Rambam - 3 Chapters a Day

For the devotion to Torah is the backbone of our people’s continuity.

The first and last three blessings may not be shortened or changed in any way, as stated in Chapter 1, Halachah 9.

Havineinu, the first word of the abbreviated version of the Shemoneh Esreh, is used to refer to the entire prayer.

For dew and rain that is included.

These are days of joy and thanksgiving when pleading and supplication are not appropriate.

In place of the requests mentioned during the week.

I.e., the previously stated halachah that one recites seven blessings on Rosh Hashanah.

Rosh HaShanah 16a mentions the source for these blessings, quoting God as saying: “On Rosh Hashanah, recite in My presence Malchuyot, Zichronot and Shofarot. Malchuyot, in order that you shall make Me King over you. Zichronot, in order that your remembrance will be good in front of Me, and with what? The shofar.”
As explained in detail in Hilchot Shofar 3:7-9, each of these blessings is based on ten verses from the Bible that center on the blessings’s theme.

The conclusions are as follows: Malchuyot—“... The King over all the Earth Who sanctifies Israel and the Day of Remembrance” (This conclusion is also used for the intermediate blessing in all the prayers of Rosh Hashanah.) Zichronot—“...The One Who remembers the Covenant.” Shofarot—“...The One Who hears the Teru’ah”—based on Leviticus 23:24. See also the Rambam’s Order of Prayer for the Whole Year at the end of Sefer Ahavah.

I.e., Yom Kippur, the only day when the Torah requires fasting.

The final year of a 50-year cycle. Every seventh year is called the Sabbatical year. There is a cycle of seven Sabbatical years, the end of which is the fiftieth year—the Jubilee Year. See Leviticus 25:8-13.

The Jubilee Year is observed only when all the tribes of Israel dwell in Eretz Yisrael. (See Hilchot Shemitah V’Yovel 10:8.) In Hilchot Melachim 12:1, the Rambam writes that with the Mashiach’s coming, the celebration of the Jubilee year will be renewed.

Berachot 9b mentions that just as King David wrote this verse after eighteen chapters of praise (it appears in Psalm 19), we recite it after eighteen blessings of prayer.

This verse is particularly apt for recitation after the Shemoneh Esreh. Proper intention during the Shemoneh Esreh is a very difficult matter (see Chapter 4, Halachah 15). Therefore, at the end of the Shemoneh Esreh we ask God to heed our words in any case. It is as if we are saying: May the words which I uttered in the midst of the Shemoneh Esreh be accepted by You even if my intention was not complete and my mouth acted independently of my heart and mind. “And the meditations of my heart...”; i.e., those lofty thoughts and desires which burn in my heart, but I cannot express, may they also be heard by You and received favorably.

After completing the Shemoneh Esreh, one takes three steps backwards. See Yoma 53b and Chapter 5, Halachah 10.

I.e., those days between the first Yom Tov (two days in the Diaspora) and last Yom Tov on Pesach and Sukkot. They are called Chol HaMo’ed, the “mundane” days of the festivals—i.e., those days which are simultaneously part of the festival, but also days on which most work is allowed. (See the Shulchan Aruch, Orach Chayim 530-548 for the laws of Chol HaMo’ed.)

This is the first of the last three blessings of the Shemoneh Esreh, which expresses our desire for the return of the service (avodah) of the Temple.

A passage expressing the uniqueness of the day.

The Jewish day starts after sunset. Thus, the prayer of the holiday will be recited Saturday night.

This refers to the special sacrifices brought on the holidays.

I.e., on a holiday one is allowed to do certain types of work which are forbidden on the Sabbath. These are called מלאכות אוכל נפש, those activities necessary for cooking and preparing food. (See Hilchot Sh’vitat Yom Tov 1:1.)

This is the addition to the Evening Prayer that mentions the distinction between the Sabbath and the rest of the week. (See also the notes to Halachah 4.)

I.e., in the blessing which begins: “we acknowledge with thanks that You are God, our Lord...,” the second of the last three blessings of the Shemoneh Esreh.

This includes the communal fast days (the third of Tishrei, the tenth of Tevet, the thirteenth of Adar, the seventeenth of Tammuz, and the ninth of Av) and those fast days proclaimed in response to a specific time of trouble, such as a lack of rain. (See Hilchot Ta’aniot, ch. 1.)

I.e., even one who accepts a fast upon himself in response to a bad dream or for purposes of spiritual growth, although it is not a public fast day.

The fast day commemorating the destruction of the First and Second Temple, both destroyed on this date, approximately 500 years apart.

The Mishnah (Ta’anit 10a) states: On the third of Marcheshvan, one petitions for rain. Rabban Shimon ben Gamliel says: “On its seventh day, 15 days after the festival, in order that the last one in Israel can reach the Euphrates River.”

Even though we mention the rains in the second blessing of the Shemoneh Esreh from the end of Sukkot (see the previous halachah), we do not actually beseech God to cause the rain to fall until later. The formula used to petition for rain is ותן טל ומטר (“And give dew and rain”).

I.e., as long as one utters משיב הרוח ומוריד הגשם, which is until the first day of Pesach.

In his commentary on the above Mishnah, the Rambam explains that all the laws in Ta’anit regarding the proper time for rain and the fasts resulting from a lack thereof are relevant to Eretz Yisrael and areas with a similar climate.

Babylonia.

This ruling is based on Ta’anit 10a, which states that in the Diaspora the petition for rain should be made 60 days after the fall equinox because the rains would not begin to fall until then. The term “equinox” refers to the day on the solar calendar when day and night are exactly equal. Nevertheless, here the term does not refer to Sept. 21st, the date given by contemporary astronomy, but to the estimate of Mar Shmuel, one of the leading Sages of the Babylonian Talmud.

Regardless of what time of year that may be.

I.e., in most places in the Diaspora and in certain places in Eretz Yisrael (see Hilchot Kiddush HaChodesh, Chapter 9), where originally, there was a doubt whether this was, in fact, the eighth day of the holiday or not.

Rashi (Berachot 12b) mentions that God’s sovereignty is more evident during these ten days when He judges the world. Therefore, we emphasize this concept in our prayers.

In the previous two chapters, the Rambam explained the prayers recited at various times of the year. He devotes this chapter to the proper times for each of the daily prayers.

In his Commentary to the Mishnah, Berachot 1:4, the Rambam states that any time the Mishnah talks of hours it must be understood as שעות זמניות (seasonal hours, i.e., relative to the length of the day in a particular season). The daylight hours are divided into 12 equal parts, and each seasonal hour is 1/12 of the daylight time—i.e., one twelfth of that time. (See Hilchot Kri’at Shema 1:11.)

Minchah K’tanah in Hebrew. Thus, Berachot 26b states: “When is Minchah Gedolah? From six and a half hours onward. When is Minchah K’tanah? From nine and a half hours onward.”
The terms “greater” and “lesser” refer to the amount of time left from the beginning of the obligation to pray until the service can no longer be recited. Minchah Gedolah includes more time than Minchah K’tanah.

I.e., one may recite the Shemoneh Esreh often during the day as a voluntary service. (See Chapter 1, Halachah 9.)

I.e., only on the eve of Pesach was the afternoon sacrifice offered this early.

The Tur and the Shulchan Aruch (Orach Chayim 234) both advise not to recite optional prayers unless one is sure of his ability to concentrate fully. See the notes to Chapter 1, Halachah 9.

To elaborate on the above: פלג המנחה refers to the point in time halfway between nine and a half hours—the beginning of Minchah K’tanah—and sunset. Since, by definition, sunset occurs at twelve hours, this is ten and three quarter hours, or one and a quarter hours before sunset. As mentioned above, all these times refer to “seasonal hours”—שעות זמניות.

For generally, the Musaf offering would be brought at six hours.

As explained in Chapter 1, Halachah 6, it has become accepted custom to regard the Evening Service as obligatory and recite it every night.

However, one can only recite the Evening Service after פלג המנחה, one and a quarter hours before sunset, when night begins according to Rabbi Yehudah. Also, from the time one recites the Evening Service, one must accept the Sabbath and refrain from any prohibited labors.

Rav Hai Gaon (quoted in the Tur, Orach Chayim 293) mentions that this practice is only allowed for the sake of a mitzvah under extreme circumstances, e.g., one is rushing to bury a corpse or prepare for a wedding. This restriction is placed because doing so implies a certain lack of appreciation of the Sabbath.
Even though one recites the Evening Service including the Havdalah prayers on the Sabbath, one must refrain from doing work until the appearance of three stars.

In practice, when the Evening Service is recited before sunset, the Shema and its blessings are also recited at that time. After the appearance of the stars, the Shema is repeated without its blessings.

I.e., the time for its compensation, since the establishment of תפילת תשלומים was only for the תפילת in proximity to it.

This is the only possibility of such a situation occurring. With the exception of Musaf, all the prayers have a specific time when they should be recited.

Berachot 27a explains that this law is based on the principle that if two obligations must be fulfilled, one a relatively frequent obligation and the other not as frequent, one performs the more frequent obligation first.
Rabbenu Yonah points out that the Minchah mentioned in this halachah is obviously מנחה גדולה, which partially coincides with Musaf, since its time starts at six and a half hours, and the optimum time for Musaf ends at seven hours. He adds that this halachah applies only in a case when one must recite both prayers at the same time. (For example, one wants to eat a meal and must first recite Musaf and Minchah.) However, if he is willing to recite one of them later, he should recite Musaf first and Minchah, later in the day.

Even after he has become obligated to pray, he cannot fulfill that obligation until he deals with the five matters listed in this halachah.

The Rambam discusses each of these five categories individually and at length in the halachot that follow.

In Hilchot Berachot 6:2, the Rambam states that one must wash his hands before every prayer service, even if his hands are clean, just as one must wash before eating even if one’s hands are clean. Hence, the choice of words, טהרת הידים. The issue is the purity of one’s hands and not only their cleanliness.

There are four joints in the hand. One is the wrist; the second is the joint between the palm and the top of one’s fingers. Each finger (other than the thumb) has two joints in it.
Chullin 106a teaches that the washing of one’s hands for חולין (i.e., non-sanctified food) is “until the joint.” Rashi interprets this to mean until the middle knuckle of the fingers. Rabbenu Asher and Rabbenu Tam are of the opinion that it refers to the joint between the fingers and the palm. Rabbenu Yitzchak Alfasi rules that this obligates one to wash until the wrist. Neither here, nor in Hilchot Berachot 6:4, does the Rambam specify which joint he refers to. The Kessef Mishneh (Hilchot Berachot) states that probably, the Rambam accepted the opinion of Rav Yitzchak Alfasi. (The Rambam was a student of Rav Yosef ibn Migash, who was a student of Rav Yitzchak Alfasi.) The Hagahot Maimoni (Hilchot Berachot) maintains that the Rambam meant the joint between the fingers and the palm.
The Shulchan Aruch, O”C 161:4, quotes the opinions of both Rav Yitzchak Alfasi and Rabbenu Asher, but suggests that one act in accordance with Rav Yitzchak Alfasi. The Shulchan Aruch HaRav and Mishnah Berurah support this ruling, but point out that if one has a limited amount of water, he may rely on Rabbenu Asher’s opinion.

There are 2000 cubits in a mil. In contemporary measure, a cubit is 48 centimeters according to Shiurei Torah. Therefore, a mil is 960 meters according to Shiurei Torah.

By rubbing them.

I.e., with rocks, earth, or a beam, as mentioned above.

In contrast to one’s other limbs.

For the words of prayer, like the words of Torah, do not contract ritual impurity.

In contrast to other ritually impure individuals.

Who were not required to purify themselves before praying.

Leviticus, Chapter 15, describes the impurity contracted by a זב, a person who has discharges similar to those of venereal disease. He must wait for his discharge to cease and then, after seven clean days, immerse himself in the mikveh. Therefore, even though he immerses himself in order to recite the Shema and the Shemoneh Esrei, he is still in an impure state because of his discharge. See also the Rambam’s Commentary to the Mishnah (Zavim 2:2) and Hilchot Mechusrei Kapparah 2:1).

From relations within the previous three days.

After that immersion since the required seven days had not passed.

It must be emphasized that though the Sages abolished the requirement of immersion, the purity it brings about remains. Therefore, it is customary in many communities for men to immerse in a mikveh before praying. Sha’alot U’Teshuvot min HaShamayim (Responsum 5) emphasizes the great spiritual benefit received from immersing before prayer.

Even though Ezra’a decree was abolished.

Babylonia.

Pouring nine kabbim of water over himself. A kab is approximately 1.38 liters according to Shiurei Torah and approximately 2.39 liters according to the Chazon Ish. Therefore, nine kabbim is either 12.4 liters or 21.5 liters depending on the different opinions.
Berachot 22a relates: “One who had a seminal emission upon whom nine kabbim of water was poured is pure.” This water must be poured over a person’s body. Therefore, a bath is not sufficient. Similarly, it must be poured by a man and, hence, a shower is not acceptable.

This verse serves as a general command to prepare one’s physical state before prayer. See also Berachot 23a.

Who has a seminal emission, whether accidental or intentional.

During the Shemoneh Esrei, one must view himself as standing before the King, addressing Him and beseeching Him for our spiritual and physical needs. Hence, a commensurate expression of awe is required. In contrast, although in Kri’at Shema, we proclaim God’s sovereignty, we are not speaking before the King, but rather, calling out to the innermost points within ourselves. (See Rashi, Berachot, 24b- 25a)

“A place which contains either feces or urine” (Hilchot Kri’at Shema 3:4).

I.e., the inner rooms where people stand undressed. See Hilchot Kri’at Shema 3:3.

Even if it is clean of feces (Hilchot Kri’at Shema 3:2).

After he has finished praying.

I.e., he is advised to move even in the midst of prayer.

So that he cannot see it.

More than four cubits away from the feces.

A parsah is four mil or 8000 cubits (approximately four kilometers). The Rambam maintains that it takes 24 minutes for a person to walk a mil. However, the accepted opinion of the Shulchan Aruch is 18 minutes. Thus, this amount of time would be 96 or 72 minutes depending on which opinion one follows.

I.e., he need not pray again, but it is improper to pray in such a state.

Rabbenu Mano’ach explains that this course of action should be followed rather than simply spitting behind him, since spitting is an irreverent act, not appropriate during prayer.

To the point in Shemoneh Esrei at which he stopped.

In Berachot 60b, Rashi explains that this refers to the mouth, nose and the like.

In Berachot 60b, Rashi explains that orfices refers to the mouth, nose and the like, and ducts refer to refer to the heart, stomach and intestines.

This is a minimal amount of time, approximately five seconds.

If he concentrated his attention in the first blessing, nothing more is necessary. (Orach Chayim 101:1)
Rav Chayim Soloveichik does not accept this premise. He explains that there are two different levels of intention:
a) the intention mentioned in the following halachah including the removal of all other thoughts from one’s mind, concentrating one’s intention on the fact that he is standing before God. Also, he must have in mind that he is performing a mitzvah by praying. This intention is required throughout the Shemoneh Esrei.
b) The concentration on the meaning of one’s prayers. This is desirable throughout the Shemoneh Esrei and required in the first blessing.

However, if one can compose himself in a lesser amount of time, he need not wait this long before praying (Kessef Mishneh).

Berachot 29b explains Rabbi Eliezer’s statement in this fashion. In this context, Rabbah and Rav Yosef warning against praying by rote, without proper concentration.

This enables one to internalize the awareness achieved in prayer and relate it to his worldly experience.

And proceed to his daily activities.

Berachot (loc. cit.) questions: After these individuals spent nine hours in prayer every day, how was their Torah knowledge preserved and how were they able to support themselves? It answers that “since they were pious, their Torah was guarded and their work was blessed.”

A revi’it is 86.4 milliliters according to Shiurei Torah.

To make sure that one is familiar with the Amidah and will able to recite it fluently when the time arrives.

Also, if the time for the service passes, one must recite a prayer of compensation.