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PARASHA SHAVUA
Rabbi Elyahou Quedoshim
Parashat Shoftim: Requesting Our Minds
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Taken from Magen Avraham of West Long Branch
Parasha Vayekhel -
“All of those among you who are wise of heart should come and do.” (Shemot 35:10)
“No man or woman should do nay more work for the holy contributions.” (Shemot 36:6)
Parashat Vayakhel begins the actual command to the people to build the Mishkan. As usual, the perashah contains many important lessons. We will present two.
Firstly, the Parperaot Lehochma points out homiletically, that in many communal projects there are some who feel that they can fulfill their obligations merely by offering suggestions and advice, without expending any additional effort. It was those people whom Moshe was addressing when he said, “Let all of those among you who are wise…come and do…” and not feel that they have contributed their share with the advice they have offered.
Secondly, the parashah relates that because of the overwhelming response Moshe had to tell the people that there was enough. The students of Rabbi Yisrael Salanter z”tl once asked their Rebbe, “Why did Moshe proclaim that no one should do any more work for the Mishkan? Why didn’t he command them not to bring anything else for the Mishkan?”
The Rabbi replied, “Moshe Rabenu realized that if he would announce that they would not accept any more donations, there would be people who worked hard to produce beautiful articles for the Mishkan but had not had the opportunity to bring them to the Mishkan, who would feel hurt, because their labors would have been in vain. Therefore, Moshe proclaimed that no one should do any more work on behalf of the Mishkan. However, the articles which people exerted time and effort in order to produce would still be accepted.”
We can derive from here the importance of having consideration for other people’s feelings.
Shabbat Shalom.
Rabbi Reuven Semah, Magen Avraham
******************************************************************************************************************************
The Importance of Zerizut. There was once an important meeting that was attended by R’ Yisrael Salanter. As was not uncommon in those days, the Czar made a terrible decree against our nation. The Rabbis gathered to discuss what steps should be taken to protect us. A great debate ensued; many Rabbis were in favor of traveling to St. Petersburg to meet with bureaucrats in an attempt to nullify the decree. Others thought that such attempts would not lead to success and could possibly even further frustrate matters. The debate continued until R’ Yisrael Salanter announced, “We are going to St. Petersburg.” Due to his great stature, no one questioned his decision. And so the group undertook the difficult journey to the capital city.
Arriving in St. Petersburg, R’ Yisrael turned to the others and asked, “So what is the final decision; shall we meet with the officials or not?” The group turned to look at their great leader with an expression of confusion, “Wasn’t that the purpose of the trip?” R’ Yisrael smiled and replied, “As long as we were at home it was impossible to make an unbiased opinion. By nature we are lazy. It is possible that we vetoed the idea out of laziness, not because it was defective. The only way for us to get clear perception was for us to make the trip. Now that laziness no longer plays a role we have the ability to make a true decision.”
We find this concept in this week’s parashah. When Moshe made an appeal for the Mishkan, everyone brought donations with great zerizut (alacrity). Only the נשיאים (tribal leaders) tarried in bringing their contributions. Rashi states that since they were lazy, they lost the letter י from their name, as the Torah writes נשאם here without a י.
R’ Chaim Shmulevitz asks, “Why were they deserving of punishment, the reason why they didn’t bring donations right away was because they wanted to contribute whatever was lacking. Thus they waited until everyone else finished bringing. Why was this considered a wrongdoing?”
R’ Chaim answers, “It is true that on a conscious level this was their calculation. However, the Torah is revealing that behind the scenes it was really their laziness that warped their perception. If not for their laziness they would have donated immediately.”
As the Mesilat Yesharim states, ‘If you were to ask a lazy person why he failed to do something, he will reply with many answers as to why his inaction was proper. However, all of them are not born from logic; rather they are an offshoot of his warped thinking initiated by his laziness. The rule of the thumb is: every leniency needs to be checked out to insure that it is not an offshoot of our bias.’
Hundreds of times we are forced to make decisions; it is of utmost importance to make sure that our decision is not a result of laziness. The more we transform ourselves into a zariz, the more we will be free of the warped justifications of laziness, and the
more we will merit a special connection with Hashem. (Tiferes Yosef)
Perfection
"כְּכֹל אֲשֶׁר־צִוָּה ה' אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל... וְהִנֵּה עָשׂוּ אֹתָהּ כַּאֲשֶׁר צִוָּה ה' כֵּן עָשׂוּ וַיְבָרֶךְ אֹתָם מֹשֶׁה"
“Like all that G-d commanded Moshe, so the Children of Israel did all of the work…and behold, they had done it; in accordance with what G-d had Commanded, so they did, and Moshe blessed them.” (Shemot 39:42-43)
This appears to be repetitive. Why must it go back and say that “in accordance with what G-d had commanded, so they did?” We already know that they “did all of the work” “like all that G-d commanded Moshe!”
The Hatam Sofer explains: “labor,” or melachah in Hebrew, refers to what they actually did with their hands, while “work,” or abodah, refers to the effort, the motivation in their heart, even without action. Abodah can also be translated as “service,” which makes this dichotomy easier to understand. In the Shema, we read that we are to “love the L-rd your G-d and to serve Him with all your heart and with all your soul.” Our Sages ask: “What is the ‘service’ that is in the heart? This refers to prayer.”
The verse says, “Like all that G-d commanded Moshe, so the Children of Israel did all of the work.” They did it as Hashem wanted it: they “put their hearts into it.” They did the work with a full heart.
How did Moshe know this? How could he tell that they gave of themselves with a full heart? He saw that the work had been done completely and to perfection, without any omissions or defects. From this, he recognized that they obviously were totally dedicated to the work, with purest intent, as Hashem desired. Had they lacked this purity of heart, they would not have merited such success, to produce perfection. Only with total dedication could the result be that “in accordance with all that Hashem Commanded, so they did.” And for this, Moshe blessed them.
If a person’s motivation is to produce something perfect for G-d, then he or she will be concentrating entirely upon the product. But if, on the other hand, a person also has an individual agenda, for self-glorification, fame or reward, then this can lead down the path of destruction. All of a sudden, I’m not looking for perfection — I’m looking to be better than everyone else. Perfection is where everything fits together. But in order to be superior, bigger, greater, then my product cannot be identical to someone else’s, and cannot mesh with his. The result cannot be perfect. The result will fall apart.
When we work for a cause greater than ourselves, that is when we can see success. It is what benefits G-d and others, rather than what serves our own needs and wants, that merits the best result. (Rabbi Yaakov Menken)
Expiration DateA wit once quipped: “I love living. I have some problems with my life, but living is the best thing they’ve come up with so far.”
This statement is cute, but it is not smart. The person who believes as this joker does is accepting a passive approach to life and saying, “Hey, I’d like to do better, but I didn’t ask to be born, so I will take whatever I get.”
True, life is a challenge, but it is also a gift – a very valuable one. Those who consider life a magnificent present from Hashem, and view it as an opportunity to achieve true happiness in this world and the next, can’t just sit back and take life as it comes.
The government protects consumers by requiring food-processing companies to stamp their wares with an expiration date indicating the shelf life of the product. Unfortunately, Hashem also stamps each individual with an expiration date – but he does not allow any of us to see the last day of life inscribed in the “packaging.”
When you are bored with life or overwhelmed by its challenges, take a minute to see the gift for what it really is – an opportunity that requires a pro-active approach to yield its positive results. Get up and do what you know you must to achieve your goal – true happiness for eternity. (One Minute With Yourself – Rabbi Raymond Beyda)
Guidance and Protection“Caring for a baby and protecting him involves supervising him. He might want to put small things into his mouth or climb onto dangerous places. There are all kinds of things that he might do to harm himself and the parents have to force him to stop against his wishes.”
Children look up to their parents for supervision and guidance. The same way children look up to their parents, we should look up to Hashem for guidance and protection. (Norman D. Levy Based on Rabbi Miller’s teachings with permission from Simchas Hachaim Yeshiva Gedola Bais Israel)
A New Member in the FamilyIn the early 1980’s, R’ Paysach Diskind and his grandfather, Rav Yaakov Kamenetsky, zt”l, enjoyed a few weeks each summer at Camp Ohr Shraga in the Catskills. Paysach cherished the hours he spent learning with his grandfather each day.
One morning, Rav Yaakov informed Paysach that he would not be able to learn with him the following day, as he would be attending a berit milah in Brooklyn. He planned to leave camp that evening, have someone drive him to Monsey, New York, where he would spend the night, and then wake up early the next morning to travel to Brooklyn for the milah. “Whose bris are you going to?” asked Paysach.
“I am going to a bris for a baby who was born to a family who are gerim (converts). I really do not know the family well, but since I was asked to be sandak, I feel that it is only proper that I should go,” said R’ Yaakov.
Paysach was stunned. His grandfather was almost ninety years old and in poor health. Why would he plan a long trip to attend the simchah of a family he barely knew? Paysach asked his grandfather to elaborate.
Rav Yaakov explained. “Initially, when the father of this baby called me and asked me to be sandak, I told him to ask his own Rabbi. The man told me that his Rabbi was Rav Avigdor Miller, and that he had already called him before calling me. Rabbi Miller had suggested that since the father knew me, albeit slightly, he should ask me to be sandak. If, however, it would be difficult for me to attend, he would feel privileged to accept this honor.
“Well,” continued Rav Yaakov, “had anyone else asked me to be sandak, I would have certainly declined. I would have insisted that they ask their own Rabbi, as traditionally the honor of sandak goes to one’s own Rabbi. However, this man might not understand protocol, as he was not born Jewish. He might be confused and slighted as to why his Rabbi would send him to me, only to have me send him back to his Rabbi. In the back of his mind, he would believe that he was getting the ‘royal run-around,’ that no one really wanted to be sandak for his child because he is a ger. I cannot let him think this . In this situation, I must accept, even if it is difficult for me.”
Rav Yaakov put the feelings of this family ahead of his own comfort. Unquestionable, his actions made this family proud to be part of such a special Jewish nation. (For Goodness’ Sake)
Purim – If a Person is Able to Read the Megilah Only Once on Purim
Hacham Bension Abba Shaul (Israel, 1923-1998), in Or Le’sion (vol. 4, p. 319; listen to audio recording for precise citation), addresses the question that arises in a case where a person can read the Megila only once over the course of Purim – either at night or during the day. Of course, Halacha requires reading the Megila both on the night of Purim and during the day, as explicitly codified in the Shulhan Aruch (Orah Haim 687:1). It could happen, however, that a person must choose one or the other, such as if he must travel for some urgent matter, or undergo an urgent medical procedure, and he can schedule the trip or the procedure for either Purim night or Purim day. Which option should he choose?
Hacham Bension suggests that this question might hinge on the debate between the Shulhan Aruch and the Rama (Rav Moshe Isserles of Cracow, 1525-1572) regarding the recitation of “She’hehiyanu” over the Megila reading. The Shulhan Aruch rules that “She’hehiyanu” is recited only at the nighttime reading, which is the first time the Misva is fulfilled since the previous Purim. Just as we recite “She’hehiyanu” over the Sukka on the first night of Sukkot and do not repeat it the following day, similarly, according to the Shulhan Aruch, we recite “She’hehiyanu” over the Megila reading at night, and do not repeat the Beracha on Purim morning. The Rama, however, disagrees. Based on the ruling of Tosafot in Masechet Megila, the Rama maintains that the primary “Pirsum Ha’nes” (publicizing of the miracle) occurs on Purim day, and therefore “She’hehiyanu” is recited again over the daytime reading. Our custom follows the ruling of Maran in Shulhan Aruch, whereas Ashkenazim follow the Rama’s position and repeat the Beracha of “She’hehiyanu” on Purim morning.
Seemingly, Hacham Bension notes, this debate would affect the question of which of the two readings should be given precedence when one reading must be chosen over the other. According to the Shulhan Aruch, both readings are on equal Halachic footing, and therefore one should choose the nighttime reading, the obligation which sets in first. According to the Rama, however, the daytime reading is the more important of the two readings, and thus if one must choose one over the other, he should give precedence to the daytime reading. Hacham Bension then notes that this question was already addressed by the Aruch Ha’shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), who concludes that even for Ashkenazim, who follow the Rama’s ruling, one should seize the first opportunity that presents itself – the nighttime reading – rather than wait until the morning. Even according to the Rama, who viewed the daytime reading as the more important of the two readings, it is preferable to read the Megila at night in order to seize the Misva, rather than choose the later of the two readings.
Summary: If a person must choose on Purim between the nighttime Megilah reading and the daytime Megila reading – such as if he has an urgent trip or medical procedure that needs to be scheduled for either Purim night or Purim day – he should read the Megila at night.
Purim – If the Megilla is Missing Some Words
The Megilla must be read from a parchment scroll, and those listening to the reading from a parchment scroll fulfill their obligation through their listening, even though they do not have a parchment scroll in front of them. If a person does not hear a word or several words of the Megilla, he should say those words and quickly catch up to the reader. As long as he hears the rest of the Megilla, he fulfills his obligation by reading the words which he missed. By the same token, if the reader notices that the Megilla he is using is missing several words, he may read those words from memory, and then both he and the listeners fulfill their obligation. Although the entire Megilla should be read from a parchment scroll, one nevertheless fulfills his obligation if he reads some of the Megilla from memory, as long as most of the Megilla was read from a scroll. As opposed to a Sefer Torah, which is invalid for use if it is missing even a single letter, a Megilla is valid even if it is missing some words, as long as the majority of the text is written. Therefore, if the reader knows from memory the missing words, he may say them from memory and his reading is then valid.
There is, however, one exception to this rule. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if the first verse of the Megilla – “Va’yehi Bi’ymeh Ahashverosh” – or the last verse of the Megilla – “Ki Mordechai Ha’yehudi” – is missing, then the reading is not valid. Even though the reader knows the missing words by heart and says them correctly, the reading is invalid. However, Hacham Ovadia Yosef (Hazon Ovadia – Purim, p. 255) rules that this exception does not apply in the case where someone in the congregation did not hear the first or last Pasuk. In such a case, the person can read the words he missed from his text or from memory, just as he can if he missed any other words from the Megila. It is only if the first or last Pasuk is missing from the Megilla that the reading is invalid, because such a Megilla is not suitable for the Misva. But if somebody who is listening to the reading does not hear the first or last Pasuk, and he reads the missed words on his own, he has certainly fulfilled the Misva.
Summary: If a person listening to the Megilla does not hear several words, he should read those words from his text and thereby fulfills the Misva. Likewise, if the reader notices that some words are missing from his Megilla, he can say them from memory and he and his listeners fulfill the obligation. If, however, the Megilla is missing the first or last Pasuk, then the Megilla is disqualified for use.
Purim – The Preference For an Eleven-Line Megilla
The names of Haman’s ten sons are written on a single page in the Megila, and therefore, in most Megilot, they are written in large print. If they are written in normal size, there would be blank space on the page, which could disqualify the Megila according to some opinions.
However, the Vilna Gaon (Rabbenu Eliyahu of Vilna, 1720-1797) maintained that since there is no tradition requiring writing the names of Haman’s sons in larger print, it is preferable to write them in the ordinary size. There are some letters in the Megila which tradition requires writing bigger or smaller than the rest of the Megila, but no such tradition exists with regard to the names of Haman’s sons. Therefore, the Vilna Gaon argued, it is preferable to write them the same size as the rest of the Megila. In order to avoid the problem of empty space, the Gaon recommended writing the entire Megila with only eleven lines on a page, so that the names of Haman’s sons take up an entire page. Most Megilot are not written this way, and it is certainly acceptable to use a Megila that is not written in this fashion, but one who is looking to purchase a Megila should bear in mind that there is a Halachic preference for an eleven-line Megila.
Are Women Obligated to Drink on Purim?
The Gemara in Masechet Megila (7) introduces the obligation to rejoice on Purim through drinking intoxicating beverages: "A person is obligated to rejoice on Purim to the point where he cannot distinguish between Haman and Mordechai." This passage is generally understood to mean that one should drink wine until he becomes a bit dizzy so that he cannot think properly as he normally does.
The question arises as to whether this obligation applies to women. Women are included in all the Misvot of Purim, such as hearing the reading of the Megila, giving charity to the poor, sending Mishlo'ah Manot, and so on. Seemingly, then, they are likewise included in the obligation to become inebriated on Purim.
However, Rabbi Efrayim Greenblat of Memphis (a student of Rabbi Moshe Feinstein), in his work Rivevot Efrayim (1:458), rules that women should not, in fact, drink intoxicating beverages on Purim. He bases this ruling upon a number of arguments. Firstly, he explains the requirement to drink on Purim as a celebration we conduct in anticipation of the ultimate destruction of the descendants of Amalek. We drink not merely in celebration of the downfall of Haman, a member of Amalek who lived centuries ago, but also in eager anticipation of the day in the Messianic era when nothing will remain of Amalek, and there will be no more hatred towards the Jewish people. Accordingly, Rav Greenblat contends, since women are not included in the obligation to wage war against the nation of Amalek, they are likewise not included in the obligation to drink on Purim. This obligation relates to the ultimate destruction of Amalek, and thus it applies only to men, who bear the responsibility to wage this battle.
Secondly, Rav Greenblat draws a comparison between drinking on Purim and the obligation of candle lighting on Hanukah. The Hatam Sofer (Rabbi Moshe Sofer of Pressburg, Hungary, 1762-1839) ruled that even according to the Ashkenazic custom that each member of the household personally lights Hanukah candles, women fulfill their obligation through their husband's lighting. He explains that in Talmudic times, the Hanukah candles were lit outdoors, near the public domain, and it would be immodest for women to go to the public area to light Hanukah candles. Similarly, Rav Greenblat claims, it would be immodest for a woman to drink to the point of inebriation, and thus the obligation to drink on Purim does not apply to women.
Rav Greenblat points to a number of sources indicating that it is deemed inappropriate for a woman to drink intoxicating beverages. The Meiri (Talmudic commentator, France, 1249-1315), for example, makes such a comment in reference to the law of "Ben Sorer U'moreh" – the wayward son who is put to death due to his gluttonous behavior, ingesting excessive amounts of meat and wine. The Torah speaks only of a son, and not of daughters, because, as the Meiri explains, it is uncommon for a girl to be drawn after such gluttonous excesses. Rav Greenblat infers from this comment that it is not natural or proper for a woman to indulge in intoxicating beverages.
Another source is a comment the Sha'ar Ha'siyun (notes appended to the Mishna Berura commentary to the Shulhan Aruch), in the laws of Zimun (199:6). The Sha'ar Ha'siyun claims that women do not count towards a Zimun (quorum of three men required for the special Beracha before Birkat Ha'mazon) because the Zimun was traditionally conducted over a cup of wine, and it is unbecoming for a woman to drink wine. Rabbi Greenblat notes that if women were excluded from Zimun because it customarily involved drinking a single cup of wine, then certainly it would be inappropriate for a woman to drink and become inebriated, even as part of the Purim festivities.
We might also add that the Gemara presents the obligation to drink on Purim with the phrase, "Hayav Inash…" – "A man is obligated" – clearly suggesting that this obligation applies only to men.
We should note that although women are obligated to drink the four cups of wine at the Seder on Pesah, that drinking is not intended for the purpose of intoxication. Indeed, this Misva can be fulfilled by drinking grape juice. On Purim, however, the drinking is clearly done with the aim of becoming inebriated, which is inappropriate for women. It is thus customary for women not to drink alcoholic beverages on Purim for the purpose of getting drunk.
Summary: Although Halacha requires drinking intoxicating beverages on Purim, this obligation does not apply to women, and it is in fact inappropriate for a woman to drink intoxicating beverages, even on Purim.
Hacham Bension Abba Shaul (Israel, 1923-1998), in Or Le’sion (vol. 4, p. 319; listen to audio recording for precise citation), addresses the question that arises in a case where a person can read the Megila only once over the course of Purim – either at night or during the day. Of course, Halacha requires reading the Megila both on the night of Purim and during the day, as explicitly codified in the Shulhan Aruch (Orah Haim 687:1). It could happen, however, that a person must choose one or the other, such as if he must travel for some urgent matter, or undergo an urgent medical procedure, and he can schedule the trip or the procedure for either Purim night or Purim day. Which option should he choose?
Hacham Bension suggests that this question might hinge on the debate between the Shulhan Aruch and the Rama (Rav Moshe Isserles of Cracow, 1525-1572) regarding the recitation of “She’hehiyanu” over the Megila reading. The Shulhan Aruch rules that “She’hehiyanu” is recited only at the nighttime reading, which is the first time the Misva is fulfilled since the previous Purim. Just as we recite “She’hehiyanu” over the Sukka on the first night of Sukkot and do not repeat it the following day, similarly, according to the Shulhan Aruch, we recite “She’hehiyanu” over the Megila reading at night, and do not repeat the Beracha on Purim morning. The Rama, however, disagrees. Based on the ruling of Tosafot in Masechet Megila, the Rama maintains that the primary “Pirsum Ha’nes” (publicizing of the miracle) occurs on Purim day, and therefore “She’hehiyanu” is recited again over the daytime reading. Our custom follows the ruling of Maran in Shulhan Aruch, whereas Ashkenazim follow the Rama’s position and repeat the Beracha of “She’hehiyanu” on Purim morning.
Seemingly, Hacham Bension notes, this debate would affect the question of which of the two readings should be given precedence when one reading must be chosen over the other. According to the Shulhan Aruch, both readings are on equal Halachic footing, and therefore one should choose the nighttime reading, the obligation which sets in first. According to the Rama, however, the daytime reading is the more important of the two readings, and thus if one must choose one over the other, he should give precedence to the daytime reading. Hacham Bension then notes that this question was already addressed by the Aruch Ha’shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), who concludes that even for Ashkenazim, who follow the Rama’s ruling, one should seize the first opportunity that presents itself – the nighttime reading – rather than wait until the morning. Even according to the Rama, who viewed the daytime reading as the more important of the two readings, it is preferable to read the Megila at night in order to seize the Misva, rather than choose the later of the two readings.
Summary: If a person must choose on Purim between the nighttime Megilah reading and the daytime Megila reading – such as if he has an urgent trip or medical procedure that needs to be scheduled for either Purim night or Purim day – he should read the Megila at night.
Purim – If the Megilla is Missing Some Words
The Megilla must be read from a parchment scroll, and those listening to the reading from a parchment scroll fulfill their obligation through their listening, even though they do not have a parchment scroll in front of them. If a person does not hear a word or several words of the Megilla, he should say those words and quickly catch up to the reader. As long as he hears the rest of the Megilla, he fulfills his obligation by reading the words which he missed. By the same token, if the reader notices that the Megilla he is using is missing several words, he may read those words from memory, and then both he and the listeners fulfill their obligation. Although the entire Megilla should be read from a parchment scroll, one nevertheless fulfills his obligation if he reads some of the Megilla from memory, as long as most of the Megilla was read from a scroll. As opposed to a Sefer Torah, which is invalid for use if it is missing even a single letter, a Megilla is valid even if it is missing some words, as long as the majority of the text is written. Therefore, if the reader knows from memory the missing words, he may say them from memory and his reading is then valid.
There is, however, one exception to this rule. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if the first verse of the Megilla – “Va’yehi Bi’ymeh Ahashverosh” – or the last verse of the Megilla – “Ki Mordechai Ha’yehudi” – is missing, then the reading is not valid. Even though the reader knows the missing words by heart and says them correctly, the reading is invalid. However, Hacham Ovadia Yosef (Hazon Ovadia – Purim, p. 255) rules that this exception does not apply in the case where someone in the congregation did not hear the first or last Pasuk. In such a case, the person can read the words he missed from his text or from memory, just as he can if he missed any other words from the Megila. It is only if the first or last Pasuk is missing from the Megilla that the reading is invalid, because such a Megilla is not suitable for the Misva. But if somebody who is listening to the reading does not hear the first or last Pasuk, and he reads the missed words on his own, he has certainly fulfilled the Misva.
Summary: If a person listening to the Megilla does not hear several words, he should read those words from his text and thereby fulfills the Misva. Likewise, if the reader notices that some words are missing from his Megilla, he can say them from memory and he and his listeners fulfill the obligation. If, however, the Megilla is missing the first or last Pasuk, then the Megilla is disqualified for use.
Purim – The Preference For an Eleven-Line Megilla
The names of Haman’s ten sons are written on a single page in the Megila, and therefore, in most Megilot, they are written in large print. If they are written in normal size, there would be blank space on the page, which could disqualify the Megila according to some opinions.
However, the Vilna Gaon (Rabbenu Eliyahu of Vilna, 1720-1797) maintained that since there is no tradition requiring writing the names of Haman’s sons in larger print, it is preferable to write them in the ordinary size. There are some letters in the Megila which tradition requires writing bigger or smaller than the rest of the Megila, but no such tradition exists with regard to the names of Haman’s sons. Therefore, the Vilna Gaon argued, it is preferable to write them the same size as the rest of the Megila. In order to avoid the problem of empty space, the Gaon recommended writing the entire Megila with only eleven lines on a page, so that the names of Haman’s sons take up an entire page. Most Megilot are not written this way, and it is certainly acceptable to use a Megila that is not written in this fashion, but one who is looking to purchase a Megila should bear in mind that there is a Halachic preference for an eleven-line Megila.
Are Women Obligated to Drink on Purim?
The Gemara in Masechet Megila (7) introduces the obligation to rejoice on Purim through drinking intoxicating beverages: "A person is obligated to rejoice on Purim to the point where he cannot distinguish between Haman and Mordechai." This passage is generally understood to mean that one should drink wine until he becomes a bit dizzy so that he cannot think properly as he normally does.
The question arises as to whether this obligation applies to women. Women are included in all the Misvot of Purim, such as hearing the reading of the Megila, giving charity to the poor, sending Mishlo'ah Manot, and so on. Seemingly, then, they are likewise included in the obligation to become inebriated on Purim.
However, Rabbi Efrayim Greenblat of Memphis (a student of Rabbi Moshe Feinstein), in his work Rivevot Efrayim (1:458), rules that women should not, in fact, drink intoxicating beverages on Purim. He bases this ruling upon a number of arguments. Firstly, he explains the requirement to drink on Purim as a celebration we conduct in anticipation of the ultimate destruction of the descendants of Amalek. We drink not merely in celebration of the downfall of Haman, a member of Amalek who lived centuries ago, but also in eager anticipation of the day in the Messianic era when nothing will remain of Amalek, and there will be no more hatred towards the Jewish people. Accordingly, Rav Greenblat contends, since women are not included in the obligation to wage war against the nation of Amalek, they are likewise not included in the obligation to drink on Purim. This obligation relates to the ultimate destruction of Amalek, and thus it applies only to men, who bear the responsibility to wage this battle.
Secondly, Rav Greenblat draws a comparison between drinking on Purim and the obligation of candle lighting on Hanukah. The Hatam Sofer (Rabbi Moshe Sofer of Pressburg, Hungary, 1762-1839) ruled that even according to the Ashkenazic custom that each member of the household personally lights Hanukah candles, women fulfill their obligation through their husband's lighting. He explains that in Talmudic times, the Hanukah candles were lit outdoors, near the public domain, and it would be immodest for women to go to the public area to light Hanukah candles. Similarly, Rav Greenblat claims, it would be immodest for a woman to drink to the point of inebriation, and thus the obligation to drink on Purim does not apply to women.
Rav Greenblat points to a number of sources indicating that it is deemed inappropriate for a woman to drink intoxicating beverages. The Meiri (Talmudic commentator, France, 1249-1315), for example, makes such a comment in reference to the law of "Ben Sorer U'moreh" – the wayward son who is put to death due to his gluttonous behavior, ingesting excessive amounts of meat and wine. The Torah speaks only of a son, and not of daughters, because, as the Meiri explains, it is uncommon for a girl to be drawn after such gluttonous excesses. Rav Greenblat infers from this comment that it is not natural or proper for a woman to indulge in intoxicating beverages.
Another source is a comment the Sha'ar Ha'siyun (notes appended to the Mishna Berura commentary to the Shulhan Aruch), in the laws of Zimun (199:6). The Sha'ar Ha'siyun claims that women do not count towards a Zimun (quorum of three men required for the special Beracha before Birkat Ha'mazon) because the Zimun was traditionally conducted over a cup of wine, and it is unbecoming for a woman to drink wine. Rabbi Greenblat notes that if women were excluded from Zimun because it customarily involved drinking a single cup of wine, then certainly it would be inappropriate for a woman to drink and become inebriated, even as part of the Purim festivities.
We might also add that the Gemara presents the obligation to drink on Purim with the phrase, "Hayav Inash…" – "A man is obligated" – clearly suggesting that this obligation applies only to men.
We should note that although women are obligated to drink the four cups of wine at the Seder on Pesah, that drinking is not intended for the purpose of intoxication. Indeed, this Misva can be fulfilled by drinking grape juice. On Purim, however, the drinking is clearly done with the aim of becoming inebriated, which is inappropriate for women. It is thus customary for women not to drink alcoholic beverages on Purim for the purpose of getting drunk.
Summary: Although Halacha requires drinking intoxicating beverages on Purim, this obligation does not apply to women, and it is in fact inappropriate for a woman to drink intoxicating beverages, even on Purim.
Erev Shavuot
Just as Ereb Rosh Hashanah is a time for a person to repent for all his sins, Ereb Shabuot is a time to repent for the specific sin of failing to show proper respect to Torah, and neglecting its study. The holy books teach that on Shabuot we are judged with regard to our dedication to and respect for Torah, and thus on Ereb Shabuot we must reflect upon commitment to learning and repent for not respecting it properly. At all times we should beg Hashem to forgive us for not committing ourselves sufficiently to learning, but this is especially vital on Ereb Shabuot, as we prepare for our judgment.
Moreover, every person should personally involve himself in the Yom Tob preparations. Even if somebody normally does not personally make preparations for Shabbat or holidays, one should make a point of making preparations for Shabuot, such as by shopping and the like. Personal involvement shows respect and honor for the Yom Tob, which celebrates Matan Torah, and it thus serves as a Tikkun (rectification) of the sin of failing to properly respect the Torah. As one makes the preparations he must have in mind that he does so for the purpose of rectifying the sin of “Zilzulah Shel Torah” (neglecting the Torah). Likewise, one should purchase the finest foods and wines for the holiday of Shabuot, without being concerned about the costs entailed. Spending money for the Shabuot celebration is a demonstration of honor for the Torah, and if one does so with the intention of achieving a Tikkun for his neglect of Torah study, then he will be rewarded.
One should make a point on Ereb Shabuot to invite poor people to his home for the Shabuot feast, as the Yom Tob celebration must be shared with the less fortunate. Our Sages teach that one who rejoices and celebrates on the holidays but does not share what he has with the poor is “despised and distanced” by Hashem. G-d visits the poor on Yom Tob, as it were, and if He sees poor people without food for the holiday without others helping them, He gets angry, and this leads to punishment, Heaven forbid. And thus before every holiday, one should ensure to give charity to enable the poor to properly celebrate. On Ereb Shabuot, in particular, there is a custom to set aside 104 coins for charity to be given to needy Torah scholars.
Summary: On Ereb Shabuot, one should repent for failing to properly respect the Torah and devoting enough time to its study. As part of this process of repentance, one should personally involve himself in the Yom Tob preparations, and spend money for the finest foods and beverages, thus giving honor to the Torah. One must give charity to the poor before Shabuot to enable them to celebrate the Yom Tob.
Shavuot – The Special Quality of the Month of Sivan; A Reason for Eating Dairy Products on Shabuot
Rav Haim Palachi (Izmir, Turkey, 1788-1869) composed a work entitled Mo’ed Le’chol Hai, in which he discusses the unique qualities of every Hebrew month and the significant days in each month. In his discussion of the month of Sivan – the month in which we received the Torah, as we celebrate on Shabuot – he writes that this month is especially suited for developing the qualities of humility, unity among the Jewish people, and clear comprehension of Torah (listen to audio recording for precise citation). He then adds that the sins of Bittul Torah (wasting time that could be used for Torah study), gossip, slander, frivolity and other forms of inappropriate speech are particularly grievous during the month of Sivan. Although these offenses are certainly considered sinful regardless of when they are committed, violators are liable to especially harsh retribution, Heaven forbid, if they commit these sins during the month of Sivan. As this is the month in which we receive the Torah, and we are to devote ourselves – and especially our faculty of speech – to studying the Torah, these violations committed during Sivan have a particularly harmful spiritual effect in the heavens.
Rav Haim Palachi then proceeds to extol the custom that was practiced by many wealthy philanthropists in Izmir – whom he lists by name – to distribute money to needy Torah scholars before Shabuot. Of course, it is important to give money to needy Torah scholars before every holiday to assist them with their holiday expenses. But there is a special Misva to support Torah scholars before Shabuot, the holiday which celebrates our receiving the Torah.
Amidst this discussion, Rav Haim Palachi offers an insightful explanation for the common practice to eat dairy products on Shabuot. One of the reasons given for the Misva of Sefirat Ha’omer is that it corresponds to the seven-day period that a woman must observe as part of the purification process required after menstruation. Just as a woman who becomes ritually impure must undergo a seven-day purification process, similarly, Beneh Yisrael, who were on the forty-ninth level of impurity at the time of the Exodus, required a seven-week purification process to prepare themselves for Matan Torah. Their extreme state of impurity required them to observe a period of seven weeks, rather than just seven days. Now the Sages tell us that the milk of a nursing mother is produced from the menstrual blood inside her body (“Dam Na’asa Halab” – “The blood becomes milk”). Women do not menstruate when they are nursing, because the blood transforms to milk that is fed to the infant. Therefore, as our process of purification leading up to Shabuot resembles the purification process required after menstruation, when the blood has ceased to flow, we eat dairy products, as milk signifies the cessation of bleeding, and thus symbolizes our purification.
Rabbi Karp noted an allusion to this concept in Parashat Mesora, in the section where the Torah discusses the seven-day purification process of a Zab (a man who experienced an unusual bodily emission). The three verses that describe this process (Vayikra 15:13-15) contain forty-nine words, alluding to the forty-nine days of the Omer period which correspond to the seven days of purification described in the Torah. And, interestingly enough, the thirty-third word in these verses is “Mo’ed” (“occasion,” often used in reference to festivals), and thus corresponds to Lag Ba’omer, the thirty-third day in the Omer, which we observe as a joyous occasion.
Summary: The month of Sivan is an especially auspicious time for developing humility, unity among the Jewish people, and clear understanding of Torah. The sins of Bittul Torah, gossip, slander and frivolity are particularly grave during this month. It is proper to give money to needy Torah scholars before the holiday of Shabuot.
Shavuot- Should One Repeat Beracha Rishona for Beverages Throughout The Night While Studying Shavuot Night
There is a time-honored custom to remain awake throughout the night of Shavuot to recite the "Tikkun" and study Torah. Synagogues commonly provide refreshments and drinks, particularly tea, coffee and soft drinks, throughout the night, and people often drink several times over the course of the night. The question arises, must such a person recite the Beracha of "She'hakol" each time he drinks, or does the Beracha recited over the first drink cover all subsequent drinking throughout the night?
According to Halacha, the Beracha of "She'hakol" recited over the first drink indeed covers all drinks drunk thereafter. This applies even if one drinks in long intervals. Thus, for example, if a person drinks when he arrives in the synagogue at 11:00 PM, the "She'hakol" recited then covers even the cup of coffee he drinks before Shacharit at 4:00 AM. Preferably, one should have in mind while reciting "She'hakol" over his first drink that the Beracha should extend to all drinks drunk throughout the night.
The exception to this rule is a case where a person leaves the synagogue at some point during the night, such as for fresh air or to walk around the block. If he decides to drink after returning to the synagogue, then he must recite a new Beracha of "She'hakol," as the first Beracha was disrupted by his exiting the synagogue. Even though the people with whom he had been when he drank initially remained in the same place inside the synagogue, he must nevertheless repeat the Beracha when he drinks upon his return to the synagogue.
It should be noted that this applies in all situations, not only on Shavuot night. If a person recited "She'hakol" over a drink, and after drinking he briefly stepped out of his home, if he wishes to continue drinking upon returning inside he must repeat the Beracha of "She'hakol."
(Based on Chazon Ovadia – Laws of Yom Tov, p. 311)
Summary: The Beracha of "She'hakol" recited over a drink in the synagogue on Shavuot night covers all drinks drunk throughout the night, provided that one remains in the synagogue. If at any point he leaves the building, then upon returning he must recite a new Beracha of "She'hakol" when he drinks again.
Shavuot – Preparing for the Holiday, Sleeping on Shabbat When Shabuot Begins on Mosa’eh Shabbat
The fiftieth day of the Omer is observed as the holiday of Shabuot. The Halachic authorities address the question of whether or not there is a requirement to study the laws of Shabuot thirty days before the holiday, as we are required to do before Pesah. The Bah (Rav Yoel Sirkis, Poland, 1561-1640), in Siman 429, rules that this obligation applies to Shabuot, and one must begin studying the laws of the Yom Tob a month in advance. This is also the view of the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682). Others, however, disagree, and claim that as there are relatively few Halachot that apply on Shabuot, it suffices to begin studying the relevant laws on Rosh Hodesh Sivan. This was the position of the Gaon of Vilna (1720-1797), in Siman 429, and this is the Halacha, and thus one should begin studying the Halachot of Shabuot from Rosh Hodesh Sivan.
It is customary to immerse in a Mikveh on Ereb Shabuot. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572) taught that one should immerse at least twice – once to remove the weekday “garments” from the soul, and a second time to receive the sanctity of the holiday.
The question arises in situations such as this year (5772), when Shabuot begins on Mosa’eh Shabbat, whether one may take a nap on Shabbat afternoon, before the onset of Shabuot, to prepare to remain awake that night. There is a well-established prohibition against making preparations on Shabbat for the weekday, and it should thus perhaps be forbidden to take a nap on Shabbat afternoon specifically for the purpose of preparing to stay awake that night, the night of Shabuot. Indeed, some authorities ruled that one should not verbally state when he goes to lie down on Shabbat that he does so to prepare for Shabuot night. This was the view of the Sefer Ha’hasidim (266), cited by the Magen Abraham (290). However, Hacham Bension Abba Shaul (Israel, 1923-1998), in his Or Le’sion (vol. 3, p. 195), disagrees, and maintains that one may explicitly sleep in preparation for the Shabuot night learning, since this is preparation for the sake of a Misva. Nevertheless, it is preferable to satisfy all opinions and avoid explicitly stating that one sleeps in order to be able to remain awake to learn that night.
Summary: It is proper to begin learning the laws of Shabuot from Rosh Hodesh Sivan, and it is customary to immerse in a Mikveh on Ereb Shabuot. When Shabuot begins on Mosa’eh Shabbat, one may take a nap on Shabbat afternoon in preparation for the all-night learning, but one should preferably avoid stating explicitly that he sleeps in preparation for the night.
Just as Ereb Rosh Hashanah is a time for a person to repent for all his sins, Ereb Shabuot is a time to repent for the specific sin of failing to show proper respect to Torah, and neglecting its study. The holy books teach that on Shabuot we are judged with regard to our dedication to and respect for Torah, and thus on Ereb Shabuot we must reflect upon commitment to learning and repent for not respecting it properly. At all times we should beg Hashem to forgive us for not committing ourselves sufficiently to learning, but this is especially vital on Ereb Shabuot, as we prepare for our judgment.
Moreover, every person should personally involve himself in the Yom Tob preparations. Even if somebody normally does not personally make preparations for Shabbat or holidays, one should make a point of making preparations for Shabuot, such as by shopping and the like. Personal involvement shows respect and honor for the Yom Tob, which celebrates Matan Torah, and it thus serves as a Tikkun (rectification) of the sin of failing to properly respect the Torah. As one makes the preparations he must have in mind that he does so for the purpose of rectifying the sin of “Zilzulah Shel Torah” (neglecting the Torah). Likewise, one should purchase the finest foods and wines for the holiday of Shabuot, without being concerned about the costs entailed. Spending money for the Shabuot celebration is a demonstration of honor for the Torah, and if one does so with the intention of achieving a Tikkun for his neglect of Torah study, then he will be rewarded.
One should make a point on Ereb Shabuot to invite poor people to his home for the Shabuot feast, as the Yom Tob celebration must be shared with the less fortunate. Our Sages teach that one who rejoices and celebrates on the holidays but does not share what he has with the poor is “despised and distanced” by Hashem. G-d visits the poor on Yom Tob, as it were, and if He sees poor people without food for the holiday without others helping them, He gets angry, and this leads to punishment, Heaven forbid. And thus before every holiday, one should ensure to give charity to enable the poor to properly celebrate. On Ereb Shabuot, in particular, there is a custom to set aside 104 coins for charity to be given to needy Torah scholars.
Summary: On Ereb Shabuot, one should repent for failing to properly respect the Torah and devoting enough time to its study. As part of this process of repentance, one should personally involve himself in the Yom Tob preparations, and spend money for the finest foods and beverages, thus giving honor to the Torah. One must give charity to the poor before Shabuot to enable them to celebrate the Yom Tob.
Shavuot – The Special Quality of the Month of Sivan; A Reason for Eating Dairy Products on Shabuot
Rav Haim Palachi (Izmir, Turkey, 1788-1869) composed a work entitled Mo’ed Le’chol Hai, in which he discusses the unique qualities of every Hebrew month and the significant days in each month. In his discussion of the month of Sivan – the month in which we received the Torah, as we celebrate on Shabuot – he writes that this month is especially suited for developing the qualities of humility, unity among the Jewish people, and clear comprehension of Torah (listen to audio recording for precise citation). He then adds that the sins of Bittul Torah (wasting time that could be used for Torah study), gossip, slander, frivolity and other forms of inappropriate speech are particularly grievous during the month of Sivan. Although these offenses are certainly considered sinful regardless of when they are committed, violators are liable to especially harsh retribution, Heaven forbid, if they commit these sins during the month of Sivan. As this is the month in which we receive the Torah, and we are to devote ourselves – and especially our faculty of speech – to studying the Torah, these violations committed during Sivan have a particularly harmful spiritual effect in the heavens.
Rav Haim Palachi then proceeds to extol the custom that was practiced by many wealthy philanthropists in Izmir – whom he lists by name – to distribute money to needy Torah scholars before Shabuot. Of course, it is important to give money to needy Torah scholars before every holiday to assist them with their holiday expenses. But there is a special Misva to support Torah scholars before Shabuot, the holiday which celebrates our receiving the Torah.
Amidst this discussion, Rav Haim Palachi offers an insightful explanation for the common practice to eat dairy products on Shabuot. One of the reasons given for the Misva of Sefirat Ha’omer is that it corresponds to the seven-day period that a woman must observe as part of the purification process required after menstruation. Just as a woman who becomes ritually impure must undergo a seven-day purification process, similarly, Beneh Yisrael, who were on the forty-ninth level of impurity at the time of the Exodus, required a seven-week purification process to prepare themselves for Matan Torah. Their extreme state of impurity required them to observe a period of seven weeks, rather than just seven days. Now the Sages tell us that the milk of a nursing mother is produced from the menstrual blood inside her body (“Dam Na’asa Halab” – “The blood becomes milk”). Women do not menstruate when they are nursing, because the blood transforms to milk that is fed to the infant. Therefore, as our process of purification leading up to Shabuot resembles the purification process required after menstruation, when the blood has ceased to flow, we eat dairy products, as milk signifies the cessation of bleeding, and thus symbolizes our purification.
Rabbi Karp noted an allusion to this concept in Parashat Mesora, in the section where the Torah discusses the seven-day purification process of a Zab (a man who experienced an unusual bodily emission). The three verses that describe this process (Vayikra 15:13-15) contain forty-nine words, alluding to the forty-nine days of the Omer period which correspond to the seven days of purification described in the Torah. And, interestingly enough, the thirty-third word in these verses is “Mo’ed” (“occasion,” often used in reference to festivals), and thus corresponds to Lag Ba’omer, the thirty-third day in the Omer, which we observe as a joyous occasion.
Summary: The month of Sivan is an especially auspicious time for developing humility, unity among the Jewish people, and clear understanding of Torah. The sins of Bittul Torah, gossip, slander and frivolity are particularly grave during this month. It is proper to give money to needy Torah scholars before the holiday of Shabuot.
Shavuot- Should One Repeat Beracha Rishona for Beverages Throughout The Night While Studying Shavuot Night
There is a time-honored custom to remain awake throughout the night of Shavuot to recite the "Tikkun" and study Torah. Synagogues commonly provide refreshments and drinks, particularly tea, coffee and soft drinks, throughout the night, and people often drink several times over the course of the night. The question arises, must such a person recite the Beracha of "She'hakol" each time he drinks, or does the Beracha recited over the first drink cover all subsequent drinking throughout the night?
According to Halacha, the Beracha of "She'hakol" recited over the first drink indeed covers all drinks drunk thereafter. This applies even if one drinks in long intervals. Thus, for example, if a person drinks when he arrives in the synagogue at 11:00 PM, the "She'hakol" recited then covers even the cup of coffee he drinks before Shacharit at 4:00 AM. Preferably, one should have in mind while reciting "She'hakol" over his first drink that the Beracha should extend to all drinks drunk throughout the night.
The exception to this rule is a case where a person leaves the synagogue at some point during the night, such as for fresh air or to walk around the block. If he decides to drink after returning to the synagogue, then he must recite a new Beracha of "She'hakol," as the first Beracha was disrupted by his exiting the synagogue. Even though the people with whom he had been when he drank initially remained in the same place inside the synagogue, he must nevertheless repeat the Beracha when he drinks upon his return to the synagogue.
It should be noted that this applies in all situations, not only on Shavuot night. If a person recited "She'hakol" over a drink, and after drinking he briefly stepped out of his home, if he wishes to continue drinking upon returning inside he must repeat the Beracha of "She'hakol."
(Based on Chazon Ovadia – Laws of Yom Tov, p. 311)
Summary: The Beracha of "She'hakol" recited over a drink in the synagogue on Shavuot night covers all drinks drunk throughout the night, provided that one remains in the synagogue. If at any point he leaves the building, then upon returning he must recite a new Beracha of "She'hakol" when he drinks again.
Shavuot – Preparing for the Holiday, Sleeping on Shabbat When Shabuot Begins on Mosa’eh Shabbat
The fiftieth day of the Omer is observed as the holiday of Shabuot. The Halachic authorities address the question of whether or not there is a requirement to study the laws of Shabuot thirty days before the holiday, as we are required to do before Pesah. The Bah (Rav Yoel Sirkis, Poland, 1561-1640), in Siman 429, rules that this obligation applies to Shabuot, and one must begin studying the laws of the Yom Tob a month in advance. This is also the view of the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682). Others, however, disagree, and claim that as there are relatively few Halachot that apply on Shabuot, it suffices to begin studying the relevant laws on Rosh Hodesh Sivan. This was the position of the Gaon of Vilna (1720-1797), in Siman 429, and this is the Halacha, and thus one should begin studying the Halachot of Shabuot from Rosh Hodesh Sivan.
It is customary to immerse in a Mikveh on Ereb Shabuot. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572) taught that one should immerse at least twice – once to remove the weekday “garments” from the soul, and a second time to receive the sanctity of the holiday.
The question arises in situations such as this year (5772), when Shabuot begins on Mosa’eh Shabbat, whether one may take a nap on Shabbat afternoon, before the onset of Shabuot, to prepare to remain awake that night. There is a well-established prohibition against making preparations on Shabbat for the weekday, and it should thus perhaps be forbidden to take a nap on Shabbat afternoon specifically for the purpose of preparing to stay awake that night, the night of Shabuot. Indeed, some authorities ruled that one should not verbally state when he goes to lie down on Shabbat that he does so to prepare for Shabuot night. This was the view of the Sefer Ha’hasidim (266), cited by the Magen Abraham (290). However, Hacham Bension Abba Shaul (Israel, 1923-1998), in his Or Le’sion (vol. 3, p. 195), disagrees, and maintains that one may explicitly sleep in preparation for the Shabuot night learning, since this is preparation for the sake of a Misva. Nevertheless, it is preferable to satisfy all opinions and avoid explicitly stating that one sleeps in order to be able to remain awake to learn that night.
Summary: It is proper to begin learning the laws of Shabuot from Rosh Hodesh Sivan, and it is customary to immerse in a Mikveh on Ereb Shabuot. When Shabuot begins on Mosa’eh Shabbat, one may take a nap on Shabbat afternoon in preparation for the all-night learning, but one should preferably avoid stating explicitly that he sleeps in preparation for the night.
Pesah – Breaking Off Undesirable Pieces of Masa
It occasionally happens that as the Masa bakes in the oven, parts of the Masa fold and do not remain flat. This phenomenon is called in Halacha “Masa Kefula” (“folded Masa”). Some people make a point not to eat the folded parts of the Masa, given the concern that the dough in those areas did not fully bake, and thus became Hametz. Those who follow this practice break off the folded pieces of Masa from the rest of the Masa.
Rav Yosef Shalom Elyashiv (contemporary) rules that breaking off a folded piece of Masa is forbidden on Shabbat. The Shabbat prohibition of “Borer” (“selecting”) forbids separating “Pesolet” (undesirable matter) from “Ochel” (desirable matter). Breaking off a folded part of the Masa constitutes separating “Pesolet” from “Ochel,” which transgresses the Shabbat prohibition of “Borer.”
The prohibition of “Borer” applies on Yom Tob, as well, though in more lenient fashion. It is permissible to separate “Pesolet” from “Ochel” on Yom Tob (when it does not fall on Shabbat) if this can be done easily, without too much effort or exertion. Therefore, breaking off a piece of folded Masa, which entails one quick and simple motion, is permissible on Yom Tob. On Shabbat, however, “Borer” is forbidden regardless of the amount of exertion entailed, and therefore on Shabbat it is forbidden to break off a piece of folded Masa.
This would apply as well to breaking off burnt pieces of Masa. If a person does not want to eat part of the piece of Masa which was burnt, he may not break off that part of the Masa on Shabbat. Once again, this would be permissible on Yom Tob, since little effort is entailed, but on Shabbat one may not break off a piece of undesirable Masa.
Rav Elyashiv notes that it is permissible – even on Shabbat – to remove broken pieces of Masa from the box as one searches for whole pieces. For the Shabbat and Yom Tob meals, one is required to use only whole Masot, and often the box of Masa contains both broken and whole pieces of Masa. Rav Elyashiv writes that one may separate the broken pieces from the whole pieces, as this is not considered removing “Pesolet” from “Ochel.” All the Masa is edible, and one removes the broken pieces not because they are undesirable, but rather because he is searching for a whole Masa as required by Halacha. Therefore, he may separate the broken pieces from the whole pieces, even on Shabbat, and this does not violate the prohibition of “Borer.”
Summary: It is forbidden on Shabbat to break off from a piece of Masa part of the Masa which one deems undesirable, such as parts that have been folded or have been burnt. This is permissible on Yom Tob. It is permissible – even on Shabbat – to separate broken pieces of Masa from whole pieces of Masa.
Pesah: Various Halachot About Ha’agalah for Pesah
The Shulhan Aruch rules that one must be careful when Koshering utensils with Ha’agalah that the vessels do not touch each other, so that the boiling water can have direct contact with all surfaces to extract the Hames. Therefore, one must avoid, putting in too many vessels at one time. If he is using a tong to hold the vessel, he must loosen the grip of the tong so that the waters can touch the spot where he is holding it. Similarly, if he is using a net, he must shake it, so that the waters will penetrate all sides.
Maran also brings the Halacha that one may not do Ha’agalah with the hot springs of Tiberias, because their heat source is the sun, whereas the Hames became absorbed in the pot through the heat of fire. In order to extract, the heat source of the Ha’agalah must be the same as the cooking.
According to Maran, glass vessels do not absorb, and therefore never require Ha’agalah. This includes Pyrex and Duralex, as well. Ashkenazim have a different Halacha and hold that glass is in the same category as earthenware vessels, which can never be koshered. Thus, there are two extreme positions: Sephardim hold glass is non-porous, whereas Ashkenazim hold it is ultra-porous.
Maran brings the custom from the Rambam that after the Ha’agalah the vessel is soaked in cold water. According to the Mishna Berura, the reason is to prevent the hot water with the Hames extract from being re-absorbed in the vessel. If one did not do so, it is still kosher. One should be careful with certain vessels that may crack if transferred immediately from hot to cold.
Pesah: Dipping Meat and Dairy Utensils into Ha’agalah Together
The Shulhan Aruch (Siman 452) rules that one may Kosher utensils for Pesah with Ha’agalah, even if they were used in the last twenty-four hours, so long as he does so before the fifth hour on Ereb Pesah. However, Maran continues (452:2) and adds that one should not dip a meat and milk utensil together into the same Ha’agalah water, if they were both used within the last twenty-four hours. The reason is that the meat and milk flavor absorbed in the spoons will be extracted in the boiling water and combine there to form a prohibited taste. If one of the utensils had a Pagum (impaired) taste, i.e. it was not used in the last day, then it is permitted to dip both utensils together. In the event one did dip both utensils together, it is permitted, B’divavad, after the fact.
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Technically, a non-Jew may dip the utensils in the Ha’agalah vat, as long as a knowledgeable Jew is supervising. However, the Yalkut Yosef cites the Kav Hayashar that according to the Kabbalah, when one purges his utensils of Hames, he is actually purging his soul from sin, and therefore it is preferable that he does it himself.
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Hacham Yishak Yosef emphasizes in Yalkut Yosef that there is no reason to be stringent and not rely on Ha’agalah. It is perfectly legitimate and restores utensils to a complete Kosher for Pesah status. Therefore, there is no reason to go out and buy new utensils for Pesah instead of Koshering the old ones.
SUMMARY
1. One should not Kosher meat and milk utensils simultaneously unless at least one of them is “Eno Ben Yomo”-hasn’t been used in twenty-four hours. If one did so, it is permitted B’divavad.
2. One should preferably dip his own vessels into the boiling water, and not use a non-Jew.
3. Koshering utensils with Ha’agalah is L’chathila.
Pesah- Paying for the Masa
Pesah- Paying for the Masa
The Shulhan Aruch (Siman 554) records the Halacha that one cannot fulfil the Misva of Masa with stolen Masa. One must properly own the Masa for the Misva. Therefore, the Poskim write that one should pay for his Masa before Pesach to insure that he has a made bona fide Kinyan D’oraita-act of acquisition recognized by the Torah.
The question is whether one may pay for the Masa with a check. If the check clears before the holiday, there is certainly no problem; that is the same as cash. However, if he pays right before the holiday, it is better to add some cash to the payment, since the check does not have the status of Halachic money. Even though it is not the full amount, it is still considered a Kinyan D’oraita. If the seller does not want to receive payment before the holiday, taking the Masa home is considered a Kinyan Haser (courtyard) which is also D’oraita.
Hacham Bension rules that if someone is a guest for the Seder, he does not have to perform a specific Kinyan to acquire the Masa of his host. It is assumed that when the host allows him to partake of his Masa that he is granting him full possession. It is preferable for the host to declare to himself before the Seder that the Masa he is dispensing to his guests is a gift and this constitutes Da’at Makneh-intent to give.
It occasionally happens that as the Masa bakes in the oven, parts of the Masa fold and do not remain flat. This phenomenon is called in Halacha “Masa Kefula” (“folded Masa”). Some people make a point not to eat the folded parts of the Masa, given the concern that the dough in those areas did not fully bake, and thus became Hametz. Those who follow this practice break off the folded pieces of Masa from the rest of the Masa.
Rav Yosef Shalom Elyashiv (contemporary) rules that breaking off a folded piece of Masa is forbidden on Shabbat. The Shabbat prohibition of “Borer” (“selecting”) forbids separating “Pesolet” (undesirable matter) from “Ochel” (desirable matter). Breaking off a folded part of the Masa constitutes separating “Pesolet” from “Ochel,” which transgresses the Shabbat prohibition of “Borer.”
The prohibition of “Borer” applies on Yom Tob, as well, though in more lenient fashion. It is permissible to separate “Pesolet” from “Ochel” on Yom Tob (when it does not fall on Shabbat) if this can be done easily, without too much effort or exertion. Therefore, breaking off a piece of folded Masa, which entails one quick and simple motion, is permissible on Yom Tob. On Shabbat, however, “Borer” is forbidden regardless of the amount of exertion entailed, and therefore on Shabbat it is forbidden to break off a piece of folded Masa.
This would apply as well to breaking off burnt pieces of Masa. If a person does not want to eat part of the piece of Masa which was burnt, he may not break off that part of the Masa on Shabbat. Once again, this would be permissible on Yom Tob, since little effort is entailed, but on Shabbat one may not break off a piece of undesirable Masa.
Rav Elyashiv notes that it is permissible – even on Shabbat – to remove broken pieces of Masa from the box as one searches for whole pieces. For the Shabbat and Yom Tob meals, one is required to use only whole Masot, and often the box of Masa contains both broken and whole pieces of Masa. Rav Elyashiv writes that one may separate the broken pieces from the whole pieces, as this is not considered removing “Pesolet” from “Ochel.” All the Masa is edible, and one removes the broken pieces not because they are undesirable, but rather because he is searching for a whole Masa as required by Halacha. Therefore, he may separate the broken pieces from the whole pieces, even on Shabbat, and this does not violate the prohibition of “Borer.”
Summary: It is forbidden on Shabbat to break off from a piece of Masa part of the Masa which one deems undesirable, such as parts that have been folded or have been burnt. This is permissible on Yom Tob. It is permissible – even on Shabbat – to separate broken pieces of Masa from whole pieces of Masa.
Pesah: Various Halachot About Ha’agalah for Pesah
The Shulhan Aruch rules that one must be careful when Koshering utensils with Ha’agalah that the vessels do not touch each other, so that the boiling water can have direct contact with all surfaces to extract the Hames. Therefore, one must avoid, putting in too many vessels at one time. If he is using a tong to hold the vessel, he must loosen the grip of the tong so that the waters can touch the spot where he is holding it. Similarly, if he is using a net, he must shake it, so that the waters will penetrate all sides.
Maran also brings the Halacha that one may not do Ha’agalah with the hot springs of Tiberias, because their heat source is the sun, whereas the Hames became absorbed in the pot through the heat of fire. In order to extract, the heat source of the Ha’agalah must be the same as the cooking.
According to Maran, glass vessels do not absorb, and therefore never require Ha’agalah. This includes Pyrex and Duralex, as well. Ashkenazim have a different Halacha and hold that glass is in the same category as earthenware vessels, which can never be koshered. Thus, there are two extreme positions: Sephardim hold glass is non-porous, whereas Ashkenazim hold it is ultra-porous.
Maran brings the custom from the Rambam that after the Ha’agalah the vessel is soaked in cold water. According to the Mishna Berura, the reason is to prevent the hot water with the Hames extract from being re-absorbed in the vessel. If one did not do so, it is still kosher. One should be careful with certain vessels that may crack if transferred immediately from hot to cold.
Pesah: Dipping Meat and Dairy Utensils into Ha’agalah Together
The Shulhan Aruch (Siman 452) rules that one may Kosher utensils for Pesah with Ha’agalah, even if they were used in the last twenty-four hours, so long as he does so before the fifth hour on Ereb Pesah. However, Maran continues (452:2) and adds that one should not dip a meat and milk utensil together into the same Ha’agalah water, if they were both used within the last twenty-four hours. The reason is that the meat and milk flavor absorbed in the spoons will be extracted in the boiling water and combine there to form a prohibited taste. If one of the utensils had a Pagum (impaired) taste, i.e. it was not used in the last day, then it is permitted to dip both utensils together. In the event one did dip both utensils together, it is permitted, B’divavad, after the fact.
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Technically, a non-Jew may dip the utensils in the Ha’agalah vat, as long as a knowledgeable Jew is supervising. However, the Yalkut Yosef cites the Kav Hayashar that according to the Kabbalah, when one purges his utensils of Hames, he is actually purging his soul from sin, and therefore it is preferable that he does it himself.
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Hacham Yishak Yosef emphasizes in Yalkut Yosef that there is no reason to be stringent and not rely on Ha’agalah. It is perfectly legitimate and restores utensils to a complete Kosher for Pesah status. Therefore, there is no reason to go out and buy new utensils for Pesah instead of Koshering the old ones.
SUMMARY
1. One should not Kosher meat and milk utensils simultaneously unless at least one of them is “Eno Ben Yomo”-hasn’t been used in twenty-four hours. If one did so, it is permitted B’divavad.
2. One should preferably dip his own vessels into the boiling water, and not use a non-Jew.
3. Koshering utensils with Ha’agalah is L’chathila.
Pesah- Paying for the Masa
Pesah- Paying for the Masa
The Shulhan Aruch (Siman 554) records the Halacha that one cannot fulfil the Misva of Masa with stolen Masa. One must properly own the Masa for the Misva. Therefore, the Poskim write that one should pay for his Masa before Pesach to insure that he has a made bona fide Kinyan D’oraita-act of acquisition recognized by the Torah.
The question is whether one may pay for the Masa with a check. If the check clears before the holiday, there is certainly no problem; that is the same as cash. However, if he pays right before the holiday, it is better to add some cash to the payment, since the check does not have the status of Halachic money. Even though it is not the full amount, it is still considered a Kinyan D’oraita. If the seller does not want to receive payment before the holiday, taking the Masa home is considered a Kinyan Haser (courtyard) which is also D’oraita.
Hacham Bension rules that if someone is a guest for the Seder, he does not have to perform a specific Kinyan to acquire the Masa of his host. It is assumed that when the host allows him to partake of his Masa that he is granting him full possession. It is preferable for the host to declare to himself before the Seder that the Masa he is dispensing to his guests is a gift and this constitutes Da’at Makneh-intent to give.
Taken from: http://www.dailyhalacha.com
The Ancient Syrian Jewish Customs For Mosa’eh Shabbat Shira and Tu B’Shvat
It was customary in the Jewish community of Halab (Aleppo, Syria) to gather in the synagogue on Mosa’eh Shabbat Shira for a special reading of the “Abtida Kalamna,” an Arabic interpretation of the Ten Commandments by Rav Saadia Gaon. The custom was to sell each of the commandments, and then invite the children to read them. After the reading of each commandment, the Rabbi would deliver a Derasha. At the conclusion of the reading, the congregation would sing songs related to Tu B’Shvat, which always occurs around the time of Shabbat Shira. This Arabic text appears in the back of the “Shir U’shbaha” book of Pizmonim which are commonly used today. Unfortunately, here in the United States we are not proficient in Arabic and thus reading this text would serve no purpose, and for this reason this custom is generally not observed.
There is, however, another custom related to Tu B’Shvat – which in Syria was called Eid il Jar, “Holiday of the Tree” – which we can and should observe. Parents would go to the market before Tu B’Shvat and purchase fruits, and then fill bags of fruit and give them to the children on Tu B’Shvat. They would also read the “Abtida Kalamna” in the synagogue for a second time on Tu B’Shvat. It is certainly worthwhile to preserve at least the custom of the bags of fruits here in the United States, even if we do not observe the reading of the “Abtida Kalamna.” Unfortunately, in our society children are used to receiving as gifts all kinds of gadgets, and they are not accustomed to pure, simple, wholesome gifts like children would receive in generations past. Tu B’Shvat affords us the opporTunity to go back one thousand years and train our children to commit themselves to the ancient customs of our forebears, and this is an opportunity which we are well-advised to take advantage of.
The Ancient Syrian Jewish Customs For Mosa’eh Shabbat Shira and Tu B’Shvat
It was customary in the Jewish community of Halab (Aleppo, Syria) to gather in the synagogue on Mosa’eh Shabbat Shira for a special reading of the “Abtida Kalamna,” an Arabic interpretation of the Ten Commandments by Rav Saadia Gaon. The custom was to sell each of the commandments, and then invite the children to read them. After the reading of each commandment, the Rabbi would deliver a Derasha. At the conclusion of the reading, the congregation would sing songs related to Tu B’Shvat, which always occurs around the time of Shabbat Shira. This Arabic text appears in the back of the “Shir U’shbaha” book of Pizmonim which are commonly used today. Unfortunately, here in the United States we are not proficient in Arabic and thus reading this text would serve no purpose, and for this reason this custom is generally not observed.
There is, however, another custom related to Tu B’Shvat – which in Syria was called Eid il Jar, “Holiday of the Tree” – which we can and should observe. Parents would go to the market before Tu B’Shvat and purchase fruits, and then fill bags of fruit and give them to the children on Tu B’Shvat. They would also read the “Abtida Kalamna” in the synagogue for a second time on Tu B’Shvat. It is certainly worthwhile to preserve at least the custom of the bags of fruits here in the United States, even if we do not observe the reading of the “Abtida Kalamna.” Unfortunately, in our society children are used to receiving as gifts all kinds of gadgets, and they are not accustomed to pure, simple, wholesome gifts like children would receive in generations past. Tu B’Shvat affords us the opporTunity to go back one thousand years and train our children to commit themselves to the ancient customs of our forebears, and this is an opportunity which we are well-advised to take advantage of.
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Popular Terminology:
Acharonim The period of the "Acharonim", or the "later Sages", starts from about the 15th Century C.E. and extends to contemporary times. Among the most famous of the Acharonim are: Rav(Rabbi) Yosef Caro and Rav Moshe Isserles, the authors of the Code of Jewish Law; Rav Eliyahu, the Gaon of Vilna; Rav Chaim Soloveichik; Rav Yisrael Meir Kagan, the Chafetz Chaim; and Rav Moshe Feinstein. They wrote commentaries on the Talmud and the Written Law, works of philosophy and ethics, and responsa.
Ohr Somayach International www.ohr.edu
Ashkenazim Jews of Western or Eastern European origin
Bediavad An acceptable, but not best way to fulfill a Mitzvah.
Bishul Akum Even though ingredients are 100% kosher, but if a non-Jew cooked it, so then it’s considered Bishul Akum and we are not allowed to eat it.
Chatzitzah intervening substance that does not allow the water of the Mikveh to come in contact with the body surface
Eruv A consturction of virtual walls that encloses a public place so that it becomes considered a private domain, in which carrying on Shabbat is permitted
Geonim The Geonic period extends from about 690 C.E. until the 11th century. The first Geonim or
Ohr Somayach International www.ohr.edu
Haftaraha passage from the Prophets that follows the Torah reading on Shabbat and festivals
Hatarat Nidarim Nullification of Vows. The person wishing to nullify his vow must ask three men to sit together as a Rabbincal court and nullify his vow for him.
Havdalah the prayer recited at the conclusion of Shabbat and festivals
Heter A decree making something permissible
Kabetza the volume of an egg, defined as 57.6 grams or 2 fluid ounces
Kezayit the volume of an olive defined as either the volume of a third of an egg (19.2 grams or .7 fluid ounces)
Lechatchila The best and right way to fulfill the Mitzvah
Machloket Argument, Conflict
Machmir The most strict and dedicated way
Machzor (im)holiday prayer books
Mikveh A ritual pool used for purification purposes
Mincha Gedolah Half an hour after midday. This is the earliest time one may pray Mincha.
Minhag Custom
Minyan A quorum of ten men.
Mitzvat Ase SheHazeman Gerama Sephardic ladies are exempt from making Berachot that are bound by time.
Muktze An object such as money, that our Chachamim forbade to move on Shabbat
Musar Ethics, Conduct, Morals
Rashi"Rashi" is an acronym for Rabbi Shlomo Yitchaki, a French scholar born in 1040. He is one of the most popular and prolific of the Medieval commentators. Rashi wrote commentaries on the Five Books of Moses, the Prophets,the Writings, the Mishna, the Gemara and the Midrash. His works are such an essential part of Jewish literature, that the Code of Jewish Law considers it mandatory for every Jew to study the Torah with Rashi's commentary weekly.
Ohr Somayach International www.ohr.edu
Responsa"Responsa" are the responses of Torah scholars to questions of Jewish law posed to them both by laymen and experts.
Ohr Somayach International www.ohr.edu
Reviit 86.4ml or 3.4 fluid ounces.
RishonimThe period of the Rishonim, "the early Sages", starts from about the 11th century C.E. and extends to the 15th century. Among the most famous of the Rishonim are: Rashi, Maimonides, and Nachmanides.
Ohr Somayach International www.ohr.edu
Safek Doubt
Safek Berachot Lihakhel When it comes to making Berachot, we are always concerned and take the opinion not to make the Beracha.
Safek Safeka Double Doubt- Combining lenient opinions for a Halachic conclusion
Sephardim Jews of Spanish or Portugese Origin
Shulchan Aruch The Code of Jewish Law is known in Hebrew as the "Shulchan Aruch" or the "Set Table." It contains in its four sections: 1) Orach Chaim - the laws of daily practice, Sabbaths and festivals. 2)Yoreh De'ah - the laws of Kashrut. 3) Choshen Mishpat - the laws of business. 4) Even Ha'Ezer - the laws of marriage and divorce. The Shulchan Aruch was written by a Sephardic scholar, Rav Joseph Caro, in Safed in approximately 1560 C.E.. It also contains the comments and rulings of Rav Moshe Isserles of Cracow, that include European Jewish custom (Ashkenazic).
Ohr Somayach International www.ohr.edu
Yom Tov Holiday
Zayin Minim The seven staple crops of Israel--Dates, Figs, Olives, Pomegranates, Grapes, Wheat, and Barley
Click on the link below for a more thorough Glossary of Basic Jewish Terms and Concepts:
http://www.ou.org/about/judaism/index.htm
Acharonim The period of the "Acharonim", or the "later Sages", starts from about the 15th Century C.E. and extends to contemporary times. Among the most famous of the Acharonim are: Rav(Rabbi) Yosef Caro and Rav Moshe Isserles, the authors of the Code of Jewish Law; Rav Eliyahu, the Gaon of Vilna; Rav Chaim Soloveichik; Rav Yisrael Meir Kagan, the Chafetz Chaim; and Rav Moshe Feinstein. They wrote commentaries on the Talmud and the Written Law, works of philosophy and ethics, and responsa.
Ohr Somayach International www.ohr.edu
Ashkenazim Jews of Western or Eastern European origin
Bediavad An acceptable, but not best way to fulfill a Mitzvah.
Bishul Akum Even though ingredients are 100% kosher, but if a non-Jew cooked it, so then it’s considered Bishul Akum and we are not allowed to eat it.
Chatzitzah intervening substance that does not allow the water of the Mikveh to come in contact with the body surface
Eruv A consturction of virtual walls that encloses a public place so that it becomes considered a private domain, in which carrying on Shabbat is permitted
Geonim The Geonic period extends from about 690 C.E. until the 11th century. The first Geonim or
Ohr Somayach International www.ohr.edu
Haftaraha passage from the Prophets that follows the Torah reading on Shabbat and festivals
Hatarat Nidarim Nullification of Vows. The person wishing to nullify his vow must ask three men to sit together as a Rabbincal court and nullify his vow for him.
Havdalah the prayer recited at the conclusion of Shabbat and festivals
Heter A decree making something permissible
Kabetza the volume of an egg, defined as 57.6 grams or 2 fluid ounces
Kezayit the volume of an olive defined as either the volume of a third of an egg (19.2 grams or .7 fluid ounces)
Lechatchila The best and right way to fulfill the Mitzvah
Machloket Argument, Conflict
Machmir The most strict and dedicated way
Machzor (im)holiday prayer books
Mikveh A ritual pool used for purification purposes
Mincha Gedolah Half an hour after midday. This is the earliest time one may pray Mincha.
Minhag Custom
Minyan A quorum of ten men.
Mitzvat Ase SheHazeman Gerama Sephardic ladies are exempt from making Berachot that are bound by time.
Muktze An object such as money, that our Chachamim forbade to move on Shabbat
Musar Ethics, Conduct, Morals
Rashi"Rashi" is an acronym for Rabbi Shlomo Yitchaki, a French scholar born in 1040. He is one of the most popular and prolific of the Medieval commentators. Rashi wrote commentaries on the Five Books of Moses, the Prophets,the Writings, the Mishna, the Gemara and the Midrash. His works are such an essential part of Jewish literature, that the Code of Jewish Law considers it mandatory for every Jew to study the Torah with Rashi's commentary weekly.
Ohr Somayach International www.ohr.edu
Responsa"Responsa" are the responses of Torah scholars to questions of Jewish law posed to them both by laymen and experts.
Ohr Somayach International www.ohr.edu
Reviit 86.4ml or 3.4 fluid ounces.
RishonimThe period of the Rishonim, "the early Sages", starts from about the 11th century C.E. and extends to the 15th century. Among the most famous of the Rishonim are: Rashi, Maimonides, and Nachmanides.
Ohr Somayach International www.ohr.edu
Safek Doubt
Safek Berachot Lihakhel When it comes to making Berachot, we are always concerned and take the opinion not to make the Beracha.
Safek Safeka Double Doubt- Combining lenient opinions for a Halachic conclusion
Sephardim Jews of Spanish or Portugese Origin
Shulchan Aruch The Code of Jewish Law is known in Hebrew as the "Shulchan Aruch" or the "Set Table." It contains in its four sections: 1) Orach Chaim - the laws of daily practice, Sabbaths and festivals. 2)Yoreh De'ah - the laws of Kashrut. 3) Choshen Mishpat - the laws of business. 4) Even Ha'Ezer - the laws of marriage and divorce. The Shulchan Aruch was written by a Sephardic scholar, Rav Joseph Caro, in Safed in approximately 1560 C.E.. It also contains the comments and rulings of Rav Moshe Isserles of Cracow, that include European Jewish custom (Ashkenazic).
Ohr Somayach International www.ohr.edu
Yom Tov Holiday
Zayin Minim The seven staple crops of Israel--Dates, Figs, Olives, Pomegranates, Grapes, Wheat, and Barley
Click on the link below for a more thorough Glossary of Basic Jewish Terms and Concepts:
http://www.ou.org/about/judaism/index.htm
This information is taken from dailyhalacha.com Please visit their amazing website for more Halachot
http://www.dailyhalacha.com/displayResult.asp?CategoryID=3
http://www.dailyhalacha.com/displayResult.asp?CategoryID=3
Questions and Halachot of Previous Parashiot
May a Jew Engage a Non-Jew to Invest on his Behalf on Shabbat?
The laws of using non-Jews to work on Shabbat are very complex. They are discussed at length by the Shulhan Aruch in simanim 244, 245, 246, 247 etc. Each case must be analyzed individually; one cannot extrapolate from one case to another.
One of the questions that arises is whether a Jew is permitted to give a non-Jew money before Shabbat to invest on his behalf, in exchange for a fee or percentage. Does the fact that the non-Jew could potentially execute transactions on Shabbat or Yom Tob render such an arrangement forbidden?
The Shulhan Aruch (245:4) rules that it is permitted to do so for several reasons. First, the Jew is not instructing the non-Jew to work specifically on Shabbat. It does not matter to the Jew when he invests, as long as he makes a profit.
Second, since the non-Jew is receiving a fee or percentage, he is considered to be working for himself; it his own interest to accomplish the task.
Third, there is no issue of marit ayin; no outside observer could misconstrue this as an illicit arrangement. Since money, by its nature, is not associated with its source, no one can easily trace the Shabbat transaction back to the Jew. Questions involving a Jewishly owned store or company are more susceptible to this issue.
Fourth, the transactions are happening in the non-Jew’s office. A non-Jew is not permitted to do prohibited work in a Jewish home on Shabbat.
Finally, the arrangement does not entail the Jew working a different day instead of the non-Jew. Therefore, the non-Jew is not considered the agent of the Jew on Shabbat.
Because of all of these reasons, it is permitted to invest money through a non-Jewish bank or stockbroker. It is even permissible to instruct a broker to buy and sell at a certain number, as long as he was not told to specifically do so on Shabbat.
Similarly, Shulhan Aruch (245:5) writes that this principle applies to merchandise as well. A Jew is permitted to give a non-Jew merchandise to sell on his behalf in exchange for a commission, even though the non-Jew will sell on Shabbat. Moreover, Hacham Ovadia (Yehave Da’at, vol. 3) is lenient even in certain cases in which the market is only open on Shabbat, for example, a certain trade show in which the vendors are all there. Even though it is almost certain that the non-Jew will sell there on Shabbat, Hacham Ovadia is lenient especially in a case of hefsed (financial loss). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in his sefer Rav Berachot is also lenient in such a case, even though in Sefer Ben Ish Hai parashat Vayishlach he was more machmir (strict).
SUMMARY
It is permissible to give money or merchandise for a non-Jew to invest or sell, even though he may do so on Shabbat or Yom Tob.
Weekly Halacha:
Halachot of the Meal of Se’uda Shelishit
Maran (Rabbi Yosef Karo, 1488-1575) writes (Orah Haim 291) that preferably one should have bread for the Se’uda Shelishit. If one cannot, he should have something Mezonot. If Mezonot is not an option than he should have meat or fish, if he can’t have meat or fish than he should have fruit. Maran than says that “U’sebara Re’shona E’kar” the first suggestion of having bread for Se’uda Shelishit is most preferable.
Hacham Ben Sion Abba Shaul (Isreal, 1923-1998) poses a question, if one does not have bread, and has the option between “cakes” or “filled cookies” such as Oreos and wafers, which is more preferable for Se’uda Shelishit.? Filled cookies such as Oreos and wafers are for sure Mezonot being that they are filled, sweet, and crunchy. Cakes are “Safek Hamosi”,” Possibly Hamosi”, being that they do not have all these three properties. He answers that since cakes are “Safek Hamosi”, one should have these for Se’uda Shelishit over filled cookies which are for sure Mezonot.
The same Halacha applies to “Masa” not on Passover which is a “Safek Hamosi”, that it is more preferable even over a dish of fancy spaghetti which is for sure Mezonot. He then writes that this Halacha cannot be applied to the other meals of Shabbat which need bread and not something that is “Safek Hamosi”.
Maimonides (Rabbi Moshe Ben-Maimon, 1135-1204) writes that one should say the Beracha of “Bore Peri Hagefen” by the meal of Se’uda Shelishit. This can be done over wine or grape juice.
The Ben Ish Hai (Rabbi Yosef Haim, Baghdad 1833-1909) writes that one should cover the bread by Se’uda Shelishit. This covering is to commemorate the dew that surrounded the manna.
Summary: The most preferable food one should eat at Se’uda Shelishit is bread. If for whatever reason one cannot have bread then the preferred foods in order of importance are,Mezonot,Meat or fish, and lastly fruit. If one has a choice between cakes or filled cookies he should choose the cakes because they are a possible Homosi. Filled cookies on the other hand, is a definite Mezonot. One should have wine or grape juice at the meal of Se’uda shelishit. One should cover the bread at Se’uda Shelishit.
Hagbeha – Lifting the Sefer Torah
The Gemara in Masechet Megila comments that it is customary to invite the “Gadol” – the congregant of greatest stature – to perform “Gelila” in the synagogue, as the reward for this Misva equals the rewards for all the other Misvot of the Sefer Torah combined.
Numerous different explanations have been offered for the term “Gelila” used here by the Gemara. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) explains that the Gemara refers to what we call “Hagbeha” – lifting the Sefer Torah and showing the parchment to the congregation. Indeed, the Shulhan Aruch writes that the custom in his time was to sell this honor for large amounts of money, and if it was not purchased, to give it to the most prominent member of the congregation.
Others explain that the Gemara refers to rolling the scroll in preparation for the Torah reading. Another interpretation is that the Gemara speaks of the one who rolls the Torah to close it after Hagbeha, as is done in Ashkenazic communities. It has also been suggested that “Gelila” means the final Aliya of the Torah, when the reading of the entire Torah is completed on Simhat Torah. According to this interpretation, the greatest reward is received by the one who receives this Aliya. Others explain that the Gemara refers to the final Aliya every Shabbat.
In any event, the Halachic authorities observe that although in the past it was customary to invite the person of highest stature for Hagbeha, this is not the custom today. Nowadays, even youngsters are given this honor in order to encourage them to become involved, and in order to avoid arguments that might erupt if it was known that this honor was given to the person of highest stature. However, the Mesader in the synagogue must ensure to choose for this role somebody with strong, steady hands so he can lift the Torah without any trouble. Especially when inviting a youngster for this honor, it must be ascertained that the Sefer Torah is not too heavy for the boy. And if somebody is invited to do Hagbeha but is concerned that he might not be able to hold up the Torah, he must inform the Mesader.
Many people have the misconception that lifting the Torah to show it to the congregation is not a very significant role in the synagogue. As we have seen, at least according to some opinions, this is the greatest of all honors in the synagogue, and a precious Misva. One should therefore not belittle this great privilege, and those who are invited to perform this ritual should certainly not feel offended in any way or feel they are being disrespected.
Summary: Hagbeha, lifting the Sefer Torah to show it to the congregation, is a very significant Misva, which, in the olden days, would be purchased for a good deal of money. Although today it is customary to give this job even to youngsters, even so, one should not belittle the importance of this Misva, which should be looked upon as a great privilege and honor.
The laws of using non-Jews to work on Shabbat are very complex. They are discussed at length by the Shulhan Aruch in simanim 244, 245, 246, 247 etc. Each case must be analyzed individually; one cannot extrapolate from one case to another.
One of the questions that arises is whether a Jew is permitted to give a non-Jew money before Shabbat to invest on his behalf, in exchange for a fee or percentage. Does the fact that the non-Jew could potentially execute transactions on Shabbat or Yom Tob render such an arrangement forbidden?
The Shulhan Aruch (245:4) rules that it is permitted to do so for several reasons. First, the Jew is not instructing the non-Jew to work specifically on Shabbat. It does not matter to the Jew when he invests, as long as he makes a profit.
Second, since the non-Jew is receiving a fee or percentage, he is considered to be working for himself; it his own interest to accomplish the task.
Third, there is no issue of marit ayin; no outside observer could misconstrue this as an illicit arrangement. Since money, by its nature, is not associated with its source, no one can easily trace the Shabbat transaction back to the Jew. Questions involving a Jewishly owned store or company are more susceptible to this issue.
Fourth, the transactions are happening in the non-Jew’s office. A non-Jew is not permitted to do prohibited work in a Jewish home on Shabbat.
Finally, the arrangement does not entail the Jew working a different day instead of the non-Jew. Therefore, the non-Jew is not considered the agent of the Jew on Shabbat.
Because of all of these reasons, it is permitted to invest money through a non-Jewish bank or stockbroker. It is even permissible to instruct a broker to buy and sell at a certain number, as long as he was not told to specifically do so on Shabbat.
Similarly, Shulhan Aruch (245:5) writes that this principle applies to merchandise as well. A Jew is permitted to give a non-Jew merchandise to sell on his behalf in exchange for a commission, even though the non-Jew will sell on Shabbat. Moreover, Hacham Ovadia (Yehave Da’at, vol. 3) is lenient even in certain cases in which the market is only open on Shabbat, for example, a certain trade show in which the vendors are all there. Even though it is almost certain that the non-Jew will sell there on Shabbat, Hacham Ovadia is lenient especially in a case of hefsed (financial loss). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in his sefer Rav Berachot is also lenient in such a case, even though in Sefer Ben Ish Hai parashat Vayishlach he was more machmir (strict).
SUMMARY
It is permissible to give money or merchandise for a non-Jew to invest or sell, even though he may do so on Shabbat or Yom Tob.
Weekly Halacha:
Halachot of the Meal of Se’uda Shelishit
Maran (Rabbi Yosef Karo, 1488-1575) writes (Orah Haim 291) that preferably one should have bread for the Se’uda Shelishit. If one cannot, he should have something Mezonot. If Mezonot is not an option than he should have meat or fish, if he can’t have meat or fish than he should have fruit. Maran than says that “U’sebara Re’shona E’kar” the first suggestion of having bread for Se’uda Shelishit is most preferable.
Hacham Ben Sion Abba Shaul (Isreal, 1923-1998) poses a question, if one does not have bread, and has the option between “cakes” or “filled cookies” such as Oreos and wafers, which is more preferable for Se’uda Shelishit.? Filled cookies such as Oreos and wafers are for sure Mezonot being that they are filled, sweet, and crunchy. Cakes are “Safek Hamosi”,” Possibly Hamosi”, being that they do not have all these three properties. He answers that since cakes are “Safek Hamosi”, one should have these for Se’uda Shelishit over filled cookies which are for sure Mezonot.
The same Halacha applies to “Masa” not on Passover which is a “Safek Hamosi”, that it is more preferable even over a dish of fancy spaghetti which is for sure Mezonot. He then writes that this Halacha cannot be applied to the other meals of Shabbat which need bread and not something that is “Safek Hamosi”.
Maimonides (Rabbi Moshe Ben-Maimon, 1135-1204) writes that one should say the Beracha of “Bore Peri Hagefen” by the meal of Se’uda Shelishit. This can be done over wine or grape juice.
The Ben Ish Hai (Rabbi Yosef Haim, Baghdad 1833-1909) writes that one should cover the bread by Se’uda Shelishit. This covering is to commemorate the dew that surrounded the manna.
Summary: The most preferable food one should eat at Se’uda Shelishit is bread. If for whatever reason one cannot have bread then the preferred foods in order of importance are,Mezonot,Meat or fish, and lastly fruit. If one has a choice between cakes or filled cookies he should choose the cakes because they are a possible Homosi. Filled cookies on the other hand, is a definite Mezonot. One should have wine or grape juice at the meal of Se’uda shelishit. One should cover the bread at Se’uda Shelishit.
Hagbeha – Lifting the Sefer Torah
The Gemara in Masechet Megila comments that it is customary to invite the “Gadol” – the congregant of greatest stature – to perform “Gelila” in the synagogue, as the reward for this Misva equals the rewards for all the other Misvot of the Sefer Torah combined.
Numerous different explanations have been offered for the term “Gelila” used here by the Gemara. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) explains that the Gemara refers to what we call “Hagbeha” – lifting the Sefer Torah and showing the parchment to the congregation. Indeed, the Shulhan Aruch writes that the custom in his time was to sell this honor for large amounts of money, and if it was not purchased, to give it to the most prominent member of the congregation.
Others explain that the Gemara refers to rolling the scroll in preparation for the Torah reading. Another interpretation is that the Gemara speaks of the one who rolls the Torah to close it after Hagbeha, as is done in Ashkenazic communities. It has also been suggested that “Gelila” means the final Aliya of the Torah, when the reading of the entire Torah is completed on Simhat Torah. According to this interpretation, the greatest reward is received by the one who receives this Aliya. Others explain that the Gemara refers to the final Aliya every Shabbat.
In any event, the Halachic authorities observe that although in the past it was customary to invite the person of highest stature for Hagbeha, this is not the custom today. Nowadays, even youngsters are given this honor in order to encourage them to become involved, and in order to avoid arguments that might erupt if it was known that this honor was given to the person of highest stature. However, the Mesader in the synagogue must ensure to choose for this role somebody with strong, steady hands so he can lift the Torah without any trouble. Especially when inviting a youngster for this honor, it must be ascertained that the Sefer Torah is not too heavy for the boy. And if somebody is invited to do Hagbeha but is concerned that he might not be able to hold up the Torah, he must inform the Mesader.
Many people have the misconception that lifting the Torah to show it to the congregation is not a very significant role in the synagogue. As we have seen, at least according to some opinions, this is the greatest of all honors in the synagogue, and a precious Misva. One should therefore not belittle this great privilege, and those who are invited to perform this ritual should certainly not feel offended in any way or feel they are being disrespected.
Summary: Hagbeha, lifting the Sefer Torah to show it to the congregation, is a very significant Misva, which, in the olden days, would be purchased for a good deal of money. Although today it is customary to give this job even to youngsters, even so, one should not belittle the importance of this Misva, which should be looked upon as a great privilege and honor.
Hanukah
Hanukah – Lighting the Candles From Left to Right; Lighting in a Synagogue That Has Several Minyanim
The Shulhan Aruch rules that starting from the second night of Hanukah, when multiple candles are lit, the kindling should be done from left to right. This means that one first lights the left-most candles, then the one to its immediate right, and so on. In light of this Halacha, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that one should position himself to the left of the candles, so that the first candle his hand encounters is the candle that is to be lit first. The Halacha of “En Ma’abirin Al Ha’misvot” establishes that one should not pass over an opportunity to perform a Misva, and thus one should not pass over the right candles on his way to light the left-most candle. Hence, it is proper to stand to the left so he first encounters the left-most candle.
It is customary on Hanukah to light candles each night in the synagogue, and to recite Berachot over the lighting. If a synagogue has several Minyanim for Arbit, it is preferable to provide enough oil to sustain the candles until after the later Minyanim. If the candles are indeed still burning when the later Minyan begins, the people do not have to blow out the candles so they could light again. And if the candles blow out before the later Minyan, the people should relight the candles, but the Berachot should not be recited. As it is, the recitation of Berachot over the synagogue candle lighting is somewhat surprising, as this lighting is not Halachically required and is rather done by force of custom, and we do not normally recite a Beracha over a custom. The Poskim provide different explanations for why Berachot are nevertheless recited, but as this itself is surprising, we should not go even further to require reciting Berachot at each Minyan. Additionally, although some authorities maintain that every Minyan must light Hanukah candles, others are of the view that the obligation is upon the synagogue as a whole, and not each Minyan. In light of this question, too, Berachot should not be recited when the candles are lit again at the later Minyan. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998), as it appears in the work Ner Sion (p. 333).
Summary: Before lighting the Hanukah candles, one should stand to the left of the candles so that he first encounters the left most candle, which is to be lit first. If there is more than one Minyan in the synagogue for Arbit, and the candles lit before the first Minyan are still burning when the second Minyan prays, the people do not have to extinguish the candles and light them again. If the candles have burned out, they should be lit again, but the Berachot should not be recited.
The Shulhan Aruch rules that starting from the second night of Hanukah, when multiple candles are lit, the kindling should be done from left to right. This means that one first lights the left-most candles, then the one to its immediate right, and so on. In light of this Halacha, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that one should position himself to the left of the candles, so that the first candle his hand encounters is the candle that is to be lit first. The Halacha of “En Ma’abirin Al Ha’misvot” establishes that one should not pass over an opportunity to perform a Misva, and thus one should not pass over the right candles on his way to light the left-most candle. Hence, it is proper to stand to the left so he first encounters the left-most candle.
It is customary on Hanukah to light candles each night in the synagogue, and to recite Berachot over the lighting. If a synagogue has several Minyanim for Arbit, it is preferable to provide enough oil to sustain the candles until after the later Minyanim. If the candles are indeed still burning when the later Minyan begins, the people do not have to blow out the candles so they could light again. And if the candles blow out before the later Minyan, the people should relight the candles, but the Berachot should not be recited. As it is, the recitation of Berachot over the synagogue candle lighting is somewhat surprising, as this lighting is not Halachically required and is rather done by force of custom, and we do not normally recite a Beracha over a custom. The Poskim provide different explanations for why Berachot are nevertheless recited, but as this itself is surprising, we should not go even further to require reciting Berachot at each Minyan. Additionally, although some authorities maintain that every Minyan must light Hanukah candles, others are of the view that the obligation is upon the synagogue as a whole, and not each Minyan. In light of this question, too, Berachot should not be recited when the candles are lit again at the later Minyan. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998), as it appears in the work Ner Sion (p. 333).
Summary: Before lighting the Hanukah candles, one should stand to the left of the candles so that he first encounters the left most candle, which is to be lit first. If there is more than one Minyan in the synagogue for Arbit, and the candles lit before the first Minyan are still burning when the second Minyan prays, the people do not have to extinguish the candles and light them again. If the candles have burned out, they should be lit again, but the Berachot should not be recited.
Hanukah Candles – The Proper Time for Lighting, and the Suitable Oils and Wicks
The Shulhan Aruch (Orah Haim 672) writes that the proper time to light the Hanukah candles is “the end of sunset,” referring to Set Ha’kochavim (nightfall). In New York City, Set Ha’kochavim occurs twenty minutes after sundown. Thus, if, for argument’s sake, sunset occurs this time of year at around 4:30, then the proper time for lighting the Hanukah candles would be at 4:50. One must ensure to provide enough oil for the candles to burn for at least a half-hour.
The Shulhan Aruch emphasizes that one should light no earlier or later than that time. He adds, however, that if one is preoccupied and will not have an opportunity to light the Hanukah candles that late, he may light the candles earlier, as early as Pelag Ha’minha (1.25 Halachic hours before sundown). In such a case, however, he does not recite a Beracha, given the dispute among the Halachic authorities on this point.
If a person did not light at the preferred time, he may still light throughout the half-hour period following Set Ha’kochavim (5:20 PM in the case mentioned above, when sunset occurs at 4:30). If one did not light during this period, he may light at any point throughout the night, but he should ensure that some members of his household – such as his wife or children – are awake so that his lighting achieves “Pirsumeh Nisa” (publicizing the miracle). If a person did not light at all throughout the night, he missed the opportunity to perform the Misva and cannot make up the missed lighting. The next night, he lights the same number of candles as other people, even though he missed the previous night’s lighting.
In Siman 673, the Shulhan Aruch rules that all oils and wicks are suitable for the lighting of Hanukah candles. When it comes to Shabbat candles, Halacha allows using only those oils and wicks that produce a clear, steady flame, because if the flame flickers, one may tilt the lamp or wick to improve the light, thus violating Shabbat. On Hanukah, however, these restrictions do not apply. Even on Shabbat Hanukah, one may use oils and wicks that are not suitable for use as Shabbat lights. Since Halacha in any event forbids making personal use of the light of the Hanukah candles, there is no concern that one may tilt the lamp or the wick to produce a steady flame.
Nevertheless, it is preferable to use specifically olive oil for the Hanukah candles, since the miracle we commemorate occurred with olive oil. If one does not have access to olive oil, he should preferably use either wax candles – which today produce a clear, steady flame – or a different kind of oil that produces a steady flame. As mentioned, one must ensure to use enough wax or oil to sustain the flame for at least a half-hour.
The Kaf Ha’haim (Rabbi Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) rules that one should not “mix and match” different kinds of candles; he should use either oil or wax for all the Hanukah candles, and not use wax for some and oil for others.
One does not fulfill the obligation of Hanukah candles with electric lights; this is the ruling of Hacham Ovadia Yosef in his work Yabia Omer (vol. 3, 35).
Hanukah – The Shamosh; The Meaning of “Ha’nerot Halalu Kodesh Hem”
It is customary to add an extra candle – called the “Shamosh” – alongside the obligatory Hanukah candles. The reason for this custom is that one is forbidden to derive personal benefit from the Hanukah candles, and thus by adding the Shamosh, we ensure that if one happens to derive benefit from the candles, it may be said that he is deriving benefit from the Shamosh, and not from the actual Hanukah candles.
The Shamosh does not have to be the same kind of candle as the actual Hanukah candles. Although it is proper to ensure that all the Hanukah candles are uniform – meaning, to use all wax candles or all oil lamps, rather than using some wax candles and some oil lamps – the Shamosh may be different from the actual candles. Thus, for example, one may use a wax candle for the Shamosh even though the actual candles are lit with oil. In fact, it may even be preferable to use a different kind of candle for the Shamosh, in order to make a clear distinction between the Shamosh and the actual candles. One is not required to use a different candle for the Shamosh, but it is certainly permissible to do so and might even be preferable. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998).
The custom among Sepharadim is not to use the Shamosh to light the actual candles. A separate candle should be used for the lighting.
In the “Ha’nerot Halalu” prayer recited after the Hanukah candle lighting, we describe the Hanukah candles as “sacred” – “Ha’nerot Halalu Kodesh Hem.” This text is based upon Masechet Sofrim (20:6). The question arises as to how to reconcile this text with the Gemara’s explicit comment in Masechet Shabbat (22), “Ve’chi Ner Kedusha Yesh Bah” – “Does the candle have sanctity?” The Gemara there discusses the prohibition against deriving benefit from the Hanukah candles, and dismisses out of hand the possibility that the candles are forbidden for use because they have Halachic “sanctity.” How can we describe the candles as “Kodesh” if the Gemara explicitly dismisses the notion of the candles being “sacred”?
Hacham Bension Abba Shaul, in his Or Le’sion (vol. 4, p. 269; listen to audio recording for precise citation), explains that the term “Kodesh” used in reference to the Hanukah candles is a borrowed terminology. Clearly, as the Gemara states, the Hanukah candles do not have Halachic sanctity like the candles in the Bet Ha’mikdash. We speak of them as “Kodesh” in the sense that they are special and forbidden for personal use, but not in the formal, Halachic sense like the candles in the Temple.
Summary: The Shamosh may be a different kind of candle than the actual Hanukah candles; for example, if one uses oil lamps for the Hanukah lights, he may use a wax candle as the Shamosh. In fact, this might even preferable. Sephardic custom is not to light the Hanukah candles with the Shamosh.
Hanukah – Candle Lighting When Staying in a Hotel
Many people go away for all or part of Hanukah and stay in hotels. How does one fulfill the Misva of Hanukah candle lighting in a hotel?
Hacham Bension Abba Shaul (Israel, 1923-1998), in his responsa (vol. 4, 47; listen to audio recording for precise citation), rules that a hotel guest fulfills his obligation only by lighting in his room. The hotel room is considered the guest’s “home,” as he pays for its use and the hotel owner does not have the right to enter the room without the guest’s permission. Some hotels designate areas in the lobby or dining room for candle lighting, but Hacham Bension maintains that one cannot fulfill the Misva by lighting in these areas. Since these are public spaces that one does not own, he does not fulfill the obligation by lighting there, and one must light in his room (of course exercising caution to ensure safety). If one’s hotel room is within 20 Amot (approximately 35 feet) from the street level, then he should light by the window. If the room is higher than 20 Amot, then one should light by the doorway. In such a case, one should light on the side opposite the Mezuza if there is a Mezuza, or, if there is no Mezuza on the doorpost, on the side where the Mezuza would be.
Hacham Bension also addresses the question of where a person should light if he leaves for his hotel stay in the evening, after the time for candle lighting. The time for Hanukah candle lighting is around 4:30-5pm, and thus if a person does not leave for the hotel until 6 or 7, for example, the question arises as to where he should light. Hacham Bension rules that if one is home at the time when the obligation of candle lighting takes effect, then he must light in his home. Preferably, he should then remain home for a half-hour while the candles burn, though this is not obligatory.
Summary: If one sleeps in a hotel during Hanukah, he should light Hanukah candles in his hotel room. If one is home at the time when the obligation of candle lighting takes effect, and will then leave to sleep in a hotel, he should light at home and, preferably, wait a half-hour before leaving.
If One’s Hanukah Candles Were Extinguished Shortly After Lighting
Amidst his discussion of the laws of Hanukah candle lighting, the Shulhan Aruch (Orah Haim 673) codifies the principle of “Hadlaka Osa Misva,” which means that it is through the act of lighting, as opposed to putting the lit candles in place, that one fulfills this obligation. The practical implication of this rule is that one fulfills his obligation by lighting the Hanukah candles even if they are extinguished shortly thereafter. (This is Halacha is called “Kabeta Lo Zakuk La.”) So long as one lit the candles under conditions that would normally allow for them to burn for a half-hour period, he has fulfilled the Misva, even if they are somehow extinguished just moments later.
One does not fulfill his obligation, however, if he lights the candles in a manner that does not allow for them to burn for a half-hour. This would include failing to provide sufficient oil or wax, or kindling the flames in a location that is exposed to strong wind gusts. In these situations, if the candles are extinguished within a half-hour of lighting, one must relight them. He does not repeat the Berachot, however, as this requirement to relight the candles is subject to some debate.
As mentioned, if one lit the candles under conditions that would normally allow them to burn for a half-hour period, he has fulfilled his obligation and thus does not, strictly speaking, have to rekindle the flames if they are extinguished. It is proper, however, to be stringent in this regard and relight the candles, but one does not recite the Berachot over the second lighting. On Ereb Shabbat, too, if the candles were extinguished shortly after lighting, before Shabbat has begun, one should preferably relight them without reciting the Berachot. This is the ruling of the Taz (Rabbi David Halevi Segal, 1586-1667). If one had already accepted Shabbat, then he may ask another Jew who has yet to accept Shabbat to relight the candles on his behalf; this is the ruling of the Kaf Ha’haim (Rabbi Yaakob Haim Sofer, Baghdad-Israel, 1870-1939).
This Halacha applies even if a person accidentally extinguished the candles himself, such as if he tried to fix the wick to produce a steadier flame, and the flame was extinguished in the process. Even in this case, he is not, strictly speaking, required to relight the candle, and if he wishes to be stringent he does not repeat the Berachot. However, if a person intentionally extinguished the Hanukah candles, for whatever reason, then he must rekindle them. Even in such a case, however, he does not repeat the Berachot.
Summary: If one lit the Hanukah candles with enough oil or wax to sustain the flames for a half-hour, and in a place that would allow them to burn for a half-hour, he has fulfilled his obligation even if the candles were somehow extinguished shortly after lighting. Nevertheless, it is proper to rekindle the flames, without reciting the Berachot. If he lit the candles in a manner that would normally allow them to burn for a half-hour, he must relight them, though without reciting the Berachot.
Hanukah – Extinguishing or Using the Candles After a Half-Hour; Reusing the Previous Night’s Wicks; Lighting One Candle From Another
Halacha requires lighting the Hanukah candles in a manner that allows them to burn for at least a half-hour. If a person wishes, he may extinguish the Hanukah candles after they have burned for a half-hour. For example, if the family is leaving the home and they do not want to leave the candles burning unintended, it is entirely permissible to extinguish the candles before leaving.
Similarly, it is permissible to make personal use of the Hanukah candles after they had burned for a half-hour. Within the half-hour period, one may not use the candles for any purpose, even for a Misva – such as studying Torah by the light of the candles – or a very quick task – such as counting one’s change by the light. After the half-hour period, however, this is permissible. Some authorities allow using the Hanukah lights for any purpose at all after a half-hour, even using the flame to light the pilot in his stove. However, the Bah (“Bayit Hadash” commentary by Rabbi Yoel Sirkis, 1561-1640) maintains that after a half-hour one may use the Hanukah candles only for the purpose of performing a Misva. This is the ruling of the Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933), and one should indeed be stringent in this regard.
Strictly speaking, one may light one Hanukah candle from another. On the second night, for example, one may, after lighting the first candle, light the second candle directly from the flame of the first. However, the Rama (Rabbi Moshe Isserles, Poland, 1525-1572) writes that it is customary not to light one Hanukah candle from another. Indeed, we customarily use a separate candle (the “Shamosh”) to light all the Hanukah candles.
Summary: After the Hanukah candles have burned for a half-hour, one may extinguish them, or use them for the purpose of a Misva. Different customs exist as to whether one may use the previous night’s wicks for Hanukah candle lighting. It is customary to use a “Shamosh” to light all the Hanukah candles, and not to light one Hanukah candle from another.
Laws of Hanukah
The holiday of Hanukah begins on Tuesday night, December 12 and ends on Tuesday, December 19. Here are a few halachot regarding the holiday:
A) The optimum time to light the Hanukah candles is 20 to 30 minutes after sunset, but they may be lit any time after that as long as there are at least two members of the household still awake.
B) On the first night, three blessings are recited:
On subsequent nights, is not said. However, if one neglected to say on the first night, if he realizes within a half hour after he lit the candles, he can say it then. Otherwise, he should say it the following night when he lights the candles. All the blessings should be recited before one begins to light the candles.
C) The candles should be arranged in the menorah from the right side (facing the lighter). Thus, on the first night, the right-most candle will be placed in the menorah, on the second night, the two right-most, etc. The candles should always be lit beginning with the newest candle, which is the one that is the most towards the left side, proceeding down to the right side.
D) The candles should burn for at least a half hour on weekday nights. On Friday night, however, when the Hanukah lighting takes place 20 minutes before sunset, they should last at least 1-1/3 hours. Therefore, the colored Hanukah candles are unacceptable for Friday night, and Shabbat candles or oil should be used instead.
E) The menorah may not be moved from the place it was lit during that half hour.
F) If one's candles go out before the half hour goes by, he has still fulfilled his obligation, since the actual lighting is the primary obligation of the misvah. However, it is recommended that he re-light the candles without repeating the blessings (except on Shabbat).
G) It is a nice custom to train the children to light, but if they are under bar/bat misvah age, they should only be given the shamosh to light. NEVER LEAVE CHILDREN UNATTENDED FOR ANY PERIOD OF TIME WITH THE LIT CANDLES.
H) Both men and women are obligated to light the menorah. It is therefore advisable that if a man knows that he will be getting home after everyone is asleep, or if he is traveling away from home, he should have his wife light the candles at home at the proper hour. By this he will have fulfilled his obligation, and he may not light another menorah where he is with a berachah, or when he comes home, since each household is required to light only one menorah. However, if he wishes, he may light for himself without a berachah.
I) One may not use the light of the menorah for any purpose, not even to learn Torah by its light. Therefore, one may not light a match or an extra candle from a candle on the menorah for the purpose of lighting another candle on the menorah. However, one may light one menorah candle directly from another candle.
J) After sunset, no work or meals are permitted before lighting the menorah. A snack is allowed.
K) On Friday night, light Hanukah candles before lighting Shabbat candles; on Saturday night make Habdalah first and then light the menorah.
L) The following changes are made in our daily prayers on Hanukah:
a) ohxbv kg is recited in every amidah and bircat hamazon. If one forgets to say it, he does not repeat the prayer.
b) Complete hallel with a berachah is recited all eight days of Hanukah. Women are not obligated to say hallel on this holiday, but may do so without a berachah.
c) Sefer Torah is read on all eight days of the holiday.