민수기 29:7의 Halakhah
וּבֶעָשׂוֹר֩ לַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י הַזֶּ֗ה מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם כָּל־מְלָאכָ֖ה לֹ֥א תַעֲשֽׂוּ׃
칠월 십일에는 너희가 성회로 모일 것이요 마음을 괴롭게 하고 아무 노동도 하지 말 것이며
Shulchan Arukh, Orach Chayim
“The order of the Eve4All Jewish days, holidays, and festivals begin and conclude at sundown. The “Eve” of a holiday is considered any day which precedes the sundown marking the beginning of that holiday. of Yom Kippur5Yom Kippur, or the Day of Atonement, falls on the tenth day of what, during our time, is the first month of the Hebrew calendar, the month of Tishrei. During the biblical period it was referred to as the seventh month. Yom Kippur follows by ten days the actual Jewish New Year, or Rosh HaShanah, which falls on the first day of the month of Tishrei. Rosh HaShanah and Yom Kippur are called the Days of Awe, Yamim ha-Noraim, because of their demand upon a religious Jew for special piety and self-reflection during this period of time devoted to repentance and self-improvement. These days which usually occur in the Fall of the year (September-October) and are referred to as the High Holydays. Yom Kippur is considered the most sacred day of the entire Jewish year and its commemoration involves a special, unique set of laws which are enumerated in the body of this thesis. For the biblical ordination of this holiday see: Leviticus 16 (all, but especially 16:29-34) and Numbers 29:7-11. (the Day of Atonement)” - Containing two paragraphs.
It is a commandment to eat on the Eve of Yom Kippur and to increase (one’s eating) at the meal.
Hagah:6Hagah, הגה, introduces the notes added to the text of Joseph Caro by Rabbi Moses b. Israel Isserles. Isserles is also known as “the Rema”, an acronym for Rabbi Moses Isserles. He was a Polish rabbi, codifier and halakhic authority, who lived from 1525 or 1530 until 1572. He was born in Cracow under the name of Isserel-Lazarus which was later shortened to Isserles. He studied in Lublin at the yeshivah of Sholom Shachna. Isserles obtained such a fine reputation that he became known as the “Maimonides of Polish Jewry”. Isserles was in the middle of writing a code himself following the pattern of the four Turim by Jacob b. Asher which he called Darkhei Moshe which was to assemble the halakhic material of his time in a short, synoptic form so that a dayyan, a decision maker, could more easily find the material he needed to formulate a ruling on a particular issue. In the middle of his writing of the Darkhei Moshe he received a copy of the Beit Yosef of Joseph Caro which in essence had already accomplished this goal. But Isserles decided to complete his work operating a bit differently than did Caro. Isserles did not always agree with Caro’s selection of the “three pillars of halakhic decisions”, Alfasi, Maimonides, and Asher b. Jehiel to decide issues. He followed the principle which stated that laws should be decided according to later scholars. He also often agreed with Asher b. Jehiel and his son Jacob b. Asher even when they were in the minority, unlike Caro. Also Isserles realized that Caro ignored in his work Ashkenazi practices that were very much a part of his Polish and European community but were not included in Caro’s work in the world of Sephardi Jewry.
Isserles wrote other halakhic works, such as Torat Ḥattat which focused on mainly Jewish dietary laws. Finally Isserles received the Shulḥan Arukh by Joseph Caro. Like the earlier and more extensive Beit Yosef, it lacked many halakhic contributions and customs, minhagim, of Ashkenazi Jewry and was therefore not an adequate code for this segment of the Jewish world. Isserles decided to add notes (hagah or hagahot) to the body of the Shulḥan Arukh which has also been referred to as the “mappah” or “tablecloth” over the “Shulḥan Arukh” or “prepared table”. In his glosses, Isserles added his conclusions which he drew in his work Darkhei Moshe to the Shulḥan Arukh. In many cases he disagreed with Caro and he stated his disagreement, or he would cite an Ashkenazi custom not found in Caro’s work. He maintained the brief style employed by Caro, and he provided the existence of differing points of view by later scholars and Ashkenazi Jews which he felt were needed for a dayyan to be able to arrive at a correct decision. He often modified the views of the meḥabber, the author, as he referred to Caro, he explained, contradicted, added to and refined the structure.
Isserles put much emphasis on the custom, the minhag. He often gave it the same force as the halakhah. If there was no halakhah in existence, or in some cases where a minhag and a halakhah conflicted with each other, he decided according to the minhag, the custom which the people actually followed in their daily lives. If Isserles disagreed with a particular custom he would state so and he would urge against following such a custom.
Isserles was very lenient in cases of stress or in cases which would involve considerable financial loss. His leniency, which was seldom found in the works of others, was the subject of criticism by many of his contemporaries particularly Ḥayyim b. Bezalel who studied with him under Sholom Shachnan in Lublin. Even in view of the extensive criticism Isserles received, his notes to the Shulḥan Arukh became accepted and his rulings and customs were binding on Ashkenazi Jewry. The mappah of Isserles made the Shulḥan Arukh of Caro acceptable to Ashkenazi Jews and the authoritative code that it remains to this day.
The Shulḥan Arukh which was first published in Venice in 1565, was first published with the mappah of Isserles in Cracow in 1569-71 and it has been a part of the accepted text ever since.
Louis Ginzberg in Menachem Elon, E. J., “Codification of Law” v. 5. pp. 628-56;
Simḥa Katz, “Isserles, Moses ben Israel”, v. 9, pp.1081-85. It is forbidden to fast on it (the Eve of Yom Kippur), even a dream fast7A fast was recommended to be observed as the result of an ominous dream (or a nightmare), ta’anit ḥalom, תענית חלום, to avert the evil consequences dreamt. In talmudic times and later it was believed that bad dreams could have pernicious effects. The fast was regarded of such urgency that the rabbis permitted it even on the Sabbath, but one was to fast on a weekday as well, as a repentance for having dishonored the Sabbath Joy through fasting. A fast as the result of a bad dream, though, is not to be observed on Yom Kippur Eve.
Editorial Staff, E. J., v. 6, p. 1196
(What amends shall he make (for having fasted on the Sabbath)? - He should observe an additional fast.)
B. Ta’an. 12b. (Soncino p.55)
Raba b. Meḥasia also said in the name of R. Ḥama b. Goria in Rab’s name: Fasting is as potent against a dream as fire against a tow. (Dreams were believed portents forshadowing the future, though, as seen here, the evil they foretold might be averted; cf. Ber. 55-58. B. B. 10a; Yoma 87b et passim). Said R. Ḥisda: Providing it is on that very day. R. Joseph added: and even on the Sabbath.
Shabbat 11a (Soncino p. 40, Shabbat I)
R. Eleazer also said in the name of R. Jose b. Zimra: If one keeps a fast on Sabbath (to overt the omen of a dream), a decree of seventy years standing is annulled; yet all the same he is punished for neglecting to make the Sabbath a delight. What is his remedy? R. Naḥman b. Isaac said: Let him keep another fast to atone for this one.
Ber. 31b. (Soncino pp. 194-95) (due to a nightmare), (מהרי״ל).8Maharil, מהרי״ל, is an acronym for Morenu ha-Rav Jacob ha-Levi. His real name was Jacob ben Moses Moellin. He lived from around 1360 until 1427. He was born in Mainz and became the foremost talmudist of his generation and the head of the Jewish communities of Germany, Austria, and Bohemia. He studied under his father and later went to Austria where he was ordained after studying under Meir ha-Levi and Sholom b. Isaac. After the death of his father, Maharil established a yeshivah from which came the greatest rabbis of Germany and Austria.
Moellin was famous and halakhic questions were asked of him throughout Europe. Many of his rulings became the foundation of the Jewish way of life for German Jewry. His decisions were characterized by the fact that he took into account the conditions of the time including the economic situation of a particular community. He would often decide to be strict in a case where a community had no rabbinic leadership. Moellin was concerned about leaders who did not possess the proper authority and the neglect of proper Torah and talmudic study that resulted from decisions arrived at using codified halakhic works instead of thorough original investigation. He placed a great deal of importance on charity and the honor of the poor.
Moellin was an accomplished ḥazzan and fought for the preservation of traditional melodies for the liturgy. His known works were two, Minhagei Maharil, (Sefer Maharil), which was first published in Sabionetta in 1556 and compiled by his student Zalman of Saint Goar, was a collection of halakhic statements, customs, and explanations which Zalman had heard from Moellin. It was these customs of Germany that Moses Isserles used so often in his glosses to the Shulḥan Arukh. The second work was a collection of responsa arranged by Eleazar b. Jacob and published in Venice in 1549.
Ephraim Kupfer, E. J., v. 12, pp. 210-11. And if one vows to fast on it, see above (in the Shulḥan Arukh, Oraḥ Ḥayyim), chapter 570, paragraph 2.9Oraḥ Ḥayyim chapter 570, Paragraph 2: “One who vows to fast on the Sabbath, on a festival, or on the Eve of Yom Kippur or on Ḥanukkah or Purim, the laws are the same as for one who vows to fast on so and so many days and these (holy) days happen to occur on them. If he expressed it using the word “vow”, the law is as if one has taken them upon himself, with the expression, a vow (it has the legal character of a vow). But if he expressed it merely with the (ordinary) expression of accepting a fast then the law is as if one has taken upon himself (the fast) with the expression of accepting a fast”. That is if one “vows” to fast on the Eve of Yom Kippur then he must if he uses the words “vow” and “fast”. If he only says I am going to fast, without using the word “vow”, it is not serious and he can postpone it. (Acceptance of a fast by a) vow is more serious than accepting a fast without it.”
It is a commandment to eat on the Eve of Yom Kippur and to increase (one’s eating) at the meal.
Hagah:6Hagah, הגה, introduces the notes added to the text of Joseph Caro by Rabbi Moses b. Israel Isserles. Isserles is also known as “the Rema”, an acronym for Rabbi Moses Isserles. He was a Polish rabbi, codifier and halakhic authority, who lived from 1525 or 1530 until 1572. He was born in Cracow under the name of Isserel-Lazarus which was later shortened to Isserles. He studied in Lublin at the yeshivah of Sholom Shachna. Isserles obtained such a fine reputation that he became known as the “Maimonides of Polish Jewry”. Isserles was in the middle of writing a code himself following the pattern of the four Turim by Jacob b. Asher which he called Darkhei Moshe which was to assemble the halakhic material of his time in a short, synoptic form so that a dayyan, a decision maker, could more easily find the material he needed to formulate a ruling on a particular issue. In the middle of his writing of the Darkhei Moshe he received a copy of the Beit Yosef of Joseph Caro which in essence had already accomplished this goal. But Isserles decided to complete his work operating a bit differently than did Caro. Isserles did not always agree with Caro’s selection of the “three pillars of halakhic decisions”, Alfasi, Maimonides, and Asher b. Jehiel to decide issues. He followed the principle which stated that laws should be decided according to later scholars. He also often agreed with Asher b. Jehiel and his son Jacob b. Asher even when they were in the minority, unlike Caro. Also Isserles realized that Caro ignored in his work Ashkenazi practices that were very much a part of his Polish and European community but were not included in Caro’s work in the world of Sephardi Jewry.
Isserles wrote other halakhic works, such as Torat Ḥattat which focused on mainly Jewish dietary laws. Finally Isserles received the Shulḥan Arukh by Joseph Caro. Like the earlier and more extensive Beit Yosef, it lacked many halakhic contributions and customs, minhagim, of Ashkenazi Jewry and was therefore not an adequate code for this segment of the Jewish world. Isserles decided to add notes (hagah or hagahot) to the body of the Shulḥan Arukh which has also been referred to as the “mappah” or “tablecloth” over the “Shulḥan Arukh” or “prepared table”. In his glosses, Isserles added his conclusions which he drew in his work Darkhei Moshe to the Shulḥan Arukh. In many cases he disagreed with Caro and he stated his disagreement, or he would cite an Ashkenazi custom not found in Caro’s work. He maintained the brief style employed by Caro, and he provided the existence of differing points of view by later scholars and Ashkenazi Jews which he felt were needed for a dayyan to be able to arrive at a correct decision. He often modified the views of the meḥabber, the author, as he referred to Caro, he explained, contradicted, added to and refined the structure.
Isserles put much emphasis on the custom, the minhag. He often gave it the same force as the halakhah. If there was no halakhah in existence, or in some cases where a minhag and a halakhah conflicted with each other, he decided according to the minhag, the custom which the people actually followed in their daily lives. If Isserles disagreed with a particular custom he would state so and he would urge against following such a custom.
Isserles was very lenient in cases of stress or in cases which would involve considerable financial loss. His leniency, which was seldom found in the works of others, was the subject of criticism by many of his contemporaries particularly Ḥayyim b. Bezalel who studied with him under Sholom Shachnan in Lublin. Even in view of the extensive criticism Isserles received, his notes to the Shulḥan Arukh became accepted and his rulings and customs were binding on Ashkenazi Jewry. The mappah of Isserles made the Shulḥan Arukh of Caro acceptable to Ashkenazi Jews and the authoritative code that it remains to this day.
The Shulḥan Arukh which was first published in Venice in 1565, was first published with the mappah of Isserles in Cracow in 1569-71 and it has been a part of the accepted text ever since.
Louis Ginzberg in Menachem Elon, E. J., “Codification of Law” v. 5. pp. 628-56;
Simḥa Katz, “Isserles, Moses ben Israel”, v. 9, pp.1081-85. It is forbidden to fast on it (the Eve of Yom Kippur), even a dream fast7A fast was recommended to be observed as the result of an ominous dream (or a nightmare), ta’anit ḥalom, תענית חלום, to avert the evil consequences dreamt. In talmudic times and later it was believed that bad dreams could have pernicious effects. The fast was regarded of such urgency that the rabbis permitted it even on the Sabbath, but one was to fast on a weekday as well, as a repentance for having dishonored the Sabbath Joy through fasting. A fast as the result of a bad dream, though, is not to be observed on Yom Kippur Eve.
Editorial Staff, E. J., v. 6, p. 1196
(What amends shall he make (for having fasted on the Sabbath)? - He should observe an additional fast.)
B. Ta’an. 12b. (Soncino p.55)
Raba b. Meḥasia also said in the name of R. Ḥama b. Goria in Rab’s name: Fasting is as potent against a dream as fire against a tow. (Dreams were believed portents forshadowing the future, though, as seen here, the evil they foretold might be averted; cf. Ber. 55-58. B. B. 10a; Yoma 87b et passim). Said R. Ḥisda: Providing it is on that very day. R. Joseph added: and even on the Sabbath.
Shabbat 11a (Soncino p. 40, Shabbat I)
R. Eleazer also said in the name of R. Jose b. Zimra: If one keeps a fast on Sabbath (to overt the omen of a dream), a decree of seventy years standing is annulled; yet all the same he is punished for neglecting to make the Sabbath a delight. What is his remedy? R. Naḥman b. Isaac said: Let him keep another fast to atone for this one.
Ber. 31b. (Soncino pp. 194-95) (due to a nightmare), (מהרי״ל).8Maharil, מהרי״ל, is an acronym for Morenu ha-Rav Jacob ha-Levi. His real name was Jacob ben Moses Moellin. He lived from around 1360 until 1427. He was born in Mainz and became the foremost talmudist of his generation and the head of the Jewish communities of Germany, Austria, and Bohemia. He studied under his father and later went to Austria where he was ordained after studying under Meir ha-Levi and Sholom b. Isaac. After the death of his father, Maharil established a yeshivah from which came the greatest rabbis of Germany and Austria.
Moellin was famous and halakhic questions were asked of him throughout Europe. Many of his rulings became the foundation of the Jewish way of life for German Jewry. His decisions were characterized by the fact that he took into account the conditions of the time including the economic situation of a particular community. He would often decide to be strict in a case where a community had no rabbinic leadership. Moellin was concerned about leaders who did not possess the proper authority and the neglect of proper Torah and talmudic study that resulted from decisions arrived at using codified halakhic works instead of thorough original investigation. He placed a great deal of importance on charity and the honor of the poor.
Moellin was an accomplished ḥazzan and fought for the preservation of traditional melodies for the liturgy. His known works were two, Minhagei Maharil, (Sefer Maharil), which was first published in Sabionetta in 1556 and compiled by his student Zalman of Saint Goar, was a collection of halakhic statements, customs, and explanations which Zalman had heard from Moellin. It was these customs of Germany that Moses Isserles used so often in his glosses to the Shulḥan Arukh. The second work was a collection of responsa arranged by Eleazar b. Jacob and published in Venice in 1549.
Ephraim Kupfer, E. J., v. 12, pp. 210-11. And if one vows to fast on it, see above (in the Shulḥan Arukh, Oraḥ Ḥayyim), chapter 570, paragraph 2.9Oraḥ Ḥayyim chapter 570, Paragraph 2: “One who vows to fast on the Sabbath, on a festival, or on the Eve of Yom Kippur or on Ḥanukkah or Purim, the laws are the same as for one who vows to fast on so and so many days and these (holy) days happen to occur on them. If he expressed it using the word “vow”, the law is as if one has taken them upon himself, with the expression, a vow (it has the legal character of a vow). But if he expressed it merely with the (ordinary) expression of accepting a fast then the law is as if one has taken upon himself (the fast) with the expression of accepting a fast”. That is if one “vows” to fast on the Eve of Yom Kippur then he must if he uses the words “vow” and “fast”. If he only says I am going to fast, without using the word “vow”, it is not serious and he can postpone it. (Acceptance of a fast by a) vow is more serious than accepting a fast without it.”
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Shulchan Arukh, Orach Chayim
“It is a good custom to shorten the Morning Prayer” - Containing one paragraph.
It is good to shorten the poems and the penitential prayers of the Morning Service so as to speed up the matter so that one can pray the Additional Service166Musaf, מוסף, the Additional Service; is a special section of prayers that is added to the Morning Service on Sabbaths, festivals, and New Moons which corresponds to the additional sacrifice that was made on these days in the Temple. In the Bible (Numbers 28-29) additional offerings are prescribed to be brought on Sabbaths, the three pilgrimage festivals, Sukkot, Pesaḥ, and Shavuot, Rosh HaShanah, Yom Kippur, and Rosh Ḥodesh (New Moons). Talmud tractate Yoma 33a states that this Additional Sacrifice was to be made after the regular Morning Sacrifice. After the Temple was destroyed the Musaf Service found its place after the Shaḥarit (see footnote 17) Service in the prayers on these Sabbaths and festivals. The Musaf Service now comes immediately after the Torah Service, where the Torah and Haftarah (see footnote 170) are read, which follows the Morning Prayers on Sabbaths, festivals, and New Moons. Musaf can be recited anytime during the day, but one who recites it after the seventh hour (1:00 P.M. according to our time system except on Yom Kippur, see footnote 167) is considered a transgressor.
The Musaf Service begins with the reader's recitation of the half-Kaddish, or praise of God (see footnote 177), which is followed by the Musaf Amidah (see footnote 43). This Amidah normally consists of seven benedictions, the first and last three being the same as is always said, and the middle benediction known as Kedushat ha-Yom, "Sanctity of the Day". In the case of the Musaf Service the middle benediction has an introductory paragraph followed by a prayer for the restoration of the Temple Service, and it concludes with the section from the Torah which deals with the particular Additional Sacrifice made on that Sabbath or festival.
On Rosh HaShanah the Musaf Amidah takes on a unique configuration. It has three central benedictions, thus making a total of nine benedictions in the Amidah. The three benedictions cover the theme of the holy day, malkhuyyot (kingships), zikhronot (remembrances), and shofarot (Ram's Horns, see footnote 221).
The Musaf Amidah after being recited silently is repeated outloud by the reader (see footnote 42). On the Sabbath, the Musaf Amidah is made up of twenty-two verses following the Hebrew alphabet backwards, and a description of the Musaf Sacrifice found in Numbers 28:9-10. The Musaf Amidah takes on a slightly different form for each festival. On the Day of Atonement, the Amidah opens with the usual three benedictions. This is followed by the description of the Additional Sacrifices made on Yom Kippur found in Numbers 29:7-8. After this a prayer for the forgiveness of sins is found. The Confession, the Al Ḥet and Ashamnu Prayers (see footnote 45), form the most important part of the Amidah as they do in the other Amidot of Yam Kippur. Various piyyutim (see footnote 149) are added in the reader's repetition of the Musaf Amidah on Rosh HaShanah and Yom Kippur.
Aaron Rothkoff, E. J., v. 12, pp. 532-34. before the seventh hour (1:00 P.M.).167In halakhic literature the daylight hours were divided up into twelve equal parts regardless of how short or long the day was at various times of the year. In rough terms we can think of daylight beginning at 6:00 A.M. and ending at 6:00 P.M. Therefore the first hour of the day, in halakhic terms begins at 6:00 A.M. and ends at 7:00 A.M. We need then only add six to the halakhic hour to get the approximate corresponding time in our system. Therefore the seventh hour for us would be seven plus six, which is thirteen o'clock or, in other words 1:00 P.M.
It is good to shorten the poems and the penitential prayers of the Morning Service so as to speed up the matter so that one can pray the Additional Service166Musaf, מוסף, the Additional Service; is a special section of prayers that is added to the Morning Service on Sabbaths, festivals, and New Moons which corresponds to the additional sacrifice that was made on these days in the Temple. In the Bible (Numbers 28-29) additional offerings are prescribed to be brought on Sabbaths, the three pilgrimage festivals, Sukkot, Pesaḥ, and Shavuot, Rosh HaShanah, Yom Kippur, and Rosh Ḥodesh (New Moons). Talmud tractate Yoma 33a states that this Additional Sacrifice was to be made after the regular Morning Sacrifice. After the Temple was destroyed the Musaf Service found its place after the Shaḥarit (see footnote 17) Service in the prayers on these Sabbaths and festivals. The Musaf Service now comes immediately after the Torah Service, where the Torah and Haftarah (see footnote 170) are read, which follows the Morning Prayers on Sabbaths, festivals, and New Moons. Musaf can be recited anytime during the day, but one who recites it after the seventh hour (1:00 P.M. according to our time system except on Yom Kippur, see footnote 167) is considered a transgressor.
The Musaf Service begins with the reader's recitation of the half-Kaddish, or praise of God (see footnote 177), which is followed by the Musaf Amidah (see footnote 43). This Amidah normally consists of seven benedictions, the first and last three being the same as is always said, and the middle benediction known as Kedushat ha-Yom, "Sanctity of the Day". In the case of the Musaf Service the middle benediction has an introductory paragraph followed by a prayer for the restoration of the Temple Service, and it concludes with the section from the Torah which deals with the particular Additional Sacrifice made on that Sabbath or festival.
On Rosh HaShanah the Musaf Amidah takes on a unique configuration. It has three central benedictions, thus making a total of nine benedictions in the Amidah. The three benedictions cover the theme of the holy day, malkhuyyot (kingships), zikhronot (remembrances), and shofarot (Ram's Horns, see footnote 221).
The Musaf Amidah after being recited silently is repeated outloud by the reader (see footnote 42). On the Sabbath, the Musaf Amidah is made up of twenty-two verses following the Hebrew alphabet backwards, and a description of the Musaf Sacrifice found in Numbers 28:9-10. The Musaf Amidah takes on a slightly different form for each festival. On the Day of Atonement, the Amidah opens with the usual three benedictions. This is followed by the description of the Additional Sacrifices made on Yom Kippur found in Numbers 29:7-8. After this a prayer for the forgiveness of sins is found. The Confession, the Al Ḥet and Ashamnu Prayers (see footnote 45), form the most important part of the Amidah as they do in the other Amidot of Yam Kippur. Various piyyutim (see footnote 149) are added in the reader's repetition of the Musaf Amidah on Rosh HaShanah and Yom Kippur.
Aaron Rothkoff, E. J., v. 12, pp. 532-34. before the seventh hour (1:00 P.M.).167In halakhic literature the daylight hours were divided up into twelve equal parts regardless of how short or long the day was at various times of the year. In rough terms we can think of daylight beginning at 6:00 A.M. and ending at 6:00 P.M. Therefore the first hour of the day, in halakhic terms begins at 6:00 A.M. and ends at 7:00 A.M. We need then only add six to the halakhic hour to get the approximate corresponding time in our system. Therefore the seventh hour for us would be seven plus six, which is thirteen o'clock or, in other words 1:00 P.M.
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Shulchan Arukh, Orach Chayim
“The order of the reading of the Torah and of circumcision on Yom Kippur” - Containing six paragraphs.
We take out (from the ark) two Torah scrolls.168Two Torah scrolls are taken out on the festivals because portions from two separate sections of the Torah are read. The Torahs can be set before hand so that they can be opened to the correct portion without the necessity of rolling the scroll from one portion to the next. In the first Torah six men read from the portion “אחרי מות”, (Leviticus 16:1-18:30) until “and he did as the Lord commanded (Moses)”, (Leviticus 16:34). But if (Yom Kippur) falls on Shabbat, seven (men read from the first Torah), and the Maftir169Maftir, מפטיר, means literally "one who concludes". It is the name given to the man who is the last to read in the Torah and he also usually reads the haftarah (see footnote 170), the section of the prophets that corresponds to the Torah reading. Maftir is also the name given to the three or more concluding verses of the regular weekly Torah portion as well as to the final verses read on festivals and public fast days.
Editorial Staff, E. J., v. 11, p. 685. (the last reader) reads from the second (Torah scroll) from the portion, Pinḥas, (Numbers 25:10-30:1), the section “and you shall have on the tenth day of this seventh month”, (Numbers 29:7-11). The Maftir (the Haftarah section from the Prophets170The Haftarah, הפטרה, is a portion from the Prophets section of the Bible read after the Torah is read on Sabbaths, festivals, and fast days. On Sabbaths and festivals the haftarah is read during the Morning, Shaḥarit Service (see footnote 17), but on fast days it is read only during the Afternoon, Minḥah Service (see footnote 40). The exception to this is Yom Kippur and Tishah be-Av (see footnote 102) where there is a haftarah after the Torah reading in both the Morning and the Afternoon Service.
The Torah in its regular portions is read straight through during the year but such is not the case on festivals and some special Sabbaths. The haftarot are selected in parts from both the Former and Latter Prophets. Only two prophetic books are read in their entirety as haftarot, the Book of Obadiah which has only twenty-one verses and is read after the Torah portion Va-Yishlaḥ (Genesis 32:4-36-43) according to the Sephardi rite, and the Book of Jonah which is the haftarah for the Minḥah Service on Yom Kippur (see the Shulḥan Arukh, Oraḥ Ḥayyim 622:2).
Haftarot were usually selected so there would be some similarity in content between the Pentateuchal and the Prophetic portions, but often this did not happen and haftarot were chosen because of historical events or because of some special date. Special haftarot are read on special Sabbaths and the haftarah for each festival is based on the nature of the festival.
When the custom of reading the haftarah got started is not known for sure, but it is thought that it began during the persecutions of the Antiochus Epiphanes which preceded the Hasmonean revolt. The Torah was not permitted to be read by the Jews during the persecution for it was felt that the reading of it kept the Jews together and gave them a special strength. As a substitute for the Torah reading, sections form the Prophets were chosen that would remind the Jews of the corresponding Torah portion. Appearantly when the ban against reading the Torah was lifted, the practice of reading the haftarah continued. The first mention of the practice of the reading of the haftarah is found in the New Testament. Acts 13:15 states, "after the reading of the law and the prophets". Haftarot are also discussed in the Talmud as to which are to be read at specific times and festivals. In Mishnaic times different communities read different haftarot, and a set order was probably not established until talmudic times. Some haftarot today differ from those recorded in the Talmud, and there are differences in the Sephardi and Ashkenazi rites.
The maftir, the one who reads the haftarah also reads the last part of the weekly portion, (i.e., the Torah reader reads it for him). On the Sabbath, after the seventh reader from the Torah, the maftir usually rereads the last three verses of the weekly portion. On festivals and the four special Sabbaths, the maftir reads the special section from the second scroll which is usually a short description of of the festival found in the Torah. Before the haftarah is read (or chanted) the maftir precedes the haftarah with two blessings and after he ends the haftarah he recites three blessings to which a fourth one is added on Sabbaths and festivals. This fourth blessing changes with the nature of the day. The Sabbath haftarah usually has a minimum of twenty-one verses while the festival has at least fifteen verses. Lately it has become the custom for the Bar Mitzvah boy (a man upon reaching the age of thirteen) to chant the haftarah to display his ability with a Hebrew text.
Louis Isaac Rabinowitz, E. J., v. 16, pp. 1342-44.) comes from Isaiah, “and shall say, cast you up, cast you up, prepare the way” until “for the mouth of the Lord has spoken it”, (Isaiah 57:14-58:14).
We take out (from the ark) two Torah scrolls.168Two Torah scrolls are taken out on the festivals because portions from two separate sections of the Torah are read. The Torahs can be set before hand so that they can be opened to the correct portion without the necessity of rolling the scroll from one portion to the next. In the first Torah six men read from the portion “אחרי מות”, (Leviticus 16:1-18:30) until “and he did as the Lord commanded (Moses)”, (Leviticus 16:34). But if (Yom Kippur) falls on Shabbat, seven (men read from the first Torah), and the Maftir169Maftir, מפטיר, means literally "one who concludes". It is the name given to the man who is the last to read in the Torah and he also usually reads the haftarah (see footnote 170), the section of the prophets that corresponds to the Torah reading. Maftir is also the name given to the three or more concluding verses of the regular weekly Torah portion as well as to the final verses read on festivals and public fast days.
Editorial Staff, E. J., v. 11, p. 685. (the last reader) reads from the second (Torah scroll) from the portion, Pinḥas, (Numbers 25:10-30:1), the section “and you shall have on the tenth day of this seventh month”, (Numbers 29:7-11). The Maftir (the Haftarah section from the Prophets170The Haftarah, הפטרה, is a portion from the Prophets section of the Bible read after the Torah is read on Sabbaths, festivals, and fast days. On Sabbaths and festivals the haftarah is read during the Morning, Shaḥarit Service (see footnote 17), but on fast days it is read only during the Afternoon, Minḥah Service (see footnote 40). The exception to this is Yom Kippur and Tishah be-Av (see footnote 102) where there is a haftarah after the Torah reading in both the Morning and the Afternoon Service.
The Torah in its regular portions is read straight through during the year but such is not the case on festivals and some special Sabbaths. The haftarot are selected in parts from both the Former and Latter Prophets. Only two prophetic books are read in their entirety as haftarot, the Book of Obadiah which has only twenty-one verses and is read after the Torah portion Va-Yishlaḥ (Genesis 32:4-36-43) according to the Sephardi rite, and the Book of Jonah which is the haftarah for the Minḥah Service on Yom Kippur (see the Shulḥan Arukh, Oraḥ Ḥayyim 622:2).
Haftarot were usually selected so there would be some similarity in content between the Pentateuchal and the Prophetic portions, but often this did not happen and haftarot were chosen because of historical events or because of some special date. Special haftarot are read on special Sabbaths and the haftarah for each festival is based on the nature of the festival.
When the custom of reading the haftarah got started is not known for sure, but it is thought that it began during the persecutions of the Antiochus Epiphanes which preceded the Hasmonean revolt. The Torah was not permitted to be read by the Jews during the persecution for it was felt that the reading of it kept the Jews together and gave them a special strength. As a substitute for the Torah reading, sections form the Prophets were chosen that would remind the Jews of the corresponding Torah portion. Appearantly when the ban against reading the Torah was lifted, the practice of reading the haftarah continued. The first mention of the practice of the reading of the haftarah is found in the New Testament. Acts 13:15 states, "after the reading of the law and the prophets". Haftarot are also discussed in the Talmud as to which are to be read at specific times and festivals. In Mishnaic times different communities read different haftarot, and a set order was probably not established until talmudic times. Some haftarot today differ from those recorded in the Talmud, and there are differences in the Sephardi and Ashkenazi rites.
The maftir, the one who reads the haftarah also reads the last part of the weekly portion, (i.e., the Torah reader reads it for him). On the Sabbath, after the seventh reader from the Torah, the maftir usually rereads the last three verses of the weekly portion. On festivals and the four special Sabbaths, the maftir reads the special section from the second scroll which is usually a short description of of the festival found in the Torah. Before the haftarah is read (or chanted) the maftir precedes the haftarah with two blessings and after he ends the haftarah he recites three blessings to which a fourth one is added on Sabbaths and festivals. This fourth blessing changes with the nature of the day. The Sabbath haftarah usually has a minimum of twenty-one verses while the festival has at least fifteen verses. Lately it has become the custom for the Bar Mitzvah boy (a man upon reaching the age of thirteen) to chant the haftarah to display his ability with a Hebrew text.
Louis Isaac Rabinowitz, E. J., v. 16, pp. 1342-44.) comes from Isaiah, “and shall say, cast you up, cast you up, prepare the way” until “for the mouth of the Lord has spoken it”, (Isaiah 57:14-58:14).
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