Mishneh Torah (Moznaim)
Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.
Mishneh Torah (Moznaim)
Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.
In particular, on Simchat Torah. Interestingly, the celebration of Simchat Torah and the custom of hakafot are not mentioned in the Talmud or in the Mishneh Torah.
The source of the division of the Torah into weekly sedarim is a matter of question. The Midrash Tanchuma (Ki Tissa 3) attributes this division to Moses. However, there are authorities (See Rabbi Eliyahu Mizrachi, Vayechi) who attribute this division to Ezra.
Megilah 29b states that the three-year cycle was followed in Eretz Yisrael. Apparently, the practice was continued until the Rambam’s day.
The delineation of the divisions of the Torah for the three-year cycle is not commonly known at present. However, at the conclusion of each of the five books of Moses, when listing the number of verses, letters, etc., the chumashim also state u’sedarav; this refers to the number of three-year-cycle sedarim found in that book.
These “curses” are found in the sidrah, Bechukotai, in Chapter 26, verses 14 to 46.
These “curses” are found in the sidrah, Ki tavo, in Chapter 28, verses 15 to 69.
Megilah 31b states that these holidays are days of judgment. (On Rosh HaShanah, the totality of our fortunes for the coming year are judged, and on Shavuot we are judged regarding the fruits of the trees.) Therefore, it is proper to read the curses beforehand, so that the curses of the year will be concluded before the days of judgment.
However, these “curses” are not read directly before these holidays. At least one portion (and, regarding Shavuot, sometimes two portions) separate these “curses” from the holidays (Tosafot, Megilah, ibid.).
In most years, Bamidbar is read directly before Shavuot. However, in certain years, the sidrah, Naso is also read before the holiday. All the other portions are read in direct conjunction with the days with which they are associated.
I.e., a year which has only twelve months.
Similarly, there are times when the portions Vayakhel and Pekudei, Acharei and Kedoshim, Chukkat and Balak, Mattot and Ma’asei, and Nitzavim and Vayelech are combined. The coupling of these portions appears to have been done because they are all relatively short and share certain themes.
There are 54 sedarim and only 50 and one half weeks in a lunar year. Furthermore, as mentioned in Halachah 8, the weekly cycle is interrupted when a festival (even Chol Hamo’ed) falls on the Sabbath. Therefore, it is necessary that, in an ordinary year, certain portions be coupled. Even in a leap year, when an extra month is added (and thus, there are 54 or 55 Sabbaths), coupling portions is sometimes necessary.
See Chapter 12, Halachah 3.
See the commentary on Chapter 12, Halachah 2, regarding the institution of the custom of reading the haftarah. The Rambam lists the haftorot read each week in the Order of Prayers for the Entire Year.
This passage describes the daily offering, the Sabbath offering, and the Rosh Chodesh offering. This is one of the few instances where a division of a Torah reading into specific aliyot is mentioned in the Talmud (Megilah 21b-22a).
See Chapter 12, Halachah 3.
The reading is concluded at this point instead of continuing and reading another verse from the following passage, because, as stated in Chapter 12, Halachah 3, one should not start less than three verses from the beginning of a passage.
The Rambam’s statements appear to imply that the person who receives the final aliyah also reads the Rosh Chodesh passage in the second scroll, and the person who reads the haftarah reads that passage again. This is consistent with the Rambam’s decisions (Chapter 12, Halachah 23) that “one person should not read one passage from two Torah scrolls,” and (Chapter 12, Halachah 13) that the person who recites the haftarah reads a passage that has been read previously.
Nevertheless, this decision has attracted the attention of the commentaries. See the Kessef Mishneh, who offers a different explanation of the Rambam’s words, and the Radbaz (Responsa, Vol. V, 1622), who justifies the Rambam’s statements. Our present custom is that seven (or more) people are called to complete the weekly portion, Kaddish is recited, and then the person who reads the haftarah is called to the second Torah scroll for the Rosh Chodesh reading.
Rav Sa’adiah Gaon writes that the preceding passage, concerning the Sabbath offering, is also read. This is the present custom (Shulchan Aruch, Orach Chayim 425:1).
As mentioned in Halachah 19, the haftorot read on the three Sabbaths preceding Tish’ah B’Av contain stern words of rebuke. Therefore, we substitute this passage instead of the haftarah usually read when Rosh Chodesh falls on the Sabbath, because it contains both mention of Rosh Chodesh and words of rebuke. Nevertheless, it is Ashkenazi custom to read the haftarah usually read when Rosh Chodesh falls on the Sabbath when Rosh Chodesh Av falls on the Sabbath (Rama, Orach Chayim 425:1). Note also the decision of the Avudraham, who maintains that we should read the haftarah normally recited on this Sabbath (Jeremiah 2:4-28).
The Rambam’s statement indicates that there was no uniform practice of where to conclude aliyot.
This division of aliyot is alluded to by acronym in Rosh HaShanah 31a. The Rambam’s interpretation of these acronyms is taken from Rav Yitzchok Alfasi
Both the beginning and conclusion of these aliyot are harsh.
Beginning from Deuteronomy 34:5, “And Moses, God’s servant, died....”
The Rambam’s statements are taken from Menachot 30a. The Rambam interprets that passage to mean that even if fewer than ten people are present in the synagogue, the blessings before and after this passage may be recited. The Rambam’s statements must be interpreted to mean that ten people were not present at the beginning of the Torah reading. If the Torah reading was begun with ten people and some departed in the midst of the Torah reading, it may be concluded in the usual fashion (Chapter 8, Halachah 6).
Note Rashi’s commentary on Menachot (ibid.), which interprets the Talmud’s statements to mean that these eight verses should be read by a single person.
See note 3.
To begin and conclude with a positive concept, as mentioned in the previous halachah. Megilah 31b also mentions that it is proper to make these additions, because “a blessing should not be recited over [prophecies of] punishment.”
Rabbenu Manoach notes that more than one verse is recited both before and after the “curses,” because, as stated in Chapter 12, Halachah 3, one should begin an aliyah with at least three verses remaining until the next passage, and conclude a reading after having read at least three verses of the following passage.
See note 4,
Megilah 31b explains the difference between the two. The “curses” of Leviticus were recited by God. Therefore, the advice (Proverbs 3:11) “My son, do not reject the rebuke of God” applies in their regard, i.e., stopping in the middle would imply “rejection” of the rebuke. In contrast, those in Deuteronomy were recited by Moses (with Divine inspiration, to the extent that they are still considered part of Torah). Also, the “curses” of Leviticus were addressed to the Jewish people in the plural, while those in Deuteronomy are stated in the singular.
This refers to the explanation of the laws of the festivals in Torah Sheb’al Peh—the Oral Law. (See Megilah 32a.)
The Rambam’s statements are quoted from Megilah 31a, which explains that originally, in Eretz Yisrael, the portion describing the festive offerings was read on the first day. After the exile, the holiday was celebrated for two days, and the passage describing the Paschal sacrifice in Egypt was read on the first day.
As mentioned in Halachah 14, in addition to these readings a second Torah scroll is taken out, and the person who recites the haftarah reads the passage describing the additional sacrifices offered on this day.
This describes the first time the Pesach festival was celebrated in Eretz Yisrael.
This applies both in Eretz Yisrael, where the day begins Chol Hamo’ed and in the Diaspora, where the day is celebrated as a festival.
This reading includes passages describing the celebration of all the festivals. It also contains a description of the omer offering, which is brought on this day.
Verse 22 of this reading states: “Surely, a Pesach like this was never kept from the days of the judges who ruled Israel, or in all the days of the kings of Israel or Judah.”
This passage also mentions the Exodus from Egypt and the celebration of Pesach in future generations. At present, when the first day of Pesach falls on Thursday it is customary to rearrange the order of these readings (Tosafot, Megilah, ibid.).
This passage mentions the celebration of all the festivals, including Pesach.
This passage also mentions the celebration of all the festivals, including Pesach.
This describes the celebration of Pesach in the desert and the laws of Pesach Sheni.
This reading was chosen because the splitting of the Red Sea took place on the seventh day of Pesach.
. This haftarah was chosen since, like the Torah reading, it contains a song of thanksgiving for God’s kindnesses.
This passage mentions the celebration of all the festivals, including Pesach.
This haftarah was chosen because the destruction of Sennacherib’s camp occurred on the first day of Pesach. Also, the Messianic prophecies contained in this reading are related to the last day of Pesach. This day shares an intrinsic connection to the Messianic redemption. Accordingly, the Baal Shem Tov instituted the practice of eating “the feast of Mashiach” on the afternoon of the eighth day of Pesach.
On the surface, this refers to the entire portion Kol hab’chor mentioned below, since there are only eight verses from verse 9 until the end of the passage. In Eretz Yisrael, before the exile, it was customary to read this passage.
This is appropriate because the holiday of Shavuot is associated with the giving of the Torah, which is mentioned in that reading.
The Kessef Mishneh explains that, after the exile, when the observance of the second day was instituted, it became customary to read this passage, while the reading of Kol hab’chor was postponed until the second day. At present, it is customary to read the description of the giving of the Torah even in Eretz Yisrael on the first day, and Kol hab’chor is not read at all.
Just as the Torah reading mentions the revelation of God at Mount Sinai, the haftarah mentions His revelation to His prophet.
Chapter 3, Verse 3 in this reading is interpreted by Avodah Zarah 2b as referring to the giving of the Torah at Mount Sinai.
This was the custom in Eretz Yisrael before the exile. This passage describes the sacrifices offered on Rosh HaShanah and other festivals.
This passage describes God’s granting of special providence to Sarah, which allowed her to conceive. Rosh HaShanah 11a states that God granted the potential for this miracle on Rosh HaShanah.
This passage describes Chanah’s prayers to God and His granting her the ability to conceive. Rosh HaShanah (ibid.) states that God also granted the potential for Chanah to conceive on Rosh HaShanah.
This passage describes Abraham’s willingness to sacrifice Isaac (the Akedah). We ask God to recall the merit of Abraham’s actions when judging us on Rosh HaShanah.
This verse (included as one of the zichronot) describes God’s great love for the Jews. We remind Him of this love on this Day of Judgment.
This passage describes the service of the High Priest on Yom Kippur.
This reading speaks of the necessity that a fast day be accompanied by the inner service of contrite repentance.
This book describes the repentance of Yonah and, afterwards, that of the people of Nineveh. In both instances, God responded to their prayers and withheld punishment for their sins.
The passage read on the second day of Pesach
This passage describes the wars that will precede the Messianic redemption, and the celebration of the festival of Sukkot that will follow.
This passage describes the dedication of the Temple, which took place immediately preceding and during the festival of Sukkot.
The passage read on the eighth day of Pesach and the second day of Shavuot.
This passage continues the description of the dedication of the Temple. Verse 66 mentions that “On the eighth day, he sent the people away...”
This is the final sidrah of the Torah and contains the blessings given to the people by Moses before his death. It is appropriate to read this passage on the day which concludes the celebration of all the festivals (Rabbenu Nissim, Megilah).
It is our custom to take out a second Torah scroll and begin the reading of the Torah again, showing that our study of Torah is never concluded. Directly after the entire Torah has been read, we begin again. (See Tur, Orach Chayim 669.)
This passage mentions Solomon’s prayers after the dedication of the Temple.
This passage describes Joshua’s assumption of the leadership of the people after Moses’ death. In his Order of Prayers for the Entire Year and in his Commentary on the Mishnah (Megilah 3:6), the Rambam mentions only this opinion.
This passage describes the sacrifices brought on the second day of Sukkot.
This passage describes the sacrifices brought on the third day of Sukkot.
Ashkenazic custom is that the person called for the third aliyah reads about the sacrifices offered on the fourth day.
The Rambam does not mention the Torah readings in Eretz Yisrael, in the places that had no doubt when the holiday was observed in Jerusalem, where the holidays are celebrated for only one day. In these places, according to the Ari zal it is customary that each of the people called for the four aliyot reads the passage that describes the sacrifice of that day.
On Chol Hamo’ed Sukkot, the entire reading concerns the sacrifices. Hence, we read from only one Torah scroll.
Numbers, Chapters 28 and 29. The Hagahot Maimoniot mentions that there is no source in the Talmud for this practice. (Others have cited a passage in the Jerusalem Talmud.) However, it is mentioned by Rav Amram Gaon and Rav Sa’adiah Gaon. (See also Megilah 31b which mentions that the reading of the description of the festive sacrifices in the Torah is considered equivalent to their being offered in the Temple.)
See Halachot 23 and 24.
The Kessef Mishneh states that if both Torah scrolls were taken out at the same time, as is our custom at present, Kaddish need not be recited until the conclusion of the entire Torah reading. Nevertheless, he accepts the custom mentioned by the Rambam to recite Kaddish after the completion of the primary Torah reading.
Chapter 12, Halachah 20
Rashi, Megilah 31a, explains that this passage is read because it mentions the celebration of both the Sabbath and the festivals.
This passage was chosen because the resurrection of the dead will take place in the month of Nisan (Rav Hai Gaon).
This passage was chosen because the war of Gog and Magog will take place in the month of Tishrei (Rav Hai Gaon).
Though the essential reading for Chanukah concerns the dedication of the altar, as explained below, the Rambam includes the reading of the priestly blessings because they directly precede the passage concerning the dedication of the altar and are also associated with the Chanukah miracle, since the Maccabees were priests. Though the Rambam’s opinion is quoted by the Shulchan Aruch (Orach Chayim 684:1), the Rama states that the reading begins with the dedication of the altar.
This reading was chosen for Chanukah because the building of the Sanctuary in the desert was completed on the twenty-fifth of Kislev. However, God postponed its dedication until the month of Nisan. When the month of Kislev complained, God assured that month that at a later date, it would merit to have the altar dedicated in it (Pesikta Rabbati, 6). After their victory over the Greeks, the Maccabees purified the altar and rededicated it on the twenty-fifth of Kislev (Tosafot Yom Tov).
It appears that the Rambam is referring to the conclusion of the description of the offerings of the Nesi’im. It is our custom (Shulchan Aruch, Orach Chayim, ibid.) also to read the first passages from the sidrah, B’ha’alotcha, which concern the Menorah, on the final day of Chanukah.
This reading was chosen because Haman was a descendant of Amalek. (See Chapter 12, Halachah 3.)
This passage contains prophecies of the retribution Israel will suffer for sinning against God.
This reading contains prophecies of the destruction of Jerusalem, which occurred on Tish’ah B’Av
This reading mentions God’s willingness to forgive the Jewish people after the sin of the Golden Calf.
For example, the seventeenth of Tammuz. (See Hilchot Ta’anit, 5:2-5.)
As can be inferred from the Rambam’s statements, it is not Sephardic custom to read a haftarah in Minchah on a fast day. However, Tosafot, Megilah 21a, mentions the practice of reading Isaiah 55:6-56:8 as the haftarah. This custom is followed in Ashkenazic communities.
. Rashi, Megilah 30b, states that this refers to the blessings and curses in Parshat Bechukotai (Leviticus 26:3-46). Note the Rambam’s comments (Hilchot Ta’anit 1:17) concerning the recitation of a haftarah on these days. The present custom is to read Vayechal Moshe on such fasts as well (Shulchan Aruch, Orach Chayim 566).
It is our custom to include Eichah hay’ta in the reading Chazon Yishayahu, which we read on the Sabbath before Tish’ah B’Av. On the second Sabbath, we read Shim’u d’var Ado-nai (Jeremiah 2:4-28).
The source for this practice is found in the Pesikta. The exact passages which are read are mentioned in the Order of Prayers for the Entire Year.
See page 46.
On this occasion, three Torah scrolls are taken out, as mentioned in Halachah 23. In a leap year, this refers to the second Adar.
The Shulchan Aruch HaRav 282:13 states that the reading of the four passages described in this halachah was instituted by the Anshei K’nesset HaGedolah.
Each year, it is a positive mitzvah for every adult male to give a half shekel to the Temple treasury (Hilchot Shekalim 1:1). These funds were used to purchase the communal offerings and complete other projects of communal interest (ibid., Chapter 4). In the Talmudic era, the Sanhedrin would send out messengers to begin the collection of these funds on Rosh Chodesh Adar (ibid., 1:9). To commemorate this practice, we read the portion of the Torah which describes this mitzvah.
This reading describes the collection of funds to repair the Temple in the time of King Yehoash.
Parshat Zachor describes the mitzvah to remember the attack Amalek launched against our ancestors in the desert (Exodus 17:8-16). Megilah 18a states that the command to remember Amalek’s actions obligates making a verbal statement. Accordingly, there are many authorities (see Shulchan Aruch, Orach Chayim 685:7) who consider this reading to be a fulfillment of that command.
The Rambam, in Hilchot Melachim 5:5, mentions the mitzvah of making a verbal statement recalling Amalek’s attack. However, neither in Hilchot Melachim, nor in this halachah, does he state that the mitzvah is fulfilled by reading Parshat Zachor.
This passage describes the war waged against Amalek by King Saul, in order to fulfill the command to obliterate all traces of Amalek’s existence.
The reading of Parshat Zachor is associated with Purim because Haman was a descendant of Amalek.
The red heifer was a necessary element of the process of purification which allowed a person to emerge from the state of ritual impurity contracted through contact with a corpse. This passage is read at this time because of the approaching Pesach festival, because, as Rashi (Megilah 29a) states, every Jew is obligated to become ritually pure before a festival, so that he will be able to offer the required sacrifices.
This passage also deals with the concept of purification.
This passage describes the laws associated with the Paschal sacrifice.
This passage describes the sacrifices to be brought on Pesach in the Messianic era.
If Rosh Chodesh falls on the Sabbath, Parshat HaChodesh is read on Rosh Chodesh itself. Then, three Torah scrolls are taken out, as described in Halachah 23.
I.e., a Sabbath without one of these special readings.
When Rosh Chodesh Adar falls during the week, there will always be two Sabbaths between it and Purim.
When Rosh Chodesh Adar falls on either Friday or the Sabbath, there are two Sabbaths between Purim and the Sabbath when Parshat HaChodesh is read.
This occurs when Rosh Chodesh Adar falls on Friday.
This emphasizes the connection between our ritual purification and the Pesach sacrifice mentioned in note 94.
The Rambam feels this point worthy of mention because Megilah 29a mentions an opinion that maintains that the weekly order of Torah readings is interrupted for the reading of these passages.
This is the Torah portion directly before the portion of Ki tissa, which begins the reading of Parshat Shekalim. It is impossible, according to the present order of Torah readings, for Parshat Shekalim to fall on this Sabbath.
The passage associated with Rosh Chodesh should also be read. In Halachah 23, the Rambam states that the Rosh Chodesh reading should precede Shekalim. It must be noted that our text of Megilah 29b-30a (the source for this halachah) does not mention Rosh Chodesh in connection with this law.
Shekalim is the first passage in the sidrah, Ki tissa, and thus confusion could arise from the repetition of the passage. According to our present order of Torah readings, it is impossible for Shekalim and Ki tissa to coincide.
Thus, they complete the reading of the weekly portion.
It appears from this statement that, according to the Rambam, the special portions are included among the seven aliyot read on the Sabbath, and the maftir should merely repeat the last verses of the added passage. It is our custom that the seven aliyot be given out within the portion, and the maftir be called to the reading of the special passage.
See Halachah 4
In such situations, the haftarah of the special Sabbaths is read, and not the haftarah of Rosh Chodesh.
See Halachah 17.
In such situations, the haftarah of Chanukah is read, and not the haftarah of Rosh Chodesh.
The Rosh Chodesh reading is given precedence over that of Chanukah based on the principle, תדיר ושאינו תדיר תדיר קודם—When two matters conflict, one frequent and one infrequent, the frequent one is given precedence.
Our translation follows the view of Rav Amram Gaon, that this refers to Onkelos’ Aramaic translation, which, as mentioned in the commentary on Chapter 12, Halachah 10, was composed with unique Divine inspiration. Therefore, a person who reads a contemporary translation of the Torah does not fulfill his obligation. However, certain opinions maintain that a commentary that explains most of the words of the Torah—e.g., Rashi—can be substituted for the Aramaic reading. (See Shulchan Aruch HaRav 285:2; Mishnah Berurah 285:5-7.)
Berachot 8b states: “Whoever completes [the study of] his [Torah] portions with the community will have his days and years lengthened.”