Halakhah for Numbers 29:41

We also find written⁸³ Ibn Ezra now proceeds to show that for some matters the year begins with the month of Tishre. Here he seems to be countering the Karites, who did not accept the first of Tishre as Rosh haShana. The Karites argued that there is no Scriptural basis for the first of Tishre being anything other than a day when work is forbidden (Leviticus 23:23–25) and special sacrifices are offered (Numbers 29: 1–5). The Karites began the year for all religious matters with the first of Nisan. with regard to Tabernacles “at the turn of the year” (Exodus 34:22), and also “at the departure of the year” (ibid. 23:16). Now the same day when one year ends a new year begins. We also find that God instructed us in a law of Haqhel, when the entire Torah is read during the holiday of Tabernacles of a Sabbatical year (Deuteronomy 31:10–13). There it is written “in order that they may learn” (ibid. 31:12). It is not likely that this took place after half a year.⁸⁴ Thus, Haqhel certainly took place at the beginning of a Sabbatical year, indicating that a Sabbatical year began around the time of Tabernacles. Do not be perplexed by the word “At an end (miqqez) of seven years” (ibid. 31:10),⁸⁵ The verse concerning Haqhel reads: “At the end of seven years, in the time of the Sabbatical year, on the holiday of Tabernacles,” which seems to indicate that the celebration of Haqhel took place at the conclusion of the Sabbatical year and the beginning of the eighth year. for we similarly find “At an end (miqqez) of seven years you shall send forth, each man his brother” (Jeremiah 34:14).⁸⁶ We know that servants were set free after six years (Exodus 21:2). Thus “miqqez” must here refer to the beginning of the seventh year. Similarly for Haqhel, the word “miqqez” means “beginning” rather than “end.” For each thing has two edges, a front edge and a back edge. The Sabbatical year began with Tishre,⁸⁷ Here Ibn Ezra refutes the Karites who began the Sabbatical year with Nisan. (See Ibn Ezra’s commentary to Leviticus 25:20.) which is the seventh month, since then the half year of planting began. Thus it states regarding the Sabbatical year “do not plant” (Leviticus 25:4), and “You shall plant on the eighth year” (ibid. 25:22).

As it is required for the house of Israel to read from the scrolls, and to teach in the Torah, and to conclude with the prophets, on each day according to its subject matter — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot, as it is written "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44), and it is commanded to read every matter at its time and extrapolate on the subject of the day, as taught, "Rabbi Shimon ben Elazar says:¹In our manuscripts, it says "The Rabbis taught" here. Moses ordained for Israel that they would investigate and extrapolate on the matter of the day — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot" (Megillah 32a:17). On Ḥanukkah we read the princes (Numbers 7). On Purim we read "And Amalek came" (Exodus 17:8—16). When Rosh Ḥodesh Adar falls on Shabbat we read the portion of the sheqalim (Exodus 30:11—16). "And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Adar falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for the new moon, and one from Ki Tissa. And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Tevet falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for Rosh Ḥodesh, and one for Ḥanukkah" (Megillah 29b:22). On Ḥanukkah and on Purim three people read, on Rosh Ḥodesh and on Ḥol ha-Moed four people read — since there is Musaf, we add [mosifin] a person. When Rosh Ḥodesh Adar falls on Shabbat, we read the portion of the sheqalim (Exodus 30:11—16). When it falls on another day of the week, we advance the reading of the portion of the sheqalim, and interrupt the special readings. On the second² Shabbat of the month we read 'Remember' (Deuteronomy 25:17—17). On the third, the red heifer (Numbers 19:1—22). On the fourth, 'This month' (Exodus 12:1—20). If it falls on the sixth, then 'This month' is on the fifth. After that they return to the regular order. And everyone interrupts the order for Rosh Hodesh, Ḥanukah, Purim, fast days, festival days, and Yom Kippur (Mishnah Megillah 3:5). On Pesaḥ they read the portion of the festivals. And a mnemonic is: "during the bull, sanctify with money, cut in the desert, send the firstborn." On Shavuot, "On the third day" (Exodus 19:1–20:23), and on the second day, "Every firstborn" (Deuteronomy 15:19—16:37). On Rosh Hashanah, "And haShem remembered Sarah" (Genesis 21:1–34) and on the second day, "And God tested Abraham" (Genesis 22:1—24). On Yom Kippur, "after the death" (Leviticus 16:1—34). On Sukkot, the offerings for Sukkot (Numbers 29:12—34). On Ḥanukkah, the princes (Numbers 7). On Purim, "And Amalek came" (Exodus 17:8—16). On Rosh Hodesh, "And on your new months" (Numbers 28:1–15). On the watches, the matter of creation (Genesis 1:1—2:3). On fast days, "And Moses petitioned" (Exodus 32:11—14, Exodus 34:1–10). On Mondays and Thursdays and on Shabbat in the afternoon they read according to the order, but they are not counted in the order. As it is said, "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44) — it's commanded that they read each and every one at its time.

That is that He commanded to offer an additional sacrifice on the holiday of Sukkot. And that is His, may He be exalted, saying, "You shall offer a burnt-offering" (Numbers 29:13). And that is the additional offering of the holiday. (See Parashat Pinchas; Mishneh Torah, Daily Offerings and Additional Offerings 10:3.)

The commandment of the additional sacrifice on the day of Rosh Hashanah: To sacrifice the additional sacrifice on the day of Rosh Hashanah, as it is stated (Leviticus 23:24-25), "On the seventh month on the first of the month, etc. and you shall bring a fire-offering to the Lord, etc." And in the Order of Pinchas (Numbers 29:2-5), it mentions the sacrifice at length. And all of its content is like I wrote about the additional sacrifice of Pesach in the commandment of the additional offering of all of the seven days of Pesach in this Order (Sefer HaChinukh 299).

The commandment of the additional sacrifice of Yom Kippur: To sacrifice the additional sacrifice on Yom Kippur, as it is stated (Leviticus 23:27), "But on the tenth of the month, etc. and you shall sacrifice a fire-offering to the Lord." And in the Order of Pinchas, the sacrifice is explained, as it is written there (Numbers 29:8), "And you shall sacrifice a burnt-offering to the Lord, a pleasing smell; one young bull, one ram, seven one-year old sheep, etc." And Rambam, may his memory be blessed, brought this verse that is in Pinchas in his tally (Sefer HaMitzvot LaRambam, Mitzvot Ase 48), whereas I have written the one that is first in the Torah. But it all comes to the same thing.

The commandment of the additional sacrifice on each day of the seven days of Sukkot: To sacrifice a sacrifice on the holiday of Sukkot, as it is stated (Leviticus 23:36), "Seven days shall you sacrifice a fire-offering" - and this is the additional [sacrifice] of the holiday. And in the Order of Pinchas (Numbers 29:13-35), it writes at greater length and explains about the additional sacrifice of each and every day - how many beasts they would sacrifice - as each day was different than its fellow, since the bulls would diminish on each day. And they, may their memory be blessed, said (see Rashi on Numbers 29:18) that in the merit of this commandment will the enemies of Israel diminish, just as the bulls diminish each day. And I have already written - from the angle of the simple understanding - about the additional sacrifice of Pesach, a root sufficient for all of the additional [sacrifices], according to my opinion. And Rambam, may his memory be blessed, brought the verse that is in the Order of Pinchas in his tally (Sefer HaMitzvot LaRambam, Mitzvot Ase 50), whereas I have brought the one that is first in the Torah. But it all comes to the same [thing].

The commandment of the additional sacrifice on the eighth day of Sukkot, which is called Shemini Atseret: To sacrifice the additional sacrifice on the eighth day of the holiday of Sukkot - and that is the additional [sacrifice] of Shemini Atseret - as it is stated (Leviticus 23:27), "and you shall sacrifice a fire-offering to the Lord; it is an atseret (convocation), etc." And in the Order of Pinchas (Numbers 29:36-38), it is explained at length. And in the explanation, they, may their memory be blessed, said (Yoma 2b) that it is a festival on its own. And therefore, we should count this additional sacrifice as a commandment on its own.

The commandment of the additional sacrifice on the eighth day of Sukkot, which is called Shemini Atseret: To sacrifice the additional sacrifice on the eighth day of the holiday of Sukkot - and that is the additional [sacrifice] of Shemini Atseret - as it is stated (Leviticus 23:27), "and you shall sacrifice a fire-offering to the Lord; it is an atseret (convocation), etc." And in the Order of Pinchas (Numbers 29:36-38), it is explained at length. And in the explanation, they, may their memory be blessed, said (Yoma 2b) that it is a festival on its own. And therefore, we should count this additional sacrifice as a commandment on its own.

The commandment of blowing the trumpets in the Temple and in war: To blow trumpets in the Temple each day as every sacrifice is offered, and also at a time of troubles, as it is stated (Number 10:9), "When you come to war, etc." and it is written after it also (Number 10:10), "And on your joyous occasions, and your fixed festivals and new moon days, you shall blow the trumpets over your burnt-offerings and over the sacrifices of your peace-offerings, etc." And even though the verse warns about a joyous occasion, a fixed festival and a new moon day, this is not precise. As they would blow with the trumpets over the sacrifice every day in the Temple. And so is it explained in Rosh HaShannah 29a: "Everyone is obligated in the blowing of the shofar - priests, Levites, and Israelites." And the Talmud wonders about this in the Gemara, "Is this not obvious? [For] if they are not obligated, who would be obligated?" And it responds to it, "It was necessary [to say] priests, for it may enter your mind to say, 'Since it is written (Numbers 29:1), "It is a day of blowing, etc.," [you might have said that with regard to one who is obligated to sound only one day, he is obligated to sound the shofar on Rosh HaShanah.] But these priests, since they are [obligated] all year long, as it is written (Numbers 10:10), "you shall blow the trumpets over your burnt-offerings and over the sacrifices of your peace-offerings, etc." [you might say that they are not obligated].'" The Talmud then asks, "Are they similar? There it is a trumpet and here it is a shofar!" Nevertheless, we learned [from this] that throughout the whole year - meaning to say on each and every day - there were trumpets in the Temple. And they said in Tractate Arakhin 13a that we do not reduce to less than twenty-one blasts in the Temple and we do not increase to over forty-eight.

The commandment of shofar (horn) on Rosh Hashanah: That we were commanded to hear the sound of the shofar on the first day of Tishrei, which is Rosh Hashanah - and as we learn in Tractate Rosh Hashanah 2a, "On the first of Tishrei is the beginning of the year (rosh hashanah) for [calculating] years" - as it is stated (Numbers 29:1), "a day of blowing shall it be for you." And even though there is no mention of [how] this blast [should be done], if with a shofar, or with cymbals, or with any other musical instrument; they, may their memory be blessed, learned from [the oral tradition] (Rosh Hashanah 33b) that it is with a shofar, as we found with regard to the jubilee year, about which it states (Leviticus 25:9), "shofar."

2. We take out two Torah scrolls. In the first one, we read five portions from "God attended Sarah" [Genesis 21:1] until "After these things" [Genesis 22:1]. If it is Shabbat, we read seven portions [from this selection]. The maftir reads from the second scroll from Pinchas, "In the seventh month..." [Numbers 29:1] and for the haftarah, "There was a man from Ramatayim" [1 Samuel 1:1] until "He will bring triumph to His annointed one" [1 Samuel 2:10]. Rem"a: Some places have the custom of calling up the shofar blower for one of the five aliyot to the Torah (Kol Bo).

It is a positive mitzvah of the Torah to blow shofar on Rosh Hashanah using a shofar, as it says (Numbers 29:1), "it shall be a day of teru'ah for you." And each teruah should have a tekiah before it and a tekiah after it And the reason for this is explained in Section 609. And behold we blow twice: once after Torah reading, and the second during Mussaf along with the blessings. And this is not a violation of "bal tosif" for that prohibition is only when one adds to the essential mitzvah for example if someone blows with two shofarot at the same time - similar to how someone would violate that prohibition by adding a fifth species to the lulav. But someone who takes a lulav and puts it down, even one hundred times, does not in this way violate the prohibition of "bal tosif." Similarly with a shofar: if one blows and then blows again - this is not bal tosif (see Tosafot, Rosh Hashannah 16b "Ve'Toki'im).

“The order of the Eve⁴All Jewish days, holidays, and festivals begin and conclude at sundown. The “Eve” of a holiday is considered any day which precedes the sundown marking the beginning of that holiday. of Yom Kippur⁵Yom Kippur, or the Day of Atonement, falls on the tenth day of what, during our time, is the first month of the Hebrew calendar, the month of Tishrei. During the biblical period it was referred to as the seventh month. Yom Kippur follows by ten days the actual Jewish New Year, or Rosh HaShanah, which falls on the first day of the month of Tishrei. Rosh HaShanah and Yom Kippur are called the Days of Awe, Yamim ha-Noraim, because of their demand upon a religious Jew for special piety and self-reflection during this period of time devoted to repentance and self-improvement. These days which usually occur in the Fall of the year (September-October) and are referred to as the High Holydays. Yom Kippur is considered the most sacred day of the entire Jewish year and its commemoration involves a special, unique set of laws which are enumerated in the body of this thesis. For the biblical ordination of this holiday see: Leviticus 16 (all, but especially 16:29-34) and Numbers 29:7-11. (the Day of Atonement)” - Containing two paragraphs.
It is a commandment to eat on the Eve of Yom Kippur and to increase (one’s eating) at the meal.
Hagah:⁶Hagah, הגה, introduces the notes added to the text of Joseph Caro by Rabbi Moses b. Israel Isserles. Isserles is also known as “the Rema”, an acronym for Rabbi Moses Isserles. He was a Polish rabbi, codifier and halakhic authority, who lived from 1525 or 1530 until 1572. He was born in Cracow under the name of Isserel-Lazarus which was later shortened to Isserles. He studied in Lublin at the yeshivah of Sholom Shachna. Isserles obtained such a fine reputation that he became known as the “Maimonides of Polish Jewry”. Isserles was in the middle of writing a code himself following the pattern of the four Turim by Jacob b. Asher which he called Darkhei Moshe which was to assemble the halakhic material of his time in a short, synoptic form so that a dayyan, a decision maker, could more easily find the material he needed to formulate a ruling on a particular issue. In the middle of his writing of the Darkhei Moshe he received a copy of the Beit Yosef of Joseph Caro which in essence had already accomplished this goal. But Isserles decided to complete his work operating a bit differently than did Caro. Isserles did not always agree with Caro’s selection of the “three pillars of halakhic decisions”, Alfasi, Maimonides, and Asher b. Jehiel to decide issues. He followed the principle which stated that laws should be decided according to later scholars. He also often agreed with Asher b. Jehiel and his son Jacob b. Asher even when they were in the minority, unlike Caro. Also Isserles realized that Caro ignored in his work Ashkenazi practices that were very much a part of his Polish and European community but were not included in Caro’s work in the world of Sephardi Jewry.
Isserles wrote other halakhic works, such as Torat Ḥattat which focused on mainly Jewish dietary laws. Finally Isserles received the Shulḥan Arukh by Joseph Caro. Like the earlier and more extensive Beit Yosef, it lacked many halakhic contributions and customs, minhagim, of Ashkenazi Jewry and was therefore not an adequate code for this segment of the Jewish world. Isserles decided to add notes (hagah or hagahot) to the body of the Shulḥan Arukh which has also been referred to as the “mappah” or “tablecloth” over the “Shulḥan Arukh” or “prepared table”. In his glosses, Isserles added his conclusions which he drew in his work Darkhei Moshe to the Shulḥan Arukh. In many cases he disagreed with Caro and he stated his disagreement, or he would cite an Ashkenazi custom not found in Caro’s work. He maintained the brief style employed by Caro, and he provided the existence of differing points of view by later scholars and Ashkenazi Jews which he felt were needed for a dayyan to be able to arrive at a correct decision. He often modified the views of the meḥabber, the author, as he referred to Caro, he explained, contradicted, added to and refined the structure.
Isserles put much emphasis on the custom, the minhag. He often gave it the same force as the halakhah. If there was no halakhah in existence, or in some cases where a minhag and a halakhah conflicted with each other, he decided according to the minhag, the custom which the people actually followed in their daily lives. If Isserles disagreed with a particular custom he would state so and he would urge against following such a custom.
Isserles was very lenient in cases of stress or in cases which would involve considerable financial loss. His leniency, which was seldom found in the works of others, was the subject of criticism by many of his contemporaries particularly Ḥayyim b. Bezalel who studied with him under Sholom Shachnan in Lublin. Even in view of the extensive criticism Isserles received, his notes to the Shulḥan Arukh became accepted and his rulings and customs were binding on Ashkenazi Jewry. The mappah of Isserles made the Shulḥan Arukh of Caro acceptable to Ashkenazi Jews and the authoritative code that it remains to this day.
The Shulḥan Arukh which was first published in Venice in 1565, was first published with the mappah of Isserles in Cracow in 1569-71 and it has been a part of the accepted text ever since.
Louis Ginzberg in Menachem Elon, E. J., “Codification of Law” v. 5. pp. 628-56;
Simḥa Katz, “Isserles, Moses ben Israel”, v. 9, pp.1081-85. It is forbidden to fast on it (the Eve of Yom Kippur), even a dream fast⁷A fast was recommended to be observed as the result of an ominous dream (or a nightmare), ta’anit ḥalom, תענית חלום, to avert the evil consequences dreamt. In talmudic times and later it was believed that bad dreams could have pernicious effects. The fast was regarded of such urgency that the rabbis permitted it even on the Sabbath, but one was to fast on a weekday as well, as a repentance for having dishonored the Sabbath Joy through fasting. A fast as the result of a bad dream, though, is not to be observed on Yom Kippur Eve.
Editorial Staff, E. J., v. 6, p. 1196
(What amends shall he make (for having fasted on the Sabbath)? - He should observe an additional fast.)
B. Ta’an. 12b. (Soncino p.55)
Raba b. Meḥasia also said in the name of R. Ḥama b. Goria in Rab’s name: Fasting is as potent against a dream as fire against a tow. (Dreams were believed portents forshadowing the future, though, as seen here, the evil they foretold might be averted; cf. Ber. 55-58. B. B. 10a; Yoma 87b et passim). Said R. Ḥisda: Providing it is on that very day. R. Joseph added: and even on the Sabbath.
Shabbat 11a (Soncino p. 40, Shabbat I)
R. Eleazer also said in the name of R. Jose b. Zimra: If one keeps a fast on Sabbath (to overt the omen of a dream), a decree of seventy years standing is annulled; yet all the same he is punished for neglecting to make the Sabbath a delight. What is his remedy? R. Naḥman b. Isaac said: Let him keep another fast to atone for this one.
Ber. 31b. (Soncino pp. 194-95) (due to a nightmare), (מהרי״ל).⁸Maharil, מהרי״ל, is an acronym for Morenu ha-Rav Jacob ha-Levi. His real name was Jacob ben Moses Moellin. He lived from around 1360 until 1427. He was born in Mainz and became the foremost talmudist of his generation and the head of the Jewish communities of Germany, Austria, and Bohemia. He studied under his father and later went to Austria where he was ordained after studying under Meir ha-Levi and Sholom b. Isaac. After the death of his father, Maharil established a yeshivah from which came the greatest rabbis of Germany and Austria.
Moellin was famous and halakhic questions were asked of him throughout Europe. Many of his rulings became the foundation of the Jewish way of life for German Jewry. His decisions were characterized by the fact that he took into account the conditions of the time including the economic situation of a particular community. He would often decide to be strict in a case where a community had no rabbinic leadership. Moellin was concerned about leaders who did not possess the proper authority and the neglect of proper Torah and talmudic study that resulted from decisions arrived at using codified halakhic works instead of thorough original investigation. He placed a great deal of importance on charity and the honor of the poor.
Moellin was an accomplished ḥazzan and fought for the preservation of traditional melodies for the liturgy. His known works were two, Minhagei Maharil, (Sefer Maharil), which was first published in Sabionetta in 1556 and compiled by his student Zalman of Saint Goar, was a collection of halakhic statements, customs, and explanations which Zalman had heard from Moellin. It was these customs of Germany that Moses Isserles used so often in his glosses to the Shulḥan Arukh. The second work was a collection of responsa arranged by Eleazar b. Jacob and published in Venice in 1549.
Ephraim Kupfer, E. J., v. 12, pp. 210-11. And if one vows to fast on it, see above (in the Shulḥan Arukh, Oraḥ Ḥayyim), chapter 570, paragraph 2.⁹Oraḥ Ḥayyim chapter 570, Paragraph 2: “One who vows to fast on the Sabbath, on a festival, or on the Eve of Yom Kippur or on Ḥanukkah or Purim, the laws are the same as for one who vows to fast on so and so many days and these (holy) days happen to occur on them. If he expressed it using the word “vow”, the law is as if one has taken them upon himself, with the expression, a vow (it has the legal character of a vow). But if he expressed it merely with the (ordinary) expression of accepting a fast then the law is as if one has taken upon himself (the fast) with the expression of accepting a fast”. That is if one “vows” to fast on the Eve of Yom Kippur then he must if he uses the words “vow” and “fast”. If he only says I am going to fast, without using the word “vow”, it is not serious and he can postpone it. (Acceptance of a fast by a) vow is more serious than accepting a fast without it.”

“It is a good custom to shorten the Morning Prayer” - Containing one paragraph.
It is good to shorten the poems and the penitential prayers of the Morning Service so as to speed up the matter so that one can pray the Additional Service¹⁶⁶Musaf, מוסף, the Additional Service; is a special section of prayers that is added to the Morning Service on Sabbaths, festivals, and New Moons which corresponds to the additional sacrifice that was made on these days in the Temple. In the Bible (Numbers 28-29) additional offerings are prescribed to be brought on Sabbaths, the three pilgrimage festivals, Sukkot, Pesaḥ, and Shavuot, Rosh HaShanah, Yom Kippur, and Rosh Ḥodesh (New Moons). Talmud tractate Yoma 33a states that this Additional Sacrifice was to be made after the regular Morning Sacrifice. After the Temple was destroyed the Musaf Service found its place after the Shaḥarit (see footnote 17) Service in the prayers on these Sabbaths and festivals. The Musaf Service now comes immediately after the Torah Service, where the Torah and Haftarah (see footnote 170) are read, which follows the Morning Prayers on Sabbaths, festivals, and New Moons. Musaf can be recited anytime during the day, but one who recites it after the seventh hour (1:00 P.M. according to our time system except on Yom Kippur, see footnote 167) is considered a transgressor.
The Musaf Service begins with the reader's recitation of the half-Kaddish, or praise of God (see footnote 177), which is followed by the Musaf Amidah (see footnote 43). This Amidah normally consists of seven benedictions, the first and last three being the same as is always said, and the middle benediction known as Kedushat ha-Yom, "Sanctity of the Day". In the case of the Musaf Service the middle benediction has an introductory paragraph followed by a prayer for the restoration of the Temple Service, and it concludes with the section from the Torah which deals with the particular Additional Sacrifice made on that Sabbath or festival.
On Rosh HaShanah the Musaf Amidah takes on a unique configuration. It has three central benedictions, thus making a total of nine benedictions in the Amidah. The three benedictions cover the theme of the holy day, malkhuyyot (kingships), zikhronot (remembrances), and shofarot (Ram's Horns, see footnote 221).
The Musaf Amidah after being recited silently is repeated outloud by the reader (see footnote 42). On the Sabbath, the Musaf Amidah is made up of twenty-two verses following the Hebrew alphabet backwards, and a description of the Musaf Sacrifice found in Numbers 28:9-10. The Musaf Amidah takes on a slightly different form for each festival. On the Day of Atonement, the Amidah opens with the usual three benedictions. This is followed by the description of the Additional Sacrifices made on Yom Kippur found in Numbers 29:7-8. After this a prayer for the forgiveness of sins is found. The Confession, the Al Ḥet and Ashamnu Prayers (see footnote 45), form the most important part of the Amidah as they do in the other Amidot of Yam Kippur. Various piyyutim (see footnote 149) are added in the reader's repetition of the Musaf Amidah on Rosh HaShanah and Yom Kippur.
Aaron Rothkoff, E. J., v. 12, pp. 532-34. before the seventh hour (1:00 P.M.).¹⁶⁷In halakhic literature the daylight hours were divided up into twelve equal parts regardless of how short or long the day was at various times of the year. In rough terms we can think of daylight beginning at 6:00 A.M. and ending at 6:00 P.M. Therefore the first hour of the day, in halakhic terms begins at 6:00 A.M. and ends at 7:00 A.M. We need then only add six to the halakhic hour to get the approximate corresponding time in our system. Therefore the seventh hour for us would be seven plus six, which is thirteen o'clock or, in other words 1:00 P.M.

“The order of the reading of the Torah and of circumcision on Yom Kippur” - Containing six paragraphs.
We take out (from the ark) two Torah scrolls.¹⁶⁸Two Torah scrolls are taken out on the festivals because portions from two separate sections of the Torah are read. The Torahs can be set before hand so that they can be opened to the correct portion without the necessity of rolling the scroll from one portion to the next. In the first Torah six men read from the portion “אחרי מות”, (Leviticus 16:1-18:30) until “and he did as the Lord commanded (Moses)”, (Leviticus 16:34). But if (Yom Kippur) falls on Shabbat, seven (men read from the first Torah), and the Maftir¹⁶⁹Maftir, מפטיר, means literally "one who concludes". It is the name given to the man who is the last to read in the Torah and he also usually reads the haftarah (see footnote 170), the section of the prophets that corresponds to the Torah reading. Maftir is also the name given to the three or more concluding verses of the regular weekly Torah portion as well as to the final verses read on festivals and public fast days.
Editorial Staff, E. J., v. 11, p. 685. (the last reader) reads from the second (Torah scroll) from the portion, Pinḥas, (Numbers 25:10-30:1), the section “and you shall have on the tenth day of this seventh month”, (Numbers 29:7-11). The Maftir (the Haftarah section from the Prophets¹⁷⁰The Haftarah, הפטרה, is a portion from the Prophets section of the Bible read after the Torah is read on Sabbaths, festivals, and fast days. On Sabbaths and festivals the haftarah is read during the Morning, Shaḥarit Service (see footnote 17), but on fast days it is read only during the Afternoon, Minḥah Service (see footnote 40). The exception to this is Yom Kippur and Tishah be-Av (see footnote 102) where there is a haftarah after the Torah reading in both the Morning and the Afternoon Service.
The Torah in its regular portions is read straight through during the year but such is not the case on festivals and some special Sabbaths. The haftarot are selected in parts from both the Former and Latter Prophets. Only two prophetic books are read in their entirety as haftarot, the Book of Obadiah which has only twenty-one verses and is read after the Torah portion Va-Yishlaḥ (Genesis 32:4-36-43) according to the Sephardi rite, and the Book of Jonah which is the haftarah for the Minḥah Service on Yom Kippur (see the Shulḥan Arukh, Oraḥ Ḥayyim 622:2).
Haftarot were usually selected so there would be some similarity in content between the Pentateuchal and the Prophetic portions, but often this did not happen and haftarot were chosen because of historical events or because of some special date. Special haftarot are read on special Sabbaths and the haftarah for each festival is based on the nature of the festival.
When the custom of reading the haftarah got started is not known for sure, but it is thought that it began during the persecutions of the Antiochus Epiphanes which preceded the Hasmonean revolt. The Torah was not permitted to be read by the Jews during the persecution for it was felt that the reading of it kept the Jews together and gave them a special strength. As a substitute for the Torah reading, sections form the Prophets were chosen that would remind the Jews of the corresponding Torah portion. Appearantly when the ban against reading the Torah was lifted, the practice of reading the haftarah continued. The first mention of the practice of the reading of the haftarah is found in the New Testament. Acts 13:15 states, "after the reading of the law and the prophets". Haftarot are also discussed in the Talmud as to which are to be read at specific times and festivals. In Mishnaic times different communities read different haftarot, and a set order was probably not established until talmudic times. Some haftarot today differ from those recorded in the Talmud, and there are differences in the Sephardi and Ashkenazi rites.
The maftir, the one who reads the haftarah also reads the last part of the weekly portion, (i.e., the Torah reader reads it for him). On the Sabbath, after the seventh reader from the Torah, the maftir usually rereads the last three verses of the weekly portion. On festivals and the four special Sabbaths, the maftir reads the special section from the second scroll which is usually a short description of of the festival found in the Torah. Before the haftarah is read (or chanted) the maftir precedes the haftarah with two blessings and after he ends the haftarah he recites three blessings to which a fourth one is added on Sabbaths and festivals. This fourth blessing changes with the nature of the day. The Sabbath haftarah usually has a minimum of twenty-one verses while the festival has at least fifteen verses. Lately it has become the custom for the Bar Mitzvah boy (a man upon reaching the age of thirteen) to chant the haftarah to display his ability with a Hebrew text.
Louis Isaac Rabinowitz, E. J., v. 16, pp. 1342-44.) comes from Isaiah, “and shall say, cast you up, cast you up, prepare the way” until “for the mouth of the Lord has spoken it”, (Isaiah 57:14-58:14).

“The order of the reading of the Torah and of circumcision on Yom Kippur” - Containing six paragraphs.
We take out (from the ark) two Torah scrolls.¹⁶⁸Two Torah scrolls are taken out on the festivals because portions from two separate sections of the Torah are read. The Torahs can be set before hand so that they can be opened to the correct portion without the necessity of rolling the scroll from one portion to the next. In the first Torah six men read from the portion “אחרי מות”, (Leviticus 16:1-18:30) until “and he did as the Lord commanded (Moses)”, (Leviticus 16:34). But if (Yom Kippur) falls on Shabbat, seven (men read from the first Torah), and the Maftir¹⁶⁹Maftir, מפטיר, means literally "one who concludes". It is the name given to the man who is the last to read in the Torah and he also usually reads the haftarah (see footnote 170), the section of the prophets that corresponds to the Torah reading. Maftir is also the name given to the three or more concluding verses of the regular weekly Torah portion as well as to the final verses read on festivals and public fast days.
Editorial Staff, E. J., v. 11, p. 685. (the last reader) reads from the second (Torah scroll) from the portion, Pinḥas, (Numbers 25:10-30:1), the section “and you shall have on the tenth day of this seventh month”, (Numbers 29:7-11). The Maftir (the Haftarah section from the Prophets¹⁷⁰The Haftarah, הפטרה, is a portion from the Prophets section of the Bible read after the Torah is read on Sabbaths, festivals, and fast days. On Sabbaths and festivals the haftarah is read during the Morning, Shaḥarit Service (see footnote 17), but on fast days it is read only during the Afternoon, Minḥah Service (see footnote 40). The exception to this is Yom Kippur and Tishah be-Av (see footnote 102) where there is a haftarah after the Torah reading in both the Morning and the Afternoon Service.
The Torah in its regular portions is read straight through during the year but such is not the case on festivals and some special Sabbaths. The haftarot are selected in parts from both the Former and Latter Prophets. Only two prophetic books are read in their entirety as haftarot, the Book of Obadiah which has only twenty-one verses and is read after the Torah portion Va-Yishlaḥ (Genesis 32:4-36-43) according to the Sephardi rite, and the Book of Jonah which is the haftarah for the Minḥah Service on Yom Kippur (see the Shulḥan Arukh, Oraḥ Ḥayyim 622:2).
Haftarot were usually selected so there would be some similarity in content between the Pentateuchal and the Prophetic portions, but often this did not happen and haftarot were chosen because of historical events or because of some special date. Special haftarot are read on special Sabbaths and the haftarah for each festival is based on the nature of the festival.
When the custom of reading the haftarah got started is not known for sure, but it is thought that it began during the persecutions of the Antiochus Epiphanes which preceded the Hasmonean revolt. The Torah was not permitted to be read by the Jews during the persecution for it was felt that the reading of it kept the Jews together and gave them a special strength. As a substitute for the Torah reading, sections form the Prophets were chosen that would remind the Jews of the corresponding Torah portion. Appearantly when the ban against reading the Torah was lifted, the practice of reading the haftarah continued. The first mention of the practice of the reading of the haftarah is found in the New Testament. Acts 13:15 states, "after the reading of the law and the prophets". Haftarot are also discussed in the Talmud as to which are to be read at specific times and festivals. In Mishnaic times different communities read different haftarot, and a set order was probably not established until talmudic times. Some haftarot today differ from those recorded in the Talmud, and there are differences in the Sephardi and Ashkenazi rites.
The maftir, the one who reads the haftarah also reads the last part of the weekly portion, (i.e., the Torah reader reads it for him). On the Sabbath, after the seventh reader from the Torah, the maftir usually rereads the last three verses of the weekly portion. On festivals and the four special Sabbaths, the maftir reads the special section from the second scroll which is usually a short description of of the festival found in the Torah. Before the haftarah is read (or chanted) the maftir precedes the haftarah with two blessings and after he ends the haftarah he recites three blessings to which a fourth one is added on Sabbaths and festivals. This fourth blessing changes with the nature of the day. The Sabbath haftarah usually has a minimum of twenty-one verses while the festival has at least fifteen verses. Lately it has become the custom for the Bar Mitzvah boy (a man upon reaching the age of thirteen) to chant the haftarah to display his ability with a Hebrew text.
Louis Isaac Rabinowitz, E. J., v. 16, pp. 1342-44.) comes from Isaiah, “and shall say, cast you up, cast you up, prepare the way” until “for the mouth of the Lord has spoken it”, (Isaiah 57:14-58:14).

At the end of the prayers of forgiveness²¹⁷Prayers of forgiveness, seliḥot, סליחות; see footnote 14. we say seven times, “He is the God,” (and one time the “שמע ישראל”), and three times the, “Blessed be His glorious kingdom forever and ever,”²¹⁸See the end of the footnote on the Ne'ilah Service, number 191. This is how the Ne'ilah Service ends. (see above section 61,²¹⁹In the Shulḥan Arukh, Oraḥ Ḥayyim, chapter 61, there are twenty-six paragraphs which contain the laws concerned with how one is to pronounce it and what is to be one's personal conviction when reciting the Shema prayer. (מנהגים).²²⁰Minhagim, מנהגים; see footnote 13.) and we blow the shofar, (תקיעה, שברים, תרועה, תקיעה).²²¹The shofar, שופר, is a ram's horn which has been prepared to use as a musical instrument. The word is mentioned sixty-nine times in the Bible as well as numerous times in talmudic and post-talmudic literature.
The shofar was used to proclaim significant events in Judaism. It proclaimed the Jubilee Year (Leviticus 25:9-11) every fiftieth year proclaiming freedom throughout the land. Its most noted use is on Rosh HaShanah which is also called yom teru'ah, "a day of blowing", (Numbers 29:1). It was also used to declare war (Judges 3:27) and to induce fear (Amos 3:6).
In Temple times the shofar was not exclusively a ram's horn. Any curved animal's horn from a sheep, goat, mountain goat, antelope, or a gazelle was possible. The use of the ram's horn became popular because of its association with the Akedah, the sacrifice of Isaac read on Rosh HaShanah when the shofar is sounded. A ram was substituted for Isaac in the biblical account (Genesis 22) which is read on the second day of Rosh HaShanah. The shofar may have carved designs on it as long as the mouthpiece is natural. It may not be painted. It may not have a hole.
The Bible only refers to two trumpet sounds, teki'ah and teru'ah (Numbers 10: 5-8) the Mishna (RH. 4:9) describes teki'ah as one long blast and teru'ah as three wavering crying blasts. It prescribes three sets of shofar sounds since the word teru'ah is mentioned three times in the Bible, (Leviticus 23:24, 25:9, and Numbers 29:1). In talmudic times there was a disagreement about what exactly the sounds of the shofar should be and Rabbi Ahbahu decided the issue by compromise. The shofar was to be sounded three times which included different notes of shevarim, which are broken sounds and teru'ah, nine staccato notes. The sounding is one set of teki'ah, shevarim - teru'ah, teki'ah, and two sets of the following: teki'ah, shevarim, teki'ah, and teki'ah, teru'ah, teki'ah. The teki'ah begins as a low note swelling to a higher one. The teru'ah is a series of staccato blasts and the shevarim alternates higher and lower notes. The concluding note of each of the two series is a teki'ah gedolah, a great, long blast, which derives its origin from Exodus 19:13, "When the ram's horn soundeth long, they shall come up to the mount."
The shofar used to be sounded on the second day of the month of Elul marking the beginning of the penitential season. Today it is sounded daily except for the last day of the month of Elul at the Morning Service until Rosh Ha-Shanah is over and it is sounded at the end of the Ne'ilah Service at the conclusion of Yom Kippur.
On Rosh HaShanah, Psalm 47 is recited seven times before the shofar is sounded. This is a reminder of the walls of Jericho being circled seven times before they fell to the sound of the shofar.
The shofar may only be sounded during the day. It is not sounded when Rosh HaShanah falls on the Sabbath, lest one violate the laws of the Sabbath by carrying the shofar into the synagogue. When the Temple was in existence the shofar was blown there on the Sabbath.
Throughout Jewish history the shofar was blown to announce a death, on fasts, at excommunications (see footnote 29), and at funerals. On Friday afternoons it was sounded six times to announce various work stopping times and the times to light the candles and usher in the Sabbath. Today it is used to inaugurate a new president in Israel.
According to the Sephardi rite the shofar is sounded at the end of the Ne'ilah Service as follows: teki'ah, one rising blast; shevarim, three blasts alternating high and low; teru'ah, seven staccato blasts; and teki'ah, one rising note.
Albert L. Lewis, E. J., v. 14, pp. 1442-47.
The following comment is given by Magen Avraham, (see footnote 33.): 623:4 - "And they blow (the shofar)": Even though they still have not "separated" (said Havdalah, see footnote 226) in the prayer (and it is still not actually night), nevertheless since (the blowing of the shofar is a matter of) wisdom (art and know-how) and not work, and the rabbis were not too strict about it, (did not prohibit it at this occasion), since the day has already passed (Tur, טור, see footnote 23). And even though he wrote that one should complete it (the shofar blowing) close to sunset, this should complete it (the shofar blowing) close to sunset, this means that the stars still have not come out (indicating nightfall), nevertheless this is twilight, and see the end of chapter 299, (in the Shulḥan Arukh, Oraḥ Ḥayyim).
Hagah: There are those who say that we only blow the shofar once (תקיעה),²²²The Ashkenazi rite states that at the end of the Ne'ilah Service only one long shofar blast is sounded, teki'ah gedolah, תקיעה גדולה. (מרדכ והגהות מיימוני סוף הלכות ואגור י״כ),²²³Mordekhai and Hagahot Maimuniyyot, the end of the Laws of Yom Kippur, and Agur, מרדכי והגהות מיימוניי סוף הלכות י״כ ואגור.
For Mordekhai, מרדכי; see footnote 24.
For Hagahot Maimuniyyot, הגהות מיימוני; see footnote 27.
Agur, אגור, is a halakhic work that deals basically with the subject matter found in Tur Oraḥ Ḥayyim and Yoreh De'ah, (see footnote 23). It was written by Jacob b. Judah Landau, a fifteenth century German talmudist. He was educated in Germany by his famous father Judah who died in 1464. Judah was a favorite pupil of Jacob Moellin (see footnote 8) and a relative of Jacob Weil (see footnote 27) who was the head of a large yeshivah and a well respected posek, an halakhic decision maker.
Jacob emigrated at some time in his life to Italy along with the great wave of Jewish emigration from Germany and in Pavia in 1460 he met Joseph Colon from whom he drew many rulings and quotes. While in Pavia he wrote Ḥazon a work introduced by the words "How could it be?" In 1487 Jacob went to Naples. He worked there as a proofreader for the new Hebrew Press established there, which published his work, Ha-Agur along with Ḥazon.
Ha-Agur is an anthology and a summation of German-Jewish scholarship on the laws contained in Oraḥ Ḥayyim and Yoreh De'ah down to Jacob's own time. He based himself on the Tur of Jacob b. Asher (see footnote 23). Jacob wanted to assemble all the data on a particular halakhah, (but omitted the arguments), lay down the halakhah, and then include any new rulings by people such as Israel Isserlein (see footnote 96), Jacob Weil (see footnote 27), Joseph Colon, and particularly his father Judah. The work is organized similar to the Tur and is distinguished by the interweaving of varied material from many different works. Landau, who was well versed in Kabbalah interlaced those theories together with the halakhic material as an aid to arriving at decisions. The work reveals a great deal of the teachings of the German scholars in the fourteenth and fifteenth centuries.
Israel Moses Ta-Shma, E. J., v. 10, p. 1393. and thus we do it in these lands, we sound the shofar after we say the Kaddish²²⁴Kaddish, קדיש; see footnote 177. after the Closing Service, but in a few places the custom is to blow the shofar before the Kaddish.

The order of Torah reading on Sukkot: We take out two Torah scrolls. From the first we read "When an ox or lamb..." from Emor [Leviticus 22:27], and from the second we read the maftir from the section on mussaf sacrifices "On the fifth day of the seventh month" [Numbers 29:12]. The haftarah is from Zachariah "Behold a day is coming..." [14:1].

2. At Shacharit, we take out three Torah scrolls. From the first, we read from "And this is the blessing" [Deuteronomy 33:1] until the end of the Torah. From the second, we read "In the beginning" [Genesis 1:1] until "that God made" [2:3]. In the third we read "On Shmini Atzeret" [Numbers 29:35]. The haftarah is "And after Moses died" [Joshua 1:1]. In places where they do two days of Yom Tov, they only take two Torah scrolls out on the first day, reading five sections from Re'eh from the first from "every firstborn" [Deuteronomy 15:1]. If it is Shabbat, they read seven and start at "You should tithe" [14:22]. The maftir reads from the second Torah "On Shmini Atzeret." The haftarah is from Kings, "When Solomon finished..." [Kings I 8:1]. The Torah scrolls are returned. We say Kaddish and then announce [the addition of] "who makes the wind blow and the rain fall."