txt/Responsa/Geonim/Toratan shel Rishonim/English/Sefaria Community Translation.txt

Toratan shel Rishonim
תורתן של ראשונים
Sefaria Community Translation
https://www.sefaria.org

Toratan shel Rishonim

Title Page



Introduction



Foreword



Halakhot Ketzuvot



Summary of Festival Readings

On the first day of the holiday of Tirtza, they would read in the morning from the beginning of Parshat HaShkem, "And this day shall be a memorial for you," until "to the land of Egypt, concerning their hosts." They would then take out another Sefer Torah, and the Maftir would read from Parshat Pinchas, "And in the first month, on the fourteenth day of the month, you shall observe the Passover," until "and its libation." For the Haftarah, they would read from the book of Joshua, "At that time, the Lord said to Joshua, 'Encircle the city of Jericho, and it shall be encircled.'" On the second day, they would read the verses from Parshat Kedoshim, "Speak to the entire congregation of the children of Israel and say to them, 'You shall be holy, for I, the Lord your God, am holy,'" until "together with the convert and the resident of the land." And on these four intermediate days of the festival, each day they would read different verses: on the third day, they would read from Parshat Bo, "Take to yourself a lamb or a kid," until "and Moses spoke about the appointed times of the Lord"; on the fourth day, they would read from Parshat Mishpatim, "If you lend money to My people," until "until it is fully cooked"; on the fifth day, they would read from Parshat Ki Tisa, "Make for yourself a molten god," until "a kid"; on the sixth day, they would read from Parshat Bamidbar, "And the Lord spoke to Moses in the Sinai Desert," until "and to the resident of the land." And during these four days of the festival, every day they would take out two Sifrei Torah: they would read three verses from the Torah portion of the day, and then they would read from Parshat Pinchas, "And you shall offer up a burnt offering to the Lord," until the end of the verse. On the seventh day, they would read from Parshat Ki Tisa, "Make for yourself a molten god," until "for I am the Lord, your healer." And the Maftir would read from Parshat Pinchas, "And you shall offer up a burnt offering to the Lord," until the end of the verse, and for the Haftarah, they would read from the book of Samuel, "And David spoke to the Lord the words of this song, on the day that the Lord had saved him from the hand of all his enemies." On the eighth day, they would read from the Torah portion of Bechor, "Every firstborn of the womb," until the end of the verse, and the Maftir would read from Parshat Pinchas, "And you shall offer up a burnt offering to the Lord." For the Haftarah, they would read from the book of Isaiah, "Yet on this day, the Lord, the God of Hosts, called for weeping and mourning." As the sages said, Abaye said, "Nowadays, the custom is to read from the Torah on Monday, Thursday, and Shabbat: in silver, on Monday; in the wilderness, on Tuesday; in Bechorot, on Wednesday; in Sichon and Og, on Thursday; in the Prophet, on Friday; in the book of Isaiah, on Shabbat." This is how it is done when a weekday coincides with the intermediate days of Pesach: on that Shabbat, they would read from Parshat Vaera, "And Moses said to the Lord, 'Behold, You say to me, "Lead this people,"'" until "You shall not cook a kid in its mother's milk." And the Maftir would read from Parshat Pinchas, "And you shall offer up a burnt offering to the Lord," until the end of the verse, and for the Haftarah, they would read from the book of Ezekiel, "And it was through the hand of the Lord," until the end of the verse. On the first day of Shavuot, they would read from the Torah, from Parshat Behar, "In the third month," until the end of the order, and the Maftir would read from the Torah, from Parshat Emor, "And on the day of the first fruits," until the end of the verse. For the Haftarah, they would read from the book of Ezekiel, "And it was when thirty years had passed," until "Blessed is the glory of the Lord from His place." On the second day, they would read all the verses of Bechor, until the end of the verse, and the Maftir would read from the Torah, and on the day of the first fruits, as yesterday, and the Haftarah would be from the book of Habakkuk, "O Lord, I have heard the report of You," until "for the conductor, with my stringed instruments." On the ninth of Av, they would read from the Torah, from the verse "When you will bear children," until the end of the verse, and the Maftir would read from the book of Jeremiah, "Gather your baggage." On Rosh Hashanah, they would read from the Torah, from the verse "The Lord remembered Sarah," until "And it was after these things," and the Maftir would read from Parshat Pinchas, and on the seventh month, on the first of the month, until the end of the verse, and for the Haftarah, they would read from the book of Samuel, "There was a certain man," until "and exalts the horn of His anointed." On the second day of Rosh Hashanah, they would read from the Torah, from the verse "Every firstborn of the womb," until the end of the verse, and the Maftir would read from the Torah, "And you shall offer up a burnt offering to the Lord." For the Haftarah, they would read from the book of Isaiah, "Again today, proclaim with trumpets," until "for I am holy." On Yom Kippur, during the Musaf service, they would read from the Torah, from the verse "After the death," until "like the deeds of the land of Egypt," and the Maftir would read from the Torah, from the verse "And on the tenth day of the seventh month," until the end of the verse, and for the Haftarah, they would read from the book of Isaiah, "Turn, turn, turn, go through the gates," until "Yet I, this is My covenant." During the Mincha service, they would read from the verse "Like the deeds of the land of Egypt," three times, and the Maftir would read from the prophets, from the book of Jonah, and it would begin before "And let the deliverance of the Lord arise," until "Who is like You, O Lord." On the first day of Sukkot, they would read from the Torah, from the verse "And Moses said to the Lord, 'Behold, You say to me,'" until "You shall not cook a kid in its mother's milk." And on the first day, the Kohen would read, and on the second day, the Levi would read, and on the third day, Yisrael would read, and on the fourth day, Yisrael would read again, and on the second and third days. On the fourth day, the Kohen would read, and on the third day, the Levi would read, and on the fourth day, Yisrael would read, and on the fifth day, the fourth one would read, and on the fourth and fifth days. On the fifth day, the Kohen would read, and on the fourth day, the Levi would read, and on the fifth day, Yisrael would read, and on the sixth day, the fourth one would read, and on the fourth and fifth days. On the sixth day, the Kohen would read, and on the fifth day, the Levi would read, and on the sixth day, Yisrael would read, and on the seventh day, the fourth one would read, and on the fourth and fifth days. On the seventh day, the Kohen would read, and on the sixth day, the Levi would read, and on the seventh day, Yisrael would read, and on the eighth day, Yisrael would read, and on the fourth and sixth days. On the eighth day, which is Shemini Atzeret, they would read all the verses of Bechor until the end of the order, and the Maftir would read from the Torah, from the eighth day of the assembly until "And Moses spoke," and for the Haftarah, they would read from the book of Kings, "And it came to pass, when Solomon had finished," until the end of the verse. On the second day, they would read "And this is the blessing," and the Maftir would read from the Torah, on the eighth day of the assembly, "This shall be your solemn assembly," and the Maftir would read "And it came to pass after the death of Moses the servant of the Lord," until "Be strong and of good courage." They say that the head of the academy, Rav Yehuda, said, "On the eighth day, which is a great day that requires a special reading, we push it to the seventh day, and we read it on the eighth day." Abaye said, "The second day is pushed." Rava said, "The seventh day is pushed," and the Halacha follows the opinion of Rava, who said that the seventh day is pushed. Every day, we read four (Aliyot). On Monday and Tuesday, on Tuesday and Wednesday, on Wednesday and Thursday, on Thursday and Friday, on Friday and Saturday, on Saturday and Sunday. On Sunday and Monday, we do not read since it is completely pushed. Ameimar established in Nehardea the system of alternating (reading) for those who rise and those who sit. On the seventh day of the holiday, which is Erev Sukkot, we read it on the sixth day. And when Shabbat falls during the intermediate days of Sukkot, we read from the Torah, "See, you say to me until you cook a kid in its mother's milk." And for the Haftarah, we read from the Musaf portion concerning the day when Gog will come upon the land of Israel. If Shabbat falls on Friday, the second reader reads two portions on Thursday and Friday. If Shabbat falls on Wednesday, the second reader reads the second and third portions on Tuesday and Wednesday. If Shabbat falls on Tuesday, the second reader reads, and on Monday and Tuesday, and for the Haftarah, they read from the book of Ezekiel concerning the day when Gog will come upon the land of Israel until the end of the portion. And the reason we read two portions every day is that we are uncertain whether it is the second or third day, so we read two portions. On Hanukkah, on the first day of Hanukkah, three individuals would read, from "And it came to pass, when Moses had finished" and "And it came to pass when Solomon had finished the offering." On the second day, we read the second and third portions, on the third day, we read on the third and fourth days, on the fourth day and the fourth and fifth days, on the fifth day and the fifth and sixth days, on the sixth day and the sixth and seventh days, and on the seventh day and the seventh and eighth days. On the eighth day, we read until the end of the order. During Hanukkah, we only skip the regular Shabbat portions. And when Rosh Chodesh Tevet falls on a weekday, we take out two Torah scrolls, and three individuals read, one from the Rosh Chodesh portion, and one from the Hanukkah portion. And when Rosh Chodesh Tevet falls on Shabbat, we take out three Torah scrolls, and three individuals read, one from the regular Parsha portion, one from the Rosh Chodesh portion, and one from the Hanukkah portion. And we conclude with "Sing and be glad, O daughter of Zion." On Shabbat, we recite the special Haftarah of "And he made a census of the pots." When Rosh Chodesh falls on Shabbat, we take out two Torah scrolls, and one is read for the regular portion, and seven individuals read, and one is read for the Haftarah from "And on the Sabbath day" until the end of the portion regarding the new moon. For the Haftarah, we read from the book of Isaiah, "Thus says the Lord, the heavens." During the month of Adar, near the month of Nisan, when Shabbat falls on Friday, we read the portion of Shekalim, which is advanced, and it is read on the Shabbat that passed, which is the 25th of Shevat. On the following Shabbat, the second one in Adar, we pause. On the third Shabbat, which is the 15th of Adar, we read Zechariah. On the fourth Shabbat, which is the 22nd of Adar, we pause. On the fifth Shabbat, which is the 29th of Adar, we read the portion of the Red Heifer. On the sixth Shabbat, which is Rosh Chodesh Nisan, we take out three Torah scrolls, and we read one for the topic of the day, one for Rosh Chodesh, and one for "This month shall be unto you." When the beginning of the month of Adar falls on Shabbat, we read the portion of Shekalim, and the Haftarah is from the book of Kings about a seven-year-old boy. On the following Shabbat, we take out two Torah scrolls, and one is read for the topic of the day, and one is read for the Haftarah of Zachor, and we also read from the book of Samuel, "Thus says the Lord: 'I remember what Amalek did to Israel.'" On the third Shabbat, we pause. On the fourth Shabbat, we take out two Torah scrolls, and one is read for the topic of the day, and one is read for the Haftarah of Parah, and we also read from the book of Ezekiel, "I will sprinkle clean water upon you, and you shall be clean." On the fifth Shabbat, we take out two Torah scrolls, one for the topic of the day, and one for the Haftarah of "This month shall be unto you," and we also read from the book of Malachi, "And I will come near to you in judgment." When it falls on the second Shabbat in Shabbat, we advance and read the portion of Shekalim on the Shabbat that is the 29th of Shevat. On the second Shabbat, which is the 6th of Adar, we pause. On the third Shabbat, which is the 15th of Adar, we read Zechariah. On the fourth Shabbat, which is the 20th of Adar, we read the portion of the Red Heifer. On the fifth Shabbat, which is the 27th of Adar, we read the portion of "This month shall be unto you." When it falls on the fourth day of the week (Wednesday) on Shabbat, we advance and read the portion of the manna on the Shabbat that is the 27th of Shevat. On the second Shabbat, which is the 4th of Adar, we pause. On the third Shabbat, which is the 11th of Adar, we read Zechariah. On the fourth Shabbat, which is the 18th of Adar, we read the portion of the Red Heifer. On the fifth Shabbat, which is the 25th of Adar, we read the portion of "This month shall be unto you." And these are the days when Rosh Chodesh Adar falls on the Shabbat that is near to Nisan: we have Shabbat, then the second day (Sunday), then Wednesday, and the eve of Shabbat. Their mnemonic is "ZBDU" (zayin-beit-dalet-vav). And the days when we pause: if it falls on Shabbat, we pause on the 15th, and the mnemonic is "ZTO" (zayin-tet-vav). If it falls on the second day (Sunday) on Shabbat, we pause on the 16th, and the mnemonic is "BO" (beit-vav). If it falls on Wednesday on Shabbat, we pause on the 14th of Adar, and the mnemonic is "DD" (dalet-dalet). And when it falls on the eve of Shabbat, we pause on the 2nd and the 16th of Adar, and the mnemonic is "VBY" (vav-beit-yud). When the portion of Shekalim coincides with the regular order and the portion of Tetzaveh, seven individuals read from "When you take" until the end of the portion, and the Haftarah is from "When you take" until the end of the portion. If the portion of Shekalim coincides with the portion of Ki Tisa, we read seven individuals from Ki Tisa until the end of the portion, and then we go back and read the Haftarah from Ki Tisa until the end of the portion. On the first day of Purim, we read from "When Amalek came" until "and Jethro heard." Even though these verses are only nine, we do not skip any of them. This is what Master Rav Yehuda said at the beginning of the study hall: they read "When Amalek came" and "and Jethro heard." If they did not read from "When Amalek came," they would skip nine verses and not leap over them. On Rosh Chodesh that falls on a weekday, the Kohen reads from "And the Lord spoke to Moses, saying" until "My offering, My bread, My fire-offering." The Levi then repeats and reads "The lamb and the tenth of an ephah." Then Israel reads from "The continual burnt offering" until "at the beginning of your months." Israel also reads on the fourth day (Wednesday) from "The continual burnt offering" until the end of the portion. On Shabbat, seven individuals read, and once they have been read by those seven individuals, whoever has not yet been called up will read, and they will add up to seven. However, if they have been called up, seven individuals read, and then the Haftarah is read, because once they have paused, the Rabbis say that the one reading the Haftarah must also read from the Torah, out of respect for the Torah. On Yom Kippur, six individuals read, and if desired, one can have a thousand. Why? Because we elevate in holiness, but we do not lower. On Yom Tov, five individuals read. On Rosh Chodesh and during the intermediate days of the festival, four individuals read. During the Mincha service on Shabbat, Monday, and Thursday, three individuals read. On Chanukah, Purim, and fast days, three individuals read. However, on Shabbat, Yom Kippur, and festivals, if one wants to read more, they may. But during the Mincha service on Shabbat, Monday, Thursday, Rosh Chodesh, the intermediate days of the festival, and fast days, they should not read more. Generally, we read the portion of Tzav before Pesach and the beginning of the book of Vayikra before the conclusion [of Pesach]. And the fast of the Ninth of Av we read before Va'etchanan. The portion of Ata Nitzavim we read before Rosh Hashanah. Their mnemonic is "Pakad, u'Pesach, Minai, ve'Atzeret." The fasts of Tzom Gedaliah and Tzom Tevet we read before Rosh Hashanah. Their mnemonic is "Lo b'Du, Pesach, ve'Gaz, Atzeret, ve'Ado, Rosh Hashanah, u'Sukkah." And not on Yom Kippur, nor on Purim, nor on the eve of Adar that precedes Nissan. Why is this so? In order to prevent Yom Kippur from being associated with the first day of the week, Friday, and Tuesday. And whenever it is a leap year, Adar I is complete, and Adar II is deficient. And whenever it is a non-leap year, we read Vayakhel and Pekudei together, as well as Tazria and Zot Ha'Berachah, Acharei Mot and Kedoshim, Behar and Bechukotai, Rosh Chodesh and Mas'ei. Why do we do this? Because our sages said "Pakad u'Pesach" (He visited and skipped over). How so? We always read the portion of Tzav Aaron before Pesach, and this is the mnemonic: "Pakad u'Pesach." We always read the portion of Midbar Sinai before Shavuot, and this is the mnemonic: "Minai ve'Atzeret." We always observe the fast of Tisha B'Av before Parashat Va'etchanan, and this is the mnemonic: "Tzom u'Tzali." We always read the portion of Atem Nitzavim before Rosh Hashanah, and this is the mnemonic: "Kum u'Teka." And every cycle of the repetition of the Ten Commandments takes nineteen years, and their mnemonic is "Guch Ya, Yad, Yud, Yud-Zayin, Yud-Tet." On Tisha B'Av, an individual should mention their personal afflictions in the "Shomea Tefillah" prayer. The prayer leader should mention between the redemption and the Healer that Tisha B'Av is no less significant than the other fasts. And the one reading the Haftarah on Tisha B'Av should recite a blessing before and after, but should not say "Al HaTorah" and "Al HaNevi'im" (blessings for the Torah and the Prophets), as thus instructed by Rav Netronai, the head of the study hall. On the fasts of the Fourth, Fifth, Seventh, and Tenth days of the month, as well as the fast of Esther, whether they occur on Monday or Thursday or on other days, whether during the morning service or the afternoon service, we read the Torah portion, except on Tisha B'Av during the morning service, when we read the portion of "Ki Tolid Banim" (When You Give Birth to Children), and during the afternoon service, we resume with "Va'Yachel Moshe" (And Moses Assembled).
The one who is about to read from the Torah first opens the Torah scroll, looks at the verse, and then recites the blessing and reads. They should not read less than three verses. If the portion consists of six verses, two people read it. If it consists of five verses, one person reads it. If it consists of eight verses, two people read it, except for the portion of Rosh Chodesh, where the Kohen reads three verses and the Levi repeats from the third verse and reads three verses, and the third reader starts from the Tamid offering. The fourth reader reads until "Uv'Rosh Chodshichem" (And at the beginning of your months), and when we begin a portion, we do not leave less than three verses, just as we do not leave less than three verses within a portion. We do not read fewer than ten verses in the synagogue, and the last person reads four verses. If the reading is interrupted during Shacharit (morning service), we resume from that point during Mincha (afternoon service), and on Monday, Thursday, and the following Shabbat. Whenever we interrupt, such as on Rosh Chodesh, Chanukah, Purim, fast days, holidays, and Yom Kippur, we only return to the order of the portions. How does it work if Mincha on a festival falls on Shabbat, as well as on Monday and Thursday between Rosh Hashanah and Sukkot? We do not read the regular daily portions, but we read portions specific to the holiday, and the same applies during Mincha on a festival. If Shabbat falls on Parashat Ha'azinu, and the congregation wishes to read it publicly from the Torah scroll, the Kohen reads from "Ha'azinu Hashamayim" (Give ear, O heavens) until "Zechor Yemei Olam" (Remember the days of old). The Levi reads from "Zechor Yemei Olam" until "Yarichivahu Al Bamosai Eretz" (He made him ride on the high places of the earth). And Israel reads from "Yarichivahu Al Bamosai Eretz" until "Vayar Hashem Vayena'atz" (So Hashem saw and spurned). The fourth reader reads from "Vayar Hashem Vayena'atz" until "Lo Chachamo" (Their rock is not like our Rock). The fifth reader reads from "Lo Chachamo" until "Ki Esah El Shamayim" (When I lift up my hand to heaven). The sixth reader reads from "Ki Esah El Shamayim" until "Vayavo Moshe" (And Moses came), and the seventh reader reads from "Vayavo Moshe" until "Vezot Habracha" (And this is the blessing)....
There are five books of the Torah: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The Prophets consist of eight: Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and the Twelve Minor Prophets. There are eleven Writings: Chronicles, Psalms, Job, Proverbs, Daniel, Ezra, Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther. There are six orders of the Mishnah: Zeraim (Agricultural Laws), Moed (Festivals), Nashim (Women), Nezikin (Civil and Criminal Laws), Kodashim (Sacrifices), and Teharot (Ritual Purity). There are six orders of the Tosefta and nine topics of the Torah of the Kohanim, and there are four outer Midrashim, both large and small. The Sifra, Sifrei, Beraita of Rabbi Ishmael, and Mechilta are the four Midrashim, and they all include explanations of the Torah of the Kohanim. The outer Midrashim contain laws, aggadic exegesis, meticulous examination of the Torah, examination of the Scribes' rules, lenient and stringent interpretations, numerical values, major matters, and minor matters. From the letters tzadi, pei, kuf, tzadi, final mem, we learn: there are five doubled letters. Fifty gates of understanding correspond to the twenty-four books, as one is added to them: the eleven Prophets from the Twelve, the six orders of the Mishnah, and the nine topics of the Torah of the Kohanim. Thus, they total fifty-six. There are sixty Tractates of the Mishnah, and there are eighty concubines corresponding to the eighty study halls that were in Jerusalem, parallel to its gates. There is no count for the Maidens; this refers to the outer Midrash known as the Mechilta. There are seven punishments in the Torah: stoning, burning, the sword, strangulation, excision by divine agency, death, and lashes. There are eighteen cases of stoning, nine cases of burning, two cases of the sword, and eight cases of strangulation. There are twenty-three cases of excision, eleven cases of death, totaling seventy-one sins punishable by death. There are two hundred and forty prohibitions punishable by lashes, and there are two hundred and forty-eight positive commandments. There are sixty-five chapters of laws and judgments that were handed down to the public, totaling six hundred and thirteen explicit commandments received by Israel on Mount Sinai, corresponding to the number of times punishments and rewards are repeated, with the verses being purified and analyzed seven times. Beyond these, the Children of the Zohar have composed many books. The explanation of "seven times" should be understood as "seven times seven," which amounts to forty-nine, and the remaining one is the hymn, as it is said, "And they made Him stumble with their high places." The number seventy-nine is derived from the verse, "The moon will be as bright as the sun, and the sun will be sevenfold, as the light of seven days." Forty-nine are for each day, and seventy-nine is the total for all the days of the world. This is translated as "one hundred and forty-three," which means one hundred and forty-three. The explanation is that the sun's light in the future will have a luminosity of one hundred and forty-three, as it has now.
Complete and perfect praise to the Eternal God.

Geonic Responsa














Rav Natronai: And [about] that which you asked, whether the community may on Rosh Hashanah and Yom Kippur rescind all of the vows from this year to the next. The answer - [Tractate] Nedarim (Vows) has not been studied in the two yeshivot for a hundred years. And thus did the Master, Rav Yehudai Gaon, the light of the world, say - we do not study Nedarim, and we do not know to forbid or rescind it; neither a vow nor an oath. And we are not accustomed - neither in the yeshiva nor in any place - to rescind vows, not on Rosh Hashanah and not on Yom Kippur. But we have heard that in other lands, they say Kol Nidrei veAsirei (to rescind vows). [Yet] we have not seen [it] and we did not hear [about it] from our rabbis. And the law is that any vow that [a woman] makes in her husband's presence - in anything that she vows, whether she makes a vow about something that includes personal affliction, or whether it is something that does not include personal affliction - he may rescind for her. But the main thing is that it is on the day of his hearing it; so if he heard [it] and was silent, he may no [longer] rescind [it]. However he may not rescind an oath at all. So a woman who makes an oath in our days, when there is no sage to rescind an oath, remains with her oath, since there is no sage in our time who may rescind an oath. And thus is the law.

Addenda



Ten Questions of Rav Saadia Gaon



The Sciences of the Talmudists