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Sunday, February 08, 2009

Tu B’Shvat and Shecheyanu on new fruits

Some years ago, I was invited to a Tu B’Shvat Seder/Friday Night Seudah / Potluck dinner in the Old City of Jerusalem. Although my recollections of that evening are somewhat fuzzy, I do recall that the company was great, there were many excellent wines (hence the fuzziness) and an astonishing variety of mouth watering fruits.

Although the Tu B’Shvat Seder has recently gained popularity, especially among the Jewish vegetarian groups, it apparently was first conceived by the Arizal. The Chassidic Rebbes conduct a “Peiros Tish” or fruit meal on Tu B’Shvat, at which they distribute various fruits and nuts to their Chassidim.

This minhag is also cited by the Magen Avraham who writes: “The minhag of the Ashkenazim is to partake in fruits on this day.”

There is also a custom to eat the Esrog from Sukkos on Tu B’Shvat. This of course would require some advance pickling or preservation. The Bnai Yissocher writes that Tu B’Shvat is a fortuitous time to daven for a Beautiful Esrog the coming year.

Many try to find a Shecheyanu fruit for Tu B’Shvat. The origin of this custom is unknown, but some suggest that it may be based on a fascinating passage in the Jerusalem Talmud. At the very end of Kidushin, the Yerushalmi quotes

“Rebbi Chizkiya R’ Cohen in the name of Rav: One will have to answer to the Heavely Tribunal for every item he saw and did not partake of. Reb Elazer was very careful about this, and would save his pennies in order to have all the fruits that are available once a year”

The meforshim explain that he did so in order to have the opportunity to say Shecheyanu and thank Hashem for all that He created to make our lives more enjoyable.

From here we see that one should make a concerted effort to make Shecheyanu on new fruits, perhaps the custom became to do so on Tu B’shvat – the New Year for the trees.

Nowadays, when many fruits are available year round, the opportunities to say Shecheyanu become rarer. One can however make a Shecheyanu on any fruit that is seasonal in his usual supermarket, even if it could be procured in a specialty store elsewhere.

The Piskei Teshuvos writes that when one makes Shecheyanu on fruit it is a celebration of the renewal of Hashem’s creation, that Hashem has designed an astounding eco-system of sustenance which is all the more astounding in its seasonality.

Have a happy and inspiring Tu B’Shvat.

Tuesday, January 27, 2009

Making a Blessing When Seeing Obama

While watching parts of the Inauguration last week, I was struck by the pomp and ceremony that accompanied the swearing in of a President. The bands, the 21 gun salute, and the various presentations that preceded the ceremony, the vast multitudes of people who stood in the bitter cold for hours on end just to catch a glimpse of the new President of the United States.

This gave me a new appreciation for the dictum of our Sages to recite a special blessing upon seeing a king.

Chazal tell us that we should make a special beracha upon seeing a non Jewish king: “Blessed are You… who gave of his honor to flesh and blood.” In fact, the Gemara tells us that it is a mitzvah to go see a king, even an evil king. The reason given is that then if one merits seeing Moshiach he will appreciate how much greater the respect shown to Moshiach is in comparison.
One can even stop studying Torah in order to see the king if he has never seen the procession before.

I would like to discuss whether this applies to the President, or any other world leaders today.

When Shmuel Agnon received the Nobel Prize in Literature in 1966, he recited the blessing upon seeing King Gustav VI Adolf of Sweden.

When Dr. Aumann received the Nobel Prize in Economics in 2006 Rav Aaron Lichtenstien told him not to recite a blessing upon seeing King Carl XVI Gustaf (Gustav VI’s successor).

What changed? Let’s take a closer look.

Authority

The Sefer HaEshkol writes that anyone who has the authority of a king, and has the ability to sentence people to death unchallenged is considered a king as so far as making a blessing upon seeing him. (All this applies equally to queens but for the sake of clarity I am sticking to the male version).

The Radvaz discusses whether the Egyptian Pasha meets the above criteria. The Pasha was an appointee of the Turkish Sultan, he however did have broad reaching powers. He concludes one should say the blessing but omit Hashem’s name when saying it, because the Pasha was often overruled by Royal Edict of the Sultan.
So it would seem the king has to be a real monarch with far reaching powers.

However, Rav Ovadya Yosef and many others write that even an elected official, whose term expires and he answers to the people, would still be eligible for the blessing as long as he has the ability to pardon or refuse to pardon someone on death row. So it would seem that a President would qualify.

The Shevet HaLevi writes that as long as he is the highest ranking authority, it doesn’t really matter what powers he has. According to him we wouldn’t even need the ability to pardon.

There are however two other conditions.

Entourage

The king has to be traveling with his whole entourage. Indeed, the law is that one doesn’t have to actually sight the king, as long as they see his motorcade and his car (or chariot or boat) they can make the beracha. Presidential Inaugurations definitely qualify here too.

Dress Code

Here’s where we may run into trouble. The king has to be dressed like a king, not like one of the common folk. President Obama was wearing a dark suit, black topcoat and red tie at the inauguration. He would’ve been incognito in any law firm in the United States.

When President Nixon visited Israel, Rav Ovadya Yosef instructed people to make the blessing without Hashem’s name because he wasn’t wearing royal clothing.

So to get back to our Nobel Prize Laureates, What changed?

‘Raffy’ on Avodah explains that

“In 1974, after Agnon was there but before Aumann, the Swedish Parliament passed a new constitution, removing ALL power from the Swedish Monarch, EVEN in theory. All powers that were formerly the King’s to exercise, even in theory, were given to either the Speaker of the Parliament or the Government.”

So the King lost his Authority, and Dr. Aumann his beracha.

Indeed ‘Raffy’ goes on to say that the Queen of England perhaps is different because she:

“still has all the power an English Monarch had in the days of Henry VIII. No laws have taken those powers away.It is only in practice that British Monarchs have decided to exercise these formidable powers only with the advice of the Ministers who have the support of the elected House of Commons”

This is indeed shockingly true.

As an aside, if the monarch in question has any religious insignia on their clothing or vehicle then you may not be able to make the blessing.

And the bottom line on the President? It would seem one should make the blessing, but omit Hashem’s name because he isn’t wearing royal robes.

Sunday, January 11, 2009

Friday Night Blessings

Growing up Haber, it was the regular thing. Every Friday night after Kiddush, we would all line up in front of our parents for a bracha, a blessing that we should be like Ephraim and Menashe for the boys, or like the Matriarchs for the girls, followed by the standard Priestly Blessing. I thought this was replicated in all Jewish households all over the world. As we got married, we all continued the tradition of our parents, blessing our children on Friday night.

Last week while reading Rabbi Oizer Alport’s excellent Parsha Potpourri, I came across an interesting dispute between Rav Yaakov Emden and the Vilna Gaon. In his Siddur, Rav Yaakov Emden writes that the Minhag Yisrael is to bless the children Friday night, gives several Kabalistic reasons for it, and then adds that both hands should be placed on the child’s head, “unlike those who are mentally deficient and think that only on hand should be put on the child’s head.” His own father, he adds, the Chacham Tzvi, used both hands when blessing him.

In the Siddur of the Vilna Gaon the custom to bless one’s children is also cited but he says that only Kohanim can use two hands, everyone else has to use one to differentiate. The stance of the Vilna Gaon is also cited in the Torah Temimah Chumash (Bamidbar 6:23). (see also Biur Halacha OC 128 and Piskei Teshuvos).

I was spurned by this to conduct an informal, unscientific survey, as to what people do. The choices were:
a) One hand
b) Two hands
You can imagine my surprise when about 85% of the respondents came back with:
c) None of the above

People don’t give their kids bracha’s!!

My respondents ran the gamut of European geographical backgrounds, from (non-practicing) Yekke’s to Hungaian, Romanian, Lithuanian and Polish. There were unfortunately no Sephardim available.

It seems obvious that Rav Yaakov Emden and the Vilna Gaon practiced this Minhag, in addition the Talmidim of the Arizal speak about it. In fact, the Arizal would kiss his mother’s hand upon arriving home Friday night, in order to “prepare” it for the blessing. This is the origin of the Sephardic Minhag to kiss the hand of one about to give a blessing. There is also a custom for the blessee to kiss the blesser’s hand after receiving the blessing (Otzar Hayedios).

Chaya Fisherman quotes sources in Russia, the Sephardic and Ashkenazi communities of Amsterdam and the Ethiopian communities that say that parents blessed their children every Shabbos. The Chasam Sofer (OC 23) entertains the notion that one should give the brachos every day!
The reason given are many, ranging from the Kabalistic to the educational to the Siddur Noam Shabbos who write that parents may inadvertently curse their children out of anger during the week, and the blessings reverse that.

It’s interesting to note that when discussing this Minhag, both Rav Emden and the Gra say that it applies to both Rabbis and parents. As far as I know there is no community where the Rabbi systematically blesses all the children. The extremely notable exception to this is the K’hal Adath Jeshurun community where the kids all line up to get a blessing from the Rav Friday nights. Indeed Dr. Elliot Bondi (in the biography section of the Torah Dimensions project from the OU) reports that Rav Dr. Joseph Breuer ZT”L would hold this custom very dear and insisted on giving every child a bracha even at the advanced age of 98!

So, I’m still befuddled as to where this Minhag has gone. If anyone has any further information please hit the comments.

JBlog

Monday, January 05, 2009

Fast Days

There are six obligatory fast days. One is biblically mandated, four were established by the later prophets (Chaggai, Zechariah and Malachi), and one is merely a widely accepted custom.

The biblically mandated one is Yom Kippur. The Torah tells us: (Vayikra 16:29)

וְהָיְתָה לָכֶם, לְחֻקַּת עוֹלָם:  בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת-נַפְשֹׁתֵיכֶם, וְכָל-מְלָאכָה לֹא תַעֲשׂוּ--הָאֶזְרָח, וְהַגֵּר הַגָּר בְּתוֹכְכֶם.

“On the 10th day of the 7th month you shall afflict your souls…”

Then we have the four fast days from the prophets. They are: Tzom Gedalyah, Asarah B’Teves, Shiva Asar B’Tammuz and Tisha B’Av. These are most famously alluded to in Zechariah (Chap. 8:19):

כֹּה-אָמַר יְהוָה צְבָאוֹת, צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְצוֹם הַשְּׁבִיעִי וְצוֹם הָעֲשִׂירִי יִהְיֶה לְבֵית-יְהוּדָה לְשָׂשׂוֹן וּלְשִׂמְחָה, וּלְמֹעֲדִים, טוֹבִים; וְהָאֱמֶת וְהַשָּׁלוֹם, אֱהָבוּ

In this verse, Zechariah tells us that the “fast of the fourth month (Tammuz), the fast of the fifth month (Av) the seventh month (Tzom Gedalyah) and the tenth month (Asarah B’Teves)” will become days of joyousness and Moadim Tovim.

Taanis Esther, the Fast of Esther, was accepted by all of Israel and is therefore binding as law.

On Yom Kippur we don’t just fast, we have several “afflictions”. Eating and drinking, washing and anointing (putting on lotions or creams etc.), wearing leather shoes, and having marital relations are all prohibited. Additionally, Yom Kippur starts from the night prior, making it a 25 hour fast. All these halachos were adapted to Tisha B’Av as well.

The other fasts start from dawn (72 minutes before sunrise) and finish at nightfall (50 minutes after sunset) of that day. Only eating and drinking is prohibited. If however one went to sleep without verbalizing his intention to wake up before dawn to eat, and then happened to wake up early and wants to grab a bite before the fast begins, he has a problem, because he accepted the fast upon himself when he went to sleep. If he regularly takes a drink upon awakening, and wakes up before dawn, he may take a drink, even if he failed to verbalize his intentions before he went to sleep, but he may not eat. If he’s unusually thirsty, then he may take a drink even if he does not regularly do so, but eating will still be forbidden. (MB 564).

Even if one does verbalize his intention to eat upon awakening, he must begin eating a half hour prior to dawn. 

We find that the Ramban, as quoted by the Vilna Gaon, explains that all the fast days originally should have had the severity of Tisha B’Av, but the people weren’t able to withstand them, so when the decrees against the Jewish People relaxed, the fast days were relaxed as well. However when it is a time of oppression for the Jewish People they would come back full force, and all the fast days would have the stringencies of Tisha B’Av. The Mishna Berurah quotes some Poskim that because we don’t know what is considered a time of oppression a Ba’al Nefesh should accept upon himself the stringencies of Tisha B’Av for all the other fasts as well, including starting at night, (aside for not wearing shoes because it will cause people to laugh at him).

The Aruch Hashulchan and others recommend not bathing or showering in hot water on a fast day. Additionally, the Biur Halacha (OC 551:2) suggests that perhaps the 17th of Tammuz and the 10th of Teves should have the severity of the Nine Days between Rosh Chodesh Av and Tisha B’Av, in addition to not eating.

The widely accepted custom is to refrain only from eating and drinking and to permit everything else (except for on Tisha B’Av and Yom Kippur).

It behooves us to consider that the primary purpose of the Rabbinical fast days is to inspire us to recall the tragic events that had occurred in our nations history on those days, and to rectify our own actions to ensure that we don’t repeat the mistakes of our ancestors. Then we will indeed merit the fulfillment of the prophecy of Zechariah, that all the days of mourning will be transformed to days of rejoicing.

Wednesday, December 31, 2008

The Obligation to Review the Weekly Parsha

Source 

The Gemara¹ relates: Rav Huna the son of Rav Yehuda said in the name of Rebbe Yonah who said in the name of Rebbe Ami: One should always finish the Parsha with the congregation, reading the text (Mikra) twice and the Targum once, and even “Atros and “Divon”. And one who finishes the Parsha with the congregation, his days and years will be extended. 

Atros and Divon are names of cities² . Rashi explains their significance is that they have no Targum. Hence the Gemara is telling us that even words which have no Targum must be recited three times.  

The Rosh³ asks: if the only significance is that they have no Targum, why couldn’t we just say Reuvain and Shimon? Answers the Rosh, Atros and Divon have a Targum Yerushalmi and in some editions have Targum as well, so since there is an aspect of translation you need to have the Targum. However Reuvain and Shimon and other name that have no Targum at all would not have to be read three times. This is also the opinion of Rabbeinu Yonah. However, the Rosh concludes, the custom is like Rashi and therefore
we have to read everything three times.  

What – Rashi vs. Targum 

The Rosh and Tosfos quote an opinion that any translation works, it doesn’t have to be Targum. They argue however and say that the Targum is more than a translation; it also explains things that would not be understood from the Torah itself. However if one learns Rashi then he would not need to say the Targum.  The Beis Yosef ⁴quotes the Smag in the name of the Gaonim as saying that even so one should say the Targum because it was given on Sinai⁵ . The Beis Yosef concludes that a
G-d fearing person should say both the Targum and Rashi and in the Shulchan Aruch⁶ he says that one fulfills his obligation with either one but a G-d fearing person should say both.⁷

[The Biur Halacha⁸ takes issue with the Beis Yosef’s understanding of the Smag, and says that the Smag was never contrasting Rashi to Targum rather he was contrasting other translations to Targum like the Rosh and Tosfos. He concludes however⁹, that one should read both like the Psak of the Beis Yosef, because although Rashi explains more, there are many Pesukim that don’t have Rashi on them.] 

One who has trouble understanding Rashi can read a comparable sefer in a language he understands that incorporates Rashi and Chazal’s explanation of the Possuk.¹⁰ 

How to Read 

The Mikrah has to be said. Therefore one cannot say the Mikrah once and the Targum and rely on hearing the second Mikrah (without verbally reading along) from the Ba’al Koreh. If one has done this it is a dispute amongst the Achronim if he has fulfilled his obligation.¹¹ If, however, he verbally reads along with the Ba’al Koreh he has fulfilled his obligation.¹² (This however is neither the ideal way nor time to do Shnayim Mikrah as will become clear in the following paragraphs.) 

There are several opinions amongst the Achronim as to what is the best way to do Shnayim Mikrah V’echad Targum:

1. Each Possuk twice and then the Targum¹³
2. Each “Parsha” (paragraph) twice and then the Targum¹⁴
3. Possuk, Targum and then the Possuk again in order to finish off with Torah¹⁵

The Mishna Berura¹⁶brings the first two opinions and says that either way is good. 

One who is able to should read from a Sefer Torah.¹⁷

If one doesn’t have the Targum, he should read the Mikrah twice and when he gets the Targum read it then.¹⁸

It should be read in order.¹⁹

It is forbidden to interrupt in the middle of a “Parsha”²⁰

It is proper and praiseworthy not to interrupt the reading at all.²¹

An interruption for this purpose is idle speech, One is permitted to make a beracha.²² 

 

When 

Usually, one may begin to read from the time that one is allowed to daven Mincha on the preceding Shabbos (when the following week’s Torah portion is begun).²³

The ideal methods are to either: 

a) Do the entire Shnayim Mikrah V’echad Targum on Friday.²⁴ This was the custom of the Arizal.

One should cut their nails before beginning.²⁵

[There are various opinions as to when on Friday.  Some say before midday and some say after. Some say that those who are accustomed to go to the Mikvah should go beforehand, and some say it is better to go afterward.]²⁶ 

b) Do it incrementally throughout the week.²⁷ The practice of the Vilna Gaon was to read a portion of the Sedra every morning after Shachris and finish on Friday morning.

If one has not completed the Parsha on Friday, it should be completed by the Shabbos morning Seuda²⁸ (and preferably before davening Shabbos morning)²⁹. The meal should not be delayed past Chatzos³⁰ nor should guests be kept waiting³¹ in order to finish the Parsha.

If one didn’t finish before the meal he should finish by Mincha, for that is when the next week’s portion is begun. If he didn’t finish by Mincha he has until Wednesday, and if he didn’t finish by Wednesday his last chance is Simchas Torah. ³² Once the next week has begun, he should do that weeks portion and then go back to the ones that he missed. Ideally however it should be finished by Shabbos as we explained earlier. 

The students of the Arizal write that Targum should not be read at night.³³ 

The Steipler Gaon would read the last Possuk after Krias HaTorah, before the Seuda. This was his understanding of “with the congregation”.³⁴ 

Haftorah  

There is no obligation to read the Haftorah, however it is customary to do so, in case one is asked to lain the Haftorah.³⁵ 

 

Melamdim 

A teacher of children who teaches the Parsha and explains (not just translates) it, does not have to read it again.³⁶ 

Yom Tov 

The Yom Tov readings do not require Shnayim Mikrah, for they are read over the course of the year. (There is a Chasidic Minhag to read the “Four Parshios” Shnayim Mikrah V’echad Targum).

However, Vezos Habracha, the final Parsha in the Torah, which is read on Simchas Torah, must be read. The proper time for this is on Hoshana Raba or Shmini Atzeres (outside of Israel).³⁷ If it is read before Hoshana Raba one has not fulfilled his obligation.³⁸ 

 

For Further Study 

Igros Moshe Vol. 8:37

http://www.yeshiva.org.il/midrash/shiur.asp?id=4320

http://www.yeshiva.org.il/ask/?cat=362

[1] TB Berachos 8a

[2] Bamidbar 32:34

[3] Berachos Chapter 1:8

[4] OC 285

[5] Megilla 3a

[6] 285:2

[7] It is said in the name of the Baal Shem Tov that this can be understood that “learning Rashi causes one to become a G-d fearing person

[8] 285

[9] Biur Halacha Ibid, MB 285:6

[10] MB 285:5

[11] MB 285:2

With regard to being Yotzeh with someone else reading SMV"T and having intent to be Motzi, the Aruch Hashulchan says it’s forbidden, and the Ridvaz quoted by the Chida and Shaarei Teshuvah are of the opinion that it works, much the same as Megilla or any Bracha. However, one cannot fulfill his obligation by listening to a recoding of SMV"T, for there is no intent to be Motzi. (RDF)

[12] OC285:5 and MB there

[13] Magen Avraham and Lechem Chamudos

[14] GR”A

[15] Mishnas Chasidim (brought by Baer Haitiv), Shulchan Aruch HaRav

[16] MB 285:2

[17] MB 285:2

[18] MB 285:6

[19] MB 285:6

[20] Shaar Hatzion 285:11 writes very harsh things about one who does so

[21] MB 285:6

[22] Kaf Hachaim 285:15

[23] MB 285:7. The exception to this is when Yom Tov comes out on Shabbos; according to some one may only begin from Sunday. (Piskei Teshuvah footnote #18) RDF holds that even so it is permitted to begin from Mincha time

[24] MB 285:8

[25] Beer Haitiv 285:1

[26] See Piskei Teshuvah

[27] MB Ibid in the name of the Mateh Yehuda and others

[28] OC 285:4. One may make Kiddush and have a snack before finishing. /font>

[29] MB 285:9

[30] MB 285:9

[31] Shar Hatzion 285:14

[32] OC 285:4

[33] Shaarei Teshuvah 285:1

[34] Orchos Rabeinu

[35] Rema 285:7 and MB ad loc.

[36] OC 285:6

[37] Shaarei Teshuvah 285:4

[38] Shu"t Kaneh Bosem vol. 1:16, as quoted by the Piskei Teshuvah. And although Vezos Habracha has already been read on the Shabbos prior at Mincha, it will not help in this instance to be called “Im Hatzibur” (with the congregation). See footnote 23 earlier, it would seem that RDF would argue here as well.

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