txt/Halakhah/Rishonim/Machzor Vitry/English/Sefaria Community Translation.txt

Machzor Vitry
מחזור ויטרי
Sefaria Community Translation
https://www.sefaria.org

Machzor Vitry

Laws of Shacharit



Laws of the Meal



Laws of Mincha and Maariv



Pitum HaKetoret



Hatavat Chalom



Order of the Meal



Meaning of the Kaddish



Order of Shacharit



Order of Mincha



Order of Maariv



Laws of Shabbat



Siman 1



Siman 2



Siman 3



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Siman 6



Siman 7



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Siman 10



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Siman 128

<b>128</b>
<b>After</b> the one who concludes [the Torah reading] finishes his blessings, the prayer leader says, "<i>Yakum Purkan</i>" with a pleasant voice and concentration, as an expression of prayer in Aramaic. And [this is the case] even though we say [that] anyone making a request about his needs should not  request [them] in the Aramaic language. As the ministering angels will not help him, since they do not understand the Aramaic language. Behold, we challenge Rabbi Yose from this in [the chapter entitled] Yetziot HaShabbat (Shabbat 12b:2). For when he went to inquire about a sick person; sometimes he would say (in Aramaic), "May the all-Merciful remember you for peace." And we answer, "A sick person is different." Hence when we are in front of the Holy One, we do not need the ministering angels to bring up the prayer. And here too with ten, the Divine Presence arrives first (Berakhot 6a:16, in the chapter entitled Eimatai). And that is why we can say anything we need to request in the Aramaic language (when there is a quorum of ten). And it is for that reason why, <i>Mechi OuMesi</i> and other liturgical poems were formulated in the language of Targum (Aramaic); and likewise Kaddish. Addition: And Rav Shalom, the Head of the Yeshiva of Meta Machsia sent [instructions] as follows: [Regarding] saying, "saying Shema twice [a day] with love, etc.," in the morning prayer service on Shabbat, holidays and Yom Kippur, the practice in the yeshiva and in all of Babylonia is only to say it during the additional service (<i>musaf</i>), and also during the concluding service (<i>neilah</i>) on Yom Kippur. [That is] because when there was a decree promulgated against the haters of Israel (a euphemism for the Jews), not to recite the Reading of the Shema at all, the prayer leader would say it embedded into the standing prayer during every morning prayer service, whether during the week or whether on Shabbat. Once it was rescinded, and they would order the Shema as is appropriate for it and [then] pray, they sought to remove it completely. For behold the Reading of the Shema had returned to its place. However the sages of that generation established it, [to continue being said] during the additional service, in order to publicize it for [all] the generations. That is why it is in the additional services that we say, "Twice." But we do not say it in the morning service. For behold they have [already] read the Reading of the Shema as is appropriate for it.

Siman 129



Siman 130



Siman 131



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Siman 142



Siman 143



Siman 144


The story is told of Rabbi Akiva who was walking in a cemetery and came across a naked man who was dark as coal and carrying a huge load of sticks on his head. Thinking that he was alive, Rabbi Akiva asked how he had gotten into the situation of needing to do such difficult work, and offering to go to any means necessary to redeem him. The man asked Rabbi Akiva to get out of his way. "What's the story here", asked Rabbi Akiva. "I'm actually dead", the man replied, "and every day they send me to cut down trees." "What was your job when you were alive", Rabbi Akiva asked. "I was a tax collector", the man replied, "and I would favor the wealthy and kill the poor." Rabbi Akiva asked him, "“Haven’t you heard anything from those appointed to punish you about how you might be relieved?” “I did hear from [those appointed over me] one impossible thing", he replied. "They told me the only way to get out of this situation is if I had a son who stood up in the minyan and declared "Barchu et Hashem Hamevorach", and they answer after him, "Yehei Shmei Rabah Mevorach". If that were to happen, I would immediately be released from this punishment. I didn't have a son, but I left behind a pregnant wife. I don't know if she gave birth to a son. If she did give birth to a son, who would possibly teach this son Torah, since nobody in the world liked me?" Immediately, Rabbi Akiva decided that he would go search and see if the man did in fact have a son who he could teach Torah and teach to lead prayers." Rabbi Akiva asked the man who was being punished, "What's your name?", and the man answered, "Akiva". He asked him, "What's your wife's name?", and he answered "Shoshbina". He asked "Where are you from?", and the man responded, "Ludkia." Immediately Rabbi Akiva put himself through great difficulty to find the man's family. When he made it to the town, he asked about the man. "May that man's bones erode", the people responded. He asked about the man's wife. "May her memory be wiped out for all time", they said. He asked about the child. They responded, "He isn't even circumcised". Rabbi Akiva immediately circumcised the boy. Rabbi Akiva put a book in front of the boy, but the boy couldn't learn anything until Rabbi Akiva fasted for 40 days. A heavenly voice emerged, asked, "You're fasting on behalf of this kid?" Rabbi Akiva responded, "Master of the Universe, have I not prepared him before you?" Immediately, God opened up the boy's heart, and he was able to learn Torah, the Shema and Birkat Hamazon (the grace after meals). Rabbi Akiva stood him up in front of the community to recite Barchu, and they recited, "Baruch Hashem Hamevorach". Immediately, they released the boy's father from his punishment. Immediately, the boy's father came to Rabbi Akiva in a dream, saying to him, "May it be God's well that you rest for all time in the Garden of Eden, for you saved me from the punishment of Gehennom. Rabbi Akiva responded with a verse from Psalms, "God's name is forever, God's memory passes from generation to generation." Therefore, the custom developed for someone who doesn't have a father or mother to say Barchu or Kaddish on Motzei Shabbat (when the souls of those in Gehennom, who have been in temporary reprieve for Shabbat, are returning to Gehennom). 

Laws of Shabbat from Sefer HaTerumah



Order of Shabbat



Order of Motza'ei Shabbat



Laws of Rosh Chodesh



Order of Chanukah



The Four Torah Portions



Order of Purim



Laws of Purim



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Siman 258



Siman 259

<b>259</b><br>And people are accustomed to calling the Shabbat before Passover, the Great Shabbat (Shabbat HaGadol) but they do not know why. For behold, it is not greater (lit., bigger) than any other Shabbat. However it is because in Nissan of the year the Israelites went out of Egypt, [the day they went out] was Thursday, as it is found in Seder Olam Rabbah and in the chapter [entitled] Rabbi Akiva. And the acquisition of the Passover sacrifice was from the tenth (meaning that it was on Shabbat). The Israelites said, "We should sacrifice the 'abomination' (god) of Egypt, and they will not stone us!?!" The Holy One said [back] to them, "Now you will see the wonder that I will do!" Each person went and acquired his Passover sacrifice, to watch it until the fourteenth day [of Nissan]. When the Egyptians saw [this], they wanted to take vengeance upon them, but their innards burned, they were exhausted by fire and were punished with afflictions and difficult and bitter sicknesses. So they did not injure the Israelites at all. And because of the miracles that were done for the Israelites on that Shabbat before Pesach, that is why it is called the Great Shabbat.

Tammuz and Av



Laws of Tisha B'Av



Siman 1



Siman 2



Siman 3



Siman 4



Siman 5



Siman 6



Siman 7



Siman 8



Siman 9



Siman 10



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Siman 264



Siman 265

<b>265<br>Responsum that was answered by the Congregation of Rome about the Song of the Sea, meaning, "And He saved"</b>
<b>Know</b> that it has been our custom, the custom of the entire congregation of Rome and the custom of all the congregation around us [to say] the Song at the Sea. And it is the custom of all the congregations of Sefarad from the day of the exile of Jerusalem until now to say it the whole year, each and every day except for Tisha B'Av, on which we do not say it on account of mourning. Likewise do we not say it in the house of a mourner all seven days. And the custom of our ancestors is Torah; and our Rabbis said in a few places in the Talmud of the Land of Israel, "A custom annuls a law." And all the more so this thing, which the law does not contradict, and there is no mention of it in the whole Talmud, and our rabbis have been accustomed to saying it. Because the songs are an obligation, it is incumbent upon us to say it every day. For Rabbi Yossi said, "May my portion be among those that finish Hallel every day." And the conclusion is that we say it in the verses of song (<i>psukei dezimrah</i>). Hence our rabbis ordained to say this song, about the fall of our enemies, with [the verses of song]; and to give praise to the One who does wonders and to bless His name before and after them. Before them is 'Blessed is the One that spoke (<i>Barukh sheamar</i>); and after them is 'Let Him be praised (<i>Yistabach</i>). Hence it is only fitting to prevent [it from being said] on Tisha beAv, because it is a day of falling - may the Omnipresent, in His mercy, raise us and raise the fallen Sukkah of David. And there are some people who wanted to sing it even in the house of a mourner, and say that it is not fitting to prevent it; but they could not do it because of the custom. And that which it is said in prayer books, that we do not say song on Rosh Hashanah and Yom Kippur is only said about Hallel, meaning that we don't say Hallel on Rosh Hashanah and Yom Kippur, but we are obligated to say the Song at the Sea. And may the Holy One enlighten our eyes with the light of His Torah. To here is the responsum.

Laws of Fast Days



Laws of Mourning



Laws of Eiruvin



Laws of Pesach



Siman 1



Siman 2



Siman 3



Siman 4



Siman 5



Siman 6



Siman 7



Siman 8



Siman 9



Siman 10



Siman 11



Siman 12



Siman 13



Siman 14



Siman 15



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Siman 105



Siman 106







On the seventh of Pesaḥ, the nights <small><small>before</small></small> the holiday, we sanctify it <small><small>with <i>Kiddush</i></small></small> over the wine, and we do not need to say <small><small>the blessing <i> Sheheḥeyanu </i> over the</small></small> season. And here <sup class="footnote-marker">1</sup><i class="footnote"> Pesachim 102b:5 </i> is the proof. As it says there: <i>Because <small><small>Rav</small></small> did not say <small><small>that one recites the blessing over</small></small> the season, learn from that that we are discussing the seventh day of Pesaḥ. Whatever <small><small>wine</small></small> he had, he <small><small>already</small></small> consumed, and does not have enough <small><small>for two more cups.</small></small></i> And the explanation <small><small>for this</small></small> is that the season is included within the pilgrimage. And we pray as on the first <small><small>two</small></small> days <small><small>of Pesaḥ</small></small>, for the evening and for the morning, but in the Musaf prayer we add to the verses of <i>And you shall present </i><sup class="footnote-marker">2</sup><i class="footnote"> Numbers 28:19-24</i>, and we say, <i>And on the seventh day a sacred gathering it will be for you, all laborious work you will not do.</i><sup class="footnote-marker">3</sup><i class="footnote"> Numbers 28:25</i> <i>And its offerings,</i> etc. And we take out two Torah <small><small>scrolls</small></small> and read from <i>And it was when he let them go</i><sup class="footnote-marker">4</sup><i class="footnote"> Exodus 13:17</i> to <i>For I am the LORD your healer</i> <sup class="footnote-marker">5</sup><i class="footnote"> Exodus 15:26</i>, since on the seventh day <small><small>the Israelites of the exodus</small></small> said the Song at the Sea. And the <i>mafṭir</i> reads from <i>And you shall present</i> to the end of the part<sup class="footnote-marker">6</sup><i class="footnote"> Numbers 28:19-25</i>, and concludes in Samuel, from <i>And there was again fighting in Gath</i><sup class="footnote-marker">7</sup><i class="footnote"> II Samuel 21:20</i> to the end of the song <small><small>of David</small></small><sup class="footnote-marker">8</sup><i class="footnote"> II Samuel 22:51</i>, because it is a song, and it has language within it <small><small>showing similarity to language of</small></small> the exodus from Egypt, <small><small>like</small></small> <i>Smoke went up from His nostrils</i><sup class="footnote-marker">9</sup><i class="footnote"> II Samuel 22:9</i> <small><small>or</small></small> <i>And he let loose bolts</i><sup class="footnote-marker">10</sup><i class="footnote"> see II Samuel 22:9</i>. And a minor translates it all <small><small>into the Aramaic translation</small></small> verse by verse, from <i>And it was when he let them go</i><sup class="footnote-marker">11</sup><i class="footnote"> Exodus 13:17</i> and from the entire song, for this <small><small>very</small></small> day Israel crossed the sea, and the section is translated to publicize miracle. And just as it is our custom to translate the Torah <small><small>into the Aramaic of Onkelos</small></small>, so too we translate the Prophet <small><small>into the Aramaic of Jonathan</small></small>. And <small><small>we</small></small> also <small><small>translate the readings</small></small> on Atzeret <small><small>that is to say, Shavuot</small></small>, but not on the other festivals. On the eighth day we read <i> Every firstborn</i> to the end of the reading<sup class="footnote-marker">12</sup><i class="footnote"> Deuteronomy 15:19-16:17</i>, and conclude with Isaiah, at <i>That same day at Nob</i> up to <i>Shout and cheer</i><sup class="footnote-marker">13</sup><i class="footnote"> Isaiah 10:32-12:6</i>, because the downfall of Sanḥeriv was on Pesaḥ. 

Order of Shavuot



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<b>312</b>     On the second day, we complete the Hallel.     [We say] the full Kaddish.     And we sit and read the Scroll of Ruth.    [We do so] because it is written in it (Ruth 1:22), "at the beginning of the barley harvest" - corresponding to [Shavuot], which is called, "the first fruits of the wheat harvest" (Exodus 34:12).     And some say it is because Ruth converted, as it is written (Ruth 2:12), "under whose wings you have sought refuge”; and we say in [the chapter entitled] HaCholetz that Naomi said to her, "It is forbidden for us to go outside of the Shabbat perimeter." She said to her, "Where you will go, I will go" (Ruth 1:16), etc. And the Israelites converted on [Shavuot] and entered under the wings of the Divine Presence with the receiving of the Torah.     Additional comment: And in Midrash Ruth, we say, "Why is Ruth said on [Shavuot], at the time of the giving of the Torah? To teach you that the Torah was only given through afflictions and poverty." And so did Rav Yehudah ben Barzilai write in his [book of] laws: That when Israel left Egypt, they were redeemed through afflictions; and so too Ruth - "there was a famine in the land" (Ruth 1:1) - and she received the Torah when she converted.     And in Tractate Soferim (14:3), we say, "One who reads from Ruth, the Song of Songs, Ecclesiastes, Lamentations and from the Scroll of Esther, must recite [the blessing that concludes], 'concerning the reading of the Megillah' - even though it is included in the Writings. But one who reads from the Writings must recite, 'Blessed are You, Lord our God, King of the universe, who has sanctified us with Your commandments and has commanded us to read in the Holy Writings.'"     Additional comment: [After] they read the Scroll of Ruth, the youth (in mourning) says Kaddish, without [the section that begins,] <i>titkabal</i>, and we [then] take out two Torahs. We read [the portion that begins], "Every firstborn" (Deuteronomy 15:19).     But if it is Shabbat, we begin with [the portion that begins], "You shall surely tithe" (Deuteronomy 14:22) - to enlarge [the reading] for the tally of seven (who go up to read from the Torah when it is Shabbat). And the <i>maftir</i> (the concluding Torah reading) is, "And on the Day of the First Fruits" (Numbers 28:26), like that of yesterday.     And he concludes in Habakkuk up until, "For the leader; with instrumental music" (Habakkuk, 3:19).     ([It is] the end of Habakkuk) - it is because it is written there, "God is coming from Teiman" (Habakkuk, 3:3).     And we give out charity only for the living.     Additional comment: It is because they read today, "Everyone according to the gift of his hand, etc." (Deuteronomy 16:15). And likewise is it the custom every last day of the festivals - since we read this section - to give out charity only for the living, but not for the [sake of the] dead, so as not to grieve over them. For it is written about the festivals (Deuteronomy 16:15), "and you shall be just happy." And likewise is it the custom in Ashkenaz that we do not give our charity for the dead on the three festivals, but rather only on Yom Kippur.     [And then] <i>Ashrei</i>.     [Then] Kaddish.     Until <i>deamiran</i>.     And we pray the additional service (<i>Musaf</i>).     Like that of yesterday.

Order of the Ten Days of Repentance



Laws of Rosh HaShanah



Laws of Yom Kippur



Order of Rosh HaShanah



Order of Yom Kippur



Laws of Sukkah



Laws of the Four Species



Hoshanot



Pirkei Avot



Preludes for Maariv



Laws of Marriage



Laws of Niddah



Laws of Niddah from Sefer HaTerumah



Laws of Circumcision



Laws of Tzitzit



Laws of Tefillin from Sefer HaTerumah



Laws of Mezuzah



Laws of Sefer Torah



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1 What is an open paragraph (parasha petuha)? Anything which is written from the start of the line to its middle, or to a third of the way through; or so that there is space to write three words of three letters, that is, lemishpahoteikhem. That is a petuha. And if it happens that the end of the verse is at the end of the line, with less than the required space, he leaves a second blank line and starts the new paragraph on the third line; that is also a petuha. A closed paragraph (setuma): when there is writing at both ends of the line and a blank space in the middle, sufficient to write two letters or more. That is a setuma. A sedura paragraph: when the line is written to the middle or a third of the way through, and then he leaves the rest blank, and restarts on the next line, directly below where he left off in the line above. That is a sedura. This I found in an old siddur. 
2 Masekhet Soferim has different definitions: a petuha is anything which  does not start at the head of the line. A setuma is anything that stops in the middle of the line. How much must be left at the beginning of the line for it to be called a petuha? Enough to write a word of three letters. How much must be left in the middle of the line for it to be called a setuma? Enough to write a word of three letters. [End Masekhet Soferim quote.] Suppose he finished a paragraph at the edge of the page and started a new line, and left enough space at the beginning of that line to write three letters, and then started to write? Come and learn from the two sources; the baraita gives the essence of the issue. The baraita reasons that the beginning of the line is what determines a petuha, not the end of the line [so the example case is a petuha according to the baraita]; if one leaves a gap at the beginning and also at the end of the line, it is still a petuha. But the old siddur reasons that it is the end of the line that determines a petuha, not the beginning of the line [so the example case is a setuma according to the baraita]. [To avoid ambiguity, therefore...] if he makes a petuha with space both at the end of the line and at the beginning of the line it is good for both of them. This is correct. There is also another order of petuhot and setumot which seems entirely unconvincing. And these are the tagin of a sefer Torah and the petuhot and setumot according to the masoretic tradition. ביה שמו: the following words should be placed at the beginning of a line and the top of a column: Bereshit (Gen. 1:1); Yehudah ata yodukha (Gen. 49:8); Haba-im ahareihem bayam (Ex. 14:28); Shemor ve-shamarta (Deut. 12:28); Motza sefateikha (Deut. 23:24); Ve-a'ida bam (Deut. 31:28).

In the manuscript, certain letters of this list are annotated with special tagin and other embellishments. 

Tractate Soferim



Tractate Kallah



'The Path of Torah Sages'



Tractate Derekh Eretz



Chapter of Gan Eden



Ten Signs of Mashiach



Laws of Ritual Slaughter



Laws of Covering the Blood



Laws of Unslaughterable Animals



Laws from Sefer HaTerumah



Laws of Gittin



Laws of Chalitza