Digiuni (Taaniyot) — Rambam

Digiuni (Taaniyot)

Digiuni (Taaniyot) — Rambam su Beth HaMidrash: il testo ebraico e la sua traduzione italiana, con Rashi e i grandi commentatori. Gratis, online.

מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לִזְעֹק וּלְהָרִיעַ בַּחֲצוֹצְרוֹת עַל כָּל צָרָה שֶׁתָּבוֹא עַל הַצִּבּוּר. שֶׁנֶּאֱמַר (במדבר י ט) "עַל הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרוֹת". כְּלוֹמַר כָּל דָּבָר שֶׁיָּצֵר לָכֶם כְּגוֹן בַּצֹּרֶת וְדֶבֶר וְאַרְבֶּה וְכַיּוֹצֵא בָּהֶן זַעֲקוּ עֲלֵיהֶן וְהָרִיעוּ:It is a positive Torah commandment (Positive Commandment 59), which mentions this in the reckoning of the 613 mitzvot of the Torah.Significantly, however, the Rambam's appreciation of this mitzvah differs in the Mishneh Torah from that in Sefer HaMitzvot. To explain: Following the verse quoted here by the Rambam as a proof-text, the Torah continues [Numbers 10:10]: "On the days of your rejoicing, on your festivals, and on your new moon [celebrations], you shall sound the trumpets for your burnt offerings and for your peace offerings."In Sefer HaMitzvot, the Rambam writes:We are commanded to sound the trumpets in the Temple when offering sacrifices that are offered only at appointed times.... [Also,] we are commanded to sound the trumpets at a time of distress and difficulty when we pray to Him.In Sefer HaMitzvot (and similarly in Sefer HaChinuch, Mitzvah 384), the emphasis of the mitzvah is clearly on the sounding of the trumpets during the sacrifices. In the Mishneh Torah, when listing the 613 mitzvot at the beginning of the text, the Rambam mentions the sounding of the trumpets both for the sacrifices and in times of distress. Nevertheless, further on in the beginning of the text, when delineating the mitzvot according to subjects, he places the emphasis on crying out to God at a time of distress (seemingly, including crying out verbally and crying out with the trumpets in the same mitzvah). Significantly, in Hilchot Klei HaMikdash, Chapter 3, where the Rambam mentions the practice of sounding the trumpets in connection with the offering of the sacrifices, he does not mention it as a component of this or any other specific mitzvah.(Note also the commentary of the Maggid Mishneh, which questions why these two different rites were included as a single mitzvah at the outset. Even in the Torah, they are included in two separate verses.) to cry out) explain that זעקה is one of the ten verbs used for prayer. and to sound. See Hilchot Shofar 3:2-4. Significantly, although in practice, both types of notes were sounded, with regard to the sounding of the trumpets at the offerings, the Torah uses the verb ותקעתם, which refers to sounding a teki'ah, a single long note. trumpets 3:5). Josephus describes them as being approximately a cubit long, slightly thicker than an ordinary flute, and having a bell-like end. It is questionable whether it was necessary for them to be silver outside the Temple as well.See also the Ramban (Drashot l'Rosh HaShanah), who mentions an opinion that the shofar, and not a trumpet, should be sounded in time of communal distress. The Maggid Mishneh also notes this opinion and states that either instrument, a shofar or a trumpet, is acceptable, but that - outside of the Temple premises - only one of the two should be used in time of distress. Some support for this position can be drawn from Halachah 6. in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war... against] an enemy who attacks you and you sound the trumpets...."[This, and not only in the Temple. Nor is its observance dependent on the existence of the Temple, nor does the Rambam specify that it must be fulfilled only in Eretz Yisrael. (In this regard, there are differing opinions; see Mishnah Berurah 576:1) Accordingly, the Magen Avraham 576:1 questions: Why is the rite of sounding the trumpets (or shofarot) not observed at present?The resolution of this question lies in the Rambam's words, "any difficulty that arises which affects the community." This rite should not be observed when an individual, or even a group of individuals, are in distress, but only when a "community" is affected.Pesachim 54b explains that communal fasts are possible only within Eretz Yisrael. There is no concept of taking such a unified communal act of this nature in the diaspora. Therefore, this mitzvah was not relevant in all the generations of our people's existence in the diaspora. (See also the Drashot l'Rosh HaShanah of the Ramban.)A question arises, however, with regard to the situation at present, with the renewal of the Jewish settlement in Eretz Yisrael. As explained in the commentary on Chapter 3, Halachah 11, there are opinions (see the gloss of the Birkei Yosef to the Shulchan Aruch, Orach Chayim 575) that maintain that at present, the concept of community also applies in Eretz Yisrael.According to this view, without entering into the discussion regarding the halachic status of the present government, it would appear that it would be proper for this mitzvah to be observed, since its observance is not dependent on the Temple. commandment is not restricted to such a limited scope; rather] the intent is: Whenever you are distressed by difficulties 22b, which states that the trumpets should not be sounded in the case of a plague even during the week. Since a plague is a very severe matter, were the trumpets to be sounded during the week, they might also be sounded when a plague took place on the Sabbath, and thus a prohibition would be violated. The Rambam discusses this question in his Commentary on the Mishnah (Ta'anit 3:3). Similarly, in Chapter 2, Halachah 1, the Rambam rules that the trumpets are sounded when a plague occurs. - e.g., famine, plague, locusts, or the like - cry out [to God] because of them and sound the trumpets. 2:6, where the Rambam gives the assurance that if the Jews cry out to God as a community, He will surely heed their prayers.

וְדָבָר זֶה מִדַּרְכֵי הַתְּשׁוּבָה הוּא. שֶׁבִּזְמַן שֶׁתָּבוֹא צָרָה וְיִזְעֲקוּ עָלֶיהָ וְיָרִיעוּ יֵדְעוּ הַכּל שֶׁבִּגְלַל מַעֲשֵׂיהֶם הָרָעִים הוּרַע לָהֶן כַּכָּתוּב (ירמיה ה כה) "עֲוֹנוֹתֵיכֶם הִטּוּ" וְגוֹ'. וְזֶה הוּא שֶׁיִּגְרֹם לָהֶם לְהָסִיר הַצָּרָה מֵעֲלֵיהֶם:This practice is one of the paths of repentance,, where the Rambam writes that although all the mitzvot of the Torah are Divine decrees and thus unfathomable in nature, we should meditate upon them and, to the fullest extent of our potential, try to explain them. Similarly, with regard to the mitzvah under discussion, without claiming to be able to fathom it in its entirety, the Rambam gives a rational explanation for the practice. for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize 3:4, the Rambam writes:Although the sounding of the shofar on Rosh HaShanah is a mitzvah, it also contains an allusion. [It is as if the shofar is saying,] "Wake up you sleepy ones.... You who forget the truth in the vanities of time... look to your souls and improve your conduct." that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." 9:1, where the Rambam explains that God has instituted a cycle of causation into the world in which performing a mitzvah brings an individual - or a community - blessing and prosperity, which enable them to perform more mitzvot. Conversely, the failure to observe mitzvot brings about misfortune, which, in turn, makes it even harder to observe mitzvot. This [realization] will cause the removal of this difficulty.

אֲבָל אִם לֹא יִזְעֲקוּ וְלֹא יָרִיעוּ אֶלָּא יֹאמְרוּ דָּבָר זֶה מִמִּנְהַג הָעוֹלָם אֵרַע לָנוּ וְצָרָה זוֹ נִקְרָה נִקְרֵית. הֲרֵי זוֹ דֶּרֶךְ אַכְזָרִיּוּת וְגוֹרֶמֶת לָהֶם לְהִדַּבֵּק בְּמַעֲשֵׂיהֶם הָרָעִים. וְתוֹסִיף הַצָּרָה צָרוֹת אֲחֵרוֹת. הוּא שֶׁכָּתוּב בַּתּוֹרָה (ויקרא כו כז) "וַהֲלַכְתֶּם עִמִּי בְּקֶרִי" (ויקרא כו כח) "וְהָלַכְתִּי גַּם אֲנִי עִמָּכֶם בַּחֲמַת קֶרִי". כְּלוֹמַר כְּשֶׁאָבִיא עֲלֵיכֶם צָרָה כְּדֵי שֶׁתָּשׁוּבוּ אִם תֹּאמְרוּ שֶׁהִיא קֶרִי אוֹסִיף לָכֶם חֲמַת אוֹתוֹ קֶרִי:Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What has happened to us is merely a natural phenomenon and this difficulty is merely a chance occurrence," this is a cruel conception of things, which causes them to remain attached to their wicked deeds. Thus, this time of distress will lead to further distresses., where the Rambam explains that when a person remains indifferent to the punishment God gives him, God brings more severe punishment upon him.This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurrence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].

וּמִדִּבְרֵי סוֹפְרִים לְהִתְעַנּוֹת עַל כָּל צָרָה שֶׁתָּבוֹא עַל הַצִּבּוּר עַד שֶׁיְּרֻחֲמוּ מִן הַשָּׁמַיִם. וּבִימֵי הַתַּעֲנִיּוֹת הָאֵלּוּ זוֹעֲקִין בִּתְפִלּוֹת וּמִתְחַנְּנִים וּמְרִיעִין בַּחֲצוֹצְרוֹת בִּלְבַד. וְאִם הָיוּ בַּמִּקְדָּשׁ מְרִיעִין בַּחֲצוֹצְרוֹת וּבְשׁוֹפָר. הַשּׁוֹפָר מְקַצֵּר וְהַחֲצוֹצְרוֹת מַאֲרִיכוֹת. שֶׁמִּצְוַת הַיּוֹם בַּחֲצוֹצְרוֹת. וְאֵין תּוֹקְעִין בַּחֲצוֹצְרוֹת וְשׁוֹפָר כְּאֶחָד אֶלָּא בַּמִּקְדָּשׁ שֶׁנֶּאֱמַר (תהילים צח ו) "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ ה'":In addition, it is a Rabbinic ordinance to fast mentions that this practice has its source in Biblical times. II Chronicles 20:3 relates that Yehoshafat called a communal fast when beset by war. whenever there is a difficulty that affects the community until there is a manifestation of Divine mercy. 14b quotes a Rabbinic opinion that maintains that no more than thirteen communal fasts should be ordained because of a difficulty. The Talmud, however, explains that this statement was made with regard to drought alone. With regard to other difficulties, we should continue to fast until our prayers are answered. This conclusion is alluded to by the Rambam's choice of wording in Chapter 3, Halachah 9, and is quoted by the Shulchan Aruch (Orach Chayim 575:6).On these fast days, we cry out in prayer, offer supplications, and sound the trumpets notes only. In the Temple, we sound both the trumpets and the shofar. 3:3), it would appear that two shofarot were sounded together (Minchat Chinuch). The shofar blasts should be shortened and the trumpet blasts extended, for the mitzvah of the day is with the trumpets. 1:2. The trumpets are sounded together with the shofar only in the Temple, as [can be inferred from Psalms 98:6]: "Sound trumpets and shofar blasts before God, the King."

תַּעֲנִיּוֹת אֵלּוּ שֶׁגּוֹזְרִין עַל הַצִּבּוּר מִפְּנֵי הַצָּרוֹת אֵינָן יוֹם אַחַר יוֹם. שֶׁאֵין רֹב הַצִּבּוּר יְכוֹלִים לַעֲמֹד בְּדָבָר זֶה. וְאֵין גּוֹזְרִין בַּתְּחִלָּה תַּעֲנִית אֶלָּא בְּשֵׁנִי בְּשַׁבָּת וּבַחֲמִישִׁי שֶׁלְּאַחֲרָיו וּבְשֵׁנִי שֶׁלְּאַחֲרָיו וְכֵן עַל הַסֵּדֶר הַזֶּה שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי עַד שֶׁיְּרֻחֲמוּ:These fasts ordained for the community because of difficulties should not be consecutive, for the community would not be able to observe such a practice. 2:5). Were a communal ordinance that could not be observed by the majority of the community to be instituted, the people's observance, not only of that particular ordinance, but of the Torah as a whole, would be weakened.A communal fast should be ordained only on a Monday, on the subsequent Thursday, and on the subsequent Monday. 2:9), the Rambam explains that communal fasts should be held first on Mondays, because were they to be held on Thursday, the shopkeepers would assume that the possibilities for famine are great - for otherwise why would a public fast be instituted before the Sabbath - and they would raise the prices of foodstuffs.(This rationale differs slightly from Rashi's interpretation of the Mishnah. Significantly, many of the traditional commentaries on the Mishneh Torah do not mention the Rambam's Commentary on the Mishnah. See the Sefer HaKovetz.) This pattern 2:13), the Babylonian Talmud (Ta'anit 15b) rules that there is no need to interrupt the sequence of fasts on the second Thursday. This ruling is also borne out by the Rambam's Commentary on the Mishnah (loc. cit.) and some authoritative manuscripts of the Mishneh Torah. There are, however, other Rabbinic opinions - which are also supported by different manuscripts of the Mishneh Torah (see the commentary on Chapter 3, Halachah 3) - that maintain that a series of communal fasts should always begin on a Monday. - Monday, Thursday, Monday - should be followed until [God manifests His] mercies.

Mishneh Torah, Fasts.1