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Sefaria · Halakhah > Rishonim · 104 sections

Third Gate; Blessings on Commandments.1
...Part Three, in which blessings recited when fulfilling commandments and their laws will be explained
Third Gate; Blessings on Commandments.2
...We find the following in Tosefta Brachos: "Whoever fulfills a commandment must recite a blessing beforehand." This idea is mentioned in Yerushalmi Brachos and is supported by the following verse in Exodus 24: "And I will give you the stone tablets, the law, and the commandment." The law and the commandment are mentioned together because they have a common feature. So goes the argument there: "In the same way that one must recite a blessing when studying the law, one must also recite a blessing when fulfilling a commandment." But why must one recite a blessing when studying the law? We find this question under discussion in Tractate Brachos Chapter 3, as follows: "Whoever reads the Torah must recite a blessing beforehand and afterward. Why must one recite a blessing beforehand? Scripture states: 'When I read aloud the Name of the Lord, attribute greatness to our God' and, elsewhere, 'You are blessed, Lord; teach [us] your statutes.' The law is called the Name of the Lord because it is the study of His great Name. A similar idea is expressed in the following verse: '[When] you are careful to fulfill all the words of this law, to fear this honorable and awesome Name — the Lord your God.' Why must one recite a blessing afterward? It makes sense when using the following logical inference: If one must recite a blessing after eating, which only provides temporary sustenance, then one must certainly recite a blessing after reading the Torah, which provides eternal sustenance. But why must one recite a blessing after eating? Scripture states: 'You will eat, you will be sustained, and you will bless the Lord your God.' That supports the need to recite a blessing afterward, but why must one recite a blessing beforehand? Rabbi Isaac said that it is supported by the following verse: 'He will bless the sacrifice, and then the guests will eat.' Rabbi Nathan said that it is supported by the following verse: 'You must serve the Lord your God, and He will bless your bread.' The bread is only yours until you eat it. Rabbi felt that it makes sense when using the following logical inference: If one must recite a blessing afterward, when one is sustained, then one must certainly recite a blessing beforehand, when one is hungry." The blessing recited after reading the Torah should only be recited after a public Torah reading, as stated in Yerushalmi Brachos: "Rabbi Samuel son of Avdima said that the logical inference used to establish that a blessing be recited after reading the Torah based on the blessing that is recited after eating is only used to establish that a blessing be recited after a public Torah reading; however, an individual studying Torah alone should not recite a blessing afterward."
Third Gate; Blessings on Commandments.3
...One must recite a blessing before fulfilling any commandment, whether biblical or rabbinic, whether unconditional or conditional. (Examples of biblical commandments that are unconditional include tefillin, tzitzis, shofar, sukkah, and lulav. Examples of biblical commandments that are conditional include mezuzah and maakeh. Examples of rabbinic commandments that are unconditional include lighting shabbos candles, lighting the menorah, and reading the megillah. Examples of rabbinic commandments that are conditional include eruv and netilas yadayim.) But why are rabbinic commandments treated like biblical commandments? Scripture states: "According to the law that they will teach you, and according to the ordinance that they will tell you, do not deviate from what they say to you at all!" In this verse, we are commanded to obey the rabbis. Therefore, we recite a blessing before fulfilling rabbinic commandments.
Third Gate; Blessings on Commandments.4
...We find the following in Tosefta Brachos: "In a group of ten fulfilling ten commandments, each member must recite a blessing individually. In a group of ten fulfilling one commandment, one member must recite a blessing on behalf of the group. An individual fulfilling ten commandments must recite a blessing for each commandment..." The individual must recite a distinct blessings for each of the ten commandments rather than one general blessing for all ten commandments. "...An individual fulfilling one commandment over the course of the day must only recite one blessing, but if the fulfillment of the commandment is intermittent, then the blessing must be recited multiple times." It appears from this teaching from Tosefta that, in a group of ten who wish to put on tefillin, put on talleisim, or study Torah, one member must recite a blessing on behalf of the group. This is in fact the custom when it comes to sitting in the sukkah, making kiddush, or starting a meal — one member of a group must recite the blessing on behalf of the group. The Rosh ruled similarly in connection with bedikas chametz, as follows: "If the homeowner is incapable of inspecting the entire house, he must assemble other members of the household to properly carry out the inspection after he recites the blessing."
Third Gate; Blessings on Commandments.28
The reason women are exempt from time-triggered positive commandments is that a woman is subjugated to her husband fo rthe fulfillment of his needs. If she were obligated to perform time-triggered commandments, it might happen that just when she is performing the commandment her husband will command her to do his bidding. If she were to fulfill the command of the Creator and ignores his [her husband's] command, woe to her from her husband! And if she were to fulfill his command and ignore that of the Creator, woe to her from her Maker! Therefore the creator exempted her from his commandments, so that she can be at peace with her husband.
Weekday Prayers.Morning Blessings.29
And the Gemara adds further that when he puts his cloak on his head, he recites the blessing, "Who crowns Israel with splendor." This is based on, Who crowns you with kindness and mercy (Psalms 103:4); and on, Israel in whom I glory (Isaiah 49:3). And the reason for this blessing is that they would wrap turbans on their heads so that they would not walk about with bare heads. And its saying Israel here is because the divine presence dwells over them. And they are accustomed to say it in all the lands of Ishmael [the Arab countries], because they place a turban on their heads. But they are not accustomed to saying it in these lands, since they do not put on turbans. However they are accustomed to saying another blessing, which is not mentioned in the Talmud, and it is, "Blessed are You, Lord our God, King of the universe, who raises the lowly." And the explanation is like we explained about the blessing, "Who straightens the bent." And there are some places where they recite the blessing, "Who gives strength to the tired," and I will explain the reason in, "and He grants him good kindnesses."
Weekday Prayers.Morning Blessings.31
A person blesses these three blessings each day: the first is who has not made me a gentile, since "All nations are as naught in His sight; He accounts them as less than nothing" (Isaiah 40:17). The second is who has not made me a [Canaanite] slave since the slave is not commanded in positive commandments which are caused by time, and further, that they have no merit of ancestry, since their ancestors did not stand at Mount Sinai. And further, that we do not believe them, since "the more slaves, the more theft" (Pirkei Avot 2:7). And further, that it is forbidden for a slave to marry a Jewish woman, and that a slave is close to a gentile. The Rama"h questions if a convert blesses "who has not made me a gentile" and if a captive blesses "who has not made me a slave", and replies that so we have seen, the blessing applies specifically to the beginning of the creation of man, and as such a convert does not bless "who has not made me a gentile" except when they were entirely born and bred (pregnancy and birth) in holiness [Judaism]. But the captive blesses "who has not made me a slave", since this blessing was not established for slavery itself but rather since the slave is not obligated in commandments like a Jew, and is not fitting to enter the community [marry into it], and is unsuitable for many things. And the third blessing is who has not made me a woman, since she is not commanded in positive commandments that are caused by time as we have explaned in the introduction to this book. The man is similar to a labourer who enters a field and plants with permission, and the woman is similar to one who enters a field without permission. And further, that the fear of her husband is upon her and she is unable to perform even that which she is commanded in. And women are accustomed to bless instead of "who has not made me a woman", "who has made me according to His will", like one who justifies the Judgement regarding the evil that has come upon them.
Weekday Prayers.Evening Service.8
Hashkiveinu Avinu L'shalom (Help us to lie down, father, in peace) - the word 'avinu' is like a father who comforts his son by lying him down between his legs. So too here, You should lay us down in the shade of the wings of peace. V'ha'amideinu malkeinu l'chayim u'lshalom (and rise up, our King, to life and peace) - We say "our Father" and add "for life", for the one who returns our souls to us in the morning... Ufros Aleinu (Spread over us) - means that God spread a cloud...
Purim.1
The Purim office:
Purim.2
[On the] evening of 14 Adar we pray Maariv like other days, and the precentor reminds the congregation to say "For the miracles . . ." and says it in the prayer at Thanks. Some say it when we come to "which at all times -- evening, morning, and noon" and some say it at "always have we relied on you." And so it is in the offices of Amram b. Sheshna and Saadiah b. Yosef.
Purim.3
"For the miracles etc." until "in this time" already have been explained supra. "In the days of Mordecai and Esther in the capital Susa, when Haman the wicked stood against them" recalls "On the day that you stood from afar" (Obadiah 1:11) which referred to Esau his ancestor. "Sought to ruin, to murder, and to destroy all the Jews etc." is obvious in the Book of Esther. And it says "sought to ruin etc." i.e. "Haman sought to ruin Israel" even though it was in their hands to their merit. For his blessed Holiness gave that [Israel] could destroy the gentiles to the very last. "To their merit in their hands," as it is said in Tanḥuma, "And on that day will I seek to destroy all the gentiles that come upon Jerusalem" (Zachariah 12:9) -- this speaks of Israel before his blessed Holiness the master of the world.
Pesach.Second Part of the Seder.24
These are the verses that I found [with] the signs of the Pesach Seder: Make kiddush and wash/ eat karpas; break/ tell; the washing/ make hamotzi, matzah/ maror; eat korech/ have a meal/ hidden; bless/ say hallel; it was wanted.
Pesach.Second Part of the Seder.25
And another one: Make kiddush and self-sanctify; dipped, and cut and expound; wash and slice and [the] rule [of] matzah guard; maror is eaten, and korech; and [eat] bread on your side; and your sustenance over a cup [of wine]; and finish your hallel.
Pesach.Second Part of the Seder.26
And another one: Sanctify, purify, and karpas and split in two; and explain, and rinse for bread and matzah; and maror and korech, and eat a piece; and being clean, invite [for birkat hamazon] and say hallel in happiness.
Pesach.Second Part of the Seder.27
And another one: make the hands of the man sacred, and dip his morsel; he will tell through wine, a hand took out, matzah; maror and dip also the sandwich, he will be satisfied; matzah, and through the meal, and hallel - he fulfilled his obligation.
Pesach.Second Part of the Seder.28
And another one: Make kiddush in the first cup and with the vegetable of your garden/ dip, and tell with the second cup, say, bless over me the bread and the matzah and/ the maror, and over the sandwich, say hallel, finish, and eat your meal, and find it, and lest/ you should eat after the afikoman, make sure you guard [yourself against it] and on the third cup you say your needed birkat hamazon/ bless, and over the fourth cup remember [to] complete hallel/ to the One Alive in Tzion you will make your Pesach; going up to the place of thistles, incense plants and myrrh.
Pesach.Second Part of the Seder.29
And another one: Remember the day and clean the hand for karpas / break the bread and ask about law / and dip a second time to bless the piece [of bread] / eat the guarded and arranged matzah / and [with] maror make korech together with matzah / like Hillel and do not say a blessing / and the pleasure of your table will be filled with grace / distribute matzah from the folded cloth / over that you will bless birkat hamazon, [the]Rock you will praise / and if you yearn, read the prepared song / lie down in certainty and do not be afraid nor fearful / isn't this the long night that heals?
Pesach.Second Part of the Seder.30
And another mnemonic: KN"K BHN"H MM"K ShM"H- meaning Kiddush, Netilah [washing hands], Karpas; Break bread (Hebrew begins with yud), Haggadah, Netilah, Hamotzi; Matzah, Maror, Kerichah; Guarded, Mazon, Hallel.
Pesach.Festival Prayers.12
People are accustomed to reading the Song of Songs on the Festival of Matzot because it speaks about the salvation from Egypt, which is the beginning of the subjugation of Israel and their first redemption. As it is stated (Song of Songs 1:9), "To a mare in Pharaoh’s chariots." And they are also accustomed to read Ruth on the Festival of Weeks (Shavuot), because it is written in it (Ruth 1:22), "at the beginning of the barley harvest" - and [Shavuot] is the the time of the harvest. And there is another reason: Because our ancestors only accepted the Torah and entered the covenant through circumcision, immersion and the sprinkling of blood [at that time], as it is found in the chapter [entitled] HaCholetz; and Ruth also converted, as it is stated (Ruth 1:16), "for where you go, I shall go." And from the answer of Ruth, we know what Noami said to her. As she said to her, "It is prohibited for us [to go beyond] the Shabbat perimeter." [She answered,] "Where you go, I shall go" (Ruth 1:16). "Isolation [with a stranger of the opposite sex] is forbidden to us." "Where you lodge, I shall lodge" (Ruth 1:16). "We are commanded to observe six hundred and thirteen commandments." "Your people are my people" (Ruth 1:16). "Idolatrous worship is forbidden to us." "Your God is my God" (Ruth 1:16). "Four types of capital punishment were handed over to the court." "Where you die, I shall die" (Ruth 1:17). "Two burial grounds were set up for the court, one for those burnt and stoned and another for those executed and strangled." "And there I shall be buried" (Ruth 1:17). So is it found in the chapter [entitled] HaCholetz (Yevamot 47b). And we are hence accustomed to reading Ruth on the Holiday of Weeks. And also on the Festival of Shemini Atzeret (Assembly of the Eighth), it is customary to read Ecclesiastes, because in it, it is written (Ecclesiastes 11:1), "Distribute portions to seven or even to eight" - these [correspond to] the seven days of the Festival (Sukkot) and the Festival of the Assembly of the Eighth. I mean to say, because it is the holiday of the reaping, to warn about the tithes and the priestly tithes and the pledges, such that they not transgress, "you shall not delay," [past] the three festivals. And there is another reason - because King Shlomo said it on the Festival (Sukkot) during the assembly (hakhel). As it is written (Deuteronomy 31:10-12), "at the appointed time of the year of remission, during the Sukkot festival; When all of Israel comes to be seen, etc. Assemble (Hakhel) the people; the men and the women and the infants, etc." And it is [also] written (I Kings 8:2), "they assembled before King Shlomo in the month of Etanim during the festival, etc." So he said it then in the assembly, to rebuke Israel. Hence it is fit to say it during [this] festival. All of this was written by Ibn HaYarchi (R. Avraham ben Natan). And they said in Tractate Soferim (14:3), "One who reads from Ruth, the Song of Songs, Lamentations and from the Scroll of Esther must [recite the blessing that concludes], 'concerning the reading of the Megillah' - even though it is included in the Writings. One who reads from the Writings must recite, 'Blessed are You, Lord our God, King of the universe, [who has sanctified us with Your commandments and has commanded us] to read in the Holy Writings.'"
Pesach.Festival Prayers.16
The reason God commanded us to count the Omer is because each person was busy with their personal harvests, and everyone was separately spending time in their own granaries - and might have forgotten to join the rest of the nation in Jerusalem for the holiday. The commandment to count the Omer reminds everyone to go up to Jerusalem for the holiday.
Fasts.Tishah B'Av.1
The night of the Ninth of Av, they remove their shoes like mourners and go to the synagogue. They do not kindle more than one lamp to recite Lamentations by its light. And when one arrives at "Fallen is the crown of our heads!"1 Lamentations 5:16 it is extinguished. And pray the evening servie like on any other days, and say "Answer us"2The addition for fast-days. And the prayer leader says the complete qaddish and after that recites Lamentations and says qinot, and after that "and to Zion comes" and all the qedusha d-sidra. But one does not say "and as for Me, this is My covenant with them"3 Isaiah 59:21, the verse that introduces the qedusha d-sidra, as it would seem to be renewing the covenant on the qinot, and since it is written within, "it will not depart from your mouth," and on the Ninth of Av it is forbidden to read Torah, since it is written, "the precepts of the LORD are upright, rejoicing the heart"4 Psalms 19:9. And so too in a house of mourning it is customary not to say it, since there too the mourner is forbidden from reading Torah. And say the qaddish d-hu 'atid l-ḥadta5 also recited at funerals and siyyumim and return home. And one does not greet another except as mourners and the rebuked. And the reason for not lighting lights in the synagogue is as is said in Eikha Rabbati6 Eicha Rabba 3:10, that the Holy Blessed One said to the ministering angels at the time of the destruction of the Temple, "What is a king of flesh and blood supposed to do when he is mourning?" They said to him, "He extinguishes the phanases." He said to them, "So too I will do such," as it is said, "Sun and moon are dimmed."7 Joel 2:10. And the meaning of phanases8 From the Greek φᾱνός is vessels that carry lamps, that the wind not extinguish them, also called lanterns. And thus the targum of "With lights honor the LORD"9 Isaiah 24:15. Note that this translation, despite being found in many sources from the Rosh on, is not found in our manuscripts of Targum Jonathan on Isaiah 24:15 as "with phanases."
Fasts.Tishah B'Av.2
And if it fell on Saturday night, one does not say "And may it be pleasant." And some of the gaonim wrote that when one does not say "And may it be pleasant" one also does not say the qedusha d-sidra. And Rav Tsemaḥ1 ben Paltoi, the gaon of Pumbedita from 872 to 890 wrote that one does not say "And may it be pleasant" but does say "and to Zion comes" and the entirety of the qedusha d-sidra other than "and as for Me, this is My covenant." And one does not do havdala on a cup until after the Ninth of Av, and one does not smell fragrant plants, since on the night of the Ninth of Av one does not act for peace of mind, but one does bless on the light before reading Lamentations And thus is written in the Halakhot Gedolot2 Halakhot Gedolot 2:6.
Fasts.Tishah B'Av.3
For the morning-service, enter the synagogue and arrange the blessings and say zemirot as on every day. And the Ramban wrote1Torat HaAdam, The Gate of Mourning, The Matter of Old Mourning 10 that some of the people customarily did not recite the portions of the sacrifices and the fifth chapter of Mishnah Zevachim and the midrash of R. Yishmael in the synagogue, since it is forbidden to read Torah. But this seems incorrect to me, for we have no prohibition on the daily order, for indeed we read the Recitation of the Shema' and bless before and after it, and we read in the Torah and recite a prophetic haftara, and the portions of the sacrifices and M. Zevachim 5 are established permanently, and say them in their way without hesitation.
Fasts.Tishah B'Av.4
And the prayer-leader repeats the standing-prayer but instead of saying "We will sanctify You and praise You" he says "Let us sanctify Your great name as they sanctify it in the highest heavens, and thus it is written by Your prophet's hand, 'and one called to' etc."1A variant of the text used in the Ashkenazi rite for almost every morning qedusha, but almost never found in Sephardic practice and say qinot within the prayer.2 In older siddurim, the qinot were inserted into the blessing on Jerusalem, just as on other fast days the seliḥot were inserted into the blessing on forgiveness, or on Purim piyyuṭim were inserted into the blessing on heretics. The practice of inserting qinot into the blessing is more or less completely extinct nowadays, and in almost every community they are recited after the repetition concludes instead And do not say the priestly blessing, but when you arrive at "to you it is good to thank"3 the concluding line of the thanksgiving blessing before where the priestly blessing would be say "Maker of peace, bless Your people Israel with great strength and peace. Blessed are You, LORD, maker of peace."4 A variant of the abbreviated prayer for peace still recited in Western Sephardic communities on the ninth of Av. Uniquely it is here found with the concluding line from the old Land of Israel rite, used by some Ashkenazim during the high holy days.
Fasts.Tishah B'Av.5
And do not say petitionary prayers, nor supplication. And say qinot sitting down, and conclude with "How long will there be weeping in Zion and mourning in Jerusalem? Rise, have compassion on Zion, build the walls of Jerusalem!" 1found in Seder Tisha B'Av (Edot HaMizrach), Tisha B'Av Day 27 and say the qaddish d-hu 'atid l-ḥadta2 also recited at funerals and siyyumim.
Fasts.Tishah B'Av.6
And the prayer-leader goes to bring out the Torah scroll, without saying "Deity long-suffering!," and brings out the scroll and rests it on a small tower near the ark, and does not say "All sanctify" but starts with "Revealed and shown be His sovereignty" etc. And the reason for changing the location of the Torah scroll is as we said for public fast days: "And they put burnt ashes upon the ark"1M. Taanit 2:1, as it is written "I will be with them in stress"2Psalm 91:15. And the priest, levite, and concluder recite from Parashat Vaetḥanan, Deuteronomy 4:25–40. And say the half-qaddish, and conclude with Jeremiah 8:13-9:23, And bless the concluding blessings up until "shield of David" — in the afternoon as well. And it says in Tractate Soferim that some place the case of the scroll on the ground and say "Fallen is the crown of our heads!"3 Lamentations 5:16 and recite eulogies like one whose dead are before him, and some change their place, and some descend down from their benches, and everyone wallows in ashes, and none greets another all night and all day until the people have finished their qinot.4Tractate Soferim 18:7
Fasts.Tishah B'Av.7
And say Ashrei but skip Psalm 20. And so too in a house of mourning one does not say it, because those in judgement do not sing songs. And say the qedusha d-sidra but not "and as for Me, this is My covenant with them." And return the Torah scroll to its place, and say "May they praise the name of the LORD"1 Psalm 148:13, the first verse of the service for returning the Torah scroll etc, and say the complete qaddish and read Lamentations, and after that read Psalm 137 and say qaddish yehei shlama raba2 also known as the mourner's qaddish, and after that read the book of Job, and say Psalm 79, and say qaddish yehei shlama raba.
Fasts.Tishah B'Av.8
And regarding the laying of tefillin on the Ninth of Av, Mar Rav Sheshna1 the father of R. Amram Gaon wrote that it is permitted to lay tefillin, as it is already said that a mourner is permitted to lay tefillin. But the Raavad wrote that nobody ever lay them on the ninth of Av, and said it is better to set burnt ash on one's head. And the Rosh wrote:2 The following passage is directly from the Rosh on Taanit 37:1 on the contrary, one is required with tefillin when personally mourning on all days but the first, and the Ninth of Av is not more stringent than the six days of personal mourning. And the baraita that all commandments practiced by a mourner are practiced on the Ninth of Av3 Taanit 30a:10 is interpreted as referring to those that apply for all seven days — washing and anointing and putting on shoes and sexual intercourse and reading Torah. And the R. Meir4of Rothenburg wrote that it seems that on the Ninth of Av one does not lay tefillin, like on the first day of mourning, for there is no day more bitter than it, the day appointed for generational weeping. And — the Rosh wrote — he enabled it as he was pressed to find support for the Ashkenazi custom5 of the time. In modern days Ashkenazim no longer lay tefillin in the morning on the Ninth of Av, but what I wrote seems right to me. And the R. Meir of Rothenburg also wrote that our ancestors in all of Ashkenaz were accustomed not to wrap tsitsit on the ninth of Av, and supported this from a verse, as written, "He implemented his statement"6 Lamentations 2:17 and in Midrash Eicha Rabbati it says "He tore His raiment"6Eikhah Rabbah 2:2. And soe do not wish to change the custom. And so too they do not wish to go without tsitsit, and wrap themselves in a small tallit under their clothes.7Here ends the quote from the Rosh.
Fasts.Tishah B'Av.9
When it says in the qinot "the blood of the prophet Zechariah"1 as found in Yom Akhpi, by Yehuda haLevi. See Kinnot for Tisha B'Av (Ashkenaz), Kinot for Tisha B'Av Day 34. it is not Zechariah son of Iddo, who prophesied in the time of Haggai and Zechariah and Malachi. Rather, it is Zechariah son of Jehoiada, who you can find in Chronicles was killed by King Joash.2 II Chronicles 24:20–22
Fasts.Tishah B'Av.10
It was taught in Pesachim1M. Pesachim 4:5, a place where they are accustomed to doing work on the Ninth of Av they do so, and a place where they are accustomed not to do so they do not do so, but everywhere students of the sages are idle. And we said in the final chapter of Taaniyot,Taanit 30b all who do work on the Ninth of Av will never see any sign of blessing.
Rosh HaShanah.Prayers.8
And since this day is the day of judgment, all Israel is accustomed to arise early from the fifteenth of Elul on to say petitions and ask for mercy from the Blessed Name, until Yom Kippur on which judgment is sealed. And there are places where it is customary to rise early from Rosh Ḥodesh Elul, because on Rosh Ḥodesh Elul Moshe went up the mountain the third time to recieve the second tablets, and prayed on them for Israel, and his prayer was received, and he was given the tablets and descended on Yom Kippur, which was decreed a day of pardon and forgiveness for all generations. And the interpreters say that a source for this is Ani l-dodi v-dodi li (Song 6:3), which has the initial letters "Elul" and the final letters of four yods, adding up to forty, the number of days. And similarly, et levavkha v-et levav (Deuteronomy 30:2) has the initial letters "Elul." And similarly, u-va l-tzion goel ul-shavei (Isaiah 59:20) — the last two letters of goel an the first two letters of ul-shavei are "Elul." And Rabbeinu Hai wrote: "the custom is to say petitions on the Ten Days alone, though we have heard that in some local customs they rise from Rosh Ḥodesh Elul." And Rav Isaac ibn Ghayyat wrote: "as for us here, we rise from the beginning of Elul." And Rav Amram wrote: "On the ten days between Rosh haShana and Yom Kippur we arise early every day to the synagogues before morning light, and ask for mercy, and the prayer-leader begins with Ashrei and after that says Qaddish and begins with petitons and after finishing says "But we know not what to do" (II Chronicles 20:12) and finishes and says Qaddish.
Rosh HaShanah.Blowing the Shofar.15
Rav Saadia Gaon writes that there are 10 reasons why the Exalted Creator commanded us to blow the shofar on Rosh Hashana. 1. This day is the beginning of creation when God created the world and ruled over it. At the beginning of a king's reign, they sounds the trumpets and shofars, to promulgate in all locations that the new reign has begun; likewise, we accept upon ourselves God's reign on this day [by sounding the shofar]. This is also why King David said (Ps. 98:6) "with trumpets and the blast of the horn raise a shout before Ad-nay, the King".2. Rosh Hashanah is the 1st of the 10 Days of Teshuva, and we blow the shofar in order to announce that all those who wish to do teshuva, should do so, and if not, there is no excuse. This is like what the kings do, that warn the people regarding a decree, and whoever transgresses the decree after the warning has no claim. 3. The shofar reminds us of the shofar at Mt. Sinai, when we accepted the Torah, as it is written "and a very loud blast of the shofar" (Exodus 19:16), and our ancestors accepted upon themselves "we will do and we will listen" (Exodus 24:7). 4. The shofar reminds us the words of the Prophets, who are compared to the tekiot of the shofar, as it is written " If anybody hears the sound of the horn but ignores the warning, and the sword comes and dispatches him, his blood shall be on his own head. Since he heard the sound of the horn but ignored the warning, his bloodguilt shall be upon himself; had he taken the warning, he would have saved his life." (Ezekiel 33:4-5). 5. The Shofar reminds us of the destruction of the Holy Temple and the cries of war, as it is written "Oh, the walls of my heart! My heart moans within me, I cannot be silent; my soul hears the teru'ot of war." (Jeremiah 4:19). When we hear this sound, we will beseech God to rebuild the Temple. 6. The shofar reminds us of the Binding of Isaac, who was ready to give his life for the sake of Heaven; likewise, we should also dedicate ourselves to sanctifying His name, and He will surely recall us for the good. 7. When we hear the sound of the shofar, we will tremble, be in awe and see our brokeness. This is the nature of the sound of the shofar, it causes one to tremble with trepidation, as it is written "When a ram’s horn is sounded in a town, do the people not take alarm?" (Amos 3:6). 8. The shofar reminds us of the ultimate Day of Judgment, as it is written "The great day of Ad-nay is approaching, approaching most swiftly... a day of shofar blasts and alarms" (Zephaniah 1:14-16). 9. The shofar reminds us of the Gathering of the Exiles when the shofar will be sounded, and this causes us to yearn for that time, as it is written "And in that day, a great ram’s horn shall be sounded" (Isaiah 27:13). 10.The shofar reminds us to believe in the resurrection of the dead, as it is written "all you who live in the land, and inhabit the earth, when a flag is raised in the hills, take note! When a ram’s horn is blown, give heed!" (Isaiah 18:3).
Yom Kippur.Confession.5
"Indeed we have sinned". Even though the viddui was composed in accordance with the 'aleph bet' it is said at the beginning "we have sinned" before the rest of the confessions as it says Midrash Tanchuma "the people came before Moses and said 'we have sinned'" because they said "we have sinned" they were forgiven immediately. And it says in another place [Midrash Tanchuma Warsaw ed. Parshat Balak 10] that "anyone who sins and says 'I have sinned' an angel is not permitted to harm them. There are those who interpret 'aval' to mean 'alas' we have sinned and there are those who interpret it as 'indeed we have sinned' (Gen. 42:21). "We and our ancestors" is in the manner of "confessing the sins that we Israelites have committed against You, sins that I and my father’s house have committed." (Nehemiah 1:6) and in the manner of "stood and confessed their sins and the iniquities of their fathers" (Nehemiah 9:2). And it is written "For we have sinned against the LORD our God" (Jeremiah 3:25). [He then goes on to give a citation every word in the Viddui]
Yom Kippur.Confession.6
We and our fathers from our youth to this day"
Sukkot and Shemini Atzeret.Hoshana Rabba.3
And on the fifth day of the intermediate days of the festival (Chol HaMoed) - which is Hoshana Rabbah - we pray like on the other intermediate days of the festival. But there are some places where they are accustomed to add, "Praise the Lord, call in His name" (Psalm 105), to say the addition (yotzer) of Shabbat and to say, "Keter," in the additional service, even though it is a weekday. And it is a proper custom. The reason is because it is the end of the holiday and of the circling, and the completion of the seventy bulls [sacrificed over the course of Sukkot]. Moreover, it is because this day is the actual sealing that we requested from the Creator on Yom Kippur, to seal us for life. Hence we are accustomed to add, "Praise the Lord, call in His name" (Psalm 105), to say the addition (yotzer) of Shabbat and to say, "Keter," in the additional service - since we consider it to be like a holiday. And when we bring back the Torah scroll [to the ark], we are accustomed to say, "For the leader, a psalm of David - a song. Praise befits You, etc." (Psalm 65). That is because it mentions pleadings about water in it, which is from the day's theme. For on the morrow, we begin to request rain in our prayers. And we also say, "Our transgressions, You atone for them," since [this day] is the actual sealing, as we said.
Sukkot and Shemini Atzeret.Hoshana Rabba.4
And we circle the ark seven times, corresponding to the seven firmaments. But there are some that say it is corresponding to the seven times that they circled Jericho. And there is support for this from the Masorah (the documentation of the Bible's precise text). For you will find [the phrase], "and I will circle," twice in the Masorah - and these are them: "I will rise and I will circle the city" (Song of Songs 3:2); and "and I will circle Your altar, O Lord" (Psalms 26:6). That is to say, corresponding to that which I circled the city of Jericho seven times, I will circle Your altar [seven times].
Sukkot and Shemini Atzeret.Hoshana Rabba.5
And we say many supplications and pleadings about water and hold a willow [branch], other than the willow that is in the lulav (as one of the four species of Sukkot). And that is in memory of the Temple, since they would circle the altar inside it with a willow on this day.
Sukkot and Shemini Atzeret.Shmini Atzeret.6
On the night of the ninth [day of the holiday], we pray [the same prayers] as on the night of the eighth [day]. And we recite kiddush and [include the blessing over] time (shehechiyanu). And on the morrow, we take out three Torah scrolls. Five [congregants] read the Parashah of Zot HaBerakhah from the first one. [The reader] reads with the [first] four until, "while you tread on their high places" (Deuteronomy 33:29). And then he goes back with the fifth - who is the last one - from the beginning of Zot HaBerakhah until, "in the eyes of all of Israel" (the last verse in the Parashah and in the Torah). And the reason for this Parashah [being read on this day] is based on King Solomon having blessed Israel on the eighth day of the festival, as it is stated (I Kings 8:14), "and he blessed all of the congregation of Israel, etc." That is why we read the blessing that Moshe blessed Israel on the ninth day, about which there is a doubt that it is the eighth day. And in the second [Torah scroll], the reader begins [Parashat] Bereishit until, "which God had created to make" (Genesis 2:2). And in the third [Torah scroll], he reads the final selection (maftir) like yesterday; and he concludes (recites the haftara) with the beginning of Joshua, "And it was after the death of Moshe," until, "for the Lord, your God, is with with wherever you shall go" (Joshua 1:9).
Sukkot and Shemini Atzeret.Shmini Atzeret.7
And this day is called Simchat (the Joy of the) Torah, because we finish [reading] the Torah on it, and it is fitting to rejoice about its completion. And the reason we begin Genesis immediately is in order that the Satan not have a chance to open his mouth, saying they have already completed it and don't want to read anymore. Or the reason is that in the same way that we have merited its completion, so too should we merit its beginning.
Hebrew Calendar.Introduction.11
And the start of its renewal is called the birth of the moon. Yet it would have been fitting to call it the renewal of the moon. However the Sages, may their memory be blessed called it the birth, since every month the moon is hidden for about two days or a little less before it attaches itself to the sun, and it afterwards begins to be born and gather light. But its light does not [then] have the power to be seen by people. So that is like the matter of a newborn, since it does not have the power to act like the custom of [other] people, to walk and move like other animals.
Hebrew Calendar.Introduction.12
And according to the words of our Rabbis, may their memory be blessed, that is the moment that the sun and the moon attach themselves to each other in their median path in one of the parts of the sky; and this is the same in all of the world. So that is the beginning of the next month and the end of the past month. And it would have been fitting to designate this as the start of the month, according to the path of the luminaries, were it not that the [precise] time of this birth is not visible to people, such that the only way to arrive at is by way of calculation and reasoning. But both of these are difficult for most of the world and questions come about them, such that the thoughts of people do not come to a single opinion. And because of that, the Holy One, blessed be He, was not stringent and did not command us to observe the start of the months from their beginning in the sky, which is the time of the [moon's] birth. Rather, He granted us leeway about the thing and give us permission to set the month according to the counsel of the sages, since we have no sign that testifies to us about its beginning in the sky, whereas its beginning according to our eyesight - which is what is revealed to us - is not the same in every person's eyes. And because of that, it requires assistance and control. So the Holy One, blessed be He, gave the right and the power over this to the hands of our sages, so that they could control it according to their opinion and their wisdom. And that is why the verse made the festivals depend on proclamation, in its stating (Leviticus 23:4), "These are the festivals of the Lord, holy gatherings, which you shall proclaim in their seasons." That is to show that we have permission to set the festivals [by way of proclaiming the new months].
Hebrew Calendar.Order of Parashiot and Haftarot.1
The order of portions and prophetic readings that are read and concluded throughout the year, from the end of Sukkot until the end of the next Sukkot, every sabbath having one portion and one prophetic readings.
Hebrew Calendar.Order of Parashiot and Haftarot.2
Bereshit: Isaiah 42:5–43:12
Hebrew Calendar.Order of Parashiot and Haftarot.3
Toldot Noaḥ: Isaiah 54:1–55:5
Hebrew Calendar.Order of Parashiot and Haftarot.4
Lekh L'kha: Isaiah 40:27–41:17
Hebrew Calendar.Order of Parashiot and Haftarot.5
VaYera Elav: II Kings 4:1–37
Hebrew Calendar.Order of Parashiot and Haftarot.6
VaYihyu Ḥayei Sara: I Kings 1:1–2:12
Hebrew Calendar.Order of Parashiot and Haftarot.7
Toldot Yitzḥaq: Malachi 1:1–2:7
Hebrew Calendar.Order of Parashiot and Haftarot.8
VaYetze Ya'aqov: Hosea 11:7–13:5
Hebrew Calendar.Order of Parashiot and Haftarot.9
VaYishlaḥ Ya'aqov: Obadiah 1:1–21
Hebrew Calendar.Order of Parashiot and Haftarot.10
VaYeshev Ya'aqov: Amos 2:6–3:8
Hebrew Calendar.Order of Parashiot and Haftarot.11
VaYhi Miqetz: I Kings 3:15–4:1
Hebrew Calendar.Order of Parashiot and Haftarot.12
VaYigash Elav: Ezekiel 37:16–28
Hebrew Calendar.Order of Parashiot and Haftarot.13
VaYḥi Ya'aqov: I Kings 2:1–21
Hebrew Calendar.Order of Parashiot and Haftarot.14
V-Eleh Shmot: Jeremiah 1:1–2:3. Some conclude with Ezekiel 16:1–14. Some conclude with Isaiah 27:5–16.
Hebrew Calendar.Order of Parashiot and Haftarot.15
VaEra: Ezekiel 28:25–29:16, ending with Ezekiel 29:21
Hebrew Calendar.Order of Parashiot and Haftarot.16
Bo El Par'o: Jeremiah 46:13–28. Some conclude with Isaiah 19:1–25.
Hebrew Calendar.Order of Parashiot and Haftarot.17
VaYhi B-Shallaḥ: Judges 4:4–5:31
Hebrew Calendar.Order of Parashiot and Haftarot.18
VaYishma' Yitro: Isaiah 6:1–7:14
Hebrew Calendar.Order of Parashiot and Haftarot.19
V-Eleh HaMishpaṭim: Jeremiah 34:8–22, ending with Jeremiah 33:25
Hebrew Calendar.Order of Parashiot and Haftarot.20
V-Yiqḥu Li Truma: I Kings 5:26—6:13
Hebrew Calendar.Order of Parashiot and Haftarot.21
V-Ata Tetzave: Ezekiel 43:10–27
Hebrew Calendar.Order of Parashiot and Haftarot.22
Ki Tissa: I Kings 18:20–39
Hebrew Calendar.Order of Parashiot and Haftarot.23
VaYaqhel: I Kings 7:13–26
Hebrew Calendar.Order of Parashiot and Haftarot.24
Eleh Fqudei: I Kings 7:40–8:1
Hebrew Calendar.Order of Parashiot and Haftarot.25
VaYiqra: Isaiah 43:21–44:23
Hebrew Calendar.Order of Parashiot and Haftarot.26
Tsav Et Aharon: Jeremiah 7:21–28, ending with Jeremiah 9:22–23
Hebrew Calendar.Order of Parashiot and Haftarot.27
VaYhi BaYom HaShmini: II Samuel 6:1–19
Hebrew Calendar.Order of Parashiot and Haftarot.28
Isha Ki Tazria: II Kings 4:42–5:19
Hebrew Calendar.Order of Parashiot and Haftarot.29
Zot Tihyeh: II Kings 7:3–20
Hebrew Calendar.Order of Parashiot and Haftarot.30
Aḥarei Mot: Amos 8:18–9:15. Some conclude with Ezekiel 22:2–16.
Hebrew Calendar.Order of Parashiot and Haftarot.31
Qdoshim Tihyu: Ezekiel 20:3–20
Hebrew Calendar.Order of Parashiot and Haftarot.32
Emor El HaKohanim: Ezekiel 44:15–31
Hebrew Calendar.Order of Parashiot and Haftarot.33
BeHar Sinai: Jeremiah 32:7–27
Hebrew Calendar.Order of Parashiot and Haftarot.34
Im BeḤuqotai: Jeremiah 16:19–17:14
Hebrew Calendar.Order of Parashiot and Haftarot.35
BeMidbar Sinai: Hosea 2:1–22
Hebrew Calendar.Order of Parashiot and Haftarot.36
Naso: Judges 13:2–25
Hebrew Calendar.Order of Parashiot and Haftarot.37
B-ha'alotkha: Zechariah 2:14–4:7
Hebrew Calendar.Order of Parashiot and Haftarot.38
Shlaḥ L'kha: Joshua 2:1–24
Hebrew Calendar.Order of Parashiot and Haftarot.39
VaYiqaḥ Qoraḥ: I Samuel 12:1–22
Hebrew Calendar.Order of Parashiot and Haftarot.40
Zot Ḥuqat HaTorah: Judges 11:1–33
Hebrew Calendar.Order of Parashiot and Haftarot.41
VaYar Balaq: Micah 5:7–6:8
Hebrew Calendar.Order of Parashiot and Haftarot.42
Pinḥas: I Kings 18:46–19:21
Hebrew Calendar.Order of Parashiot and Haftarot.43
And we are told in the Pesiqta, from Bereshit until the 17th of Tammuz we conclude with something related to the matter of the portions. From there on, everything goes according to the time and according to the scenario: three of rebuke and seven of comfort and two of repentance. And their mnemonic is DShḤ NV' ARQ ShDSh.
Hebrew Calendar.Order of Parashiot and Haftarot.44
Rashei haMatot: Divrei Yirmiyahu, Jeremiah 1:1–2:3.
Hebrew Calendar.Order of Parashiot and Haftarot.45
Eleh Mas'ei: Shim'u, Jeremiah 2:3–28.
Hebrew Calendar.Order of Parashiot and Haftarot.46
Eleh HaDvarim, before the ninth of Av: Ḥazon Yesha'yahu, Isaiah 1:1–27.
Hebrew Calendar.Order of Parashiot and Haftarot.47
VaEtḥanan (the seven of comfort, NV' ARQ Sh): Naḥamu, Isaiah 40:1–26.
Hebrew Calendar.Order of Parashiot and Haftarot.48
V-Haya 'Eqev: VaTomer Tsiyon, Isaiah 49:14–51:3.
Hebrew Calendar.Order of Parashiot and Haftarot.49
R'eh Anokhi: 'Uri 'Uri, Isaiah 51:9–52:10.noteOr alternatively, 52:1–10. Both verses start with the same two words, but 51:9 is cited below. Some printings add here: "Some conclude with Isaiah 54:11–55:5." This is the practice in nearly every community today
Hebrew Calendar.Order of Parashiot and Haftarot.50
Shofṭim v-Shoṭrim: Anokhi Anokhi, Isaiah 51:12–52:12.
Hebrew Calendar.Order of Parashiot and Haftarot.51
Ki Tetze la-Milḥama: Roni 'Aqara, Isaiah 54:1–10.
Hebrew Calendar.Order of Parashiot and Haftarot.52
V-Haya Ki Tavo: Qumi Ori, Isaiah 60:1–22.
Hebrew Calendar.Order of Parashiot and Haftarot.53
Atem Nitsavim, before Rosh haShanah: Sos Asis, Isaiah 61:10–63:9.
Hebrew Calendar.Order of Parashiot and Haftarot.54
VaYelekh, during the ten days between Rosh haShanah and Yom Kippur (the two of repentance, DSh) — Dirshu, Isaiah 55:6-56:8. And this is what we said in Tractate Rosh haShanah 18a:10–12 — "seek the LORD where he can be found" for an individual, but "like the LORD our God whenever we call out to Him" (Deut. 4:7) for the community. For an individual, when? During the ten days between Rosh haShanah and Yom Kippur.
Hebrew Calendar.Order of Parashiot and Haftarot.55
Ha'azinu after Yom Kippur: Shuva Yisrael, Hosea 14:2–10, ending with Micah 7:18–20. And if you would say "what benefit is repentance after Yom Kippur?" one can respond in the name of what R. Yitzḥaq said: crying out is good for a person both before the judgment and after it. (Rosh haShanah 16a:13).
Hebrew Calendar.Order of Parashiot and Haftarot.56
And in most places in Spain, on the sabbath of the ten days of repentance they conclude with Hosea 14:2–10, and on the sabbath after Yom Kippur with I Samuel 22:1–51. But thisnote"This" in this case being what every community does today is impossible, because this prophetic reading is not on a matter of repentance, and one must say the second of the two of repentance, as we said. And this is written in the order of Rabbeinu Tam, and I also heard it is the custom in France and Provence. And Rabbeinu Saadia wrote that on the sabbath between Rosh haShanah and Yom Kippur one must conclude with Isaiah 55:6-56:8.
Hebrew Calendar.Order of Parashiot and Haftarot.57
V-Zot HaBrakha: Joshua 1:1–9.
Hebrew Calendar.Order of Parashiot and Haftarot.58
And know that some of these prophetic readings are sometimes replaced with other prophetic readings, for instance if a new moon falls on the sabbath or Sunday. But the prophetic readings of DShḤ NV' ARQ ShDSh. are never replaced with another ever.
Hebrew Calendar.Order of Parashiot and Haftarot.59
And the Midrash punningly says that they established to say at the beginning of the prophetic readings of consolation "Comfort, comfort my people" (Isaiah 40:1) — that is to say, the Holy Blessed One said to the prophets, "Comfort, comfort my people!" Upon this the congregation of Israel responds, "But Zion says, 'the LORD has abandoned me!'" (Isaiah 49:14) that is to say, "I cannot be reconciled to the comfort of the prophets." And it says "Rise, rise, dress in strength, arm of the LORD; rise as days of old!" (Isaiah 51:9). And in places where it they conclude in place of this prophetic reading "Unhappy, storm-tossed" (Isaiah 54:11), it is as if to say the prophets respond and say before the Holy Blessed One, "Lo, the congregation of Israel is not reconciled to our comforting!" Upon this the Holy Blessed One responds and says, "I, I myself will comfort you" (Isaiah 51:12), and what's more, "Rejoice, barren one without children" (Isaiah 54:1), and what's more, "Rise, shine, for your light has come!" (Isaiah 60:1). To this, the congregation of Israel responds, "I will rejoice, rejoicing in the LORD" (Isaiah 61:10), that is to say, now I have something to rejoice and celebrate! "My soul will cheer in my God, who clad me in clothing of salvation" etc.

Sefaria Community Translation. Via Sefaria (sefaria.org), Sefaria-Export. Version source: https://www.sefaria.org Licence: CC0. Source.