Mishyaré Qe’ara

` zFkxar ©n §W z ¤ oi ¦xFw i ©zni ¥ ¥n ,oznEx §z ¦A lŸk ¡ ¤l mi ¦qp §k ¦p mi ¦p £dŸM ©d ¤W drX ¦n zi ¦a §x©r §A.x¤f¤ri ¦l ¡ i ¦A ©x i ¥x §a ¦C ,dpFW` ¦xd dxEn §W © d sFq c©rc©r ,x ¥nF` l ¥ i ¦l §n ©B oA ©x .zFv £g c©r ,mi ¦x §nF` mi ¦nk £g©ezi ¥A ¦n eipa E`A ¤W d ¤U£r ©n .x ©gX ©d cEO©r d¤l£r ©I ¤W,m ¤dl x ©n ¨ .r ©n §W z ¤ Epi ¦xw Ÿl ,Fl Ex §n ¨ ,d ¤Y §W ¦O ©dFf Ÿl §e .zFx §w ¦l m ¤Y © oi ¦aI ©g ,x ©gX ©d cEO©r dlr Ÿl m ¦oze §v ¦n ,zFv £g c©r mi ¦nk £g Ex §n ¨ ¤X d ©n lM `N ¤ ,c ©a §l ¦A,mi ¦xa ¥ §e mi ¦al £g x ¥h §w ¤d .x ©gX ©d cEO©r d¤l£r ©I ¤W c©rmFi §l oi ¦lk ¡ ¤P ©d lk §e .x ©gX ©d cEO©r d¤l£r ©I ¤W c©r oze §v ¦ndOl ,o ¥M m ¦ .x ©gX ©d cEO©r d¤l£r ©I ¤W c©r oze §v ¦n ,cg ¤o ¦n mc ¨ d z ¤ wi ¦g §x ©d §l i ¥c §M ,zFv £g c©r mi ¦nk £g Ex §n ¨

:dxi ¥a£rd

1. When do we recite the Evening Shma? According to Rebbe Eliezer: From the time theKohanim enter to eat their teruma1 and until the end of the First Watch2. The Sagesdisagree: Until Midnight. Rabban3 Gamaliel has a third opinion: From the ascent ofdawn’s first rays. It happened that his sons once came back from a party and told him“We haven’t recited Shma”. He replied “If not, you remain obligated until the dawn’sfirst rays — and not in this situation alone; it is so whenever the Sages have ruled anobligation is until Midnight. Some examples include burning the fat and limbs4 or

1 The food tax set aside for consumption by the Kohanim2 The day or night is dived into 12 seasonal hours, which vary in length throughout the year: a day in summer is longer than a

day in winter. If the longest summer day is 18 hours, there is six hours of evening and a proportional evening hour is 40minutes long [six hours = 480 minutes divided by 12]

3 This title is reserved for use by the highest member of the Rabbinic guild. It is generally conferred on the hereditary Nasifrom the House of Hillel who leads the Rabbinic guild as president of the Sanhedrin. In Roman times the Nasi was the chiefJewish governor after the dismantling of the Monarchy.

4 These being left over from the sacrificial offerings brought throughout the day.

Mishyaré Qe’ara

eating the sacrifice on the same day1.” If this be so, why the the Sages legislate thesemitzvot must be done by Midnight? To prevent one from trangression.

aoi ¥A xi ¦M ©I ¤X ¦n .zi ¦x £g ©W §A r ©n §W z ¤ oi ¦xFw i ©zni ¥ ¥n.i ¦z §x ©k §l z¤l ¥k §Y oi ¥A ,x ¥nF` x¤f¤ri ¦l ¡ i ¦A ©x .oal §l z¤l ¥k §YWŸlW c©r ,x ¥nF` ©r ªWFd§i i ¦A ©x .dO ©g ©d u¥pd c©r Dx §nFb §e.zFrW WŸlW §A cFn£r©l mi ¦kl §n i¥p §A K ¤x ¤C o ¥M ¤W ,zFrW` ¥xFT ©d mc ¨ §M ,ci ¦q §t ¦d Ÿl Kli ¥ §e o`M ¦n ` ¥xFT ©d

:dxFY ©a

2. When do we recite Morning Shma? When it’s possible to recognise between RoyalBlue2 and white. Rebbe Eliezer had another opinion: when one could differentiate RoyalBlue from the green of earthy vegetables. Either way, these distinctions were onlyuseful until the termination of sunrise;3 Rebbe Yehoshu’a held it was so until the thethird hour, for it was the common custom of the bené malakhim4 to then arise. Recitalstarting then5? It’s as if one reads directly from Torah.

b,E` §x §w ¦i §e EH©i mc ¨ lM a ¤x¤rA ,mi ¦x §nF` i` ©O ©W zi ¥A.L ¤nEw §aE L §A §kW §aE (e mixac) x ©n ¡ ¤P ¤W ,Ec §n£r©i x ¤wŸA ©aEx ©n ¡ ¤P ¤W ,FM §x ©c §M ` ¥xFw mc ¨ lM ,mi ¦x §nF` l¥N ¦d zi ¥aEL §A §kW §aE x ©n ¡ ¤p dOl ,o ¥M m ¦ .K ¤x ¤C ©a L §Y §k¤l §aE (my)

1 This probably refers to the Pesah sacrifice, which had to be consumed on the day it was offered.2 There is no standard halakhic perspective on what this colour may be. It’s the equivalent of the European Royal Purple.

Current so-called “kosher” versions are a grayish-blue. 3 Hebrew dO©g©d u¥pd c ©r Dx§nFb§e may also be understood as “Or garnet’s range of colours compared to those of sunrise”.4 Variously translated as “kings” or “princes”; the literal meaning is “sons of kings” but this is a euphemism: it means that one

is obligated to the kings; in the same sense “bar mitzva” means one is obligated to mitzvot, not that one is a “son of thecommandment”. The bené malakhim are senior court officials responsible for orderly governance.

5 R Yehoshu’a is not of the opinion that Morning Shma should be said later than sunrise but he is concerned that if that werethe universal standard it would exclude the court officials, who could not be expected to be awake to recite. If a singlestandard were applicable, it would cause a breach between the religion of the people and the religion of the rulers. It wasbetter to exempt the rulers from this provision and thus permit the third hour as the latest possible time for anyone to sayMorning Shma.

Mishyaré Qe’ara

i¥p §A ¤W drW §aE ,mi ¦a §kFW mc ¨ i¥p §A ¤W drW §A ,L ¤nEw §aE,K ¤x ¤C ©a `a i ¦zi ¦id i ¦p £ ,oFt §x ©h i ¦A ©x x ©n ¨ .mi ¦c §nFr mc ¨i ¦n §v©r §a i ¦Y §p ©M ¦q §e ,i` ©O ©W zi ¥a i ¥x §a ¦c §M ,zFx §w ¦l i ¦z ¥H ¦d §e,L §n §v©r §A aFgl zi ¦id i ©c §M ,Fl Ex §n ¨ .mi ¦h §q ¦N ©d i¥p §R ¦n

:l¥N ¦d zi ¥a i ¥x §a ¦C l©r Y §x ©ar ¤W

3. Bét Shahm’I1 teach that at night one lies down to say Shma and at dawn one arises.They use the proof text of Dvarim 6: “When you go to bed and when you arise”. BétHillel have another perspective: One may recite according to his or her personalinclination — and they use the same proof text, quoting instead “and when you aretravelling on the road”. If so, what use is the phrase “When you go to bed and whenyou arise”?2 It indicates the time – when one sleeps and awakens. Rebbe Tarfon recountsthat he was once on the road. “I inclined to recite Shma, in accordance with BétShahm’I, and found this to be dangerous, since there were brigands about.” Hiscolleagues rebuked him, saying “Next time don’t be so quick to obligate yourself to anyperspective other than Bét Hillel’s”.

ca ¤x¤raE ,di ¤x £g © §l z ©g © §e di¤pt §l m ¦i ©Y §W K ¥xa §n x ©g ©X ©Az ©g © §e dM ªx £ z ©g © .di ¤x £g © §l m ¦i ©Y §WE di¤pt §l m ¦i ©Y §W.x ¥S ©w §l i` ©X ©x Fpi ¥ ,Ki ¦x £ ©d §l Ex §n ¨ ¤W mFw §n .dxv §wŸN ¤W i` ©X ©x Fpi ¥ ,mŸY §g©l .Ki ¦x £ ©d §l i` ©X ©x Fpi ¥ ,x ¥S ©w §l

:mŸY §g©l i` ©X ©x Fpi ¥ ,mŸY §g©l ŸN ¤W §e .mŸY §g©l

4. In the Morning Shma one blesses twice before and once after. At night? Two beforeand two after: One is a long-form3 brakha, the other a short-form4. One may not shorten

1 One of two political perspectives or schools current among the perushim, the immediate predecessors of the Rabbinic guild.Speaking generally, Bét Shahm’I was patrician and Bét Hillel was plebian.

2 Why is the phrase included in Shma?3 This type of brakha both begins and ends with the formula 'd dz` jExA A Blessing: You Are G!d... The opening formula is

called peti’ha “opening” or “key” and the closing formula is called hatima “signature”.4 A short-form braka ends with the formula 'd dz` jExA A Blessing: You Are G!d...

Mishyaré Qe’ara

a long-form brakha nor lengthen a short-form brakha. A brakha with a prescribedending must always be so ended.

xfr §l ¤ i ¦A ©x x ©n ¨ .zFli¥N ©A m¦i ©x §v ¦n z © i ¦v §i oi ¦xi ¦M §f ©n di ¦zi ¦kf Ÿl §e ,dpW mi ¦r §a ¦W o ¤a §M i ¦p £ i ¥x £d ,di §x©f£r o ¤Ao ¤A DWx §C ¤W c©r ,zFli¥N ©A m¦i ©x §v ¦n z © i ¦v §i x ¥n ¨ ¥Y ¤WL §z` ¥v mFi z ¤ xŸM §f ¦Y o©r ©n §l (fh mixac) x ©n ¡ ¤P ¤W ,`nFflŸM .mi ¦nI ©d ,Li ¤I ©g i ¥n §i .Li ¤I ©g i ¥n §i lŸM m ¦i ©x §v ¦n u ¤x ¤ ¥n,Li¤I ©g i ¥n §i ,mi ¦x §nF` mi ¦nk £g©e .zFli¥N ©d ,Li ¤I ©g i ¥n §i

: ©gi ¦WO ©d zFni ¦l `i ¦ad §l ,(Li ¤I ©g i ¥n §i) lŸM .d¤G ©d mlFrd

5. We recall the departure from Egypt at night.1 Rebbe Eliezer Ben Azr’ya often said2 “Iam like the aged, yet I could never understand why we recounted this story at night.Then Ben Zoma explained it. He put it this way: With respect to remembering, we recall theday we departed Egypt all the days of our life. This means ‘forever’, and that certainly includesthe nights! But the Sages have another perspective. Days means this time and place; all hedays means the time of the Messiah.

1 This is expressly stated because the departure from Egypt is mentioned also in the Morning Shma. It might be assumed thatsince we’ve already mentioned it we need not do so again.

2 This Mishna is repeated verbatim in the Hagada

Mishyaré Qe’ara

` a wxt,`x§w¦O©d o©n§f ©ri¦B¦d§e ,dxFY©a ` ¥xFw did cFaM©d i¥p§R¦n l¥ FW mi¦wx§R©A .`vi Ÿl ,e`l m ¦ §e .`vi ,FA¦l o¥E¦M m¦i¦A ©x .xi ¦ ¥n i¦A ©x i ¥x§a ¦C ,ai¦W¥nE d¨ §x¦I©d i¥p§R¦n l¥ FW r©v§n¤ aE ,ai¦W¥nE,cFaM©d i¥p§R¦n ai¦W¥nE ,d¨ §x¦I©d i¥p§R¦n l¥ FW r©v§n¤ A ,x¥nF` dcEd§i

:mc ¨ lk§l mFlW ai¦W¥nE ,cFaM©d i¥p§R¦n l¥ FW mi¦wx§R©A

1. One reciting Torah who happens upon Shma1 has fulfilled the obligation if it coincides withthe appropriate time, so long as the intent is present2; otherwise, it does not discharge theobligation of saying Shma. Between the paragraphs?3 Enquire of another’s welfare from respect4;it goes without saying that one may reply! Within the paragraphs? Enquire of another’s welfarefrom fear5 and reply. These are the opinions of Rebbe Mé’ir, though R Yehuda is of the opinionthat within paragraphs one enquires from fear but responds from respect; between, one asks outof respect and responds as anyone would.

a,r©n§W¦l dI¦p§W oi¥A ,dI¦p§W¦l dpFW` ¦x dkx§A oi¥A ,mi¦wx§R©d oi¥A o¥d EN ¥

x¤n ŸI©e oi¥A ,x¤n ŸI©e§l ©rŸnW m¦ did§e oi¥A , ©rŸnW m¦ did§e¦l r©n§W oi¥aE.wi¦q§t©i Ÿl ai¦S©i§e z¤n¡¤l x¤n ŸI©e oi¥A ,x¥nF` dcEd§i i¦A ©x .ai¦S©i§e z¤n¡¤l`N ¤ , ©rŸnW m¦ did§e¦l r©n§W dn §cw dOl ,dg §xw o¤A ©rªWFd§i i¦A ©x x©n¨lŸr eilr l¥A©w§i KM x©g© §e ,dN¦g §Y m¦i©nW zEk§l©n lŸr eilr l¥A©w§I¤W i ¥c§M,dl§i©N©aE mFI©A b¥dFp ©rŸnW m¦ did§e¤W ,x¤n ŸI©e§l ©rŸnW m¦ did§e .zF§v¦n

:(ca§l¦A) mFI©A `N ¤ b¥dFp Fpi ¥ x¤n ŸI©e

2. Between the paragraphs means between the first blessing and the second,and so between thesecond and Shma; follow this logic: between Shma and Ve’hyah6; between Ve’hyah andVy’omér7; and between Vy’omér and Emet Ve’Yatziv, though R Yehuda maintains that here there

1 That is, Dvarim 6:4-9. This is the first paragraph of Shma. 2 Torah study is assumed to be a type of meditation. Being aware of the time generally, not to mention the time to say Shma, is

by no means a given. If the meditation includes an awareness of the time and a declaration that the recital of Shma in Torahfulfills the mitzva of saying Shma, one has discharged the mitzva.

3 The assumption of saying Shma has now shifted to saying all three paragraphs.4 A parent, an adept’s master, or one for whom you would normally stand to show respect, all or any of whom may forgo this

acknowledgement.5 It is frankly refreshing to see that deference to authority is built in to the Jewish tradition. One might be inclined, in our time,

to bring the matter before a human rights tribunal! 6 The 2nd paragraph of the Shma7 The 3rd and final paragraph of Shma

Mishyaré Qe’ara

is no break1. R Ye’hoshu’a Ben Qarha asked “Why does Shma precede Ve’hyah? The orderindicates that one first receives the obligation to serve G!d, then accepts the mitzvot.2 Ve’hyahprecedes Vy’omér because the mitzvot to love and to serve apply at all times; the mitzva oftzitzit3 applies only during the day.

b.`vi Ÿl ,x¥nF` i¥qFi i¦A ©x .`vi ,Fp§f ¨ §l ©ri¦n§W¦d Ÿl§e r©n§W z¤ ` ¥xFT©dŸl x¥nF` dcEd§i i¦A ©x ,`vi x¥nF` i¥qFi i¦A ©x ,di ¤zFI ¦zF`§A w ¥C§w ¦C Ÿl§e `x¨w

:drH¤W mFwO§l xŸf£g©i ,drh§e `xw .`vi Ÿl , ©r ¥x§t©n§l ` ¥xFT©d .`vi

3. You need not hear yourself4 say Shma to fulfil the obligation, though R Yosé says otherwise.If one recites the letters indistinctly5, R Yosé maintains the obligation has been fulfilled; RYehuda disagrees. Dyslexic recitation6 is invalid. If you make an error? Start again from theplace you erred and continue.

coi ¦ X ©x opi ¥ ¤X d©n ,KA §c¦P©d W Ÿx§a F` oli ¦ d W Ÿx§A oi ¦xFw oi¦pO ªd

:dN¦t §Y©A o¥M zFU £r©l

4. Artisans may recite from the tops of trees but by no means is this so for Tefila7

dm¦ ,zA©W i ¥ vFn c ©r oFW` ¦xd dl§i©N©A r©n§W z© i ¦x§T¦n xEhR ozg

1 This is the tradition as currently understood and practiced.2 Not by any means axiomatic. It can be argued that the mitzvot obligate one to serve G!d; here we learn otherwise.3 The talit, for example, is worn only at Shahar’it. A talit qatan, however, is worn as clothing. If one changes clothes at night

there is no reason to put on the talit qatan again; otherwise it may stay on all day until you undress. Some sleep in a talit qatanbut there is no obligation to do so.

4 The Shma is a potent meditation but not necessarily a spoken one. We are accustomed to a vocal congregational recitation inour time but it was not always so. If one is in the midst of meditation there is no guarantee a strong verbal response, or anyverbal response, will occur.

5 R Yosé prefers indistinct to silent, which suggests to me that he sees Shma as a spoken meditation. It was certainlyused that way by some mystics, who also controlled their breathing to the rhythm imposed by Shma. Countingbreaths could well be what the Hebrew idiom translated as “indistinctly” means: it literally translates as “withoutprecision”, the idea being that we breath in a precise pattern and we need to break that pattern. The adepts of thisdiscipline seek to constantly shatter patterns and expose them to new forces. The masters achieve low levels ofprophetic insight.

6 Reciting the passages within a paragraph in an order other than given is a mystical approach to understandingtext and context. This must not be done in Shma, for the focus of the meditation can be lost.

7 Clearly ridiculous. What are artisans doing on top of trees? Herzog (Berakoth 1:4) cites Talmud Yerushalmi, which emendsthe Mishna to read labourers..., so the Talmud is clearly also confused by this statement. The assumed plain meaning, whichis actually an interpretation, is that field hands may recite Shma while picking fruit from the highest branches. Read notHebrew oli ¦ nor oFil` “tree”, “Supernal G!d” but ol i ¦ “whence sleep”. This is an oblique reference to strong meditation.The obligation to Shma includes those who are otherwise occupied in deep meditative practices. Tefila, however, is ameditation of different type. It requires active, verbal meditation.

Mishyaré Qe’ara

oFW` ¦xd dl§i©l§a `xT¤W l¥ i¦l§n©B oA ©x§A d¤U £r©n .d¤U £r©n dUr Ÿlz© i ¦x§T¦n xEhR ozg¤W ,Ep¥A ©x ,EpY §c©O¦l Ÿl ,eici ¦n§l©Y Fl Ex§n¨ .`UP¤Wi¦P¤O¦n l¥h©a§l m¤kl ©r¥nFW i¦pi ¥ ,m¤dl x©n¨ .oFW` ¦xd dl§i©N§A r©n§W

:zg ¤ drW EN¦t£ m¦i©nW zEk§l©n5. A bridegroom is exempt from Shma from the first night until the end of Shabbat1 if theprimary activity of marriage remains unfulfilled. Rabban Gamaliel, however, did recite duringthe first night of his marriage. His students wondered about this and challenged him. “Did younot teach us,” they asked “that a bridegroom is exempt?!” He replied I cannot deny the yolk ofHeaven for myself for even a moment, even as your challenge may have some merit!

e,EpY §c©O¦l Ÿl ,eici ¦n§l©Y Fl Ex§n¨ .FY§W¦ dz¥O¤W oFW` ¦xd dl§i©l u©gx qi¦p§h§q¦ ,mc ¨ lM x¨ §W¦M i¦pi ¥ ,m¤dl x©n¨ .uŸg §x¦l xEq¨ l¥a¨ ¤W ,Ep¥A ©x

:i¦p£6. Rabban Gamaliel washed himself on the first night after his wife died. His students enquired“Did you not tell us that washing is prohibited to a mourner?” He replied I am unlike others, for Iam “istnis”2.

fŸl ,eici ¦n§l©Y Fl Ex§n¨ .oi ¦nEg§p©Y eilr l¥A¦w FC§a ©r i¦ah z¥O¤W§kEoi ¥ ,m¤dl x©n¨ .mi ¦ca £rd l ©r oi ¦nEg§p©Y oi¦l§A©w§n oi ¥ ¤W ,Ep¥A ©x ,EpY §c©O¦l

:did x¥WM ,mi ¦ca £rd lM x¨ §W¦M i ¦C§a ©r i¦ah7. And he accepted condolence when his servant Tavi died. His students protested “Our teacher!Does one receive condolences for a slave? Have you not taught us otherwise?!” He answeredthem Tavi, my servant3, was not like other slaves. He was kashér4.

1 Weddings are most often held on Sundays but are permitted any day other than Shabbat2 Standard translations identify this as “frail”. It is a Greek loan word. It is not used in modern Greek. The Jewish mourning

tradition permits discomfort during the mourning period, on the assumption that the mourner won’t feel like a normal personin any event, but what if the discomfort is obviated by deep spiritual attachment to both Hashem and the memory of thedeceased? Such seems to be the case here. R Gamaliel refuses to mourn as others might because it is not true to his way. Iteach my students to impose Jewish conformity on mourners whenever possible but to permit a wide latitude of observancenonetheless.

3 Feminists should note that Tavi is named yet R Gamaliel’s wife is not named above. The use of the phrase “my servant” issignificant. RG does not respond to his students by saying “my wife” in m. 6. The type of relationship he had with Tavi is,therefore, different. My wife, my teacher, Dr Susan J Landau-Chark, has suggested that it may be RG’s wife who is frail inm. 6, not him. This suggests to me that R Gamaliel was, perhaps, long mourning his wife while she still lived or lingered. Ican understand this, for I had a similar relationship to my father, obm, who lingered for some years, a man alive with noquality of life. How much more can one mourn death when he has mourned for so long?

4 Lit. “fit”. This implies Tavi was either Jewish or became so. It may mean, also, that Tavi was ger toshev, one who lives inIsrael but is not of it.

Mishyaré Qe’ara

goA ©x .` ¥xFw ,oFW` ¦x¦d dl§i©l r©n§W z© i ¦x§w zFx§w¦l dvx m ¦ ,ozg:lŸH¦i m¥X©d z¤ lFH¦l d¤vFxd lM Ÿl ,x¥nF` l¥ i¦l§n©B o¤A oFr§n¦W

The bridegroom who wants to recite Shma on the first night may do so1. Rabban ShimonBen-Gamaliel is of another opinion: Not everyone who wants can achieve the humility requiredfor this practice2

` b wxt,eipt §l lhEn Fz ¥O ¤W i ¦n .oi ¦N ¦t §Y ©d o ¦nE (dN ¦t §Y ©d o ¦nE) ,r ©n §W z © i ¦x §T ¦n xEhR i¥p §t ¦N ¤W z ¤ ,o ¤di ¥tEN ¦g i ¥tEN ¦g §e o ¤di ¥tEN ¦g §e dH ¦O ©d i ¥ §UFpo ¤dA K ¤xŸv dH ¦O©N ¤W z ¤ ,dH ¦O ©d x ©g © §N ¤W z ¤ §e dH ¦O ©dEN ¥ e EN ¥ .oi ¦aI ©g o ¤dA K ¤xŸv dH ¦O©l oi ¥ ¤W z ¤ §e ,mi ¦xEh §R

:dN ¦t §Y ©d oi ¦n oi ¦xEh §R

1. Mourners are exempt from Qriat Shma and from tefilin. Some say: from Tefila [1]. Escorts of the dead, and thosewho replace them throughout the procession, are exempt. Those who attend the funeral and burial but do not act asescorts or pall-bearers? Obligated. Everyone is exempt from Tefila.

axFn §b ¦l §e li ¦g §z ©d©§l oi ¦lFk §i m ¦ .Ex §fg §e z ¥O ©d z ¤ Ex §awŸl ,e`l m ¦ §e .Eli ¦g §z©i ,dxEX©l Eri ¦B©i ŸN ¤W c©r

,oi ¦xEh §R mi ¦ni ¦p §R ©d ,dxEX ©A mi ¦c §nFrd .Eli ¦g §z©i:oi ¦aI ©g mi ¦pFvi ¦g ©d §e

2. After they return from the burial? If they can both begin and finish, they may begin [2] if they can conclude by thetime they arrive at the receiving line [3]. If this is not possible, do not begin. Of those who are within the receivingline already? Exempt. Others must recite.

1 This m. gives explicit permission for RG’s practice in m. 5.2 RG’s son and successor. Heb. lit. means “lift up”, i.e., take up the practice, which requires a contemplative practice

unavailable to many adepts, including me.

bo ¦nE r ©n §W z © i ¦x §T ¦n oi ¦xEh §R mi ¦P ©h §wE mi ¦ca£r©e mi ¦Wp:oFfO ©d z ©M §x ¦a §aE dfEf §O ©aE dN ¦t §Y ©A oi ¦aI ©g §e ,oi ¦N ¦t §Y ©d

3. Women, slaves, and children are exempt from Qriat Shma and tefilin. They are obligated to Tefila, mezuza, andBirkat Hamazon [4]

cŸl §e di¤pt §l Ÿl ,K ¥xa §n Fpi ¥ §e FA ¦l §A x ¥d §x ©d §n i ¦x ¤w l©r ©AK ¥xa §n Fpi ¥ §e ,eix £g © §l K ¥xa §n oFfO ©d l©r §e .di ¤x £g © §l

:m ¤di ¥x £g © §lE m ¤di¥p §t ¦l K ¥xa §n ,x ¥nF` dcEd §i i ¦A ©x .eipt §l

4. A ba’al qeri may recite by rote without a brakha either before Shma or after [5], and recites Hamazon but not thebenediction prior to eating [6]. Rebbe Yehuda maintains one bless both before and after eating.

dŸl ,i ¦x ¤w l©r ©a `Ed ¤W x ©M §f ¦p §e ,dN ¦t §Y ©A c ¥nFr didzFl£rl lFki m ¦ ,lFA §h ¦l c ©xi .x ¥S ©w §i `N ¤ ,wi ¦q §t©id¤l£r©i ,dO ©g ©d u¥pY ŸN ¤W c©r zFx §w ¦l §e zFQ ©M §z ¦d §lEl ©a £ ,`x §w ¦i §e m ¦i ©O ©A d ¤Q ©M §z ¦i ,e`l m ¦ §e .`x §w ¦i §e d ¤Q ©M §z ¦i §ec©r ,dx §W ¦O ©d i ¥n §A Ÿl §e mi ¦rxd m ¦i ©n §A Ÿl ,d ¤Q ©M §z ¦i Ÿl.d ¨ FS ©d o ¦nE m ¤d ¥n wi ¦g §x©i dO ©k §e .m ¦i ©n okFz §l li ¦H ©I ¤W

:zFO © r ©A §x ©

5. One who stands in Tefila and recalls being a ba’al qeri? Do not stop; abbreviate. Descend to immerse [7] and if youcan dress and recite again before sunrise do so. If not and you have sufficient cover from the waters you may recite,but absolutely not in proximity to foul water or mishrah, unless clean water has been poured. The distance one shouldbe from excrement is four amot [8]

e,r ©x¤f z ©a §k ¦W dh §lR ¤W dC ¦p §e ,i ¦x ¤w d ¨ x ¤W af

dcEd §i i ¦A ©x §e ,dli ¦a §h oi ¦ki ¦x §v ,dC ¦p dz £ x ¤W z ¤W ¤O ©W §n ©d §e:x ¥hFR

6. Sexual emission and feminine hygiene require immersion [9], though Rebbe Yehuda exempts.

The actual m. text as I have it reads “...from Q”Sh (and from the Tefila)...”. It’s impossible to know if thisparenthetical comment belonged to an early commentator who corrupted the text or if it is an editorial decision thatTefila is not Q”Sh and also not Tefilin (which includes Q”Sh). I have changed the order to reflect theunderstanding, current at least since Talmudic times, that Shma is the Rabbinic use of Torah as prayer, whereasTefila is Rabbinic prayer par excellenceThe text does not specify if this means Shma or Tefila. Context suggests ShmaTo greet the mourners and those who directly participate in the burialThey are exempt but not prohibited. The exemption from Shma is not absolute. Shma occurs in two versions. Oneis timebound morning and evening, and this is what the rabbis mean when they exempt from it. The other is saidbefore bed and upon arising. It is this version that Rashi considers as fulfilling the mitzva of Shma at night; thisbelies the extension of timebound, positive mitzvot to be prohibitionsA ba’al qeri has had an emission. This concerns one who has not yet been to the miqva. See Dt 23:10-12There is Torahitic sanction for Hamazon, for it says “you shall eat, be satisfied, and bless”. Saying brakhot on foodprior to eating is by Rabbinic sanction so one may be lenient on brakhot mandated by Rabbinic conventionIn a miqva Perhaps three metres or six feetThe immersion is for saying Shma but does not restore personal purity and for which Torah mandates variedwaiting periods.

` c wxt ,x ©g ©X ©d z©N ¦t §Y z©N ¦t §Y .zFrW r ©A §x © c©r ,x ¥nF` dcEd §i i ¦A ©x .zFv £g c©r.dg §p ¦O ©d b©l §R c©r ,x ¥nF` dcEd §i i ¦A ©x .a ¤x¤rd c©r dg §p ¦O ©di ¦A ©x) .mFI ©d lM oi ¦tqEn l ¤W §e .r ©a ¤w Dl oi ¥ a ¤x¤rd z©N ¦t §Y

:(zFrW r ©a ¤W c©r ,x ¥nF` dcEd §i azi ¥a §l Fzqi ¦p §k ¦A l¥N ©R §z ¦n did dpT ©d o ¤A `i §pEg §p i ¦A ©x

mFwO d ©n ,Fl Ex §n ¨ .dxv §w dN ¦t §Y Fz ¨ i ¦vi ¦aE Wx §c ¦O ©dŸN ¤W l¥N ©R §z ¦n i ¦p £ i ¦zqi ¦p §k ¦A ,m ¤dl x ©n ¨ .Ff dN ¦t §z ¦l

l©r dicFd o ¥zFp i ¦p £ i ¦z ¨ i ¦vi ¦aE ,i ¦ci l©r dlw ©Y r ©x ¡ ¤z:i ¦w §l ¤g

bd¤pFn §W mc ¨ l¥N ©R §z ¦n mFi lk §A ,x ¥nF` l ¥ i ¦l §n ©B oA ©xi ¦A ©x .d ¥x §U¤r d¤pFn §W oi¥r ¥n ,x ¥nF` ©r ªWFd§i i ¦A ©x .d ¥x §U¤r

[1]

[2][3][4]

[5][6]

[7][8][9]

d¤pFn §W l¥N ©R §z ¦i ,ei ¦t §A Fz©N ¦t §Y dxEb §W m ¦ ,x ¥nF` dai ¦w£r :d ¥x §U¤r d¤pFn §W oi¥r ¥n ,e`l m ¦ §e .d ¥x §U¤r

1.The Morning Tefila may be said until Noon [1], though Rebbe Yehuda says until thefourth hour [2]. The Minha Tefila may be said until Nightfall. Rebbe Yehuda says plagha’minha [3]. The Tefila for evening has no fixed times. Musaf? It maybe said all day,though Rebbe Yehuda specifies until the seventh hour expires [4].

2. Rebbe Nehunya Ben Ha’Qana would pray as he entered the Bet Midrash and also ashe left. They asked him “What do you say?” He replied A short prayer as I enter that noone should stumble about on my account and a short prayer as I leave that I be settled in myportion. [5]

3. Rabban Gamaliel states that every day one says the Shmona Esrai [6]. Rebbe Yehoshuahas a different perspective. He maintains that it may be a meditation [7]. Rebbe Aqivamediates. If fluent, let it be the 18; if not, let it be a meditation [8].

[1] The time of which varies based on a seasonal hour. In the Jewish calendar there are always12 hours of daylight calculated from sunrise and 12 hours of night calculated from sunset.Noon is the sixth hour after sunrise. In Ottawa or Washington a winter day is less than 9standard hrs and a summer day is almost 16 hrs. In Jerusalem a winter day is about 10 hrs anda summer day is about 14. The Morning Tefila in Israel can be said until approximately 12:30 pmif winter sunrise is 07:30 and until approx 13:10 if summer sunrise is 05:30 [2] This is one-thirdof the day instead of one-half [3] This is 1.25 seasonal hours before Nightfall. R Yehudarecognises that Jews outside the Land cannot daven based on times in the Land. During longsummer days it would become difficult to have the Shabbat meal at a reasonable time. Plagha’minha means one can bring Shabbat in earlier, even if the sun is still shining. A summer dayin Rome is about 15 standard hours, somewhat more than 1 standard hr longer than inJerusalem [4] This is merely practical and very common even today, even if the halakhaspecifies Musaf may be said all day. I have only ever said Musaf as part of the general Shabbatservice, which usu lasts into what is technically Min ha [5] The rebbe does not want to leadanyone astray but realises after the day ends that whatever was said is G!d’s Will [6] Lit.,“eighteen”, by which he means the 18 benedictions of the Tefila. Today there are 19, thoughRav Aaron Lichtenstein suggests that the last brakha may be seen as a brakha before Ta hanunrather than as a concluding brakha to the weekday Amida, in which case there are still 18 [7] A

standard translation is “he may say an abstract”. Heb. oi¥r ¥n is from oirl “to peruse”.

Heb. xvw is more typical for “abstract” or “shorten” [8] Fluency in prayer in those daysmeant the mitpalel recited tefila by heart. A meditation did not rely on such fluency, it reliedstrictly on the mindset of the individual. It is my custom to pray fluently in Min ha and to

meditate in Sha harit. I rarely say Arvit other than to usher in Shabbat and in Havdala; erevShabbat I meditate and in Havdala I pray fluently

` d wxt oi ¦c §nFr oi ¥ mi ¦pFW` ¦xd mi ¦ci ¦q £g .W`Ÿx c ¤aŸM KFY ¦n `N ¤ l¥N ©R §z ¦d §lz ¤ Ep §E ©k §I ¤W i ¥c §M ,mi ¦l §N ©R §z ¦nE z ©g © drW mi ¦dFW Eid.EP ¤ai ¦W §i Ÿl ,FnFl §W ¦A l ¥ FW K¤l ¤O ©d EN ¦t £ .mFwO©l mA ¦l

:wi ¦q §t©i Ÿl ,Fa ¥w£r l©r KExM Wgp EN ¦t £ ©e

1. Do not stand to pray without a great deal of concentration. The original Hasidim [1]would seek equilibrium [2] for an hour before Tefila so as to place their heart correctly.Even if a monarch enquires of your welfare, stand your place [3]. Do not interrupt evenif a snake winds itself around your ankle [4].

aoi ¦l £ FW §e ,mi ¦z ¥O ©d z ©I ¦g §z ¦A mi ¦nW §B zFxEa §B oi ¦xi ¦M §f ©ni ¦A ©x .z©rC ©d o¥pFg §A dlC §a ©d §e ,mi ¦pX ©d z ©M §x ¦a §A mi ¦nW §B ©di ¦A ©x .Dn §v©r i¥p §t ¦A zi ¦ri ¦a §x dkx §A Dx §nF` ,x ¥nF` `ai ¦w£r

:d ¨ cFd §A ,x ¥nF` x¤f¤ri ¦l ¡

2. We remember the rainy season [5] in Tehi’at Ha’Métim [6] but we request rain in BirkatHa’Shanim [7]. We acknowledge Havdala in Honén Ha’Daat [8], though Rebbe Aqiva isof the opinion Havdala should replace the fourth brakha [9] and R Eliezer thinks itshould be in Hoda’a [10]

bx ¥kG ¦i aFh l©r §e ,Li ¤n £g ©x Eri ¦B©i xFR ¦v o ©w l©r x ¥nF`di¥p §t ¦l x ¥aFrd .FzF` oi ¦w §Y ©W §n ,mi ¦cFn mi ¦cFn ,L ¤n §Woa §x ©q ` ¥d §i Ÿl §e ,eiY §g ©Y x ¥g © xŸa£r©i ,drh §e dai ¥Y ©ddkx §A ©d z©N ¦g §Y ¦n ,li ¦g §z ©n `Ed o ¦i©P ¦n .drW DzF` §A

:Da drH ¤W

3. We silence [11] those who say (a) You Show mercy to even the bird’s nest, (b) For thebest is Your Name, or (c) Thank You! Thank You! [12]. One standing before the Ark [13]who makes a mistake [14]? There is an understudy who takes over [15], who may notobject [16] because this demands immediate attention [17] from the place where themistake was first noted.

c,o ¥n ¨ mi ¦p £dŸM ©d x ©g © d¤p£r©i Ÿl ,dai ¥Y ©d i¥p §t ¦l x ¥aFrd`û ¦i Ÿl ,`Ed `N ¤ o ¥dŸM mW oi ¥ m ¦ §e .sEx ¥H ©d i¥p §R ¦nx¥fFg §e eiR ©M z ¤ ` ¥UFp `Ed ¤W Fzgh §a ©d m ¦ §e .eiR ©M z ¤

:i` ©X ©x ,FzN ¦t §z ¦l

4. One standing before the Ark does not answer Ah’mén when leading the Kohanim [18]because confusion can occur. If he is the only kohén? He does not bless, unless he isassured that while doing so he can keep the public prayers in proper order.

d,`Ed xEA ¦v ©gi ¦l §W m ¦ §e .Fl r ©x oni ¦q ,drh §e l¥N ©R §z ¦O ©d.FzFn §M mc ¨ l ¤W FgEl §X ¤W i¥p §R ¦n ,eig §lFW §l r ©x oni ¦ql¥N ©R §z ¦n did ¤W ,`qFC o ¤a `pi ¦p £g i ¦A ©x l©r eilr Ex §n ¨o ¦i ©P ¦n ,Fl Ex §n ¨ .z ¥n d¤f §e i ©g d¤f ,x ¥nF` §e mi ¦lFg ©d l©r©r ¥cFi ,i ¦t §A i ¦zN ¦t §z dxEb §W m ¦ ,m ¤dl x ©n ¨ . ©r ¥cFi dY ©

:sxŸh §n `Ed ¤W i ¦p £ ©r ¥cFi ,e`l m ¦ §e .lA ªw §n `Ed ¤W i ¦p £

5. A mitpalel who loses fluency? This is not a good omen for him. If the shali’ah tziburloses fluency? This is not a good omen for the community. They tell the story of RebbeHanina Ben Dosa, who could pray for the sick and know who would live and whowould die. How do you know?, they would ask. He answered When the prayer flows from

my mouth I know it has been received favourably. If not, I know his time is near.

[1] We do not know who they were [2] Heb. mi ¦dFW from zeeWl [3] Tefila here is seen as deep

meditation, during which an altered state may occur. Sudden surfacing from the depth of meditation can bedangerous [4] The acknowledgement of people is no simple matter while in deep meditation. Touch, however, canbreak meditation more easily; sudden awareness and ensuing panic can lead to snakebite. Stillness is essential [5]In our prayers [6] This is the 2nd brakha of the weekday Amida [7] This is the 9th brakha [8] The 4th brakha [9] Thiswould be consistent with how the Amida is said throughout Shabbat, wherein the 4th brakha is called QedushatHa’Yom “the Holiness of the Day”; it differs subtly whether it is said in Arvit Le’Shabbat, Shaharit, or Minha. R Aqivawould have the same thing occur here for Havdala, presumably with the standard complement of 19 brakhot insteadof the 7 said on Shabbat [10] The penultimate brakha [11] The Hebrew ends with this phrase. It begins the English toestablish clarity [12] (a) A comparison of mercies between the human and animal world’s is undignified; G!d Extendsmercy as G!d Determines (b) We need to thank G!d no less for that which we think is not good (c) It might seems weare invoking not G!d but two gods. This may strike us as ridiculous now but it was earnest then, in a time whenGnostics were a serious threat to the established order both religiously and politically [13] Leading the community inprayer [14] There were no printed siddurim; the prayers were said from memory [15] The Heb. literally is “underneathhim”; it’s unusual for such accuracy in translating [16] Which would normally be the humble thing to do [17] Publicprayer is theatre; furthermore, the original leader will become more flustered as he continues, thus jumbling theprayers and so on [1]8 The Kohanim blessed the congregation daily in these days. While much less common today,it is still the practice in some Oriental and Sefardic communities

` e wxt.zFx ¥R ©d l©r oi ¦k §xa §n c ©vi ¥M,o ¦i ©I ©d o ¦n uEg ,u¥rd i ¦x §R ` ¥xFA ,x ¥nF` oli ¦ d zFx ¥R l©r u ¤x ¨ d zFx ¥R l©r §e .o ¤tB ©d i ¦x §R ` ¥xFA x ¥nF` o ¦i ©I ©d l©r ¤Wz ©R ©d l©r ¤W ,z ©R ©d o ¦n uEg ,dnc £ d i ¦x §R ` ¥xFA x ¥nF`zFwx §i ©d l©r §e .u ¤x ¨ d o ¦n m ¤g¤l `i ¦vFO ©d x ¥nF` `Ed` ¥xFA ,x ¥nF` dcEd §i i ¦A ©x .dnc £ d i ¦x §R ` ¥xFA x ¥nŸe`

:mi ¦ W §c i¥pi ¦n

1. With respect to he blessings on produce? On treefruits one says boré pri ha’étz. Wine isan exception to the rule [1]: we say boré pri ha’gefen [2]. On both [3] fruits which growfrom the ground and on vegetables we say boré pri ha’adama. Bread is an exception to therule: we say ha’motzi lehem min ha’aretz. Rebbe Yehuda says boré miné d’shah’im onvegetables [4].

al©r §e .`vi ,dnc £ d i ¦x §R ` ¥xFA oli ¦ d zFx ¥R l©r K ©x ¥Am ¦ mN ªM l©r .`vi Ÿl ,u¥rd i ¦x §R ` ¥xFA u ¤x ¨ d zFx ¥R

:`vi ,lŸM ©d ¤W x ©n ¨

2. You have fulfilled your obligation if you bless treefruits with boré pri ha’adama. Thesame is not so if you say ha’motzi lehem min ha’aretz [5] when you should say boré priha’étz. One who says sheh’hakol has fulfilled the obligation.

bl©r .lŸM ©d ¤W x ¥nF` u ¤x ¨ d o ¦n FlEC ¦B oi ¥ ¤W xaC l©rl©r lŸM ©d ¤W x ¥nF` i` ©aFB ©d l©r §e zFl §aFP ©d l©r §e u ¤nŸg ©di ¦A ©x .lŸM ©d ¤W x ¥nF` mi ¦vi ¥A ©d l©r §e dpi ¦a §B ©d l©r §e alg ¤d

:eilr oi ¦k §xa §n oi ¥ dll §w oi ¦n `Ed ¤W lM ,x ¥nF` dcEd §i

3. Upon whatever does not grow from the ground? Say sheh’hakol. On vinegars,fermentation and locusts; and so also for milk, cheese, and eggs. Rebbe Yehuda is of the

opinion that we do not say a brakha on growth subject to misfortune [6].

cW¥i m ¦ ,x ¥nF` dcEd §i i ¦A ©x ,d ¥A §x ©d mi ¦pi ¦n eipt §l Eid,mi ¦x §nF` mi ¦nk £g©e .eilr K ¥xa §n ,dr §a ¦W oi ¦O ¦n m ¤di¥pi ¥A

:d ¤v §x ¦I ¤W o ¤d ¥n d¤fi ¥ l©r K ¥xa §n

4. When a variety of foods is set out? [7] R Yehuda rules that if the seven species [8] isamong them, one says the brakha on it. The Sages rule otherwise: Say the brakarepresenting most [9] of the food.

dx ©g © §N ¤W o ¦i ©I ©d z ¤ x ©hR ,oFfO ©d i¥p §t ¦N ¤W o ¦i ©I ©d l©r K ©x ¥Az ¤ x ©hR ,oFfO ©d i¥p §t ¦N ¤W z ¤x ¤R §x ©R ©d l©r K ©x ¥A .oFfO ©dz ¤ x ©hR ,z ©R ©d l©r K ©x ¥A .oFfO ©d x ©g © §N ¤W z ¤x ¤R §x ©R ©di` ©O ©W zi ¥A .z ©R ©dz ¤ x ©ht Ÿl ,z ¤x ¤R §x ©R ©d l©r .z ¤x ¤R §x ©R ©d

:dx ¥c §w d ¥U£r ©n Ÿl s © ,mi ¦x §nF`

5. A blessing on wine before the meal exempts wine from that time on. The same is so ofdainties, appetisers, or savouries. Blessing the bread exempts the appetisers but thereverse is not so [1], and Bet Sham’I go so far as to say that this is so, too, for anythingserved hot from the pot as an appetiser [2].

e.Fn §v©r §l K ¥xa §n cg ¤ §e cg ¤ lM ,lŸk ¡ ¤l oi ¦a §WFi EidlM ,oFfO ©d KFz §A o ¦i©i m ¤dl `A .oN ªk §l K ¥xa §n cg ¤ ,EA ¥q ¥dK ¥xa §n cg ¤ ,oFfO ©d x ©g © §l .Fn §v©r §l K ¥xa §n cg ¤ §e cg ¤oi ¥ ¤W i ¦R l©r s © ,xn §b ªO ©d l©r x ¥nF` `Ed §e .mN ªk §l

:dC ªr §Q ©d x ©g © §l `N ¤ xn §b ªO ©d z ¤ oi ¦ i ¦a §n

6. When several dine together, each blesses for him- or herself [3]. If it is abanquet,however, one may bless for all. If wine is served as an apéritif? One blesses forhim- or herself. If the wine is served after the meal, one may bless for all. If incense isserved at the banquet [4] one may bless for all.

fl©r K ¥xa §n ,FO ¦r z ©tE dN ¦g §Y ©A ©gi ¦ln eipt §l E`i ¦a ¥d,ll §M ©d d¤f .Fl dl ¥t §h z ©R ©d ¤W ,z ©R ©d z ¤ x ¥hFtE ©gi ¦lO ©dx ¥hFtE xT ¦rd l©r K ¥xa §n ,dl ¥t §h FO ¦r §e xT ¦r `Ed ¤W lM

:dl ¥t §H ©d z ¤

7. Salted appetisers exempt bread [5] when used to dip. The general rule? Main foodsaccompanied by secondary foods exempt the secondary foods.

gWlW o ¤di ¥x £g © K ¥xa §n ,mi ¦pFO ¦x §e mi ¦ap£r mi ¦p ¥ §Y l ©k ¨

The Seven Species (clockwise)

Wheat - Barley - PomegranatesGrapes - Figs - Olives - Dates

A Turkish incense burner

dkx §A ,mi ¦x §nF` mi ¦nk £g©e .l ¥ i ¦l §n ©B oA ©x i ¥x §a ¦C ,zFkx §Aw¤l ¤W l ©k ¨ EN ¦t £ ,x ¥nF` `ai ¦w£r i ¦A ©x .WlW oi¥r ¥n z ©g ©m ¦i ©n d ¤zFX ©d .zFkx §A WlW eix £g © K ¥xa §n ,FpFf §n `Ed §e,x ¥nF` oFt §x ©h i ¦A ©x .Fxa §c ¦A di §d ¦p lŸM ©d ¤W x ¥nF` ,F`n §v ¦l

:zFA ©x zFWt §p ` ¥xFA

8. Figs, dates and pomegranates require one to say the Three Blessings [6] but the Sagessay one may say an abstract of the Three. R Aqiva understand it this way: Even a smallquanitity, so long as it makes a meal, requires the Three. One who drinks water? Shehha’kol niyeh bidvaro but R Tarfon is of another opinion: one says Boré nafashot rabot [7]

[1] Any juice is exceptional to this rule. The blessing on fruit juice, including grape juice not usedfor qidush, is sheh’hakol ni’yeh bidvaro . When grape juice is used for qidush it takes the same

brakha as wine [2] This pronunciation follows Sefardic preference [3]Produce in this m. is divided into three categories: treefruit,bush fruit, and vegetables. Bush fruit includes fruits such asberries and also bananas, which grew on “pseudostem” bushesthat grow quite tall but are not trees [4] Actually, he says this inherbs. Heb. “d’shah’im” rfrs to grasses and herbs, not tovegetables, which in any event do not grow plentifully in Israel[5] Bread is prepared from raw ingredients and thus has nothingin common with treefruits, which may be eaten in their naturalstate [6] What this means is unreported. Heb. qlal means“curse”, e.g., perhaps a locust swarm wipes out the crop or theproduce grows prematurely or late? It may also rfr to

something else, perhaps food either not kosher or not subject toregulation by the Sages? [7] A variety of foods on which different brakhot are said [8] The 7species: wheat; barley; grapes; figs; pomegranates; olives; dates [9] If one type of foodpredominates, say the brakha on it and it covers the brakhot on all foods present. This is notmy custom. I say separate brakhot on each food. A common custom is to ensure bread is at thetable: the brakha on bread covers all other foods. I cannot eat most bread because of fooddisorders and gluten intolerance.

[1] What was true then is less so today, when “finger

Note how similar it is to the typicalHavdala spice box in use even today

sandwiches” are common appetisers, and for which onemust make Hamotzi if more than a certain amount(perhaps two or three) will be consumed [2] B Sh do notregard pot foods as appetisers [3] The blessing on theappropriate food [4] The m. may assume that the onewho leads Birkat Hamazon may include the incense in hisor her recitation, but anyone may do so. Incense was anaccompaniment to many formal banquets in the ancientNear East. I have heard it said that the Bostoner Rebbeuses incense at the Friday evening meal. This custom ismentioned in Talmud Shabbat 33b, see there [5] Theseappetisers are accompanied by flatbreads used toabsorb the taste of the salt. The bread, while normallypredominant, is here secondary to the slated food, without which it would not be served [6]This is an abridged Birkat Hamazon applied to fruits, wines, and cakes. The rest of this m.concerns the brakhot which conclude a meal. Water used to quench thirst requires a brakha [7]R Tarfon differs on the appropriate brakha. Today we say R Tarfon’s brakha after anythingprefaced by Sheh ha’kol niyeh bidvaro.

` f wxt ,cg ¤ §k El §k ¨ ¤W dWl §Wdl §H ¦P ¤W oFW` ¦x x ¥U£r ©nE ,i` ©n §C l ©k ¨ .o ¥O©f §l oi ¦aI ©gl ©k ¨ ¤W WO ©X ©d §e ,EC §t ¦P ¤W W ¥C §w ¤d §e i ¦p ¥W x ¥U£r ©nE ,FznEx §zx ¥U£r ©nE ,l ¤a ¤h l ©k ¨ la £ .m ¤di¥l£r oi ¦p §O©f §n ,i ¦zEM ©d §e ,z ¦i ©G ©MW ¥C §w ¤d §e i ¦p ¥W x ¥U£r ©nE ,FznEx §z dl §H ¦p ŸN ¤W oFW` ¦xoi ¥ ,i ¦x §kP ©d §e ,z ¦i ©G ©M ¦n zFgR l ©k ¨ ¤W WO ©X ©d §e ,EC §t ¦p ŸN ¤W

:m ¤di¥l£r oi ¦p §O©f §n

1. Three eat together. They are obligated le’zamen [1]. One who eats of dem’I [2], ma’asérrishon [3], truma [4], ma’asér shéni [5], or heqdesh sheh’nifdo [6] regardless of the quantity –and this includes also the wait staff or a Samaritan [7] – may be included in themezuman. But one who cheats on these taxes or obligations, and so for a pagan, may notparticipate in the mezuman [8].

ac©r .m ¤di¥l£r oi ¦p §O©f §n oi ¥ ,mi ¦P ©h §wE mi ¦ca£r©e mi ¦Wp :dvi ¥A ©M c©r ,x ¥nF` dcEd §i i ¦A ©x .z ¦i ©G ©M c©r ,oi ¦p §O©f §n dO ©M

2. Women, slaves and minors do not participate in the mezuman [9]. The minimumquantity [10] is a ka’zyit [11], though R Yehuda disagrees and specifies ka’bétza [12]

b,`Ede dWl §W ¦A .K ¥xa §p x ¥nF` dWl §W ¦A ,oi ¦p §O©f §n c ©vi ¥MdxU£r ©A .Epi ¥dŸl`¥l K ¥xa §p x ¥nF` ,dxU£r ©A .Ek §xA x ¥nF`.`FA ¦x dxU£r cg ¤ §e dxU£r cg ¤ .Ek §xA x ¥nF` ,`Edex ¥nF` ,`Ede d ¨ ¥n §A .Epi ¥dŸl ¡ ii©l K ¥xa §p ,x ¥nF` d ¨ ¥n §A.l ¥ x §U ¦i i ¥dŸl ¡ Epi ¥dŸl ¡ ii©l K ¥xa §p x ¥nF` ,s¤l ¤ §A .Ek §xAii©l K ¥xa §p ,x ¥nF` ,`FA ¦x §A .Ek §xA x ¥nF` ,`Ede s¤l ¤ §Ami ¦aEx §M ©d a ¥WFi zF`a §S ©d i ¥dŸl ¡ l ¥ x §U ¦i i ¥dŸl ¡ Epi ¥dŸl ¡oi §p ¦r §M .Ek §xA x ¥nF` ,`Ede `FA ¦x §A .Ep §l ©k ¨ ¤W oFfO ©d l©ri ¥dŸl ¡ Epi ¥dŸl ¡ i §i KExA ,eix £g © oi ¦pFr KM ,K ¥xa §n `Ed ¤WoFfO ©d l©r mi ¦aEx §M ©d a ¥WFi zF`a §S ©d i ¥dŸl ¡ l ¥ x §U ¦io ¥d ldT ©d aŸx i ¦t §l ,x ¥nF` i ¦li ¦l §B ©d i ¥qFi i ¦A ©x .Ep §l ©k ¨ ¤WEk §xA zFl ¥d §w ©n §A (gq mildz) x ©n ¡ ¤P ¤W ,oi ¦k §xa §nd ©n ,`ai ¦w£r i ¦A ©x x ©n ¨ .l ¥ x §U ¦i xFw §O ¦n i §i ,mi ¦dŸl ¡oi ¦hrEn cg ¤ §e oi ¦A ªx §n cg ¤ z ¤q¤p §M ©d zi ¥a §A Epi ¦vOi §i z ¤ Ek §xA ,x ¥nF` l`¥rn §W ¦i i ¦A ©x .i §i z ¤ Ek §xA ,x ¥nF`

:KxŸa §n ©d

3. How does one say the mezuman? If three are present, say nevarékh [13] If three inaddition, he says barkhu [14] If ten, one says nevarékh and adds elohénu. If ten in

addition, he says barkhu. After a minyan is present one does not say anything else [15]in the mezuman, though there is an opinion that one should do so if 100 or more isgathered: The Name plus elohénu. If 100 in addition, he says brakhu. If a thousand?Nevarékh, The Name, elohénu, and elohé Yisraél. [1] In addition? Barkhu. If 10 thousand?Nevarékh, The Name, elohénu, elohé Yisraél and elohé hatzva’ot. [2] In addition? Barkhu. Allthis is merely Introduction. Thereafter? The community replies Barukh H” elo’ elohéYisra’ elohé hatz’ yoshev hakruvim ahl hamazon sheh’akhalanu. R Yosé Ha’Glili teaches thatthe response is adapted to the size of the assembly and cites Ps 68:26 [3] to this effect. RAqiva maintains that irrespective of gathering one says barkhu but R Ishma’él saysbarkhu et H” hamvor’akh [4]

co ¥k §e w¥lg¥l oi ¦ X ©x opi ¥ ,cg ¤ §k El §k ¨ ¤W dWl §W.dxU£r c©r ,oi ¦wl ¡g¤p dX ¦W .dX ¦n £g o ¥k §e ,drA §x ©

:mi ¦x §U¤r Ei §d ¦I ¤W c©r ,oi ¦wl ¡g¤p opi ¥ dxU£r©e

4. Three who dine together should not separate [1], and this is so even if four or five arepresent [2]. Six may separate but not 10 [3], though 20 may separate.

do ©n §f ¦A ,cg ¤ z ¦i ©a §A zFl §kF` Eid ¤W zFxEa £g i ¥Y §W oi ¦t §xh §v ¦n EN ¥ i ¥x £d ,EN ¥ z ¤ EN ¥ oi ¦ Fx ozv §w ¦O ¤Woi ¦p §O©f §n EN ¥ §e ,on §v©r §l oi ¦p §O©f §n EN ¥ ,e`l m ¦ §e .oEO ¦G §l,m ¦i ©n FkFz §l o ¥Y ¦I ¤W c©r o ¦i ©I ©d l©r oi ¦k §xa §n oi ¥ .on §v©r §l

:oi ¦k §xa §n ,mi ¦x §nF` mi ¦nk £g©e .x¤f¤ri ¦l ¡ i ¦A ©x i ¥x §a ¦C

5. If two parties dine in the same place they may combine for Birkat Ha’Mazon, so longas at least one partakes of some food with the other party [4]. If not, they each reciteBirkat Ha’Mazon separately. R Eliezer warns not to bless over wine unless it is watered[5], but the Sages permit it.

[1] This is the formula and responsive reading that precedes Birkat Ha’Mazon when three ormore adults dine together [2] Produce, not income, was subject to tax; dem’I is produce whichmay not have been taxed, and in the M. is usu produce that has definitely been consumed inspite of its uncertain status [3] This is a 10% tax placed on produce beneficial to the Temple

and its personnel [4] This is a 1% tax on produce beneficial to the Kohanim [5] This is a 10% taxlevied in the 1st, 2nd, 4th and 5th years of the seven year taxation cycle called Shmita. Thema’asér ani was taken in the 3rd and 6th years of the cycle. The land was to be fallow in the 7thyear [6] Property donated to the benefit of the Temple, which coul dnot normally be used forsecular purpose [7] The Shomronim, whom are called Kutim in M and T, are an ancient remnantof the Joseph Tribes. The rabbinic guild is of two minds and regards the Kutim normative insome respects [8] This is a low level of shunning, a type of subtle pressure imposed on peoplesocially to warn them that paying obligations includes them in the community but cheating onobligations excludes them [9] This is not entirely clear. Nothing prevents women and adultslaves from forming their own mezuman; this m. merely indicates they may not be included inthe quorum for the public banquet’s recitation of Birkat Hamazon [10] Of bread [11] The size ofan olive, the volume of which was then larger than now [12] The size of an egg [13] Thisremains the Sefardic and Oriental practice; Ashkanazim say Havér’I nevarékh [14] The formulaBarkhu et Hashem but this is controversial; see next note and further comments below [15] Thism. immediately contradicts itself. The contradiction is explained by both the Talmud and theVilna Ga’on but neither explanation nourishes me. The remark that after 10 one does not addanything is parenthetical and represents the opinion of one who disagrees with all that occursthereafter.

[1] Lit. “G!d of Israel” [2] Lit. “G!d of Hosts”, sim to the Prophetic language used in the Qedushato the Amida; see there [3] Ps 68:26 is as follows:

zF «t ¥tFY zFnl£r KF ¬z­§A mi®¦p §bŸp x´©g © mi ¦x ¨ †W En §C ¦w

“They advance to song, to drum, and to orchestration in the midst of the assembled”. The nextv. reads:

:l «¥ x §U ¦i xF ¬w §O ¦n dÀeŸd § Œi mi®¦dŸl ¡ Ek §xA zFl ¥d §w ©n «§ †A

“From the communities they bless G!d, Yhvh, the root of Israel”. R Yosé is saying that the eventmust follow well-established, traditional rhythms based on both the size and the purpose of theassembly: Song for an assembly of one size; song and drumming for a larger assembly; song,drumming, and orchestration for an even larger gathering; and every gathering is a qahal“community”. R Aqiva maintains that Barkhu be included in any sizeable gathering. I shouldpoint out that the language of any m. follows a specific rhythm so as to permit easy recall frommemory. The phrase “in addition” creates that rhythm here. It does not mean that theassembly should be 4 (3 plus 1), 11 (10 plus 1) or 101 (100 plus 1), etc. The phrase means thatthe muzman (that is, one who leads the mezuman) has two roles: He both leads the BirkatHamazon and participates in it. His leadership necessitates humility and this is imposed by his

Abbreviations

elo’ elohénuH” Ha’Shemhatz’ hatzva’otYisra’ Yisraél

reciting Barkhu. [4] R Ishma’él maintains the formula should be that which isused in communal prayer, which includes the word “hamvor’akh” . R Aqivamaintains, perhaps, that a truncated version is suitable for Birkat Hamazon,whereas R Ishma’él sees the assembly as a synagogue and would haveworship occur. This concurs with Rebbe Yosé’s idea that the banquet is acommunity. I want to look at a final v of Ps 68. Following is Ps 68:28:

:i«¦lY §t ©p i¬¥x »U oE Àl ªa §Œf i¬¥x »U m®zn §b ¦x dcEd §†i i ´¥xU m À¥cŸx xi ¿¦rv | o ¦ni §p ¦A m³W 

“There is Binyamin, youthful and intoxicated, among the princes of Yehuda and theircommunities, and also among the leaders of Zevulun and Naftali”. Rabb use of Ps or otherscripture is an invitation to read further. Binyamin, Yehuda are in the S and Naftali, Zevulun inthe N of the Land. These Tribes occupy polar opposite points on the Land’s map, they are not areality for the rebbe, they are a metaphor for the disconnection bet. historical perspectives.This last v. speaks to the Rebbe’s main point. "Binyamin, youthful...” are those in search ofknowledge. “Intoxicated” means they are full of themselves and their own perceivedimportance. The princes of Yehuda are the traditional ruling class elite and the structures ofsociety that they control; in R Yosé’s time the priesthood was a current memory and theremnant of monarchy entrusted to the House of Hillel was a present reality. The presencetogether at a banquet is, for R Yosé and R Ishma’él both, an exercise in community. The lattersees it as a place to worship publically, the former sees it as a place to educate publically.

[1] Bec. they can’t then form a mezuman [2] Bec. a single mezuman remains present; a 2ndmezuman would require a 6th member of the party [3] The Name is added when a party of 10gathers [4] Reuben’s party has two people, Shimon’s has two or three. So long as eitherReuben or his guest partake of some together with Shimon they entire group may make amezuman together [5] This wine is v strong. R Eliezer’s suggestion is common sense; the Sagesdo not disagree, they merely permit blessing on undiluted wine.

` g wxti` ©O ©W zi ¥A oi ¥A ¤W mi ¦xa §c EN ¥l©r K ¥xa §n ,mi ¦x §nF` i` ©O ©W zi ¥A .dC ªr §Q ©A l¥N ¦d zi ¥aE ,mi ¦x §nF` l¥N ¦d zi ¥aE .o ¦i ©I ©d l©r K ¥xa §n KM x ©g © §e mFI ©d

:mFI ©d l©r K ¥xa §n KM x ©g © §e o ¦i ©I ©d l©r K ¥xa §n

1. These are the matters which separate Bet Hillel from Bet Shahm’I with respect tobanquets. The Bet Sh say that first we bless the day and then we bless the wine. Bet Hfirst bless the wine then bless the day [1].

aKM x ©g © §e ,m ¦i ©cI©l oi ¦l §hFp ,mi ¦x §nF` i` ©O ©W zi ¥AqFM ©d z ¤ oi ¦b §fFn ,mi ¦x §nF` l¥N ¦d zi ¥aE .qFM ©d z ¤ oi ¦b §fFn

:m ¦icI ©l oi ¦l §hFp KM x ©g © §e

2. Bet Sh say that first we wash our hands [2] and after we mix the cup [3]. Bet H havethe cu prepared first and only after do we wash [4].

bl©r Dgi ¦P ©nE dR ©O ©A eici ©g¥P ©w §n ,mi ¦x §nF` i` ©O ©W zi ¥A:z ¤q ¤M ©d l©r ,mi ¦x §nF` l¥N ¦d zi ¥aE .og §l ªX ©d

3. Bet Sh have us wipe with a napkin and rest it on the table. Bet H place it on a cushion[5].

cKM x ©g © §e z ¦i ©A ©d z ¤ oi ¦c §A ©k §n ,mi ¦x §nF` i` ©O ©W zi ¥Am¦i ©cI©l oi ¦l §hFp ,mi ¦x §nF` l¥N ¦d zi ¥aE .m ¦icI ©l oi ¦l §hFp

:z ¦iA ©d z ¤ oi ¦c §A ©k §n KM x ©g © §e

4. Bet Sh would have the house swept before the washing for bread. Bet H disagree andwash before sweeping [6].

d.dlC §a ©d §e mi ¦nU §aE oFfnE x¥p ,mi ¦x §nF` i` ©O ©W zi ¥Azi ¥A .dlC §a ©d §e oFfnE mi ¦nU §aE x¥p ,mi ¦x §nF` l¥N ¦d zi ¥aEl¥N ¦d zi ¥aE .W ¥ d xF` §n `xA ¤W ,mi ¦x §nF` i` ©O ©W

:W ¥ d i ¥xF` §n ` ¥xFA ,mi ¦x §nF`

5. Bet Sh maintain that the light precedes the meal, which precedes the spices, andHavdala follows. Bet H generally agree but place the meal before the Havdala. Bet Shsay sheh’bara m’or ha’esh but Bet H say boré m’oré ha’esh [1].

el ¤W mi ¦nU §A ©d l©r Ÿl §e x¥P ©d l©r Ÿl oi ¦k §xa §n oi ¥Ÿl §e ,mi ¦z ¥n l ¤W mi ¦nU §A ©d l©r Ÿl §e x¥P ©d l©r Ÿl §e ,mi ¦x §kp

oi ¥ .dxf dcFa£r i¥p §t ¦N ¤W mi ¦nU §A ©d l©r Ÿl §e x¥P ©d l©r :FxF` §l EzF`¥I ¤W c©r x¥P ©d l©r oi ¦k §xa §n

6. Nothing originating with pagans or heathens may be used for light or for incense [2],and neither the light nor the incense used for the dead may be used again [3]. Nothingused to serve an idol [4] may be used for light or incense. We do not say the brakha onlight until the light is appropriate [5]

f,mi ¦x §nF` i` ©O ©W zi ¥A ,K ©x ¥a Ÿl §e g ©kW §e l ©k ¨ ¤W i ¦nK ¥xa §i ,mi ¦x §nF` l¥N ¦d zi ¥aE .K ¥xai ¦e FnFw §n ¦l xŸf £g©ii ¥c §M c©r .K ¥xa §n `Ed i ©zni ¥ c©r .xM §f ¦P ¤W mFw §O ¦A

:eir ¥n §A ¤W oFfO ©d l ¥M©r §z ¦I ¤W

7. One who forgets to say Birkat Ha’Mazon? Bet Sh maintain that he retrun to the placehe ate as soon as he recalls, so as to recite. Bet H permit one to recite where he is. Howlong has one to say it? Until it begins to settle.

gFzF` `N ¤ mW oi ¥ §e oFfO ©d x ©g © §l o ¦i©i m ¤dl `AKM x ©g © §e o ¦i ©I ©d l©r K ¥xa §n ,mi ¦x §nF` i` ©O ©W zi ¥A ,qFM ©doFfO ©d l©r K ¥xa §n ,mi ¦x §nF` l¥N ¦d zi ¥aE .oFfO ©d l©r K ¥xa §n

l ¥ x §U ¦i x ©g © o ¥n ¨ oi ¦pFr .o ¦iI ©d l©r K ¥xa §n KM x ©g © §ec©r ,K ¥xa §n ©d i ¦zEM ©d x ©g © o ¥n ¨ oi ¦pFr oi ¥ §e ,K ¥xa §n ©d

:dkx §A ©d lM r ©n §W ¦I ¤W

8.If a single cup of wine is brought as the meal concludes, Bet Sh bless the wine andthen make Birkat Ha’Mazon. Bet H make Birkat Ha’Mazon first. If you hear Israel makea brakha, respond Amén. You may do so if a Samaritan makes a brakha only if you haveheard it entirely [6].

[1] This debate concerns reciting Qidush [2] For bread [3] The cup mixes water and wine. The alcohol content oftraditional wines was quite high, as much as 16%, and it was common in these days to wait almost until the first frostof autumn before harvesting grapes to ensure that the sugar content was as high as possible. This tradition hasrecently become commonplace again, and he watering of wines has become a contentious issue in the industry; it isillegal in some jurisdictions [4] There is a common and practical sense to Bet Sh, for we at least are not drinkingstrong alcohol on an empty stomach [5] This concerns the rabbinic guild’s concern with tahor and tamé, the conceptsof purity and impurity. The question implied by this m. is whether or not a table can impart impurity. Bet Sh answerNo. Bet H disagree. Where each places the napkin is important because the napkin, being moist and of a cloth thatcan impart impurity, can affect the surface on which it is placed. The discussion of tahor and tamé was applicable inthe days of the Perushim, who are politically divided into the houses of Hillel and Shahm’I, because the Temple stoodand ritual purity/impurity was essential to the Temple’s system of offferings and sacrifices. The discussion of tahorand tamé in this m. is purely academic, however, because the Temple’s destruction by Rome was a 100 year oldmemory. This brings up the question of why the m. is included; for that matter, it begs the question of why the rabbinicguild spends as much time as it does on matters of ritual that have no direct impact on the present reality. Thereason? To restore to Israel the dignity of a known history, a matters currently faced by the First Nations across N Amand, in deed, throughout the world [6] This concerns sweeping the household of crumbs. Washing here is not thatbefore bread but that after the meal, which we call today “mayim aharonim”. A close reading of oi ¦c§A©k§n renders cak oin,lit. “derived from honour”. The point is that large chunks of bread littering the floor, a kazy’it or larger, is undignified.Hillel’s perspective is more practical, because the washing of hands includes dabbing the lips, from which crumbswould surely fall.

[1] There is no practical difference between the schools in these matters. What matters if spices or meals precedeHavdala? Both version of the brakha mean the same thing: “Who Creates firelight”. The lit. translations would differsomewhat: “From which the light is created by fire” vs “From the light created by fire”. Either way we have the creationof firelight! These are not controversies. The order preceding Havdala and the different wording of the brakhot areintended to restore to the memory of Israel that there are different routes to the same path [2] No controversies bet.Bet Sh and Bet H are recorded in this m. [3[ It’s undignified. The light is used to memorialise the dead, either duringthe shiva or at the hiloula (for Sefaradim/Mizrahim) or yahrtzeit (for Ashkenazim). The incense is used to mitigate thefumes of decay natural to a dead body [4] This differs from how the m. opened, for these spices and oils do notoriginate with pagans. Why would they then be used? As common folk-custom, much the same as today we have a“kitchen witch” or a dreamcatcher. The m. does not deny the practices; it does deny the uses of anything associatedwith it [5] Appropriate light is that which we may see by. It must be sufficiently dark, in other words, for the light to beuseful [6] The worldviews of Samaritans and Jews sufficiently differ to require that a Samaritan blessing be heard soone knows to what he or she is responding. The same applies, in my opinion, to the blessings of Xians, who will mostusu pray in the name of Jesus. It is not the blessing that may be controversial but rather to whom it is directed. Suchcontroversy does not attend to a Muslim praying because you can be assured they direct the prayer to G!d. Oneshould still listen to a Muslim prayer, however, because it may concern something to which we cannot affirm.

` h wxt mi ¦Q ¦p Fa EU £r©P ¤W mFwn d ¤ Fxd.d¤G ©d mFwO ©A Epi ¥zFa £ ©l mi ¦Q ¦p dUr ¤W KExA x ¥nF` ,l ¥ x §U¦i §ldxf dcFa £r x ©wr ¤W KExA x ¥nF` ,dxf dcFa £r EP ¤O ¦n dx §w ¤r¤P ¤W mFwn

:Ep¥v §x © ¥n

1. Are you viewing a place where a miracle occurred for Israel? If so, say the brakhaSheh’ahsah nisim la’avoténu ba’maqom hazeh [1]. If avoda zara was uprooted, one saysSheh’aqar avoda zara mé’artzénu [2]

al ©r §e ,mi ¦nr §xd l ©r §e ,mi ¦wx §A ©d l ©r §e ,zFre §G ©d l ©r §e ,oi ¦wi ¦G ©d l ©rl ©r §e ,mi ¦xd ¤d l ©r .mlFr ` ¥ln FgŸM ¤W KExA x ¥nF` ,zFgExdKExA x ¥nF` ,zFxA §c ¦O ©d l ©r §e ,zFxd §P ©d l ©r §e ,mi ¦O©I ©d l ©r §e ,zFra §B ©dmI ©d z ¤ d ¤ Fxd ,x ¥nF` dcEd§i i ¦A ©x .zi ¦W` ¥x §a d ¥U £r ©n d ¥UFrFzF` d ¤ Fx ¤W o ©n §f ¦A ,lFcB ©d mI ©d z ¤ dUr ¤W KExA x ¥nF` lFcB ©daFH ©d KExA x ¥nF` zFaFH ©d zFxFU §A l ©r §e mi ¦nW §B ©d l ©r .mi ¦wx §t ¦l

:z ¤n¡ d o©I ©C KExA x ¥nF` zFrx zFrEn §W l ©r §e ,ai ¦h ¥O ©d §e

2. Celestial storms [3] accompanied by fire [4] damage [5]; earthquakes; lightning andthunderstorms; tempests? All these require the brakha malé olam [6]. When you see thehighlands, the foothills, the great seas [7], the great rivers [8], or the deserts [9]? Say thebrakha ma’asé bréshit [10]. R Yehuda teaches that one who sees the Great Sea [11] saysthe brakha Sheh’ahsah et Ha’Yahm Hagadol [12], though only after being distant from itfor a time [13]. Rain and good tidings [14]? Say Ha’tov U’métiv [15]. Bad tidings? Saydy’ahn ha’emet [16]

b.Epi¡g ¤d ¤W KExA x ¥nF` ,mi ¦Wc£g mi ¦l ¥k dpw §e ,Wcg z¦i ©a dpAw ¥rFS ©d .drxd oi ¥r ¥n daFH ©d l ©r §e ,daFH ©d oi ¥r ¥n drxd l ©r K ¥xa §n,z ¤x ¤A ªr §n FY §W ¦ dz§id .c©vi ¥M .` §eW z ©N ¦t §Y Ff i ¥x£d ,x ©ar ¤W §l`a did .` §eW z ©N ¦t §Y Ff i ¥x£d ,xkf i ¦Y §W ¦ c ¥l ¥Y ¤W oFvx i ¦d§i ,x ©n ¨ §eEN ¥ Ei §d¦i ŸN ¤W oFvx i ¦d§i ,x ©n ¨ §e ,xi ¦rA dge §v lFw r ©nW §e K ¤x ¤C ©a

:` §eW z ©N ¦t §Y Ff i ¥x£d ,i ¦zi ¥a i¥p §A

3. Build a new house? Acquire new tools or household implements? Say Sheh’hehi’anu[1]. We make a blessing on misfortune knowing that some good may come of it, and webless fortune even though misfortune may result [2]. Shouting about the past, even inprayer, is useless [3]. Other examples of a useless prayer? If you pray something likemay it be your will that I have a son after your wife goes into labour. Or a traveller returnshome and hears the din of screams in the city and says may it be your will that my home isnot affected.

c.Fz ¨ i ¦vi ¦A z ©g © §e Fzqi ¦p §k ¦A z ©g © ,m¦i ©Y §W l ¥N ©R §z ¦nK ©x §M ©l qp §k ¦P ©do ¥zFp §e ,Fz ¨ i ¦vi ¦A m¦i ©Y §WE Fzqi ¦p §k ¦A m¦i ©Y §W ,r ©A §x © ,x ¥nF` i`©G ©r o ¤A

: Ÿal ci ¦zr ¤l w ¥rFv §e ,x ©ar ¤W §l d ¨ cFd

4. On arrival to a city or town [4], pray twice: On arriving and on leaving. Ben Ahz’I hasa different perspective. He advises one to pray four times: twice both on entering andleaving [5].

d,daFH ©d l ©r K ¥xa §n `Ed ¤W m ¥W §M drxd l ©r K ¥xa §l mc ¨ aI ©glk §aE L §aa §l lk §A Li ¤dŸl ¡ i §i z ¥ Y §a ©d ¨ §e (e mixac) x ©n ¡ ¤P ¤Wx¤v¥i §aE aFh x¤v¥i §A ,Li ¤xv§i i¥p §W ¦A ,L §aa §l lk §A .L ¤cŸ §n lk §aE L §W §t©p

lk §A ,L ¤cŸ §n lk §aE .L ¤W §t©p z ¤ l ¥hFp `Ed EN ¦t £ ,L §W §t©p lk §aE .rxL §l c ¥cFn `Ed ¤W dC ¦nE dC ¦n lk §A ,L ¤cŸ §n lk §A x ¥g © xaC .L¤pFnnx ©r ©W c¤b¤p §M FW Ÿx z ¤ mc ¨ l ¥wi Ÿl .cŸ §n cŸ §n ¦A Fl d ¤cFn i¥e¡dx ©d §l q¥pM ¦i Ÿl .mi ¦Wc ¢T ©d i ¥W §cw zi ¥A c¤b¤p §M oE ªk §n `Ed ¤W ,gx §f ¦O ©d

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5. It is an obligation to bless both fortune and misfortune, as we see from Love G!dentirely... [1] and what can this mean other than with both inclinations [2]? And itremains so even if I give up my life [3]! Or my wealth. Another interpretation [4]:Whatever my measured [5] portion may be is something I remain grateful [6] for. Everyday is a gift [7]. One does not behave with any but reverence at the East Gate, for this isin direct line with the Qodshé Qedoshim [8]. Neither enter the Har Ha’By’it [9] withyour stick, shoes, money belt, or trail dust lingering about you, nor use it as a shortcut;certainly spitting is forbidden! Benedictions in the Temple ended with mé’olahm but theTzaduqim corrupted the practice by teaching there was no afterlife [10], thus thepractice evolved of saying min ha’olahm v’ahd ha’olahm [11]. It was also established [12]that an appropriate greeting was to use a Name, for it is said G!d Be with you. And theyreplied G!d Bless you [13]. Or you may find it based on Hashem is with you... [14] FinallyDo not hate your old mother [15]. It is time for Your Acts, Dear G!d, for Your Law they makevoid. [16]. Rebbe Natan saw it quite differently. He said They void Your Law because it is

a time to act...[17]

[1] Lit. “This was a place of great miracles for our ancestors” [2] Lit. “Idolatry was banished fromour land”. But what about being banished from our hearts? This is much harder to eradicateand it must happen wherever we find ourselves, inside the Land or not [3] A common

translation is “comets” based on Rambam’sunderstanding, however I am more interested in thenatural understanding of the language as we nowknow it and use this whenever possible. Heb wif“storm” [4] Heb. dwif “spark” [5] Heb. wifp [6] Lit. “thefullness of the universe” [7] The rabbis would haveconsidered what we now call the Anti-Lebanon rangeas part of the Land. That part which is now RamatHa’Golan is merelyt he S extension of the entirerange, most of which would be been in the Landaccording to halakha. The Sea always refers to theMediterranean. There is no precise definition of“seas” but the rabbis knew geography and were

aware of that which we now call the Adriatic, the Aegean, the Black, the Caspian, the Ionian,not to mention the Red and Arabian Seas, and the Atlantic and Inidan Oceans. [8] The greatrivers of the area are the Prat (Euhprates), the Tigris, the Indus, and the Ganges to the east andthe Nile to the south [9] Three great deserts are found in the area. The Red Sea separates theSahara in Africa from the Arabian in Asia; the Syrian Desert connects the Levant to Arabia. Sinaiis a peninusla and land bridge connecting N Africa to SW Asia and has desert features but doesnot compare to the great deserts [10] Lit. “acts of nature” [11] The Mediterranean, thoughsome say the Atlantic Ocean, which borders Alexandria and Algiers, two ancient cities of Jewishsettlement on Africa [12] Lit. “Creator of the Great Sea” [13] After returning from a trip [14]These being firmly enmeshed in a climate dependant on irrigation from rain [15] Lit. “good andbetter” [16] Lit. “truthful Judge”

[1] See Para 1 of Shma [2] Entirely includes the good inclination (yetzer tov) and the bad (yetzerha’ra) [3] Entirely also includes, Heaven Forbid, martyrdom. The comment of the great formerRav Ha’Réshit Rabbi Y.D. Herzog that “countless martyrs... have... cheerfully given their lives...”must be a lapse of judgement. I will give my life away if dignity and Divinity demand it. Would Ismile about it? No! [4] Based on punning Heb. L «¤cŸ §n [5] Heb. dcn [6] Heb. dcFn [7] A figurativeinterpretation. A lit. rendering might be “Whatever may be the length of my measure I am verygrateful in exceeding measure to You, Dear G!d”. [8] The Most Holy Place, usu called “Holy ofHolies” in poor Engl rendering. The Téva (Ark of the Covenant) was kept there in the 1stTemple. In the 2nd Temple the Most Holy Place was empty [9] The Temple Mount. The Templewas a ruin in the rebbe’s day. He means to say that one does not stand on the Temple Mt

reverently unless staff, shoes, and wealth are stored away upon arrival. [10] This is not acorruption except from a rabbinic perspective. There is no support in Torah and only obliquereferences in the Prophets and Writings which do not provide a proven basis for the belief in anafterlife. Believing in G!d is one thing, believing an afterlife exists is entirely different. TheTzaduqim were actually not opposed to the notion as such: personal belief was fine; theyopposed elevation of afterlife to be a focus of Jewish belief and practice [11] Lit. “From oneworld to the next”. It must be pointed out that this change could not occur without collusionfrom the priestly guild. The Tzaduqim were not at all entirely representative of the priesthood,any number of whom sided with the Perushim [12] Presumably at the same time as minha’olahm v’ahd ha’olahm , though this is not known [13] See Ruth 2:4 [14] Judges 6:12 [15]Prov. 23:22 Not every old practice is antiquated, which can mean one thing to Tzaduqim andanother to Perushim! [16] Ps 119:126. This sentiment is opposed to the story of the oven ofAkhnin, where Rebbe Eliezer calls on G!d and Nature to prove his point. The Academy is notimpressed and tells Eliezer that halakha is made in the Academy, not in Heaven. That Heaven isinvoked here is hard to understand, since the Tzaduqim pay it no heed. This is preaching to thechoir [17] Times have changed and the Tzaduqim are not willing to admit it.