אמר ליה רבי יצחק לרב נחמן מאי טעמא לא אתי מר לבי כנישתא לצלויי אמר ליה לא יכילנא אמר ליה לכנפי למר עשרה וליצלי אמר ליה טריחא לי מלתא ולימא ליה מר לשלוחא דצבורא בעידנא דמצלי צבורא ליתי ולודעיה למר אמר ליה מאי כולי האי אמר ליה דאמר רבי יוחנן משום רבי שמעון בן יוחי מאי דכתיב ואני תפלתי לך ה׳ עת רצון אימתי עת רצון בשעה שהצבור מתפללין רבי יוסי ברבי חנינא אמר מהכא כה אמר ה׳ בעת רצון עניתיך רבי אחא ברבי חנינא אמר מהכא הן אל כביר ולא ימאס וכתיב פדה בשלום נפשי מקרב לי כי ברבים היו עמדי תניא נמי הכי רבי נתן אומר מנין שאין הקדוש ברוך הוא מואס בתפלתן של רבים שנאמר הן אל כביר ולא ימאס וכתיב פדה בשלום נפשי מקרב לי וגו׳ אמר הקדוש ברוך הוא כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור מעלה אני עליו כאילו פדאני לי ולבני מבין אומות העולם אמר ריש לקיש כל מי שיש לו בית הכנסת בעירו ואינו נכנס שם להתפלל נקרא שכן רע ..
Rabbi Yitzḥak said to Rav Naḥman: Why did the Master not come to the synagogue to pray? Rav Naḥman said to him: I was weak and unable to come. Rabbi Yitzḥak said to him: Let the Master gather ten individuals at your home and pray. Rav Naḥman said to him: It is difficult for me. Rabbi Yitzḥak suggested: The Master should tell the congregation to send a messenger when the congregation is praying to come and inform the Master so you may pray at the same time. He asked: What is the reason for all this fuss? Rabbi Yitzḥak said to him: As Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “But as for me, let my prayer be unto You, Lord, in a time of favour” (Psalms 69:14)? When is a time of favour? It is at the time when the congregation is praying. Reish Lakish said: One who has a synagogue nearby in his city but does not enter to pray there is called an evil neighbor, ... and causes himself and his children to go into exile.
(ד) הָאֻמָּנִין קוֹרִין בְּרֹאשׁ הָאִילָן אוֹ בְרֹאשׁ הַנִּדְבָּךְ, מַה שֶּׁאֵינָן רַשָּׁאִין לַעֲשׂוֹת כֵּן בַּתְּפִלָּה:
(4) Workers may recite [the Shema] on the top of a tree or the top of a scaffolding, that which they are not allowed to do in the case of the Tefillah.
(ו) הָיָה יוֹשֵׁב בִּסְפִינָה אוֹ בְקָרוֹן אוֹ בְאַסְדָּה, יְכַוֵּן אֶת לִבּוֹ כְּנֶגֶד בֵּית קֹדֶש הַקָּדָשִׁים:
(6) If he is traveling in a ship, on a wagon or on a raft, he should direct his heart toward the Holy of Holies.
(א) אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כֹּבֶד רֹאשׁ. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִים שָׁעָה אַחַת וּמִתְפַּלְּלִים, כְּדֵי שֶׁיְּכַוְּנוּ אֶת לִבָּם לַמָּקוֹם. אֲפִלּוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ, לֹא יְשִׁיבֶנּוּ. וַאֲפִלּוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ, לֹא יַפְסִיק:
(1) One should not stand up to say Tefillah except in a reverent state of mind. The pious men of old used to wait an hour before praying in order that they might direct their thoughts to God. Even if a king greets him [while praying] he should not answer him: even if a snake is wound round his heel he should not stop.
לא יתפלל אדם אלא בב"ה עם הצבור דא"ר יותנן אין תפלתו של אדם נשמעת וכו' בפרק קמא דברכות (ח.) ומפרש רבינו דבב"ה דקאמר היינו עם הצבור ומשמע מדבריו שאם אינו מתפלל עם הצבור לא שאני לן בין מתפלל בב"ה למתפלל בבית אחר אבל הר"י כתב בשם הגאונים שאפילו כשאין הצבור מתפללין יש לו לאדם להתפלל בב"ה מפני שהוא קבוע ומיוחד לתפלת צבור
[There is a debate about what to learn from the Talmudic story of Rav Nahman.] The Tur understands from this that one should pray with the community in the synagogue, but only with a minyan. But the Tosafot and the Geonim understand that even without a minyan, it is better to pray in a synagogue.
(ט) והנה בזמן הש"ס היו אומרים כל ברכ[ו]ת השחר איש על מקומו, מפני שהיו קדושים והזהרו שגם בשינתם לא יגעו ידיהם במקומות המכוסים. אבל עכשיו אי אפשר לברך כל אחד על מקומו, שאין ידינו נקיות. והגם שאפשר לנקות בכותל או בשאר דבר תיכף בקומו, מכל מקום מפני שיש כמה מעמי הארץ שאין יודעים זה, ואין יודעים כלל הברכות האלו, ולכן נוהגים לסדרן בבית הכנסת ועונין "אמן" אחריהם, והם יוצאים ידי חובתן. ואנחנו כל אחד מברך ברכות אלו בביתו אחרי נטילת ידים, וגם אחרי נקיות כשצריך לכך. ואי אפשר לנו לברך כל אחת על מקומו מפני כמה טעמים.
In Talmudic times, each person would say all the morning blessings in their home, since they were holy and scrupulous even in their sleep not to let their hands touch their intimate places. But now it is impossible to recite these blessings at home individually, since our hands are unclean. It is possible, of course, to clean our hands by wiping them on the wall or something else as soon as we awake - but since many people are ignorant of this, and don't even know the blessings - it is customary to recite them all at the synagogue and have the people answer Amen! after each one. We, however, say these blessings at home after netilat yadayim, and after the appropriate cleansing. But we do not say each blessing in its place, for a number of reasons.
ת"ר סומא ומי שאינו יכול לכוין את הרוחות יכוין לבו כנגד אביו שבשמים שנא' (מלכים א ח, לה) והתפללו אל ה'
The Sages taught in a Tosefta: A blind person and one who is unable to approximate the directions and, therefore, is unable to face Jerusalem in order to pray, may focus his heart towards his Father in Heaven, as it is stated: “And they shall pray to the Lord” (I Kings 8:44).
Prayer without kavanah is like a body without a soul.
(Bahya Ibn Pakudah, 11th Century)
One who was standing in Eretz Yisrael, should focus his heart toward Jerusalem, as it is stated: “And they shall pray to the Lord by way of the city that You have chosen” (I Kings 8:44).
One who was standing in Jerusalem, should focus his heart toward the Temple, as it is stated: “And they shall pray toward this house” (II Chronicles 6:32).
One who was standing in the Temple, should focus his heart toward the Holy of Holies, as it is stated: “And they shall pray toward this place” (I Kings 8:35).
One who was standing in the Holy of Holies, should focus his heart toward the seat of the ark-cover [kapporet], atop the ark, the dwelling place of God’s glory.
One who was standing behind the seat of the ark-cover, should visualize himself as if standing before the ark-cover and turn toward it.
Consequently, one standing in prayer in the East turns to face west, and one standing in the West, turns to face east. One standing in the South, turns to face north, and one standing in the North, turns to face south; all of the people of Israel find themselves focusing their hearts toward one place, the Holy of Holies in the Temple.
(יג) צריך שיהיו כל העשרה במקום אחד וש"ץ עמהם והעומד בתוך הפתח מן האגף ולחוץ דהיינו כשסוגר הדלת במקום [שפה] פנימית של עובי הדלת ולחוץ כלחוץ:
(13) All of the 10 need to be in one place and the prayer leader with them. And the one who stands in the middle of the doorway between a part of a building and outside such that when one closes the door [one is] in a place from the inside [lip] of the thickness of the door and outwards - it is like outside.
(יד) מי שעומד אחורי בית הכנסת וביניהם חלון אפי' גבוה כמה קומות אפילו אינו רוחב ארבע ומראה להם פניו משם מצטרף עמהם לעשרה: הגה גגין ועליות אינן בכלל בית והעומד עליהם אינו מצטרף [ר"י נ"ג ח"ז]:
(14) One who stands behind the synagogue and in-between them is a window - even if it is several stories high [and] even if it's not 4 wide - and his face is seen by them from there, he joins with them for the 10. Gloss: [those in] roofs and upper stories are not included in the synagogue and the one who stands on them is not joined [to the 10]. [Ri ??]
Shulchan Arukh, Orach Chayim 329:1
(1) 1. All cases of saving a life supersede Shabbat, and he who hurries in these matters is praised. Even if there is a fire in a different yard and there is concern that it will move to this yard and cause danger, we put it out to ensure that it does not spread.
CJLS Guidance for Remote Minyanim in a time of COVID-19
Please find below a letter from Rabbi Elliot Dorff, CJLS Chair and Rabbi Pamela Barmash, CJLS Co-Chair, providing guidance for communities affected by COVID-19. Thanks to Rabbis Joshua Heller, Daniel Nevins, and Avram Reisner for contributing to earlier drafts and the CJLS as a whole for giving input. Please note that this is not an official responsum of the CJLS.
The CJLS-approved position of Rabbi Avram Reisner that permits remote participants to join on weekdays through electronic means to a minyan (ten adult Jews) gathering in person remains the standard practice. The majority of us firmly believe that this should remain the rule even in this sha'at hadehak (crisis situation).
Individuals are obligated to pray, and they may do so on their own without a minyan. Congregations may also establish a link to communal prayer without a minyan gathering in person and omit the recitation of devarim shebikdushah (no barkhu, kedushah, or kaddish). While there is not technically a repetition of the Amidah in the absence of a minyan, the "leader" may choose to recite the Amidah loud enough for others to hear, omitting kedushah, but encouraging congregational singing. This will be helpful to those who may not have ready access to a siddur. Jewish leaders are advised to provide interactive online Torah study opportunities as well so as to facilitate a sense of communal connection during this time when so many of us are staying at home.
Kaddish yatom (Mourner’s Kaddish) has a special resonance. Our movement has created several prayers that are acceptable in lieu of kaddish yatom (Mourner’s Kaddish) and those who are mourners or observing yahrzeit may find spiritual and emotional sustenance in these alternatives to kaddish yatom (Mourner’s Kaddish). Some of them may feel distress at not being able to recite kaddish yatom in the absence of a minyan, particularly for a prolonged period, and rabbis must reassure mourners that they are fulfilling their Jewish legal obligations under the circumstances and should feel no guilt whatsoever in remembering and honoring the deceased in this way. There are also other alternatives to saying kaddish yatom with a minyan when that is impossible, such as studying a text or dedicating some other mitzvah to the memory of the loved one.
However, we believe that in the current dire circumstances a more lenient position on constituting a minyan remotely may be acceptable, especially since there has been significant advances in technology. The classic sources (Shulhan Arukh Orah Hayyim 55:13, and others cited by Rabbi Reisner) require that a minyan be located in one physical space. However, Shulhan Arukh Orah Hayyim 55:14 does open the possibility that there may be an exception by joining in to constitute a minyan if one can see the faces of the other participants: “One who is standing behind the synagogue, with a window between that person and the congregation, even if it is several stories up and less than four cubits wide, and who shows his face to them, may combine with them to form a minyan of ten.” The possibility of a minyan being constituted by people who are not physically near each other is further expanded by Rabbi Yitzhak Zilberstein in Hashukei Hemed on Berakhot 21b (p. 135), where he permits constituting a minyan for kaddish yatom (Mourner’s Kaddish) where people are scattered in a field but can see each other. Recently Rabbi Haim Ovadia called attention to this source, arguing in favor of constituting a minyan by means of real-time video and audio connection between ten Jews. Therefore, in this crisis situation, we issue this ruling relying on these precedents.
In this crisis situation in an area in which civil and/or medical authorities decree that it is unsafe for people to gather in person and recommend or order the closure of houses of worship, it is permitted to constitute a minyan whose constitutive participants (ten adult Jews) are not located in one physical place.
A few of us hold that in an emergency situation such as the one we are now experiencing, people participating in a minyan that is only online may recite devarim shebikdushah, prayers that require a minyan, with their community. The participants counted for the minyan must be able to see and hear each other through virtual means and be able to respond “amen” and other liturgical replies to the prayer leader. Because reading from a Torah scroll is permitted for private study, the Torah reading may be read from a scroll without aliyot. Alternatively, the Torah may be read from a printed text, such as a Humash or Hebrew Bible, without aliyot. The berakhah la'asok b'divrei Torah may be recited before the Torah reading.
A few more of us hold that it is permitted to constitute a minyan exclusively online only for the sake of reciting kaddish yatom. The source in Hashukei Hemed sets a precedent in that it refers specifically to Kaddish (in a cemetery), rather than to a minyan generally. The requirement for a minyan for Kaddish is not mentioned in the list of devarim shebikdushah in Mishnah Megillah 4:3. The requirement for a minyan for Kaddish is first mentioned in Masekhet Sofrim 10:7, not in the Babylonian Talmud or the Talmud of the Land of Israel. Again, the participants counted for the remote minyan must be able to see and hear each other through virtual means and be able to respond “amen” and other liturgical replies to the prayer leader. They do not recite devarim shebikdushah, and they read Torah from a printed text, such as a Humash or Hebrew Bible, without aliyot. The berakhah la'asok b'divrei Torah may be recited before the Torah reading. Kaddish derabbanan may also be recited after Torah study with a remote minyan.
This permission of constituting a minyan solely online, whether for all prayers requiring a minyan or only for Mourner’s Kaddish, is limited to this “sha’at hadehak” (crisis situation), where for weeks at a time, gathering a minyan is not possible without risk to human life. This permission is also limited to an area where most of the synagogues have been ordered, or recommended, to close for the crisis.
Importantly, this permission is still subject to concerns as to how this might be accomplished on Shabbat. There are complicated issues with using video technology to participate in services on Shabbat and Yom Tov, and we mention them here to advise rabbis and congregations of these obstacles. The CJLS is currently working on them, but even those who permit it would require that the stream not be activated by a Jew on Shabbat. The stream would have to be already activated at the synagogue before Shabbat or activate automatically at a specific time. Individuals linking to the stream should activate their equipment before Shabbat or have it activate automatically because a “many-to-many” video connection, such as Zoom, often requires each participant to log in, a problematic practice on Shabbat. Furthermore, there remain additional special concerns for Shabbat and holidays that must be taken into account: Jews must avoid taking active steps to permanently record data or fix the equipment on Shabbat if it malfunctions. These complicated issues should not be ignored, and congregations can bypass these challenges by offering a live streaming option at a time that is not Shabbat or yom tov (for example, Friday night before sundown, motza’ei Shabbat for Havdalah).
This permission for a remote minyan is limited to this “sha’at hadehak” (a crisis situation) when it is forbidden or unsafe for ten adult Jews to gather in person in an area where most of the synagogues are closed for the crisis. This does not apply to those in an area where the civil and/or medical authorities have not recommended or ordered that the houses of worship close for public gatherings.
https://www.rabbinicalassembly.org/story/cjls-guidance-remote-minyanim-time-covid-19
(א) תפלת הציבור נשמעת תמיד ואפילו היו בהן חוטאים אין הקב"ה מואס בתפלתן של רבים לפיכך צריך אדם לשתף עצמו עם הציבור ולא יתפלל ביחיד כל זמן שיכול להתפלל עם הציבור
ולעולם ישכים אדם ויעריב לבית הכנסת שאין תפלתו נשמעת בכל עת אלא בבית הכנסת
וכל מי שיש לו בית הכנסת בעירו ואינו מתפלל בו עם הציבור נקרא שכן רע.
The prayer of a community is always heard, and even if there are sinners [amongst them], Hashem does not reject the prayers of the many. Therefore, it is necessary for a person to join with a congregation and not to pray alone whenever he is able to pray with a community.
One should always spend the early morning and evening [hours] in the synagogue, for prayer will not be heard at all times except [when recited] in the synagogue.
Anyone who has a synagogue in his city and does not pray [together] with the congregation is called a bad neighbour.
תַּנְיָא, אַבָּא בִּנְיָמִין אוֹמֵר: אֵין תְּפִלָּה שֶׁל אָדָם נִשְׁמַעַת אֶלָּא בְּבֵית הַכְּנֶסֶת, שֶׁנֶּאֱמַר: ״לִשְׁמֹעַ אֶל הָרִנָּה וְאֶל הַתְּפִלָּה״. בִּמְקוֹם רִנָּה — שָׁם תְּהֵא תְּפִלָּה.
מִנַּיִן לַעֲשָׂרָה שֶׁמִּתְפַּלְּלִין שֶׁשְּׁכִינָה עִמָּהֶם — שֶׁנֶּאֱמַר: ״אֱלֹהִים נִצָּב בַּעֲדַת אֵל״.
I It was taught in a baraita that Abba Binyamin said: One’s prayer is only fully heard in a synagogue, as it is stated with regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, to listen to the song and the prayer which Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that in a place of song, a synagogue where God’s praises are sung, there prayer should be. In explaining Abba Binyamin’s statement, Ravin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God; in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation. And from where is it derived that ten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,” and the minimum number of people that constitute a congregation is a quorum of ten.
אָמַר רַב הוּנָא: הַנִּכְנָס לְבֵית הַכְּנֶסֶת וּמָצָא צִבּוּר שֶׁמִּתְפַּלְּלִין, אִם יָכוֹל לְהַתְחִיל וְלִגְמוֹר עַד שֶׁלֹּא יַגִּיעַ שְׁלִיחַ צִבּוּר לְ״מוֹדִים״ — יִתְפַּלֵּל. וְאִם לָאו — אַל יִתְפַּלֵּל. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: אִם יָכוֹל לְהַתְחִיל וְלִגְמוֹר עַד שֶׁלֹּא יַגִּיעַ שְׁלִיחַ צִבּוּר לִ״קְדוּשָּׁה״ — יִתְפַּלֵּל, וְאִם לָאו — אַל יִתְפַּלֵּל. בְּמַאי קָא מִפַּלְגִי — מָר סָבַר יָחִיד אוֹמֵר ״קְדוּשָּׁה״, וּמַר סָבַר אֵין יָחִיד אוֹמֵר ״קְדוּשָּׁה״. וְכֵן אָמַר רַב אַדָּא בַּר אַהֲבָה: מִנַּיִן שֶׁאֵין הַיָּחִיד אוֹמֵר ״קְדוּשָּׁה״ — שֶׁנֶּאֱמַר: ״וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״, כׇּל דָּבָר שֶׁבִּקְדוּשָּׁה לֹא יְהֵא פָּחוֹת מֵעֲשָׂרָה.
Rav Huna said: One who did not yet pray and enters a synagogue and found that the congregation is in the midst of reciting the Amida prayer, if he is able to begin and complete his own prayer before the prayer leader reaches the blessing of thanksgiving [modim], he should begin to pray, and, if not, he should not begin to pray. Rabbi Yehoshua ben Levi said: If he is able to begin and complete his prayer before the prayer leader reaches sanctification [kedusha], then he should begin to pray. If not, then he should not begin to pray. The Gemara clarifies: With regard to what do they disagree? The basis for their dispute is that one Sage, Rav Huna, holds: An individual is permitted to recite kedusha on his own, so he need not insist on reciting it along with the prayer leader; and the other Sage, Rabbi Yehoshua ben Levi, holds that an individual may not recite kedusha alone, and, therefore he is required to complete his prayer before the communal prayer leader reaches kedusha. Similarly, Rav Adda bar Ahava stated, in accordance with the second opinion: From where is it derived that an individual may not recite kedusha alone? As it is stated: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), any expression of sanctity may not be recited in a quorum of fewer than ten men.
(יד) מי שעומד אחורי בית הכנסת וביניהם חלון אפי' גבוה כמה קומות אפילו אינו רוחב ארבע ומראה להם פניו משם מצטרף עמהם לעשרה: הגה גגין ועליות אינן בכלל בית והעומד עליהם אינו מצטרף [ר"י נ"ג ח"ז]:
(14) One who stands behind the synagogue and in-between them is a window - even if it is several stories high [and] even if it's not 4 wide - and his face is seen by them from there, he joins with them for the 10. Gloss: [those in] roofs and upper stories are not included in the synagogue and the one who stands on them is not joined [to the 10]. [Ri ??]
- Kaddish
- Barchu
- The Repetition of the Amidah
- The Priestly Blessing
- The reading of the Torah and the Haftarah
- The Seven Blessings recited at a wedding and at the post-wedding feasts
- The introductory prayer to the Grace after Meals which includes G‑d's name ("Zimun BeShem")
- The Thirteen Attributes recited when taking out the Torah on holidays
תניא אבא בנימין אומר אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה במקום רנה שם תהא תפילה.
It was taught in a Braita that Abba Binyamin said: One's prayer is only heard in a synagogue, as it is said (Kings I 8:28) "to listen to the song and the prayer", In a place of song, there prayer should be.
אמר ר' יוחנן בשעה שהקב"ה בא בבית הכנסת ולא מצא בה עשרה מיד הוא כועס שנא' (ישעיהו נ, ב) מדוע באתי ואין איש קראתי ואין עונה. א"ר חלבו אמר רב הונא כל הקובע מקום לתפלתו אלקי אברהם בעזרו
Said Rabbi Yochanan: The time that Hashem comes to the synagogue and does not find a minyan immediately, he becomes angry. As it is said (Isaiah 50:2) Why, when I came, was there no one?" When I called, there was no one to take an answer..."
Rabbi Chelbo said in the name of Rav Huna: All who sets a fixed place for Prayer, the G-d of Avraham will help him.
(א) תפלת הציבור נשמעת תמיד ואפילו היו בהן חוטאים אין הקב"ה מואס בתפלתן של רבים לפיכך צריך אדם לשתף עצמו עם הציבור ולא יתפלל ביחיד כל זמן שיכול להתפלל עם הציבור
ולעולם ישכים אדם ויעריב לבית הכנסת שאין תפלתו נשמעת בכל עת אלא בבית הכנסת
וכל מי שיש לו בית הכנסת בעירו ואינו מתפלל בו עם הציבור נקרא שכן רע.
The prayer of a community is always heard, and even if there are sinners [amongst them], Hashem does not reject the prayers of the many. Therefore, it is necessary for a person to join with a congregation and not to pray alone whenever he is able to pray with a community.
One should always spend the early morning and evening [hours] in the synagogue, for prayer will not be heard at all times except [when recited] in the synagogue.
Anyone who has a synagogue in his city and does not pray [together] with the congregation is called a bad neighbour.
(ט) וַיֹּאמֶר ה' אֶל מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה'. (י) וַיֹּאמֶר ה' אֶל מֹשֶׁה לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם. (יא) וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד ה' לְעֵינֵי כָל הָעָם עַל הַר סִינָי.
(9) And God said unto Moses: ‘Lo, I come to you in a thick cloud, that the people may hear when I speak with you, and may also believe in you for ever.’ And Moses told the words of the people to God. (10) And God said to Moses: ‘Go to the people, and sanctify them to-day and to-morrow, and let them wash their garments, (11) and be ready on the third day; for on the third day God will come down in the sight of all the people upon mount Sinai.