A Jew affixes a mezuzah to the doors of his house. Most mezuzos you'll see are on a diagonal. This is due to a difference of opinion between Rashi and Rabbeinu Tam. One says that the mezuzah is to be place completely horizontally while the other claims it should be placed vertically. In order to satisfy both opinions we compromise and put it on a slant. (רמ"א יו"ד סי' רפ"ט ס"ו)
Now, if the opinion of Rashi is to affix the mezuzah vertically, and that of Rabbeinu Tam is to do so horizontally, placing the mezuzah at a slant (neither vertically nor horizontally) is contrary to both opinions and seemingly futile?!
There are two explanations offered: a. There is a third opinion in the Gemarah that if one places the mezuzah diagonally it's unanimously kosher. The argument is only if vertical or horizontal is also valid, but both opinions agree that diagonal is certainly good.
b. The chief opinion is indeed like Rashi who holds that it should be affixed vertically; however, Rashi would hold that diagonal is also considered like vertical. Now, when one puts it diagonally, he is technically not putting it completely vertical either, so Rabbeinu Tam would not outrightly object either. Thus, we place it so making both opinions "happy."
שו"ת מנחת אלעזר ח"א סי' ל"ו ד"ה וגם
See here
Monday, February 28, 2011
Sunday, February 27, 2011
Chilazon - A Plant?
The blue-like thread that the Torah tells us to attach to the tziztis is a derivative of the Chilazon snail. The exact definition of the Chilazon as well as the dye it produces was lost to us many years ago. Towards the turn of the nineteenth century, the Radziner Rebbe - R. Gershon Chanoch Heinich Leiner - researched the topic and wrote an entire book on the matter, claiming that he had found the snail. His chassidim wear the dye it produces until today.
R. Yitzchak Halevi Herzog - first chief Rabbi of the State of Israel - wrote his doctorate on the subject and concluded that it was most probably a different fish, but he couldn't conclude for sure on any specific specie. Until today, there is much debate on the subject.
It is interesting to note the Ra'avad's description of the Chilazon:
"...It is impossible to determine if the Chilazon is a fish or a plant. For it is alive and has movement, [yet] it does not move from its place for it is firmly planted in the ground..."
הקדמת הראב"ד לספר יצירה הנתיב השמיני
ועי' בשו"ת נודע ביהודה (תניינא) או"ח סי' ג' ובהערות שם
See here
R. Yitzchak Halevi Herzog - first chief Rabbi of the State of Israel - wrote his doctorate on the subject and concluded that it was most probably a different fish, but he couldn't conclude for sure on any specific specie. Until today, there is much debate on the subject.
It is interesting to note the Ra'avad's description of the Chilazon:
"...It is impossible to determine if the Chilazon is a fish or a plant. For it is alive and has movement, [yet] it does not move from its place for it is firmly planted in the ground..."
הקדמת הראב"ד לספר יצירה הנתיב השמיני
ועי' בשו"ת נודע ביהודה (תניינא) או"ח סי' ג' ובהערות שם
See here
Thursday, February 24, 2011
Davening is Not an "Obligation"
Many of the mitzvos we do require a brachah prior to their fulfillment. Not all of them do however, and the Sages discuss at length the reasons for the lack of a brachah by each of these respective mitzvos.
One of these is tefillah. The common reason cited by many halachic works is the reason of given by the "Avudraham" (סוף דיני שמו"ע, הובא במג"א סי' ק"ו סק"ד): Tefillah does not have a "קצבה - a set amount/time," and is thus absolved of a brachah.
What exactly does this mean - why does the lack of קצבה absolve the need for a brachah?
The Gemara (ברכות כח, ב) says that one should not make their tefillos "set," i.e. it should not be a the product of a rote obligation, rather a sincere supplication from the heart. This is why one does not make a brachah prior, for the implication of blessing beforehand is that one is "fulfilling an obligation" and "doing his due duty," which we do not wish to convey. This is the true meaning of the words of the Avudraham: there is no blessing because it should be something that is not set and obligatory.
בגדי ישע על המג"א סי' ק"ו סק"ד
ועי' פמ"ג פתיחה כללות להל' תפילה בסופו טעם אחר
See here
One of these is tefillah. The common reason cited by many halachic works is the reason of given by the "Avudraham" (סוף דיני שמו"ע, הובא במג"א סי' ק"ו סק"ד): Tefillah does not have a "קצבה - a set amount/time," and is thus absolved of a brachah.
What exactly does this mean - why does the lack of קצבה absolve the need for a brachah?
The Gemara (ברכות כח, ב) says that one should not make their tefillos "set," i.e. it should not be a the product of a rote obligation, rather a sincere supplication from the heart. This is why one does not make a brachah prior, for the implication of blessing beforehand is that one is "fulfilling an obligation" and "doing his due duty," which we do not wish to convey. This is the true meaning of the words of the Avudraham: there is no blessing because it should be something that is not set and obligatory.
בגדי ישע על המג"א סי' ק"ו סק"ד
ועי' פמ"ג פתיחה כללות להל' תפילה בסופו טעם אחר
See here
Wednesday, February 23, 2011
Watch Where You Look
Before receiving the Torah, there were preparatory days wherein the Jews got themselves ready for the holy day. Hashem instructed Moshe to tell the Jews not to ascend the mountain; a boundary was set up which the Jews were not to cross. They were severely warned not to do this. The second time Moshe was preparing to receive the luchos, Hashem gave similar instructions, adding that no person should be present when he was to ascend, and even animal should not graze there.
From Hashem's instructions that upon ascending the mountain the animals should not be around, the Rokeach writes that this hints to the following idea: On the day we initiate a child to learning from the holy Torah, we cover him so he shouldn't see any dogs.
רוקח הל' שבועות ריש סי' רצ"ו
ועי' בלקו"ש חכ"ה ע' 310
See here
From Hashem's instructions that upon ascending the mountain the animals should not be around, the Rokeach writes that this hints to the following idea: On the day we initiate a child to learning from the holy Torah, we cover him so he shouldn't see any dogs.
רוקח הל' שבועות ריש סי' רצ"ו
ועי' בלקו"ש חכ"ה ע' 310
See here
Tuesday, February 22, 2011
Using a Magnifying Glass for Halachah
The Aruch Hashulchan writes:
"There are those that say in the name of scientists that if one looks through a magnifying glass, they will see many insects in vinegar. Now, with vinegar, there is no problem... but I hear that all water, specifically rain water, is full of microscopic insects that are not visible to the naked eye. In my youth, I heard from someone that traveled far and used a microscope that enlarged the object thousands of times, and he saw all these insects. If so, how can we drink this water?
The truth is that the Torah does not forbid that which the naked eye cannot see, for the Torah was not given to angels. If one does not say so, now are there not scholars who say that the air is also filled with microscopic insects and when a person opens his mouth, he swallows many of them?! Surely they are speaking nonsense! Even if it is indeed so, being that the naked eye doesn't see them, it is nothing..."
He says the same thing about microscopic scales on fish - it still doesn't make them kosher:
"...Know, it is given, that with anything that needs to be visible, seeing it through a magnifying glass does not qualify; the naked eye must be able to see it. This holds true with anything in the entire Torah that needs to be visible."
ערוך השולחן יו"ד סי' פ"ד סל"ו וסי' פ"ג סט"ו
ועי' חכמת אדם כלל ל"ח בבינת אדם סקמ"ט
ועי' טוב טעם ודעת (למו"ר שלמה קלוגער) מה"ת קו"א (הל' טריפות) תשובה נ"ג
See here, and here
"There are those that say in the name of scientists that if one looks through a magnifying glass, they will see many insects in vinegar. Now, with vinegar, there is no problem... but I hear that all water, specifically rain water, is full of microscopic insects that are not visible to the naked eye. In my youth, I heard from someone that traveled far and used a microscope that enlarged the object thousands of times, and he saw all these insects. If so, how can we drink this water?
The truth is that the Torah does not forbid that which the naked eye cannot see, for the Torah was not given to angels. If one does not say so, now are there not scholars who say that the air is also filled with microscopic insects and when a person opens his mouth, he swallows many of them?! Surely they are speaking nonsense! Even if it is indeed so, being that the naked eye doesn't see them, it is nothing..."
He says the same thing about microscopic scales on fish - it still doesn't make them kosher:
"...Know, it is given, that with anything that needs to be visible, seeing it through a magnifying glass does not qualify; the naked eye must be able to see it. This holds true with anything in the entire Torah that needs to be visible."
ערוך השולחן יו"ד סי' פ"ד סל"ו וסי' פ"ג סט"ו
ועי' חכמת אדם כלל ל"ח בבינת אדם סקמ"ט
ועי' טוב טעם ודעת (למו"ר שלמה קלוגער) מה"ת קו"א (הל' טריפות) תשובה נ"ג
See here, and here
Monday, February 21, 2011
Righteous Women
The Kiyor in the Mishkan was fashioned from what the Torah calls "ma'aros hatzovos - mirrors of the women who had set up the legions."
Rashi explains that these mirrors were brought to Moshe by the women of the time. Moshe was disturbed with this donation, as they were used in Egypt to entice their husbands to have children. Hashem instructed him that this was indeed a virtuous act and most dear to Him; Moshe accepted them and the Kiyor was constructed.
R. Avraham Ibn Ezra takes a different approach:
"The way of all women is to beautify themselves by looking at their faces each morning with a copper or glass mirror and fixing the hair style on their head. This is referred to in Sefer Yeshayah, for the custom of Israel is as the custom of Ishmael until today. There were righteous women is Israel, servants of G-d who cast away the lures and pleasures of this world and donated their mirrors, for they did not need to beautify themselves. Rather, they would come every day to the doorway of the Mishkan to pray and hear the words of G-d's commandments."
פי' ראב"ע שמות לח, ח
ועי' רמב"ן שם ובתולדות יצחק שם (ועי' בסיום דבריו שהספור במשכן וכליו וצרותו אע"פ שאין בית המקדש קיים מצוה גדולה ושכרה גדול)
Rashi explains that these mirrors were brought to Moshe by the women of the time. Moshe was disturbed with this donation, as they were used in Egypt to entice their husbands to have children. Hashem instructed him that this was indeed a virtuous act and most dear to Him; Moshe accepted them and the Kiyor was constructed.
R. Avraham Ibn Ezra takes a different approach:
"The way of all women is to beautify themselves by looking at their faces each morning with a copper or glass mirror and fixing the hair style on their head. This is referred to in Sefer Yeshayah, for the custom of Israel is as the custom of Ishmael until today. There were righteous women is Israel, servants of G-d who cast away the lures and pleasures of this world and donated their mirrors, for they did not need to beautify themselves. Rather, they would come every day to the doorway of the Mishkan to pray and hear the words of G-d's commandments."
פי' ראב"ע שמות לח, ח
ועי' רמב"ן שם ובתולדות יצחק שם (ועי' בסיום דבריו שהספור במשכן וכליו וצרותו אע"פ שאין בית המקדש קיים מצוה גדולה ושכרה גדול)
Sunday, February 20, 2011
Help Her Out
Just as a man is supposed to help his wife with lighting Shabbos candles by preparing the candles, etc. he is supposed to ensure that the lights in all the other rooms are lit. The woman acts as his shliach when she lights, and as such, he is responsible for the other rooms that she doesn't take care of. So, erev Shabbos, the man goes around the house and makes sure that all lights that need to be on are on. However, a brachah is not made; his wife's brachah takes care of that.
שו"ע הרב סי' רס"ג ס"ה, ס"ט
ועי' אליה רבה סי' רס"ג סקט"ו ובמה שנסמן שם
וע' קו"א בשו"ע הרב שם סק"ב
שו"ע הרב סי' רס"ג ס"ה, ס"ט
ועי' אליה רבה סי' רס"ג סקט"ו ובמה שנסמן שם
וע' קו"א בשו"ע הרב שם סק"ב
Thursday, February 17, 2011
Active Martyrdom
The Beis Yosef relates the following story:
"Once a rabbi slaughtered many children during shmad, because he was afraid the enemy would make them leave their religion. Another rabbi present was angry at him and called him a murderer, but he did not listen. The opposing rabbi declared, “If I am correct, may that rabbi be killed in an abnormal way!” And so it happened; the non-Jews caught him, flayed his skin and placed sand between the flesh and the skin. Afterwards, the decree was nullified, and had he not slaughtered them, they may have possibly been saved and not killed."
ב"י (בבדק הבית) יו"ד סי' קנ,ז ד"ה ומ"ש רבינו על שאר עבירות, ע"ש אריכות השו"ט בזה
"Once a rabbi slaughtered many children during shmad, because he was afraid the enemy would make them leave their religion. Another rabbi present was angry at him and called him a murderer, but he did not listen. The opposing rabbi declared, “If I am correct, may that rabbi be killed in an abnormal way!” And so it happened; the non-Jews caught him, flayed his skin and placed sand between the flesh and the skin. Afterwards, the decree was nullified, and had he not slaughtered them, they may have possibly been saved and not killed."
ב"י (בבדק הבית) יו"ד סי' קנ,ז ד"ה ומ"ש רבינו על שאר עבירות, ע"ש אריכות השו"ט בזה
Wednesday, February 16, 2011
Don't Rule Without Him
R. Chaim Benveniste was a prominent rabbinic authority in 17th century Turkey. A student of the Mahari"t (R. Yosef of Truni) in Constantinople, he served as the chief Rabbi in the city of Izmir, Turkey. He authored many books of halachah, the most well known being the "Kneses Hagedolah" on Shulchan Aruch - further halachic decisions culled from numerous sources preceding him.
So important is this work, that the Chid"a writes: "...He who is well versed in the ways of deciding halachah and understands the gravity thereof should not decide any matter prior to consulting with this work. He should run to the study hall and see what he (R. Benveniste) says and what his wise eyes did indicate. Afterwards, upon leaving the study hall, he shall calmly give instruction..."
שם הגדולים מערכת גדולים אות ח
See here
So important is this work, that the Chid"a writes: "...He who is well versed in the ways of deciding halachah and understands the gravity thereof should not decide any matter prior to consulting with this work. He should run to the study hall and see what he (R. Benveniste) says and what his wise eyes did indicate. Afterwards, upon leaving the study hall, he shall calmly give instruction..."
שם הגדולים מערכת גדולים אות ח
See here
Tuesday, February 15, 2011
Live Body, Lighter Body; Dead Body, Heavier Body
Did you ever wonder why a dead body is heavier than a live body?
When R. Yochanan Ben Zakai uncovered his plan to sneak out of the besieged walls of the city of Yerushalayim to visit the General Vespasian by faking as dead in a coffin, he instructed his students that only they shall carry his coffin. The Gemara (גיטין נו, א) explains that he knew that a dead body weighs more than a live one, and thus, he did not want anyone to uncover his disguise by detecting the unusually light coffin.
But why is this indeed so - what makes the body lighter while alive?
R. Bechaye explains that the living person is comprised of a material body and a spiritual soul. The soul enlivens the body and "carries" it, thus making it lighter. When the soul departs upon the person's death, the body is left in its heavy material form with nothing carrying it. This is the true meaning of what the Gemara (שבת צד, א) says "החי נושא את עצמו - a living body carries itself."
The same can be found with inanimate objects as well: When one takes molten iron directly from the fire, it is lighter than when after it cools off. This is because immediately after emerging from the fire, the metal still has some of the fire - the soul - in it; this "soul" carries the metal, thus making it lighter.
רבינו בחיי עה"ת שמות לב, טז
ועי' "המעין" שנת תשד"מ גליון תשרי ע' 55 מאמרו של חיים סבתו בענין חי נושא את עצמו, ותשובתו בצידו ב"המעין" שנת תשד"מ גליון ניסן ע' 63
See here
When R. Yochanan Ben Zakai uncovered his plan to sneak out of the besieged walls of the city of Yerushalayim to visit the General Vespasian by faking as dead in a coffin, he instructed his students that only they shall carry his coffin. The Gemara (גיטין נו, א) explains that he knew that a dead body weighs more than a live one, and thus, he did not want anyone to uncover his disguise by detecting the unusually light coffin.
But why is this indeed so - what makes the body lighter while alive?
R. Bechaye explains that the living person is comprised of a material body and a spiritual soul. The soul enlivens the body and "carries" it, thus making it lighter. When the soul departs upon the person's death, the body is left in its heavy material form with nothing carrying it. This is the true meaning of what the Gemara (שבת צד, א) says "החי נושא את עצמו - a living body carries itself."
The same can be found with inanimate objects as well: When one takes molten iron directly from the fire, it is lighter than when after it cools off. This is because immediately after emerging from the fire, the metal still has some of the fire - the soul - in it; this "soul" carries the metal, thus making it lighter.
רבינו בחיי עה"ת שמות לב, טז
ועי' "המעין" שנת תשד"מ גליון תשרי ע' 55 מאמרו של חיים סבתו בענין חי נושא את עצמו, ותשובתו בצידו ב"המעין" שנת תשד"מ גליון ניסן ע' 63
See here
Monday, February 14, 2011
R. Yehudah HaChassid's Relocation
R. Yehudah Hachasid was a very prominent sage in 12th century Germany. Famed as one of the leaders of the Chassidei Ashkenaz and author of the "Sefer Hachassidim," R. Yehudah HaChassid was no small figure in Jewish history.
R. Yehudah HaChassid was born in the medieval Jewish town of Speyer, Germany, scion of a prestigious Ashkenazi family dwelling there. The yeshivah he established - in which he taught his famous pupil R. Elazar from Garmiza (Worms), the "Rokeach" - was not in Speyer, but in Regensburg, a town about a three hour drive away.
What spurred his move from the hubbub of Jewish life, Speyer?
In an interesting historical documentation, the Maharsha"l (R. Shlomo Luria, 16th century Poland) writes:
"...R. Yehudah HaChassid from Speyer who was exiled from his birthplace to Regensburg as a result of the story with his wife. He warned her not to touch his 'box' while impure; she accidentally forgot and touched it. Holy secrets were written in the pamphlets contained in this box..."
שו"ת מהרש"ל סי' כ"ט
See here
R. Yehudah HaChassid was born in the medieval Jewish town of Speyer, Germany, scion of a prestigious Ashkenazi family dwelling there. The yeshivah he established - in which he taught his famous pupil R. Elazar from Garmiza (Worms), the "Rokeach" - was not in Speyer, but in Regensburg, a town about a three hour drive away.
What spurred his move from the hubbub of Jewish life, Speyer?
In an interesting historical documentation, the Maharsha"l (R. Shlomo Luria, 16th century Poland) writes:
"...R. Yehudah HaChassid from Speyer who was exiled from his birthplace to Regensburg as a result of the story with his wife. He warned her not to touch his 'box' while impure; she accidentally forgot and touched it. Holy secrets were written in the pamphlets contained in this box..."
שו"ת מהרש"ל סי' כ"ט
See here
Sunday, February 13, 2011
Where Does it Say in the Torah to Await Moshiach?
The opening words of the Aseres Hadibros are "I am Hashem your G-d who took you out of the land of Egypt..." Now, of all the wonders that G-d performed, why did He choose to the Exodus as His principal acheivement. Hashem created the world - why didn't He mention that? Additionally, one could ask, what "commandment" lies in these words - surely they are not mere introductory phrases?
The Gemara (שבת לא, א) says that when a person comes up to heaven he is asked "did you await the redemption?" Where in the Torah is one commanded to do so?
Right here. "Hashem says 'Just as I wish for you to believe that I redeemed you from Egypt, I command you to believe me that I am the Lord your G-d; in the future I will gather you together and deliver you.' So it shall be, may He, in His mercy, redeem us for a second time..."
סמ"ק מצוה א' עם הגהות רבינו פרץ
פרי דוד - הובא ב"ילקוט משיח וגואלה" (חלק ט"ז) יתרו כ, כ אות קל"א
ועי' ספר שומר אמונים (ראטה) דרוש הגואלה שדן בדברי הסמ"ק
See here
The Gemara (שבת לא, א) says that when a person comes up to heaven he is asked "did you await the redemption?" Where in the Torah is one commanded to do so?
Right here. "Hashem says 'Just as I wish for you to believe that I redeemed you from Egypt, I command you to believe me that I am the Lord your G-d; in the future I will gather you together and deliver you.' So it shall be, may He, in His mercy, redeem us for a second time..."
סמ"ק מצוה א' עם הגהות רבינו פרץ
פרי דוד - הובא ב"ילקוט משיח וגואלה" (חלק ט"ז) יתרו כ, כ אות קל"א
ועי' ספר שומר אמונים (ראטה) דרוש הגואלה שדן בדברי הסמ"ק
See here
Thursday, February 10, 2011
Challah's Virtues
The Hebrew words "זו היא מצות החלה – this is the mitzvah of challah" has the same gematria as 613. For whoever does the mitzvah of challah properly, it's as if he has fulfilled all 613 mitzvos.
Furthermore, if you take the letter that comes before [or after] each of the letters of the word "חלה," you get "זכו - they merited." In the merit of the mitzvah of Challah, the Jews were granted entry to the Land of Israel.
הגהות מיימוני סוף ספר זרעים
Furthermore, if you take the letter that comes before [or after] each of the letters of the word "חלה," you get "זכו - they merited." In the merit of the mitzvah of Challah, the Jews were granted entry to the Land of Israel.
הגהות מיימוני סוף ספר זרעים
Wednesday, February 9, 2011
Shabbos Snooze Button
The Rama"h (או"ח סי' רפ"א) writes:
"It is customary to go to Shul later on Shabbos than during the week because by the daily [korban] tamid the Torah uses the word 'in the morning,' whereas by the Shabbos korban it just says '...and on the day of Shabbos' [without the word 'morning']. This textual change indicates [that on Shabbos one] delays."
It's not all about coming to Shul later. The Mordechai (שבת פ' כל כתבי רמז שצ"ח), who is the source of this statement, quotes in the name R"i B. R. Yehudah in the city of Rome from the mouth of R. Hai Gaon that "on Shabbos we sleep more." Indeed, the Shalo"h (מס' שבת פרק נר מצוה) writes "On the day of Shabbos, do not get up early in the morning as on the regular days of the week..."
ועי' דרכי משה סי' רפ"א סק"א ובב"ח, דרישה סק"א ופרישה סק"א שם, ושאר נו"כ שו"ע
ועי' שו"ע אדה"ז סי' רפ"א וערוך השולחן סי' רפ"א
ועי' מנהגי מהרי"ל הל' שבת סי' ל"ז, הובא בהג"ה על השל"ה שם
ועי' שו"ת רדב"ז ח"ב סי' תרי"ד
See here
"It is customary to go to Shul later on Shabbos than during the week because by the daily [korban] tamid the Torah uses the word 'in the morning,' whereas by the Shabbos korban it just says '...and on the day of Shabbos' [without the word 'morning']. This textual change indicates [that on Shabbos one] delays."
It's not all about coming to Shul later. The Mordechai (שבת פ' כל כתבי רמז שצ"ח), who is the source of this statement, quotes in the name R"i B. R. Yehudah in the city of Rome from the mouth of R. Hai Gaon that "on Shabbos we sleep more." Indeed, the Shalo"h (מס' שבת פרק נר מצוה) writes "On the day of Shabbos, do not get up early in the morning as on the regular days of the week..."
ועי' דרכי משה סי' רפ"א סק"א ובב"ח, דרישה סק"א ופרישה סק"א שם, ושאר נו"כ שו"ע
ועי' שו"ע אדה"ז סי' רפ"א וערוך השולחן סי' רפ"א
ועי' מנהגי מהרי"ל הל' שבת סי' ל"ז, הובא בהג"ה על השל"ה שם
ועי' שו"ת רדב"ז ח"ב סי' תרי"ד
See here
Thursday, February 3, 2011
Braided Challos
Speaking of the Challos, most Challos you'll find are braided; some with three braids, some with four, and even with six. This seems to be the accepted way of making "Challah" for Shabbos.
Why the braids?
One reason given is that we wish to fulfill the words of the Shabbos hymn "Azamer Be'shvachin" that we recite Friday night. Part of the liturgy mentions how we have 12 breads on the table, reminiscent of the twelve breads of lechem hapanim in the Beis Hamikdash. Indeed, there are those that have the custom to place 12 rolls of bread on the table.
However, not everyone practices so; accordingly, how do they justify the recital of the words "the 12 breads?" For this, we make braided challos, specifically two six-breaded challos, thus having 12 "rolls" for the Shabbos.
ספר עיון תפילה
ועי' בלקוטי מהרי"ח סדר ליל שבת
See here
Why the braids?
One reason given is that we wish to fulfill the words of the Shabbos hymn "Azamer Be'shvachin" that we recite Friday night. Part of the liturgy mentions how we have 12 breads on the table, reminiscent of the twelve breads of lechem hapanim in the Beis Hamikdash. Indeed, there are those that have the custom to place 12 rolls of bread on the table.
However, not everyone practices so; accordingly, how do they justify the recital of the words "the 12 breads?" For this, we make braided challos, specifically two six-breaded challos, thus having 12 "rolls" for the Shabbos.
ספר עיון תפילה
ועי' בלקוטי מהרי"ח סדר ליל שבת
See here
Wednesday, February 2, 2011
Challah
One can find in any Jewish home a special loaf of bread just for the Shabbos; many people call it "Challah." Walk into a Jewish bakery Friday afternoon and you'll see the shelves stocked with piles of these golden delicacies.
"Challah" is the name of the mitzvah in the Torah to take a portion of dough and give it to the kohen prior to baking bread. How did these Sabbatical loaves receive that appellation?
The Ramah writes (שו"ע או"ח ס' רמ"ב) of a custom to knead dough "the size of challah (i.e. a large enough amount that would obligate one to take challah)" erev Shabbos to make loaves for lechem mishneh. The Ramah explains that this is for the honor of Shabbos, but the Magen Avraham there (סק"ד) explains that there is an idea of fulfilling the mitzvah of Challah as well, see there.
This could possibly be the reason for the title of the Sabbatical bread.
Another explanation offered: By giving this name to the bread, the fulfillment of the mitzvah is ensured.
אשל אברהם, הובא בטעמי המנהגים עניני שבת אות רנ"ב
ועי' במחצית השקל שם. משנ"ב שם ובביאור הלכה. ועי גם בלקוטי מהרי"ח סדר התנהגות ערב שבת וסדר סעודת ליל שבת
See here
"Challah" is the name of the mitzvah in the Torah to take a portion of dough and give it to the kohen prior to baking bread. How did these Sabbatical loaves receive that appellation?
The Ramah writes (שו"ע או"ח ס' רמ"ב) of a custom to knead dough "the size of challah (i.e. a large enough amount that would obligate one to take challah)" erev Shabbos to make loaves for lechem mishneh. The Ramah explains that this is for the honor of Shabbos, but the Magen Avraham there (סק"ד) explains that there is an idea of fulfilling the mitzvah of Challah as well, see there.
This could possibly be the reason for the title of the Sabbatical bread.
Another explanation offered: By giving this name to the bread, the fulfillment of the mitzvah is ensured.
אשל אברהם, הובא בטעמי המנהגים עניני שבת אות רנ"ב
ועי' במחצית השקל שם. משנ"ב שם ובביאור הלכה. ועי גם בלקוטי מהרי"ח סדר התנהגות ערב שבת וסדר סעודת ליל שבת
See here
Tuesday, February 1, 2011
"Gut Shabbos!"
Jews are oft accustomed to greeting each other with a hearty "good Shabbos" when encountering one another on the holy day.
This greeting is not by chance. It is written "One who meets their friend on Shabbos should not say 'good morning' like they would on a regular weekday, rather they should say 'good Shabbos.' About this it is written 'Remember (זכור) the day of Shabbos to sanctify it," i.e. always mention (זכור) the Shabbos."
It is told of R. Shlomo Zalman Aurebach that he would be careful not to say "Gut Shabbos" on the way to Shul Friday night so as not to fulfill the mitzvah of kiddush.
של"ה מסכת שבת ד"ה בענין ועשה טוב
ועי' בהגהות רעק"א לשו"ע סי' רע"א הל המג"א סק"א בא"ד וכן משמע מתוס'. ועי' בביאור הלכה שם סוף ד"ה דאיתקיש
ועי' בשו"ת תשובה מאהבה ח"ב סי' רל"ט (לשו"ע סי' רס"ג) ד"ה ואף אנא אמינא בסוגריים דנשים יוצאות בזה חיובן דהדלקת נרות
ספר תשובות והנהגות (שטרנבוך) ח"ד או"ח סי' נ"ט
See here
This greeting is not by chance. It is written "One who meets their friend on Shabbos should not say 'good morning' like they would on a regular weekday, rather they should say 'good Shabbos.' About this it is written 'Remember (זכור) the day of Shabbos to sanctify it," i.e. always mention (זכור) the Shabbos."
It is told of R. Shlomo Zalman Aurebach that he would be careful not to say "Gut Shabbos" on the way to Shul Friday night so as not to fulfill the mitzvah of kiddush.
של"ה מסכת שבת ד"ה בענין ועשה טוב
ועי' בהגהות רעק"א לשו"ע סי' רע"א הל המג"א סק"א בא"ד וכן משמע מתוס'. ועי' בביאור הלכה שם סוף ד"ה דאיתקיש
ועי' בשו"ת תשובה מאהבה ח"ב סי' רל"ט (לשו"ע סי' רס"ג) ד"ה ואף אנא אמינא בסוגריים דנשים יוצאות בזה חיובן דהדלקת נרות
ספר תשובות והנהגות (שטרנבוך) ח"ד או"ח סי' נ"ט
See here
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