Category: Halacha

This section of Shul Chronicles focuses on practical and historical issues in Halacha, including family law, minhag, contemporary halachic debate, and communal practice.

  • Teffilin, Chol HaMoed, & Lo Tisgodedu

    Teffilin, Chol HaMoed, & Lo Tisgodedu

    The One-Man Mechitzah

    “Don’t ask Rabbi Taub a sh’eilah unless you’ve cleared your schedule” was a joke one year in the Purim grammen in shul.

    There’s some truth to this. My desire to explain the background to a psak comes in no small part from my own need for chazarah.  There  are other motives as well.

    There is a well-known concept that a little knowledge is a dangerous thing. Over the years, many of the halachic adventures I’ve shared in Ami Magazine have fallen into this category. 

    A simple illustration is the myth that a utensil does not need tevilah before its first use. This error seems to come from the fact that a disposable metal pan meant for one-time use only does not require tevilah. This“little” piece of information somehow led some people to believe that any first-time of a utensil is permitted without tevilah.

    Not true! 
    Instead, the fact that the metal pan will be discarded after its first use means that it is not considered a real kli; it has nothing to do with first-time use.

    During Sukkos, I saw this principle in action again. The following episode is the newest example to explain why I can sometimes be verbose in my answers to sh’eilos. 

    I was away with my family for Sukkos and was a stranger at a minyan on the second day of Chol Hamoed. The Shacharis crowd was a mix of chasidim and Litvaks, modern and yeshivish—a typical vacation Chol Hamoed minyan.
    Some wore tefillin on Chol Hamoed and some didn’t, and the shul’s rav was supportive of these diverse minhagim being observed together, and at the same time.

    I found a nice quiet corner in the back in which to daven, when, right before shemoneh esreh, I noted a peculiar sight: A bachur took two rolling mechitzos, set them up near the wall to form a triangle, and started the Amidah in his newly-created segregated corner.

    After Hallel, I heard one man joke, “Maybe he’s in cherem.” Another man responded, “Maybe he has tzaraas!”

    In truth, this young man meant well, but because he had limited information, his good intentions failed him. In order to understand why, some background information is necessary.

    Although everyone agrees that we do not wear tefillin on Shabbos or Yom Tov, Chazal do not offer a definitive practice for chol Hamoed. This has resulted in a number of disparate—and strongly held—shittos. 
    The Shulchan Aruch rules that it is forbidden to wear tefillin on Chol Hamoed.The Rema disagrees, saying that it is actually a chiyuv.

    While most who wear tefillin on CholHamoed do not recite a brachah, some do. This creates the separate issue of whether those who wear tefillin with a brachah should do so in a whisper so as not to cause division among those who don’t (see Shulchan Aruch, OrachChaim, siman 31, “nosei keilim”).

    But what should one do if a shul’s minhag is to wear tefillin on Chol Hamoedbut he doesn’t, or vice versa?

    The Chofetz Chaim rules that in such a case, one should follow the custom of the shul (ad loc. se’if 8). This is due to the prohibition of “Lo tisgodedu,” not causing machlokes within a group setting (Rambam, et al.; cf. Rishonim, who give other reasons for this prohibition). 

    When I was growing up, the minhag in my father’s shul was not to wear tefillin on Chol Hamoed, and those who did either went elsewhere or davened behind the mechitzah. Other shuls in Toronto had the same policy.

    Over time, however, many shuls began to allow people with both minhagim to Daven together on Chol Hamoed. 
    According to this approach, what happened to the prohibition of “Lo tisgodedu”?

    A contemporary of the Chofetz Chaim wrote, “In his sefer Mishnah Brurah, my dear friend, the gaon Rav Meir of Radin,says that [allowing] those who wear tefillinand those who don’t to daven together isnot appropriate [but not actually assur].This is because when people are simply acting out of doubt about what thehalachah is, it is not clear that this is actually a violation of ‘Lo tisgodedu’ (SdeiChemed, Chol Hamoed, 14).

    Rav Moshe Feinstein went one step further. 

    Before technology and its ease of communication, some had no idea about minhagim in other locations. One’s bris took place in his shul and then his bar mitzvah; he davened there daily, the shul hosted his wedding, etc. making the average person wholly unacquainted with the minhagim in and of other communities. This being the case, one was liable to view any practice that was dissimilar to his shul’s as being in violation of halachah.

    Today it is vastly different. Most people have davened in many different shuls, and even within their own minyanim there are often Jews of all backgrounds. In this melting pot, the mispallelim are aware of the different tefillin minhagim, and a concern about causing machlokes is not necessarily relevant (Igros Moshe, OrachChaim, 5:24;6).

    The sincere bachur whom I saw in shul on Chol Hamoed had no doubt learned theMishnah Brurah advising one to davenseparately if his minhag is different from the shul’s. Seeing the mixed group, he must have thought to himself, “Since I’m wearing tefillin but the chazzan and the ravare not, I have to at least daven behind a mechitzah.”

    In fact, I know that’s what he was thinking…because I asked him directly. I then explained to him gently that he had unintentionally caused a “scene” among the regulars in the minyan. I told him that the Netziv once said, “Some people run from the mouth of a fox into the mouth of a lion,” meaning that a person may sometimes think he is being machmir in one area when in reality he is causing a breach in another. In this case, the purpose of thechumrah of davening separately is to avoid machlokes by not acting in opposition tothe established minhag.

    “In this case, the mara d’asra allows the participation of those who wear tefillin on CholHamoed,” Explaining, “By creating a mechitzah, you are actually disrupting the very harmony that you intended to protect.” 

    I immediately apologized to him if I had come across as harsh or pedantic, defending myself by sharing, “I heard people making comments and thought you-looking like a budding Talmud chacham– would want to be made aware of the halachic background”.

    It was another great example of how a little information can be a dangerous thing. 

    It is known that Rav Moshe Feinstein (and others) pasken that if one davens regularly in a shul with strong established minhagim, he should follow them—even regarding tefillin on Chol Hamoed.

    On that note, we will conclude with the following story:

    Rav Kalman Winter, a”h, founded the Young Israel of Buffalo in the 1970s. He called Rav Moshe regarding every aspect of the shul, its construction, mechitza, etc.
    Once complete, he once called asking, “The members here don’t wear tefillin on Chol Hamoed. Should that be the minhag of the shul?”

    “Absolutely,” the gadol responded.

    “But I am the rav.”

    “So?” asked Rav Moshe.

    “Well, my minhag is to wear tefillin,”Rav Winter said.

    Rav Moshe laughed and responded, “Not anymore!”

    Meaning, in that case, the rav had to yield to the minhagim of his own shul.

  • Is There A Source for the Kvatter Segula For Having Children?

    Is There A Source for the Kvatter Segula For Having Children?

    And More About ‘Kvatter’

    Rabbi Moshe Taub

    Feb. 2014

    Part 1 -The Question

    What are segulos? It would seem that the best definition of what we colloquially term ‘Segulos’ are deeds that in and of themselves do not bring merit per se (i.e. zchar; e.g. the mitzvah and energy toward honoring parents merits a long life) but rather actions un-tethered to commands yet that can nevertheless marshal forces to our aid that are beyond our understanding.

    Several weeks ago a family in another shul in-town called to inform me of a bris they would be making the next day. After notifying them that I was planning on coming, they let me know that they planned on giving me the kibud of kvatter, explaining that since we have only daughters they wanted us to have the segulah -by way of kvattering – of having boys.

    This was a very nice gesture; although, to be honest, I have never heard of the act of kvatter helping an all-girl family have boys, or visa versa.

    I hung up the phone and began to ponder if there is a source I was missing. It suddenly dawned on me that not only do I not know a source for this segulah but I also have no idea the source for the more famous segulah  that acting as kvatter is a zechus to have children in general!

    Now I am sure that there are many readers with pen already in hand ready to write a letter detailing me their or an acquaintance’s kvatter story. I too know of many such stories. Yet evne if a particular segulah is a mesorah does not then mean that it can be found in writing, and even if a segulah has worked does not mean that it based on mesorah.

    When I asked the baal simchah how he knew of such a segulah he immediately sent me a picture of a page of a modern halachik work on milah. The source in that sefer was from another modern sefer. Upon looking up the sourced second modern sefer I saw that it simply says that the idea that serving as kvatter is a segulah for children is ‘what people say’.

    While the baal simcha was satisfied with his research, it was clear to me that more research still had to be done.

    Upon further research I discovered the many gedolim were asked about this segulah and some in fact replied that they knew of no source.

    It should also be noted that the entire concept of kvatter is itself shrouded in mystery; we are unsure when this kibud began, nor do we know what the term ‘kvatter‘ even means!

    The Shulchan Aruch (Rama siman 265) states that while a woman may not serve as sandek she may however bring the baby up to the door of the shul and pass the baby to her husband who will then act as sandek. It would seem then that kvatter and sandek were once seen as one in the same. This may explain what the word kvatter means. For sandek is translated as godfather, which in Yiddish or German is GutFetter, which can easily be read as gefatter, or, kvatter.

    Furthermore, being that a sandek is high honor it is compared to being maktir ketores (offering incense on the mizbeach😉 (see Rama as well as Midrash Rabba, Nasso 14:24). This act would be termed ‘Koter’. In Hebrew the ‘o’ would be a ‘vav’ which then can easily be mistaken as being read as ‘kvatter’.

    Continuing the idea that the role of kvatter began as the role of the sandek and his wife is the idea that a sandek, and perhaps all who take part in helping with the bris, are deemed shluchim of the father and are acting on his behalf so that he can fulfill his requirement of performing a bris on his son. Kvatter then could be made up by the words of K’fetter, lit. Like the father.

    For whatever reason, at some point in the past 500 years (note that even Siddur Beis Yaakov by Rav Yaakov Emden –late 1700’s –makes no mention of our current practice) we created this new, separate kibud that we call kvatter where a wife gives the baby to her husband who will then bring him to the bris.

    Being that the entire enterprise of kvattering is relatively new what then could the source for the segula be?!

    At first, the only source I found was in my trusty Shaarei Aaron. Each week I study the parsha with this wonderful sefer that seeks to gather the main pshat oriented interpretations to each and every pasuk of the Torah. At the end of Lech Lcha he points out the correlation of Avraham’s bris and HKBH’s promise to increase his nation’s size generally and the promise of Yitzchak’s birth particularly. In pasuk 17:2 the verse states, “I will place my bris bayni u’veyncha –between Me and you – and I will increase you very much”

    The Shaarei Aaron comments on this pasuk that perhaps this is the source for the segulah, as we see a correlation between bris mila (or, helping a bris mila) with having children, for the act of kvattering is the act of helping a bris bayni u’veyncha, between you and the father (or whomever the kvatter passes the baby to) to which Hashem promised will bring children.

    While an interesting idea I was still not satisfied. I reached out to Rabbi Paysach Krohn, a mohel par excellence. He pointed out that in his book on bris mila (Artscroll) he delves into this issue. He alerted me to a midrash in Bamidbar Rabba, Nasso 14:2 (Vilna ed.). There the midrash teaches us that when Hashem sees someone helping another in serving Him, while the helper themselves lacks that very item –say a mohel who does not have kids of his own –then Hashem will grant that person with the opportunity to perform this mitzvah for themselves.

    What a source! This would mean, additionally, that anyone involved with helping or assisting in a bris would have this same merit. This may also prove that the baal simcha in my case was correct in that serving as kvatter can help with an all-girl family have boys. For, since one is assisting in a mitzvah that they themselves have never been able to perform Hashem may see this as a reason to grant them a boy to perform it themselves.

    I then recalled a similar idea from the gemara (Shekalim 14a). There the story is told regarding an individual who helped secure water for the populace. On the day of his daughter’s wedding day she was rumored to have drowned. Rav Pinchas ben Yair, after being informed of the circumstances surrounding her ‘death’, responded by asking/praying “Can one who honors Hashem through water be punished through water?!” And indeed she was found alive. From here we see the idea of Hashem also not punishing one through the very tool that he/she befits others with.

    May we have faith in the surreptitious genius of the Jewish nation and in the mysterious segulos they cite; and may Hashem have faith in us as well through granting us all what we so deeply desire.

    POSTSCRIPT:

    The sefer Zichron Yaakov (65-66), by Rav Yitzchok Elchanan Spector’s shamash Rabbi Yaakov Lipshitz, writes how in his days the kvatter were little children dressed like adults – The boy wore a shtreimel & the girl wore a tichel!

  • The Amazing Life & Conversion of Warder Cressin

    The Amazing Life & Conversion of Warder Cressin

    A 19th Century American Patriot From Derby, PA who Converted in Yerushalaim

    Written by Rabbi Moshe Taub for Ami Magazine November, 2012

    He arrived on the shores of eretz yisroel in the summer of 1844 holding a dove and an American flag.

    After receiving approval to be the first American Consul to Jerusalem, Warder Cresson was unaware that the President of the United States had revoked his status while already Israel bound.

    Yet this is by no means the most fascinating part of his story.

    ‘Who was Warder Cresson?’ you may ask.

    Well…who wasn’t Warder Cresson!

    Polymath, convert, source of halachic battle, mevakesh, man of history, the list goes on.

    Several years ago my predecessor in Buffalo, HaRav Yirmiyah Milevsky, published a wonderful article researching the life of Warder Cresson. His discovery was passed around rabbinic circles as it resolved an old halachic history that we shall soon discuss.

     Warder was born July 13, 1798 to a deeply devout Quaker family. After some business success, by the age of thirty he began to question his faith. According to the historical research of Dr. Yitzchak Levine, “By the 1840’s he had become, in turn, a Shaker, a Mormon, a Seventh Day Adventist and a Campbellite.”

    Like Yisro, or the King of Kuzar of the sefer Kuzari, who had examining many faiths until discovering Torah and yiddeshkeit, Warder was a searcher, a mevakesh.

    Inspired by the writings of some of the rabbis of his time, his heart began to pine for avira d’arah. Before embarking on this journey he somehow convinced the American government to give him the official title of American Consul to Israel. There were men who knew of Warder, and viewed him as a religious fanatic (we can only imagine how many faiths he had angered by this point!). One man, Samule D. Ingham, who had served as President Jackson’s Secretary of Treasury ten years earlier and who knew Warder wrote to President Tyler’s administration to have Warder’s title revoked. They concurred. But it was too late for Warder to find out before his arrival.

    In time he became dismayed at what he saw. Missionaries living in luxury while the Jews and others lived in utter poverty.

    He also strongly criticized the church’s overt desire to convert Jews. He wrote a parody titled ‘The Society Formed in England and America for Promoting Sawdust, Instead of good Old Cheese, amongst the Jews in Jerusalem’

    In it he compared Cheese to Judaism and sawdust to his and the missionaries’ faith that may look like shredded cheese and be sold as such but was a ruse and not the real thing.

    A few years after, and now almost fifty years of age, Warder Cresson became a ger.

    He wrote: “When I became fully satisfied that I could never obtain Strength and Rest, but by doing as Ruth did, and saying to her Mother-in-Law, or Naomi ‘Entreat me not to leave thee … for whither thou goest I will go’…. In short, upon the 28th day of March, 1848, I was circumcised, entered the Holy Covenant and became a Jew….”

    After a short visit to America, he returned to Israel under the name Michael Boaz Yisroel Ben Abraham, married, had two children and lived the life of a sefardi. He died in 1864 and was buried on har zeisim. His burial spot was only discovered last year.

    While Warder Cresson’s life still had even more fascinating turns –his autobiography detailing his life choices titled ‘Key of David’, his divorce from his first wife and loss of much of his American estate, his likely 1857 meeting with Herman Mellville, author of Moby Dick – it is his halachic legacy that I wish to share.

    The shu’t Binyan Tzion (91) by Rav Ettlinger –better known perhaps as the Aruch L’ner –discusses the case of a Moroccan convert in Israel.

    Here is the shailah that was posed to him (translation from Rabbi Milevsky):

    “Here in Yerushalaim on Tuesday the twenty third day of the month of Adar Sheni of the year (5)608, a non Jew came from Morocco and had a bris for the sake of geirus, and accepted all the mitzvos. On the following Shabbos, he had not fully recovered from the circumcision and thus not entered the Mikvah…a rabbi claimed that due to the fact that he did not yet enter the Mikvah he must not observe Shabbos and must perform a melacha…Consequently he violated Shabbos by writing a few letters. After Shabbos when the Rabbis in town heard of the ruling they disagreed claiming that after his bris he is considered a Jew and must not violate Shabbos.”

    The question is a fascinating one. What is the status of a ger between the stages of bris and tevilah? Many teshuvos have been written about this case throughout the years from all over the world.

    The Binyan Tzion has a remarkable approach that while not yet a yid, once convalescing from his bris and before tevila he is also no longer a gentile, and the prohibition on gentiles in keeping Shabbos no longer applies! This seems to be the understanding of the Chasam Sofer (oh’c 116) and can also be inferred from the Tosphos Yeshanim (Yevamus 48b).

    The Sochachover rebbe takes this even further (Avnei Nezer y’d 352), that not only may someone in this ‘quasi’ state observe Shabbos, but they must! Basing himself on the Zohar, we know that the Jews received the mitzvah of Shabbos in Marah –after mila but before the tevila of Sinai (See also shu’t Eretz Tzvi 1:41). He even goes so far as to say that even if earlier sources would seem to argue on this quasi status it may only be due to the fact that the Zohar was not yet known in their time.

    In fact, the Midrash would imply (Devarim Rabba 1:20) that this prohibition on a gentile to observe Shabbos is only until “one accepts mila” clearly indicating that this ger should not have been instructed to write on Shabbos after his mila (see shu’t Divrei Yosef 3:24).

    What about the rav from Yerushalaim who had this quasi convert write on Shabbos, what was his basis?

    The name of this rav was Rav Asher Lemmel, who indeed rejects many of the proofs brought.

    But a greater mystery has always been who this convert was. Keep in mind that this was at a time when very few became geirim.

    Rabbi Milevsky took the date of the geirus found in Rav Ettlinger’s teshuvah and calculated the equivalent secular date and…lo and behold it was March 28, 1848 the exact same date that Warder Cresson converted! He was the source behind this famous debate!

    As for his being called Moroccan, in Hebrew America has the exact same spelling save for one letter.

    When Artscroll published their new English Midrash Rabba (Ibid. 213 note 241) they seem to have fully accept Rabbi Milevsky’s contention that the man behind the story was Warder Cresson.

    One Quaker from Derby PA began to search, became a ger tzedek and had an impact still being felt today.

  • Purim Halacha Primer

    Purim Halacha Primer

    Rabbi Moshe Taub

    A Halachic Review of: Taanis Esther; Zecher L’Machatzis HaShekel; Megilla Reading(s); Matanot Levyonim; Shaloch Manos; Seudah

    Click Here For Why We Dress-Up On Purim

    Click Here For Why/When/How/Who We Get Drunk On Purim

    Taanis Esther

         Taanis Esther is a most unique fast.

    As opposed to all other yearly Fasts, it is not overtly mentioned in verse or even in the Talmud/Midrash (the other rabbinical Fasts are mentioned in zechariah 8:19).

    Any number of reasons is brought for our custom of Fasting on this day (see Rambam, hil. Taanis 5:5, inter alia).

    For a complete history of this fast click here.

     According to Kaballa the reason for this Fast is due to the following: as we know the original sin of the Purim story was our joining Seudat Achashveirosh, a party that was predicated on the mistaken belief that the Second Temple would not (soon) be rebuilt.

    Food, then, became a central part of this story. Therefore, in remembrance of this fact, we both obligate ourselves in food with a Seudah on Purim day and abstain from food the day before. By doing so we do not only atone for our error in Persia, but also for our error of eating in the Garden of Eden (Shla; Bnei Yisaschar; Rav Chaim Vital)!

      However, one isn’t to breech the customs of our heritage, however mysterious they may appear to us.

        Yet, because this Fast is but a custom one should certainly not be overly stringent and must speak to a Rav if not feeling well, even slightly.

       If Fasting will ruin a person’s Simcha on Purim, a Rav should be consulted.

    A pregnant or nursing woman should not fast Taanis Esther.

    Someone with severe migraines need not Fast Taanis Esther.

    One who wishes to eat early in the morning before the Fast begins should state as such before going to bed the night before.

    Zecher L’Machatzis HaShekel

    There is a Minhag to give three ‘half’ coins to Tzedaka at some point during these days.

         Most give this either before or after Mincha on Taanis Esther, while others do so on Purim before the Megilla reading.

          A plate will be in the shul with these three coins (taped together).

    PROCEDURE:

        Place money or a check onto this plate having in mind to thereby purchase one of the few, taped, sets of three coins (the money/check may be of greater value than these coins’ worth!).

        Then, the purchaser should lift up ‘his’ coins before donating them back to the same plate from which it was taken.

    IMPORTANT NOTE:

          One must be careful not to call this custom ‘Machatzis HaShekel’, rather “Zecher L’Machatzis HaShekel”, as it is but a remembrance.

    Megilla Reading(s)

          All adult Jews are obligated in reading/hearing the Megilla twice each Purim; once at night – from the emergence of stars until the morning; and once again during the day – from sunrise (netz) until sundown.

        If someone needs to hear one of the Megilla Readings at an earlier or later time than the shul is offering, please call or text me at 732-.

         Because these obligatory readings are ‘time/date-based/passing Mitzvos’, it is forbidden to eat a meal from the moment that each reading’s obligation begins (sundown, and sunup), other than a coffee or the like.

         Indeed (see Rama 692:4 and commentaries), the laws of performing any subjective task before the Megilla Readings is uniquely strict when compared to other passing Mitzvos.

    PROCEDURE:

         NIGHT READING:

    1. One must listen to the three blessings, answer Amen, and be sure not to talk at all until the Megilla is completed.
    2. Sefardim should have in mind (as should he who is making the blessings) that this Shehechiyanu blessing be an umbrella blessing for all the mitzvos of Purim into the next day (i.e., the Mitzvos of Shaloch Manos and Seudah).
    • Ashkanazim do not have these other Mitzvos in mind at the night leining, as they will be making another Shehechiyanu on the morning’s reading, and will have this in mind then.
    • One is obligated to hear the entire Megilla.
    • If one misses hearing a single word of the leining one should quickly make that up by quietly reading inside a printed Chumash until caught-up.
    • If one ‘spaces out’ but hears every word they still fulfill their obligation according to most. (But don’t space out 😉
    • It is best, halachicly, to hear the Megilla in a large crowd because the purpose of reading the Megilla is to publicize the Purim story.
    • The poskim posit that for the needs of the sick, or, a helping spouse, a large reading may be missed (see Biur Halacha 690:18; Shaar Hatzion 687:10 with Aruch Hashulchan and Achronim)
    • The reader needn’t know the meaning of the words, so long as he knows the major beats of the events in the Megillah
    • One need not follow along inside the text and may rather simply listen.
    • However, due to numbers 4-6, it is advisable to follow with a printed version. However, if one will focus more by listening, then this is all they should do. Although the Mishneh Berrura urges everyone have a Chumash/Megilla with which to follow along, it very well may be that in our generation of quick clicks and short attention spans, closing one’s eyes and listening my offer the less distracted experience. Each person is different, of course.
    • A Kosher Megilla is an advantage, as then even if entire sections of the Megilla are missed, they may be madeup – and the listener caught-up – by simply reading from a Halachic Megilla.

        Some contend that a Kosher Megilla serves additional advantages, such as listening while also reading along in a low whisper from his Megilla (audible enough so that at least he can hear). Then it may be deemed as if he both fulfilled the Mitzvah of listening to the Megilla in a large crowd, and also is deemed to have been the one to have read it (according the Chazon Ish; the Brisker Rav strongly disagrees, arguing that by reading it to oneself, he would lose the Pirsumei Nissei and Rav Am. 

    Matanot Levyonim

          On Purim we give charity to whoever asks. Some contend that this is the origin of our masquerading-so those who may need some finical aid may ask without shame.

         We also make sure to actively distribute funds on the day of Purim.

         This latter act is termed Matanot Levyonim and is one the Mitzvos of Purim, along with a Seudah and Mishaloach Manos.

       This Mitzvah is usually accomplished through giving funds to one’s Rav before or on Purim as he likely has a method of distributing on that day.

          I our Shul, it is recommended that people send money to the Rabbi’s Discretionary Account, earmarked in Memo as ‘Matanot Levyonim’, before Purim.

          Such checks should not be postdated for after Purim, if possible.

          The minimum one must give is $1, preferably for each member of his-or-her household.

       Of course, Kol HaMarbeh Meshubach/All who give more are praised!

    Shaloch Manot

    “Either friends like Job’s – or death” (Bava Basra 16b).

    “If one has no friends, it is better he not be alive” (Rashi, ad loc. s.v. ooh chavrei)

            Purim is a celebration of the living, of our nation surviving a physical threat. This is as opposed to Chanukah where our vulnerabilities were chiefly in the spiritual domain. This is the motivation behind Purim’s unique focus on the enjoyment of food, wine, friends, and gifts – as this day is a celebration of our physical existence and human survival (Levush; Rav Hirsch, etc.). 

          Friendship and camaraderie, being so paramount to the human condition, are therefore at the heart of Purim in general and the Mitzvah of Mishaloach Manos in particular.

        As in all matters of importance, and certainly all matters of Halacha, there are rules governing this wonderful Mitzvah.

          What follows are several of the fundamental Halachos relating to the performance of this Mitzvah.

    • Every man, woman and child are required to give Shaloch Manos to at least one individual.
    • Shaloch Manos must include at least two items of ready-to-eat either food or drink.
    • One may send Shaloch Manos items that all have the same Beracha (e.g., a peach and an apple, or, a steak and a beer).
    • Nevertheless, it is best if the two items sent are not of similar stock (e.g., apples and applesauce;) unless they are also of vastly different in taste or texture (e.g., rib steak and pepperoni, see R. Z.P. Frank in Mikroei Kodesh #38), although it is best to avoid even this. (Although I would accept rib steak and pepperoni! 😉
    • This Mitzvah must be done Purim DAY (sunrise to sundown), not Purim night.
    • If one sends it on the night of Purim they have not fulfilled their obligation (Rama).
    • B’dieved (post facto) one can mail or ship Mishaloach Manos before Purim and have it arrive at the appropriate time.
    • Someone in their twelve-months of mourning/kibbud av v’eim for his/her parents, or the thrity-days for other relatives, l’a, is still obligated in this mitzvah and should give Mishaloach Manos to a few close friends.
    •  
    • Regarding this mourner receiving Mishaloach Manos, the reader should consult a rav.

        However, in such cases, one may still give to the avel’s family.

          The one exception to the above is one’s rav, rebbe, or the like. Since this is customary, one may give them Mishaloach Manos even should they be in. a state of aveilus, l’a (Divrei Malkiel).

    • Some hold that Mishaloach Manos must be fulfilled through a shliach/messenger (shu”t Binyan Tzion).

    This is a novel and minority opinion.

       However, should one anyway be giving out multiple Misholach Manos, it is a fine idea to give at least one of these through a messenger so as to satisfy this opinion.

      A child can be used for this purpose.

    We must note that not only do many disagree with this view, some go as far as to say that if given through a Shliach/messenger it doesn’t count toward Shaloch Manos at all! (This is because the fostering of friendship is diminished with a messenger)

    • Some are of the opinion that spouses, as well as children living at home and reliant on their parents for food etc., may fulfill this mitzvah through the giving of their spouse/parent.

    (See Aruch HaShulchan 674:2. Either way, parents still carry the obligation of education their children in this Mitzvah).

    • If the receiver of the Shaloch Manos is not home or available when brought, then so long as he will find it before the end of the day one would still fulfill their mitzvah; provided that the reciever will know from whom it came (Ksav Sofer).

    –       There is an American custom of giving “themed” Mishaloach Manos.

    In some Kehillos, families can spend weeks preparing creative and/or elaborate set-ups and designs. ‘Deracheha Darchei Naom’/Her (the Torah’s) Ways Are Pleasant, and Torah should never become an unnecessary burden.

    Although a simple Mishaloach Manos with sizable portions suffices, and although this new ‘theme’ Minhag can potentially lead to concern – we may suggest a virtuous origin for it: Some poskim rule that Mishaloach Manos must be worthy of the receiver (Biur Halacha 695 s.v. chayav). Based on this view, one would not fulfill his obligation giving a multi-billionaire a piece of fruit and a bottle of water, or, to a sitting president, a bag of potato chips and a V8 (I, however, LOVE V8, especially the spicy one! ;). Because of the bountiful blessings we all enjoy today relative to our not-so-distant past, simple common fruit may seem just, well, too common/pedestrian to elicit the needed special excitement and enhanced adoration by the receiver, and may then, therefore, not accomplish the goal of this Mitzvah (see Aruch HaShulchan ad loc. #15).

    Based on this stricter approach, giving it some uniqueness fosters greater love/friendship, and may even be deemed worthy of display at the seudah (should that be this mitzvah’s purpose, see above).

    While this may help explain this new minhag it is not meant as an endorsement of it, and one fulfills this mitzvah even if very simple.

    Seudah

     (Purim Day)

         The climax of our Purim celebration is a joyous meal commemorated with friends and family.

    •  A Mourner should speak to a Rav as to how, where, and with whom to conduct this meal.
    • One should make sure that they focus their joy toward Hashem and in the service of being thankful for our lives -through His Hashgacha.
    • Torah, song, and Achdus (unity) should be the center of this meal and our celebratory atmosphere.
    • There is an obligation on men to drink slightly more wine than during the year. This may be accomplished with a simple extra sip of wine, and according to many, the Ad D’lo Yada is a ceiling and not a floor.
    • For those who can’t drink for whatever reason then for them there is no Mitzvah to drink wine on Purim. If they wish to fulfill this Mitzvah anyway, they should simply take a nap for a few minutes.

    May we soon celebrate Purim in the era of Moshiach!

    Wishing Everyone a Freilchin and Happy Purim!

    Rabbi Moshe Taub

    Please call with any question(s) or if in need of a Megilla Leining.

     732-

  • Where Does The 18 Minute Shabbos Lighting Time Come From?

    Where Does The 18 Minute Shabbos Lighting Time Come From?

    Why Does Shabbos ‘Start’ Eighteen Minutes Before Shekiah/Sundown?

    December 2025

    I. Forgetting the Frequent

        One of the saddest realities of our temporal existence is the temptation to take the common for granted.

      That newer friendship, those fresher experiences, or a novel skill will often garner the most attention – often at risk of overshadowing our more entrenched relationships and the more deeply-rooted elements of our lives.

       I have seen this play out in the high schools in which I teach. Should a new and talented student arrive and quickly find new friends, old loyalties often become jaded, feelings get hurt and, invariably, ‘drama’ ensues.

       The Ramban alludes to this phenomenon in a famous treatise (end of parshas bo).

       In a deeply complex exposition on the topic of nissim versus teva (miracles versus nature), Ramban teaches us something best aided with the following example: Consider a discarded apple seed that mindlessly stumbled from one’s mouth. Amazingly, the very soil at one’s feet will swallow that neglected matter, nurture it, until the ‘Calvin cycle’ commences the natural progression of photosynthesis. The sun, CO2 , oxygen, water, and minerals work together as this tiny germ converts itself into energy. In time, that tiny crumb will flourish into a majestic apple-producing entity of its own.

       Is this all not a ‘miracle’, a ‘ness’? Why then do we relegate it, simply, to the grandiosity of nature?

    Now consider how every one of these seeds contains a tiny ‘embryo’ for a new plant, as well as the nutrients to support that embryo (endosperm), and a coat to protect both. This ‘coat’ around each seed contains specific chemicals that signal if the embryo is in a safe environment to break free and develop or if it must stay as is, like when it’s in one’s hand.

     All of this is nothing less than dumbfounding!

    To a man of faith, is this ‘nature’ or ‘miracle’?

    More, why don’t we walk around in a state of shock regarding this and virtually every other aspect of chochmas haborei?

        This, Ramban explains, is due to teva’s sheer frequency, causing many to gloss over the fantastical ‘nature’ of yad Hashem around us. So that, on a surface level, the critical difference between a ness and teva is regularity.

     We simply often overlook that which we become accustomed to, that which is customary.

        Aside for explaining the distinction between ness and teva, and even beyond its underlying message regarding our friendships and loyalties, this often spills over into inyanei halacha.

    II. Heligeh Shabbos

    While balla batim will correctly encourage their rabbanim to spend significant time reviewing the halachos of Pesach, the kashrus of the daled minim, the dinnim for cholim, R”l, on Yom Kippur, and other seasonal issues, too often hilchos Shabbos can get left behind. This, although Shabbos is the holier than all other days save for Yom Kippur, a fact only known to us due to the Torah giving Yom Kippur the imprimatur of Shabbos (‘shabbos shabbason’)!

       Precisely because Shabbos is so constant, always coming back, returning again in six more days – come rain or shine – that we may subconsciously hit the snooze button on our desire and need to strengthen our relationship with it.

    Chazal share a similar thought when explaining why Hashem shifted the length of an average human life after the mabul from several hundreds to into the hundredth year. When people lived for six, seven hundred years, they more easily procrastinate. “I will start doing the daf in a few hundred years”, “I have all the time in the world to improve”. This led to the many blunders committed in those epochs.

         Lahvdil, most of us consider yom tov seasons finite, thus forcing us to get it right, while subconsciously viewing Shabbos as infinite, full of ‘second chances’.

       As we start this winter, let us spend the next week or two discussing some fascinating shailos I’ve received recently that relate to Shabbos, and to all of us.

    III. Long Shabbos, Short Shabbos, Early Shabbos  

    It’s funny to consider the nickname many give to winter shabbosim -a ‘short Shabbos’- considering that Shabbos is obviously always going to be the exact same length of time each week!

       Of course, this moniker is simply referring to the the daytime, when we are awake and available to go for a walk, attend a shiur, etc. Summer provides long afternoons, while the winter rushes us from bentching to mincha. Hence, “short”.

       But what if I told you there was a way to make these “short shabbosim” longer? More, this is not just a method, but a full-fledged obligation!

        This is due to a halacha that everyone sort-of knows yet that is rarely taken out for deeper inspection.

    The Shulchan Aruch twice mentions a halacha called tosefes Shabbos, of adding onto Shabbos, both at its start and its conclusion (261:2 and 293:1).

       This is not simply a nice thing to do, but, according to many, a Torah command (see Magen Avraham, Shulchan Aruch HaRav, etc.).

    The earliest one can fulfill the halachic demand of tosefes Shabbos is at ‘plag hamincha’, which, depending on the deason, can equal anywhere from forty-five minutes to two hours before shekiah (sundown).

       As to the latest one can accept Shabbos and still fulfill tosefes Shabbos -there is some debate. While some seem to posit that even a few moments before shekiah is enough (see Aruch HaShulchan 261:2), most give a minimum of at least a couple of minutes before shekiah.

      So that what we in the summer colloquially call “An Early Shabbos” is, more literally, “An Earliest Possible Shabbos”. Meaning, this should not blind us to a weekly -yearly- obligation to take on each and every Shabbos at least a few minutes before shekiah.

       This halacha of tosefes Shabbos is the chief motivation behind the concept of ‘candle lighting times’ or ‘licht bencthing’. Have you wondered why there is a need for a special zeman for this lighting? The truth behind this zeman is that although one can fullfil the obligation to light candles right up until shekiah (although not recommended), we try to enforce tosefes Shabbos. Since women anyway accept Shabbos with their lighting, by creating this earlier time for them to light we thereby assure their tosefes Shabbos (see also Rema 256:1, with meforshim)!

    While a woman may light past this time (before shekiah), it is a good guidepost to assure some tosefes was added to Shabbos.

       What about the men? Well, another obvious hint to this being a halacha is the fact that we introduce maariv with a special teffilah called…kabalas shabbos. The secret is in its name! Through this teffilah we can accept Shabbos on our own, early, and preferably before being forced upon us through sundown.

    IV. 18 Minutes? Forty Minutes? Etc.

      Many questions remain.

    For example, different communities established conflicting times to announce the start of Shabbos/licht. In parts of Yerushalaim, for example, the minhag is to announce and accept Shabbos/light about forty minutes before Shabbos (see shu”t Mishnas Yosef 4:33 for the history and its reasons behind this minhag), while other places in eretz yisroel do this at twenty minutes before shekiah.

      In most of America the minhag is to announce it at about eighteen minutes.

       Where did all these times come from? How does one (especially) men assure they accept Shabbos early in the winter, and what other minhagim were borne out of this halacha?

    V. Zman Liche Bentching

    Tosefes Shabbos is the chief motivation behind ‘candle lighting’ or ‘licht bencthing’ times we find in all calendars and zemanim charts. Those times are always set at some distance from shekia, varying in amount depending on minhag hamakom. Since women accept Shabbos with their lighting, creating this earlier time assures, at least for them, a tosefes Shabbos (see also Rema 256:1, with meforshim).

       Men too must accept Shabbos early, either through the teffila we name ‘kabalas Shabbos’ (for this reason!) or through a personal acceptance.

       We would be remiss not to make mention that this halacha applies both for going into Shabbos as well as coming out if it; in that one should wait some period of time after Shabbos is technically over before doing any melacha. (However, and depending on one’s city as well as personal minhag, the motzai Shabbos tosefes is often covered by the extra time we add before we declare it as being ‘ois Shabbos’).

    VI. 18 Minutes & How Long Is Too Short?

    Let’s start with when would be too early.

       The earliest possible time for tosefes Shabbos and for lighting neros Shabbos is plag hamincha (a season-dependent timeframe, which can be anywhere from forty-five minutes to two hours before shekiah).

      One who lights before plag should extinguish the candles and relight them at a proper time (Rema, 263:4).

       So that to tosefes can only be accomplished at some point between plag and shekia.

    We mentioned above that in the Aruch HaShulchan’s view even if one accepts Shabbos a moment before shekia it would suffice for tosefes.

       Yet, this seems to be a minority opinion, as the views vary radically as to how long before shekia one would still fullfil their obligation of tosefes:

    • One minute before shekia (Darchei Chaim V’Shalom, 2:364);
    • Two minutes (shu”t Shvus Yaakov, 8:17;2; shu”t Eretz Tzvi, #60);
    • Three minutes (Belz, al pi edus Rav Moshe Shternbuch, shu”t Teshuvos V’Hanhagos 3:83);
    • Four minutes (shu”t Avnei Nezer, 2:498, et al.);
    • Five minutes (Pichei Kehuna, siman 8);
    • Between six and seven minutes (shu”t Maharshag, #38);
    • Eight minutes (shu”t Toras Mordechai, 57:3)
    • Ten minutes (Chut Hashani, shabbos, 4:84;1)
    • Twelve minutes (Halichos Tzadikim, 1:p.322, note this is a different eidus of Belz than Rav Shternbuch’s three minutes. Although, in truth, Rav Shternbuch only mentions ‘three minutes’ regarding how long the rebbe would wait after Shabbos);
    • Eighteen minutes (view of the Chasam Sofer, as reordered in Tzyana Malei Safra, p. 134)
    • Thirty minutes (Arugos HaBosem (rishon), 1:p.224)
    • Forty minutes (minhag Yerushalim, see shu”t Mishnas Yosef, 4:33, as well Tosefes Shabbos K’Hilchasa, p. 51 for the logic behind this lengthy tosefes; see also Dirshu to siman 262, #24)

    In America we seemed to settle on ‘Eighteen minutes’, but we see from the above that even if someone missed that time-frame, their lighting or acceptance of Shabbos up until shekia may still accomplish tosefes.

      While I do not claim to know for sure the history behind our settling on eighteen minutes, we can share its possible preeminence.  

         In a separate mention of the chiyuv of tosefes Shabbos, the Shulchan Aruch writes, “…so long as one accepts Shabbos early at some amount of time when it is certain day” (261:2).  The Mishneh Berrura comments that this does not mean ‘even a moment’ before shekia, rather:

    “A tiny addition to Shabbos would not suffice, as a little more is needed. The way to measure this would be that one’s hosafa [addition], added together with the length of bein hashmashos [until tzeis] would equal to about thirty minutes (ad loc. #22).

      If we can simply calculate how long shekia takes until tzeis, we can then easily subtract that time from the Chofetz Chaim total of thirty minutes to get to his number of minutes for tosefes!

    Chazal teach that from sundown until tzeis takes the amount of time for one to walk three/fourths of a mil. Now, the measurement of time it takes to walk a full mil is seen throughout halacha -e.g. the time it takes for the chometz process to begin – and we generally take the position that this is equall to eighteen minutes.

       From there the math is simple: Three/fourths of a mil (3/4 of 18) would equal thirteen and a half minutes. Subtract that from the Mishneh Berrura’s total time of thirty minutes and we are left with about seventeen minutes for tosefes – sixteen and a half, to be exact.

       Rav Nissim Karelitz also makes this calculation to explain eighteen minutes (in the source above, in ha’ara).

      But wait! If that is the case, why not make the zman sixteen-and-a-half minutes, or round to seventeen minutes? How does this explain eighteen?

      While one may be tempted to suggest that this is to represent ‘chai’, this is not a check for a bar mitzvah! Not to belittle the koach of eighteen, but halacha would typically have more severe reasoning so as to infringe on people’s time!

        To explain this, we need to go back to the 12th century. The great tosefis, Rav Eliezar of Metz (d.1198), argued the shekia does not begin when the sun goes beneath the horizon, rather it begins three/fourths of a mil (thirteen and a half minutes) before sundown!

       What does this view have to do with our minhag of eighteen minutes?   In a footnote to the above Mishneh Berrura (Shaar HaTion, #21) he reminds us that although we tend to calculate the full mil as equal to eighteen minutes, some poskim put it as high as twenty-four minutes. Meaning, even according to the strictest view of the time to walk a full (twenty four minutes) together with the severest view of when Shabbos actually should begin (three/fourths of that before sundown), tosefes would protect one from chillul Shabbos.

       Can the reader guess what three/fourths of twenty-four is?

    That’s right…eighteen minutes!

       It would seem the Chofetz Chaim wanted us to make the sixteen and a half calculation, but then see his note, which would add another minutes and a half, to get to eighteen!

       To my surprise, Rav Moshe Feinstein rejects this as the source for our eighteen minutes candle lighting time (shu”t Igros Moshe 2:6).

  • The Frozen Esrog & Why No Shabbos Hoshana Rabbah? 

    The Frozen Esrog & Why No Shabbos Hoshana Rabbah? 

    Two Sukkos Quandaries

    1. The Mysterious Case of the Frozen Esrog

    A few years ago, I was zocheh to a stunning esrog for yom tov. It was beautiful subjectively and, more importantly, it was close to perfection halachically. One night during chol hamoed, I used my halacha shiur following mincha to explain my excitement. I allowed the esrog to be carefully passed around as I explained some of the halachos of esrogim and its hiddurim.

       I concluded, “This is why I am so thrilled with this esrog and why it is very rare to find one like it. As it was being handed back to me, one of the balla battim asked aloud, “Why don’t you freeze it for next year? Use it for seven days this year, freeze it, use it next year for seven days and, perhaps, freeze it again to get another year out of it!”

       Everyone laughed…but did he have a point?

    Leaving aside a freezer for a moment, the Rema rules that a year-old esrog will likely be considered too dry to be used for the mitzvah (siman 648:1).

        However the Chofetz Chaim comments (Shaar Hatzion, #8), “I once an esrog after a full a year since it was picked from its tree. It was protected from the elemnts by being sealed in a special metal utenils and left in a cold and humid storage. He ends by ruling that such an esrog has the potential to be kosher if one can find a way to test its moisture without causing a halachic blemish in it!

       Would this also be a halachically feasible option for my prized esrog if placed in a freezer?

       At the time, I was only able to respond with the psak of Rav Moshe Feinstein (shu”t Igros Moshe, 1:185) who rules in the negative. He bases this on the words of the Shulchan Aruch who rules that an esrog whose inside are crushed or ruined in some other way -even if on the outside it looks perfect, should be ruled as pasul (ibid., sif 4). Rav Moshe then explains how we all see how frozen items such as fruits will spoil rapidly upon thawing or be otherwise quick to rot. Just as the Shulchan Aruch assumes that an inner rot or ruin in a concern even if not now visible, the same would apply to a frozen esrog.

       However, in preparing this article, I’ve found that not all agree. The new Piskei Teshovos brings in the name of Rav Elyashiv that perhaps we can allow such an esrog! This is because perhaps what causes quick rotting soon after thawing is not due to an inner havoc, rather it is due to its managing going from one extreme temperature (cold) to another (warm). Therefore, so long as it had not spoiled it is perfectly acceptable to use (ibid. new edition, page 634, note #15)!

    1. The Mysterious Case of the Silent Hoshanah

       Two week ago, we reminded readers of the calendar rule: lo ad”u rosh. The Ibn Ezra (Sefer HaIbur) used this to remind us of the following tenet: “Not [on] Sunday (aleph), Tuesday (daled), and Friday (vav) [will fall] Rosh Hashanah (rosh). The phrase is borrowed from Ezra’s request to message Eido, the leader of the exiled Jews. “V’atzevah osom al Eido harosh hachasifya hamakom…//and I sent them to the leader of the place Chasifia…” (Ezra, 8:17;).

       Let us briefly elaborate so as to share a most fascinating question.

    Most know that the reason for this Rosh Hashanah rule is to avoid a ‘two-day Shabbos’, which would lead to both a physicall and spiritual challenge (e.g., preparing in advance two-days’ worth of food, lights, etc., as well as avoiding the 39 melachos, at a Torah level and at risk of kares – for two day straight).

        How could a two-day Shabbos have occurred?

    If We Allowed a Friday Rosh Hashanah: Yom Kippur would then fall motzai Shabbos, overlapping immediately with Shabbos.

    If We Allowed a Wednesday Rosh Hashanah: Yom Kippur would fall on a Friday, with Shabbos beginning during neilah.

    OK, but what then is the concern with a Sunday Rosh Hashana?

    Well, this would lead a Shabbos Hoshana Rabbah, not allowing us to perform the minhag of aravos.

        So what is the mystery?

    Have you stopped to wonder why we manipulate the calendar just to avoid an outcome of a Shabbos Hoshana Rabbah to be able to perform what is today but a minhag chazal …while at the same time resigning ourselves to the common outcome of a Shabbos Rosh Hashanah or a Shabbos first day of Sukkos, which prevent us from performing actual Torah requirements (shofar, daled minim yom rioshon deroissa)?!

       Many approaches were suggested through the ages, first providing some further background, going in historical order:

    • In the yerushalmi (sukka, 4:2), R’ Symon suggested his preference that neither Rosh Hashana nor Hoshana Rabbah fall on a Shabbos. However, he concludes that if this is unavoidable and we are forced to choose between them, then we should rather a Shabbos Rosh Hashanah than a Shabbos Hoshanah Rabbah. Why? It is implied that this is because the shofar will at least be blown on the second day. Although we would still lose the positive Torah command of the first day, at least in such a case it isn’t a complete avoidance. On Hoshanah Rabbah, however, if we miss its aravos, there is no second day to make it up (see below, where this answer is stated more explicitly by many rishonim).
    • Later, in the bavli (sukka 43b), chazal first share that in the time of the beis hamikodosh we would not only have a Shabbos Hoshanah Rabbah, but would even allow the performance of the arava ceremony on Shabbos! This was because, among other reasons, by doing so on a Shabbos it demonstrated to the public that although unwritten in the Torah, this mitzvah is indeed a halacha Moshe m’sinai. The gemara then wonders if perhaps even today we should allow the performance of Hoshanah Rabbah’s aravos ceremony on a Shabbos. After all, this would further demonstrate that in the time of the beis hamikdosh this mitzva is/will be from the Torah. To this challenge, Bar Hedya explains that we need not wory about it, as we don’t allow Hoshana Rabbah to fall on Shabbos (as we practice in our present calendar). However, the gemara thebn brings the opinion of Ravin, who argues on Bar Hedya, sharing that we indeed do allow Hoshana Rabbah to fall on Shabbos! However, if this occurs, aravos no longer overrides Shabbos (for reasons stated there).
    • In fact, according to many, in Hillel’s original calendar Rosh Hashana was indeed able to fall on a Sunday, leading to a Shabbos Hoshana Rabbah (on which we simply wouldn’t do aravos)! According to this view, at some point in the geonic era when, for some reason, we avoided the Sunday Rosh Hashana/Shabbos Hoshana Rabbah (6th to 9th centuries; see Mavana Luach Hashana, by Rav Tzvi Kohen, p. 219, very end of note #4).
    • However, Tosfos to this gemara seems to assume that our present calendar is indeed based on Bar Hedya’s view, and then proceeds to ask our question: why avoid a Shabbos Hoshana Rabbah while allowing a Shabbos Rosh Hashanah, etc.? Tosfos explains that because aravos is not explicit in the Torah, and is not even a Torah commands in our days, if it is missed one year due to a Shabbos there is a real fear it could come to be belittled or even forgotten. This is as opposed to shofar which is explicit and known to be a Divine command where, of if we need to skip it one year due to a Shabbos there would be no concern of its future abandonment. This approach is also offered by Rashi (shu”t Rashi, 118, as recorded by Rav Menachem Kasher in his Torah Shleimah vol. 13), the Tifferes Yisroel (Shibelie D’Rikia, found at the end of seder moed, 1:11;1), and many others.
    • Tosfos then gives us a second answer, similar to what we inferred from the yerushalmi above: a missed shofar or daled minim due to Shabbos can still be performed the next day, whereas aravos on Hashana Rabbah is one and done.
    • The Ravyuh (d. 1225) suggests -in addition to the above answers -that a Rosh Hashanah on Shabbos still has unique quilities that speak to its uniqueness, such as malchiyos, zichronos, and shofros. On Hoshanah Rabbah, however, if we don’t do aravos, t will look like any day of chol hamoed Sukkos. This is when we don’t allow a day to fall on a Shabbos (hilchos lulav, siman 669)
    • The Levush (d. 1612) has a novel approach to this mystery. Part of the minhag of aravos is banging them on the ground. Now, removing leaves is itself a violation of Shabbos law at a Torah level. Should we allow Hoshana Rabbah to fall on Shabbos we would have, likely, simply not banged them, leading to this newer minhag being forgotten in time! –this the chief factor in our complete avoidance (siman 428:1 -his approach, and that this would even be an issur doraissa, is questioned and debated, see Elyah Rabbah ibid. and shu”t Shaar Efraim #2, et al.).
    • Machatzitz Hashekel (d. 1806) quotes the Rokeach (d. 1238) with an extraordinary approach: He writes that the reason we avoid a Shabbos Hoshanah Rabbah has nothing to do with aravos! Rather, since HOshanah Rabbah is a time of din on water [and, later revealed to be the final din for all else-MT]. Due to this day’s finality, we cry, we plead, and we supplicate before our Creator. On Shabbos such bakashos are generally not allowed. This is the true reason we move it away from Shabbos! (Why wouldn’t this same logic be activated for a Shabbos Rosh Hashanah as well? Interestingly, the Gra and others forbade crying on any Rosh Hashanah! There is even some debate regarding which type of bekashos are allowed on the yom hadin, as well as certain piyyutim left out when Rosh Hashanah falls on Shabbos-making this Hoshana Rabbah approach dependent on that expensive discussion)
    • Finally, and perhaps the best answer of them all. This approach to our question can be foundfrom the 20th century Aruch Hashulchan (Hasid, kiddush hachodesh, siman 98: 3 and 7) to the 18th century Pnei Yehishua (to rosh hashana 20a), from the holy rebbe the Avnei Nezer (shu”t, y’d, chelek 2, 469;7) to the gaon of the litvish world the Brisker Rav (kuntros kiddush hachodesh), from the  16th century descendent of Rashi, the Levush (kidush hachodesh 7:7) to its main source as found in Rabbeniu Chananel (d. 1055, see his commentary to rosh hashana 20a): Some say the following in response to our question, and others state this in response to other anonymities of the calendar: All of the calendar omissions, tools, skipped days, etc. were handed down from Moshe to Yehoshua, etc. until our time. This is what is known as as the ‘sod haibur’ (cf. Chazon Ish, siman 140; see Mavana Luach Hashana, ibid. notes #5 and 4#5).

    In other words, while chazal may share ‘reasons’ for certain decisions – such as why we don’t allow a Friday or Sunday Yom Kippur -, or allude to others – such as our discussion-, none of these get to the true majestic secrets that lay beneath their necessity (how their approach would explain the approaches that our avoidance of a Shabbos Hoshanah Rabbah only came about in the middle ages, I simply do not know).

    These may have to wait until yimei hamoshiach…may they come soon!

    Wishing you all a wonderful yom tov!

    Hoshanos: Understanding the Hoshana Chart & Daily Order Found in the Siddur
    Dip the ‘Apple’ In the Honey?

    The Complete History of Machine Matza — Halacha, History and Controversy

    Understanding the Lecha Dodi Niggun Change

    The Weeks of ‘Shovavim’: Their History and Minhag

  • May Paper/Plastic Cups Be Used For Kiddush?

    May Paper/Plastic Cups Be Used For Kiddush?

    Doubled Kiddush Cups and Vacation Sundry

    Rabbi Moshe Taub

    January, 2024

           “Can one toivel a new utensil in the various lakes surrounding Champions Gate in Orlando?”

          I get this question at least once every ‘Yeshiva Week’.

       For those unfamiliar with the above neologistic term for winter vacation -as I was when I first arrived in Queens- do not fret, as it has its own Wikipedia entry!

    “Yeshiva Week is the informal term for a vacation period occurring annually in mid to late January, in which many Jewish day schools and yeshivas afford time off to their students. It is primarily a North American phenomenon…”

        Rabbanim could give weeks’ worth of shiurim focusing only on the most common ‘vacation’ shailos.

    From the common:

         “We are driving to Florida and will be breaking up the trip with a hiking trail/park where we will also be spending the night. Would a new teffilas haderech be required the next morning when we get back on the road toward Florida?”

    To this classic:

        “May I ask or hint to hotel staff to open my hotel room door on Shabbos?” [See this author’s article in the yarchon HaEmek, 2005, “Ha’Milon B’Halacha” (hotels in halacha)]

         When I lived in Buffalo, the most common shailah among visitors was:

    “Does one make the beracha oseh maaseh bereishis upon seeing Niagara Falls?”

        I had the good fortune to discuss this latter shailah with many poskim who would frequent that shul, such as Rav Belsky and, lhbchl”ch, Rav Shlomo Miller.

    Rav Asher Weiss was once davening by us and chose this question as his topic when he spoke to the shul following shacharis.

          A summer guest visiting Buffalo once shared the following story:

        Rav Dovid Feinstein and Rav Meir Zlotowitz were once travelling together, and arrived at the Grand Canyon. Rav Dovid expressed uncertainty if this same beracha of maaseh bereishis may be made. As they were conversing about the intricacies of the question, the sky precipitously darkened and suddenly began to grumble. A crash of lightning ignited the darkened atmosphere, if for a moment. That was enough time to be able to say the beracha (on the lightning) and have the Grand Canyon in mind!

          One may think that there is a need for a unique sefer focusing only on the myriad potential as the most common vacation shailos, if not for the fact that some sefarim already include sections on that topic. For example, one of the chelakim of ‘Shoshanas Yisroel’ (Toronto, 2021), by Rav Mordechai Kanner, has an entire subsection dedicated to inyanei chofesh, along with the psakim of Rav Shlomo Miller.

           In this post we will focus mainly on just one ‘vacation shailah’. I am choosing this question because it is not only common when away for a Shabbos, but also arises from time-to-time even when at home.

        This shaliah may also serve as a lesson in other ways, as we shall see.

           May a disposable cup be used for kiddush on Shabbos? What about glass cups found in one’s hotel room/rented vacation home?

         There are many issues here to unpack – pun intended – and we will seek both clarity and brevity.

    However, we must start at the beginning:

         The Shulchan Aruch (siman 271:10) rules that the kos kiddush shares its rules with the halachos for the kos of bentching (siman 183).

     Among other rules, this would. mean that the kos for kiddush mustn’t be:

    • cracked
    • chipped
    • have holes

        While a wobbly base may be fine, it is best to use another nice kos if available.

    If no other kos is available, many posit that one may then use a damaged one, so long as it fulfills the most basic requirement of kiddush:

    • It must securely hold a reviis of wine (between 3.5 and 5.5oz), without leaking.

        If even this is unattainable, then I suggest that one should simply make kiddush on the actual bottle of wine! (I infer this from the words of Rav Vosner, Kovetz M’Beis Levi, vol. 3, p. 70; this is also explicitly stated in Piskei Teshuvos, siman 271 note 246; Rav Scheinberg is also quoted saying the same by Rabbi Simcha Bunim Cohen, The Radiance of Shabbos, p.82 note 4).

         While all normal cup material (e.g. glass, ceramic, plastic, etc.) would be acceptable, it must be a serviceable utensil; a usable kos. Of course, there is a hiddur mitzvah -as with many mitzvos – to seek silver.

    Relating to the popularity of using silver for mitzvos, a quick-yet-fascinating aside: Why is silver sought, and not the more prominent gold? Why aren’t there ‘Gold Stores’ in Lakewood and Yerushalaim?

        Some explain this ‘silver custom’ as stemming from the fact that ‘kos’ is the same gematria as ‘elokim’, a name of Hashem that represents His din/strict justice. To balance this, we avoid gold which too represents din due to the chet of the egel hazahav/golden calf. In addition, silver balances the ‘din’, as it represents rachamim/mercy (see Kaf Hachaim; perhaps this is due to the mitzvos that are performed through silver, e.g. pidyon haben).

          Indeed, the Chovas Yair states that while all ordinary materials are fine, if one had a choice between silver or glass, silver should be chosen.

    Surprisingly, Rav Yaakov Emden quotes his father the Chacham Tzvi that when one is faced with such a choice – glass is preferred! Although the latter is a minority opinion, it is based on a chazal (berachos 51) and a halacha (271:10) that urges one to gaze at the kos shel beracha during kiddush (in addition to looking at the Shabbos neros). The Chacham Tzvi understands this as meaning looking at the actual wine inside the kos (see Kovetz Halachos, Shabbos vol. 1, p. 387 note 23 for more sources).1

         Either way, glass (and all common materials) would certainly be acceptable for kiddush, and almost all hotels and vacation homes have glass cups. Could these, possibly-treif, cups be used for kiddush?

        Without getting into the minutia, many respected vaadim allow caterers to utilize a hotels’ (cleaned) glassware for cold items and beverages. If you’ve ever attended a kosher gala or event at a fancy location the chances are high that you drank from such a glass (and sefardim are even more lenient regarding glass).

           But assuming such glasses aren’t available, or if one’s rav says they should be avoided (perhaps due to wine/whiskey’s charif status), could disposable plastic cups be utilized?

    ‘Plastic’ or ‘Paper’ is not the issue; rather it its intended disposability.

    Is a one-time use cup considered a halachic ‘cup/utensil’?

          The same question would be true for those new ‘fancy’ kos-like disposables, that are made to look like silver kosos, are cheap plastic, and come in packs of twenty.

    Never mind their look, if the driving intention of both its manufacturer and the consumer is for one-time use, these ‘fancy plastics’ may be no different than cups from Walmart.

      (Our question is not to include those flimsy paper cups found by water coolers which are most certainly unacceptable – as it can’t hold liquid with any confidence).

        In 1968, Rav Moshe Feinstein confirmed (Igros Moshe, oh”c, 3:39) that he indeed doesn’t allow even the stronger disposables for kiddush. Although, he writes, if one is stuck one “…may have reason to be lenient”.

       Others, such as Rav Nissan Karelitz, are more pragmatic, stating that if in one’s region such cups are at times used more than once (like on vacation, perhaps) then conceivably they may be used for kiddush (Chut Shani, shabbos, vol. 4 p. 95).

       Others, such as Rav Scheinberg, fully allow plastic throwaways to be used for kiddush, stating that they have the status of a full-fledged utensil.

         If one is stuck it would seem best to use either the hotel glass cup or a non-paper disposable cup.

         What about those who we see double-up a plastic cup and then make kiddush? Does this help in any way?

    I would contend that this practice is derived from a misplaced halachic memory; a remnant from the days of cheap paper cups, when, in a situation where one had to rely on disposables, one would have to double-it; just so it wouldn’t leak the shiur!

    It seems to me, la”d, that this has no relevance to our stronger disposables (however, some talmidei chachamim may still be doubling up plastic disposables for another reason: in case those watching will copy him one day, and do so with flimsy cups. By showing them the doubling option, he is saving them of a potential future halachic dilemma)

         There is a deeper message in all of this: being consistent in halacha.

        While it may appear as a chumrah to say one should avoid, if possible, disposable cups for kiddush, this psak also contains a kulah. The reason why most don’t toivel (aluminum) disposable pans is because their very disposability blocks its status as a true kli/utensil! (Although, there’s a way to make both these leniencies compatible – as a pan cannot easily be used a second time after a baking/roasting, as opposed to a cup which is easily washable).

    One can’t enjoy the benefits of its non-kli status by hilchos tevila, while also enjoying its kli status for kiddush!

          Halacha is not about leniency or stringency, just consistency.

    1. Once, when sharing these halachos to 12th grade Bais Yaakov girls, one student made a haunting suggestion: “Perhaps we use silver and not gold because silver tarnishes. This is a reminder that frequent mitzvos need to be ‘polished’ from time-to-time, so as not to become stale. ↩︎
  • Hagbah’s Half-Pesuk

    Hagbah’s Half-Pesuk

    Saying Half-verses & Another Siddur Mystery

    January, 2026

       It is always a delight when a reader introduces themselves and shares a thought on something I had written or on a matter related to our many topics.

      As it relates to our perennial topic of siddur imponderables, I will share an email Ami received, as well as some possible solutions to the question this reader raised. Let us hope that his question galvanizes each of us to pay more attention to the siddur!

       The difficulty pertains to the holy moment of hagbah, when the Torah is lifted for all to see. We will soon discover that the vitality of hagbah may date to the times of Moshe rabbeinu.

       Not only is this a time mesugal for ruchniyos growth (see Magen Avraham that when looking at the ksav one can receive an ‘ohr gadol’), it is also a rare occasion where halacha goes out of its way to demand of us to be mindful of the women who are in shul.
    The Shulchan Aruch states (siman 134):

    “One shows the ksav of the Torah to those standing to one’s right and left, to those in front and behind, for it is a mitzvah for all the men and women to see the writing and to bow and to say ‘v’zos Hatorah…’.

       With this brief background, let us share what this reader noticed, and that many of us missed:

    Dear AMI,
      I hope this note finds you well. I’m writing with a question related to tefilah and minhag, and I was hoping you might be willing to forward it to Rabbi Moshe Taub.
    This is a question that people in my circles haven’t been able to answer.
    When we lift the Torah during hagbah, we say ‘v’zos haTorah asher sam Moshe lifnei Bnei Yisrael’ (devarim 4:44), and then add ‘al pi Hashem b’yad Moshe”’(bamidbar 9:23), creating a stitched pasuk.
        While the minhag to recite ‘v’zos haTorah’ appears in maseches soferim 14:14, there’s no mention of this bamidbar fragment.
    This Shulchan Aruch also does not mention it. While this addition does appear in the siddur of the Shelah ha-Kadosh (1565–1630 CE), and from my understanding, the Shelah ha-Kadosh would have had access to the Shulchan Aruch.
    Does anyone know of a primary source that addresses who instituted this addition, where it originated, and why ‘al pi Hashem b’yad Moshe’ was added to ‘v’zos ha-Torah’?
    T.T., Toronto Canada”

         This is indeed a fascinating question, and good on him for noticing this oddity!

      It is critical for the reader to note that, as a rule, we are never to recite an incomplete pasuk (berachos 12b)- especially out loud, so to have this minhag develop and accepted is indeed odd.

       One may now wonder, “Don’t our teffilos include many stitched-together pesukim from across Tanach? However, those are largely whole pesukim, or, at times, simply borrowed terms utilized by the anshei knesses hagedolah (often, Artscroll, in their shrewd decision to share the sources for many of the phrases found in our siddur, Selichos, etc. may have inadvertently caused some to miss that many of these are mere paraphrases).

       This email can be broken down to four mysteries:

    • Why do we have to add to meseches soferim’s suggested verse – V’Zos HaTorah – at all?
    • Whatever the reason for this addition, why did we choose this verse specifically?
    • How are we allowed to recite this partial pasuk?
    • Finally, and not mentioned in the email: the mystery of this half pasuk only widens when we consider that there are several pesukim that state ‘al pi Hashem b’yad Moshe’, including even from tanach (yehoshua, 22:9)! in Bamidbar alone, at least four Pesukim have the phrase of “al pi Hashem, begging the question: From which verse is this being taken?!

       To unpack all of this, we must first understand the source for hagbah.

    By the kelelos of sefer Devarim, the pasuk curses those who do not uphold the Torah. The Ramban interrupts this to being referring to the shul/chazan who does not literally hold up the Torah for all to see (27:26; see Beis Yosef).

    The Be’er Hagoleh to the Shulchan Aruch (ibid.) brings this Ramban as one of the main sources of our hagbah.

     In other words, hagbah is our fulfillment of a Torah protection against one of the arrurim!

    The goal of this public display of the Torah is to demonstrate our safeguarding for an unchanging Torah; showing off it un-manipulated state. It now makes perfect sense why chazal urge is to make a battlecry at this moment- declaring in words-after-action how our Torah is intact and remains identical to the Torah from the days of Moshe.

    Hence: ‘V’zos hatorah asher sam Moshe…’.

      So fundamental is the act of hagbah, and this declaration that went along with it, that basic halacha desired it to be performed before krias HaTorah! Indeed, this is how the Shulchan Aruch rules.

    The ashkanazi minhag to perform hagbah only after leining was due to a past concern regarding the more-simple Jews. Often, these unsophisticated Jews saw hagbah as the main event -as opposed to the leining – and would therefore not even stay after for the actual kriah.

    So, Ashkanazim we switched it until after kriah.

       Now that we know hagbah’s purpose and halachic history- as well as the likely reason chazal have us recite this pasuk (V’zos…)- we can now resolve our remaining questions.

    As to the concept of reciting additional pesukim by hagbah, some versions of meseches soferim indeed bring the addition of “Toras Hashem temmima…”.

    However, many, including the Vilna Gaon, argue that this was a later addition, not part of the authoritative girsa.

     While the email-er is correct that we already find our addition of “Al Pi…” in the Siddur HaShelah, however, the Tzelusa D’Avraham wisely notes that the Shelah makes no reference to it in his commentary. In other words, it may just be a printers’ addition due to it already being a widespread custom.

     The questions remaining:

    • Which pasuk of “al pi Hashem” is being referenced?
    • How are we allowed to recite a half pasuk?
    • Why do we add to the pesuk of “Al Pi Hashem…” at all?

    Rav Chaim Volozioner resolves some of these questions.

    He posits that the half-verse being referenced is from bamidbar 9:22, describing our journeys in the midbar.

    More, he argues that it must be said in its entirety (Shaarei Rachamim, siddur HaGra; Dover Shalom in Otzar Hatefillos).

       Nevertheless, the minhag of the majority seems to be to only recite the half pasuk.

    The Aruch Hashulchan is very bothered by this, leaving that question unanswered. 

       However, we could answer the half-pasuk issue by math soaking the many sources who posit that such recitals are not always a concern. This can be evidenced by those who start their Friday night kiddush with the words yom hashishi or va’yehi erev, neither of which are at the start of the pasuk!

    This is explained by many as follows: when we are reciting an incomplete verse in a teffila or a praise it is of no concern, especially when the context is clear (see, e.g., shu”t Maharam Shik 124).  

    Such an approach however may feel unsatisfying in our case, as not all concur with this lenient approach to half verses (see, e.g., shu”t Chasam, Sofer 10; e.g. that that begin kiddush at the start of the pasuk) yet most ashkanazim still say this half pasuk by hagbah.

        I would therefore suggest the following approach to all of our questions, lulei d’mistapinah.

    While the provenance of our adding ‘al pi Hashem’ is unclear, we have sources for many other (full) pesukim that were added through the generations, including ‘Toras Hashem temima’ as alluded to above (a full list of these verses can be found in Encylpodia Talmudis, 8, p. 170).

       Each of these added pesukim have one common denominator: they highlight that our Torah is from Hashem.

       If, as the Ramban stated, hagbah’s goal is to make us alacritous to the kiyum/continuation of the Torah-indeed one of our Ani Maamins– then we run into a frightening risk.

    As we saw above, the simple of the ashkanazim would leave after hagbah, which is why it was moved to the end. For such people who often only knew Torah – ceremony and content-through this proclamation, we may have been concerned for another of the ani maamins: that the Torah was written directly from the word of Hashem.

    Why?

    Because the verse chazal share-V’zos HaTorah- only mentions Moshe’s writing!

       Since the goal is to aid the simple in accepting and celebrating our Torah, we were cognizant of corrupting their emunah, chalila.

      This may be why some added ’Toras HASHEM Temimma…”

       Bear in mind that before the advent of the printing press, everything was said by heart and many could not even read. It therefore became far easier to just add these three word “al-pi-Hashem” to stave off this very real concern. 

       Indeed, Lulei D’Mistapina, I would posit that perhaps this phrase (al pi Hashem) is not even referencing a Pasuk at all!! Rather it is a kinuy, a maxim, (see nedarim 10a).

     Such kinnuyim may be done so long as Hashem’s name follows two words prior (see Tzelusa D’Avraham p.371-372; this would seem especially true during davening when Hashem’s name is used even outside of pesukim.

    One thing I know for certain: so much Torah is hidden in our siddurim and minhagim!

  • Why Doe We (Often) Change Tunes/Niggun In the Middle of Lecha Dodi?

    Why Doe We (Often) Change Tunes/Niggun In the Middle of Lecha Dodi?

    What is the source and meaning behind the Minhag to switch Niggunim in the middle of Lecha Dodi, specifically by Lo Sovoshi?

    May, 2023

    Rabbi Moshe Taub

    There are certain minhagim that we scarcely notice until they are brought to our attention. A few weeks ago, a shul member approached me and said with concern, “Rabbi, whenever Mr. X davens at the amud Friday night, he uses the same niggun for the entire Lecha Dodi! Maybe we can explain to him that he is supposed to switch the niggun at Lo Seivoshi.”

    People may dismiss such a complaint on the grounds that this change in niggun is not a halachah and that the  minhag is not universal; in fact, some have the minhag not to sing Lecha Dodi at all! (For a complete list of minhagim for Lecha Dodi, see Kovetz Beis Aharon V’Yisrael, 70, pp. 135-138.)

    Although certainly not a reason to reprimand a chazzan, the fact that this change in niggun is a popular minhag Yisrael should give us pause, especially since the premise for niggunei Shabbos is rooted in basic halachah. (See posts on other other ‘siddur mysteries’)

    The Rema states a halachah in Shulchan Aruch (siman 281) that we should add melodies to our davening on Shabbos to lengthen the tefillah and make it sweeter.

    The Arugas Habosem comments, “Since on Shabbos there is a great need to daven with complete joy and energy, and because niggun awakens the heart to the joy in mitzvos Hashem, I will quote from the Maavar Yabok [d. 1639]: ‘The Zohar teaches of a special sanctuary in Shamayim that is only opened through song… The song of the chazzan who sings is brought up to the highest realms… And for this reason there is a minhag for the mispallelim in shul to sing [with the chazzan] on Shabbos and Yom Tov” (Otzar Hatefillos, p. 331, and Maavar Yabok, sifsei tzedek, ch. 31; for more sources in halachah for the importance of singing during davening on Shabbos, see Kovetz Halachos, Shabbos, Vol. 1, p. 297, note #5; see also Asifas Gershon L’Shabbos and Piskei Teshuvos, siman 267, notes 35-38).

    There are several suggested reasons for the Lo Seivoshi niggun change, but first, some brief background on Lecha Dodi.

    Chazal state that on Erev Shabbos, Rabi Chanina would dress in his finery, stand and declare, “Let us go out to greet the Shabbos Malkah.” Rav Yannai would put on his Shabbos clothes and declare, “Bo’i kallah bo’i kallah” (Shabbos 119a and Bava Kama 32b; see also Shabbos 26b).

    The pronouncement “Lecha Dodi”is not given in this Chazal; the expression comes from Shir Hashirim: “Lecha Dodi…come, my beloved, let us go out to the field, let us lodge in the villages” (7:12). Based on this and other sources, Rav Shlomo Alkabetz composed the words to the piyut Lecha Dodi in the 1570s or 1580s.

    Some posit that we should omit the phrase Lecha Dodi altogethersince we no longer go outside to greet Shabbos (Yosef Ometz, siman 589).

    The author of the Shulchan Aruch, Rav Yosef Karo, who was a contemporary of Rav Alkabetz, writes, “One should wear nice clothes and celebrate the arrival of Shabbos as one would to greet a king or a bride and groom. Rabi Chanina would wrap himself (in finery) and stand waiting in the evening as Shabbos was approaching and say, ‘Come and go out to greet the Shabbos Queen,’ and Rabi Yannai would say, ‘Bo’i kallah bo’i kallah’” (Shulchan Aruch, siman 262:2).

    Anyone familiar with the Shulchan Aruch knows that it is rare for the author to quote directly from the primary source, as he does here. It is likely that the piyut of Lecha Dodi was already well accepted at the time of this writing.

    A friend shared with me an email from Rav Zilberstein’s kollel, in which he explained that the change in niggun at Lo Seivoshi is based on our relationship to the Shabbos “bride.” In the piyut, we follow the pattern of the two steps of halachic marriage—eirusin and nisuin. At weddings nowadays, we do both of these steps under the chuppah back to back, separating them with the reading of the kesubah. On Shabbos, we separate these two stages of our relationship with Shabbos by changing the melody.

    There are even earlier discussions of this practice. Rav Shlomo Zalman Geiger (d. 1878) was a rav in Frankfurt at the time of Rav Samson Raphael Hirsch. Partly due to his disagreement with Rav Hirsch’s perceived change in certain practices, Rav Geiger composed a sefer comprising the shul minhagim for Frankfurt throughout the year in a sefer titled Divrei Kehillah. Since he was also a baal tefillah, he cites many of their niggun practices as well.

    There we find this custom, although with a slight variation. The minhag in Frankfurt was to change the niggun, but not at Lo Seivoshi, the sixth stanza; it was changed at the fifth stanza, Hisoreri. This was because the initial letters of the first four stanzas spell “Shlomo.” This is an allusion not only to the author’s name, but also to “Ben Shlomo”—Moshiach (see Rambam, who describes him as Ben Shlomo in his 13 Ikkarim, Peirush Hamishnayos, Sanhedrin; see also Divrei Hayamim, 1:22:9-1). Indeed, the stanza before Hisoreri mentions Ben Yishai.

    Rav Geiger writes that in Frankfurt, they would sing a simpler tune until Hisoreri, and then switch to a celebratory niggun, alluding to the complete geulah. They would then return to the original niggun at Bo’i Kallah (ibid., p. 61).

    As for the current practice of changing the melody at Lo Seivoshi, some suggest that until that point, the piyut describes our hope for geulah, and from Lo Seivoshi onward it describes that era.

    Nevertheless, some still suggest changing the melody earlier, as they did in Frankfurt, so that the four stanzas that spell “Shlomo” can be sung with the same melody, and the next four stanzas, whose initial letters spell “Halevi,” can be completed with its own melody.

    Over 25 years ago, in the well-known Torah journal Beis Aharon V’Yisrael (Vol. 84, pp. 131-132), Rav Aryeh Butbul requested from its knowledgeable readership the source for this change in niggun, and many talmidei chachamim wrote back with sources and suggestions.

    One respondent cited the sefer Mekor Hatefillos, which states that we change the melody simply because in larger shuls some mispallelim may get lost and not know which stanza the shul is up to! The niggun change aides them in resuming unified singing (ibid., Vol. 86, pp. 142-143).

    It should be noted that some consider the possibility that people will lose the place as a reason to avoid this minhag altogether since a chazzan may struggle to finding his second niggun (Ha’admor Rav Dovid of Luluv; see Mekurei Tefillah, 4:52)

    Another respondent told an amazing story that demonstrates deference for this minhag (ibid., Vol. 87, pp. 116-117).

    When the third Rebbe of Vizhnitz, the Ahavas Yisrael, was escaping the town of Vizhnitz during the First World War, he wound up in another town for Shabbos. The gabbai honored him with the amud on Friday night. Although the minhag in Vizhnitz was not to sing Lecha Dodi, the Rebbe acquiesced to the local custom.

    However, when it came to Lo Seivoshi, the Rebbecontinued with the same niggun with which he had begun, causing a minor tumult. The gabbai explained the issue, and the Rebbe changed to a different melody at the next stanza, V’hayu Limshisa.

    Rav Geiger concludes that this is why Vizhnitz still has the minhag to change the niggun at V’hayu Limshisa!

    Although we have only scratched the surface of this piyut, it is enough to realize that we should not reject out of hand any minhagim regarding the way it is recited. Minhagim are important! ●

  • Is A Post Tisha B’av Kiddush Levana An Halachic Myth?

    Is A Post Tisha B’av Kiddush Levana An Halachic Myth?

    We all have memories of reciting Kidush Levana right after Maariv Motzai Tisha B’Av -do all agre with this practice?


    Let’s examine the surprisingly controversial minhag of reciting kiddush levana immediately after maariv following Tisha b”av.
    One of the many jobs of a rabbi that often gets overlooked is his monthly creation of a luach and calendar. While technology has made this task seem simple, the truth is that many rabbanim create their monthly calendars the old-fashioned way. In fact, each year in Beis Yaakov 12th grade halacha final, a giove the same final question as extra credit. “If dawn is at 7:16am and sunset is at 6:02, whe is the earliest time one may acceoct an early Shabbos? Please show math.” While today we have myzemanim, I di think it is essential that every frum household has one member who can approximate zemanim.
    Yet, for a rav, irrespective of how he arrives at their times, dates and zemanim, there is almost always some politics involved.
    When I arrived at one my shuls, I increased the time of Shabbos by a few minutes. Many complained. I must state that I have never made changes to any shul minhag without first speaking to the prior rabbanim. I need not here, and again, repeat the story of the Rema and his shamash, and the dangers in leaders assuming historical reasoning and then arguing on, and changing from, that mere hypothesis.
    The president approached me, “Rabbi, I think the issue some have with this is not so much that you changed the time, but that the other shuls in the area have not gone along with this, making it confusing to many who use both luachs”. I explained that my change is based on halacha -about which I can’t, nor would they want me to, compromise. That closed the conversation, as I have been blessed, always, with wonderful and understanding presidents.
    However, I couldn’t resist calling him back to point out, “You know, I also shortened the zman for taanisim. Did anyone complain about that?” I am not belittling concerns and complaints -and, the truth is, I very often make errors or overlook a serious concerns or conflicts, such as legal holidays, seasonal changes, times for selichos -it is hard to keep track of it all. A classic example: “Should shachris during the weekdays of Chanukah be at a rosh chodesh’ s time, or that of a regular Monday and Thursday?”. One the one hand, Chanukah also has leining and hallel; but on the other hand, unlike rosh chodesh, there’s no mussaf; but on the other hand, hallel on Chanukah is longer, etc.
    It may sound amusing, but this one enquiry-and others like it – often leads to many heated -although respectful-arguments. As I often point out in shul, “That halacha can be precise to the second is not unique, and we indeed see from these debates that we all care about just a few minutes when it comes to sleep, catching our bus, traffic, etc.”
    I can spend a whole series discussing just this one area of the rabbinate. Perhaps some time, iy”H, we will. But for now, let us discuss an issue that comes up year-after-year when I make the schedule for the month of av.
    In addition to zmanei krias shma, teffila, etc., the secretary will send me a list of times that need to be filled for a particular month, and a day like tisha b”av, such as the taanis’ s start and end, eichah, kinnos, shiurim, chatzos yom, etc.
    But there is one space I am asked to fill that is always a concern: “Kiddush levana following Tisha B’av, not before: Time X”.
    To most, this may seem innocuous. We all have memories of leaving shul after the taanis with the kiddush levana cards in hand; of pushing through our hunger and dancing afterward while tired.
    But this is not so simple.
    In hilchos kiddush levana (siman 426:2), after stating that one should be dressed nicely and in good spirits when performing kiddush levana, the Rema in the Shulchan Aruch, states,: “We do not perform kiddush levana before Tisha B”av or before Yom Kippur. However, one may perform this motzai yom kippur -as one is then infused with joy then. However, one may not do so after Tisha B’av or any other taanis (as one is not in the best of moods or in the best of cleanness or clothing)”
    The Mishne Berrua adds that even in a year like this one when Tisha B”av falls on Thursday, we would still delay kiddush levana until motzai Shabbos, 12th of av.
    So then why does it seem that this is not followed? Should I omit this recital from my shul’s luach?
    The Mishneh Berrura does say that if one eats and/or drinks a little following Tisha b”av then according to many one can indeed say it. This would also be conditional ,he writes, on them wearing (real) shoes.
    But, still, it doesn’t seem that many are careful to do these first.
    This brings us to Toras hanistar.
    A little later, in the laws of Tisha B”av, (siman 551:8) the Rema seems to contradict himself, writing, “the custom is not to perform kiddush levana until after Tisha b”av”, implying that one may do so immediately following this fast!
    The Be’er Heitiv (#25) clarifies: “See siman 426:2 [however, this contradiction is explained] since the Ari”zal states that one should do kiddush levana motzai Tisha b”av since on this day moshiach will be born…”.
    So that al pi kabbala there is a direct reason to perform this mitzvah at this time, while according to nigleh (reveled, basic halacha) this taanis and all others are the same: one mustn’t say kiddush levana then, with the caveat that, according to some, exchanging to normal shoes and have already eaten would then allow for it.
    For the confused reader, the Chofetz Chaim adds (Shaar Hatzion, 426:9) that if one wishes to follow the basic halacha and delay his recital, and has also not eaten nor exchanged shoes, but his shul is reciting it following the taanis, he may join them if the alternative is to say it alone at a later date. Meaning, performing this mitzvah with a multitude of people (b’rom am) trumps the other concern of being in an unbecoming state for this beracha.
    We should also point out that the Vilna Gaon and others disagree with the while idea of waiting to begin with. Why delay a mitzvah until after any date? Rather one should perform this mitzvah as soon as it becomes available!
    The minhag is to conclude kiddush levana by singing “tovim meoros shebara elokeinu yatzarum b’daas b’vina ubahskeil -wonderful are the lumineires that Hashem created, He formed these with wisdom, insight and discernment”. This is taken from the teffila kel adon, said Shabbos morning, that dates back to the days of chazal.
    Our greatest luminaires on earth are our gedolim whom we follow, and who create our calander. Shul rabbanim are but like the moon, only reflecting the light of the poskim and gedolim – our ‘sun’.
    The goal of this article was to examine an area of halacha about which few may be aware, and not to cause machlokos. We will all follow whatever our rabbanim tell us, as they guide us in present-day minhag yisroel, reflected off the actions of our gedolim.
    May our learning of this topic, and the acceptance of whichever minhag our shul follows, allow that this be the year when ben Dovid reveal the ultimate light upon the world.