From the virtual desk of the OU VEBBE REBBE Q If I get up in the middle of the night and decide to spend a
little time learning, what do I do about Birkot HaTorah (blessings before
learning Torah)? Rishonim struggle with the question why one doesn't make Birkot HaTorah each time he learns, like he does each time he eats in the sukka? The standard approach is that Torah study is an ongoing mitzva and experience, which does not lend itself naturally to breaks (see in Tosafot, Berachot 11b and other Rishonim, variations on this idea). Most Rishonim rule that there is a possibil- ity of breaks, which would require a new bracha, especially, if one takes a signifi- cant nap during the course of the day (Shut Harosh 4:1; Beit Yosef, Orach Chayim 47). How- ever, a minority of opinions rules that no break during the day stops the efficacy of the morning Birkot HaTorah, which was intended to last until the end of the person's day. The minhag is to employ the concept, safek berachot l'hakel (when we are not sure whether to make a bracha or not, we refrain form making it) (2nd opinion in Shulchan Aruch, OC 47:11). However, after going to bed (as opposed to putting one's head down on a table) at night, almost all agree that the day's learning is over and if one wakes to learn later at night, he will have to make new Birkot HaTorah (ibid.:13). A question arises though, whether going back to sleep before the morning is considered like a nap during the day (and he would not make new brachot) or whether a second night sleep must be followed by other brachot upon awakening again. The Mishna Berura (47:29) rules not to make a new bracha, because a person would normally have in mind that the bracha he made during the night should carry him through the next day. The Minchat Yitzchak (X,7) uses similar logic to come to a
different recommenda- tion in a similar case. Regarding those who regularly take
a long nap in the beginning of the night to enable them to stay up late
learning, he suggests that they have in mind in the morning to have their
brachot carry them until their main sleep of the night. Certainly, in the case
you discuss where one goes to sleep for the night and wakes prematurely, one
should make the brachot before learning at night (see also Ishei Yisrael 6:13).
In general, it is always considered legitimate to make Birkot HaTorah after any
significant nap (Mishna Berura 47:25,29). In general, if one probably needs
Birkot HaTorah but is not confident about it, it is preferable to make only the
bracha of "asher bachar banu…" and not "asher kid'shanu…" (Mishna Berura 47:1). “...Wrap up the money in your hand...” D’varim 14:25 (Parshat
R’EI) Marsupials are a large, diverse group of animals found almost exclusively in Australia, although some species are found in North, Central, and South America. No marsupials can be found in Africa, Asia, or Europe (with the exception of a feral population of wallabies that escaped from a zoo in England). Marsupials are non-placental and give birth to premature young, which grab hold of the mother's nipple right after birth. In most species, the young can be found in a special pouch or fold of skin located on the back or belly. (Some scientists say that there is a placenta for the first stage of development, until the offspring are born and migrate into their mother’s pouch to continue their deveopment.) All marsupials are very tiny at birth, hairless and blind. The smallest known birth weight of any mammal is the honey possum, weighing less than 5mg at birth. (On the other hand, no other male mammal has sperm as large as that of the male honey possum. Not even the blue whale.) It is now thought that the body of a marsupial mother would reject its young if it were not delivered at such an early stage. The mother tolerates the young in here external pouch. Marsupials have small brains compared to their body and are not considered to be very intelligent. In fact, it is suggested that they don't think but only respond to stimuli (like reptiles). Most marsupials resemble placental mammals in one form or another, including mice, rats, squirrels, dogs, cats, bears, shrews, and moles, although some are unique in appearance in the animal kingdom. Notable among the marsupials that do not resemble placental mammals are the kangaroos. Aside from the pouch, marsupials differ from placental mammals in other ways, especially in the anatomy of their mouths and the arrangement and proportion of their upper and lower teeth. Koalas (almost) never drink; their water needs are met by the eucalyptus leaves
they eat. They sleep 80% of the time. Newborns are called joeys. The after-bracha for mezonot, wine, and/or the 5 fruits among the Seven Species, is an abridged form of the full Birkat HaMazon. It is a single bracha that contains the themes of the three brachot of Birkat HaMazot. (Actually, the fourth bracha is also represented, but we still speak of Birkat HaMazon as Birkat Shalosh - it is the three brachot that comprise fulfillment of the Torah’s requirement to “bench”; the fourth bracha and the rest were added later and are considered Rabbinic requirement.) Hence, its name, Bracha Mei’ein Shalosh (BMS). It is also called Bracha Acharona, but BMS is its more specific name. We originally prepared this Ashkenazi-Sfardi BMS for an Israel Center youth program at which kids of both “backgrounds” were in attendance and at which a buffet including cakes, cookies, etc. were served. Rather than print up two separate versions of BMS, we decided to do it side-by-side, so that each person can “see what the other half” says. We call your attention to a few interesting differences. And build Jerusalem the holy city speedily in our time (same), bring us to it
and let us rejoice in its rebuilding (same), and let us eat of its fruit and be
satisfied from its goodness (only Ashkenazim say this part), etc. Notice that Ashkenazi custom is to refer to each holiday by its name, and that suffices. Eidot Mizrach also call the holidays by their names, but they add the designation YOM TOV MIKRA KODESH to Yom Tov days, and MIKRA KODESH to Chol HaMoed. Note too that Ashkenazim distinguish between wine and fruit of Eretz Yisrael and of Chutz LaAretz in the ending of the bracha. So do Eidot Mizrach, but they also distinguish between mezonot items that are made with flour of Eretz Yisrael and flour that comes from abroad. Ashke- nazim don’t make that distinction. I heard in the name of HaRav Avigdor HaLevi Nebensahl of the Old City, that if one is certain that the wheat in question is that of Eretz Yisrael, then we can change the ending from V’AL HAMICHYA to V’AL MICHYATEHA, referring to the sustenance derived from Eretz Yisrael. Since most of our flour comes from abroad, this is only theoretical, except for a Pesach cake or the like that is made from matza meal ground from shmura matza. Shmura matza is made from local wheat and therefore the ending of HAMICHYA can be changed. On the lighter side... It is strange that despite the miserable end of the heathen nations, we should still be lured by their pagan customs. In such circum- stances, G-d forbid, "Eicha" conjures up options: whether to adopt idol worship as an alternative way of life (Rashi, ibid) or "just" to incorporate the strange rites into our own rituals (Ramban, ibid). It appears, however, that "Eicha" has deeper implications. Rabbi Yehuda taught that the term is one of rebuke (Midrash Eichah 1:1). It is as if Hashem proclaims: "How, after all I have done for you, could you think of betraying me?" And for Rabbi Nehemiah, "Eicha" is the classical lament: "Woe to you for even considering those options!" The Hebrew word "Eicha" finds its spelling parallel in the term "Ayecka" meaning, 'Where are you?' Originating in Gan Eden this question reverberates throughout the genera- tions. Not so much an issue of physicality, it invites us to ask how we could allow the sluggish beat of time to dull our authenticity and lead us into exile? Shabbat Shalom, Menachem Persoff, Director, Israel Center [The R'ei Homepage]
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