אחד עד וידעו הגוים כי אני יי' ביחזקאל ויחי יעקב ויקרבו ימי דוד למות עד ושלמה ישב על כסא דוד אביו במלכים ואלה שמות בן אדם הודע את ירושלים עד ויצא לך שם ביחזקאל וארא (ולא יהיה עוד לבית) ישראל עד ביום ההוא אצמיח קרן לבית ישראל ביחזקאל בא אל פרעה משא מצרים עד אשר ברכו ה' צבאות בישעיה ויהי בשלח שירת דבורה מן ויכנע אלהים עד ותשקוט הארץ ארבעים שנה בשופטים וישמע יתרו בשנת מות המלך עוזיהו עד למרבה המשרה בישעיה ואלה המשפטים הדבר אשר היה אל ירמיהו עד לא יכרת איש ליונדב בן רכב בירמיה: ויקחו לי ויי' נתן חכמה לשלמה עד ושכנתי בתוך בני ישראל במלכים ואתה תצוה הגד את בני ישראל את הבית עד ורציתי אתכם ביחזקאל כי תשא ודבר יי' היתה אל אליהו עד וירכב אחאב וילך במלכים ויקהל וישלח המלך שלמה ויקח את חירם מצר עד ותתם מלאכת במלכים ואלה פקודי ויעש חירם עד והפתות לדלתות הבית ויקרא עם זו יצרתי לי עד כה אמר יי' מלך ישראל בישעיה צו את אהרן עולותיכם ספו על זבחיכם עד באלה חפצתי נאם יי' בירמיהו ויהי ביום השמיני ויוסף עוד דוד את כל בחור בישראל עד כל אשר בלבבך במלכים אשה כי תזריע ואיש בא מבעל שלישה עד וילך אתו כברת ארץ במלכים זאת תהיה וארבעה אנשים (ומדלג) עד ולא השליכם מעל פניו במלכים אחרי מות התשפוט התשפוט עד ונחלת בך לעיני הגוים ביחזקאל קדושים תהיו באו אנשים מזקני ישראל עד צבי היא לכל הארצות ביחזקאל אמר אל הכהנים והכהנים הלוים בני צדוק עד כל נבלה וטרפה ביחזקאל בהר סיני יי' עוזי ומעזי עד רפאני יי' וארפא בירמיה אם בחוקתי הנבא על רועי ישראל עד והצלתים מיד העובדים בהם ביחזקאל: במדבר סיני והיה מספר בני ישראל עד וארשתיך לי באמונה בתרי עשר נשא ויהי איש אחד מצרעה עד ויגדל הנער ויברכהו יי' בשופטים בהעלותך רני ושמחי בת ציון עד ידי זרובבל יסדו הבית בתרי עשר שלח לך וישלח יהושע בן נון עד וגם נמוגו כל יושבי וגו' ביהושע ויקח קרח ויאמר שמואל אל העם עד כי לא יטוש יי' את עמו בשמואל זאת חקת התורה ויפתח הגלעדי עד מימים ימימה בשופטים וירא בלק והיה שארית יעקב עד והצנע לכת עם אלהיך בתרי עשר פנחס ויד יי היתה אל אליהו עד ויקם וילך אחרי אליהו במלכים ראשי המטות ויתן משה למטה בני ראובן עד מחלק את הארץ ביהושע אלה מסעי אלו הנחלות עד ויתנו בני ישראל ללוים ביהושע: אלה הדברים אשר דבר יי' אל ישראל עד והייתם לי לעם בירמיה ואתחנן ואתפלל אל יי' אחרי תת את ספר המקנה עד שדות בכסף יקנו בירמיה והיה עקב הלוך וקראת באזני ירושלים עד והתברכו בו כל גוים ובו יתהללו בירמיה ראה אנכי הנה ימים באים נאם יי' והקימותי עד אם יסתר איש במסתרים בירמיה שופטים ויהי כאשר זקן שמואל עד ויאמר שמואל אל אנשי ישראל לכו בשמואל כי תצא ויאספו פלשתים את מחניהם עד ויי' יהיה עמך בשמואל והיה כי תבא אז יבנה יהושע מזבח עד ולא היה כיום ההוא ביהושע אתם נצבים ויאסף יהושע את כל שבטי ישראל עד כרמים וזיתים אשר לא נטעתם ביהושע האזינו ולקחתי אני מצמרת הארז עד והשיבו וחיו ביחזקאל וזאת הברכה ויהי אחרי מות משה עבד יי' ומדלג עד ויהי יי' את יהושע ביהושע כל שבת שקורין בה שתי פרשיות מפטירין בה מענין פרשה אחרונה וזו המנהג ברוב המקומות וכן נהגו רוב העם להיות מפטירין בנחמות ישעיהו מאחר תשעה באב עד ראש השנה בשבת שאחר תשעה באב נחמו נחמו עמי בשניה ותאמר ציון בשלישית עניה סערה ברביעית אנכי אנכי הוא מנחמכם בחמישית קומי אורי בששית רני עקרה בשביעית שוש אשיש ביי':", + "נגמר ספר שני ", + "ומנין פרקיו ששה וארבעים ", + "הלכות ק\"ש הלכות תפלה וברכת כהנים הלכות תפילין ומזוזה וספר תורה הלכות ציצית הלכות ברכות הלכות מילה:" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..0dfcddac3125608d4f7b07c8a3ec30434595ebf4 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, The Order of Prayer/Hebrew/merged.json @@ -0,0 +1,102 @@ +{ + "title": "Mishneh Torah, The Order of Prayer", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_The_Order_of_Prayer", + "text": [ + [ + "סדר תפלות כל השנה", + "נָהֲגוּ הָעָם לִקְרוֹת בְּכָל יוֹם בַּשַּׁחַר אַחַר שֶׁקּוֹרִין פָּרָשַׁת צַו וּבִרְכַּת כֹּהֲנִים קוֹרִין מִשְׁנָה זוֹ. אֵלּוּ דְּבָרִים שֶׁאֵין לָהֶם שִׁעוּר הַפֵּאָה וְהַבִּכּוּרִים וְהָרֵאָיוֹן וּגְמִילוּת חֲסָדִים וְתַלְמוּד תּוֹרָה. אֵלּוּ דְּבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם וּגְמִילוּת חֲסָדִים וְעִיּוּן תְּפִלָּה וּבִקּוּר חוֹלִים וְהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ וְהַכְנָסַת אוֹרְחִים וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם. אָמַר רַבִּי זֵירָא בְּנוֹת יִשְׂרָאֵל הֵן הֶחְמִירוּ עַל עַצְמָן שֶׁאֲפִלּוּ רוֹאוֹת טִפַּת דָּם כְּחַרְדָּל יוֹשְׁבוֹת עָלֶיהָ שִׁבְעָה נְקִיִּים. תָּנָא דְּבֵי אֵלִיָּהוּ כָּל הַשּׁוֹנֶה הֲלָכוֹת בְּכָל יוֹם מֻבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא שֶׁנֶּאֱמַר הֲלִיכוֹת עוֹלָם לוֹ אַל תִּקְרֵי הֲלִיכוֹת אֶלָּא הֲלָכוֹת. אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא תַּלְמִידֵי חֲכָמִים מַרְבִּים שָׁלוֹם בָּעוֹלָם שֶׁנֶּאֱמַר וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ׳‎ וְכוּ׳‎. מִזְמוֹר לְדָוִד יְיָ׳‎ מִי יָגוּר בְּאָהֳלֶךָ מִי יִשְׁכֹּן בְּהַר קָדְשֶׁךָ הוֹלֵךְ תָּמִים וּפֹעֵל צֶדֶק. לְעוֹלָם יְהֵא אָדָם יְרֵא שָׁמַיִם בַּסֵּתֶר וּמוֹדֶה עַל הָאֱמֶת וְדוֹבֵר אֱמֶת בִּלְבָבוֹ וְיַשְׁכֵּם וְיֹאמַר. רִבּוֹן הָעוֹלָמִים לֹא עַל צִדְקוֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵנוּ לְפָנֶיךָ כִּי עַל רַחֲמֶיךָ הָרַבִּים מָה אָנוּ מֶה חַיֵּינוּ מַה חַסְדֵּנוּ מַה צִּדְקָתֵנוּ מַה כֹּחֵנוּ וּמַה גְּבוּרָתֵנוּ מַה נֹּאמַר לְפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ הֲלֹא כָּל הַגִּבּוֹרִים כְּאַיִן לְפָנֶיךָ וְאַנְשֵׁי הַשֵּׁם כְּלֹא הָיוּ וַחֲכָמִים כִּבְלִי מַדָּע וּנְבוֹנִים כִּבְלִי הַשְׂכֵּל כִּי כָל מַעֲשֵׂינוּ תֹּהוּ וָבֹהוּ וִימֵי חַיֵּינוּ הֶבֶל לְפָנֶיךָ כְּמוֹ שֶׁכָּתוּב בְּדִבְרֵי קָדְשְׁךָ וּמוֹתַר הָאָדָם וְגוֹ׳‎. אֲבָל אֲנַחְנוּ עַמְּךָ בְּנֵי בְרִיתֶךָ בְּנֵי אַבְרָהָם אוֹהַבְךָ שֶׁנִּשְׁבַּעְתָּ לוֹ בְּהַר הַמּוֹרִיָּה. זֶרַע יִצְחָק יְחִידְךָ שֶׁנֶּעֱקַד עַל גַּבֵּי מִזְבְּחֶךָ. עֲדַת יַעֲקֹב בִּנְךָ בְּכֹרֶךָ שֶׁמֵּאַהֲבָתְךָ שֶׁאָהַבְתָּ אוֹתוֹ וּמִשִּׂמְחָתְךָ שֶׁשָּׂמַחְתָּ בּוֹ קָרָאתָ אוֹתוֹ יִשְׂרָאֵל וִישֻׁרוּן. ", + "לְפִיכָךְ אָנוּ חַיָּבִין לְהוֹדוֹת לְךָ וּלְשַׁבֵּחֲךָ וּלְפָאֶרְךָ וְלִתֵּן שֶׁבַח וְהוֹדָאָה לִשְׁמֶךָ. וְחַיָּבִין אָנוּ לוֹמַר לְפָנֶיךָ בְּכָל יוֹם עֶרֶב וָבֹקֶר שְׁמַע יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ מַה נָּעִים גּוֹרָלֵנוּ מַה יָּפָה יְרֻשָּׁתֵנוּ. אַשְׁרֵינוּ שֶׁאָנוּ מַשְׁכִּימִין וּמַעֲרִיבִין בְּכָל יוֹם תָּמִיד עֶרֶב וָבֹקֶר וְאוֹמְרִים שְׁמַע יִשְׂרָאֵל יְיָ׳‎ אֱלֹהֵינוּ יְיָ׳‎ אֶחָד. אַתָּה הוּא קֹדֶם שֶׁנִּבְרָא הָעוֹלָם אַתָּה הוּא אַחַר שֶׁנִּבְרָא הָעוֹלָם אַתָּה הוּא בָּעוֹלָם הַזֶּה וְאַתָּה הוּא לָעוֹלָם הַבָּא אַתָּה הוּא רִאשׁוֹן וְאַתָּה הוּא אַחֲרוֹן. קַדֵּשׁ שִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ בְּעוֹלָמֶךָ וּבִישׁוּעָתְךָ תָּרוּם וְתַגְבִּיהַּ קַרְנֵנוּ בָּרוּךְ הַמְקַדֵּשׁ שְׁמוֹ בָּרַבִּים. אַתָּה הוּא יְיָ׳‎ אֱלֹהֵינוּ בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתַּחַת וּבִשְׁמֵי הַשָּׁמַיִם הָעֶלְיוֹנִים. אַתָּה הוּא רִאשׁוֹן וְאַתָּה הוּא אַחֲרוֹן וּמִבַּלְעָדֶיךָ אֵין אֱלֹהִים קַבֵּץ קוֶֹיךָ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ יַכִּירוּ וְיֵדְעוּ כָּל בָּאֵי עוֹלָם כִּי אַתָּה הוּא הָאֱלֹהִים לְבַדְּךָ לְכל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וּמִי בְּכָל מַעֲשֵׂה יָדֶיךָ בָּעֶלְיוֹנִים אוֹ בַתַּחְתּוֹנִים מִי שֶׁיֹּאמַר לְךָ מַה תַּעֲשֶׂה. אָבִינוּ שֶׁבַּשָּׁמַיִם עֲשֵׂה עִמָּנוּ כְּמוֹ שֶׁהִבְטַחְתָּנוּ עַל יְדֵי חוֹזֶךָ בָּעֵת הַהִיא אָבִיא אֶתְכֶם וּבָעֵת קַבְּצִי אֶתְכֶם כִּי אֶתֵּן אֶתְכֶם לְשֵׁם וְלִתְהִלָּה בְּכל עַמֵּי הָאָרֶץ בְּשׁוּבִי אֶת שְׁבוּתֵיכֶם לְעֵינֵיכֶם אָמַר יְיָ. וְנֶאֱמַר אַתָּה הוּא יְיָ׳‎ לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל צְבָאָם הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים. אַתָּה הוּא יְיָ׳‎ הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם. אַתָּה הוּא וּשְׁנוֹתֶיךָ לֹא יִתָּמּוּ. יְיָ׳‎ מֶלֶךְ יְיָ׳‎ מָלָךְ יְיָ׳‎ יִמְלֹךְ לְעוֹלָם וָעֶד. יְיָ׳‎ מֶלֶךְ כוּ׳‎ עַד בָּרוּךְ יְיָ׳‎ לְעוֹלָם אָמֵן וְאָמֵן:", + "בְּרָכָה רִאשׁוֹנָה שֶׁמְּבָרְכִין לִפְנֵי פְּסוּקֵי הַזְּמִירוֹת זֶהוּ נֻסְחָהּ. בָּרוּךְ שֶׁאָמַר וְהָיָה הָעוֹלָם בָּרוּךְ הוּא בָּרוּךְ אוֹמֵר וְעוֹשֶׂה בָּרוּךְ גּוֹזֵר וּמְקַיֵּם בָּרוּךְ מְרַחֵם עַל הָאָרֶץ בָּרוּךְ מְרַחֵם עַל הַבְּרִיּוֹת בָּרוּךְ מַעֲבִיר אֲפֵלָה וּמֵבִיא אוֹרָה בָּרוּךְ מְשַׁלֵּם שָׂכָר טוֹב לִירֵאָיו בָּרוּךְ שֶׁאֵין לְפָנֶיךָ לֹא עַוְלָה לֹא שִׁכְחָה וְלֹא כָּזָב וְלֹא מִרְמָה לֹא מַשּׂוֹא פָנִים וְלֹא מִקַּח שֹׁחַד בָּרוּךְ אֵל חַי לָעַד וְקַיָּם לָנֶצַח. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הָאֵל הַמְהֻלָּל בְּפִי עַמּוֹ מְשֻׁבָּח וּמְפֹאָר בִּלְשׁוֹן כָּל חֲסִידָיו וַעֲבָדָיו וּבְשִׁירֵי דָּוִד עַבְדְּךָ מְשִׁיחֶךָ נְהַלֶּלְךָ יְיָ׳‎ אֱלֹהֵינוּ בִּשְׁבָחוֹת וּבִזְמִירוֹת נוֹדֶךָ וּנְשַׁבֵּחֲךָ וּנְפָאֶרְךָ וְנַזְכִּיר שִׁמְךָ מַלְכֵּנוּ אֱלֹהֵינוּ יָחִיד חֵי הָעוֹלָמִים מְשֻׁבָּח וּמְפֹאָר עֲדֵי עַד שְׁמוֹ בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ מְהֻלָּל בַּתִּשְׁבָּחוֹת. וְקוֹרִין פְּסוּקִין אֵלּוּ יְהִי כְבוֹד יְיָ׳‎ לְעוֹלָם יִשְׂמַח יְיָ׳‎ בְּמַעֲשָׂיו כוּ׳‎ אַשְׁרֵי כוּ׳‎ עַד סוֹף תִּלִּים. וְאַחַר כָּךְ קוֹרֵא פְּסוּקִים אֵלּוּ בָּרוּךְ יְיָ׳‎ לְעוֹלָם אָמֵן וְאָמֵן. יִמְלוֹךְ יְיָ׳‎ לְעוֹלָם אָמֵן וְאָמֵן. וַיְבָרֶךְ דָּוִיד אֶת יְיָ לְעֵינֵי כָּל הַקָּהָל וַיֹּאמֶר דָּוִיד בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵי יִשְׂרָאֵל וְכוּ׳‎:", + "בְּרָכָה אַחֲרוֹנָה שֶׁל אַחַר פְּסוּקֵי הַזְּמִירוֹת זֶהוּ נֻסְחָהּ. יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּנוּ הָאֵל הַמֶּלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ בַּשָּׁמַיִם וּבָאָרֶץ כִּי לְךָ נָאֶה יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ וְכוּ׳‎. וְקוֹרֵא הַשִּׁירָה עַד סוֹפָהּ כְּמִנְהַג הַמָּקוֹם. בְּשַׁבָּת נָהֲגוּ כָּל הָעָם לְהוֹסִיף לִפְנֵי בְּרָכָה זוֹ נֹסַח זֶה. נִשְׁמַת כָּל חַי תְּבָרֵךְ אֶת שִׁמְךָ יְיָ׳‎ אֱלֹהֵינוּ וְרוּחַ כָּל בָּשָׂר תְּפָאֵר וּתְרוֹמֵם זִכְרְךָ מַלְכֵּנוּ תָּמִיד לְדוֹר וָדוֹר וּמֵעוֹלָם וְעַד עוֹלָם אַתָּה אֵל וּמִבַּלְעָדֶיךָ אֵין אֱלֹהִים וְאֵין לָנוּ מֶלֶךְ גּוֹאֵל וּמוֹשִׁיעַ פּוֹדֶה וּמַצִּיל בְּכָל עֵת צָרָה וְצוּקָה אֶלָּא אַתָּה מְפַרְנֵס וּמְרַחֵם אֱלוֹהַּ כָּל בְּרִיּוֹת אֲדוֹן הַתּוֹלָדוֹת הַמְהֻלָּל בַּתִּשְׁבָּחוֹת הַמְנַהֵג עוֹלָמוֹ בְּחֶסֶד וּבְרִיּוֹתָיו בְּרַחֲמִים רַבִּים. אֱלֹהִים אֱמֶת לֹא יָנוּם וְלֹא יִישַׁן הַמְעוֹרֵר יְשֵׁנִים וְהַמֵּקִיץ נִרְדָּמִים סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּלְךָ אֲנַחְנוּ מוֹדִים. וְאִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וּלְשׁוֹנֵנוּ רִנָּה כַּהֲמוֹן גַּלָּיו וְשִׂפְתוֹתֵינוּ שֶׁבַח כְּמֶרְחֲבֵי רָקִיעַ וְעֵינֵינוּ מְאִירוֹת כַּשֶּׁמֶשׁ וְכַיָּרֵחַ וְיָדֵינוּ פְּרוּשׂוֹת כְּנִשְׁרֵי שָׁמַיִם וְרַגְלֵינוּ קַלּוֹת כָּאַיָּלוֹת אֵין אָנוּ מַסְפִּיקִין לְהוֹדוֹת לְךָ יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ וּלְבָרֵךְ אֶת שְׁמֶךָ עַל אַחַת מֵאֶלֶף אַלְפֵי אֲלָפִים וְרֹב רֻבֵּי רְבָבוֹת פְּעָמִים הַטּוֹבוֹת נִסִּים וּגְבוּרוֹת שֶׁעָשִׂיתָ עִמָּנוּ וְעִם אֲבוֹתֵינוּ. מִלְּפָנִים מִמִּצְרַיִם גְּאַלְתָּנוּ יְיָ׳‎ אֱלֹהֵינוּ מִבֵּית עֲבָדִים פְּדִיתָנוּ. בָּרָעָב זַנְתָּנוּ וּבְשָׂבָע כִּלְכַּלְתָּנוּ. מֵחֶרֶב הִצַּלְתָּנוּ וּמִדֶּבֶר מִלַּטְתָּנוּ וּמֵחֳלָאִים רָעִים רַבִּים דִּלִּיתָנוּ. וְעַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וְלֹא עֲזָבוּנוּ חֲסָדֶיךָ עַל כֵּן אֵיבָרִים שֶׁפִּלַּגְתָּ בָּנוּ וְרוּחַ וּנְשָׁמָה שֶׁנָּפַחְתָּ בְּאַפֵּנוּ וְלָשׁוֹן אֲשֶׁר שַׂמְתָּ בְּפִינוּ הֵן הֵם יוֹדוּ וִיבָרְכוּ אֶת שִׁמְךָ יְיָ׳‎ אֱלֹהֵינוּ וְכוּ׳‎ יִשְׁתַּבַּח וְכוּ׳‎. וְכֵן נָהֲגוּ לִקְרוֹת כָּל מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת קֹדֶם שֶׁיַּתְחִילוּ פְּסוּקֵי הַזְּמִירוֹת בְּיוֹם הַשַּׁבָּת וּבְיוֹם הַכִּפּוּרִים. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לִקְרוֹת הַלֵּל הַגָּדוֹל בְּשַׁבָּתוֹת קֹדֶם פְּסוּקֵי הַזְּמִירוֹת. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לִקְרוֹת שִׁיר הַמַּעֲלוֹת הַכּל כְּמִנְהָגָם:", + "בְּרָכָה רִאשׁוֹנָה שֶׁלִּפְנֵי קְרִיאַת שְׁמַע זוֹ הִיא נֻסְחָהּ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ כוּ׳‎ עַד יוֹצֵר הַמְּאוֹרוֹת. בְּרָכָה שְׁנִיָּה אַהֲבַת עוֹלָם אֲהַבְתָּנוּ יְיָ׳‎ אֱלֹהֵינוּ חֶמְלָה גְּדוֹלָה וִיתֵרָה חָמַלְתָּ עָלֵינוּ אָבִינוּ מַלְכֵּנוּ כוּ׳‎ עַד בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה:", + "בְּרָכָה אַחֲרוֹנָה שֶׁלְּאַחַר קְרִיאַת שְׁמַע זוֹ הִיא נֻסְחָהּ. אֱמֶת וְיַצִּיב וְכוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ גָּאַל יִשְׂרָאֵל. וּבְעַרְבִית בְּרָכָה רִאשׁוֹנָה בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בִּדְבָרוֹ מַעֲרִיב עֲרָבִים עַד בָּרוּךְ אַתָּה יְיָ׳‎ הַמַּעֲרִיב עֲרָבִים. בְּרָכָה שְׁנִיָּה אַהֲבַת עוֹלָם בֵּית יִשְׂרָאֵל עַמְּךָ אָהָבְתָּ וְכוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ אוֹהֵב עַמּוֹ יִשְׂרָאֵל. ", + "בְּרָכָה רִאשׁוֹנָה שֶׁלְּאַחַר קְרִיאַת שְׁמַע שֶׁל עַרְבִית זוֹ הִיא נֻסְחָהּ. אֱמֶת וֶאֱמוּנָה כָּל זֹאת קַיָּם עָלֵינוּ כוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ גָּאַל יִשְׂרָאֵל. ", + "בְּרָכָה אַחֲרוֹנָה זוֹ הִיא נֻסְחָהּ. הַשְׁכִּיבֵנוּ יְיָ׳‎ אֱלֹהֵינוּ לְשָׁלוֹם וְכוּ׳‎ עַד בָּרוּךְ שׁוֹמֵר עַמּוֹ יִשְׂרָאֵל לָעַד. בָּרוּךְ יְיָ׳‎ לְעוֹלָם אָמֵן וְאָמֵן כוּ׳‎ עַד פָּדִיתָה אוֹתִי יְיָ׳‎ אֵל אֱמֶת. יִרְאוּ עֵינֵינוּ וְיִשְׂמַח לִבֵּנוּ כוּ׳‎ עַד יְיָ׳‎ מֶלֶךְ יְיָ׳‎ מָלָךְ יְיָ׳‎ יִמְלֹךְ לְעוֹלָם וָעֶד. ", + "וְנָהֲגוּ מִקְצָת הָעָם לְבָרֵךְ פְּסוּקִים בְּאֶמְצַע בְּרָכָה וְקוֹרְאִין בְּנֹסַח זֶה. וַיַּרְא כָּל הָעָם וַיִּפְּלוּ עַל פְּנֵיהֶם וַיֹּאמְרוּ יְיָ׳‎ הוּא הָאֱלֹהִים יְיָ׳‎ הוּא הָאֱלֹהִים. הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן הַגּוֹיִם לְהוֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ. כִּי לֹא יִטּוֹשׁ יְיָ׳‎ אֶת עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוֹאִיל יְיָ׳‎ לַעֲשׂוֹת אֶתְכֶם לוֹ לְעָם וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַיְיָ׳‎ הַמְּלוּכָה וְהָיָה יְיָ׳‎ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְיָ׳‎ אֶחָד וּשְׁמוֹ אֶחָד. אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם יַחֵד שִׁמְךָ הַקָּרוּי עָלֵינוּ קַיֵּם אֶת שְׁמֶךָ וּמַלְכוּתֶךָ עָלֵינוּ תָּמִיד. בְּיָדְךָ נַפְשׁוֹת הַחַיִּים וְהַמֵּתִים אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָה אוֹתִי יְיָ׳‎ אֵל אֱמֶת. וַאֲנַחְנוּ עַמְּךָ וְצֹאן מַרְעִיתֶךָ נוֹדֶה לְךָ לְעוֹלָם לְדוֹר וָדוֹר נְסַפֵּר תְּהִלָּתֶךָ. יְיָ׳‎ הַצִּילָה נַפְשִׁי מִשְּׂפַת שֶׁקֶר מִלָּשׁוֹן רְמִיָּה. יִשְׂרָאֵל נוֹשַׁע בַּיְיָ׳‎ תְּשׁוּעַת עוֹלָמִים לֹא תֵבשׁוּ וְלֹא תִכָּלְמוּ עַד עוֹלְמֵי עַד. יְהִי יְיָ׳‎ אֱלֹהֵינוּ עִמָּנוּ כַּאֲשֶׁר הָיָה עִם אֲבוֹתֵינוּ אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ לְהַטּוֹת לְבָבֵנוּ אֵלָיו לָלֶכֶת בְּכָל דְּרָכָיו לִשְׁמֹר מִצְוֹתָיו וְחֻקָּיו וּמִשְׁפָּטָיו אֲשֶׁר צִוָּה אֶת אֲבוֹתֵינוּ. כָּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ. בָּרוּךְ יְיָ׳‎ בַּיּוֹם בָּרוּךְ יְיָ׳‎ בַּלַּיְלָה בָּרוּךְ יְיָ׳‎ בְּשָׁכְבֵנוּ בָּרוּךְ יְיָ׳‎ בְּקוּמֵנוּ תָּמִיד נְהַלֶּלְךָ סֶלָה וְנָשִׂיחַ בְּחֻקֶּיךָ וּבֶאֱמוּנָתֶךָ. בָּרוּךְ אַתָּה יְיָ׳‎ הַמּוֹלֵךְ בִּכְבוֹדוֹ חַי וְקַיָּם תָּמִיד יִמְלוֹךְ עָלֵינוּ וְכוּ׳‎:" + ], + [ + "נסח ברכות התפלה וסדורן", + "(א) בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא וְכוּ׳‎:", + "(ב) אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִׁיעַ (מוֹרִיד הַטָּל) (מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם) מְכַלְכֵּל חַיִּים בְּחֶסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים סוֹמֵךְ נוֹפְלִים וְכוּ׳‎:", + "(ג) אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ וּקְדוֹשִׁים בְּכָל יוֹם יְהַלְלוּךָ סֶלָה בָּרוּךְ אַתָּה יְיָ׳‎ הָאֵל הַקָּדוֹשׁ:", + "(ד) אַתָּה חוֹנֵן לְאָדָם דַּעַת וּמְלַמֵּד לֶאֱנוֹשׁ בִּינָה וְחָנֵּנוּ מֵאִתְּךָ דֵּעָה חָכְמָה וּבִינָה וְהַשְׂכֵּל בָּרוּךְ אַתָּה יְיָ׳‎ חוֹנֵן הַדָּעַת:", + "(ה) הֲשִׁיבֵנוּ אָבִינוּ לְתוֹרָתֶךָ וְדַבְּקֵנוּ בְּמִצְוֹתֶיךָ וְקָרְבֵנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ וְהַחֲזִירֵנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ בָּרוּךְ אַתָּה יְיָ׳‎ הָרוֹצֶה בִּתְשׁוּבָה:", + "(ו) סְלַח לָנוּ אָבִינוּ כִּי חָטָאנוּ מְחל לָנוּ מַלְכֵּנוּ כִּי פָּשַׁעְנוּ לְךָ כִּי אֵל טוֹב וְסַלָּח אַתָּה בָּרוּךְ אַתָּה יְיָ׳‎ חַנּוּן הַמַּרְבֶּה לִסְלֹחַ:", + "(ז) רְאֵה נָא בְעָנְיֵנוּ וְרִיבָה רִיבֵנוּ וְדוּן דִּינֵנוּ וּמַהֵר לְגָאֳלֵנוּ כִּי אֵל מֶלֶךְ גּוֹאֵל חָזָק אַתָּה בָּרוּךְ אַתָּה יְיָ׳‎ גּוֹאֵל יִשְׂרָאֵל:", + "(ח) רְפָאֵנוּ יְיָ׳‎ אֱלֹהֵינוּ וְנֵרָפֵא הוֹשִׁיעֵנוּ וְנִוָּשֵׁעָה כִּי תְהִלָּתֵנוּ אָתָּה וְהַעֲלֵה רְפוּאָה שְׁלֵמָה לְכָל תַּחֲלוּאֵינוּ כִּי אֵל רוֹפֵא וְרַחֲמָן אָתָּה בָּרוּךְ אַתָּה יְיָ׳‎ רוֹפֵא חוֹלֵי עַמּוֹ יִשְׂרָאֵל:", + "(ט) בָּרְכֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בְּכָל מַעֲשֵׂה יָדֵינוּ וּבָרֵךְ אֶת שְׁנוֹתֵינוּ וְתֵן (טַל וּמָטָר לִ) בְּרָכָה עַל כָּל פְּנֵי הָאֲדָמָה וְשַׂבַּע אֶת הָעוֹלָם מִבִּרְכוֹתֶיךָ וְרַוֵּה פְּנֵי תֵּבֵל בָּרוּךְ אַתָּה יְיָ׳‎ מְבָרֵךְ הַשָּׁנִים:", + "(י) תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵנוּ וְשָׂא נֵס לְקַבֵּץ אֶת כָּל גָּלֻיּוֹתֵינוּ מֵאַרְבַּע כַּנְפוֹת כָּל הָאָרֶץ לְאַרְצֵנוּ בָּרוּךְ אַתָּה יְיָ׳‎ מְקַבֵּץ נִדְּחֵי עַמּוֹ יִשְׂרָאֵל:", + "(יא) הָשִׁיבָה שׁוֹפְטֵינוּ כְּבָרִאשׁוֹנָה וְיוֹעֲצֵינוּ כְּבַתְּחִלָּה וְהָסֵר מִמֶּנּוּ יָגוֹן וַאֲנָחָה וּמְלֹךְ עָלֵינוּ אַתָּה לְבַדֶּךָ בְּחֶסֶד וּבְרַחֲמִים בְּצֶדֶק וּבְמִשְׁפָּט בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט:", + "(יב) לַמַּלְשִׁינִים אַל תְּהִי תִקְוָה וְכָל הָאֶפִּיקוֹרוֹסִין כֻּלָּם כְּרֶגַע יֹאבֵדוּ וּמַלְכוּת זָדוֹן תְּעַקֵּר וּתְשַׁבֵּר בִּמְהֵרָה בְיָמֵינוּ בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹבֵר רְשָׁעִים וּמַכְנִיעַ זֵדִים:", + "(יג) עַל הַחֲסִידִים וְעַל הַצַּדִּיקִים וְעַל גֵּרֵי הַצֶּדֶק וְעַל שְׁאֵרִית עַמְּךָ בֵּית יִשְׂרָאֵל יֶהֱמוּ רַחֲמֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וְתֵן שָׂכָר טוֹב לְכָל הַבּוֹטְחִים בְּשִׁמְךָ בֶּאֱמֶת וְכוּ׳‎:", + "(יד) תִּשְׁכֹּן בְּתוֹךְ יְרוּשָׁלַיִם עִירְךָ כַּאֲשֶׁר דִּבַּרְתָּ וּבְנֵה אוֹתָהּ בִּנְיַן עוֹלָם בִּמְהֵרָה בְיָמֵינוּ בָּרוּךְ אַתָּה יְיָ׳‎ בּוֹנֵה יְרוּשָׁלָיִם:", + "(טו) אֶת צֶמַח דָּוִד בִּמְהֵרָה תַצְמִיחַ וְקַרְנוֹ תָּרוּם בִּישׁוּעָתֶךָ בָּרוּךְ אַתָּה יְיָ׳‎ מַצְמִיחַ קֶרֶן יְשׁוּעָה:", + "(טז) שְׁמַע קוֹלֵנוּ יְיָ׳‎ אֱלֹהֵינוּ וְחוּס וְרַחֵם עָלֵינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵנוּ מַלְכֵּנוּ רֵיקָם אַל תְּשִׁיבֵנוּ כִּי אַתָּה שׁוֹמֵעַ וְכוּ׳‎:", + "(יז) רְצֵה יְיָ׳‎ אֱלֹהֵינוּ בְּעַמְּךָ יִשְׂרָאֵל וְלִתְפִלָּתָם שְׁעֵה וְהָשֵׁב הָעֲבוֹדָה לִדְבִיר בֵּיתֶךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם וְכוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן:", + "(יח) מוֹדִים אֲנַחְנוּ לָךְ שָׁאַתָּה הוּא יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ צוּר חַיֵּינוּ וּמָגֵן יִשְׁעֵנוּ אַתָּה לְדוֹר וָדוֹר נוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶךָ עַל חַיֵּינוּ וְכוּ׳‎:", + "(יט) שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶסֶד וְרַחֲמִים עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וּבָרְכֵנוּ כֻּלָּנוּ מִמְּאוֹר פָּנֶיךָ נָתַתָּ לָנוּ יְיָ׳‎ אֱלֹהֵינוּ תּוֹרָה וְחַיִּים אַהֲבָה וְכוּ׳‎.", + "בִּימוֹת הַחַמָּה אוֹמֵר בִּבְרָכָה שְׁנִיָּה רַב לְהוֹשִׁיעַ מוֹרִיד הַטָּל מְכַלְכֵּל חַיִּים בְּחֶסֶד וְכוּ׳‎. וּמְבָרֵךְ בְּרָכָה תְּשִׁיעִית בְּנֹסַח זֶה בָּרְכֵנוּ יְיָ׳‎ אֱלֹהֵינוּ בְּכָל מַעֲשֵׂה יָדֵינוּ וּבָרֵךְ אֶת שְׁנָתֵנוּ בְּטַלְלֵי רָצוֹן בְּרָכָה וּנְדָבָה כַּשָּׁנִים הַטּוֹבוֹת בָּרוּךְ אַתָּה יְיָ׳‎ מְבָרֵךְ הַשָּׁנִים.", + "בְּלֵיל מוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם הַכִּפּוּרִים וּבְמוֹצָאֵי יָמִים טוֹבִים מְבָרֵךְ בְּרָכָה רְבִיעִית בְּנֹסַח זֶה. אַתָּה חוֹנֵן לְאָדָם דַּעַת וּמְלַמֵּד לֶאֱנוֹשׁ בִּינָה אַתָּה הִבְדַּלְתָּ בֵּין קֹדֶשׁ לְחל בֵּין אוֹר לְחשֶׁךְ בֵּין יִשְׂרָאֵל לָעַמִּים בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה כְּשֵׁם שֶׁהִבְדַּלְתָּ בֵּין קֹדֶשׁ לְחל כֵּן פְּדֵנוּ וְהַצִּילֵנוּ מִכָּל מִינֵי מַשְׁחִית וּמִכָּל מִינֵי פֻרְעָנֻיּוֹת הַמִּתְרַגְּשׁוֹת לָבוֹא בָּעוֹלָם וְשָׁמְרֵנוּ מִן הַכּל וְחָנֵּנוּ מֵאִתְּךָ וְכוּ׳‎.", + "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מוֹסִיף בְּבִרְכַּת י״ז בְּעַרְבִית וְשַׁחֲרִית וּמִנְחָה וּמְבָרֵךְ אוֹתָהּ בְּנֹסַח זֶה. רְצֵה יְיָ׳‎ אֱלֹהֵינוּ וְכוּ׳‎ עַד עֲבוֹדַת יִשְׂרָאֵל עַמֶּךָ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא וְכוּ׳‎ וְתֶחֱזֶינָה עֵינֵינוּ וְכוּ׳‎.", + "וּבְחֻלּוֹ שֶׁל מוֹעֵד אוֹמֵר בְּיוֹם מִקְרָא קֹדֶשׁ הַזֶּה בְּיוֹם מוֹעֵד חַג הַמַּצּוֹת הַזֶּה אוֹ בְּיוֹם מוֹעֵד חַג הַשָּׁבוּעוֹת הַזֶּה אוֹ בְּיוֹם מוֹעֵד חַג הַסֻּכּוֹת הַזֶּה.", + "בְּיוֹם תַּעֲנִית מְבָרֵךְ הַיָּחִיד בִּרְכַּת י״ו בְּנֹסַח זֶה. שְׁמַע קוֹלֵנוּ יְיָ׳‎ אֱלֹהֵינוּ חוּס וְרַחֵם עָלֵינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵנוּ מִלְּפָנֶיךָ מַלְכֵּנוּ רֵיקָם אַל תְּשִׁיבֵנוּ עֲנֵנוּ אָבִינוּ עֲנֵנוּ בְּיוֹם צוֹם תַּעֲנִיתֵנוּ כִּי בְצָרָה גְדוֹלָה אֲנָחְנוּ אַל תַּסְתֵּר פָּנֶיךָ מִמֶּנּוּ וְאַל תַּעֲלֵם אָזְנְךָ מִשְּׁמוֹעַ בַּקָּשָׁתֵנוּ וֶהֱיֵה קָרוֹב לְשַׁוְעֵנוּ טֶרֶם נִקְרָא וְאַתָּה תַּעֲנֶה נְדַבֵּר וְאַתָּה תִּשְׁמַע כַּדָּבָר שֶׁנֶּאֱמַר וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע כִּי אַתָּה שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּפִלָּה. וּשְׁלִיחַ צִבּוּר אוֹמֵר נֹסַח זֶה בְּרָכָה בִּפְנֵי עַצְמָהּ אַחַר בְּרָכָה שְׁבִיעִית אוֹמֵר עֲנֵנוּ וְכוּ׳‎ עַד כִּי אֵל עוֹנֶה בְּעֵת צָרָה פּוֹדֶה וּמַצִּיל בְּכָל עֵת צָרָה וְצוּקָה בָּרוּךְ אַתָּה יְיָ׳‎ הָעוֹנֶה בְּעֵת צָרָה.", + "בְּתִשְׁעָה בְּאָב מְבָרֵךְ בִּרְכַּת אַרְבַּע עֶשְׂרֵה בְּנֹסַח זֶה. רַחֵם יְיָ׳‎ עָלֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ הָעִיר הָאָבֵלָה הַחֲרֵבָה הַשּׁוֹמֵמָה הַנְּתוּנָה בְּיַד זָרִים הַיּוֹשֶׁבֶת וְרֹאשׁ לָהּ חָפוּי כְּאִשָּׁה עֲקָרָה שֶׁלֹּא יָלָדָה וַיְּבַלְּעוּהָ לִגְיוֹנוֹת וַיִּרָשׁוּהָ עוֹבְדֵי פְסִילִים וַיִּתְּנוּ נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ עַל כֵּן צִיּוֹן (בְּמֶרֶר) [בְּמַר] תִּבְכֶּה וִירוּשָׁלַיִם תִּתֵּן קוֹלָהּ לִבִּי לִבִּי עַל חַלְלֵיהֶם מֵעַי מֵעַי עַל הֲרוּגֵיהֶם רְאֵה יְיָ׳‎ וְהַבִּיטָה וּרְאֵה שׁוֹמְמוֹתֶיהָ וְנַחֲמֶנָּה כִּי בָאֵשׁ הִצַּתָּהּ וּבָאֵשׁ אַתָּה עָתִיד לִבְנוֹתָהּ כַּכָּתוּב וַאֲנִי אֶהְיֶה לָּהּ נְאֻם יְיָ׳‎ חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ בָּרוּךְ אַתָּה יְיָ׳‎ בּוֹנֵה יְרוּשָׁלָיִם.", + "בְּפוּרִים מְבָרֵךְ בִּרְכַּת שְׁמוֹנֶה עֶשְׂרֵה בְּנֹסַח זֶה. מוֹדִים אֲנַחְנוּ לָךְ שָׁאַתָּה הוּא יְיָ׳‎ אֱלֹהֵינוּ עַל חַיֵּינוּ הַמְּסוּרִים בְּיָדֶךָ עַל נִשְׁמוֹתֵינוּ הַפְּקוּדוֹת לָךְ עַל נִסֶּיךָ שֶׁבְּכָל יוֹם וָיוֹם וְעַל נִפְלְאוֹתֶיךָ שֶׁבְּכָל עֵת כוּ׳‎ עַל הַנִּסִּים וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְכוּ׳‎. וְעַל כֻּלָּם יְיָ׳‎ אֱלֹהֵינוּ אָנוּ מוֹדִים לָךְ הַטּוֹב כִּי לֹא כָלוּ וְכוּ׳‎.", + "בַּחֲנֻכָּה מְבָרֵךְ בְּרָכָה זוֹ בְּנֹסַח זֶה. מוֹדִים אֲנַחְנוּ לָךְ כוּ׳‎ עַד וְעַל נִפְלְאוֹתֶיךָ שֶׁבְּכָל עֵת עֶרֶב וָבֹקֶר וְצָהֳרָיִם עַל הַנִּסִּים כוּ׳‎ עַד וְאַחַר כֵּן בָּאוּ בָנֶיךָ וְכוּ׳‎.", + "שְׁלִיחַ צִבּוּר מְבָרֵךְ לְעוֹלָם בְּרָכָה שְׁלִישִׁית בְּנֹסַח זֶה. נַקְדִּישְׁךָ וְנַמְלִיכְךָ וּנְשַׁלֵּשׁ לְךָ קְדֻשָּׁה מְשֻׁלֶּשֶׁת כַּדָּבָר הָאָמוּר עַל יַד נְבִיאֶךָ וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְיָ׳‎ צְבָאוֹת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. כְּבוֹדוֹ וְגָדְלוֹ מָלֵא עוֹלָם וּמְשָׁרְתָיו שׁוֹאֲלִים אַיֵּה מְקוֹם כְּבוֹדוֹ לְהַעֲרִיצוֹ לְעֻמָּתָם מְשַׁבְּחִים וְאוֹמְרִים בָּרוּךְ כְּבוֹד יְיָ׳‎ מִמְּקוֹמוֹ. מִמְּקוֹמְךָ מַלְכֵּנוּ תּוֹפִיעַ וְתִמְלוֹךְ עָלֵינוּ כִּי מְחַכִּים אֲנַחְנוּ לָךְ מָתַי תִּמְלוֹךְ בְּצִיּוֹן בְּחַיֵּינוּ וּבְיָמֵינוּ תִּשְׁכֹּן תִּתְגַּדַּל וְתִתְקַדַּשׁ בְּתוֹךְ יְרוּשָׁלַיִם עִירְךָ לְדוֹר וָדוֹר לְנֵצַח נְצָחִים וְעֵינֵינוּ תִרְאֶינָה בְּמַלְכוּת עֻזֶּךָ כַּדָּבָר הָאָמוּר בְּדִבְרֵי קָדְשֶׁךָ עַל יְדֵי דָּוִד מְשִׁיחַ צִדְקֶךָ יִמְלוֹךְ יְיָ׳‎ לְעוֹלָם אֱלֹהַיִךְ צִיּוֹן לְדוֹר וָדוֹר הַלְלוּיָהּ. לְדוֹר וָדוֹר נַגִּיד גָּדְלֶךָ וּלְנֵצַח נְצָחִים קְדֻשָּׁתְךָ נַקְדִּישׁ וְשִׁבְחֲךָ אֱלֹהֵינוּ מִפִּינוּ לֹא יָמוּשׁ כִּי אֵל מֶלֶךְ גָּדוֹל וְקָדוֹשׁ אָתָּה בָּרוּךְ אַתָּה יְיָ׳‎ הָאֵל הַקָּדוֹשׁ. בְּעֵת שֶׁשְּׁלִיחַ צִבּוּר אוֹמֵר בִּבְרָכָה זוֹ וְקָרָא זֶה אֶל זֶה כָּל הָעָם עוֹנִין קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ וְכוּ׳‎. וּכְשֶׁהוּא אוֹמֵר אַיֵּה מְקוֹם כְּבוֹדוֹ כָּל הָעָם עוֹנִין מְשַׁבְּחִים וְאוֹמְרִים בָּרוּךְ כוּ׳‎. וּכְשֶׁהוּא אוֹמֵר בְּחַיֵּינוּ וּבְיָמֵינוּ כָּל הָעָם עוֹנִין אָמֵן. וּכְשֶׁהוּא אוֹמֵר עַל יְדֵי דָּוִד מְשִׁיחַ צִדְקֶךָ כָּל הָעָם אוֹמְרִים יִמְלוֹךְ יְיָ׳‎ לְעוֹלָם. וְכָל אֵלּוּ הַדְּבָרִים שֶׁעוֹנִין הַצִּבּוּר הוּא קוֹרֵא עִמָּהֶן. וְלֹא יַגְבִּיהַּ קוֹלוֹ בְּעֵת שֶׁהֵן עוֹנִין עִמּוֹ. וְאֶחָד הַיָּחִיד וְאֶחָד הַשַּׁ״ץ בַּעֲשָׂרָה יָמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים אוֹמֵר בְּסוֹף בְּרָכָה זוֹ כָּאָמוּר וַיִּגְבַּהּ יְ״יָ צְבָאוֹת בַּמִּשְׁפָּט וְהָאֵל הַקָּדוֹשׁ נִקְדַּשׁ בִּצְדָקָה בָּרוּךְ אַתָּה יְ״יָ הַמֶּלֶךְ הַקָּדוֹשׁ. ", + "קדיש ונפילת אפים", + "שְׁלִיחַ צִבּוּר אוֹמֵר קַדִּישׁ לְעוֹלָם קֹדֶם כָּל תְּפִלָּה וְאַחַר כָּל תְּפִלָּה וְאַחַר שֶׁאוֹמֵר סֵדֶר הַיּוֹם בְּכָל עֵת שֶׁיֹּאמַר סֵדֶר הַיּוֹם יִתְחַנֵּן מְעַט וְיֹאמַר קַדִּישׁ. וּכְשֶׁיַּשְׁלִים לִקְרוֹת בַּתּוֹרָה וּבְכָל עֵת שֶׁיִּתְחַנֵּן בְּדִבְרֵי תַּחֲנוּנִים כְּשֶׁיִּגְמֹר תַּחֲנוּנָיו יֹאמַר קַדִּישׁ:", + "נסח הקדיש", + "יִתְגַדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא בְּעָלְמָא דִּבְרָא כִרְעוּתֵיהּ וְיַמְלִיךְ מַלְכוּתֵיהּ וְיַצְמַח פּוּרְקָנֵיהּ וִיקָרֵב מְשִׁיחֵיהּ וְיִפְרֹק עַמֵּיהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּיהוֹן דְּכָל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוּ אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא יִתְבָּרַךְ וְכוּ׳‎. בְּעֵת שֶׁיֹּאמַר שְׁלִיחַ צִבּוּר יִתְגַדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא כָּל הָעָם עוֹנִין אָמֵן. וּבְעֵת שֶׁהוּא אוֹמֵר תְּחִלָּה וְאִמְרוּ אָמֵן כָּל הָעָם עוֹנִין אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא. וּמִצְוַת חֲכָמִים הָרִאשׁוֹנִים לַעֲנוֹת אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ בְּכָל כֹּחוֹ שֶׁל אָדָם. וּכְשֶׁהוּא אוֹמֵר יִתְבָּרַךְ כָּל הָעָם עוֹנִין אָמֵן. וּכְשֶׁהוּא אוֹמֵר בְּרִיךְ הוּא כָּל הָעָם עוֹנִין אָמֵן. וּכְשֶׁהוּא אוֹמֵר בַּסּוֹף וְאִמְרוּ אָמֵן כָּל הָעָם עוֹנִין אָמֵן. וְכַסֵּדֶר הַזֶּה עוֹנִין בְּכָל קַדִּישׁ וְקַדִּישׁ. קַדִּישׁ בַּתְרָא כָּל קַדִּישׁ שֶׁאוֹמֵר שְׁלִיחַ צִבּוּר אַחַר שֶׁגּוֹמֵר הַתְּפִלָּה שֶׁאֵינוֹ אוֹמֵר אַחֲרָיו כְּלוּם אֶלָּא כָּל הָעָם שׁוֹמְעִין אוֹתוֹ וְנִפְטָרִין נָהֲגוּ הָעָם לְהוֹסִיף בְּסוֹפוֹ נֻסְחָא זוֹ. תִּתְקַבֵּל צְלוֹתְהוֹן וְתִתְעַבֵּד בָּעוּתְהוֹן וּצְלוֹתְהוֹן וּבָעוּתְהוֹן דְּכָל בֵּית יִשְׂרָאֵל קֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא. יְהֵא שְׁלָמָא רַבָּא וְסִיַּעְתָּא וּפוּרְקָנָא מִשְּׁמַיָּא עֲלֵיכוֹן וַעֲלָנָא וְעַל קְהָלְהוֹן דְּיִשְׂרָאֵל וְאִמְרוּ אָמֵן. עשֶֹׁה שָׁלוֹם בִּמְרוֹמָיו הוּא בְרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל אָמֵן. קַדִּישׁ דְּרַבָּנָן כָּל עֲשָׂרָה מִיִּשְׂרָאֵל אוֹ יָתֵר שֶׁעוֹסְקִין בְּתַלְמוּד תּוֹרָה שֶׁעַל פֶּה וַאֲפִלּוּ בְּמִדְרָשׁוֹת אוֹ בְּהַגָּדוֹת כְּשֶׁהֵן מְסַיְּמִין אוֹמֵר אֶחָד מֵהֶן קַדִּישׁ בְּנֹסַח זֶה. יִתְגַדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא דְּעָתִיד לְחַדְתָּא עָלְמָא וּלְאַחָיָא מֵתַיָּא וּלְמִפְרַק חַיָּיא וּלְמִבְנֵי קַרְתָּא דִּירוּשָׁלֵם וּלְשַׁכְלָלָא הֵיכָלָא קַדִּישָׁא וּלְמֵעֲקַר פּוּלְחָנָא נוּכְרָאָה מִן אַרְעָא וְלַאֲתָבָא פּוּלְחָנָא דִּשְׁמַיָּא לְאַתְרֵיהּ בְּזִיוֵיהּ וְיִחוּדֵיהּ וְיַמְלִיךְ מַלְכוּתֵיהּ וְכוּ׳‎ עַד וְנֶחָמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוּ אָמֵן. עַל רַבָּנָן וְעַל תַּלְמִידֵיהוֹן וְעַל תַּלְמִידֵי תַלְמִידֵיהוֹן דְּעָסְקִין בְּאוֹרַיְתָא דִּי בְאַתְרָא הָדֵין וְדִי בְכָל אֲתַר וַאֲתַר יְהֵא לְהוֹן וּלְכוֹן חִנָּא וְחִסְדָּא וְרַחֲמֵי וְסִיַּעְתָּא וְרַוְחָא מִקֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא וְאִמְרוּ אָמֵן. יְהֵא שְׁלָמָא וְכוּ׳‎. וְזֶהוּ הַנִּקְרָא קַדִּישׁ דְּרַבָּנָן.", + "מִנְהָגֵנוּ לְהִתְחַנֵּן בִּנְפִילַת פָּנִים בִּדְבָרִים וּפְסוּקִים אֵלּוּ פְּעָמִים בְּכֻלָּן וּפְעָמִים בְּמִקְצָתָן. לְפִיכָךְ אֲנִי כּוֹרֵעַ וּמִשְׁתַּחֲוֶה וּמִתְחַנֵּן לְפָנֶיךָ אֲדוֹן הָעוֹלָם אֱלֹהֵי הָאֱלֹהִים וַאֲדוֹנֵי הָאֲדוֹנִים כִּי לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל רַחֲמֶיךָ הָרַבִּים. יְיָ׳‎ שְׁמָעָה יְיָ׳‎ סְלָחָה יְיָ׳‎ הַקְשִׁיבָה וַעֲשֵׂה אַל תְּאַחַר. מַה נֹּאמַר לְפָנֶיךָ הַשֵּׁם מַה נְּדַבֵּר וּמַה נִּצְטַדָּק חָטָאנוּ עָוִינוּ וְהִרְשַׁעְנוּ וּמָרַדְנוּ וְסַרְנוּ מִמִּצְוֹתֶיךָ וּמִמִּשְׁפָּטֶיךָ לְךָ יְיָ׳‎ הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים. הֻשְׁחֲרוּ פָּנֵינוּ מִפְּנֵי חַטֹּאתֵינוּ וְנִכְפְּפָה קוֹמָתֵנוּ מִפְּנֵי אַשְׁמוֹתֵינוּ אֵין לָנוּ פֶּה לְהָשִׁיב וְלֹא מֵצַח לְהָרִים רֹאשׁ. אֱלֹהַי בּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֹנוֹתֵינוּ רָבוּ עַד לְמַעְלָה רֹאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם. אֵין בָּנוּ מַעֲשִׂים עֲשֵׂה עִמָּנוּ צְדָקָה לְמַעַן שְׁמֶךָ וְהוֹשִׁיעֵנוּ כְּמוֹ שֶּׁהִבְטַחְתָּנוּ עַל יְדֵי נְבִיאֶךָ לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי וּתְהִלָּתִי אֶחֱטָם לָךְ לְבִלְתִּי הַכְרִיתֶךָ לֹא לְמַעַנְכֶם אֲנִי עשֶֹׁה בֵּית יִשְׂרָאֵל כִּי אִם לְשֵׁם קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר בָּאתֶם שָׁם. לֹא לָנוּ יְיָ׳‎ לֹא לָנוּ כִּי לְשִׁמְךָ תֵּן כָּבוֹד עַל חַסְדְּךָ עַל אֲמִתֶּךָ לָמָּה יֹאמְרוּ הַגּוֹיִם אַיֵּה נָא אֱלֹהֵיהֶם אָנָּא יְיָ׳‎ אַל תֵּפֶן אֶל קְשִׁי הָעָם הַזֶּה וְאֶל רִשְׁעוֹ וְאֶל חַטָּאתוֹ סְלַח נָא לַעֲוֹן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד הֵנָּה וְסָלַחְתָּ לַעֲוֹנֵנוּ כִּי רַב הוּא. יְיָ׳‎ שְׁמָעָה יְיָ׳‎ סְלָחָה יְיָ׳‎ הַקְשִׁיבָה וַעֲשֵׂה וְאַל תְּאַחַר לְמַעַנְךָ אֱלֹהַי כִּי שִׁמְךָ נִקְרָא עַל עִירְךָ וְעַל עַמֶּךָ:", + "נָהֲגוּ הָעָם לְהִתְחַנֵּן אַחַר נְפִילַת פָּנִים כְּשֶׁמַּגְבִּיהַּ פָּנָיו מִן הַקַּרְקַע בִּפְסוּקִים אֵלּוּ. וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ. זְכֹר רַחֲמֶיךָ יְיָ׳‎ וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה. אַל תִּזְכָּר לָנוּ עֲוֹנֹת רִאשֹׁנִים מַהֵר יְקַדְּמוּנוּ רַחֲמֶיךָ כִּי דַלּוֹנוּ מְאֹד. קוּמָה עֶזְרָתָה לָנוּ וּפְדֵנוּ לְמַעַן חַסְדֶּךָ. יְהִי חַסְדְּךָ יְיָ׳‎ עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ. אִם עֲוֹנוֹת תִּשְׁמָר יָהּ יְיָ׳‎ מִי יַעֲמֹד כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא. יְיָ׳‎ הוֹשִׁיעָה הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם קָרְאֵנוּ. כִּי הוּא יָדַע יִצְרֵנוּ זָכוּר כִּי עָפָר אֲנָחְנוּ. עָזְרֵנוּ אֱלֹהֵי יִשְׁעֵנוּ עַל דְּבַר כְּבוֹד שְׁמֶךָ וְהַצִּילֵנוּ וְכַפֵּר עַל חַטֹּאתֵינוּ לְמַעַן שְׁמֶךָ. וְכֵן נָהֲגוּ הָעָם לְהִתְחַנֵּן אַחַר סֵדֶר הַיּוֹם בְּתַחֲנוּנִים אֵלּוּ. יְיָ׳‎ אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שָׁמְרָה זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ וְהוּא רַחוּם יְכַפֵּר עָוֹן וְגוֹ׳‎. כִּי אַתָּה יְיָ׳‎ טוֹב וְסַלָּח וְרַב חֶסֶד לְכָל קוֹרְאֶיךָ צִדְקָתְךָ צֶדֶק לְעוֹלָם וְתוֹרָתְךָ אֱמֶת. מִי אֵל כָּמוֹךָ נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע יָשׁוּב יְרַחֲמֵנוּ יִכְבּשׁ עֲוֹנוֹתֵינוּ וְגוֹ׳‎. בָּרוּךְ יְיָ׳‎ יוֹם יוֹם יַעֲמָס לָנוּ הָאֵל יְשׁוּעָתֵנוּ סֶלָה. יְיָ׳‎ צְבָאוֹת עִמָּנוּ מִשְׂגָּב לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה יְיָ׳‎ צְבָאוֹת אַשְׁרֵי אָדָם בּוֹטֵחַ בָּךְ. בָּרוּךְ אֲדוֹנֵנוּ בָּרוּךְ בּוֹרְאֵנוּ בָּרוּךְ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְנָתַן לָנוּ תּוֹרַת אֱמֶת עַל יְדֵי משֶׁה רַבֵּנוּ וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ. הָרַחֲמָן יִפְתַּח לִבֵּנוּ לְתַלְמוּד תּוֹרָתוֹ וְיִתֵּן בְּלִבֵּנוּ אַהֲבָתוֹ וְיִרְאָתוֹ וְתוֹרָתוֹ לַעֲשׂוֹת רְצוֹנוֹ וּלְעָבְדוֹ בְּלֵבָב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה לְמַעַן לֹא נִיגַע לָרִיק וְלֹא נֵלֵד לַבֶּהָלָה. כֵּן יְהִי רָצוֹן וְרַחֲמִים מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁנִּחְיֶה לִשְׁמֹר חֻקֶּיךָ בָּעוֹלָם הַזֶּה וְלִימוֹת הַמָּשִׁיחַ כְּדֵי שֶׁנִּזְכֶּה וְנִירַשׁ טוֹב לְחַיֵּי הָעוֹלָם הַבָּא לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם יְיָ׳‎ אֱלֹהַי לְעוֹלָם אוֹדֶךָּ. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְיָ׳‎ צוּרִי וְגוֹאֲלִי:", + "נָהֲגוּ מִקְצָת הָעָם לִקְרֹא בְּכָל יוֹם אַחַר תַּחֲנוּנִים אֵלּוּ שִׁיר מִזְמוֹר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בְּבֵית הַמִּקְדָּשׁ בְּאוֹתוֹ הַיּוֹם וְקוֹרִין לְדָוִד אֵלֶיךָ יְיָ׳‎ נַפְשִׁי אֶשָּׂא כָּל הַמִּזְמוֹר. וְקוֹרִין אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא תַּלְמִידֵי חֲכָמִים מַרְבִּים שָׁלוֹם וְכוּ׳‎. אֵין כֵּאלֹהֵינוּ אֵין כַּאדוֹנֵנוּ אֵין כְּמַלְכֵּנוּ אֵין כְּמוֹשִׁיעֵנוּ מִי כֵאלֹהֵינוּ מִי כַאדוֹנֵנוּ מִי כְמַלְכֵּנוּ מִי כְמוֹשִׁיעֵנוּ נוֹדֶה לֵאלֹהֵינוּ נוֹדֶה לַאדוֹנֵנוּ נוֹדֶה לְמַלְכֵּנוּ נוֹדֶה לְמוֹשִׁיעֵנוּ אַתָּה הוּא אֱלֹהֵינוּ אַתָּה הוּא אֲדוֹנֵנוּ אַתָּה הוּא מַלְכֵּנוּ אַתָּה הוּא מוֹשִׁיעֵנוּ. אַתָּה תָקוּם תְּרַחֵם צִיּוֹן כִּי עֵת לְחֶנְנָהּ כִּי בָא מוֹעֵד. אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ וְיִבְטְחוּ בְךָ יוֹדְעֵי שְׁמֶךָ כִּי לֹא עָזַבְתָּ דֹרְשֶׁיךָ יְיָ׳‎. כִּי כָּל הָעַמִּים יֵלְכוּ אִישׁ בְּשֵׁם אֱלֹהָיו וַאֲנַחְנוּ נֵלֵךְ בְּשֵׁם יְיָ׳‎ אֱלֹהֵינוּ לְעוֹלָם וָעֶד.", + "כְּבָר אָמַרְנוּ בַּסֵּפֶר הַזֶּה שֶׁבִּימֵי הַשַּׁבָּתוֹת וְיָמִים טוֹבִים מִתְפַּלֵּל אָדָם בְּכָל תְּפִלָּה שֶׁבַע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וּבְרָכָה אַחַת אֶמְצָעִית מֵעֵין הַיּוֹם. וּבְרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים שֶׁל יוֹבֵל מִתְפַּלֵּל בָּאֶמְצַע שָׁלֹשׁ בְּרָכוֹת וּבִתְפִלַּת מוּסָף בִּלְבַד. וְנִמְצָא מִתְפַּלֵּל בְּמוּסָף בִּשְׁנֵי יָמִים אֵלּוּ תֵּשַׁע בְּרָכוֹת. וּבְמוּסַף רֹאשׁ חֹדֶשׁ וּבְמוּסַף חֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל שֶׁבַע שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וּבְרָכָה אַחַת בָּאֶמְצַע:" + ], + [ + "וזהו נסח כל הברכות האמצעיות", + "בְּרָכָה אֶמְצָעִית שֶׁל לֵילֵי שַׁבָּת אַתָּה קִדַּשְׁתָּ אֶת יוֹם הַשְּׁבִיעִי לִשְׁמֶךָ תַּכְלִית מַעֲשֵׂה שָׁמַיִם וָאָרֶץ וּבֵרַכְתּוֹ מִכָּל הַיָּמִים וְקִדַּשְׁתּוֹ מִכָּל הַזְּמַנִּים כָּאָמוּר וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ וְגוֹ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה נָא בִמְנוּחָתֵנוּ וְכוּ׳‎. בְּרָכָה אֶמְצָעִית שֶׁל יוֹצֵר יִשְׂמַח משֶׁה בְּמַתְּנַת חֶלְקוֹ כִּי עֶבֶד נֶאֱמָן קָרָאתָ לוֹ כְּלִיל תִּפְאֶרֶת בְּרֹאשׁוֹ נָתַתָּ בְּעָמְדוֹ לְפָנֶיךָ עַל הַר סִינַי הוֹרִיד בְּיָדוֹ שְׁנֵי לֻחוֹת אֲבָנִים וְכָתוּב בָּהֶן שְׁמִירַת שַׁבָּת וְכֵן כָּתוּב בְּתוֹרָתֶךָ וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל וְכוּ׳‎. יִשְׂמְחוּ בְּמַלְכוּתְךָ שׁוֹמְרֵי שַׁבָּת קוֹרְאֵי עֹנֶג עַם מְקַדְּשֵׁי שְׁבִיעִי. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה נָא בִמְנוּחָתֵנוּ כוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. ", + "בְּרָכָה אֶמְצָעִית שֶׁל מוּסַף שַׁבָּת. לְמשֶׁה צִוִּיתָ עַל הַר סִינַי מִצְוַת שַׁבָּת שָׁמוֹר וְזָכוֹר וּבוֹ צִוִּיתָנוּ יְיָ׳‎ אֱלֹהֵינוּ לְהַקְרִיב לְךָ קָרְבַּן מוּסָף כָּרָאוּי. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתַּעֲלֵנוּ לְאַרְצֵנוּ וְכוּ׳‎ וְאֶת מוּסַף יוֹם הַמָּנוֹחַ הַזֶּה נַעֲשֶׂה וְנַקְרִיב כוּ׳‎ עַד עַל יְדֵי משֶׁה עַבְדֶּךָ. וְלֹא נְתַתּוֹ מַלְכֵּנוּ לְגוֹיֵי הָאֲרָצוֹת וְלֹא הִנְחַלְתּוֹ מַלְכֵּנוּ לְעוֹבְדֵי אֱלִילִים גַּם בִּמְנוּחָתוֹ לֹא יִשְׁכְּנוּ עֲרֵלִים לְבֵית יִשְׂרָאֵל נְתַתּוֹ זֶרַע יְשֻׁרוּן אֲשֶׁר בָּם בָּחָרְתָּ חֶמְדַּת יָמִים אוֹתוֹ קָרָאתָ. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה נָא בִמְנוּחָתֵנוּ כוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. בְּרָכָה אֶמְצָעִית שֶׁל מִנְחַת שַׁבָּת אַתָּה אֶחָד וְשִׁמְךָ אֶחָד וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ עֲטֶרֶת תְּהִלָּה וַעֲטֶרֶת יְשׁוּעָה לְעַמְּךָ נָתָתָּ אַבְרָהָם יָגֵל יִצְחָק יְרַנֵּן יַעֲקֹב וּבָנָיו יָנוּחוּ בוֹ מְנוּחָה שְׁלֵמָה שָׁאַתָּה רוֹצֶה בָּהּ יַכִּירוּ בָנֶיךָ וְיֵדְעוּ כִּי מֵאִתְּךָ הִיא מְנוּחָתָם תַּנְחִילֵנוּ אָבִינוּ וְאַל תְּהִי צָרָה וְיָגוֹן בְּיוֹם מְנוּחָתֵנוּ. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ וְכוּ׳‎. ", + "בְּרָכָה אֶמְצָעִית שֶׁל מוּסַף רֹאשׁ חֹדֶשׁ. רָאשֵׁי חֳדָשִׁים לְעַמְּךָ נָתָתָּ זְמַן כַּפָּרָה לְכָל תּוֹלְדוֹתָם לִהְיוֹתָם מַקְרִיבִים לְפָנֶיךָ זִבְחֵי רָצוֹן וּשְׂעִירֵי חַטָּאת לְכַפֵּר בַּעֲדָם. זִכָּרוֹן לְכֻלָּם יִהְיוּ תְּשׁוּעַת נַפְשָׁם מִיַּד שׂוֹנֵא. מִזְבֵּחַ חָדָשׁ בְּצִיּוֹן תָּכִין וְעוֹלַת רֹאשׁ חֹדֶשׁ נַעֲלֶה עָלָיו. שִׁירֵי דָּוִד נִשְׁמַע בְּעִירֶךָ הָאֲמוּרִים לִפְנֵי מִזְבְּחֶךָ. אַהֲבַת עוֹלָם תָּבִיא לָהֶם וּבְרִית אָבוֹת לַבָּנִים תִּזְכֹּר. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מִפְּנֵי חֲטָאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ וְנִתְרַחַקְנוּ מֵעַל אַדְמָתֵנוּ יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתַּעֲלֵנוּ לְאַרְצֵנוּ וְאֶת מוּסַף יוֹם רֹאשׁ הַחֹדֶשׁ הַזֶּה כוּ׳‎ עַד עַל יְדֵי משֶׁה עַבְדֶּךָ. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וִאלֹהֵי אֲבוֹתֵינוּ שֶׁתְּחַדֵּשׁ עָלֵינוּ אֶת רֹאשׁ הַחֹדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם וִיהִי רֹאשׁ הַחֹדֶשׁ הַזֶּה קֵץ וְסוֹף לְכָל חַטֹּאתֵינוּ וְצָרוֹתֵינוּ תְּחִלָּה וָרֹאשׁ לִפְדוּת נַפְשֵׁנוּ כִּי בְעַמְּךָ יִשְׂרָאֵל מִכָּל הָאֻמּוֹת בָּחַרְתָּ וְרָאשֵׁי חֳדָשִׁים לָהֶם נָתָתָּ. בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. בְּרָכָה אֶמְצָעִית מִמּוּסַף רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת. אַתָּה יָצַרְתָּ עוֹלָמְךָ מִקֶּדֶם כִּלִּיתָ מְלַאכְתְּךָ בַּיּוֹם הַשְּׁבִיעִי בָּחַרְתָּ בָּנוּ מִכָּל הָעַמִּים וְרָצִיתָ בָּנוּ מִכָּל הַלְּשׁוֹנוֹת וְקִדַּשְׁתָּנוּ בְּמִצְוֹתֶיךָ וְקֵרַבְתָּנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵינוּ קָרָאתָ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ שַׁבָּתוֹת לִמְנוּחָה וְיוֹם רֹאשׁ חֹדֶשׁ הַזֶּה לְכַפֵּר בַּעֲדֵנוּ שֶׁחָטָאנוּ לְפָנֶיךָ. וּמִפְּנֵי חֲטָאֵינוּ וְכוּ׳‎ עַד וּמוּסָפִים כְּהִלְכָתָן וְאֶת מוּסְפֵי יוֹם הַמָּנוֹחַ הַזֶּה וְיוֹם רֹאשׁ הַחֹדֶשׁ הַזֶּה נַעֲשֶׂה וְנַקְרִיב אֶת קָרְבְּנוֹת חוֹבוֹתֵינוּ תְּמִידִין כְּסִדְרָן כְּמִצְוַת רְצוֹנֶךָ כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ עַל יְדֵי משֶׁה עַבְדֶּךָ. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וִאלֹהֵי אֲבוֹתֵינוּ שֶׁתְּחַדֵּשׁ וְכוּ׳‎ עַד לִפְדוּת נַפְשֵׁנוּ. רְצֵה נָא בִמְנוּחָתֵנוּ וְקַדְּשֵׁנוּ בְּמִצְוֹתֶיךָ כוּ׳‎ עַד וְיָנוּחוּ בָם כָּל יִשְׂרָאֵל אוֹהֲבֵי שְׁמֶךָ. בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. ", + "בְּרָכָה אֶמְצָעִית שֶׁל יוֹם טוֹב שֶׁל פֶּסַח עַרְבִית שַׁחֲרִית וּמִנְחָה. אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִּים אָהַבְתָּ אוֹתָנוּ וְרָצִיתָ בָּנוּ מִכָּל הַלְּשׁוֹנוֹת וְקִדַּשְׁתָּנוּ בְּמִצְוֹתֶיךָ וְקֵרַבְתָּנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵינוּ קָרָאתָ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵנוּ בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא כוּ׳‎. וְהַשִּׂיאֵנוּ יְיָ׳‎ אֱלֹהֵינוּ אֶת בִּרְכַּת מוֹעֲדֶיךָ לְחַיִּים וּלְשָׁלוֹם כַּאֲשֶׁר אָמַרְתָּ וְרָצִיתָ לְבָרְכֵנוּ כֵּן תְּבָרְכֵנוּ סֶלָה וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ וְשַׂמַּח נַפְשֵׁנוּ בִּישׁוּעָתֶךָ וְכוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. ", + "בְּרָכָה אֶמְצָעִית מִמּוּסַף הַפֶּסַח. אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִּים כוּ׳‎ עַד זֵכֶר לִיצִיאַת מִצְרָיִם. וּמִפְּנֵי חֲטָאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ וְנִתְרַחַקְנוּ מֵעַל אַדְמָתֵנוּ וְאֵין אָנוּ יְכוֹלִין לַעֲלוֹת לְהֵרָאוֹת וּלְהִשְׁתַּחֲווֹת לְפָנֶיךָ בְּבֵית בְּחִירָתֶךָ בִּנְוֵה הַדֶּרֶךְ בַּבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו מִפְּנֵי הַיָּד שֶׁנִּשְׁתַּלְּחָה בְּמִקְדָּשֶׁךָ. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתָּשׁוּב וּתְרַחֵם עָלָיו וְעָלֵינוּ בְּרַחֲמֶיךָ הָרַבִּים וּתְקַבֵּץ פְּזוּרֵינוּ מִבֵּין הַגּוֹיִם וּנְפוּצוֹתֵינוּ כַּנֵּס מִיַּרְכְּתֵי אָרֶץ וַהֲבִיאֵנוּ לְצִיּוֹן עִירְךָ בְּרִנָּה וְלִירוּשָׁלַיִם בֵּית מִקְדָּשְׁךָ בְּשִׂמְחַת עוֹלָם וְשָׁם נַעֲשֶׂה לְפָנֶיךָ אֶת קָרְבְּנוֹת חוֹבוֹתֵינוּ תְּמִידִין כְּסִדְרָן וּמוּסָפִין כְּהִלְכָתָן וְאֶת מוּסַף יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג הַמַּצּוֹת הַזֶּה נַעֲשֶׂה וְנַקְרִיב לְפָנֶיךָ כְּמִצְוַת רְצוֹנֶךָ כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ עַל יְדֵי משֶׁה עַבְדֶּךָ. מֶלֶךְ רַחֲמָן רַחֵם עָלֵינוּ וְכוּ׳‎. וְהַשִּׂיאֵנוּ וְכוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וּבַנֹּסַח הַזֶּה הוּא מִתְפַּלֵּל בְּחַג שָׁבוּעוֹת וּבְחַג הַסֻּכּוֹת בְּלֹא חֶסְרוֹן וּבְלֹא יָתֵר. אֶלָּא שֶׁבְּחַג הַשָּׁבוּעוֹת הוּא אוֹמֵר אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם חַג הַשָּׁבוּעוֹת הַזֶּה זְמַן מַתַּן תּוֹרָתֵנוּ בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם. וּבְמוּסָף הוּא אוֹמֵר וְאֶת מוּסַף יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג הַשָּׁבוּעוֹת הַזֶּה. וְכֵן בְּסֻכּוֹת הוּא אוֹמֵר אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג הַסֻּכּוֹת הַזֶּה זְמַן שִׂמְחָתֵנוּ בְּאַהֲבָה וְכוּ׳‎. וּבִשְׁמִינִי עֲצֶרֶת אוֹמֵר אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם חַג שְׁמִינִי עֲצֶרֶת הַזֶּה זְמַן שִׂמְחָתֵנוּ כוּ׳‎. וְכֵן בְּמוּסָף אוֹמֵר וְאֶת מוּסַף יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג שְׁמִינִי כוּ׳‎. ", + "וְאִם חָל יוֹם טוֹב לִהְיוֹת בְּשַׁבָּת אוֹמֵר אַתָּה בְחַרְתָּנוּ כוּ׳‎ עַד וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ שַׁבָּתוֹת לִמְנוּחָה מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן אֶת יוֹם הַמָּנוֹחַ הַזֶּה וְאֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם פְּלוֹנִי כוּ׳‎. וְכֵן בְּמוּסָף אוֹמֵר וְאֶת מוּסְפֵי יוֹם הַמָּנוֹחַ הַזֶּה כוּ׳‎. וְעַל דֶּרֶךְ זוֹ הוּא מַזְכִּיר הַשַּׁבָּת בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים אִם חָלוּ לִהְיוֹת בְּשַׁבָּת בֵּין בִּשְׁאָר תְּפִלּוֹת בֵּין בְּמוּסָף. וְחוֹתֵם בְּכָל הַתְּפִלּוֹת שֶׁל שָׁלֹשׁ רְגָלִים מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים. וּבְרֹאשׁ הַשָּׁנָה חוֹתֵם מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. וּבְיוֹם הַכִּפּוּרִים מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים. ", + "רֹאשׁ הַשָּׁנָה. נָהֲגוּ רֹב הָעָם מֵרֹאשׁ הַשָּׁנָה וְעַד יוֹם הַכִּפּוּרִים לְהוֹסִיף בְּכָל תְּפִלָּה בַּעֲשֶׂרֶת הַיָּמִים. בִּבְרָכָה רִאשׁוֹנָה מוֹסִיפִים זָכְרֵנוּ לְחַיִּים כוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ מָגֵן אַבְרָהָם. וּמוֹסִיפִין בִּבְרָכָה שְׁנִיָּה מִי כָמוֹךָ אַב הָרַחֲמִים זוֹכֵר יְצוּרָיו בְּרַחֲמִים בָּרוּךְ אַתָּה יְיָ׳‎ מְחַיֵּה הַמֵּתִים. וּמוֹסִיפִין בְּבִרְכַּת י״ח זְכוֹר רַחֲמֶיךָ וְכוּ׳‎. וּבִבְרָכָה אַחֲרוֹנָה מוֹסִיפִין וּבְסֵפֶר חַיִּים וְכוּ׳‎. וּבִתְפִלַּת נְעִילָה שֶׁל יוֹם הַצּוֹם אוֹמֵר בִּבְרָכָה זָכְרֵנוּ לְחַיִּים חָתְמֵנוּ וְכָל אֵלּוּ הַתּוֹסָפוֹת מִנְהַג מְקוֹמוֹת. וְיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ שֶׁלֹּא יוֹסִיפוּ דָּבָר. מִנְהָג פָּשׁוּט שֶׁמְּבָרְכִין בְּרָכָה שְׁלִישִׁית בְּנֹסַח זֶה בִּשְׁנֵי יָמִים שֶׁל רֹאשׁ הַשָּׁנָה בְּכָל תְּפִלָּה וּתְפִלָּה מֵאַרְבַּע הַתְּפִלּוֹת וְכֵן נָהֲגוּ מִקְצָת לְבָרֵךְ אוֹתָהּ בְּאוֹתוֹ הַנֹּסַח בְּכָל תְּפִלָּה וּתְפִלָּה מֵחָמֵשׁ תְּפִלּוֹת שֶׁל יוֹם הַכִּפּוּרִים וְזֶהוּ נֻסְחָהּ. אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ וּקְדוֹשִׁים בְּכָל יוֹם יְהַלְלוּךָ סֶּלָה. וּבְכֵן תֵּן פַּחְדְּךָ יְיָ׳‎ אֱלֹהֵינוּ עַל כָּל מַעֲשֶׂיךָ וְאֵימָתְךָ עַל כָּל מַה שֶּׁבָּרָאתָ וְיִירָאוּךָ כָּל הַמַּעֲשִׂים וְיִשְׁתַּחֲווּ לְפָנֶיךָ כָּל הַבְּרוּאִים וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם כוּ׳‎. וּבְכֵן תֵּן כָּבוֹד לְעַמֶּךָ תְּהִלָּה לִירֵאֶיךָ וְתִקְוָה טוֹבָה לְדוֹרְשֶׁיךָ וּפִתְחוֹן פֶּה לַמְיַחֲלִים לָךְ שִׂמְחָה לְאַרְצֶךָ שָׂשׂוֹן לְעִירֶךָ וּצְמִיחַת קֶרֶן לְדָוִד עַבְדֶּךָ וַעֲרִיכַת נֵר לְבֶן יִשַׁי מְשִׁיחֶךָ בִּמְהֵרָה בְיָמֵינוּ. וְאָז צַדִּיקִים יִרְאוּ וְיִשְׂמָחוּ וִישָׁרִים יַעֲלֹזוּ וַחֲסִידִים כוּ׳‎ כַּכָּתוּב בְּדִבְרֵי קָדְשֶׁךָ יִמְלֹךְ יְיָ׳‎ לְעוֹלָם אֱלֹהַיִךְ צִיּוֹן לְדוֹר וָדוֹר הַלְלוּיָהּ וְכָתוּב וַיִּגְבַּהּ יְיָ׳‎ וְגוֹ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ הַמֶּלֶךְ הַקָּדוֹשׁ. בְּרָכָה אֶמְצָעִית שֶׁל רֹאשׁ הַשָּׁנָה עַרְבִית שַׁחֲרִית וּמִנְחָה. אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִּים כוּ׳‎. וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה זִכְרוֹן תְּרוּעָה בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם. אֱלֹהֵינוּ וִאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא כוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְלוֹךְ עַל כָּל הָעוֹלָם כֻּלּוֹ בִּכְבוֹדֶךָ וְהִנָּשֵׂא עַל כָּל הָאָרֶץ בִּיקָרֶךָ וְהוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ עַל כָּל יוֹשְׁבֵי תֵבֵל אַרְצֶךָ וְיֵדַע כָּל פָּעוּל כִּי אַתָּה פְעַלְתּוֹ וְיָבִין כָּל יְצוּר כִּי אַתָּה יְצַרְתּוֹ וְיֹאמַר כּל אֲשֶׁר רוּחַ וּנְשָׁמָה בְאַפּוֹ יְיָ׳‎ וְכוּ׳‎. קַדְּשֵׁנוּ כוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. ", + "בְּרָכָה רִאשׁוֹנָה מִשָּׁלֹשׁ בְּרָכוֹת אֶמְצָעִיּוֹת שֶׁל מוּסַף רֹאשׁ הַשָּׁנָה. אַתָּה בְחַרְתָּנוּ. וּמִפְּנֵי חֲטָאֵינוּ כוּ׳‎. וְאֶת מוּסְפֵי כוּ׳‎ כְּמוֹ שֶׁכָּתוּב. עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכּל לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵאשִׁית שֶׁלֹּא עָשָׂנוּ כְּגוֹיֵי הָאֲרָצוֹת וְכוּ׳‎. אוֹחִילָה לָאֵל אֲחַלֶּה פָנָיו אֶשְׁאֲלָה מִמֶּנּוּ מַעֲנֵה לָשׁוֹן אֲשֶׁר בִּקְהַל עָם אָשִׁירָה עֻזּוֹ אַבִּיעָה רְנָנוֹת בְּעַד מִפְעָלָיו כוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ לַמְּדֵנִי חֻקֶּיךָ. עַל כֵּן נְקַוֶּה לְךָ יְיָ׳‎ אֱלֹהֵינוּ לִרְאוֹת מְהֵרָה בְּתִפְאֶרֶת עֵזֶּךָ וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְלוֹךְ כוּ׳‎. בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. הַיּוֹם הֲרַת עוֹלָם הַיּוֹם יַעֲמִיד בַּמִּשְׁפָּט כָּל יְצוּרֵי עוֹלָם אִם כְּבָנִים אִם כַּעֲבָדִים אִם כְּבָנִים רַחֲמֵנוּ כְּרַחֵם אָב עַל בָּנִים אִם כַּעֲבָדִים עֵינֵינוּ לְךָ תְלוּיוֹת וְכוּ׳‎. בְּרָכָה שְׁנִיָּה אַתָּה זוֹכֵר מַעֲשֵׂה עוֹלָם וּפוֹקֵד כָּל יְצוּרֵי קֶדֶם כוּ׳‎ כִּי זוֹכֵר הַנִּשְׁכָּחוֹת אַתָּה הוּא מֵעוֹלָם וְאֵין שִׁכְחָה לִפְנֵי כִסֵּא כְבוֹדֶךָ וַעֲקֵדַת יִצְחָק לְזַרְעוֹ תִּזְכֹּר וְכוּ׳‎. הַיּוֹם הֲרַת עוֹלָם הַיּוֹם יַעֲמִיד בַּמִּשְׁפָּט כָּל יְצוּרֵי עוֹלָם אִם כְּבָנִים אִם כַּעֲבָדִים אִם כְּבָנִים רַחֲמֵנוּ כְּרַחֵם אָב עַל בָּנִים כוּ׳‎. בְּרָכָה שְׁלִישִׁית אַתָּה נִגְלֵיתָ בַּעֲנַן כְּבוֹדֶךָ עַל עַם קָדְשְׁךָ לְדַבֵּר עִמָּם מִן הַשָּׁמַיִם הִשְׁמַעְתָּם קוֹלֶךָ כוּ׳‎ כִּי אַתָּה שׁוֹמֵעַ כוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ שׁוֹמֵעַ תְּרוּעָה. הַיּוֹם הֲרַת עוֹלָם כוּ׳‎ כַּכָּתוּב לְמַעְלָה. ", + "בְּרָכָה אֶמְצָעִית שֶׁל צוֹם יוֹם הַכִּפּוּרִים בְּעַרְבִית וְשַׁחֲרִית וּמִנְחָה וּנְעִילָה אַתָּה בְחַרְתָּנוּ כוּ׳‎. וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ אֶת יוֹם הַכִּפּוּרִים הַזֶּה וְאֶת יוֹם מִקְרָא קֹדֶשׁ הַזֶּה לִמְחִילָה וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא יַגִּיעַ יֵרָאֶה וְיֵרָצֶה יִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר לְפָנֶיךָ זִכְרוֹנֵנוּ זִכְרוֹן אֲבוֹתֵינוּ זִכְרוֹן יְרוּשָׁלַיִם עִירֶךָ וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְחל לַעֲוֹנוֹתֵינוּ וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְלוֹךְ כוּ׳‎. קַדְּשֵׁנוּ כוּ׳‎. וּדְבָרְךָ אֱמֶת וְקַיָּם כוּ׳‎ בָּרוּךְ אַתָּה יְיָ׳‎ מֶלֶךְ עַל כָּל הָאָרֶץ מֶלֶךְ מוֹחֵל וְסוֹלֵחַ וְכוּ׳‎. בְּרָכָה אֶמְצָעִית שֶׁל מוּסָף אַתָּה בְחַרְתָּנוּ וּמִפְּנֵי חֲטָאֵינוּ וְאֶת מוּסְפֵי יוֹם מִקְרָא קֹדֶשׁ הַזֶּה נַעֲשֶׂה וְנַקְרִיב לְפָנֶיךָ כְּמִצְוַת רְצוֹנֶךָ כוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְחל לַעֲוֹנוֹתֵינוּ בְּיוֹם צוֹם הַכִּפּוּרִים הַזֶּה מְחֵה וְהַעֲבֵר פְּשָׁעֵינוּ כוּ׳‎ עַד וּמִבַּלְעָדֶיךָ אֵין לָנוּ מֶלֶךְ מוֹחֵל וְסוֹלֵחַ וְכוּ׳‎. אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְלוֹךְ עַל כָּל הָעוֹלָם כֻּלּוֹ בִּכְבוֹדֶךָ וְהִנָּשֵׂא עַל כָּל הָאָרֶץ בִּיקָרֶךָ וְהוֹפַע בַּהֲדַר גְּאוֹן עֵזֶּךָ וְכוּ׳‎ עַד וּמַלְכוּתוֹ בַּכּל מָשָׁלָה. קַדְּשֵׁנוּ בְּמִצְוֹתֶיךָ וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ וְשַׂבְּעֵנוּ מִטּוּבֶךָ וְשַׂמְּחֵנוּ בִּישׁוּעָתֶךָ וְטַהֵר לִבֵּנוּ לְעָבְדְּךָ בֶּאֱמֶת וּדְבָרְךָ כוּ׳‎ עַד בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים. נָהֲגוּ הָעָם בְּכָל תְּפִלּוֹת הַמּוּסָפִין כְּשֶׁהוּא אוֹמֵר כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ עַל יְדֵי משֶׁה עַבְדֶּךָ מַזְכִּיר קָרְבְּנוֹת אוֹתוֹ הַיּוֹם כְּמוֹ שֶׁהֵם כְּתוּבִים בַּתּוֹרָה וְקוֹרֵא אוֹתָם הַפְּסוּקִים. וְאִם לֹא הִזְכִּיר כֵּיוָן שֶׁאָמַר כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ שׁוּב אֵינוֹ צָרִיךְ:" + ], + [ + "נסח הודוי", + "אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ תָּבוֹא לְפָנֶיךָ תְּפִלָּתֵנוּ וְאַל תִּתְעַלַּם מִתְּחִנָּתֵנוּ שֶׁאֵין אָנוּ עַזֵּי פָנִים וּקְשֵׁי עֹרֶף שֶׁנֹּאמַר לְפָנֶיךָ צַדִּיקִים אֲנַחְנוּ וְלֹא חָטָאנוּ אֲבָל אֲנַחְנוּ וַאֲבוֹתֵינוּ אָשַׁמְנוּ בָּגַדְנוּ גָּזַלְנוּ דִּבַּרְנוּ דֹּפִי הֶעֱוִינוּ וְהִרְשַׁעְנוּ זַדְנוּ חָמַסְנוּ כוּ׳‎. עַד כִּי אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ. מַה נֹּאמַר לְפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ יוֹשֵׁב מָרוֹם וּמַה נְּסַפֵּר לְפָנֶיךָ שׁוֹכֵן שְׁחָקִים הֲלֹא הַנִּסְתָּרוֹת וְהַנִּגְלוֹת אַתָּה יוֹדֵעַ. אַתָּה יוֹדֵעַ רָזֵי עוֹלָם וְתַעֲלוּמוֹת סִתְרֵי כָּל חָי אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָטֶן וּבוֹחֵן כְּלָיוֹת וָלֵב אֵין כָּל דָּבָר נֶעְלָם מִמֶּךָּ וְאֵין נִסְתָּר מִנֶּגֶד עֵינֶיךָ. וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ שֶׁתִּמְחל לָנוּ עַל כָּל חַטֹּאתֵינוּ וּתְכַפֶּר לָנוּ עַל כָּל עֲוֹנוֹתֵינוּ וְתִסְלַח לָנוּ עַל כָּל פְּשָׁעֵינוּ. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּאֹנֶס וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בִּבְלִי דָעַת. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּגָלוּי וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּדַעַת וּבְמִרְמָה. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּהַרְהוֹר הַלֵּב וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּוִדּוּי פֶּה. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּזָדוֹן וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּחֹזֶק יָד. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּטֻמְאַת שְׂפָתָיִם וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּיֵצֶר הָרָע. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּיוֹדְעִים וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּלֹא יוֹדְעִים. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְכַחַשׁ וּבְכָזָב וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּלָשׁוֹן הָרָע. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּמַרְאִית הָעַיִן וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּנֶשֶׁךְ וּבְמַרְבִּית. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּשִׂיחַ שִׂפְתוֹתֵינוּ וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּעֵינַיִם רָמוֹת. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּפִתְחוֹן פֶּה וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּצַעֲדֵי רַגְלַיִם. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בִּקְפִיצַת יָד וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּרָצוֹן וּבְדַעַת. עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בִּשְׁגָגָה וְעַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּתִמְהוֹן לֵבָב. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם חַטָּאת. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם עוֹלָה. (עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם קָרְבָּן). עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם אָשָׁם וַדַּאי. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם אָשָׁם תָּלוּי. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם קָרְבָּן עוֹלֶה וְיוֹרֵד. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם עֲשֵׂה. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם לֹא תַעֲשֶׂה) שֶׁנִּתְּקוּ לַעֲשֵׂה. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם מִיתָה בִּידֵי שָׁמַיִם. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם כָּרֵת. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם מַלְקוֹת. עַל חֲטָאִים שֶׁאָנוּ חַיָּבִין עֲלֵיהֶם אַרְבַּע מִיתוֹת בֵּית דִּין סְקִילָה שְׂרֵפָה הֶרֶג וְחֶנֶק. עַל הַגְּלוּיִים לָנוּ וְעַל שֶׁאֵינָן גְּלוּיִים לָנוּ הַגְּלוּיִים לָנוּ כְּבָר אֲמַרְנוּם לְפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ וְשֶׁאֵינָם גְּלוּיִים לָנוּ כָּל חֲטָאֵינוּ אַתָּה יוֹדֵעַ כָּל הַנִּסְתָּרוֹת כַּכָּתוּב הַנִּסְתָּרוֹת לַיְיָ׳‎ אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם וְכוּ׳‎. כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל מִן הָעוֹלָם וּמָחֳלָן לְשִׁבְטֵי יְשׁוּרוּן וּמִבַּלְעָדֶיךָ אֵין לָנוּ מֶלֶךְ מוֹחֵל וְסוֹלֵחַ. אֱלֹהַי עַד שֶׁלֹּא נוֹצַרְתִּי אֵינִי כְדַאי וְעַכְשָׁיו שֶׁנּוֹצַרְתִּי כְּאִלּוּ לֹא נוֹצַרְתִּי עָפָר אֲנִי בְּחַיָּי קַל וָחֹמֶר בְּמִיתָתִי הֲרֵי אֲנִי לְפָנֶיךָ יְיָ׳‎ אֱלֹהַי כִּכְלִי מָלֵא בוּשָׁה וּכְלִמָּה יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁלֹּא אֶחֱטָא עוֹד וּמַה שֶּׁחָטָאתִי מְחֵה בְּרַחֲמֶיךָ הָרַבִּים אֲבָל לֹא עַל יְדֵי יִסּוּרִין. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְיָ׳‎ צוּרִי וְגוֹאֲלִי.", + "כַּסֵּדֶר הַזֶּה מִתְוַדֶּה בְּעַרְבִית שַׁחֲרִית וּמוּסָף וּמִנְחָה בֵּין יָחִיד בֵּין שְׁלִיחַ צִבּוּר. אֶלָּא שֶׁהַיָּחִיד אוֹמֵר וִדּוּי זֶה אַחַר תְּפִלָּתוֹ אַחַר שֶׁגּוֹמֵר שִׂים שָׁלוֹם קֹדֶם שֶׁיַּפְסִיעַ שָׁלֹשׁ פְּסִיעוֹת וּשְׁלִיחַ צִבּוּר אוֹמְרוֹ בְּתוֹךְ בְּרָכָה אֶמְצָעִית קֹדֶם שֶׁיֹּאמַר אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מְחל לַעֲוֹנוֹתֵינוּ מִתְוַדֶּה וִדּוּי כַּסֵּדֶר הַזֶּה וְאַחַר כָּךְ אוֹמֵר מְחל לַעֲוֹנוֹתֵינוּ בְּיוֹם צוֹם הַכִּפּוּרִים:", + "בִּנְעִילָה מִתְוַדֶּה כַּסֵּדֶר הַזֶּה. מַה נֹּאמַר לְפָנֶיךָ יוֹשֵׁב מָרוֹם כוּ׳‎ כִּי עֲוֹנוֹתֵינוּ רַבּוּ מִלִּמְנוֹת כוּ׳‎ מָה אָנוּ מֶה חַיֵּינוּ מֶה חַסְדֵּנוּ מַה צִּדְקֵנוּ מַה מַּעֲשֵׂינוּ מַה נֹּאמַר לְפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ הֲלֹא כָּל הַגִּבּוֹרִים כְּאַיִן לְפָנֶיךָ וְאַנְשֵׁי הַשֵּׁם כְּלֹא הָיוּ וַחֲכָמִים כִּבְלִי מַדָּע וּנְבוֹנִים כִּבְלִי הַשְׂכֵּל כִּי כָּל מַעֲשֵׂינוּ תֹּהוּ וִימֵי חַיֵּינוּ הֶבֶל לְפָנֶיךָ כַּכָּתוּב וּמוֹתַר הָאָדָם מִן הַבְּהֵמָה אָיִן כִּי הַכּל הָבֶל. אֲבָל אַתָּה הִבְדַּלְתָּ אֱנוֹשׁ מֵרֹאשׁ וַתַּכִּירֵהוּ לַעֲמֹד לְפָנֶיךָ כִּי מִי יֹאמַר לְךָ מַה תַּעֲשֶׂה וְאִם יִצְדַּק מַה יִתֶּן לָךְ וַתִּתֶּן לָנוּ יְיָ׳‎ אֱלֹהֵינוּ אֶת יוֹם הַכִּפּוּרִים הַזֶּה קֵץ מְחִילָה לְכָל חַטֹּאתֵינוּ לְמַעַן נֶחְדַּל מֵעשֶׁק יָדֵינוּ וְנָשׁוּב לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ בְּלֵב שָׁלֵם כַּדָּבָר שֶׁנֶּאֱמַר דִּרְשׁוּ יְיָ׳‎ בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל יְיָ׳‎ וִירַחֲמֵהוּ וְאֶל אֱלֹהֵינוּ כִּי יַרְבֶּה לִסְלוֹחַ. וְאַתָּה אֱלוֹהַּ סְלִיחוֹת טוֹב וּמֵטִיב חַנּוּן וְרַחוּם אֶרֶךְ אַפַּיִם וְרַב חֶסֶד מַרְבֶּה לְהֵיטִיב רוֹצֶה בִּתְשׁוּבָתָן שֶׁל רְשָׁעִים וְאֵין אַתָּה חָפֵץ בְּמִיתָתָן כַּכָּתוּב חַי אָנִי נְאֻם יְיָ׳‎ אִם אֶחְפֹּץ בְּמוֹת הָרָשָׁע כִּי אִם בְּשׁוּב רָשָׁע מִדַּרְכּוֹ וְחָיָה שׁוּבוּ שׁוּבוּ מִדַּרְכֵיכֶם הָרָעִים וְלָמָּה תָמוּתוּ בֵּית יִשְׂרָאֵל. הֲשִׁיבֵנוּ וְקַבְּלֵנוּ וּמְחל לָנוּ וּסְלַח כְּגֹדֶל חַסְדְּךָ. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְיָ׳‎ כוּ׳‎. עשֶֹׁה שָׁלוֹם וְכוּ׳‎:" + ], + [ + "נסח ברכת המזון", + "בָרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן וּבְחֶסֶד וּבְרַחֲמִים וּמְפַרְנֵס לַכּל כָּאָמוּר פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא בָּרוּךְ אַתָּה יְיָ׳‎ הַזָּן אֶת הַכּל. נוֹדֶה לְּךָ יְיָ׳‎ אֱלֹהֵינוּ וּנְבָרֶכְךָ מַלְכֵּנוּ כִּי הִנְחַלְתָּ אֶת אֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּרִית וְתוֹרָה עַל שֶׁהוֹצֵאתָנוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים עַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ עַל חֻקֵּי רְצוֹנְךָ שֶׁהוֹדַעְתָּנוּ עַל כֻּלָּם יְיָ׳‎ אֱלֹהֵינוּ אָנוּ מוֹדִים לָךְ וּמְבָרְכִים אֶת שִׁמְךָ כָּאָמוּר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ׳‎ אֱלֹהֶיךָ עַל הָאָרֶץ הַטּוֹבָה אֲשֶׁר נָתַן לָךְ בָּרוּךְ אַתָּה יְיָ׳‎ עַל הָאָרֶץ וְעַל הַמָּזוֹן. רַחֵם יְיָ׳‎ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו וּמַלְכוּת דָּוִד מְשִׁיחֶךָ תַּחֲזִיר לִמְקוֹמָהּ בְּיָמֵינוּ וּבְנֵה יְרוּשָׁלַיִם בְּקָרוֹב כַּאֲשֶׁר דִּבַּרְתָּ בָּרוּךְ אַתָּה יְיָ׳‎ בּוֹנֵה בְּרַחֲמָיו אֶת יְרוּשָׁלַיִם. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ בּוֹרְאֵנוּ גּוֹאֲלֵנוּ קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב שֶׁבְּכָל יוֹם וָיוֹם גּוֹמְלֵנוּ חֵן וָחֶסֶד וְרַחֲמִים וְכָל טוֹב. הָרַחֲמָן יִשְׁתַּבַּח לְדוֹר דּוֹרִים. הָרַחֲמָן יִתְפָּאַר לְנֶצַח נְצָחִים. הָרַחֲמָן יְזַכֵּנוּ לִימוֹת הַמָּשִׁיחַ וּלְבִנְיַן בֵּית הַמִּקְדָּשׁ וּלְחַיֵּי הָעוֹלָם הַבָּא. מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ וְגוֹ׳‎ כְּפִירִים רָשׁוּ וְרָעֵבוּ וְגוֹ׳‎ הוֹדוּ לַיְיָ׳‎ כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ:", + "הַמַּפְטִיר בַּנָּבִיא מְבָרֵךְ לְפָנֶיהָ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בִּנְבִיאִים טוֹבִים וְרָצָה בְּדִבְרֵיִהֶם הַנֶּאֱמָרִים בֶּאֱמֶת. בָּרוּךְ אַתָּה יְיָ׳‎ הַבּוֹחֵר בַּתּוֹרָה וּבְמשֶׁה עַבְדּוֹ וּבְיִשְׂרָאֵל עַמּוֹ וּבִנְבִיאֵי הָאֱמֶת וְהַצֶּדֶק. וּמְבָרֵךְ לְאַחֲרֶיהָ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם צוּר כָּל הָעוֹלָמִים צַדִּיק בְּכָל הַדּוֹרוֹת הָאֵל הַנֶּאֱמָן הָאוֹמֵר וְעשֶֹׁה מְדַבֵּר וּמְקַיֵּם אֲשֶׁר כָּל דְּבָרָיו אֱמֶת וָצֶדֶק נֶאֱמָן אַתָּה הוּא יְיָ׳‎ אֱלֹהֵינוּ וְנֶאֱמָנִים דְּבָרֶיךָ וְדָבָר אֶחָד מִדְּבָרֶיךָ אָחוֹר לֹא יָשׁוּב רֵיקָם כִּי אֵל נֶאֱמָן אָתָּה בָּרוּךְ אַתָּה יְיָ׳‎ הָאֵל הַנֶּאֱמָן בְּכָל דְּבָרָיו. רַחֵם עַל צִיּוֹן כִּי הִיא בֵּית חַיֵּינוּ וְלַעֲגוּמַת נֶפֶשׁ (תּוֹשִׁיעַ) מְהֵרָה בְיָמֵינוּ וְתִבְנֶה מְהֵרָה בָּרוּךְ אַתָּה יְיָ׳‎ בּוֹנֵה יְרוּשָׁלָיִם. אֶת צֶמַח דָּוִד עַבְדְּךָ מְהֵרָה תַצְמִיחַ וְקַרְנוֹ תָּרוּם בִּישׁוּעָתֶךָ בָּרוּךְ אַתָּה יְיָ׳‎ מָגֵן דָּוִד. עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַנְּבִיאִים וְעַל יוֹם הַמָּנוֹחַ הַזֶּה שֶׁנָּתַתָּ לָנוּ יְיָ׳‎ אֱלֹהֵינוּ לִקְדֻשָּׁה לְכָבוֹד וּלְתִפְאָרֶת עַל הַכּל אָנוּ מְבָרְכִין שִׁמְךָ בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ הַשַּׁבָּת. וּבְיוֹם טוֹב הוּא אוֹמֵר וְעַל יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה שֶׁנָּתַתָּ לָנוּ לְשָׂשוֹן וּלְשִׂמְחָה בָּרוּךְ אַתָּה יְיָ׳‎ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וְאִם הָיָה שַׁבָּת וְיוֹם טוֹב כּוֹלֵל שְׁנֵיהֶם וְחוֹתֵם מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים. כַּנֹּסַח שֶׁהוּא חוֹתֵם בַּתְּפִלָּה בִּבְרָכָה אֶמְצָעִית בְּאוֹתוֹ הַיּוֹם כָּךְ הוּא חוֹתֵם בִּבְרָכָה אַחֲרוֹנָה זוֹ.", + "(הָעִנְיָנוֹת שֶׁנָּהֲגוּ רֹב הָעָם לִקְרוֹת מִן הַנְּבִיאִים בְּכָל שַׁבָּת וְשַׁבָּת וּמַפְטִירִין בָּהֶן וְאֵלּוּ הֵן:) בְּרֵאשִׁית. הֵן עַבְדִּי אֶתְמָךְ בּוֹ עַד אֵלֶּה הַדְּבָרִים עֲשִׂיתִם וְלֹא עֲזַבְתִּים בִּישַׁעְיָה. תּוֹלְדֹת נֹחַ. רָנִּי עֲקָרָה לֹא יָלָדָה עַד הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי בִּישַׁעְיָה. לֶךְ לְךָ. וְאֶל מִי תְדַמְּיוּנִי וְאֶשְׁוֶה עַד כִּי אֲנִי יְיָ׳‎ אֶעֱנֵם אֱלֹהֵי יִשְׂרָאֵל בִּישַׁעְיָה. וַיֵּרָא אֵלָיו. וְאִשָּׁה אַחַת מִנְּשֵׁי בְנֵי הַנְּבִיאִים עַד וַתִּשָּׂא אֶת בְּנָהּ וַתֵּצֵא בִּמְלָכִים. וַיִּהְיוּ חַיֵּי שָׂרָה. תְּחִלַּת הַסֵּפֶר עַד יְחִי אֲדֹנִי הַמֶּלֶךְ לְעלָם בִּמְלָכִים. תּוֹלְדֹת יִצְחָק. מַשָּׂא דְבַר יְיָ׳‎ אֶל יִשְׂרָאֵל בְּיַד מַלְאָכִי עַד וְעָרְבָה לַיְיָ׳‎ מִנְחַת וְגוֹ׳‎ בִּתְרֵי עָשָׂר. וַיֵּצֵא יַעֲקֹב. וְעַמִּי תְלוּאִים לִמְשׁוּבָתִי עַד וּבְנָבִיא הֶעֱלָה בִּתְרֵי עָשָׂר. וַיִּשְׁלַח יַעֲקֹב. חֲזוֹן עֹבַדְיָה עַד סוֹף סִפְרוֹ בִּתְרֵי עָשָׂר. וַיֵּשֶׁב יַעֲקֹב. עַל שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל עַד אַרְיֵה שָׁאָג מִי לֹא יִירָא בִּתְרֵי עָשָׂר. וַיְהִי מִקֵּץ. וַיִּקַץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם עַד וַיְהִי הַמֶּלֶךְ שְׁלֹמֹה מֶלֶךְ בִּמְלָכִים. וַיִּגַּשׁ אֵלָיו. וְאַתָּה בֶן אָדָם קַח לְךָ עֵץ אֶחָד עַד וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְיָ׳‎ בִּיחֶזְקֵאל. וַיְחִי יַעֲקֹב. וַיִּקְרְבוּ יְמֵי דָוִד לָמוּת עַד וּשְׁלֹמֹה יָשַׁב עַל כִּסֵּא דָּוִד אָבִיו בִּמְלָכִים. וְאֵלֶּה שְׁמוֹת. בֶּן אָדָם הוֹדַע אֶת יְרוּשָׁלַםִ עַד וַיֵּצֵא לָךְ שֵׁם בִּיחֶזְקֵאל. וָאֵרָא. (וְלֹא יִהְיֶה עוֹד לְבֵית) יִשְׂרָאֵל עַד בַּיּוֹם הַהוּא אַצְמִיחַ קֶרֶן לְבֵית יִשְׂרָאֵל בִּיחֶזְקֵאל. בֹּא אֶל פַּרְעֹה. מַשָּׂא מִצְרָיִם עַד אֲשֶׁר בֵּרְכוֹ ה׳‎ צְבָאוֹת בִּישַׁעְיָה. וַיְהִי בְּשַׁלַּח. שִׁירַת דְּבוֹרָה מִן וַיַּכְנַע אֱלֹהִים עַד וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בְּשׁוֹפְטִים. וַיִּשְׁמַע יִתְרוֹ. בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ עַד לְמַרְבֵּה הַמִּשְׂרָה בִּישַׁעְיָה. וְאֵלֶּה הַמִּשְׁפָּטִים. הַדָּבָר אֲשֶׁר הָיָה אֶל יִרְמְיָהוּ עַד לֹא יִכָּרֵת אִישׁ לְיוֹנָדָב בֶּן רֵכָב בְּיִרְמְיָה. וְיִקְחוּ לִי. וַיְיָ׳‎ נָתַן חָכְמָה לִשְׁלֹמֹה עַד וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל בִּמְלָכִים. וְאַתָּה תְּצַוֶּה. הַגֵּד אֶת (בְּנֵי) [בֵּית] יִשְׂרָאֵל אֶת הַבַּיִת עַד וְרָצִיתִי אֶתְכֶם בִּיחֶזְקֵאל. כִּי תִשָּׂא. וּדְבַר יְיָ׳‎ הָיְתָה אֶל אֵלִיָּהוּ עַד וַיִּרְכַּב אַחְאָב וַיֵּלֶךְ בִּמְלָכִים. וַיַּקְהֵל. וַיִּשְׁלַח הַמֶּלֶךְ שְׁלֹמֹה וַיִּקַּח אֶת חִירָם מִצֹּר עַד וַתִּתֹּם מְלֶאכֶת בִּמְלָכִים. וְאֵלֶּה פְקוּדֵי. וַיַּעַשׂ חִירוֹם עַד וְהַפֹּתוֹת לְדַלְתוֹת הַבַּיִת. וַיִּקְרָא. עַם זוּ יָצַרְתִּי לִי עַד כֹּה אָמַר יְיָ׳‎ מֶלֶךְ יִשְׂרָאֵל בִּישַׁעְיָה. צַו אֶת אַהֲרֹן. עלוֹתֵיכֶם סְפוּ עַל זִבְחֵיכֶם עַד בְאֵלֶּה חָפַצְתִּי נְאֻם יְיָ׳‎ בְּיִרְמְיָהוּ. וַיְהִי בַּיּוֹם הַשְּׁמִינִי. וַיֹּסֶף עוֹד דָּוִד אֶת כָּל בָּחוּר בְּיִשְׂרָאֵל עַד כּל אֲשֶׁר בִּלְבָבְךָ בִּמְלָכִים. אִשָּׁה כִּי תַזְרִיעַ. וְאִישׁ בָּא מִבַּעַל שָׁלִשָׁה עַד וַיֵּלֶךְ אִתּוֹ כִּבְרַת אָרֶץ בִּמְלָכִים. זֹאת תִּהְיֶה. וְאַרְבָּעָה אֲנָשִׁים (וּמְדַלֵּג) עַד וְלֹא הִשְׁלִיכָם מֵעַל פָּנָיו בִּמְלָכִים. אַחֲרֵי מוֹת. הֲתִשְׁפֹּט הֲתִשְׁפֹּט עַד וְנִחַלְתְּ בָּךְ לְעֵינֵי הַגּוֹיִם בִּיחֶזְקֵאל. קְדשִׁים תִּהְיוּ. בָּאוּ אֲנָשִׁים מִזִּקְנֵי יִשְׂרָאֵל עַד צְבִי הִיא לְכָל הָאֲרָצוֹת בִּיחֶזְקֵאל. אֱמֹר אֶל הַכֹּהֲנִים. וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק עַד כָּל נְבֵלָה וּטְרֵפָה בִּיחֶזְקֵאל. בְּהַר סִינַי. יְיָ׳‎ עֻזִּי וּמָעֵזִּי עַד רְפָאֵנִי יְיָ׳‎ וְאֵרָפֵא בְּיִרְמְיָה. אִם בְּחֻקֹּתַי. הִנָּבֵא עַל רוֹעֵי יִשְׂרָאֵל עַד וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם בִּיחֶזְקֵאל. בְּמִדְבַּר סִינַי. וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל עַד וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה בִּתְרֵי עָשָׂר. נָשֹׂא. וַיְהִי אִישׁ אֶחָד מִצָּרְעָה עַד וַיִּגְדַּל הַנַּעַר וַיְבָרַכֵהוּ יְיָ׳‎ בְּשׁוֹפְטִים. בְּהַעֲלֹתְךָ. רָנִּי וְשִׂמְחִי בַּת צִיּוֹן עַד יְדֵי זְרֻבָּבֶל יִסְּדוּ הַבַּיִת בִּתְרֵי עָשָׂר. שְׁלַח לְךָ. וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן עַד וְגַם נָמֹגוּ כָּל ישְׁבֵי וְגוֹ׳‎ בִּיהוֹשֻׁעַ. וַיִּקַּח קֹרַח. וַיֹּאמֶר שְׁמוּאֵל אֶל הָעָם עַד כִּי לֹא יִטּשׁ יְיָ׳‎ אֶת עַמּוֹ בִּשְׁמוּאֵל. זֹאת חֻקַּת הַתּוֹרָה. וְיִפְתָּח הַגִּלְעָדִי עַד מִיָּמִים יָמִימָה בְּשׁוֹפְטִים. וַיַּרְא בָּלָק. וְהָיָה שְׁאֵרִית יַעֲקֹב עַד וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ בִּתְרֵי עָשָׂר. פִּינְחָס. וְיַד יְיָ׳‎ הָיְתָה אֶל אֵלִיָּהוּ עַד וַיָּקָם וַיֵּלֶךְ אַחֲרֵי אֵלִיָּהוּ בִּמְלָכִים. רָאשֵׁי הַמַּטּוֹת. וַיִּתֵּן משֶׁה לְמַטֵּה בְנֵי רְאוּבֵן עַד מֵחַלֵּק אֶת הָאָרֶץ בִּיהוֹשֻׁעַ. אֵלֶּה מַסְעֵי. אֵלּוּ הַנְּחָלֹת עַד וַיִּתְּנוּ בְנֵי יִשְׂרָאֵל לַלְוִיִּם בִּיהוֹשֻׁעַ. אֵלֶּה הַדְּבָרִים. אֲשֶׁר דִּבֶּר יְיָ׳‎ אֶל יִשְׂרָאֵל עַד וִהְיִיתֶם לִי לְעָם בְּיִרְמְיָה. וָאֶתְחַנַּן. וָאֶתְפַּלֵּל אֶל יְיָ׳‎ אַחֲרֵי תֵּת אֶת סֵפֶר הַמִּקְנָה עַד שָׂדוֹת בַּכֶּסֶף יִקְנוּ בְּיִרְמְיָה. וְהָיָה עֵקֶב. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלםִ עַד וְהִתְבָּרְכוּ בוֹ כָּל גּוֹיִם וּבוֹ יִתְהַלָּלוּ בְּיִרְמְיָה. רְאֵה אָנֹכִי. הִנֵּה יָמִים בָּאִים נְאֻם יְיָ׳‎ וַהֲקִמֹתִי עַד אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים בְּיִרְמְיָה. שֹׁפְטִים. וַיְהִי כַּאֲשֶׁר זָקֵן שְׁמוּאֵל עַד וַיֹּאמֶר שְׁמוּאֵל אֶל אַנְשֵׁי יִשְׂרָאֵל לְכוּ בִּשְׁמוּאֵל. כִּי תֵצֵא. וַיַּאַסְפוּ פְלִשְׁתִּים אֶת מַחֲנֵיהֶם עַד וַיְיָ׳‎ יִהְיֶה עִמָּךְ בִּשְׁמוּאֵל. וְהָיָה כִּי תָבוֹא. אָז יִבְנֶה יְהוֹשֻׁעַ מִזְבֵּחַ עַד וְלֹא הָיָה כַּיּוֹם הַהוּא בִּיהוֹשֻׁעַ. אַתֶּם נִצָּבִים. וְיֶאֱסֹף יְהוֹשֻׁעַ אֶת כָּל שִׁבְטֵי יִשְׂרָאֵל עַד כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא נְטַעְתֶּם בִּיהוֹשֻׁעַ. הַאֲזִינוּ. וְלָקַחְתִּי אֲנִי מִצַּמֶּרֶת הָאֶרֶז עַד וְהָשִׁיבוּ וִחְיוּ בִּיחֶזְקֵאל. וְזֹאת הַבְּרָכָה. וַיְהִי אַחֲרֵי מוֹת משֶׁה עֶבֶד יְיָ׳‎ וּמְדַלֵּג עַד וַיְהִי יְיָ׳‎ אֶת יְהוֹשֻׁעַ בִּיהוֹשֻׁעַ. כָּל שַׁבָּת שֶׁקּוֹרִין בָּהּ שְׁתֵּי פָּרָשִׁיּוֹת מַפְטִירִין בָּהּ מֵעִנְיַן פָּרָשָׁה אַחֲרוֹנָה וְזוֹ הַמִּנְהָג בְּרֹב הַמְּקוֹמוֹת. וְכֵן נָהֲגוּ רֹב הָעָם לִהְיוֹת מַפְטִירִין בְּנֶחָמוֹת יְשַׁעְיָהוּ מֵאַחַר תִּשְׁעָה בְּאָב עַד רֹאשׁ הַשָּׁנָה. בְּשַׁבָּת שֶׁאַחַר תִּשְׁעָה בְּאָב נַחֲמוּ נַחֲמוּ עַמִּי. בַּשְּׁנִיָּה וַתֹּאמֶר צִיּוֹן. בַּשְּׁלִישִׁית עֲנִיָּה סֹעֲרָה. בָּרְבִיעִית אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם. בַּחֲמִישִׁית קוּמִי אוֹרִי. בַּשִּׁשִּׁית רָנִּי עֲקָרָה. בַּשְּׁבִיעִית שׂוֹשׂ אָשִׂישׂ בַּיְיָ׳‎:", + "בְּרִיךְ רַחֲמָנָא דְּסַיְּעָן - נִגְמַר סֵפֶר שֵׁנִי סֵפֶר אַהֲבָה בְּסִיעַתָּא דִּשְׁמַיּא.", + "הִלְכוֹתָיו שֵׁשׁ. וּמִנְיַן פְּרָקָיו שִׁשָׁה וְאַרְבָּעים. וְאֵלוּ הֵן:", + "הִלְכוֹת קְרִיאַת שְׁמַע ד׳‎ פְּרָקִים: הִלְכוֹת צִיצִית ג׳‎ פְּרָקִים: הִלְכוֹת תְּפִלָּה וּבִרְכַּת כֹּהֲנִים ט״ו פְּרָקִים: הִלְכוֹת בְּרָכוֹת י״א פְּרָקִים: הִלְכוֹת תְּפִלִּין מְזוּזָה וְסֵפֶר תּוֹרָה י׳‎ פְּרָקִים: הִלְכוֹת מִילָה ג׳‎ פְּרָקִים: " + ] + ], + "versions": [ + [ + "Torat Emet 370", + "http://www.toratemetfreeware.com/index.html?downloads" + ] + ], + "heTitle": "משנה תורה, סדר התפילה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file