בס״ד
ק׳ ק׳ שׁערי תפילה
Have a look at our website www.moorlane.info
********
Wishing all our readers
חג שמח ושבת שלום
Shabuot Times Attached
Remember
Eruv Tavshilin
Time table attached to this email
****
Minhagim
‘Aseret HaDiberot – The Ten Commandments
It is the minhag of all Jews from North Africa, as well as our brothers, the Ashkenazim, to stand up during the reading of the ‘Aseret HaDiberot (the Ten Commandments) on Shabu’ot, Shabat Yitro, and Shabat VaEthanan, to commemorate the time when Yisrael stood at Har Sinai as if we are once again welcoming the face of the Shekhina (Divine Presence) and accepting the Tora.[1]
However, Rambam[2] writes not to stand for the ‘aseret hadiberot because the heretics will claim, “we only attribute importance to these ten misvot as they are the only ones that are true; the rest of the Tora is not true,” has veshalom. The reason we continue to follow this minhag, is because the heretics at the time of Rambam were much different then the heretics of today as heretics of today do not make such claims.[3] Ribi Shalom Messas[4] is also of this opinion and explains further that whether we were to remain seated or we stood during the ‘aseret hadiberot it would not change the perception of the heretics; either way they would find ways to deny the Tora. Also, it is clear that since we continue to read the remainder of the parasha – and not solely the ‘aseret hadiberot – there is no reason to worry about such claims.[5] Ribi Yehuda ‘Ayash of Algeria is also of this opinion and writes that the claims of the heretics could only persuade an ignoramus of nowadays using such logic.[6] Furthermore, Maran HaHida[7] explains that since we make berakhot before and after each ‘aliya latora – and not just the ‘aliya of the ‘aseret hadiberot – we have no worry that heretics will make a claim that the rest of the Tora is untrue.
Maran HaHida[8] cautions us, however, to stand from the beginning of the ‘aliya in order to show that we stand for other pesuqim as well. He also adds that it is very important that if the majority of the congregation is standing, one is NOT allowed to sit, as this illustrates a belittlement of the ‘Aseret HaDiberot, G-d forbid. Nonetheless, the majority of Moroccan posqim write that the common minhag is to stand only upon reaching the ‘Aseret HaDiberot for we are not concerned about the claims of the heretics at all.[9]
It was the tradition to gather women together and read them these Ten Commandments, in Arabic “ ‘Asr Klmat,” along with its explanation according to Hazal.[10]
Certain parts of the parasha are read in a special tune, among them the ‘Aseret HaDiberot and the Shirat HaYam in order to ascribe special importance to these sections of the Tora as they speak about the high spiritual level of Bené Yisrael and not, has veshalom, to say that they are more important than the rest of the Tora.[11]
The minhag of
Spanish & Portuguese
Synagogues & Communities
is to STAND during
the reading of the Aseret Hadiberot
Mekorot
[1] As the Tora says “they were standing at a distance.” This minhag is cited by Dibré Shalom VeEmet (Heleq 2, p.72). Sefer Mamlekhet Kohanim records that this was also the minhag in Djerba and mainland Tunisia, Noheg BeHokhma p.143, QS”A Toledano (Siman 442:9), Yehavé Da’at Hazan (Heleq 3, O”H, Siman 13), Maté Yehuda ‘Ayash (Siman 1:6), Dabar Shemuel by Ribi Shemuel Abuhab (Siman 276), Kapé Aharon (Siman 39), and Sedé Hemed (Kelalé HaPosqim, Siman 5:14). In Shemesh Umaghen (Heleq 1, O”H, Siman 57, p.130) Ribi Shalom Messas solidifies our custom to stand based on the fact that today we do not have the same type of heretics that they had in the times of Hazal and because of whom this minhag was spoken out fiercely against. Maran HaHida (LeDavid Emet Siman 7:5) further says that one should stand in order to stir feelings of fear and trepidation as were felt at Har Sinai.
Those who speak out against this practice do so because to a foreigner it might seem as if the ‘Aseret HaDiberot are more important than the rest of the Tora. This gives reason for the heretics to believe that only the ‘Aseret HaDiberot were given at Har Sinai and not the rest of the Tora which is not the truth, has veshalom.
[2]In his handwritten responsa that was compiled along with approximately 367 other responses in 1934. (Siman 46).
[9] Ribi Yehuda ‘Ayash of Algeria (Maté Yehuda Siman 1:6), Ribi Yishaq Hazan (Yehavé Da’at, Heleq 3, Siman 13), Ribi Yosef Messas in Osar HaMikhtabim (Heleq 3, §1859), and HaMalakh Refael Berdugo as quoted by the QS”A of Ribi Refael Barukh Toledano (p.174), all say that the common minhag is to stand only once we reach the ‘Aseret HaDiberot. This is also the minhag of Tunisia (Mamlekhet Kohanim) and Libya (Netibot HaMa’arab, Shabu’ot §12).
[10] This is to make the Tora more pleasant to them, and with this they should be more helpful to their husbands in facilitating their Tora learning. See Nahagu Ha’Am (Shabu’ot §5, p.57) as the source and for the lyrics in Arabic.
*****
Ice Cream
2nd Day Shabuot
*******
Women's Nach Group
******
attached to this email
******
FRIDAY NIGHT SHIUR
A STORY AND A PERSPECTIVE ON THE HAFTARA
TEN MINUTES BEFORE MINCHA ON FRIDAY NIGHT
BY RABBI SCHLAMA
******
Summer
Shabbat Afternoon
Avot Ubanim 5:00 pm
*****
Azharot 5:40 pm
*****
Mincha 6:00 pm
**********
Here are seven reasons why we read the Megillah of Ruth on Shavuos:
- The events occurred during the harvest season. Shavuos is the harvest festival.
- Ruth was a convert to Judaism. Conversion is an individual Kabbalas HaTorah.
- Ruth the Moabite was permitted to marry Boaz, based on a drasha (a teaching of the Oral Law) of the verse, “A Moabite may not marry into the Congregation of Hashem” (Devarim 23:4). This hints at the unity between the Written Torah and the Oral Torah.
- David Hamelech was born on Shavuos. The Megillah of Ruth concludes with David's lineage.
- To teach the greatness of gemillus chassadim – acts of loving-kindness.
- To teach that the Torah is acquired only through affliction and poverty.
- The name “Ruth” has the numerical value of 606. At Har Sinai the Jewish People accepted 606 mitzvos, in addition to the 7 Noachide Laws which were incumbent upon them already.
*****
Q & A on Megilat Rut
Questions
- Who wrote the Book of Ruth?
- During which historical period did the events of the Megillah of Ruth occur?
- Who was Naomi's husband?
- After she returned from Moav, by what name did Naomi ask to be called?
- How was Boaz related to Naomi?
- Into what did Boaz tell Ruth to dip her bread?
- Why is Elimelech's brother referred to as Ploni Almoni and not by his real name?
- With what object did Boaz redeem Elimelech's property?
- The people and the elders blessed Ruth that she should be like whom?
- What was Ruth's relationship to King David?
Answers
- The Prophet Samuel (Bava Batra 14b).
- During the era of the Shoftim, the Judges. Boaz was the shofet at the time (1:1).
- Elimelech. (1:2).
- Mara (1:20).
- He was her husband's brother's son. (2:1, Rashi).
- Vinegar (2:14).
- Since he didn't want to redeem his brother's property and thereby discharge his family duty (Rashi 4:1).
- With a shoe (according to the Targum, a glove) (4:8).
- Like Rachel and Leah (4:11).
- She was his great-grandmother: Ruth, Oved, Yishai, David (4:22).
*****
Halachot from Hacham Ovadia Yosef זצק״ל
ברכות הנהנין וקריאת שמע בליל שבועות
בהלכה
הקודמת הזכרנו את מנהג תיקון ליל שבועות, שנוהגים
להשאר ערים כל הלילה ולעסוק בתורה.
קריאת
תיקון “קריאי מועד“
ראשית
נבאר לגבי מה שכתבנו, שנכון לקרוא בליל שבועות את התיקון הנדפס בספר קריאי מועד.
הנה
אף על פי שכן הוא מנהג הספרדים, וכמו שכתבו רבותינו המקובלים, מכל מקום אותם
הנוהגים ללמוד בלילה ספר המצות להרמב”ם, ולשמוע שיעורי תורה, יש להם על מה
שיסמכו, בפרט אם נראה לרבנים הנמצאים באותו מקום שהתועלת היוצאת מלימוד זה מרובה
יותר, כגון אותם סדרי לימוד הנערכים במקומות שיושביהם רחוקים מן הדת, ויש לעוררם
ולקרבם בדברי תורה נעימים, להטות למוסר אזניהם. ובקריאת התיקון
נראה שלא תצא תועלת כל כך.
וכתב
מרן רבינו שליט”א (בספרו על הלכות יום טוב עמוד שיא), שרבים
מגאוני אשכנז, ובהם הגאון ראי”ה קוק, נהגו ללמוד בליל שבועות בספר המצות
להרמב”ם. וכן בבית הכנסת של מרן שליט”א, נוהג ללמד ברבים ממדרשי
חז”ל וביאורי הלכות (מלבד קריאת התיקון). ומכל מקום במקום
שהציבור קוראים את התיקון מספר קריאי מועד, לא נכון לשנות מכלל הציבור, ויש לקרוא
התיקון כמו שכתבו המקובלים.
ברכה
על מאכל ומשקה בליל שבועות
העוסקים
בתורה בלילה, ומגישים בפניהם מדי פעם בפעם תה או קפה וכדומה, עליהם לברך בפעם
הראשונה שישתו, ואחר כך אינם חוזרים לברך שוב בכל פעם. ואפילו אם יש שהות של יותר
משעה ורבע בין שתיה לשתיה, אין לברך שנית, כי נפטרו מן הברכה בפעם הראשונה שבירכו.
וטוב
לכוין בפירוש בתחילה, שדעתו לפטור בברכתו את כל מה שיוגש לפניו בלילה.
אמנם
הדבר ברור, שאם יצא מבית הכנסת החוצה, ובחזרתו הוגשו לפניו שוב משקאות,
עליו
לחזור ולברך שנית, כי היציאה מבית הכנסת נחשבת “היסח הדעת”, ושוב אינו
נפטר בברכתו הראשונה. (חזו”ע עמוד שיא).
קריאת
שמע
יש
לקרוא קריאת שמע בליל שבועות, לפני זמן חצות הלילה. כפי שנהגו בבתי הכנסת. (שם).
ברכות
השחר וברכות התורה
אין
לברך ברכות השחר אלא אחרי “עלות השחר” (וזמן עלות השחר מודפס בלוחות
השנה). ואף מי שלא ישן כל הלילה, רשאי לברך ברכות התורה בעלות השחר. ומלבד ברכות
התורה, יש לברך את כל ברכות השחר, כולל ברכת “אלקי נשמה”, מלבד ברכת “על נטילת
ידיים”, שמי שלא ישן בלילה, נוטל ידיו בלא ברכה. (וברכת “אשר יצר”
יש לברך, רק למי שהוצרך לברכה זו, כפי הדין בכל ימות השנה)
Blessings of
Enjoyment and Keri’at Shema on the Night of Shavuot
In
the previous
Halacha we have discussed the order of learning for the night of
Shavuot during which it is customary to remain awake all night and study Torah.
the previous
Halacha we have discussed the order of learning for the night of
Shavuot during which it is customary to remain awake all night and study Torah.
Reading the Order of the “Keri’eh Mo’ed”
Let us first discuss that which we have mentioned that it is proper to read the
order of learning for the night of Shavuot which is printed in the Sefer
Keri’eh Mo’ed.
order of learning for the night of Shavuot which is printed in the Sefer
Keri’eh Mo’ed.
Although this is indeed the custom of Sephardic Jewry based on the writing of
the Mekubalim, nevertheless, those who customarily learn the Rambam’s Sefer
Ha’Mitzvot or listen to Torah lectures on this night have on whom to rely. This
is especially true if the rabbis in a specific place feel that such a learning
schedule is more beneficial for the congregation, for instance, if the learning
is being held in a location where most of the audience is not particularly
religious in which case it is important to draw them closer with pleasant words
of Torah as opposed to merely reading the order of Shavuot which may not be so
constructive for them.
the Mekubalim, nevertheless, those who customarily learn the Rambam’s Sefer
Ha’Mitzvot or listen to Torah lectures on this night have on whom to rely. This
is especially true if the rabbis in a specific place feel that such a learning
schedule is more beneficial for the congregation, for instance, if the learning
is being held in a location where most of the audience is not particularly
religious in which case it is important to draw them closer with pleasant words
of Torah as opposed to merely reading the order of Shavuot which may not be so
constructive for them.
Maran Shlit”a writes (in his Chazon Ovadia-Yom Tov, page 311) that many great
Ashkenazi luminaries, among them Hagaon Harav Avraham Yitzchak HaKohen Kook zt”l customarily learned the
Rambam’s Sefer Ha’Mitzvot on the night of Shavuot. Similarly, in the synagogue
of Maran Shlit”a, he customarily publicly expounds some Midrashim of our Sages
as well as some pertinent Halachot (in addition to reading the order of
Shavuot). Nevertheless, in a place where the congregation is reading from the
Sefer Keri’eh Mo’ed, it is improper to deviate from the congregation’s custom
and one should indeed read along with them as per the custom of the Mekubalim.
Ashkenazi luminaries, among them Hagaon Harav Avraham Yitzchak HaKohen Kook zt”l customarily learned the
Rambam’s Sefer Ha’Mitzvot on the night of Shavuot. Similarly, in the synagogue
of Maran Shlit”a, he customarily publicly expounds some Midrashim of our Sages
as well as some pertinent Halachot (in addition to reading the order of
Shavuot). Nevertheless, in a place where the congregation is reading from the
Sefer Keri’eh Mo’ed, it is improper to deviate from the congregation’s custom
and one should indeed read along with them as per the custom of the Mekubalim.
Blessings on Food and Drink on the Night of Shavuot
Those who delve in Torah all night and are occasionally served tea, coffee, and
the like, they must recite a blessing before the first time they drink and then
they no longer repeat the blessing every other time. Even if there is a pause
of an hour and a quarter between each drinking, one does not recite the
blessing again, for he has fulfilled his obligation with the blessing he has
recited the first time.
the like, they must recite a blessing before the first time they drink and then
they no longer repeat the blessing every other time. Even if there is a pause
of an hour and a quarter between each drinking, one does not recite the
blessing again, for he has fulfilled his obligation with the blessing he has
recited the first time.
It is preferable though that one have specific intention the first time he
blesses that his blessing should exempt any other item brought before him.
blesses that his blessing should exempt any other item brought before him.
However, if one leaves the synagogue and goes outside and when he returns he is
served beverages once again, he must recite another blessing, for leaving the
synagogue constitutes an interruption and he is no longer exempted by his
original blessing (See Chazon Ovadia ibid.).
served beverages once again, he must recite another blessing, for leaving the
synagogue constitutes an interruption and he is no longer exempted by his
original blessing (See Chazon Ovadia ibid.).
Keri’at Shema
One should recite Keri’at Shema before halachic midnight on the night of
Shavuot as is customary in all synagogues. (ibid.)
Shavuot as is customary in all synagogues. (ibid.)
The Morning Blessings (Birkot Ha’Shachar) and the Blessings on the Torah
One should only recite the morning blessings after dawn (the time for which is
printed in various calendars). Even one who has not slept all night may recite
the Blessings on the Torah after dawn. Besides for reciting the Blessings of
the Torah, one should recite all of the Morning Blessings, including “Elokai
Neshama,” besides for the blessing of “Al Netilat Yadayim,” for one who has not
slept at night washes his hands in the morning without reciting this blessing.
(Regarding the “Asher Yatzar” blessing, only one who has used the facilities
should recite this blessing as is the case during the rest of the year.)
printed in various calendars). Even one who has not slept all night may recite
the Blessings on the Torah after dawn. Besides for reciting the Blessings of
the Torah, one should recite all of the Morning Blessings, including “Elokai
Neshama,” besides for the blessing of “Al Netilat Yadayim,” for one who has not
slept at night washes his hands in the morning without reciting this blessing.
(Regarding the “Asher Yatzar” blessing, only one who has used the facilities
should recite this blessing as is the case during the rest of the year.)
MMK-Shavuos-5783.pdf