הלכה על במדבר 15:46

Blessed is the L–rd, the G–d of Israel, who has separated us from all the peoples and given us His Torah and brought us to the holy land so that we merit fulfilling all of His mitzvoth. His sole intent was for our good alone, so that through this we become holy unto Him — viz. (Numbers 15:40): "So that you remember and do all of My mitzvoth and be holy unto your G–d" — and so that it be in our power to receive the effluence of His good and the abundance of His lovingkindness in this world and in the world to come, as it is written (Devarim 10:12- 13): "What does the L–rd your G–d ask of you, but… to keep the mitzvoth of the L–rd and His statutes which I command you this day to do good unto you?" (See the Ramban there to the effect that "to do good unto you" reverts to "What does the L–rd your G–d ask of you.")

The recitation of Shema includes three paragraphs. The first is “Shema” (“Listen”; Devarim 6:4-9), in which we accept the yoke of heaven and which discusses God’s unity and our love for Him. The second is “Ve-haya im Shamo’a” (“And if you follow”; Devarim 11:13-21), which contains the acceptance of the yoke of the mitzvot. The third is “Va-yomer” (“And He said”; Bamidbar 15:37-41), within which there is a command to remember the mitzvot via the mitzva of tzitzit, and at the end of which the Exodus from Egypt is mentioned.

And know that the issur of speaking lashon hara applies even against an ignoramus [am ha'aretz]. For he, too, is in the category of "the people of the L–rd and His hosts" that He took out of Egypt. How much more so, if someone speaks lashon hara against a Torah scholar is his sin extremely severe! And Chazal have said (Berachoth 19a): "All who speak [lashon hara] after the [burial] litter of a Torah scholar fall into Gehinnom." And many times he comes through this to shaming a Torah scholar. And the greatness of the punishment of shaming a Torah scholar is well known (viz. Sanhedrin 99b and Yoreh Deah 243:6) to the effect that shaming a Torah scholar is in the category of (Bamidbar 15:31): "For the word of the L–rd has he shamed… Cut off shall be that soul. "But the evil inclination entices men [into believing] that the din of shaming a Torah scholar applies only in the time of the Gemara, when they were exceptionally wise, but not to those in our times. And this is a great error; for every "Torah scholar" is [called thus] relative to the generation. And even in our generation, if he is only fit to teach and toils in Torah, he is called a Torah scholar. And if one shames him, even with words in general, even not to his face, he has committed a grave sin and is liable to excommunication (viz. Yoreh Deah 243:7 and Shach 68): How much more so if this Torah scholar is the Posek of the city, in which case the issur of one who shames him is even greater. For aside from the fact that he must regard him as a sage and accord him honor since he relies upon his rulings, when he speaks demeaningly of him, he keeps the public from the service of the L–rd. For through this [lashon hara], the rest of the people will say: "Why should we go and ask him to rule upon the Torah disputes between us, when he cannot even mediate between us!" And because of this everyone will build a "sacrificial mound" for himself! (along with other corruptions, too numerous to mention, the L–rd protect us!)

In the third paragraph, “Va-yomer” (Bamidbar 15:37-41), the mitzva of tzitzit is elucidated. This mitzva has the unique ability to remind us of all the mitzvot and inspire their fulfillment, as it is stated: “Remember all of God’s mitzvot – do them.” Indeed, the mitzva of tzitzit is only performed during the day and not at night because the day symbolizes the clear revelation of God’s word in the world. By revealing the light of the mitzvot and remembering them, we have the strength to overcome our inclination, as the Torah states: “You will not stray after your heart and after your eyes that you chase after.” The conclusion of the paragraph mentions the Exodus. Just as tzitzit reveal the light of all the mitzvot, so too, the Exodus demonstrates that this world has a Sovereign and that the Jewish people were chosen to reveal His word.

It is already well-known that there is a command to cease work on Shabbat and that it was repeated twelve times in the Torah. Would you see someone who counts the commandments saying that they are included as commandments of resting on Shabbat, and that they are twelve commandments? And likewise does the prohibition of eating blood come seven times. Would any learned one also think to say that the prohibition of blood is seven commandments? And this is something that no one would err about - meaning that resting on Shabbat is [only] one of the positive commandments. And you should know that even when you find the expression of the Sages, that one who transgresses prohibition x has transgressed so many negative commandments or when he who negates matter y has negated so many positive commandments - it does not necessarily come out of this that you should count each one of those negative commandments or positive commandments individually; for it is the same content and there is no [true] multiplicity. Indeed, they [are saying] that he transgresses so many positive or negative commandments on account of the repetition of the command or the prohibition of that commandment; for he transgressed many [statements of the] prohibition. This is unless you find that they say, he is given two or three [sets of] lashes. For then, each one is counted individually. For one cannot be given two [sets of] lashes for one category (shem), as is clarified from that which is made known in the Talmud in Makkot (Makkot 16a) and Chullin (Chullin 82b) and other places. Indeed one receives two [sets of] lashes for two categories - meaning for two matters about which a prohibition comes for each one. And that is the difference between their saying, "He transgresses for this and that," and their saying, "He receives two [sets of] lashes," or "three [sets of] lashes." And the proof to that which we are saying is their saying (Menachot 44a), "Whoever does not have tzitzit (fringes) on his garment violates five positive commandments" - since the language of the command is repeated five times (in Numbers 15:38-39 and Deuteronomy 22:12): The first is, "let them attach to the tzitzit at each corner." The second is, "make for themselves tzitzit." The third is, "That shall be your tzitzit." The fourth is, "You shall make tassels for yourself." And the fifth is, "on the four corners of the garment with which you cover yourself." But we found a clear statement from them that tzitzit is [only] one commandment, as I will explain when I discuss it (Sefer HaMitzvot, Positive Commandments 14). And in this exact way do they say (Menachot 44a), "Whoever does not don tefillin violates eight positive commandments" - because of the repetition of the command about them, of the head and of the arm, eight times. And likewise their saying, "Any priest who does not go up on the platform (to bless the congregation) violates thirteen positive commandments" - because of the repetition of the command about it thirteen times. And none of those who count the commandments would be so foolish as to say that the blessing of the priests is thirteen commandments, that tzitzit is five commandments and that tefillin is eight commandments. And had it been so, it would have been appropriate for us to count abuse of a convert as three commandments, because of the repetition of the prohibition about it - on account of their saying in the Gemara in Bava Metzia (Bava Metzia 59b), "One who abuses the convert transgresses three negative commandments and one who oppresses him transgresses three negative commandments." But they are only two commandments - do not abuse and do not oppress him - however their prohibition was repeated. And this is clear and there is no doubt about it. And in explanation, they said in the Gemara, "For what reason are we warned in the Torah in thirty-six places with regard to a convert? It is due to the convert’s inclination being evil." Would it be possible for one to say that this is thirty-six commandments out of the 613 commandments? No one would be foolish enough to say it!

And this principle is very subtle in its understanding. And I will explain the nature of its subtlety: It is understood concerning everything about which the Sages, may their memory be blessed, said, "X and y impede one another" - like the four species of the lulav - that it is one commandment. Likewise the bread of display and the pure frankincense that is made with it - as their words about this are (Menachot 27a), "The bread of display and the bowls (of frankincense) impede one another." So it is clear that it is one commandment. Likewise anything about which it is understood that the desired outcome is not accomplished by one of the parts - it is then understood that their combination is the matter that is counted. This is like recognition of someone with tsaraat; as it is understood by you that were his clothes rent, but he did not leave his head bare, and he did not cover over his upper lip and he did not call out, "Impure, impure" - he will not have done anything. For his recognition will not be accomplished until he does all of them. And likewise is his purification not accomplished without all that is mentioned about the birds, the cedar wood, the fabric dyed scarlet and the shaving. However the point of difficulty is in the things about which they said, "They do not impede one another." For one would have thought that since each one of these parts do not require their counterpart, each one would be a separate commandment. As with their saying (Menachot 38a), "The blue-purple (tekhelet) is not impeded by the white, and the white is not impeded by the blue-purple" - it would have been possible for us to say that the white and the blue-purple be counted as two commandments. This is if we had not found a clear statement [otherwise] from them in the Mekhilta of Rabbi Yishmael. It says there, "It is possible that they are two commandments, the commandment of the white and the commandment of the blue-purple. [Hence] we learn to say (Numbers 15:39), 'That shall be your tzitzit (fringes)' - it is one commandment and not two commandments." So it has been already made clear to you that even parts that do not impede one another sometimes constitute one commandment - when their content is singular. For the intention of the tzitzit, is "in order that you should remember" (Numbers 15:40). If so - that the principle of the required thing is the remembering - it is counted as one commandment. Behold that it follows that in the count of the commandments, we may not look at their saying, it impedes or it does not impede - but rather only at the content. Is the content singular or is it multiple? [This is] as we explained in the ninth principle of these principles that we are trying to elucidate.

And this principle is very subtle in its understanding. And I will explain the nature of its subtlety: It is understood concerning everything about which the Sages, may their memory be blessed, said, "X and y impede one another" - like the four species of the lulav - that it is one commandment. Likewise the bread of display and the pure frankincense that is made with it - as their words about this are (Menachot 27a), "The bread of display and the bowls (of frankincense) impede one another." So it is clear that it is one commandment. Likewise anything about which it is understood that the desired outcome is not accomplished by one of the parts - it is then understood that their combination is the matter that is counted. This is like recognition of someone with tsaraat; as it is understood by you that were his clothes rent, but he did not leave his head bare, and he did not cover over his upper lip and he did not call out, "Impure, impure" - he will not have done anything. For his recognition will not be accomplished until he does all of them. And likewise is his purification not accomplished without all that is mentioned about the birds, the cedar wood, the fabric dyed scarlet and the shaving. However the point of difficulty is in the things about which they said, "They do not impede one another." For one would have thought that since each one of these parts do not require their counterpart, each one would be a separate commandment. As with their saying (Menachot 38a), "The blue-purple (tekhelet) is not impeded by the white, and the white is not impeded by the blue-purple" - it would have been possible for us to say that the white and the blue-purple be counted as two commandments. This is if we had not found a clear statement [otherwise] from them in the Mekhilta of Rabbi Yishmael. It says there, "It is possible that they are two commandments, the commandment of the white and the commandment of the blue-purple. [Hence] we learn to say (Numbers 15:39), 'That shall be your tzitzit (fringes)' - it is one commandment and not two commandments." So it has been already made clear to you that even parts that do not impede one another sometimes constitute one commandment - when their content is singular. For the intention of the tzitzit, is "in order that you should remember" (Numbers 15:40). If so - that the principle of the required thing is the remembering - it is counted as one commandment. Behold that it follows that in the count of the commandments, we may not look at their saying, it impedes or it does not impede - but rather only at the content. Is the content singular or is it multiple? [This is] as we explained in the ninth principle of these principles that we are trying to elucidate.

And so that it will not be difficult for a person to learn all the mitzvos he did at once, I advised to study half of them on Monday of the week and half of them on Thursday of the week, and he will do every week and week, And then he will do the same in the Levin, learning half of them on Monday of the week and half of them on the Thursday of the week, until later on all the Levin will have to live in his mouth who should be wary of them. And whenever you come across one of these commandments he will remember Cayman, and as the sages said about the verse (in the wilderness of Tu, Let): "And you saw him and remembered all the commandments of God and did

One may not take the [detached] corner [of a garment] as it is, with the ציצית [still attached], and to sew it onto another garment, because it needs to be "...on the corner of their garments..." (Numbers 15:38), and this corner [that is being sewed on] was not part of this garment [that it's being sewed on to] when it was made.

Who Is Obligated in ציצית. Containing 3 Se'ifim:
Even though [the verse] states "And you shall look upon it" (Numbers 15:39), a blind man is [still] obligated in ציצית since the [verse] of "that you cover with" (Deuteronomy 22:12) comes to include [a blind man]. And the verse of "And you shall look upon it" is needed to exclude a nighttime garment.

The Time of ציצית. Containing 3 Se'ifim:
Night is not the time of tsitsit, because [the obligation is] limited by [the verse] "and you shall see it" (Numbers 15:39). According to the Rambam, anything that is worn at night is exempt, even if it is designated for daytime use, and that which is worn in the day is required [to have ציצית], even if it is designated for nighttime use. And according to the Rosh, a garment which is designated for nighttime is exempt, even if it is worn in the day, and a garment designated for daytime, or both day and nighttime, is required [to have ציצית] even if it is worn at night. Rem"a: And a doubt regarding blessings is ruled leniently - therefore one shouldn't make a blessing on it unless it is worn in the daytime and it is designated for daytime (Hagahot Maimoni). And after the evening prayers, even if it is still day, one shouldn't say the blessing on it (Piskei Mahar"i, 121). And on the night of Yom Kippur one should put on the garment while it is still day and say the blessing on it (Tashbetz).

Twenty-four things interfere with repentance.¹Maimonides, Hilkhoth Teshuvah, 4:1. These are they: (1) gossiping evil, (2) slandering, (3) anger, (4) thinking evil, (5) fraternizing with the wicked, (6) eating at a table a meal that does not even suffice for the host, (7) staring at lewdness, (8) dividing spoils with a thief, (9) saying, “I will sin and the Day of Atonement will atone,” (10) disregarding one’s teachers, (11) cursing the community, (12) withholding the community from performing a meritorious deed is also included in this sin, (13) deflecting one’s friend from a meritorious deed to an act of transgression, (14) making use of the poor man’s pledge, (15) accepting bribes to pervert the law, (16) finding a lost object and not announcing it publicly so that it can be returned to its rightful owners, (17) seeing one’s son going out to a bad environment and not reprimanding him, (18) eating the plunder of the poor and widows, (19) separating oneself from the community, (20) transgressing the words of the sages, (21) honoring oneself at the expense of a friend’s disgrace, (22) suspecting the innocent, (23) despising reproof, (24) scorning the commandments. All these twenty-four things withhold repentance. Repentance is not withheld if he has repented of them,²Repented of the twenty-four items listed here. for he is then a penitent and has a share in the world to come.
And these things are differentiated in their various aspects. They are not all equal in punishment or with regard to repentance. There are aspects of them that close the path of repentance before their doers: “One who separates himself from the path of the community,” that at the time that they do penance he will not be with them, and he will not share with them in the good deeds that they perform; “One who contests the words of the sages,” because argument causes him to separate from them and he does not know repentance; “one who disregards his teachers,” because this causes him to be banished from the world, and in the time that he is being driven from the world he will not find a teacher to show him the path of truth;³Joseph Albo, Sefer ha-Ikkarim (Book of Principles), ed. Isaac Husik (5 Vols.; Philadelphia: Jewish Publication Society, 1946), I, 99. “One who mocks the commandments,” since they are despised in his eyes he will never pursue them, will not love them and will not perform them; “One who abhors reproof,” since he despises his reprover he will never find a reprover to lead him in the good path. Reproofs cause repentance, for at the time that they let the man know of his sin and shame him he then regrets his actions⁴“His actions,” is the preferred reading. and returns (to God) in repentance. And so we find with Moses when he would admonish Israel he would remind them of all their transgressions, “Ye have been rebellious” (Deut. 9:7), in order to cause them to repent, and (in this manner) all of the prophets reproved Israel. Therefore it is necessary to set up in each and all of Israel’s communities a person, an elder, wise and God-fearing from his youth onward and beloved to the people of his city, to reprove them and return them (to God) in repentance. And this one despises reproof and does not listen to his words therefore he will remain in his sins, which in his eyes are good. There are things which are great transgressions and him who does one of them the Holy One, blessed be He, does not let repent because of the gravity of his sin. These are they: one who leads the community astray and included in this perversity is one who restrains the community from performing a meritorious act; one who leads his neighbor from a good to an evil path, such as an instigator and seducer. One who sees his son conducting an evil life and does not reprimand him and his son is still in his care. For if he were to reprimand him, he would mend his ways; this is therefore tantamount to causing him to sin. Included in this perversion is each one who has the power to rebuke others, both the community and individuals, and has not done so;⁵Shabbath 54b. it is as though he placed the snare with his own hands; also he who says, “I will sin and repent,” “I will sin and the Day of Atonement will atone.” There are some things for which he who does them is unable to do complete penance, because they are between him and his fellowman; for example, when he does not know the person against whom he has sinned in order to ask for his forgiveness or, if he has stolen, to whom to make restitution. These⁶In the text, “he does not know” is lacking. are they :one who curses the community and has not cursed a specific individual, to be able to approach him, appease him and ask of him forgiveness; one who shares with a thief, because he does not know from whom the theft was taken because he⁷“The thief.” steals from all people and brings it to him and he accepts it therefore he doesn’t know to whom to make restitution, moreover, he strengthens the hands of the thief and causes him to sin; one who finds a lost object and does not proclaim it in order to return it to the owners, after a while when he does make penance he does not know to whom to return it; one who eats the loot taken from poor people, orphans and widows, these unfortunate people are not known and wander from city to city and there is no one that knows them to know to whom to return it; he who accepts a bribe to pervert justice, he does not know the extent of the perversion and what loss is involved in order to make a proper restitution moreover, he strengthens the hand of the pervert and causes him to sin.
These are very bad things and he who does them in all probability will not return (to God) because they are simple in the eyes of most people and it appears to them that it is no perversion but it is a decisive sin and perversion. These are they: one who eats at the table a meal that does not even suffice for the host, which is a great sin but he who eats thinks in his heart, “What is my sin, I ate only with his permission”; he who uses the pledge of the poor man, for instance he loans to the poor man on his ax and the creditor chops wood without the poor man’s permission and says, “What is my sin if I have chopped with it, he loses nothing thereby.”⁸Baba Metzia 82b. One who stares at lewdness, thinks in his heart, “What is my transgression, wherein is my sin, if I did look at my kinsman have I then fornicated with her?” He does not know or understand that he causes sin to the person involved, as it is written, “That ye go not about after your own heart and your own eyes after which ye used to go astray” (Num. 15:39). And in the book of Ben Sira he says, “Avert your eyes from a beautiful woman.”⁹Yebamoth 63b; Ben Sira 9:5.
The rabbis commented on the verse, “He shutteth his eyes from looking on evil” (Isa. 33:15), that he closes his eyes from looking at women.¹⁰Baba Bathra 57b. A woman’s leg is a sexual incitement.¹¹Berakoth 24a. The voice of a woman is indecency.¹²Ibid. As our sages have said, “He who stares at the small finger of a woman is as if staring at the pudenda.”¹³Ibid. They also have said, “Even at the colored clothing of a woman stretched out on the wall, if he recognizes the owner he is prohibited from looking.”¹⁴Abodah Zarah 20b.
He who honors himself through the shame of his neighbor says in his heart he is not sinning in that he does not embarrass him and did not bring him to his shame. In what manner does he do this? He compares his deeds with his neighbor’s wisdom, and his wisdom with the deeds of his friend, in order that it may appear therefrom that he is honored and his friend disgraced.
To him “who suspects the innocent,” it appears that he is not sinning, but he needs to learn from Moses, our teacher, who spoke evil and suspected the innocent in that he said, “But behold they will not believe me” (Exod. 4:1), (and) immediately he was stricken with leprosy.¹⁵Shabbath 97a. There are five things to which he who does them will remain addicted and from which he will find it difficult to separate himself. Therefore a man must beware of them and remove himself in order not to cleave to them, for they are extremely bad. And these are they: talking evil, going about tale-bearing, anger, thinking evil and associating with a wicked person because he learns from his ways, and they are marked in his heart, “ But the companion of fools shall smart for it” (Prov. 13:20).¹⁶Midrash Rabbah, ed. Soncino, Ecclesiastes, VIII, 80.

It is a positive commandment to give charity to poor Jewish people, as it is said "Open your hand to him."¹Deuteronomy 15:8. And it is said: "That your brother may live with you."²Leviticus 25:36. Anyone who sees a poor person seeking help and ignores him, and does not give him charity, transgresses a prohibitive commandment, as it is said: "Do not harden your heart nor shut your hand from your brother in need."³Numbers 15:7. [Giving] charity is a characteristic of the descendants of Abraham, as it is said: "For I have a special love for him because he commands his children and his household after him [to preserve the way of Hashem] doing charity and justice."⁴Genesis 18:19. And the throne of Israel will be established and the religion of truth confirmed only through charity, as it is said: "Through charity will you be reestablished."⁵Isaiah 54:14. Greater is he who performs acts of charity than [one who brings] all the sacrifices, as it is said: "Performing acts of charity and justice is more desirable to Hashem than sacrifices."⁶Proverbs 21:3. The Jewish people will be redeemed only through [the merit of] charity, as it is said: "Zion will be redeemed through justice and its captives through acts of charity."⁷Isaiah 1:27. A person never becomes poor through giving charity, nor will any evil or harm befall him because of his giving charity, as it is said: Through acts of charity, there will be peace."⁸Isaiah 32:17. Whoever is merciful with others will be treated with mercy [from Heaven], as it is said: "He [God] will show you mercy; and have compassion upon you and multiply you."⁹Deuteronomy 13:18. Anyone who is cruel, causes his lineage to be suspect.¹⁰The descendants of Abraham are known for their kindness and generosity. One who does not possess this attitude causes his lineage to be doubtful. The Holy One blessed is He, is near to the cry of the poor, as it is said: "He will hear the cry of the poor."¹¹Job 34:28. Therefore one must beware of their anguished cry, for a covenant was made with them, as it is said: "When he cries out to me I will listen, for I am compassionate."¹²Exodus 22:26. The Jerusalem Talmud says: The door that doesn't open for the poor will open for the doctor. A person should consider, that he continually requests his sustenance from the Holy One blessed is He; and just as he requests that the Holy One blessed is He, listen to his cry and prayer, so should he listen to the cry of the poor. A person should also consider that [fortune] is a wheel that revolves in the world, and in the end he or his children or his children's children might [have to] accept charity. Let no man think: "Why should I diminish my wealth by giving it to the poor?" For he should know that the money is not his, but rather [it was given to him as] a trust, with which to do the will of the One Who entrusted the funds to him. And this [charity giving] will be his real share from all his toils in this world, As it is written:¹³Isaiah 58:8. "Your acts of charity shall preceed you [into the World to Come]. Charity voids evil decrees and prolongs life.

Rabbi Gestetner argues that, since the conversions in question are null and void, any person assisting in such a conversion ceremony transgresses the prohibition "and before a blind man you shall not place a stumbling-block" (Leviticus 19:14). It might well be assumed that the "stumbling-block" in the situation under discussion lies in the fact that the non-Jew will be inadvertently accepted by the community at large as a Jew for all halakhic purposes, including eligibility to marry a person of Jewish birth. According to such an analysis, it is the members of the community at large who are "blind" and who may stumble. Rabbi Gestetner, however, argues that the "stumbling" is of a nature which is both immediate and certain, viz., making the mikveh available for the act of immersion constitutes a stumbling-block placed before the officiants at the conversion. Rambam, Guide of the Perplexed, Book III, chapter 41, states that every transgression which assumes the form of a denial of the veracity of the Torah constitutes a transgression of a prohibition couched in the words "the Lord does he blaspheme" (Numbers 15:30). Acceptance of converts without proper commitment on their part to observance of the commandments, argues Rabbi Gestetner, constitutes denial of one of the principles of the Oral Law. Since immersion of such a candidate by the Bet Din is ipso facto a denial of a principle of the Oral Law involving a transgression of "the Lord does he blaspheme" any assistance rendered in performing such an act, rules Rabbi Gestetner, constitutes the placing of a stumbling-block before the blind.

From the laws of the commandment is (for example,) that which they, may their memory be blessed, said (Horayot 4b) that there is a mistake in the instructions [for which] the court is liable to bring a sacrifice, and not (upon) the one who does according to their word, and there is [one] where the doer is liable and not them. And these are from the necessary conditions for which the court would be liable and not the ones doing according to their word: That the instructors be seventy-one; that the head of the yeshiva be with them at the time they instructed; that they all be fit for instruction, as it is stated (Numbers 25:24), "if from the eyes if the community" - [not] until they be eyes for them, meaning to say, until they are fit for instruction; and the majority of them err in this matter that they instructed about; that they instructed explicitly, such that they said to the people, "You are permitted to do [it]"; that all of the congregation - or most of them - do according to their word; that the ones doing it are inadvertent according to their word and imagine that the court instructed properly, and not that those doing knew that they erred and did [it] nonetheless. And also that they instructed to nullify part [of the law] and preserve part of it (Horayot 3b), but not to uproot all of one commandment, as it is stated, "and the thing was hidden," - and not the whole body [of the commandment]. And this is a (teaching) decree of Scripture (gezerat hakatuv). And it is possible that the reason of the matter it that there is no concern that a mistake of uprooting the whole body of the commandment will not be revealed quickly. And when the sin become known to them, that they knew the actual thing that they instructed in error, and not that they were in doubt about which thing the error occurred to them - and even if they knew that they certainly erred in one [part]. And even if the sinners informed them and told them, "You erred in this" - since they do not remember that thing exactly, they are exempt; as it is stated (Leviticus 4:14), "And the sin is known" - meaning to say, to them, and not that others inform them. All of these conditions need to be in the thing, such that the court is liable for a sacrifice and not the ones that act according to their word.

The laws of the commandment and its details are elucidated in many scattered places in the Gemara, such that they, may their memory be blessed, warned us about it, not to ponder thoughts of idolatry (i.e. Berakhot 12b); and they, may their memory be blessed, said that it is not only the thought of idolatry that is forbidden, but rather any thought that causes a person to uproot something from the Torah. And Scripture prohibited this explicitly, as it is written (Numbers 15:39), "and you shall not stray after your hearts." And they may their memories be blessed, said (Kiddushin 40a) that for Israel, the Holy One, blessed be He, does not consider a thought of sin to be like the act - except for the thought of idolatry, which is considered for a man to be like the act (see Mishneh Torah, Laws of Foreign Worship and Customs of the Nations 2).

And this prohibition of tevel is practiced by all of Israel, by males and females - and even priests and Levites (Mishneh Torah, Laws of Tithes 1:3), even though that they are the ones who eat the priestly tithes, and even with their [own] grain. And so [too,] is this prohibition practiced in every place - meaning to say that it is forbidden to eat tevel of the fruits of the Land of Israel in every place. But [regarding] the obligation of priestly tithes and [other] tithes from the fruits, it is well-known, that the Torah only obligated us about them in the Land of Israel, and at the time that Israel is there, as it is stated with the priestly tithe (Numbers 15:2), "in your coming." And they, may their memory be blessed, expounded (Ketuvot 25a), "'The coming' of all of you, and not the coming of some of you." And so did Rambam, may his memory be blessed, determine (Mishneh Torah, Laws of Heave Offerings 1:26). And therefore there is only a prohibition of tevel from Torah writ on the fruits of the Land of Israel - and specifically with the grain, the wine and the oil, as we will write in the commandment of tithing in the Order of Vayikach Korach (Sefer HaChinuch 395).

SEPARATION OF CHALLAH: WHETHER CHALLAH OF THE LAND OF ISRAEL OR CHALLAH OF THE DIASPORA - CONTAINING 5 SECTIONS: It is a positive commandment to separate a contribution from the dough and to give it to priest, as it is said: "the first of your dough you shall contribute [as] a contribution" (Num. 15:20) - and "first" - this does not have a [specific] amount from the Torah - even if one separated [an amount] like a grain of barley has exempted the dough. And one who make all of one's dough challah has done nothing until one leaves over some. And from the words of the Sages, we separate 1/24 of the dough, and a baker who makes [it] to sell in the market separates 1/48. And if the dough becomes ritually impure by accident or compulsion [i.e. forces out of one's control], even the householder separates 1/48.

We are not obligated in challah from the Torah other than in the land of Israel alone, as it is said: "and it shall be that when you eat from the bread of the land..." (Num. 15:19). And [it applies] at a time that all of Israel is there, as it is said: "when you [plural] come" (Num. 15:18) - the coming of all of you and the coming of some of you. Therefore, [the obligation of ] challah at this time - even in the days of Ezra in the land of Israel - is only from their [i.e. the Sages'] words [i.e. it is of Rabbinic force only].

We are not obligated in challah from the Torah other than in the land of Israel alone, as it is said: "and it shall be that when you eat from the bread of the land..." (Num. 15:19). And [it applies] at a time that all of Israel is there, as it is said: "when you [plural] come" (Num. 15:18) - the coming of all of you and the coming of some of you. Therefore, [the obligation of ] challah at this time - even in the days of Ezra in the land of Israel - is only from their [i.e. the Sages'] words [i.e. it is of Rabbinic force only].

The commandment of challah (dough-offering): To separate some of our kneading and to give it to the priest, as it is written (Numbers 15:20), "The first of your kneading, set aside challah as a gift." And they, may their memory be blessed, expounded (Eruvin, 93a) [that] "The first of your kneading (arissa)" [means] enough for your measure (issa), and the [dough] measure of the wilderness was an omer, which was one-tenth of an eifah, which is three saah, which is six kav, which is four log, which is six eggs' worth. It turns out that an eifah is four hundred and thirty-two eggs, one-tenth of which is forty-three and 1/5 eggs, and that is the measurement of dough that obligates [the separation] of challah.

From the laws of the commandment is that which they, may their memory be blessed, said (Mishnah Challah 3:1) that the obligation begins not from the time that the dough is placed into the trough, but from the time of rolling; that is to say that the obligation begins from the time that the water and flour are mixed. And the five types of grain that are obligated in challah are wheat, barley, spelt, oats, and rye; as it is stated (Numbers 15:19), "And it shall be when you eat from the bread of the land" - and only loaves made from these are called bread. And they all combine to [constitute] the measurement [of what requires the separation] of challah. And if one did not separate challah from the dough, he may separate it from the bread; as it says, "when you eat from the bread," which teaches that bread is also obligated. Even if one first kneaded a quantity that was insufficient [to be obligated] in challah, if he then kneaded another batch and mixed the whole loaf into one vessel that has an interior, such that the two combine to the requisite measurement, the vessel combines them [to be obligated in] challah. I heard from my teacher, may God protect him, that this is only if the bread was taken from the oven and put into a vessel that has an interior, but if it was placed on a board or on the floor, or anything else that has no interior, even though they were subsequently placed into a basket, they are already exempt from challah. This is what they meant when they said, "one who removes it into a basket;" it is only if it went from the oven to the basket at the time of [their] removal. And there is no need to say that the oven does not serve to combine [to obligate in] challah (Mishneh Torah, Laws of First Fruits and other Gifts to Priests Outside the Sanctuary 6:16). The bran that is in the dough is counted toward the requisite measurement before it is sifted; but if it is mixed back in after it is sifted, it does not count towards the requisite measurement (see Mishnah Challah 4:6).

The commandment of fringes (tsitsit): To put fringes on the clothes that we wear, as it is stated (Numbers 15:18), "and they shall make fringes for themselves." And this obligation applies to garments with four or more corners, as it is written (Deuteronomy 22:12), "on the four corners of your garment." And 'four' includes five or more (Mishneh Torah, Laws of Fringes 3:1), provided that the garment is large enough that the head and most of the body of a child who is old enough to walk unescorted in the marketplace can be wrapped in it. And it seems that this age is around six or seven years old. The garment must be made of wool or linen to be obligated in fringes when it is worn. If it is missing one of these [conditions], i.e. if it has fewer than four corners or is not as large as described, or it is made from some other material, it is exempted from fringes on a Torah level. Garments of silk, and even camel hair, rabbit hair, and goat hair are all exempted from fringes on a Torah level; as 'garment' in the Torah [refers] only to those made from sheep's or lamb's wool or linen, and so [too] in relation to tsara'at of clothing, as I have written in its place (Sefer HaChinukh 172).

The commandment of fringes (tsitsit): To put fringes on the clothes that we wear, as it is stated (Numbers 15:18), "and they shall make fringes for themselves." And this obligation applies to garments with four or more corners, as it is written (Deuteronomy 22:12), "on the four corners of your garment." And 'four' includes five or more (Mishneh Torah, Laws of Fringes 3:1), provided that the garment is large enough that the head and most of the body of a child who is old enough to walk unescorted in the marketplace can be wrapped in it. And it seems that this age is around six or seven years old. The garment must be made of wool or linen to be obligated in fringes when it is worn. If it is missing one of these [conditions], i.e. if it has fewer than four corners or is not as large as described, or it is made from some other material, it is exempted from fringes on a Torah level. Garments of silk, and even camel hair, rabbit hair, and goat hair are all exempted from fringes on a Torah level; as 'garment' in the Torah [refers] only to those made from sheep's or lamb's wool or linen, and so [too] in relation to tsara'at of clothing, as I have written in its place (Sefer HaChinukh 172).

The root of the commandment is revealed in the verse: It is in order that we always remember all of the commandments of God. And there is no better reminder in the world than carrying the seal of the Master on the clothes that one wears at all times, as a person is [always attentive] to his clothes. And this is what is stated in the verse (Numbers 15:39), "and you will recall all the commandments of the Lord." And they, may their memory be blessed, said (Midrash Tanchuma, Korach 12) that the word 'tsitsit' alludes to the six hundred and thirteen commandments (in the numerical equivalent of the letters) when combined with the eight strings of the fringes and their five knots. And my heart also tells me that there is a reminder and allusion here that the soul and body of man all belong to God, Blessed be He. As the white portion corresponds to the body which is from the land, which was made from the snow, which is white, as we find in Pirkei D'Rabbi Eliezer 3, "From where is the land from? From the snow that is under the Holy Throne.” And the threads [also] allude to the body, as the matter that they said, that the initial formation of a body is like threads. [It is] as they, may their memory be blessed, said (Niddah 25b), "Rabbi Amram said, 'The two thighs are like two strands of crimson, the two forearms are like two strands of crimson.'" The blue (tekhelet), the appearance of which, is like the appearance of the sky hints to the soul which is from the upper beings. And they hinted to this in their saying (Menachot 47b), "What [makes] tekhelet different than all other colors? Because tekhelet is like the sea, and the sea is like the sky, and the sky is like the Throne of Glory, as it is stated (Exodus 24:10), 'And they saw the God of Israel, etc.' and it states (Ezekiel 1:26), 'The Throne appeared as sapphire stone'" - and the souls of the righteous are stored underneath the Throne. And because of this, they said (Menachot 39a) that we wrap the string of tekhelet around the white, as the soul is above and the body below. They said that we make seven or thirteen windings [around the white strings] to allude to the heavens and the divisions between them. And it is as they said (Menachot 39a), "It is taught, 'One who wishes to do fewer should not do fewer than seven, nor should he add more than thirteen, corresponding to the seven heavens and the six air-spaces between them.'"

To not wander after the thoughts of the heart and the vision of the eyes: That we not wander after the thoughts of the heart and the vision of the eyes, as it is stated (Numbers 15:39), "Do not wander after your hearts and your eyes." The content of this negative commandment is that we were prevented from dedicating our thoughts to think about opinions that are antithetical to the ones on which the Torah is built, as that may lead one to apostasy. Rather, if the spirit to pursue these bad opinions should arise, one should minimize his thinking about them, and redouble his efforts to contemplate the true and good ways of the Torah. Similarly, one should not pursue the things he sees; and included in this is that we not pursue after the desires of this world, for in the end they are evil and 'there is much shame and wrath.' This is [the meaning of] what they, may their memory be blessed, said (Berakhot 12b), "'Do not stray after your hearts' refers to apostasy. 'After your eyes' refers to licentiousness, as it is stated (Judges 14:3), 'And Samson said to his father, "Take her for me, as she is right in my eyes."'"

And the commandment of the priestly tithe - also the commandment of the tithes - is practiced from Torah writ in the Land of Israel and at the time that Israel is there. And so wrote Rambam, may his memory be blessed, at the end of the first chapter of the Laws of Heave Offerings (Mishneh Torah, Laws of Heave Offerings 1:26), and this is his language, "The priestly tithe at this time is not from Torah writ, but [rabbinic] - even in a place that those that came up from Babylonia held, and even at the time of Ezra - as you do not have the priestly tithe from the Torah except in the Land of Israel at the time that all of Israel is there, as it is stated, 'When you come' (seemingly a reference to Numbers 15:18, which has, 'In your coming') - the coming of all of you, like they were at the first possession, and like they are to return in the future for the third possession, and not like they were at the possession in the days of Ezra, which was a coming of some of them - and hence it was not from the Torah [then]. And so does it appear to me is the law of tithes [as well], that we are only [rabbinically] obligated at this time - like the priestly tithe." To here [are his words]. And Raavad, may his memory be blessed, wrangled him about this matter and this is his language: Avraham said, "He did not conceive the law properly - as behold, we establish it [to be] like Rabbi Yochanan - as we say in Yevamot 81a, 'The priestly tithe at this time is from Torah writ' - meaning in the Land of Israel. And it appears that he, himself, wrote this at the beginning of the book. And if there is [truth] to this matter, it is in [the laws of] challah." To here [are his words]. And now if the truth is like the words of Raavad, may his memory be blessed, we would have had to count this commandment among the commandments that are practiced now in the Land from Torah writ, as well as six other commandments concerning the priestly tithe in the Order of Emor (Sefer HaChinukh 279-284) and one in the Order of Mishpatim (Sefer HaChinukh 72); and two in the Order of Vayikach Korach - the tithe and the tithe from the tithe (Sefer HaChinukh 395-6). But [as for] me, I will set the words of Rambam, may his memory be blessed, between my eyes and from his well shall I draw - as he is the reason for all of this involvement in the counting of the commandments, for me and for all who came after him. And nonetheless there is none in the world that disagrees that it is also practiced rabbinically in the Land of Shinaar, since it it close to the Land of Israel, and many of Israel go to and come back from there. And they also ordained that we should practice the priestly tithes and the tithes even in the Land of Egypt and even in Land of the Children of Ammon and Moav, since they surround the Land of Israel.

They do not “prostrate themselves” (i.e., they do not say the taḥanun¹⁰The taḥanun, תחנון, prayer is the name of a prayer which is a confession of sins and a petition for grace. It is normally part of the daily Morning, Shaḥarit (see footnote 17), and Afternoon, Minḥah (see footnote 40), Services. It is recited after the reader’s repetition of the Amidah (see footnote 43). The taḥanun begins silently with a selection from II Samuel 24:14 which was uttered by King David after he was rebuked by the prophet Gad for sinning by numbering the people: “let us fall, I pray thee, into the hand of the Lord, for his mercies are many, but let me not fall into the hands of man.” The prayer is referred to literally as the “prostration prayer” because the Bible mentions the fact that one prostrates oneself during petitions (Deuteronomy 9:18; Joshua 7:6), and the prayer taḥanun was therefore customarily recited in the prostrate position. Today the prayer is recited while one is seated with one’s head bowed into the bend of one’s arm when a Torah Scroll is present to indicate the sanctity of the location. The Sephardi ritual begins the taḥanun with a silent confession of sins, viddui (see footnote 39) followed by the verse from II Samuel 24:14. The central part of the prayer for the Ashkenazim is Psalm 6 and for the Sephardim the penitential psalm, Psalm 25. In addition to this there are penitential prayers of piyyutim, or liturgical poems (see footnote 149). The taḥanun prayer is omitted on the Sabbath, festivals, semiholidays, New Moons, and from the Minḥah Service preceding these special days, during the month of Nisan and on the Ninth of Av. The taḥanun is also omitted at a circumcision in a synagogue, when a bridegroom attends the service during the first seven days following his wedding, and at the prayers held at the homes of mourners since the theme “I have sinned before thee” is deemed inappropriate.
Meir Ydit, E. J., v. 15, p. 702. prayers) on the Eve of Yom Kippur.
Hagah: They also do not say “למנצח¹¹למנצח, “For the Chief Musician, a Psalm of David” is Psalm 19, and it is recited normally during the Shaḥarit, Morning prayers on the Sabbath and festivals (see footnote 17). The theme of the prayer is the double revelation of God in nature, in religion and in Torah.
Dr. Joseph H. Hertz, The Authorized Daily Prayer Book, New York, Bloch Publishing Company, 1957, p. 60” and “מזמור לתודה¹²מזמור לתודה, “A Psalm of Thanksgiving” is Psalm 100. The theme of the psalm is to let all the world join in the worship of God. The psalm is normally recited during the Shaḥarit Morning prayers on the weekday (see footnote 17). In addition to the day before Yom Kippur, it is also omitted on Sabbaths, festivals, the day before Passover, and on the intermediate days of Passover.”, (מנהגים).¹³Minhagim, מנהגים, “customs” when used by Isserles denotes an anonymous collection of Ashkenazi customs in his glosses that were not part of the customs practiced by the Sephardi Jewish community. Additions such as these gave Ashkenazi Jewry the possibility of accepting the Shulḥan Arukh as a binding and authoritative code of Jewish law in that the additions of Isserles enabled the total Shulḥan Arukh to be a work common to all of world Jewry. There was no one book from which Isserles drew his minhagim, his customs, but rather he drew them from various minhagim books available to him and from customs he was familiar with in daily life. Many of the minhagim from which Isserles drew were contained in a book entitled Minahage Maharil or Sefer Maharil published in 1556 in Sabionetta which was compiled by Zalman of Saint Goar. It contained halakhic statements, explanations, and customs that Zalman heard from his great teacher the Maharil, Jacob ben Moses Moellin (see footnote 8). Also they do not say before dawn many “seliḥot¹⁴Seliḥot, סליחות, means “prayers of forgiveness”. When this word is used in its singular form seliḥah, סליחה, it means “forgiveness” and it usually refers to a liturgical poem, piyyut (see footnote 149), who’s subject is a plea for forgiveness. When the term is used in the plural, seliḥot, it refers to a special order of service which consists of non-statuatory additional prayers which are recited on all fast days, on occasions of special intercession, and during the Penitential season which begins with a special Seliḥot Service usually held at midnight on the Saturday night immediately preceding Rosh HaShanah and concludes with Yom Kippur. The Mishna (Ta’an 2:1-4) gives the order of the service for public fasts which were often proclaimed during periods of drought and it provided for six additional blessings inserted into the daily Amidah after the sixth blessing which is a prayer for forgiveness of sins (see footnote 43).
The first mention of any kind of definite order of Seliḥot is found in Tanna de-Vei, Eliyahu Zuta (23 end). The order of Sheliḥot was not found until the ninth century in the Seder of R. Amram which included “May He Who answered” and the biblical verse “Thee Lord, the Lord God, merciful and gracious longsuffering and abundent in goodness and truth” (Exodus 34:6) along with others.
Over the centuries many more piyyutim with the theme of forgiveness have been added to the Seliḥot prayers. Because of the many liturgical poems added at various times, many Jewish communities have had their own distinct rites evolve. It became a Palestinian custom not to say the Seliḥot prayers during the Amidah but after it, and this became the custom generally accepted (Shulḥan Arukh, Oraḥ Ḥayyim, 566:4).
Seliḥot prayers were originally confined to fast days. God was just, and it was felt that if one confessed one’s sins and prayed for forgiveness, calamities which were the result of Israel’s sins, would be averted. In modern times the Seliḥot prayers were first recited in conjunction with the six fast days prior to Rosh HaShanah and then they were extended to include the ten days of Penitence including Yom Kippur but not Rosh HaShanah in the Ashkenazi ritual. Among Sephardi Jews it was a custom to recite Seliḥot for forty days from Rosh Ḥodesh Elul (the New Moon of the month of Elul, the last month of the Hebrew year preceding the New Year beginning with Rosh HaShanah on the New Moon of Tishrei) until Yom Kippur. The Ashkenazi custom was evolved in our day to recite Seliḥot from midnight on the Saturday night prior to Rosh HaShanah or the week before that should Rosh HaShanah fall on a Monday or a Tuesday. (Shulḥan Arukh, Oraḥ Ḥayyim, 581 with the Isserles). Only on the first night is Seliḥot recited at midnight. On all other days it is recited in the Morning Service.
Present day customs also allow individuals to recite Seliḥot on semi-official voluntary fasts.
Louis Isaac Rabinowitz, E. J., v. 14, pp. 1133-34.” (prayers of forgiveness), but there are places where it is customary to increase seliḥot. All (this should be done) according to the (local) custom. But concerning the matter of the saying of “אבינו מלכנו¹⁵Avinu Malkhenu, אבינו מלכנו “Our Father our King” is a prayer recited during the ten days of Penitence between Rosh HaShanah and Yom Kippur immediately after the Amidah (see footnote 43). The prayer is not said during Friday Minḥah Afternoon, on the Sabbath, or on the day before Yom Kippur. If the day before Yom Kippur is a Friday then the prayer is recited during the Morning, Shaḥarit Service (see footnote 17). Each of the forty-four invocations of the prayer begins “Avinu Malkhenu”, “Our Father our King”. This litancy has the elements of a confessional and petitionary prayer. The prayer is quite old and the Talmud attributes some of the lines to Rabbi Akiba when they were spoken on a fast day due to a drought. The prayer was expanded over the centuries to include prayers for life, pardon, and the needs and trials of human existence. Toward the end are references to the terrible massacres during the Black Death in the fourteenth century where much of German Jewry was annihilated.
Hertz, op. cit., pp. 161-67.”, (Our Father, our King”), on the Eve of Yom Kippur, there is a disagreement among the aḥronim¹⁶Aḥronim, אחרונים, the later scholars or authorities. This term is used to designate the later rabbinic authorities as opposed to the rishonim or the earlier authorities. There is no clear line of demarkation separating the aḥronim from the rishonim. Some scholars date the aḥronim as early as the tosafists in the twelfth and thirteenth centuries while others start the period in the beginning of the fourteenth century where the appearance of the Sha’arei Dura of Isaac ben Meir Dueren. Most scholars agree that the period of the rishonim ends with the death of Israel Isserlein in 1460 (see footnote 96) and that the aḥronim begin with the Shulḥan Arukh including the glosses of Isserles (1525-30-1572). The later authorities are therefore thought of as the collection of all the predecessors of the Jewish world of sages in both the Sephardi and Ashkenazi communities included by both Caro and Isserles. When Isserles then referred to the aḥronim, he referred to his contemporaries and those authorities immediately preceding him.
Some of the greatest aḥronim were produced in Poland during the end of the sixteenth century where the study of the Torah and Talmud became quite intensive.
Aḥronim is a term now used to refer to all rabbinic authorities after 1500 who decide halakhah even to this day.
Yehoshua Horowitz, E. J., v. 1973 Year Book, pp.153-57., (later scholars). The custom in my city is not to say it unless Yom Kippur falls on Shabbat; since we do not say on the Shabbat “אבינו מלכנו”, therefore we say it in the Shaḥarit¹⁷Shaḥarit, שחרית Morning Service, or actually the dawn prayer. The Shaḥarit prayers are the most elaborate of the three daily prayer services (the Shaḥarit, Morning; Minḥah, Afternoon; and Aravit, Evening). It has been traditionally attributed to Abraham. “And Abraham got up early in the morning to the place where he stood before the Lord,” (Genesis 19:27). After the destruction of the Temple the rabbis made the recitation of the Shaḥarit prayer obligatory to replace the daily morning sacrafice called the Tamid which had been performed in the Temple (Ber. 26b).
There are basically eight parts to the Shaḥarit Service and they are the following: (1) The Morning Benedictions or Birkhot ha-Shaḥar, ברכות השחר, these are preliminaries to the Morning Service and they consist of hymns, blessings, and meditations, the themes of which are generally concerned with the change of night to day and of sleep to wakefulness. There are also readings from the Torah and rabbinical writings to get the soul ready for worship. Originally this part of the service was to be read at home before coming to the synagogue for communal prayer.
Hertz, op. cit., p. 4.
(2) The Psalms and Passages of Song or Pesukai de-Zimra, פסוקי דזמרא. This section of psalms and anthems is intended to serve as the transference from private worship in the first section to public prayer. The tradition says that pious men during the days of the Second Temple would completely read the entire Book of Psalms everyday. This was an ideal that men with necessary work could never emulate, thus it became the custom to read at least six psalms in the morning, Psalms 145-150. There have been additions to this nucleus. Prior to the above mentioned psalms, are recited other psalm-like selections, I Chronicles 16:8-36, a collection of Biblical verses, Psalm 100, and more Biblical verses. Psalms 145-150 are followed by responses of adoration (“doxologies”), the benediction of David, I Chronicles 29:10-13; the prayer of Nehemiah 9:6-11; and the Song of Moses, Exodus 14:30 - 15:18. Therefore this section contains no formal prayers but only psalm-like material. It was brought into the Morning Service by Rabbi Meir of Rothenburg (1230-1293).
ibid., pp. 50-1.
(3) Reading of the Shema, קריאת שמע, and its benedictions. This is truely the central part of the Morning (and the Evening) Service. It is Israel’s confession of faith in the One God. The worshipper, by reciting it, proclaims his allegiance to the Kingdom of Heaven and his submission to God’s commandments. The Shema is preceded by two blessings; (1) The Yotzer, יוצר, Prayer which is a prayer of thanksgiving for the creation of physical life, for the actual light of day and for God’s renewal of creation which is demonstrated by the fact that the sun, the light, returns; and (2) The Ahavah Rabbah, אהבה רבה, a gracious prayer of thanksgiving, gives thanks to God for the light of Torah which he gave to Israel and its moral teachings.
The Shema in the Shaḥarit Service is followed by two prayers; (1) the Emet Veyaẓiv, אמת ויציב, which means (True and Firm). The prayer confirms the faith in the declarations that were made in the Shema. (2) and the prayer Go’el Israel, גואל ישראל, the Redeemer of Israel which praises God.
ibid., p. 108.
The Shema itself consists of three Torah sections, Deuteronomy 6:4-8; 11:13-22; and Numbers 15:37-42. It is a proclamation of God’s Unity and Oneness, Israel’s total loyalty to God and his commandments, the belief in Divine Justice, the rememberance of the liberation from Egypt, and the choosing of Israel. Together these form the foundation of Jewish faith.
ibid., p. 116.
(4) The Amidah, עמידה, is the most central and important part of the service next to the Shema. It is also referred to as the Tefillah, התפילה, “The Prayer” and the Shemoneh Esreh. שמונה עשרה, or eighteen benedictions because it originally contained eighteen separate benedictions but which has come down to us as a prayer consisting of nineteen benedictions during the regular daily worship service. The Prayer is recited three times a day silently while standing, therefore the name Amidah which means “standing” became associated with it. The benedictions contain expressions of praise, thanksgiving, confession, and petition to God.
The Amidah contains three basic parts. The first part consists of three opening benedictions which are praises. They glorify God, His everlasting love and His infinite holiness. The second part of the weekday Amidah contains thirteen blessings (which were originally only twelve) which are petitions for the individual as well as for the nation. This middle section of the Amidah is different on the Sabbath and festivals. On the Sabbath there is only one benediction in the middle of the Amidah (therefore only a total of seven benedictions) and it concerns the special nature of the day. A Kedusha or a sanctification of the name of God, is included in this section of the Sabbath morning Amidah. On the festivals this is also the case with a special middle benediction which concerns the unique nature of the holiday. This is true of all festivals except Rosh HaShanah which contains three central blessings in its Musaf Amidah (see footnote 166), thus making a total of nine benedictions.
The third part of the Amidah consists of three closing benedictions whose theme is one of thanksgiving. The first three and last three benedictions never change regardless of which service the Amidah is found in or on what day it is recited. The prayer is first recited privately in silence and it is then repeated out loud by the reader (except for the Evening Service, see footnote 144) for the benefit of those who are unable to say it themselves (see also footnote 42).
ibid., pp. 130-31.
(5) The Taḥanun, תחנון, prayers of confession; see footnote 10.
(6) The Torah reading on the mornings that it is required, namely on the Sabbath, festivals, Mondays, Thursdays, New Moons, the intermediate days of Passover and Succot, Purim and public fast days. Normally, that is on most Sabbaths, Mondays and Thursdays the Torah is read according to its regular weekly division of fifty-four (on a leap year and fifty on a non-leap year) portions. On special Sabbaths, festivals, and other occasions specially designated portions are read which have a relationship with that particular occasion.
(7) Ashrei. אשרי, “Happy are they” is basically Psalm 20 and a collection of Biblical quotations. It is in essence a prophetic lesson and a second sanctification.
(8) Aleinu le-Shabbe’aḥ, עלינו לשבח, “It is our duty to praise the Lord” is recited at the conclusion of the Morning Service. It is usually preceded by a full Kaddish (see footnote 177) read by the reader and it is followed by a Mourner’s Kaddish. The Aleinu or adoration prayer since the fourteenth century has been a proclaimation of God as the Supreme King of the Universe and the God of a United Humanity. In the first part Israel aknowledges that it has been selected for service to God and the second half proclaims Israel’s faith and hope that all idolatry will disappear and that all activity will be turned to God. All will be united under the Kingship of God.
Hertz, op. cit., p. 208.
The Shaḥarit Service remains fairly constant in the prayers recited every morning except for the Amidah which changes according to the occasion as described above. There are also additions to the pesukei de-zimra (2) on Sabbaths and festivals, and on festivals and New Moons the Hallel (special psalms of praise and thanksgiving which consist of Psalms 113-118 with various Psalms omitted on certain festivals) is added. Special piyyutim (see footnote 149) are also inserted on certain Sabbaths and festivals during the Shaḥarit Service.
The Mishna and Talmud discuss when the Shaḥarit Service should be recited. The Shema must be recited from the period of time which begins with daybreak and ends after a quarter of the day has passed (Ber. 1:2; Shulḥan Arukh, Oraḥ Ḥayyim, 58:1). One must recite the Amidah during the hours encompassed by sunrise and a third of the day (Ber. 4:1; Shulḥan Arukh, Oraḥ Ḥayyim, 89:1). If by chance the recitation of the daily prayers was delayed they could be recited until midday (Ber. 4:1; Shulḥan Arukh, Oraḥ Ḥayyim 89:1). If the Shaḥarit Amidah is not recited, an extra Amidah is added during the Minḥaḥ, Afternoon Service.
During the daily weekday Shaḥarit Service the tallit, prayer shawl, and the tefillin, phylacteries, are worn. On the Sabbath and festivals only the tallit is worn. One wears neither tallit nor tefillin on the Ninth day of Av for the Shaḥarit Serivce but wears them instead for the Minḥah Service. One must not interupt one’s prayer by speaking from the prayer “Barukh she-Amar” which precedes the pesukei de-zimra until after the Amidah.
Editorial Staff, E. J., v. 14, pp. 1257-58. (Morning Prayers) on the Eve of Yom Kippur.

All (types of) work (for whose transgression) a person is guilty on the Sabbath is also guilty on Yom Kippur. And all types of work for whose transgression on the Sabbath a person is free from punishment but are still prohibited, are also prohibited on Yom Kippur in a like manner except that on the Sabbath a conscious sin is punishable by stoning,⁷⁹Stoning, sekilah, סקילה, is a Biblical form of capital punishment which was the standard penalty for crime in all ancient civilizations. In the Torah there are two explicit methods of executing a criminal or a sinner; stoning and burning. According to the Talmud, the Torah has four methods of execution: stoning, burning, beheading, and strangling, (See B. Sanhedrin 49b., ff).
Stoning was an instinctive violent expression of popular wrath, (Exodus 17:4, 8:22; Numbers 14:10; I Samuel 30:6; I Kings 12:18; II Chronicles 10:18) and often in the Bible it is the prescribed mode of execution (Leviticus 20:2, 27, 24:16; Numbers 15:35; Deuteronomy 13:11, 17:5, 21:21, 22:21, et al). Originally, the whole community participated in the stoning and were required to throw stones at the guilty person. Stonings were probably the standard form of judicial execution in Biblical times, (Leviticus 24:23; Numbers 15:36; I Kings 21:13; II Chronicles 24:21).
The Mishna (Sanh.6:4) states that a "stoning place" was established where instead of a person being pelted by stones, the convicted person would be pushed down from a high place to his death provided it was not too high so as to mutilate the body which was a concern of the rabbis. It also was not to be too low so the death would be instantaneous. The reason for the stoning place was that the scriptural rule states "The hands of the witnesses shall be first upon him to put him to death," (Deuteronomy 17:7) and then afterwards the "hand of all the people (should be on him)", (Deuteronomy 17:7). To insure that the witnesses put him to death they were the ones to push him and thereby be first to put him to death. Thus this method of "stoning" became acceptable as opposed to the actual throwing of stones. This also seemed the more "humane" way of carrying out capital punishment as the convicted person died more quickly and the danger of mutilation was reduced. In Maimonides' comment to Sanhedrin 6:4 he stated that it really made no difference if stones were thrown at one or if one were thrown at stones.
cf., Haim Hermann Cohn, v. 5, pp. 142-43. but on Yom Kippur it is punishable by karet.⁸⁰Karet, כרת; see footnote 78. Everything that is forbidden to be moved (or handled) on the Sabbath is also forbidden to be moved (or handled) on Yom Kippur, (but it is permitted to clean vegetables and to open (shell) nuts from the Minḥah time⁸¹Minḥah, מנחה, a time designating afternoon, meaning after the six and one half hour or after 12:30 P.M. according to our present day time system. (See footnote 40 for a more complete explanation). onward when (Yom Kippur) falls on a weekday, but nowadays (presently) it is customary to forbid that.)
Hagah: If a fire occurs on Yom Kippur, it is permitted to save one meal for the need of the night (following Yom Kippur) as one (may) save on the Sabbath the afternoon meal,⁸²The afternoon meal on the Sabbath is also referred to as Se'udah Shelishit, the third meal which is eaten on the Sabbath between the Minḥah, Afternoon Service (see footnote 40) and the Ma'ariv, Evening Service (see footnote 144). (ר״ן פרק כל כתבי),⁸³Rabbenu Nissim on the chapter Kol Khit-vey, כתבי ר״ן פרק כל, which is a commentary on the talmudic tractate Shabbat.
For Rabbenu Nissim, ר״ן; see footnote 47. and it is already explained in section 334⁸⁴See in the Shulḥan Arukh, Oraḥ Ḥayyim, chapter 334 which contains twenty-seven paragraphs on the laws that apply when a fire breaks out on the Sabbath. These same laws apply regarding a fire, according to Isserles to Yom Kippur. (as to) how to act at this time when a fire (occurs) on the Sabbath and the same law (applies) for Yom Kippur. It is customary that the children play with nuts (אגודה ומהרי״ל).⁸⁵Agudah and Maharil, אגודה ומהרי״ל.
The Agudah, אגודה, is a collection of halakhic decisions derived from talmudic discussions and arranged in the order of the talmudic tractates. It was written by Alexander Suslin ha-Kohen of Frankfort who died in 1349. The Agudah was published in Cracow in 1571 and it also included novellae of his own as well as those of his predecessors, and a commentary and collection of halakhot to the minor tractates and to the Mishnayot of the orders Zera'in and Tohorot. The language of the Agudah is very concise and it is evident that it was written quickly under the threat of the persecutions of the time since Suslin died a martyr's death in Erfurt. Suslin was the last of the early German halakhic authorities. This German talmudic scholar was born Erfurt where he taught, as well as in Worms, Cologne, and Frankfort.
The Agudah, Suslin's most famous work, gives halakhic rulings in concise form and it ignores differences of opinion. He used as sources Mordecai b. Hillel and Asher b. Jehiel. It is often necessary to consult the work of these two scholars to understand fully the Agudah. Jacob Weil (see footnote 27) wrote a digest to the work called Ḥiddushei Agudah which was published in Venice in 1523 and accompanies the Agudah. Later halakhic authorities such as Jacob ha-Levi Moellin (see footnote 8) and Moses Isserles considered his decisions authoritative and they quoted from him. Isserles mentioned the Agudah often in his glosses to the Shulḥan Arukh.
Editorial Staff, E. J., v. 2, p. 585.
Maharil, מהרי״ל; see footnote 8. One should not object to them (the children) even before the Afternoon Prayer⁸⁶Minḥah, מנחה; see footnote 40., and the custom is widespread with respect to the mentioned law of breaking nuts, (ד״ע).⁸⁷Da'at Aẓmo, ד״ע, Isserles' own opinion; see footnote 38.

All (types of) work (for whose transgression) a person is guilty on the Sabbath is also guilty on Yom Kippur. And all types of work for whose transgression on the Sabbath a person is free from punishment but are still prohibited, are also prohibited on Yom Kippur in a like manner except that on the Sabbath a conscious sin is punishable by stoning,⁷⁹Stoning, sekilah, סקילה, is a Biblical form of capital punishment which was the standard penalty for crime in all ancient civilizations. In the Torah there are two explicit methods of executing a criminal or a sinner; stoning and burning. According to the Talmud, the Torah has four methods of execution: stoning, burning, beheading, and strangling, (See B. Sanhedrin 49b., ff).
Stoning was an instinctive violent expression of popular wrath, (Exodus 17:4, 8:22; Numbers 14:10; I Samuel 30:6; I Kings 12:18; II Chronicles 10:18) and often in the Bible it is the prescribed mode of execution (Leviticus 20:2, 27, 24:16; Numbers 15:35; Deuteronomy 13:11, 17:5, 21:21, 22:21, et al). Originally, the whole community participated in the stoning and were required to throw stones at the guilty person. Stonings were probably the standard form of judicial execution in Biblical times, (Leviticus 24:23; Numbers 15:36; I Kings 21:13; II Chronicles 24:21).
The Mishna (Sanh.6:4) states that a "stoning place" was established where instead of a person being pelted by stones, the convicted person would be pushed down from a high place to his death provided it was not too high so as to mutilate the body which was a concern of the rabbis. It also was not to be too low so the death would be instantaneous. The reason for the stoning place was that the scriptural rule states "The hands of the witnesses shall be first upon him to put him to death," (Deuteronomy 17:7) and then afterwards the "hand of all the people (should be on him)", (Deuteronomy 17:7). To insure that the witnesses put him to death they were the ones to push him and thereby be first to put him to death. Thus this method of "stoning" became acceptable as opposed to the actual throwing of stones. This also seemed the more "humane" way of carrying out capital punishment as the convicted person died more quickly and the danger of mutilation was reduced. In Maimonides' comment to Sanhedrin 6:4 he stated that it really made no difference if stones were thrown at one or if one were thrown at stones.
cf., Haim Hermann Cohn, v. 5, pp. 142-43. but on Yom Kippur it is punishable by karet.⁸⁰Karet, כרת; see footnote 78. Everything that is forbidden to be moved (or handled) on the Sabbath is also forbidden to be moved (or handled) on Yom Kippur, (but it is permitted to clean vegetables and to open (shell) nuts from the Minḥah time⁸¹Minḥah, מנחה, a time designating afternoon, meaning after the six and one half hour or after 12:30 P.M. according to our present day time system. (See footnote 40 for a more complete explanation). onward when (Yom Kippur) falls on a weekday, but nowadays (presently) it is customary to forbid that.)
Hagah: If a fire occurs on Yom Kippur, it is permitted to save one meal for the need of the night (following Yom Kippur) as one (may) save on the Sabbath the afternoon meal,⁸²The afternoon meal on the Sabbath is also referred to as Se'udah Shelishit, the third meal which is eaten on the Sabbath between the Minḥah, Afternoon Service (see footnote 40) and the Ma'ariv, Evening Service (see footnote 144). (ר״ן פרק כל כתבי),⁸³Rabbenu Nissim on the chapter Kol Khit-vey, כתבי ר״ן פרק כל, which is a commentary on the talmudic tractate Shabbat.
For Rabbenu Nissim, ר״ן; see footnote 47. and it is already explained in section 334⁸⁴See in the Shulḥan Arukh, Oraḥ Ḥayyim, chapter 334 which contains twenty-seven paragraphs on the laws that apply when a fire breaks out on the Sabbath. These same laws apply regarding a fire, according to Isserles to Yom Kippur. (as to) how to act at this time when a fire (occurs) on the Sabbath and the same law (applies) for Yom Kippur. It is customary that the children play with nuts (אגודה ומהרי״ל).⁸⁵Agudah and Maharil, אגודה ומהרי״ל.
The Agudah, אגודה, is a collection of halakhic decisions derived from talmudic discussions and arranged in the order of the talmudic tractates. It was written by Alexander Suslin ha-Kohen of Frankfort who died in 1349. The Agudah was published in Cracow in 1571 and it also included novellae of his own as well as those of his predecessors, and a commentary and collection of halakhot to the minor tractates and to the Mishnayot of the orders Zera'in and Tohorot. The language of the Agudah is very concise and it is evident that it was written quickly under the threat of the persecutions of the time since Suslin died a martyr's death in Erfurt. Suslin was the last of the early German halakhic authorities. This German talmudic scholar was born Erfurt where he taught, as well as in Worms, Cologne, and Frankfort.
The Agudah, Suslin's most famous work, gives halakhic rulings in concise form and it ignores differences of opinion. He used as sources Mordecai b. Hillel and Asher b. Jehiel. It is often necessary to consult the work of these two scholars to understand fully the Agudah. Jacob Weil (see footnote 27) wrote a digest to the work called Ḥiddushei Agudah which was published in Venice in 1523 and accompanies the Agudah. Later halakhic authorities such as Jacob ha-Levi Moellin (see footnote 8) and Moses Isserles considered his decisions authoritative and they quoted from him. Isserles mentioned the Agudah often in his glosses to the Shulḥan Arukh.
Editorial Staff, E. J., v. 2, p. 585.
Maharil, מהרי״ל; see footnote 8. One should not object to them (the children) even before the Afternoon Prayer⁸⁶Minḥah, מנחה; see footnote 40., and the custom is widespread with respect to the mentioned law of breaking nuts, (ד״ע).⁸⁷Da'at Aẓmo, ד״ע, Isserles' own opinion; see footnote 38.

“The order (of prayer) on the Night of Yom Kippur” - Containing six paragraphs.
On the Night of Yom Kippur the custom is that the reader says, “In the court of high, in the court of low (earthly); with the consent of God and with the consent of the congregation, we are permitted to pray together with the transgressors¹⁴⁰This is the prayer that the reader recites as the services begin on the night of Yom Kippur after the sun goes down marking the beginning of the Day of Atonement. The prayer is said immediately after placing on the talit, the prayer shawl, which is only worn during the day, but exceptionally, also on the night of Yom Kippur.
The word "transgressors" at the end of the prayer referred originally to the Marranos, those Jews who chose to convert to Christianity rather than suffer as Jews.”, and it is customary that he say “Kol Nidrei”, (“All the Vows”)¹⁴¹The Evening Service (see footnote 144) on the night of Yom Kippur has taken on the name of Kol Nidrei, כל נדרי, "All Vows" after the unique Aramaic prayer of the same name that marks the beginning of the Service. The prayer is a supplication for annulment of vows. The congregants pray that all the personal vows, oaths, and obligations that will be made during the coming year should be null and void. This applies to vows made between man and God. The recitation of the Kol Nidrei begins while there is still daylight and is prolonged until the sun sets. It has become the custom to repeat the chant three times so that late comers can be sure and hear it. The prayer relieved anxieties of a person who worried that he might have violated the sanctity of some pledge. The rabbis were concerned with the ease of annulling a vow and put certain restrictions on the procedure.
The origin of the Kol Nidrei is not know for sure. It is mentioned in the responsa of Babylonian geonim (see footnote 19) in the eigth century. It was condemned by the geonim of Sura. Some theorize that it originated in Palestine as a Rabhanite practice against the Karaites. Some feel that prayer has mystical origins like other Aramaic prayers which annul curses and oaths which had touched off evil forces in the community. By 1000 C.E. the prayer had been generally accepted by the Pumbedita geonim as a way to invoke pardon, forgiveness and atonement for failing to keep a vow from the previous Day of Atonement to this one. Rabbenu Tam's version changed the wording to read from this Day of Atonement to the next, the wording accepted by most Ashkenazim while most Sephardim except for the oriental and Yemenites, refer to past vows not future ones.
Anti-Semites have often used this prayer as evidence that the vow of a Jew was worthless, even though the prayer does not refer to man's vows with his fellow man, only with God.
Bathja Bayer, E. J., v. 10, pp. 1166-68. (and the entire prayer that follows) and afterward he says (the prayer) “שהחינו¹⁴²The prayer Sheheḥayanu is a prayer recited at the beginning of festivals, minor holidays, and at special times which mark a new, significant event and also when acquiring and putting on new clothing. It is a prayer which thanks God for allowing us to live and celebrate a joyous occasion. "Blessed art Thou, O Lord our God, King of the Universe, who hast kept us in life, and has preserved us, and enabled us to reach this season."” without a cup (of wine).¹⁴³Normally when the Sheheḥayanu (see footnote 142) prayer is recited at a festival, it can be said with a cup of wine, but since Yom Kippur is a fast day, the wine is not permitted.
Hagah: And afterwards they say the Evening Prayer.¹⁴⁴The Evening Prayer Arvit, ערבית, is also referred to as the Ma'ariv Service, which is the word at the beginning and end of the first blessing before the Shema, (see footnote 17 and 173). Originally the Arvit Service was an optional one since there was not an evening Temple sacrifice that corresponded to it as was the case with the Shaḥarit (see footnote 17), Minḥah (see footnote 40) and Musaf (see footnote 166) Service. Traditionally this Service was attributed to Jacob who prayed and Evening Service (Genesis 28:11).
The Arvit Service basically consists of a Barekhu which is a call to worship followed by the Shema and its benedictions and the Amidah (see footnote 43). After nightfall Psalm 134 begins the Service. On weekdays the Service begins with Psalms 78:38 and 20:10.
The blessings around the Shema are a bit different for the Arvit Service. The theme of the first blessing before the Shema is the change from evening to night and the second blessing is one of thanksgiving for the love shown by God for Israel in revealing his Torah. The blessing which follows the Shema in the Arvit Service is a Ge'ullah prayer which praises God as the Redeemer who redeemed Israel from Egyptian slavery. This is all followed by a special night prayer called the Hashkivenu, "Grant us to lie down in peace", which asks for God's help and protection from various mishaps and dangers that can happen in the mysterious night.
There were two versions of the final prayer, a Babylonian and a Palestinian. The Babylonian version is now used on weekdays and it speaks of God "who guards His people Israel forever." The Palestinian version is used on Sabbaths and festivals which is a prayer for peace and Zion; God "who spreads out the tabernacle of peace".
In the Ashkenazi rite several scriptural verses beginning with Psalm 89:53, "blessed by the Lord for evermore", are inserted between the Hashkivenu and the Amidah. The Sephardi rite does not have this.
The Amidah (see footnote 43) during the Arvit Service is only prayed silently. It is not repeated by the reader as it is in the other Services. The Amidah is preceded by a half reader's Kaddish (see footnote 177) and it is followed by the full reader's Kaddish. The prayer, Aleinu le-Shabbe'aḥ (see footnote 182) concludes the Service.
On the evenings of Sabbaths and festivals there are a few changes in the Arvit Service. On the Sabbath it is preceded by a special set of prayers and Psalms which welcome the Sabbath, called Kabbalat Shabbat. The Amidah changes to the special Sabbath Amidah of only seven benedictions. Also a Kiddush, a blessing over wine, is also inserted into the Service. At the conclusion of the Sabbath a special Havdalah (see footnote 226) section is added to the fourth benediction of the Amidah and readings are added to the end of the Service. The Arvit Service usually follows the Minḥah Service immediately after sunset, but it can be recited up until dawn, and under special circumstances, even as late as after twilight.
Alexander Carlebach, E. J., v. 3, pp. 664-66. It is customary to recite “Kol Nidrei¹⁴⁵Kol Nidrei, כל נדרי; see footnote 141.” while it was still day and to lengthen it with melodies until nightfall, and (“Kol Nidrei”) is said three times, and each time (the cantor) raises his voice “higher” (says it louder) than before, (מהרי״ל).¹⁴⁶Maharil, מהרי״ל; see footnote 8. And likewise the reader says the following prayer sentence three times; “And the entire congregation will be forgiven, (etc.)¹⁴⁷This is a prayer from Numbers 15:26 and 14:19-20 which follows the chanting of the Kol Nidrei (see footnote 141).
Ben Zion Bokser. The High Holyday Prayer Book, New York, Hebrew Publishing Company, 1959, p.259.” And the congregation says three times, “And God said I forgave you according to your word”, (מנהגים).¹⁴⁸Minhagim, מנהגים; see footnote 13. A man must not deviate from the custom of his city even in the melodies or piyyutim¹⁴⁹Piyyutim, פיוטים, is a Hebrew word derived from Greek which means a lyrical composition which was intended to embellish an obligatory prayer in the liturgy, or any other religious service whether communal or private. The word refers to liturgical compositions in Hebrew from the first century of the Common Era until the beginning of the Enlightenment, the Haskalah. Originally piyyutim meant to replace the set versions of prayers, expressing the same basic ideas, mainly on the Sabbath and festivals. When prayers became fixed, piyyutim were inserted into or around a set prayer. Most piyyutim were used to adorn and make beautiful the holy days, but there are many which were written for the Sabbaths, fast days, and even weekdays. There are also piyyutim for weddings, curcumcisions and mourning.
Piyyutim are characterized from regular prayers by their lofty style and rythm. We know the authors of many piyyutim while others remain anonymous. Piyyutim were produced at one time or another in every land where Jews lived, each area producing its own style. There are Kerovah types of piyyutim which usually are found in the Amidah prayer and Yoẓer piyyutim found in the benediction before and after the Shema in the Morning Service (see footnote 17 and 173). Piyyutim used in the Amidah of Musaf and Arvit for Sabbath and holy days are called shivata because of this Amidah having seven (Shevah) blessings. The Morning Service Amidah for Sabbaths and holy days contains a sanctification prayer, therefore the piyyutim associated there are called Kedushata (sanctification is Kedushah in Hebrew, see footnote 213). Different holy days have special Kerovot piyyutim associated with the characteristic of the holiday. On Yom Kippur the special section of the service describing the Temple Sacrificial Service has many piyyutim associated with the Seder ha-Avodah (see footnote 22). There are many seliḥot piyyutim for the fast days (see footnote 14).
Styles and vocabulary of the various piyyutim stretch Hebrew to its fullest in creativity and made the language rich. Many piyyutim are difficult to understand because of the freedom of style and vocabulary that was employed. The first piyyutim only used rhythm but later rhyme also played an important role in the piyyutim especially in Spain. Some have no specific poetical characteristics.
Ezra Fleischer, E. J., v. 13. pp. 573-602. that are said there, (מהרי״ל).¹⁵⁰Maharil, מהרי״ל; see footnote 8.

If there is a circumcision on Yom Kippur;¹⁷¹A circumcision must take place on the eighth day after birth, if the baby is healthy, regardless of whether it is the Sabbath, Yom Kippur, or any day of the year. The circumcision takes precedence over anything else. then they circumcize between the (Morning Prayer¹⁷²Shaḥarit, שחרית; see footnote 17. prior to the Keri’at Shema named) “יוצר¹⁷³The Shema, made up of Deuteronomy 6:4-9; 11:13-21; and Numbers 15:37-41, during the Morning Service is surrounded by two blessings before and one afterwards. (In the Evening Service there are two blessings before and two afterwards.) The Shema and its blessings are called Keri'at Shema, קריאת שמע, the Reading of the Shema. It is the basis of a Jew's declaration of One God and his devotion to God. "Hear, O Israel, the Lord our God, the Lord is One."
The first blessing before the Shema in the mornings is called the "Yoẓer Or", יוצר אור, "Who formest light and createst darkness" and it is a prayer of thankgiving for the creation of physical light, the light of day and the daily renewal of creation. (For a further explanation of the Reading of the Shema, see footnote 17).
Hertz, op. cit., p. 108.”, “Creator,” and the Additional Service¹⁷⁴Musaf, מוסף, Additional Service; see footnote 166. after the reading of the Torah. And after the circumcision we say the prayer, “אשרי¹⁷⁵Ashrei, אשרי, means literally "Happy are they". It is the first word and the name of a prayer in the liturgy composed from the Book of Psalms. The prayer is made up of the following: Psalms 84:5, 144:15, 145, and 115:18. The Talmud (Ber. 4b) states that anyone who recites the Ashrei three times a day will be assured of a life in the world to come. Therefore the prayer is read three times a day in the liturgy. It is read twice during the Shaḥarit Service, once in the preliminary psalms, Pesukei de-Zimra (see footnote 17), and once toward the end, and it is read at the beginning of the Afternoon, Minḥah Service (see footnote 40). The Ashrei is also recited before the Seliḥot (see footnote 14), prayers of forgiveness, in the months of Elul and Tishrei. On Yom Kippur the Sephardim recite the Ashrei both at Minḥah and Ne'ilah (see footnote 191) whereas the Ashkenazim only recite it at the Ne'ilah Service.
Raphael Posner, E. J., v. 3, p. 736.” But the custom is to circumcize after the “אשרי”, (מנהגים).¹⁷⁶Minhagim, מנהגים; see footnote 13. And if the circumcision takes place in a location where it is necessary to leave the synagogue, we do not circumcize him until after the Torah scroll is returned to the ark, and then they return (to the synagogue) and say the (reader’s) Kaddish.¹⁷⁷The Kaddish, קדיש, which literally means "holy" is a doxology, mostly in Aramaic which is recited by a reader with responses made throughout it by the congregation at the close of individual sections and at the conclusion of the whole prayer. There are four principal types of the Kaddish; the whole or complete Kaddish, the half Kaddish, the Kaddish de-Rabbanan (the scholar's Kaddish), and the Mourner's Kaddish.
The whole Kaddish basically glorifies God and prays for peace. It is recited by the reader after the Amidah except for the Morning Service when it comes after the prayer U-Va le-Ẓiyyon (see footnote 187). The half Kaddish omits the conclusion of the prayer which consists of the last three blessings. The half Kaddish is recited by the reader between different sections of the service. The Kaddish de-Rabbanan is the whole Kaddish except for a substitution which prays for those who study Torah and teach it. It is recited after communal study, after the reading of the lighting the Sabbath candles in the synagogue (Be-Mah Madlikin, Shabbat 2), after the early Morning Service, and after the song Ein Kh'Elohenu praising God. The Mourner's Kaddish is recited by the close relatives of a deceased person for eleven months following the death and every year on the day which marks the anniversary of that death. It is basically the whole Kaddish with the exception of one line concerning supplications. It is said at certain points of the service, e. g., after the Aleinu (see footnote 182) and may be repeated after the reading of additional psalms.
All versions of the Kaddish are said standing facing Jerusalem. The Sephardi form has an additional verse which is not found in the Ashkenazi concerning the coming of the Messiah. At first the Kaddish was not part of the daily synagogue worship but by the geonic period (see footnote 19) it was an established part of the Service and it required ten men (a minyan constituting a congregation) to be recited.
The Kaddish did not become a Mourner's prayer until around the thirteenth century as a result of the persecution of German Jews by the Crusades. The prayer is not for the soul of the departed, but rather an expression of the justification of judgment proclaimed by those who have suffered a loss. Man is required to give praise to God even when afflicted by sorrow.
Editorial Staff, E. J., v. 10, pp. 660-62.