Halakhah su Levitico 23:78

One has to be careful when he is about to say birkat ha-mazon not to leave the table without any bread on it, as they said in tractate Sanhedrin:¹⁸¹B. Sanhedrin 92a. “Whoever does not leave bread on his table, about him Scripture says, ‘With no remnant for him to eat, his goodness will not take hold.”¹⁸²Job 20:21. The reason for this practice is so that the blessing about which this was said will take hold; for if nothing is left, in what can the blessing take hold, because no blessing takes hold upon nothing, but only upon something? And the table in the sanctuary, which never was without bread, attests to this. And that bread was eaten by the priests who ministered to the sanctuary, and only a little of it was enough to feed many of them, and so our rabbis said, “Every priest who approached it was made doubly happy,”¹⁸³B. Yoma 39a. R. Bahya seems to allude to double portion of manna in the manna miracle as well as to the two loaves offered to the priests in Lev. 23:17. and through this very bread on the table blessing descended and was dispersed in the food of the world, from the showbread, by way of “something from something” and not something from nothing. For even the prophets who were “capable of serving in the royal palace”¹⁸⁴Dan 1:4. were not capable of producing something from nothing, but rather only something from something. Let me call for myself reliable witnesses:¹⁸⁵An allusion to Is 8:2.Elijah and Elisha, the former through “flour in a jar,”¹⁸⁶I Kg 17:12: “kad ha-kemah,” which R. Bahya used as the title for his famous encyclopedic collection of sermons. the latter “a jug of oil” – all was “something from something,” for no one has the power to make something from nothing but the Holy One Blessed be He, Shaper of creation which He created from nothing, and with all due to respect for Him, we find that even He only did it in the six days of the creation of the world. From then on till now, everything is “something from something.” And thus it is written, “which God created and made.”¹⁸⁷Gen 2:3. The explanation: “which God created” – something from nothing; “and made” – from then on, something from something, not something from nothing. So accordingly, it is necessary that a person about to recite birkat ha-mazon, leave a piece of bread on the table, for even a little of it is enough for the blessing to take hold in, and its power will be distributed through an increase of the small amount, just like the hidden miracles that are done for us every day, without us knowing or being aware of them. Just as our rabbis said: “¹⁸⁸B. Nidah 31a.No miracle-worker is aware of his own miracle.” And you should know that the cause behind the blessing that drops down in the food of the world and in the showbread is explained in the verse: “It [the frankincense] shall be a reminder-offering with the bread.”¹⁸⁹Lev 24:7. R. Bahya seems to allude to the miracle of the manna here in the language he uses about the showbread drawing miracles and blessings down to the earth, and of the priests being “doubly happy” See note 183 above . And later he explicitly associates the covering of bread on the table with cloths above and below with the miracle of the manna. As you already knew that they used to place frankincense on top of the bread, which is what is written just before, “With each row you shall place pure frankincense,”¹⁹⁰Ibid. the showbread and the frankincense used to counteract one another, just like the etrog and the lulav,¹⁹¹B. Menahot 27a. and the blue dye and white cloth (when blue dye could still be found). For the Most High has no share in the showbread, while the ordinary mortal has no share in the frankincense, which they would burn upon the fire. Therefore Scripture said, “It shall be a reminder-offering with the bread,” because by burning the frankincense which is on top of the bread, it becomes a reminder to the power above for blessing to drop down on it and from it into the food for the world. And understand this, that it is for this reason that there were twelve hallot arranged on top of the table. And from there the blessing came, which corresponded to the twelve angels¹⁹²Pirkei de Rabbi Eliezer 4. surrounding the throne of glory, which are called “four camps of the Shekhinah,” from which the world is blessed to the four winds, and they serve three to each wind, the meaning behind the four banners that were in the desert. Also corresponding to them below were the twelve lions on Solomon’s throne, and they are like these twelve hallot and the twenty-four tenth-measures,¹⁹³Lev 24:5. Each loaf – hallah – was made of two tenth-measures – ‘esronim – of choice flour, i.e., 24 = 2 x 12. and arouse your mind to this!

And this is similar to what Maimonides of blessed memory explained in the introduction to his commentary on the Mishna, that regarding the Ethrog and Lulov we have a tradition from Sinai that they are what is referred to in the verse in the Torah "The fruit of goodly trees and branches of palm trees" (Leviticus 23:40), but, they (the authors of the Mishna) wanted to show carefully how it is derived from the Torah, because all of the Halachot are included in the Torah and therefore in any event, that if an Halachah is not found explicitly in the Torah, it is incumbent that it be derived from the (accepted) modes of derivation from the Torah, see there.

The Torah (Vayikra 23:29) teaches that one who eats on Yom Kippur is punished with kareit (spiritual excision).¹Rashi (Vayikra 17:9 s.v. V’nichrat and 20:20 s.v. Aririm) mentions that kareit can entail dying childless, burying one’s children, or dying prematurely. The Gemara (Mo’eid Katan 28a) defines “prematurely” as before age fifty. This punishment takes effect, according to the Mishnah (Yoma 8:2), only if he eats or drinks the shiur (requisite amount), which, for Yom Kippur, is a volume of food equivalent to the size of a large date (kakotevet hagasah) or a quantity of liquid that could fill one’s cheek (melo lugmav).

The classic responsum that addresses the question of the impact of the changing time zones on halachic matters was authored by the Radbaz (Teshuvot Haradbaz 1:76) in the sixteenth century. The Radbaz writes that the end of Shabbat is determined by the advent of tzeit hakochavim (the appearance of three medium-sized stars) in the specific place that a person finds himself on Shabbat even if Shabbat has not yet ended in the individual's usual place of residence.¹¹⁰See Seforno to Vayikra 23:3, who adopts a similar approach.

There are those of our generation who calculate the Hebrew calendar. Because they know the calculation based on 1:12:793,⁸ A mean lunar month is 29 days, 12 hours and 793 halaqim. If we discard the four complete weeks from this figure, we have the “character” of 1 day, 12 hours, and 793 halaqim (1d, 12h, 793p). This is the amount of time that the molad proceeds through the week from month to month. Thus the molad advances monthly by 1d, 12h, 793p of a week. they think that they have discovered the principle of the calendar. They then examine the duration between the molad and the beginning of the night, and they tell the uncircumcised (Christians) when the moon will be visible.⁹ I do not know why the Christians, who use a solar calendar, need to know when the moon will be visible. Perhaps there is an error here in our texts and it should read “Arabs.” When they see that in their place the duration [between molad and sighting] is sometimes less that six hours,¹⁰ It sometimes happens that the molad is less than six hours before sunset yet the moon is visible that evening. they think that the time given for the molad applies to the location of each individual calculator. However, there are times when the moon is seen at the beginning of the night and sometimes there are seven or eight hours between the molad and dusk, and the moon is still not visible. Therefore, they think that the calculation of our calendar is incorrect. Heaven forbid! Rather they err, for they think they are wise. For a scholar cannot know when the moon will be visible until he does as I shall explain: He must know the moment of the molad. He should not assign to the night twelve hours. Rather he should begin to count from the beginning of the night until the moment of conjunction so many and so many hours.¹¹ He should count night followed by day on a 24-hour clock and not begin a new count with dawn. He should know where conjunction will take place as to the minute of the degree of the zodiacal sign. He should see if the sun’s path is long or short, and how long the path of the moon is. He should then add or subtract until he knows the moment of true conjunction for Jerusalem. He should then calculate how far this conjunction is from the beginning of the night by hours and minutes. If he is west of Jerusalem he should add to those hours the hours of his distance in longitude, or subtract hours if he is east of Jerusalem. He should know the daily distance that the sun travels in hours and add it to the place of the sun at the moment of true conjunction. He should do similarly for the position of the new moon based on its orbit. Then he should record in a chart the degrees of the zodiacal signs in his land, and take those degrees that he will find relative to the position of the sun. He should similarly do this in degrees relative to the moon, and subtract the smaller from the larger. Then he will find the arc of the chord (between the sun and the moon). He should find the positions of the nodes,¹² The nodes are the two points at which the moon crosses the ecliptic. They are called the “head” and the “tail” of the “dragon.” Berry (p. 48) explains: “The moon’s path on the celestial sphere is slightly inclined to the ecliptic, and may be regarded as a great circle cutting the ecliptic in two nodes, at an angle which Hipparchus was probably the first to fix definitely at about 5÷. Moreover, the moon’s path is always changing in such a way that, the inclination to the ecliptic remaining nearly constant, the nodes move slowly backwards from east to west along the ecliptic, performing a complete revolution in about 19 years.” so that he will know the latitude of the moon,¹³ There is a difference in the time of visibility of the moon if it is north of the ecliptic or if it is south of the ecliptic. in order to correct this arc. Then he should adjust the arc based on the correction of the sighting, both in longitude and in latitude. Then we will know the true arc of vision.¹⁴ This is the arc between the longitude of the sun and that of the moon. In order for the moon to be visible, an arc of vision of at least 12÷ is necessary. Then he will know when the moon will appear in each place for any desired month. One who knows these matters can understand the principle “If it is born before noon” (Rosh haShana 20b).¹⁵ The Talmud states: “If it [the moon] is born before noon, it will be seen before sunset; if it is not born after noon, it will not be seen before sunset.” In Sefer ha‘ibbur (p. 10b) Ibn Ezra explains this statement.

It is not convenient that the month begin with the time of mean conjunction nor of true conjunction, since not everyone can know these times. Therefore, the month begins when the moon’s light is newly visible to the eye. Such is written in the Mishna.¹⁸ See for example Rosh haShana 1:7. Here Ibn Ezra rejects Rabbi Saadia Gaon’s opinion that the Hebrew calendar is primarily a fixed calendar based on computation, and the need to observe the moon in order to declare a new month was only a temporary measure. (See Savasorda, Sefer ha‘ibbur, pp. 59–62.) Maimonides (Commentary to the Mishna, Rosh haShana 2:7) is very critical of Rabbi Saadia on this point and asserts that the primary method for setting the month and the holidays is by observation of the new moon. So just as the first month (Nisan), which is the month when the barley ripens, is recognizable by both an intelligent person and a fool, so the beginning of the month is recognizable by every person.

I also found with regard to the Day of Atonement “from dusk until dusk you should observe your Sabbath” (Leviticus 23:32). Furthermore, it is written “on this very day” (ibid. 23:29,30) there is cutting off of anyone who works on it or of one who eats, there is no difference whether this took place during the night or the day, for “very day” begins with dusk.

And after it has been explained that His saying, "Do not eat any of it raw or boiled" is [only] one commandment; and likewise all of the negative commandments that arise from the prohibition for the nazirite of all that comes out from the vine are one commandment, since they are all details, as is explained in the Gemara; and they likewise said that, "any leaven and any honey," is one commandment - we should also count, "No Ammonite or Moabite shall be admitted" (Deuteronomy 23:4), as one commandment. And likewise, His saying, "You shall not ill-treat any widow or orphan" (Exodus 22:21). And likewise, His saying, "You shall not subvert the rights of the stranger or the orphan" (Deuteronomy 24:17). And likewise, His saying, "he may not diminish her food, her clothing or her conjugal rights" (Exodus 21:10). Each of these negative commandments is one commandment. This means to say that each of these is exactly like, "Do not eat any of it raw or boiled in any way," and like, "for no leaven or honey may be turned into smoke as an offering." There is no difference between them. And likewise, His saying, "You shall not bring the fee of a prostitute or the sale revenue of a dog" (Deuteronomy 23:19), is one commandment. And likewise, His saying, "Drink no wine or other intoxicant, etc. And to differentiate [...] And to instruct" (Leviticus 9-11). That is to say, with one negative commandment did He prohibit [a priest] to enter the Sanctuary or to give instruction while drunk. And that is one of the divisions of the second type of general negative commandments. And the second division is [made up of cases with] words exactly like those of the previous division. However [in such cases], it is the traditionally received explanation that we give separate lashes for each and every one of those connected matters. And that is that when he does them all - even at one time - he is given lashes for each and every one as a distinct prohibition. Of this type is His saying, "You may not eat within your gates of the tithes of your new grain or your wine or your oil" (Deuteronomy 12:17). They said in Keritot (Keritot 4b), "[If one] ate the tithe of grain, wine, and oil (outside Jerusalem), he is liable [separately] for each and every one." And they raised a difficulty and said, "But is one given lashes for a general negative commandment?" And the answer was, "The verse is written superfluously. How is this? It is written, 'And you shall eat before the Lord your God, in the place where He shall choose to cause His name to dwell there, the tithe of your grain, etc.' (Deuteronomy 14:23); why did He need to come back and write, 'You may not eat within your gates?' And if you shall say that it is to [make it into a full-fledged] negative commandment - if so, let the verse say, 'You may not eat them within your gates.' Why did the verse need to go back and write all of them ('your new grain or your wine or your oil')? We hear from this, that it is to separate [it into three distinct commandments]." And there, after give and take, it is clarified that it was not necessary for Him to say, "and parched grain" (Leviticus 23:14), such that it was truly mentioned to separate - that one would be liable for parched grain on its own. And in the Talmud, they asked by way of rejection, "Maybe one is separately liable to receive lashes for parched grain" - for it is truly mentioned for this - "whereas for bread and fresh stalks, one is [only] liable for one [set of] lashes?" So they answered, "For what law did the Merciful One write, 'parched grain,' in between [the others]? To tell you that one who eats bread, parched grain and fresh stalks is liable for each and every one [individually]."

Here are honest witnesses that the day begins with dusk. Similarly for all the holidays and the Sabbath, for all are “appointed seasons of God, holy gatherings” (ibid. 23:4). Only the Sabbath is called “a Sabbath for God” (Exodus 20:10, Deuteronomy 5:14), for God rested during Creation. Since both the year and the day are dependent on the sun, for both motions are similar one to another, therefore the seventh year is comparable to the Sabbath day. Hence it is also written with regard to the seventh year “a Sabbath for God” (Leviticus 25:2). Therefore, just as the Sabbatical year begins with the autumn season, so the beginning of the Sabbath day is in that period of the day corresponding to autumn, which begins with dusk.

Sometimes there will be a command which is one commandment, but it has many parts - such as the commandment of lulav, which has four species. Behold that we do not say that (Leviticus 23:40), "the fruit of goodly trees," is a separate commandment; "the boughs of thick trees," are a separate commandment; and "willows of the brook," are a separate commandment. For they are all parts of the [one] commandment - since He commanded to combine them. And after they are combined, the commandment is to take all of them into the hand on the designated day. And by the exact same comparison, it is inappropriate to count His saying about purifying someone with tsaraat - that it is with (Leviticus 14:4-5) two living birds, cedar wood, hyssop, fabric dyed scarlet, living water and a ceramic vessel - as six commandments. Rather purifying someone with tsaraat is one commandment in all of its description, and all of these requirements and others - meaning, shaving. For all of these are parts of the commandment that we have been commanded - being the purification of someone with tsaraat - and that is that it be done in the prescribed way. And the exact same comparison applies to that which He commanded us to do regarding recognition of someone with tsaraat - while he is impure - so that he is kept away from. And that is His saying, "his clothes shall be rent, his head shall be left bare, and he shall cover over his upper lip, etc." (Leviticus 13:45). And none of these acts are a separate commandment, but it is rather their combination that is the commandment - and that is that we are commanded to bring about recognition of someone with tsaraat, such that someone who sees him stay away from him; and that his recognition be with this and that. This is like that which we have been commanded to rejoice in front of the Lord on the first day of Sukkot - and its explanation was that the joy be in the taking of this and that (the four species of the lulav).

It is clear that there are commandments that are obligated for a set amount of time: Some are attached - that is that one is obligated to do that commandment one day after another, like the sukkah and the lulav. And others are done on certain days, like the sacrifices. As an example, we would say that the additional sacrifice of Rosh Chodesh (offered once a month) is one commandment; and likewise the additional offering of each and every holiday of the five holidays - even though they are obligated on several adjacent days. For just like He said, "and you shall rejoice before the Lord, your God, seven days" (Leviticus 23:40) - He also said, "seven days shall you bring a fire offering" (Leviticus 23:36). Just like the commandment of lulav is singular, so too is the commandment of the additional sacrifice of Passover singular. And likewise with the additional sacrifice of each and every time period. And according to this, it is clear that the holiday (chagigah) offering is also one commandment, even though it is obligated at three [different] times; and so too the sacrifice of appearance and the sacrifice of joy. And this is something that no one erred about, nor would they consider something different. But they made a great disgraceful mistake about something that relates to this. And that is that they counted all of the additional sacrifices as one commandment - the additional offering of Shabbat, the additional sacrifice of Rosh Chodesh and the additional sacrifice of the holidays. But according to this way of counting, they would have been obligated to count the rest of every holiday as one commandment; yet they did not do this. Of course, it is not appropriate to attack them for any of this; since they did not make any type of order in their count, but rather 'ascended to the heavens and descended to the depths.' But the obvious truth is what we told you - that each and every additional sacrifice is a separate commandment, just like each rest is a separate commandment. And that is the true and straightforward arrangement [about counting].

It is clear that there are commandments that are obligated for a set amount of time: Some are attached - that is that one is obligated to do that commandment one day after another, like the sukkah and the lulav. And others are done on certain days, like the sacrifices. As an example, we would say that the additional sacrifice of Rosh Chodesh (offered once a month) is one commandment; and likewise the additional offering of each and every holiday of the five holidays - even though they are obligated on several adjacent days. For just like He said, "and you shall rejoice before the Lord, your God, seven days" (Leviticus 23:40) - He also said, "seven days shall you bring a fire offering" (Leviticus 23:36). Just like the commandment of lulav is singular, so too is the commandment of the additional sacrifice of Passover singular. And likewise with the additional sacrifice of each and every time period. And according to this, it is clear that the holiday (chagigah) offering is also one commandment, even though it is obligated at three [different] times; and so too the sacrifice of appearance and the sacrifice of joy. And this is something that no one erred about, nor would they consider something different. But they made a great disgraceful mistake about something that relates to this. And that is that they counted all of the additional sacrifices as one commandment - the additional offering of Shabbat, the additional sacrifice of Rosh Chodesh and the additional sacrifice of the holidays. But according to this way of counting, they would have been obligated to count the rest of every holiday as one commandment; yet they did not do this. Of course, it is not appropriate to attack them for any of this; since they did not make any type of order in their count, but rather 'ascended to the heavens and descended to the depths.' But the obvious truth is what we told you - that each and every additional sacrifice is a separate commandment, just like each rest is a separate commandment. And that is the true and straightforward arrangement [about counting].

When we investigate the Torah’s year, we find written “This month shall be for you the beginning of months” (Exodus 12:2), so it is first of the months of the year. It is also written “This day you depart, in the month of ripening” (ibid. 13:4), and “Observe the month of ripening” (Deuteronomy 16:1). The explanation is that Israel counts by lunar months, and the month in which the barley ripens in the Land of Israel is the first of the year’s months. The beginning of that month is the beginning of the year, whether the equinox has passed or not. However, in order to perform the waving of the Omer ⁷⁸ The Omer waving took place on the second day of Passover, the sixteenth of Nisan (Leviticus 23:10–11). the court should ensure that Passover will occur when the barley has ripened.⁷⁹ There are exceptions to this requirement. See Ibn Ezra’s commentary to Exodus 12:2 and to Deuteronomy 15:1. Most years the ripening coincides with the equinox, but sometimes they are separated slightly because of an abundance of rain or because of drought.

(Samekh) ‘Paved is the path of the straight’ that walk ‘in the way of charity,’ which is [what provides for] the maintenance of the world. ‘Happy is the one who reflects upon the destitute,’ and especially on the day of a joyful party and a holiday, as it is elucidated in the Zohar 2: 88b. And these are its words:
Come see that on all the other times and festivals, a man must rejoice and make the poor rejoice. And if he rejoices alone and does not give to the poor, his punishment is great, etc. About him it is written (Mal. 2:3), “And I will strew dung upon your faces, the dung of your festivals.” But if he rejoices on Shabbat – even though he does not give to the other – He does not give him a punishment like the other times and festivals, as it is written, “the dung of your festivals,” and not “the dung of your Shabbats.” And it is [also] written (Isaiah 1:14), “Your new moons and your holidays My soul does hate,” but Shabbat is not mentioned. And for this reason, it is written (Exod. 31:17), “Between Me and between the Children of Israel.” To here [are its words].
[However we need to understand] the reason that on festivals one needs to make the poor rejoice more then on Shabbat; and also what is the relevance of new moons here, such that it is written, “Your new moons and holidays My soul does hate,” whereas in the Zohar it is not mentioned that one needs to rejoice on new moons; and also that which it says, “And that is what is written, ‘Between Me and between the Children of Israel.’” It appears to me that the holy days are supernal guests, and one needs to make the guests rejoice. And this is their joy – to have the miserable poor rejoice. From this they take their portion. In order to grasp the point of the matter, I will tell you a parable about a king who visited a villager under his rulership. And [the villager] recognized him, but did not put his attention to honoring him properly. And [so] the king got angry with him. But when [the king] raised his eyes, a messenger came to him sent by another villager. [The message was], “If it would be good for the king, let him come to a party that I will make for him.” And [so] he came to the house of that man. But behold that man also did not pay attention to the king, and he also did not honor him. Then ‘the king broke out into a great anger.’ He said ‘with rage and fury,’ “[He] ‘shall be [torn by his] limbs and his home shall be a dunghill,’” as the act of this one was worse than the first man. [That is] because the king came to the first on his own, whereas this one sent for him. And the king also got angry at the messenger, as he was the [immediate] cause of his embarrassment. And behold, on Shabbat which is ‘fixed and standing’ and the [supernal] guests come on their own, He does not punish [those that do not share with the poor] much. But [this is not the case] on festivals and holidays which are [set] by Israel, like the statement of [the Sages], may their memory be blessed, “‘Which you shall proclaim them (otam)’ (Lev. 23:2) – [do not] read [‘them,’ but rather], ‘you (atem)’” (Rosh Hashanah 24a). And if one does not honor the guests then, his punishment is great. For this reason, it stated, “Your new moons and holidays My soul does hate” – since the [holidays] are [established by way] of the new moons, and He gets angry with the messenger as well. And for this reason, it said, “And that is what is written, ‘Between me and between the Children of Israel.’” [This is] since Shabbat is ‘fixed and standing,’ and we accordingly say (in the holiday prayers), “Who sanctifies the Shabbat, Israel and the [holidays]” – as Shabbat is a sign between Him and the Children of Israel, whereas the festivals are a sign between the Children of Israel and Him. And [it is also] because the Shabbat is ‘fixed and standing,’ whereas holidays are [established] by Israel. And understand [this]. And [it is] also because one needs to appear before the Lord on festivals and [holidays] – as it is stated (Deut. 16:16), “all your males shall appear” – [hence] at least at these times, he should be in the image and the likeness, the rich and the poor, together. And [he should then] not, God forbid, be like a beast.

It seems to this writer that Mor u-Kezi'ah regarded the establishment of halakhic time, and hence of the Sabbath, in the places under discussion to be a matter of unresolvable doubt. To be sure, as clearly enunciated by R. David ibn Zimra, Teshuvot ha-Radvaz, I, no. 76,⁸See also Parashat Derakhim, Drush 23, s.v. od nakdim; R. Israel Lipschutz, Tiferet Yisra’el, Berakhot, note appended to Bo‘az, end of chapter 1; R. Chaim Joseph David Azulai, Birkei Yosef, Oraḥ Ḥayyim 242:1; R. Joseph Saul Nathanson, Teshuvot Sho’el u-Meshiv, Mahadura Revi’a’ah, no. 154; and R. Benjamin Aryeh Weiss, Teshuvot Even Yekarah (Lemberg, 5654), no. 11. determination of the onset and conclusion of Shabbat is determined locally. Leviticus 23:3 mandates that the Sabbath be observed "in all your habitations." That phrase is understood by Radvaz⁹A similar interpretation of that verse was earlier advanced by Seforno in his commentary ad locum. See also the interpretation of Exodus 31:16 advanced by the Zohar, Genesis 56a. The verse “And the children of Israel observed the Sabbath to make the Sabbath for their generations (le-dorotam)” is rendered by the Zohar as “to make the Sabbath for their dwellings (le-dirotam).” as signifying that the onset and conclusion of Shabbat is to be determined in accordance with sunset at each particular "habitation."¹⁰R. Abraham ibn Ezra, in his commentary to Genesis 33:10, understands the verse “And the sun rose upon him” (Genesis 32:32) as reflecting this underlying solar phenomenon, i.e., the sun rose for Jacob in the locale in which he found himself but did not rise simultaneously in other areas.
R. Isaac di Trani, renowned as the author of Teshuvot Maharit, declares in his Ẓofnat Pa‘aneaḥ (Venice, 5413), Drush le-Parashat Bereshit, that the work of creation did not cease throughout the globe at a single instant. Rather, the process of creation came to a halt at each point when night fell at that spot. In effect, in observing Shabbat as determined by local sunset, man emulates the Creator who ceased from the process of creation at different times in different places. Ḥatam Sofer, cited by R. Israel David Jaffe, Ḥazon le-Mo‘ed, no. 8, sec. 7, also stated that this was the case during each of the six days of creation: the work of each day did not take place simultaneously throughout the world; rather, the entities created on each day of the week were created in every geographic area while it was day in that locale. This, Ḥatam Sofer asserts, applied even to the “ten things” which the Mishnah, Avot 5:6, declared to have been created on the sixth day between sunset and nightfall, i.e., those objects were created in different places at different times. Ḥatam Sofer interprets the verse “And God finished on the seventh day… and He rested on the seventh day” (Genesis 2:2) as referring, not to a single act of cessation of labor, but to a divine comportment at two different places, viz., God completed the work of creation at one locale while at the same time resting at another locale. See also R. Yechiel Michal Tucatzinsky, Bein ha-Shemashot (Jerusalem, 5729), p. 53; idem, Yomam (Jerusalem, 5703), p. 73; and R. Ben-Ẓion Uziel, Mishpetei Uzi’el, Oraḥ Ḥayyim, II, no. 29. Cf., R. Menachem Kasher, “Shabbat Bereshit u-Shabbat Sinai,” Talpiyot, vol. I, no. 1 (Tishri 5704), pp. 415-420.
Cf., however, Teshuvot Sho’el u-Meshiv, Mahadura Revi’a’ah, who candidly acknowledges that, in observing Shabbat according to local time “in all their habitations,” Jews do not observe Shabbat during the same time period in which the Creator ceased from the work of creation. Moreover, he regards that concept to be reflected in the otherwise problematic words of the musaf prayer: “a people who sanctify the seventh day (am mekaddeshei shevi‘i).” Jews sanctify the month and hence the festivals which are calendar dependent. Shabbat, however, is predetermined and does not require sanctification of the new moon by the Bet Din. Nevertheless, explains Sho’el u-Meshiv, since Jews must observe Shabbat “in all their habitations” at different times they are indeed a “people who sanctify the seventh day.” Shabbat is designed as a "sign between Me and between you" (Exodus 31:13) and accordingly, is to be observed during the period representing the culmination of six days of labor in each person's locale. The Sabbath day, which includes a period of darkness and a period of daylight, is roughly twenty-four hours in length in all places other than in the extreme northern and southern regions. As a result, the Sabbath is observed on the same day of the week in all parts of the globe. Accordingly, Mor u-Kezi'ah assumes that in locales in which that cannot be the case there is no discernible method for determining the days of the week. Hence, determination of the advent of Shabbat remains either a matter of irresolvable doubt or, alternatively, there is no concept of halakhic time in such places. Therefore, Mor u-Kezi'ah rules that a person finding himself in such a place faces a problem that is no different from that confronting a person lost in the desert or confused with regard to a sequence of days and must conduct himself in an identical manner. That is precisely the import of Mor u-Kezi'ah's concluding phrase "in the manner indicated earlier with regard to one who travels in the desert," i.e., he may perform no forbidden act on any day of the week and must recite kiddush and havdalah on the seventh day of every seven-day cycle subsequent to his arrival.

Helkat Ya'akov expresses disapproval of use of telephone answering machines on Shabbat, particularly when used for business purposes. Helkat Ya'akov somewhat tentatively suggests that the mere fact that some commercial affairs are conducted on Shabbat, albeit automatically and without any human involvement, is forbidden according to Ramban's interpretation of the positive commandment of shabbaton as presented in the latter's commentary on Leviticus 23:24. Ramban develops the thesis that the commandment to observe a day of rest generates restrictions beyond those established by the prohibition of specific forms of labor. Ramban notes that a person might engage in normal mundane activities the entire Sabbath day without committing an infraction involving transgression of the prohibition against forbidden forms of labor. Accordingly, declares Ramban, the commandment with regard to observing a day of rest is designed to assure that the day be "a day of repose and rest, not a day of travail." Although Ramban's comments refer only to human activities that are mundane in nature, Helkat Ya'akov seeks to interpret them as encompassing anything that would mar the spirit of the day.

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

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

Although Rav Kook shares much of the Chazon Ish’s skepticism regarding the field of academic Eretz Yisrael studies, he nevertheless seems to evaluate the entire enterprise with a crucially different attitude. First, he articulates positive sentiments about archaeological endeavors in general. Second, Rav Kook keeps an open mind about this matter, expressing willingness to consider more conclusive evidence. The only specific tool he rejects is the use of Arab names for an area.¹⁰It is entirely possible that the Arabs named the town after a different town whose ruins are located in the general vicinity. We rely upon Jewish traditions, such as the identification of an etrog as the “pri eitz hadar” mentioned in the Torah (Vayikra 23:40), because each generation is meticulous about passing on the correct identification to the next generation. We should note that there are other types of evidence that have been used in many cases to identify ancient sites since the time Rav Kook wrote this letter in 1912, as we will see in our later discussion of when to observe Purim in Lod. He expresses a similarly skeptical yet positive and open attitude in Igrot Hare’iyah 574, in which he discusses basing halachic rulings on ancient coins, and in Igrot Hare’iyah 91, wherein he discusses the implications of finds from the ancient past regarding the age of the universe.

That is that he commanded us to place the bread of display always in front of Him. And that is His, may He be exalted, saying, "And on the table shall you set the bread of display, to be before Me always" (Exodus 25:30). And you already know the language of the Torah about placing new bread every Shabbat, and that frankincense be with it and that the priests eat the bread made for the previous Shabbat (Leviticus 23:8,7,9). And the regulations of this commandment have already been explained in Chapter 11 of Menachot. (See Parashat Terumah; Mishneh Torah, Daily Offerings and Additional Offerings 2).

However, one may argue that business websites and automated food dispensers are not identical. Rav Breisch and Dayan Weisz specifically note that their permission extends only if the Jews’ name is not associated with the machine and that the business is not conducted on the Jew’s property (as indicated in Shulchan Aruch O.C. 245:4). If either of these conditions is met, though, this presumably is regarded as allowing one’s store to remain open on Shabbat, which the Chatam Sofer (Teshuvot Chatam Sofer 195 in the addendum) and Rav Chaim Ozer Grodzinsky (Teshuvot Achiezer 3:25) regard as a Torah-level violation of the obligation to create “Shabbaton,” a positive Shabbat atmosphere.¹⁰⁷This obligation is formulated and elaborated upon by the Ramban in his commentary to Vayikra 23:24.

Among the reasons marshaled against accepting the “new” techeilet is that a mesorah (tradition) from our ancestors is necessary to identify the authentic chilazon. Indeed, Rav Yosef Dov Soloveitchik (Shiurim L’zeicher Abba Mari Z”l 1:228) reports that his great grandfather, the Beit Halevi, rejected the Radzyner Rebbe’s identification of the techeilet precisely for this reason. Rav Soloveitchik argues that just as we know that the etrog is the “pri eitz hadar” mandated by the Torah (Vayikra 23:40) purely from a tradition handed down from generation to generation, so must the identity of any animal or plant involved in the fulfillment of mitzvot come from such a tradition. This approach inherently rejects the possibility of reviving a lost tradition before the arrival of Mashiach. The Aruch Hashulchan (O.C. 9:12) seems to adopt Rav Soloveitchik’s approach as well, as he writes that the mitzvah of techeilet will not be restored until the time of Mashiach.

At a time when technology is quickly progressing forward, it is possible that in the near future, [it will be feasible] to organize a large store through automation where the store will open by itself at the appropriate time without anyone present and the customers will arrive even though no individual is tending the store. All of this will be accomplished by automation, where the merchandise will be purchased by the customers in exchange for the money they leave. If we degrade Shabbat by permitting business to be conducted through automation, this will create an enormous desecration of Shabbat. An individual will sit in the Beit Midrash on Shabbat or at his table singing Shabbat Zemirot and his business will operate on Shabbat on his behalf as it does during a weekday. I am uncertain as to whether this is similar to the Ramban’s assertion (Vayikra 23:24) that business conducted as usual, even if a Jew does not engage in any of the forbidden labors, constitutes a Torah prohibition. Even though truthfully there is a great difference between the situations, as the Ramban addresses a situation where the business owner is actively involved in running the store (but takes care not to perform any forbidden labor), as opposed to a situation where the individual is entirely passive and all work is performed by a machine that is set before Shabbat.

The reason why such a thesis does not merit consideration is not immediately evident, particularly if there is no intrinsic reason why a day must be approximately twenty-four hours in duration.²⁷The Gemara, Shabbat 118b, speaks of commencing observance of Shabbat at an early hour in Tiberias and concluding its observance at a later hour in Sepphoris, i.e., observing Shabbat for longer than a twenty-four hour period. The principle that both the beginning and end of Shabbat is determined by local criteria would yield the result that a person traveling from Sepphoris to Tiberias would observe Shabbat for less than twenty-four hours.
R. Chaim Avraham Gatinyo, Tirat Kesef (Salonica, 5496), p. 5b, endeavors to demonstrate that Shabbat must be observed for a minimum period of twenty-four hours on the basis of the narrative recorded by the Palestinian Talmud, Kelayim 9:3 and Ketubot 12:3. R. Judah the Prince died on a Friday. The sun did not set that evening until much later than its usual time and hence observance of the Shabbat did not begin until that late hour. That miraculous phenomenon occurred in order that every participant in the funeral, including those who had traveled from other cities, might have sufficient time to return home and “prepare a barrel of water and kindle the lamp” before the advent of the Sabbath. Shortly after the sun finally set, the crowing of the rooster was heard. Experiencing daybreak so quickly after nightfall, people realized that they would not be observing a full twenty-four hour period as Shabbat. The populace feared “lest they had desecrated the Sabbath” during the period of time that the sun’s movement was arrested. Thereupon, a heavenly voice proclaimed that all those who had participated in the funeral of R. Judah were assured a portion in the world to come. Excluded from that promise was one individual, a laundryman who had not participated in the funeral. Shitah Mekubbeẓet, Ketubot 103b, cites a certain Rabbenu Kalonymus who explains that the populace had actually transgressed Shabbat prohibitions because the Shabbat had indeed begun at its proper time but people inadvertently failed to commence observance of the Shabbat in a timely manner because the sun was still high in the sky. Nevertheless, they were forgiven because of their participation in R. Judah’s funeral. The laundryman also failed to begin his observance of the Sabbath at the proper time for the same reason but because he was remiss in not participating in the funeral he was not forgiven. The laundryman was forgiven only subsequently when, out of great anguish, he hurled himself from a roof and died.
Rav Pe‘alim, II, Sod Yesharim, no. 4, disputes Tirat Kesef’s understanding of this narrative. Rav Pe‘alim asserts that there is no evidence that the Shabbat that occurred on the morrow of R. Judah’s death was less than twenty-four hours in duration. At first, people were confused, contends Rav Pe‘alim, because of the premature crowing of the rooster. The rooster’s circadian clock, he asserts, was attuned to a twenty-four hour cycle. Moreover, contends Rav Pe‘alim, there is no indication that the populace acted in an inappropriate manner (indeed, the heavenly voice may be construed as having endorsed their behavior) but only that they were afraid lest they had acted incorrectly. [Rabbi Tucatzinsky, Bein ha-Shemashot, p. 55, suggests that the populace acted correctly because the sun had not set. However, people were confused because they feared that the sun had indeed set and the illumination they perceived emanated from a supernatural source. Cf., infra, note 34.] Furthermore, argues Rav Pe‘alim, the Sabbath is to be observed on the seventh day “in all your habitations” (Leviticus 23:3), i.e., the occurrence of Shabbat is determined both at the beginning and end of the day by the setting of the sun in the locale in which a person finds himself, regardless of the length of the intervening day. R. Ephraim Zalman Margolies, Teshuvot Bet Efrayim, Yoreh De‘ah, no. 76, similarly disagrees with Rabbenu Kalonymus in asserting that Shabbat is determined solely by the setting of the sun.
Rav Pe‘alim further remarks that, having properly ushered in the Sabbath at sunset, it would be ludicrous to observe Shabbat for a portion of the following day in order to achieve a complement of a full twenty-four hours. See also R. Elijah Isaac Shemesh, Yedei Eliyahu (Jerusalem, 5790), no. 44. Thus, Rav Pe‘alim declares that a person who is able to travel long distances on Shabbat by employing a Divine Name or in some other miraculous manner may cease his observance of Shabbat immediately at nightfall in his new locale even though he has observed Shabbat for much less than twenty-four hours. That is also the position of a host of other authorities including R. Yechiel Michal Tucatzinsky, Bein ha-Shemashot, p. 55; Teshuvot Minḥat Elazar, IV, no. 42; Teshuvot Bnei Ẓion, III, Kuntres Midat ha-Yom, secs. 23-24; R. Alter Saul Pfeffer, Teshuvot Avnei Zikaron, II, no. 87, sec. 2; and R. Ben-Zion Abba Sha’ul, Or leẒion, I, Oraḥ Ḥayyim, no. 14. Cf., however, infra, note 60, as well as notes 65-66 and accompanying text. The only reason that suggests itself to this writer is that, although the beginning and end of a day and intermediate divisions of the day certainly depend upon local sundown and sunrise, the identity of any given day is the same throughout the globe with the minor exception presented by the necessary adjustment for the dateline. The dateline phenomenon is not an exception to the basic principle because that phenomenon is the logical result of the movement of the sun as perceived in all places throughout the globe except for the polar areas. The notion that in one locale it may be Shabbat while in another it may be some time on Friday and in another locale it may be some time on Sunday is readily understood. But a thesis that will posit that Shabbat can occur in some geographic area on a day that is, for example, Wednesday elsewhere is incompatible with the very nature of a calendrical system.

The Gerrer Rebbe (in a responsum that appears in Piskei Teshuvah 252, which was published in 5697) discusses one who embarks on Motza’ei Yom Kippur and reenters Yom Kippur in the air. He writes that on a biblical level, one is not obligated to resume fasting. He bases his assertion on the pasuk (Vayikra 23:32) that presents the obligation to fast on Yom Kippur as "meierev ad erev," (from evening to evening). Thus, it seems that one does not observe Yom Kippur unless he was in that location in the evening at the beginning of the fast. The Gerrer Rebbe, though, implies that rabbinic law requires one to resume fasting if he has re-entered Yom Kippur. This does not imply that rabbinic law requires one to fast upon reentering other fast days, since these fasts are not rooted in biblical law and are not treated nearly as strictly as Yom Kippur.

That is that He commanded to offer a sacrifice on all seven days of Pesach in addition to the daily offering. And that is His, may He be exalted, saying, "Seven days shall you offer a fire-offering to the Lord" (Leviticus 23:36). (See Parashat Emor; Mishneh Torah, Daily Offerings and Additional Offerings 7.)

A problem does, however, arise with regard to fulfillment of the mizvah of sefirat ha-omer, the counting of the 49 days between Pesaḥ and Shavu'ot. Ostensibly, the counting of the days of the omer does not necessarily entail the counting of consecutive days of the week or of consecutive days of the month, but simply of consecutive twenty-four-hour periods. Thus it might appear that the traveler may ignore the date of the month in the locale in which he finds himself and continue counting consecutive days in seriam. This, however, would lead to an incongruity with regard to the observance of Shavu'ot. The traveler journeying from east to west will find that the festival occurs one day prior to his completion of the counting of seven full weeks; the traveler journeying from west to east will complete the counting of the seven-week period but will experience a delay of one day before Shavu'ot is observed in the area in which he finds himself. Scripture, however, commands that the festival be observed on the day immediately following completion of the counting of the seven-week period: "Until the morrow after the seventh week shall you number fifty days and you shall bring a new meal-offering unto the Lord" (Leviticus 23:16). Thus, the observance of Shavu'ot is inexorably linked to the counting of the omer. Moreover, the counting of the days of this seven-week period is associated with the offering of a sacrifice of the newly harvested produce. The reckoning is essentially the counting off of days until the arrival of the appointed time for the offering. Since the offering is a single communal act it would be somewhat incongruous to define the counting of the omer as a personal, and hence variable, act with the result that a person may complete his own reckoning either a day earlier or a day later than the day associated with the meal-offering.¹⁵A somewhat related question arises with regard to the observance of Chanukkah. Although the eight-day observance commemorates the miracle of the cruze of oil, the kindling of the Chanukkah lights each night during an eight-day period is not a unitary obligation, i.e., an observance which commences on the 25th of Kislev and continues for eight consecutive days without regard to calendrical considerations. Were that the case, the traveler who crosses the halakhic dateline during the week of Chanukkah would continue to kindle the Chanukkah lights for a complement of eight days commencing with the evening of his own first kindling. Since, however, the obligation is not unitary, but rather eight discreet obligations which devolve upon the individual on each of the days of Chanukkah, a voyager crossing the dateline will be bound to the same observance as the indigenous inhabitants of the locale in which he finds himself. Thus, a traveler journeying from east to west will miss one day and kindle Chanukkah candles for a total of only seven days, while a traveler journeying from west to east will observe an additional day and kindle the lights for an aggregate of nine days. Similarly, it would appear to this writer that a traveler journeying west to east on the last day of Chanukkah, or during the evening following the last day of Chanukkah, must also kindle the Chanukkah lights that evening since, subsequent to crossing the dateline, he finds himself in a locale in which the date is that of the last evening of Chanukkah. Cf., however, Rabbi David Schorr, Ha-Pardes, Nisan 5735.
However, with regard to circumcision, which must be performed on the eighth day subsequent to birth, and redemption of the first-born which must be performed on the thirty-first day, it would seem that the days are reckoned in terms of cycles of sunset and sunrise without regard to whether or not the dateline has been crossed. R. Isaac Liebes, Teshuvot Bet Avi, I, no. 111, adopts this view in a responsum concerning redemption of the first-born. It would appear that the same principle would govern determination of halakhic maturity upon attaining the age of thirteen years and one day in the case of a male or twelve years and one day in the case of a female. Cf., however, the discussions of those questions in R. Betzalel Stern, Teshuvot Be-Ẓel he-Ḥokhmah, I, nos. 75-76. For a discussion of the import of crossing the dateline with respect to some aspects of menstrual laws, see R. David Spira, Teshuvot Bnei Ẓion, I, no. 14, sec. 24.

It occurred that two [witnesses] came and said, "We saw [the moon] in the morning in the east and in the evening in the west." R. Yoḥanan ben Nuri said, "They are false witnesses." When they came to Yavneh, Rabban Gamaliel accepted them. Also, two [witnesses] came and said, "We saw [the moon] in its proper time but on the following night it was not seen" and Rabban Gamaliel accepted them. R. Dosa ben Horkanos said, "They are false witnesses. How can people testify that a woman has given birth when the next day her abdomen is between her teeth?" R. Joshua said to him, "I accept your words." Rabban Gamaliel said to him, "I decree that you come to me with your staff and your money on the day on which Yom Kippur falls according to your reckoning." R. Akiva went and found [R. Joshua] in distress. [R. Akiva] said to him, "I can derive that everything Rabban Gamaliel has done is valid as it says, 'These are the appointed seasons of the Lord, holy convocations which you shall proclaim in their appointed seasons' (Leviticus 23:4), i.e., whether [they are proclaimed] at their proper times or other than at their proper time, I have no appointed seasons other than these." [R. Joshua] came to R. Dosa ben Horkanos. [R. Dosa ben Horkanos] said to him, "If we examine [the decisions of] the Bet Din of Rabban Gamaliel we must examine the decisions of every single Bet Din that has existed from the time of Moses until the present."

That is that He commanded us to bring two breads of chametz to the Temple with the sacrifices that come with the bread on Shavuot - which is fixed for the bringing of the sacrifice, as it appears in Leviticus - and that the priests eat the two breads, after their waving, with the lambs of the peace offering. And that is His, may He be exalted and may His name be blessed, saying, "You shall bring from your settlements bread as a wave offering" (Leviticus 23:17). And it has already been explained in Menachot (Menachot 45b) that this sacrifice that comes because of the bread is separate from the additional sacrifice of the day, and that this one is different than that one. And we ourselves have already explained this with sufficient elucidation in the commentary on Tractate Menachot (Commentary on the Mishnah). And the regulations of this commandment have already all been explained in Tractate Menachot, Chapters 4, 8 and 11. (See Parashat Emor; Mishneh Torah, Daily and Additional Offerings 8.)

Despite the weight of opinion to the contrary, R. Menachem Kasher, Torah Shelemah, I, Bereishit 1:430, expresses doubt with regard to this matter. Without citing sources, he suggests that Shabbat observance requires the observance of a period of a full twenty-four hours. He further argues that on Yom Kippur a fast of a full twenty-four hours is required by virtue of the fact that Scripture requires that on Yom Kippur "you shall afflict yourselves" and proceeds to prescribe the observance of Yom Kippur "from evening to evening" (Leviticus 23:32).⁶⁶That argument is certainly not compelling. A person may receive nutrients intravenously even though he will not suffer the “affliction” of the fast. See this writer’s Contemporary Halakhic Problems, III (New York, 1989), 129–140. See also Ḥavalim be-Ne‘imim, IV, no. 3, who comments, “Is it then forbidden to sleep on Yom Kippur even though [when sleeping] one experiences no afflictions?” Ḥavalim be-Ne‘imim dismisses the notion that one must observe Shabbat and Yom Kippur for a full twenty-four hour period as entirely without basis. See also supra, note 27. That position is reiterated by Rabbi Kasher in his Kav ha-Ta'arikh ha-Yisra'eli, chapter 58. In chapter 73 of the same work Rabbi Kasher reiterates that view with a slight variation: he questions whether performance of a forbidden act of labor under such circumstances involves a capital transgression or if it is only a negation of the positive obligation to rest on the seventh day. Elsewhere in Kav ha-Ta'arikh ha-Yisra'eli, chapters 39 and 53, Rabbi Kasher argues that there is a "personal" Shabbat at the end of every seven day cycle that is independent of solar phenomena.⁶⁷See also R. Menachem Kasher, “Shabbat Bereshit ve-Shabbat Sinai,” pp. 400–401 and p. 410. In chapter 53 he argues that observance of that "personal" Sabbath is mandated solely by the positive commandment regarding rest on the seventh day but not by the negative prohibitions entailing capital punishment.⁶⁸Cf., R. Menachem Kasher, Teshuvot Divrei Menaḥem (Jerusalem, 5737), I, no. 3. In Teshuvot Divrei Menaḥem, Rabbi Kasher advances an apparently contradictory position in suggesting that it is forbidden to cross the dateline in a manner that curtails Sabbath observance because the traveler thereby actively abrogates a positive commandment by removing himself from its ambit. That statement is surely in contradiction to his parallel assertion that the traveler remains bound by Sabbath obligations. Cf. also, supra, note 51.

That is that He commanded to burn consecrated items that have become impure. And that is His saying, "Meat that touches anything impure [... shall be burned in fire]" (Leviticus 7:19). And in the Gemara Shabbat (Shabbat 25a), it comes to explain the reason for that which it is forbidden to kindle priestly tithes of oil that have become impure on a holiday - and they said about this, "'Shabbaton' (Leviticus 23:24) [indicates] it is a positive commandment, such that [rest from work on] the holiday is a positive commandment and a negative commandment. And a positive commandment does not push off a negative commandment and a positive commandment." And the content of this statement is that the doing of work on a holiday is forbidden: And one who does it transgresses a positive commandment, since [work] is the negation of a positive commandment. And that is His, may He be exalted, saying about the holiday, "it shall be a Shabbaton for you." And he [also] transgresses a negative commandement, since he is doing what has been forbidden to him. And that is His saying, "no work shall be done on them" (Exodus 12:16) - meaning on the holidays. Whereas the burning of consecrated items is a positive commandment. Hence it is not permitted to burn it on a holiday, on account of the principle that it mentioned: "A positive commandment does not push off a negative commandment and a positive commandment." And there, they also said, "Just like it is a commandment to burn consecrated items that have become impure, so too is it a commandment to burn priestly tithes of oil that have become impure." And the laws of this commandment have already been explained in Pesachim and at the end of Termurah. (See Parashat Tzav; Mishneh Torah, Things Forbidden on the Altar.)

It is the custom that no work is performed, by either men or women during the Sefirah days, from sunset, until after the counting of the Omer. There is an allusion for this (in the Torah), because it is said, "Seven weeks" (Leviticus 23:15). [The word shabbasos, meaning weeks,] is derived from shevos, denoting rest, indicating that during the time we count the Omer, that is from sunset on, you should rest [refrain] from doing any work, until after you have counted the Omer.

On the first night of Shavuos, the Maariv service is delayed, until the stars come out, for, if we would hold the service before this time, and usher in the Yom Tov, a bit of time will be lacking from the forty-nine days of the Sefirah, and the Torah says, "They shall be seven complete weeks" (Leviticus 23:15).

That is that He commanded us to leave over the gleanings. And that is His saying, "you shall not gather the gleanings of your harvest" (Leviticus 23:22). And it too is a negative commandment that is rectified by a positive commandment, as is explained about the corner in Tractate Makkot. And the regulations of this commandment have already been explained in Tractate Peah. But by Torah law, it is only practiced in the Land [of Israel]. (See Parashat Kedoshim; Mishneh Torah, Gifts to the Poor 1.)

It is written "For seven days teishvu in sukkos," (Leviticus 23:42), which means "you must dwell" in sukkos. The Torah teaches that you should make the sukkah your home for seven days. Just as you live in your home all year, so now [on Sukkos] the sukkah should be your principal residence. There you should bring your fine china and elegant tablecloths. You should eat, drink, study,¹You must study Torah in the sukkah only if you are able to concentrate with total peace of mind. However, when because of cold weather you are unable to remain there for an extended period, to study with concentration, you are exempt, and may study in your home or in the Beis Midrash. (Mishnah Berurah 639:29) spend your leisure, and sleep in the sukkah. Even conversation with friends²However, because of the sacred nature of the sukkah, you must be very careful not to speak about forbidden subjects, gossip or slander. (Ibid 639:2) should be held in the sukkah, and if you pray alone³If however there is a synagogue in your area, you must leave the sukkah and attend the synagogue because during the rest of the year, you also leave your house to pray in the synagogue. (Ibid 639:30) you should also pray in the sukkah. It is written, "This is so that future generations will know that I caused the Israelites to live in sukkos when I brought them out of Egypt," (Leviticus 23:43). Therefore, you should keep in mind when you live in the sukkah, that the Holy One, blessed is He, commanded us to live in the sukkah as a memorial of the Exodus from Egypt. Regarding the sukkos of which the verse says "That I caused [the Israelites] to live in sukkos, there is disagreement among Taanaim. Rabbi Eliezer says that it refers to the Clouds of Glory with which the Holy One, blessed is He, surrounded our forefathers, to shield them from the heat and the sun. Rabbi Akiva, says that it means actual sukkos that they built for themselves when they camped [in the desert] as a protection from the sun. Although we departed from Egypt in the month of Nisan, He did not command us to build the sukkah during that season, because it is the beginning of the summer, when people usually build booths for the shade, and it would not be recognized as being built in order to fulfill the mitzvah of the Creator, blessed is His Name. He, therefore, commanded us to make it in the seventh month, which is the rainy season, when people usually move out of their booths to live in their homes; but we move out of our houses to live in the sukkah; which makes it clear to all that we are fulfilling the King's command.

It is written "For seven days teishvu in sukkos," (Leviticus 23:42), which means "you must dwell" in sukkos. The Torah teaches that you should make the sukkah your home for seven days. Just as you live in your home all year, so now [on Sukkos] the sukkah should be your principal residence. There you should bring your fine china and elegant tablecloths. You should eat, drink, study,¹You must study Torah in the sukkah only if you are able to concentrate with total peace of mind. However, when because of cold weather you are unable to remain there for an extended period, to study with concentration, you are exempt, and may study in your home or in the Beis Midrash. (Mishnah Berurah 639:29) spend your leisure, and sleep in the sukkah. Even conversation with friends²However, because of the sacred nature of the sukkah, you must be very careful not to speak about forbidden subjects, gossip or slander. (Ibid 639:2) should be held in the sukkah, and if you pray alone³If however there is a synagogue in your area, you must leave the sukkah and attend the synagogue because during the rest of the year, you also leave your house to pray in the synagogue. (Ibid 639:30) you should also pray in the sukkah. It is written, "This is so that future generations will know that I caused the Israelites to live in sukkos when I brought them out of Egypt," (Leviticus 23:43). Therefore, you should keep in mind when you live in the sukkah, that the Holy One, blessed is He, commanded us to live in the sukkah as a memorial of the Exodus from Egypt. Regarding the sukkos of which the verse says "That I caused [the Israelites] to live in sukkos, there is disagreement among Taanaim. Rabbi Eliezer says that it refers to the Clouds of Glory with which the Holy One, blessed is He, surrounded our forefathers, to shield them from the heat and the sun. Rabbi Akiva, says that it means actual sukkos that they built for themselves when they camped [in the desert] as a protection from the sun. Although we departed from Egypt in the month of Nisan, He did not command us to build the sukkah during that season, because it is the beginning of the summer, when people usually build booths for the shade, and it would not be recognized as being built in order to fulfill the mitzvah of the Creator, blessed is His Name. He, therefore, commanded us to make it in the seventh month, which is the rainy season, when people usually move out of their booths to live in their homes; but we move out of our houses to live in the sukkah; which makes it clear to all that we are fulfilling the King's command.

The aravah (willow) is well-known, it has lengthy leaves that have smooth edges, and it has a red stem. Even when the stem is still green, the aravah is valid, because if it stays on the tree it turns red. Most of this species grow near a brook, therefore, they are called arvei nachal [willows of the brook] (Leviticus 23:40). But even if they grow elsewhere they are valid, but if it is possible, you should try to get those that grow near a brook. The required size of the aravah is the same as that of the hadas.

On the first day of Sukkos, you cannot fulfill the mitzvah with a lulav and other species that were borrowed, but they must actually belong to you, for it is written, "And take for yourself on the first day." (Leviticus 23:40) And [our Rabbis] expound "For yourself" means "from that which is yours," which excludes a borrowed [lulav or other species] Those living outside Eretz Yisrael who observe Yom Tov two days, because of a doubt [about the date], even on the second day should not say a berachah [over a borrowed lulav]. If someone gives you his lulav as a gift, on condition that you return it, it is considered [halachically as] a gift and you may fulfill the mitzvah with it. Even if he gives it to you unconditionally for the purpose of fulfilling the mitzvah, it is considered as if he had expressly stipulated⁸In a case where the donor does not know that you cannot fulfill the mitzvah unless it is considered completely yours, you cannot fulfill the mitzvah unless he expressly gives it to you as a returnable gift. (Ibid 649:15) that he is giving it to you as a gift on condition that you return it. If the husband is not at home and the wife wants to give the lulav to someone to fulfill the mitzvah, the validity depends on the judgment of the husband's disposition, whether or not he would mind.

To Not Skip In the Torah From One Subject to Another; And The Laws Of The Haftarah. Containing 4 Se'ifim:
We skip in the Prophets, but we do not skip in the Torah from one section to another section. And this is in regards to two subjects where we are worried that perhaps the mind of the listeners will be confused, but with one subject, for example “Acharei Mot” [Lev. 16:1] and “Akh Be-asor” [Lev. 23:27] that the High Priest reads on Yom Kippur, we skip. And this is a long as he does not read by heart, as it is forbidden to recite even one word not from writing. And in the Prophets, we skip even with two subjects. And this is if one does not delay when skipping into [another] matter so that the congregation does not [have to] stand in silence [waiting]. And this is in regards to [reading] within one [book of the] Prophets, but from one [book of the Prophets] to another [book of the Prophets], we do not skip. And within the Trei Asar (i.e. Twelve Minor Prophets), we skip from prophet to prophet, as long as one does not skip from the end of the book to its beginning.

That is that He commanded us to sanctify (proclaim) the months (in other versions, and to calculate the months) and years. And that is the commandment of sanctifying the month. And that is His, may He be exalted, saying, "This month shall mark for you the beginning of the months" (Exodus 12:2). And the explanation (Rosh Hashanah 22a) comes [and tells us] that "this testimony is given over to them" - meaning that this commandment is not given over to each and every individual, like the Shabbat of creation, towards which every individual counts six days and rests on the seventh. [Here, it is not] that when each and every individual sees the [new] moon, he determines that today is Rosh Chodesh (the first of the month), or that he should count some Torah matter and establish the new month or look into the lateness of the Spring - or something else that is fitting to observe - and add a month. Rather, this commandment is always only done by the High Court, and only in the Land of Israel. And the sighting [of the new moon] has therefore been annulled for us today with the absence of the High Court, just like the offering of sacrifices has been annulled with the absence of the Temple. And the heretics called Karaites have referred to this and erred about it. And this is a principle that even some of the rabbis did not concede and followed them into the darkness and the shade. You should know that the calculation that we count with today, through which we know Rosh Chodesh and the holidays, is impossible to do outside of the Land. However in the absence of sages in the Land of Israel, it is possible for a court that was ordained in the Land of Israel to intercalate years and determine months outside of the Land, like Rabbi Akiva did - as is explained in the Talmud (Berakhot 63a) - yet there is a great and strong question about this. And it is known that the Great Court, however, was in the Land of Israel; and that they were the ones that determined the months and intercalated the years in ways that were passed on to them, [doing so] in their gathering together. And this is one of the great principles of the faith - only those that have a deeper knowledge know it and see it in its place. And that is that that which we count today outside of the Land with the work of intercalation that is in our hands - and say that this day is Rosh Chodesh and that day is a holiday - is not because we have determined the holiday from our [own] calculation in any way. Rather, it is because the Great Court in the Land of Israel had already determined that this day is Rosh Chodesh or a holiday. And since they said that today is Rosh Chodesh or a holiday, it is [actually] Rosh Chodesh or a holiday - whether this action of theirs was through calculation or sighting - as appears in the explanation (Rosh Hashanah 25a), "'These are the set times of the Lord [...] which you shall proclaim as sacred occasions' (Leviticus 23:4); I have no other set times besides these" - meaning to say, the ones that they say are the sacred times, even under duress, even in error, even inadvertently - as it appears in the tradition. And we indeed consider the day determined by them - meaning the inhabitants of the Land of Israel - to be Rosh Chodesh. As it is upon [their] work itself that we count and determine [it] - not upon sighting; and it is upon their calculation that we rely, and not upon our [own] calculation. Rather our calculation is just an exposition of the matter. And understand this. And I will explain to you further. If we were to assume, by way of illustration, that the [Jewish] residents of the Land of Israel disappeared from the Land of Israel - God forbid that God would do this, since He promised that He would not erase the traces of the nation [there] totally - and that there would not be a court there, nor a court outside the Land of Israel that was ordained there. [In such a case,] this calculation of ours would surely not help us at all in any way. For we may only calculate months and intercalate years outside the Land of Israel according to the conditions mentioned, as we have explained - 'for out of Zion comes forth Torah.' And when someone with a complete intellect examines the [related] statements of the Talmud with this approach, everything that we said will become clear, without a doubt. And note that there were hints that appear in Scripture that indicate the principles of this work upon which we should rely to know Rosh Chodesh and the intercalation of years. Among them is His saying, "You shall keep this ordinance at its set time from year to year" (Exodus 13:10). They said (Mekhilta DeRabbi Shimon Bar Yochai 13:9), "It teaches that we only intercalate the year during the period that is proximate to the sacred occasion (Pesach)." And they said [further], "From where [do we know] that we only sanctify the month during the day? [Hence] we learn to say, 'from year to year (literally, from day to day).'" And they [also] said (Megillah 5a), "You calculate months for years, but you do not calculate days for years." This indeed indicates that the addition in this is in fact a full month. And they said [further], "'A month of days' - you count the days of a month, and you do not count the hours of a day." And His saying, "Observe the month of Spring" (Deuteronomy 16:1), indicates that it is fitting that we preserve the seasons of the year in our years, and that is why it is [also] solar. And the regulations of this commandment have already all been completely explained in the first chapter of Sanhedrin, in Tractate Rosh Hashanah and in Berakhot. (See Parashat Bo; Mishneh Torah, Sanctification of the New Month 1.)

That is that He commanded us to count forty-nine days from the harvesting of the omer. And that is His, may He be exalted, saying, "you shall count for yourselves seven weeks from the morrow of the Shabbat, etc." (Leviticus 23:15). And you should know that just like the court is obligated to count the years of the Jubilee, year by year [and] cycle by cycle - as we explained in what came previously (Sefer Hamitzvot, Positive Commandments 140) - so too is each and every one of us obligated to count the days of the omer, day by day and week by week. And that is His having said, "you must count fifty days" (Leviticus 23:16), and "Seven weeks shall you count for yourself" (Deuteronomy 16:8). And just like the commandment of counting the years and the sabbatical cycles is one commandment - as we explained - so too is the counting of the omer, one commandment. And do not be fooled by their saying (Menachot 66a), "It is a commandment to count days and it is a commandment to count weeks," and think that they are two commandments. For it is a commandment to do each and every part of commandments that have have different parts. However had they said, "From where [do we know that] the days are a commandment; and from where [do we know that] the weeks are a commandment" - it would have been two commandments. And this will not be lost on the one that will not be fooled by the words. Since were you to say, "It is an obligation to do such and such," it surely does not necessarily make that action a separate commandment. And the clear proof for this is our counting every night that it is such and such weeks and such and such days. And were it to be a separate commandment, we would only arrange its content on the night of Shavuot; and we would say two blessings - on the counting of the omer; and on the counting of the weeks of the omer. But the things are not like this. Rather the commandment is counting the omer daily and weekly [together], as they ordained. And women are not obligated in this commandment. (See Parashat Emor; Mishneh Torah, Daily Offerings and Additional Offerings 10.)

That is that He commanded us to rest from work on the eighth [day] of the holiday of Sukkot. And that is His, may He be exalted, saying, "and on the eighth day, a sacred occasion" (Leviticus 23:26). And you should know that regarding this rest that is incumbent upon us on each and every one of these six days, its laws are uniform and there is nothing unique in the rest of any one of them. And likewise is it permissible for us to do [preparation of] food of sustenance (okhel nefesh) on each holiday. And the regulations of this resting have already been explained in Tractate [Beitzah]. Indeed the rest that is incumbent on Shabbat and Yom Kippur is also this very resting, but with many additions. For these two days, [preparation of] food of sustenance is not permitted. And there are also things that are permissible on holidays that are forbidden on Shabbat even though they are not [preparation of] food of sustenance, as is explained in Tractate [Beitzah]. (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

He prohibited - not to harvest all of what is planted. Rather one must leave some at the end of the field for the poor. And that is His saying, "you shall not completely cut the corner of your field" (Leviticus 23:22). And this negative commandment is rectified by a positive commandment: That is that, if he transgressed and cut all of what is planted, he may give the amount of the corner from what is harvested - and that is His saying, "you shall leave them for the poor and the stranger" - as we explained in the Positive Commandments (Sefer HaMitzvot, Positive Commandments 120). And [the commandment of] the corner is practiced with trees just like it it is practiced with fields; but this commandment is only practiced in the Land of Israel from [the law of] the Torah. And the regulations of this commandment have already been explained in the tractate that is connected to this (Peah). (See Parashat Emor; Mishneh Torah, Gifts to the Poor 1.)

He prohibited - not to glean the sheaves that fall in the field at the time of the harvest. Rather one must leave them for the poor. And that is His saying, "you shall not gather the gleaning of your harvest" (Leviticus 23:22). And this too is rectified by a positive commandment, like we explained about the corner. And the regulations of this commandment have already been explained in Tractate Peah. (See Parashat Emor; Mishneh Torah, Gifts to the Poor 1.)

The commandment of resting on the first day of Pesach: To rest on the first day of Pesach, as it states about it (Leviticus 22:7), "On the first day, a holy occasion." And about all about which it is stated in the Torah, "a holy occasion," they, may their memory be blessed, explained (Sifra, Emor, Chapter 12:4), "Make it holy." And the content of its holiness is that no work be done on it, except for that which is specific to eating; as the verse elucidated (Exodus 12:16), "but that which is eaten by every soul, that alone shall be done for you." And the proof that the rest of the holiday is considered a positive commandment is their, may their memory be blessed, saying (Shabbat 25a), "This 'shabbaton' is a positive commandment." And we learn from now that in every place that shabbaton is stated in the Torah with regards to a holiday, it is a positive commandment. And [what] also appears much in the Talmud is, "The holiday is a positive commandment and a negative commandment."

To not do work on the first day of Pesach: That we not do work on the first day of the holiday of Pesach - which is the fifteenth of Nissan - as it is stated (Leviticus 23:7), "On the first day, a holy occasion shall it be for you; all work of labor shall you not do." And Scripture already warned about this in the Order of Bo el Pharoah in the command of the holiday of Pesach; as it is stated there (Exodus 12:16), "all work shall not be done upon them." And Rambam, may his memory be blessed, brought that verse (in Sefer HaMitzvot LaRambam, Mitzvot Lo Taase 223) in his tally. But I have written this other one, so that the holidays be organized in one order. But it all comes to the same thing.

The commandment of the additional sacrifices all of the seven days of Pesach: To sacrifice the additional sacrifice on all of the seven days of Pesach, as it is stated (Leviticus 23:8), "And you shall offer a fire-offering to the Lord seven days." And it is like the sacrifice of Rosh Chodesh (the new moon): two bulls; one ram; seven sheep - all of them burnt-offerings, and as it is written explicitly about all of them in the Order of Pinchas (Numbers 28:19), "a fire-offering, a burnt-offering," and I have already explained the statute of a burnt-offering above (Sefer HaChinukh 115) - [and one goat as a sin-offering, and it is eaten].

The commandment of resting on the seventh [day] of Pesach: To rest on the seventh day of Pesach, as it is stated (Leviticus 22:8), "and on the seventh day, a holy occasion." And I have already written above close by to this commandment (Sefer HaChinukh 297) that in every place in which it is stated in the Torah, "a holy occasion," its content is to say, make it holy, to not do work on it, and [that] it is a positive commandment. And a hint from the roots of the commandment from the angle of its simple understanding is also written there. And as is our custom, we will write a few of its laws with God's help in the negative commandment of the prohibition of work in this Order (Sefer HaChinukh 298). And the entire content of resting on the seventh [day] is like the rest of the first day. And they are both considered one festival with regards to that which we do not say [the blessing over] time (shehechiyanu) on the seventh; and so with every matter - which is not the case on Shemini Atseret, which is a holiday on its own (Yoma 2b), and as we will write in its place (Sefer HaChinukh 323), with God's help.

To not do work on the seventh day of Pesach: That we not do work on the seventh day of Pesach - which is the twenty-first day of Nissan - as it is stated (Leviticus 23:8), "and on the seventh day, a holy occasion, all work of labor shall you not do."

And the root of this commandment and all of its content is written in the previous commandment - which is the first day of Pesach (Sefer HaChinukh 298). However it is fitting, my son, that I elucidate for you the matter of two days for each and every appointed time, whereas our Torah only obligated us one holiday - as it is written explicitly about Peasch (Leviticus 23:7-8), "On the first day, a holy occasion," and "on the seventh day"; and so with [Shavuot] and Rosh Hashanah and Sukkot.

The commandment of the sacrifice of the omer of barley: That we offer on the second day of Pesach, beyond the additional offering of the rest of the days of Pesach, a one-year old sheep for a burnt-offering and one omer of barley, that is called the omer of waving - as it is stated (Leviticus 23:10-11), "When you come to the land, etc., you shall bring the omer, the beginning of your harvest, etc. And he shall wave the omer in front of the Lord from the morrow of the Shabbat." And Onkelos translates, "after the holiday" - meaning to say, on the second day of Pesach. As behold, it is referring to Pesach in the section before this. And it is stated there (Leviticus 23:12), "And you shall make on the day of your waving the omer an unblemished one-year old sheep, etc." And this sacrifice of the omer is called the offering of the first fruits. And it is a hint to this when He may He be blessed, says (Leviticus 2:14), "And if you shall bring an offering of the first-fruits to the Lord, new roasted with fire, etc." And the language of Mekhilta d'Rabbi Yishmael 22:24 is "Each and every 'if' in the Torah is optional, etc. except for three that are obligatory and this is one of them." And they said there, "You say it is an obligation or is it only optional? [Hence] we learn to say, 'you shall offer the offering of your first fruits' - [it is] an obligation and not optional. And the matter of the offering is thus (Menachot 63b): That they would bring three seah of barley, and they would take out one issaron from all of it, which they would sift with thirteen sieves. And the rest would be redeemed and eaten by any person. And it is liable for the hallah-tithe but exempted from the [other] tithes. And we take this issaron of fine barley flour and we mix it with a log of oil and place a handful of frankincense upon it - like the other meal-offerings. And the priest waves it in the East - he extends [it] and brings [it back], raises [it] and lowers [it] - and presents it across from the point of the southwest corner, like the other meal offerings. And he takes a handful and incinerates [it], and the rest is eaten by the priests, like the remainders of all of the meal-offerings (Menachot 67b).

The commandment of the sacrifice of the omer of barley: That we offer on the second day of Pesach, beyond the additional offering of the rest of the days of Pesach, a one-year old sheep for a burnt-offering and one omer of barley, that is called the omer of waving - as it is stated (Leviticus 23:10-11), "When you come to the land, etc., you shall bring the omer, the beginning of your harvest, etc. And he shall wave the omer in front of the Lord from the morrow of the Shabbat." And Onkelos translates, "after the holiday" - meaning to say, on the second day of Pesach. As behold, it is referring to Pesach in the section before this. And it is stated there (Leviticus 23:12), "And you shall make on the day of your waving the omer an unblemished one-year old sheep, etc." And this sacrifice of the omer is called the offering of the first fruits. And it is a hint to this when He may He be blessed, says (Leviticus 2:14), "And if you shall bring an offering of the first-fruits to the Lord, new roasted with fire, etc." And the language of Mekhilta d'Rabbi Yishmael 22:24 is "Each and every 'if' in the Torah is optional, etc. except for three that are obligatory and this is one of them." And they said there, "You say it is an obligation or is it only optional? [Hence] we learn to say, 'you shall offer the offering of your first fruits' - [it is] an obligation and not optional. And the matter of the offering is thus (Menachot 63b): That they would bring three seah of barley, and they would take out one issaron from all of it, which they would sift with thirteen sieves. And the rest would be redeemed and eaten by any person. And it is liable for the hallah-tithe but exempted from the [other] tithes. And we take this issaron of fine barley flour and we mix it with a log of oil and place a handful of frankincense upon it - like the other meal-offerings. And the priest waves it in the East - he extends [it] and brings [it back], raises [it] and lowers [it] - and presents it across from the point of the southwest corner, like the other meal offerings. And he takes a handful and incinerates [it], and the rest is eaten by the priests, like the remainders of all of the meal-offerings (Menachot 67b).

To not eat from the new grain before the end of the sixteenth of Nissan: To not eat from the new grain before the end of the sixteenth of Nissan, as it is stated (Leviticus 23:14), "And bread and roasted grain and fresh grain you shall not eat until this very day."

To not eat roasted grain from the new grain until that day: To not eat roasted grain from the new grain until the time mentioned - meaning that even though he did not make bread from the grain and did not grind it and did not sift it, but rather roasted from the wheat or from the barley with fire, and ate from them, he is liable also for them. And about this is it stated (Leviticus 23:14), "and roasted grain, etc." And all of its content is in the previous commandment. And one who eats it is also liable for lashes for a kazayit of roasted grain.

To not eat fresh grain from the new grain until that day: To not eat fresh grain from the new grain until the time mentioned, as it is stated (Leviticus 23:14), "and fresh grain shall you not eat." And grain roasted in its sheaves is called, "fresh grain" - granis in the vernacular. And we are also liable for fresh grain with a kazayit. And they, may their memory be blessed, said (Keritot 5a), "[If] he ate bread, roasted grain, and fresh grain, he is liable for each and every one." And they also said it was not necessary to mention roasted grain, but Scripture mentioned it to distinguish, such as to make liable for roasted grain on its own, and upon the fresh grain and bread [each on its own]. And they said in the Gemara (Keritot 5a) from the angle of something pushed off, "Maybe he should become liable for roasted grain by itself, and so [too,] for fresh grain - since it is extra - but he would be liable one [set of] lashes for bread and fresh grain?" And the answer was, "For what law did the [Torah] write roasted grain in the middle? To say bread is like roasted grain, and fresh grain is like roasted grain - and he shall [hence] be liable for each and every one [on its own]." All of its content is in the two previous commandments - its 'colleagues.'

The commandment of counting the omer: To count forty-nine days from the bringing of the omer which is on the sixteenth day of Nissan, as it is stated (Leviticus 23:15), "And you shall count for yourselves from the morrow of the Shabbat from the day of your bringing the omer of waving." And this tallying is an obligation, and it is upon us to count the days on each day and, likewise, the weeks. As Scripture said to count fifty days and also said (Deuteronomy 16:9), "Seven weeks shall you count for yourself." And in explanation, Abbaye said in the Gemara in Menachot 66a, "It is a commandment to tally the days and it is a commandment to tally the weeks" (see Sefer HaMitzvot LaRambam, Mitzvot Ase 161). And there are some of the commentators (see the end of Ran on Pesachim) the opinion of which is that the intention of the verse is to tally the weeks specifically when they are full, but there is no need to mention [them] every day and say that they are such and such days and such and such weeks. And there are some that say (Rosh in his Responsa 24:13) that the [proper] way is to mention the tally of weeks with the days always on every day. And one who fears the Heavens will choose their way to remove [himself] from any doubt, and not be concerned about the elegance of the words. And so have they practiced today in all places of which we have heard.

The commandment of the sacrifice of the new meal-offering from wheat on the day of [Shavuot]: To sacrifice leavened bread from the new wheat on the day of the festival of Shavuot. And that is what is called in Scripture, "a new offering" (Leviticus 23:15). And they are two loaves, as it is written (Leviticus 23:16), "From your inhabitations you shall bring bread of waving, two of two issaron." And the matter was such that they would bring three seah of new wheat and rub them and pound them in the way of all of the meal-offerings. And they would grind them and sift two issaron in twelve sieves. And they would take them and make two loaves from them and bring leavening (Menachot 52b) and put it into the issaron. And the length of each loaf was three handbreadths and its width was four, and its height was [the span of] four fingers (Menachot 96a). And they were square; and they were baked on the eve of the holiday. And on the morrow after their waving, they were eaten by the priests that whole day and half the night (Menachot 100b). And that meal-offering is the first of all of the meal-offerings [of that crop] of wheat. And with the bread, they would sacrifice seven unblemished sheep, one young bull and two rams for a burnt-offering, a goat for a sin-offering and two lambs for a peace-offering - and these are the sacrifices spoken about in [the Book of Numbers]. All of this was brought with the bread besides the additional offering of the day which was two bulls, one ram and seven lambs for a burnt offering, and one goat for a sin-offering - and these are the sacrifices spoken about in the Book of Leviticus. And it was elucidated explicitly so in the fourth chapter of Menachot 45b that this sacrifice would come with the bread, separate from the additional sacrifice of the day. And after the waving of the bread, it was eaten by the priests with the lambs of the peace-offerings.

The commandment of the sacrifice of the new meal-offering from wheat on the day of [Shavuot]: To sacrifice leavened bread from the new wheat on the day of the festival of Shavuot. And that is what is called in Scripture, "a new offering" (Leviticus 23:15). And they are two loaves, as it is written (Leviticus 23:16), "From your inhabitations you shall bring bread of waving, two of two issaron." And the matter was such that they would bring three seah of new wheat and rub them and pound them in the way of all of the meal-offerings. And they would grind them and sift two issaron in twelve sieves. And they would take them and make two loaves from them and bring leavening (Menachot 52b) and put it into the issaron. And the length of each loaf was three handbreadths and its width was four, and its height was [the span of] four fingers (Menachot 96a). And they were square; and they were baked on the eve of the holiday. And on the morrow after their waving, they were eaten by the priests that whole day and half the night (Menachot 100b). And that meal-offering is the first of all of the meal-offerings [of that crop] of wheat. And with the bread, they would sacrifice seven unblemished sheep, one young bull and two rams for a burnt-offering, a goat for a sin-offering and two lambs for a peace-offering - and these are the sacrifices spoken about in [the Book of Numbers]. All of this was brought with the bread besides the additional offering of the day which was two bulls, one ram and seven lambs for a burnt offering, and one goat for a sin-offering - and these are the sacrifices spoken about in the Book of Leviticus. And it was elucidated explicitly so in the fourth chapter of Menachot 45b that this sacrifice would come with the bread, separate from the additional sacrifice of the day. And after the waving of the bread, it was eaten by the priests with the lambs of the peace-offerings.

The commandment of resting from work on the day of [Shavuot]: To rest from all work on the sixth day of Sivan - and this is called the festival of Shavuot (Weeks) - except for that which is specific to the needs of the eating of the soul as it is stated (Leviticus 23:21), "And you shall call on that very day, a holy occasion." And I have already written in the commandment of resting on the first day of Pesach in this Order (Sefer HaChinukh 297) that in any place about which it is stated in the Torah, "a holy occasion," its content is to say, make it holy, to not do work on it.

To not do work on the day of the holiday of Shavuot: To not do work on the day of [Shavuot] - which is the sixth day of Sivan, as it is stated (Leviticus 23:15-16), "And you shall count for yourselves from the morrow of the Shabbat, etc. you shall count fifty days, etc." And the understanding of "from the morrow of the Shabbat," is meaning to say, the morrow of the first holiday of Pesach, about which it was speaking first. As if it was the Shabbat of creation (the seventh day of the week) - if so, it will not have informed us which. And it comes out that the fifty days end on the sixth of Sivan. How is this? Fifteen days from Nissan, which is always full (consisting of thirty days); and twenty-nine days of Iyar, which is always lacking (consisting of twenty-nine days); and six days of Sivan - behold, [that is] fifty. And this fiftieth day - which was the day that the Torah was given - is the holiday of the Assembly (atseret), and it is also called the holiday of Shavuot (Weeks). And it is also written at the end of the section about this glorious day (Leviticus 23:21), "all work of labor shall you not do" - we have already written that any labor that is not for the needs of food for the soul is called, work of labor.

To not do work on the day of the holiday of Shavuot: To not do work on the day of [Shavuot] - which is the sixth day of Sivan, as it is stated (Leviticus 23:15-16), "And you shall count for yourselves from the morrow of the Shabbat, etc. you shall count fifty days, etc." And the understanding of "from the morrow of the Shabbat," is meaning to say, the morrow of the first holiday of Pesach, about which it was speaking first. As if it was the Shabbat of creation (the seventh day of the week) - if so, it will not have informed us which. And it comes out that the fifty days end on the sixth of Sivan. How is this? Fifteen days from Nissan, which is always full (consisting of thirty days); and twenty-nine days of Iyar, which is always lacking (consisting of twenty-nine days); and six days of Sivan - behold, [that is] fifty. And this fiftieth day - which was the day that the Torah was given - is the holiday of the Assembly (atseret), and it is also called the holiday of Shavuot (Weeks). And it is also written at the end of the section about this glorious day (Leviticus 23:21), "all work of labor shall you not do" - we have already written that any labor that is not for the needs of food for the soul is called, work of labor.

The commandment of resting on the day of Rosh Hashanah: To rest from all work on the first day of the month of Tishrei, except for that which is specific for the needs of food for the soul, as it is stated (Leviticus 23:24), "On the seventh month, on the first day it shall be a shabbaton for you." And the seventh month is the month of Tishrei, since Nissan is the new year for months and it is called the first in Scripture. And I wrote in the commandment of resting on the first day of Pesach (Sefer HaChinukh 297) that which they, may their memory be blessed, said, (Rosh Hashanah 2a), "This 'shabbaton' is a positive commandment." And all the rest of the content of the commandment is as it is written there.

To not do work on the first day of Tishrei: To not do work on the first day of the month of Tishrei, as it is stated (Leviticus 23:24-25), "In the seventh month on the first of the month, etc. All work of labor shall you not do." And the seventh month is called 'Tishrei,' as it is the seventh from Nissan, which is the new year for [the count of] months. They, may their memory be blessed, said (Rosh Hashanah 2a) that this day, the first of Tishrei, is called the new year to count from it the sabbatical years and the jubilees, and we also count plantings and vegetables from it. In the Gemara in Tractate Rosh Hashanah 8, 12a, the Sages elucidated what are the laws [that pertain] to their saying that is considered the new year for these things. They also said there (Rosh Hashanah 16a) that on this day all the inhabitants of the world are judged for their deeds. They explained His providence of the deeds of each and every [individual] and on the species more generally, such that metaphorically all people pass before Him like bnei maron (in an orderly procession) - meaning, one at a time and not mixed together.

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

The commandment of the fast on the tenth day of Tishrei: To fast on the tenth day of Tishrei, and this is called The Day of Atonements (Yom HaKippurim), as it is stated (Leviticus 23:27), "But on the tenth of the month, etc. you shall afflict your souls." The explanation appears is Sifra, Achrei Mot, Chapter 7:3): "[This refers to] affliction that causes a diminishing of the soul. What is this? This is eating and drinking." And so [too,] did they, may their memory be blessed, explain in the Gemara (Yoma 74b). And the tradition also came about it, that it is forbidden for washing, anointing, wearing shoes, and sexual relations. And the language of Sifra, Parshat Achrei Mot, Chapter 8:3 is "From where [do we know] that Yom Kippur is forbidden for washing, anointing, [wearing shoes] and sexual relations? [Hence] we learn to say (Leviticus 23:32), 'A Shabbat of shabbaton'" - meaning that the doubling of Shabbat (rest) indicates resting from these things [as well as] resting from nourishment of the body.

The commandment of the fast on the tenth day of Tishrei: To fast on the tenth day of Tishrei, and this is called The Day of Atonements (Yom HaKippurim), as it is stated (Leviticus 23:27), "But on the tenth of the month, etc. you shall afflict your souls." The explanation appears is Sifra, Achrei Mot, Chapter 7:3): "[This refers to] affliction that causes a diminishing of the soul. What is this? This is eating and drinking." And so [too,] did they, may their memory be blessed, explain in the Gemara (Yoma 74b). And the tradition also came about it, that it is forbidden for washing, anointing, wearing shoes, and sexual relations. And the language of Sifra, Parshat Achrei Mot, Chapter 8:3 is "From where [do we know] that Yom Kippur is forbidden for washing, anointing, [wearing shoes] and sexual relations? [Hence] we learn to say (Leviticus 23:32), 'A Shabbat of shabbaton'" - meaning that the doubling of Shabbat (rest) indicates resting from these things [as well as] resting from nourishment of the body.

And [it] is practiced in every place and at all times by males and females. And one who transgresses it and ate like the measure of a ketovet on Yom Kippur has violated a positive commandment, and has [also] transgressed a negative commandment that has [a liability of] excision for it; as is is stated (Leviticus 23:29), "For any soul which is not afflicted on that very day shall be excised." [If] he ate or drink like this measure inadvertently, he is liable for a fixed sin-offering.

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

To not do work on the tenth of Tishrei: To not do any work on Yom Kippur - and it is the tenth day of Tishrei - as it is stated (Leviticus 23:27), "on the tenth of the seventh month, etc."; and it is written after it (Leviticus 23:28), "And you shall not do any work on that very day, since it is the day of atonements, to atone for you." And the word, "since" (ki), [indicates] the giving of a reason for the cessation from work. And [it is] like the matter that I shall write later in this Order in the commandment of resting on Yom Kippur (Sefer HaChinukh 317). And you also find all of the content of this commandment there - and I will not write an addition for you about something that is not needed.

To not do work on the tenth of Tishrei: To not do any work on Yom Kippur - and it is the tenth day of Tishrei - as it is stated (Leviticus 23:27), "on the tenth of the seventh month, etc."; and it is written after it (Leviticus 23:28), "And you shall not do any work on that very day, since it is the day of atonements, to atone for you." And the word, "since" (ki), [indicates] the giving of a reason for the cessation from work. And [it is] like the matter that I shall write later in this Order in the commandment of resting on Yom Kippur (Sefer HaChinukh 317). And you also find all of the content of this commandment there - and I will not write an addition for you about something that is not needed.

To not eat and drink on Yom Kippur: To not eat and drink on Yom Kippur, as is is stated (Leviticus 23:29), "For any soul which is not afflicted on that very day shall be excised." And I have written all of the content of this commandment above in this Order in Commandment 313 (Sefer HaChinukh 313). See there, 'for it is close.'

The commandment of resting from work on Yom Kippur: To rest from all work on Yom Kippur, as it is stated, (Leviticus 23:32), "A Shabbat of shabbaton is it to you." And I have written what they, may their memory be blessed, said (Shabbat 25a), "This 'shabbaton' is a positive commandment" - meaning to say that its understanding is as if it says, "Rest on this day."

The commandment of resting on the first day of the holiday of Sukkot: To rest from any work which is not for the needs of food for the soul on the first day of the holiday of Sukkot, as it is stated (Leviticus 23:35), "On the first day, a holy occasion."

To not do work on the first day of the holiday of Sukkot: To not do work that is not for the needs of food for the soul on the first day of the holiday of Sukkot - which is the fifteenth of Tishrei - as it is stated (Leviticus 23:34-35), "Speak to the Children of Israel, saying, 'On the fifteenth day of the seventh month, etc. On the first day is a holy occasion; all work of labor shall you not do.'" I have written the content of the prohibition of work on the holiday, above about Pesach in this Order (Sefer HaChinukh 298); and its content is the same in everything.

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

The commandment of resting from work on the eighth day of Sukkot: To rest from any work which is not for the needs of food for the soul on the eighth day of the holiday of Sukkot, as it is stated (Leviticus 23:36), "on the eighth day, a holy occasion" - and that is the twenty-second day in Tishrei.

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

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

To not do work on day of the holiday of Shemini Atseret: To not do work on the eighth day of the holiday - and that is the twenty-second day of Tishrei - as it is stated (Leviticus 23:36), "on the eighth day, a holy occasion; all work of labor shall you not do"; and this is what is called the holiday of convocation (atseret). And they, may their memory be blessed, said (Rashi on Leviticus 23:36) that it is called like this because it is the end of the appointed times. And metaphorically, it is as if the Holy One, blessed be He said to Israel, "Remain with me one day, as your departure is difficult for me."

And there is one there that learns it from, "all work of labor shall you not do" (Leviticus 23:7) - and that is Rabbi Yose HaGalili. And this is how the verse is explained according to him - meaning, on the first day is it that all work of labor is forbidden besides what is needed for the food of the soul, but on the intermediate days of the festival, not all work is forbidden on it. Rather some are forbidden and some are permitted; and Scripture gave them over to the Sages [to decide]. And Rabbi Akiva learns it from, "These are the appointed times of the Lord, holy occasions" (Leviticus 23:4) - as he establishes it as [referring to] the intermediate days of the festival. And from that which it is written in it, "holy occasions," it teaches that it is forbidden in the doing of work. And it is possible that according to him, permitted work is learned by him from (Leviticus 23:36) "it is an atseret (which can also mean, a cessation)" - meaning that the eighth day is stopped from all work, but not the other days. Or also, he learned it form [the letter] hay (which means, the) of "the seventh," written about Pesach in the Order of Reeh Anochi (Deuteronomy 16:8), "Six days shall you eat matsot," such that they, may their memory be blessed, said "'And on the seventh day it is an atseret' - the seventh is stopped from all work, but not the sixth. And which work is forbidden or permitted? Scripture gave them over to the Sages [to decide]." And since the matter is given over to their hand, such that the Torah only forbade what they said, they divided work according to their will and opinion. And it comes out that all work they, may their memory be blessed, forbade, is forbidden to us from Torah writ; and that which they permitted is also permitted by Torah writ. As according to the understanding expounded from Scripture, this prohibition is given over to their hand.

And there is one there that learns it from, "all work of labor shall you not do" (Leviticus 23:7) - and that is Rabbi Yose HaGalili. And this is how the verse is explained according to him - meaning, on the first day is it that all work of labor is forbidden besides what is needed for the food of the soul, but on the intermediate days of the festival, not all work is forbidden on it. Rather some are forbidden and some are permitted; and Scripture gave them over to the Sages [to decide]. And Rabbi Akiva learns it from, "These are the appointed times of the Lord, holy occasions" (Leviticus 23:4) - as he establishes it as [referring to] the intermediate days of the festival. And from that which it is written in it, "holy occasions," it teaches that it is forbidden in the doing of work. And it is possible that according to him, permitted work is learned by him from (Leviticus 23:36) "it is an atseret (which can also mean, a cessation)" - meaning that the eighth day is stopped from all work, but not the other days. Or also, he learned it form [the letter] hay (which means, the) of "the seventh," written about Pesach in the Order of Reeh Anochi (Deuteronomy 16:8), "Six days shall you eat matsot," such that they, may their memory be blessed, said "'And on the seventh day it is an atseret' - the seventh is stopped from all work, but not the sixth. And which work is forbidden or permitted? Scripture gave them over to the Sages [to decide]." And since the matter is given over to their hand, such that the Torah only forbade what they said, they divided work according to their will and opinion. And it comes out that all work they, may their memory be blessed, forbade, is forbidden to us from Torah writ; and that which they permitted is also permitted by Torah writ. As according to the understanding expounded from Scripture, this prohibition is given over to their hand.

And there is one there that learns it from, "all work of labor shall you not do" (Leviticus 23:7) - and that is Rabbi Yose HaGalili. And this is how the verse is explained according to him - meaning, on the first day is it that all work of labor is forbidden besides what is needed for the food of the soul, but on the intermediate days of the festival, not all work is forbidden on it. Rather some are forbidden and some are permitted; and Scripture gave them over to the Sages [to decide]. And Rabbi Akiva learns it from, "These are the appointed times of the Lord, holy occasions" (Leviticus 23:4) - as he establishes it as [referring to] the intermediate days of the festival. And from that which it is written in it, "holy occasions," it teaches that it is forbidden in the doing of work. And it is possible that according to him, permitted work is learned by him from (Leviticus 23:36) "it is an atseret (which can also mean, a cessation)" - meaning that the eighth day is stopped from all work, but not the other days. Or also, he learned it form [the letter] hay (which means, the) of "the seventh," written about Pesach in the Order of Reeh Anochi (Deuteronomy 16:8), "Six days shall you eat matsot," such that they, may their memory be blessed, said "'And on the seventh day it is an atseret' - the seventh is stopped from all work, but not the sixth. And which work is forbidden or permitted? Scripture gave them over to the Sages [to decide]." And since the matter is given over to their hand, such that the Torah only forbade what they said, they divided work according to their will and opinion. And it comes out that all work they, may their memory be blessed, forbade, is forbidden to us from Torah writ; and that which they permitted is also permitted by Torah writ. As according to the understanding expounded from Scripture, this prohibition is given over to their hand.

The commandment of taking the lulav: The commandment of lulav, that we should take in our hands on the first day of the holiday of Sukkot the fruit of a hadar tree, palm fronds, the branches of a braided tree and willows of a brook, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a hadar tree and palm fronds, the branches of a braided tree and willows of a brook." And the explanation came about it (Sukkah 35a) that the fruit of the hadar tree is the citron (etrog); the fronds (kappot) of date palms is the lulav - and it is written kappat, lacking [a letter] vav (which could make it singular), to hint that the obligations is that we take one lulav, and not two or three or more; the branch of a braided tree is the myrtle; and the willows of a brook is the willow that is well-known among Israelites.

He prohibited doing work on the the seventh day of Pesach. And that is His saying, "you shall not do any work of labor" (Leviticus 23:8). (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

The commandment of sitting in a sukkah (booth): The commandment of a sukkah, since we were commanded to sit in a sukkah for seven days - as it is stated (Leviticus 23:42), "In huts shall you sit for seven days." The first day [of these seven] is the fifteenth day of Tishrei.

He prohibited doing work on the first day of the Holiday (Sukkot). And that is His saying, "you shall not do any work of labor" (Leviticus 23:35). (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

He prohibited doing work on Yom Kippur. And that is His saying, "you shall not do any work" (Leviticus 23:28). And one who transgresses this negative commandment is [punished] with excision, as is explained in Scripture. But if it was inadvertent, he is liable for a fixed sin-offering. And the regulations of this commandment have been explained in Tractate Beitzah, Megillah and other ones besides them. (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

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

A Jew who lights the candle from the fire of a non-Jew does not (say a) blessing over it at the close of Yom Kippur even though at the end of the Sabbath we do bless it, because we do not say a blessing over the fire on the close of Yom Kippur, only over light which was not burning during the daytime of Yom Kippur, or over the light that was lighted from it, and (therefore) the custom is to light from the lamps of the synagogue²³³These candles in the synagogue were kindled before Yom Kippur and therefore they are not the candles that were lighted and used on Yom Kippur by non-Jews. Candles lighted and used on Yom Kippur by Gentiles are not to be used to ignite candles to be blessed during the Havdalah ceremony, but candles in the synagogue that had been ignited prior to Yom Kippur and they burned all through Yom Kippur without being touched can be used to light candles which are to be blessed during the Havdalah ceremony following Yom Kippur.; however if one lighted (his candle) on Yom Kippur, if it was lighted with permission (i.e., if he was allowed to light it), for example for a sick person, we are able to say a blessing over it.
Hagah: There are those who say that one is to say the Prayer of Havdalah²³⁴Havdalah, הבדלה; see footnote 226. over the light of the synagogue, (המגיד ואבודרהם וא״ז),²³⁵Ha-Maggid and Abudarham and Or Zarua'a, וא״ז המגיד ואבודרהם.
Ha-Maggid, המגיד, refers to the work Maggid Mishneh, a commentary to the Mishneh Torah by Maimonides, (see footnote 59) . It was written by a Spanish rabbi known as Vidal Yom Tov of Tolosa who lived in the second half of the fourteenth century. He came from Tolosa, Catalonia where he wrote his commentary. The commentary does not cover the entire Mishneh Torah, only Books 3; 4; 5, chapters 1-9; 11; 12, chapters 1-3; and 13 are in existence. Some of his commentaries may have been lost, but it is also possible that he only commented on laws that were practical during his time. His purpose was to clarify the difficult passages of Maimonides and to indicate the sources Maimonides used. Vidal also dealt with criticisms, hassagot, of Abraham b. David of Bosquieres and tried to answer them. He often found both men right attributing the differences to different versions of the text. He also explained the order of the halakhot of Maimonides in each book. He felt that a misunderstanding of Maimonides' order was the reason for the book being so severly criticized. Vidal was quite strict in his rulings where he quoted extensively from Naḥmanides and Solomon b. Abraham Adret and others. The Maggid Mishneh has become the standard commentary on the Mishneh Torah.
Yehoshua Horowitz, E. J., v. 16, pp. 119-20.
Sefer Abudarham, ספר אבודרהם, was written in Seville in 1340 by David ben Joseph Abudarham, a fourteenth century Spanish liturgical commentator. He was a communal leader in Toledo, and he was inspired to write his book because of the fact that customs connected with prayer varied from country to country where the Jews lived. Most of the Jews at this time did not understand the words of the prayers, nor the correct procedures and the reasons for saying them. Abudarham based his decisions on the Talmuds, the decisions of the geonim (see footnote 19), and early and late commentators of Spain, Provence, France and other Ashkenazi origins. Abudarham made much use of the prayer book of Saadiah Gaon. He also used several customs based on the Manhig of Abraham b. Nathan ha-Yarḥi of Lunel and the Minhagot of Asher b. Saul. He derived legal material from Asher b. Jehiel and the Turim of Jacob b. Asher (see footnote 23).
Abudarham traced the various customs in different countries of each prayer and commented on them. He included in his commentary an examination of the Passover Haggadah. He also discussed the weekly division of the Torah readings and their corresponding Haftarot (see footnote 170). He added to his book the rules of various benedictions, dividing them into nine categories and explaining and interpreting them. Sefer Abudarham was first published in Lisbon in 1490. Abudarham also wrote a book commenting on the liturgy of Yom Kippur which has been ascribed to Yose b. Yose, and other liturgical poems.
Zvi Avneri (Hans Lichtenstein) and Editorial Staff, E. J., v. 2, pp. 181-82.
For Or Zaru'a, א״ז; see footnote 118. and there are those who say that one should not use (the light of the synagogue) for Havdalah, rather one lights another light from the synagogue lamp.²³⁶In other words one lights the candle over which the Havdalah Prayer is recited from a candle that was lighted from the synagogue candles, thus making the lighting of the candle over which the blessing is said once removed from the synagogue light. In this way, the candle of the synagogue which burned throughout Yom Kippur is not used directly. The correct practice is to say the Havdalah over both of them together, that is to kindle one light from the light of the synagogue, but one should not make the Havdalah over the light of the synagogue alone, (מהרי״ל).²³⁷Maharil, מהרי״ל; see footnote 8. For the rest of the laws concerning the light, see above in chapter 298.²³⁸The Shulḥan Arukh, Oraḥ Ḥayyim, chapter 238 contains the laws of the candle used for the Havdalah ceremony in fifteen chapters. We eat and we rejoice at the close of Yom Kippur because it is somewhat of a holiday,²³⁹It is not actually according to official terminology a holiday on the night after Yom Kippur, but that night is celebrated as somewhat of a holiday to mark the end of fasting and the hope of true forgiveness by God for the genuine repenter. (טור ומהרי״ו, א״ז).²⁴⁰Tur and Mahariv and Or Zaru'a, טור ומהרי״ו, א״ז.
For Tur, טור; see footnote 23.
For Mahariv, מהרי״ו; see footnote 27.
For Or Zaru'a, א״ז; see footnote 118. There are those who are strict and observe two days of Yom Kippur, and a person can be (halakhically) relieved of this practice,²⁴¹If one started a second day of Yom Kippur he can be excused of it and stop his observation. The method that should be employed to stop the second day of fasting once it has been begun is the same as the process that is used to annul a vow, hattarat nedarim, declaring that the vow is null and void outloud by the bet din, the rabbinical court made up of three rabbis. and one should not follow this strict practice since there is a fear that a person might be in danger (of his life or health), (א״ז).²⁴²Or Zaru'a, א״ז; see footnote 118. He who fasts because he had a bad dream²⁴³A fast observed as the result of a bad dream or a nightmare, ta'anit ḥalom, תענית חלום; see footnote 7. on the day after Yom Kippur, there is no need for him to fast all his days²⁴⁴This means that if one has had a bad dream and observes a dream fast (see footnote 7) for it one year immediately after Yom Kippur, there is no need for him to fast every year after Yom Kippur just because he did it once. This one time is sufficient. (after Yom Kippur every year just because he did it once), (מנהגים)²⁴⁵Minhagim, מנהגים;see footnote 13. One does not say prayers of supplication²⁴⁶Taḥanun, תחנון, prayers of supplication; see footnote 10. nor does he say “You are righteous, and you will be righteous, and you were righteous²⁴⁷Ẓidkatkha, צדקתך; see footnote 199.” from Yom Kippur until Sukkot²⁴⁸Sukkot, סוכות, the "Festival of Booths" is one of the three pilgrimage festivals. It begins on the fifteenth of Tishrei, five days after Yom Kippur. It commemorates the event that the Children of Israel dwelt in the wilderness after the Exodus from Egypt. The festival lasts for seven days. The first day (the first two days in the Diaspora) is a yom-tov, a festival on which no work is permitted. On the intermediate days, ḥol ha-mo'ed, work is permitted. Immediately after Sukkot, on the eigth day is the festival of Shemini Aẓeret, "The eighth day of solemn assembly" which is again a yom-tov. In the Diaspora a second day of Shemini Aẓeret is observed called Simḥat Torah, "Rejoicing over the Torah."
The holiday is called the feast of Tabernacles or Ingathering is mentioned often in the Bible, especially in Leviticus 23:39-43. It marks the Fall harvest.
The holiday is celebrated by living in temporarily constructed or completed booths, Succot, of which at least the roof is made especially for the holiday. These booths have a roof which enables those in them to see the sky but more of it has to be covered than not. Dwelling in these booths is to remind the Jews of the wandering of the Israelites through the desert. All meals are to be eaten (by the men) in the Succah, and one (i.e., the men) was supposed to live in the Succah throughout the holiday if the weather permitted this. During the time of the Temple Jews would make Sukkot one of their minimal of three pilgrimages to offer a special sacrifice in honor of the harvest and the festival.
The rabbis established four species of plant, arba'ah minim,to celebrate the festival with based on Leviticus 23:39-43; the citron, etrog; myrtle twigs, hadasim; palm branch, lulav; and willows, aravot.
Louis Jacobs, E. J., v. 15, pp. 495-502. (the Festival of the Booths), and the meticulous ones begin immediately at the close of Yom Kippur to build the Succah²⁴⁹One is to build a Succah for the holiday of Sukkot (see footnote 248). Succah must be at least three sided and its roof must be made of leaves and branches. The roof should be such that it will not be able to withstand a heavy down-pour. One is to dwell in the Succah during the holiday of Sukkot to remind the Jew of the wandering of the Israelites in the desert following the Exodus from Egyptian slavery. If it rains or the weather is severe one is only required to eat meals in the temporary booth of this harvest festival. According to tradition preferably each household is to have its own Succah and the building of it should begin immediately following Yom Kippur. so they can go from one commandment to another commandment,²⁵⁰It is a talmudic principle that one goes from mitzvah to mitzvah, from commandment to commandment. That means that when one is through completing his religious obligations in one area or a good deed, he must immediately begin fulfilling another commandment or doing another good deed. Sukkot is the next festival, following Yom Kippur by only five days. The concern with the festival of Sukkot must occupy the thoughts and the life of a pious person immediately upon the termination of Yom Kippur. Therefore the next day, if it is not the Sabbath, one should begin constructing his Succah (see footnote 249). (מהרי״ל ומנהגים, והגהות מיימוני פרק ב‘ דברכות, מהרי״ו).²⁵¹Maharil and Minhagim and Hagahot Maimuniyyot, chapter two of the section Berakhot, Blessings, and Mahariv, ומנהגים והגהות מיימוני פרק ב‘ דברכות, מהרי״ו מהרי״ל.
For Maharil, מהרי״ל; see footnote 8.
For Minhagim, מנהגים; see footnote 13.
For Hagahot Maimuniyyot, הגהות מיימוני; see footnote 27.
For Mahariv, מהרי״ו; see footnote 27.

It is a positive biblical commandment to sit in the Sukkah for seven days, from the 15th of Tishrei until after the 21st of Tishrei, for it is written in Parashat Emor (Leviticus 23:34): "On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD... Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt" (Leviticus 23:42-43).

It is a positive biblical commandment to sit in the Sukkah for seven days, from the 15th of Tishrei until after the 21st of Tishrei, for it is written in Parashat Emor (Leviticus 23:34): "On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD... Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt" (Leviticus 23:42-43).

"for I caused Israel to dwell in Sukkot" (Leviticus 23:43) --these were clouds of glory according to Rabbi Eliezer, Rabbi Akiva says 'these were actual sukkot.' (Sukkah 11b). According to the position of Rabbi Eliezer, it is obvious that we would want to remember such a tremendous feat as being surrounded by the clouds of glory...for inside the clouds of glory God was revealed to all the people, as it says, "You, O LORD, appear in plain sight when Your cloud rests over them and when You go before them in a pillar of cloud by day and in a pillar of fire by night."(Numbers 14:14) However, for Rabbi Akiva whose understands these to be physical sukkot, what is so great about these that the Torah instructs us to build them "in order that future generations may know that I made the Israelite people live in booths"? (Leviticus 23:43)

3. "Boughs of a dense-leaved tree" [Leviticus 23:40] talked about in the Torah are myrtle whose leaves cover its tree, with three or more leaves from one node. However, if there are two leaves at the same level, one opposite the other, and a third one above them, this is not considered dense; rather, it is considered wild myrtle. RAMA: And it is valid, even in an emergency. There is an opinion in the Gemara that it is valid. That is why in these countries, we initially use these myrtles that are imported and do not have three leaves from one node. There is one who says that our myrtles are not considered wild myrtle because they are two by two and are not like the wild myrtle in the Gemara. Therefore, our practice is to be lenient, following what was written by Mahari"i Kolon and Mahar"i Iserlin z"l in their responsa.