From the virtual desk of the OU VEBBE REBBE Q In some shuls, the Torah is covered after the KRIYA (reading), before the OLEH (one who has an Aliya) can make his second beracha. Doesn't the covering make it considered as if it is not there, as we do with chalot during kiddush? If so can you make a beracha like this? A Let us explain a few concepts, which we often take for granted, and then things should become clearer. The berachot, which we make before are primarily. Bircot Hatorah, berachot relate to the study of the Torah. The Tur (Orach Chaim 139) brings a doubt raised by his brother R. Yechiel, in a case when one arrived late to shul and as soon as he was finished making his own personal Birchot Hatorah, was called to the Torah. Could he make two consecutive Birchot Hatorah without a break? Their father the Rosh said he could because there was as TAKANA to give the Torah KAVOD by blessing before and after reading. The Rosh agrees that the nature of the berachot of the oleh is Birchot Hatorah, and, of course, one doesn't need a open text before making Birchot Hatorah. Rather, it relates to the performance of the mitzva of Torah study, whether written or oral (Berachot 11b). The reason we open up and point to the place of the Torah reading is to know what he will be reading (Sha'ar Ephraim 4:3; Mishna Berura 139:16). After finishing the Aliya he knows in regard to what he is making the beracha, namely, on what he has just read. The Torah is covered between Aliyot primarily out of respect to the Torah when it is, temporarily, not in use (Levush 139:5). There are two ways to cover the important part of the Torah, which is the words themselves. One way is by rolling it up, the other is by covering it with something eternal. The implication of the Rama (39:21) [is that one or the other should be done], while long breaks require both (ibid.). As far as I can tell, all sources and minhagim agree that the
words of the Torah are covered in one form or the other before the second
beracha (Sha'ar Epraim 4:21;Mishna Berura ibid.:20). An additional covering
doesn't do any harn to the beracha. The question is: will the additional
covering be necessary between Aliyot and, on this there are different opinions (Sha'ar
Epraim 55:21). In both cases, we also preferably hold to the object to which the
beracha relates, which, among other things, connects us to the objects. In both
cases, the beracha is valid even we neither see nor touch the object at the time
of the beracha. Our Sages teach us to judge everyone favorably. Pirkei Avot 1:6
It is customary for the SHOSHVINIM who lead the CHATAN and the KALLA to the CHUPA to hold candles. Reason: The customs of CHATAN and KALLA are derived from the giving of the Torah at Sinai. On that occasion, HaShem revealed Himself “like a groom who goes forth to greet his bride”. At the giving of the Torah, the pasuk (Shmot 20:15) states: “And all the people saw the voices and the torches”. An added significance in the holding of TWO candles (or we can say, the two candles are one each for the two escorts of CHATAN and two for the KALLA). Reason: The numerical value of NER (candle) is 250. Two candles
equal 500. This is the g’matriya of P’RU UR’VU, be fruitful & multiply. A priest once said to R’ Zvi Hirsh Charif of Halberstadt, “You have to admit one thing: We Christians have more love than you do. After all, ours is a G-d of love, whereas yours is the G-d of vengeance.” “The opposite is true”, replied R’ Zvi Hirsh. “Since we see G-d
as the G-d of vengeance, we leave all vengeance to Him, while we are commanded
to love others. You, however, view Him as the G-d of love and leave all loving
to Him. retaining vengeance for yourselves.” First of all, only the male platypus has a venom gland that produces a poison that can be delivered via a hollow spur on their hind legs. The spurs may be used for territorial fights with other males, to subdue large prey, and to repel predators. The other egg-laying mammal, the echidna, has a similar venomous spur (which has not been as well-studied as the platypus’). (Some) shrews have poisonous saliva, which is transmitted into a bite wound. Some shrews are the smallest of all mammals. The venomous saliva gives shrews the ability to kill prey larger than itself. Some hedgehogs and tenrecs (similar but different) lick a poisonous secretion from other animals (e.g. toad) onto their spines (quills) to make that defense mechanism more effective against predators. That’s it for mammals. None seem to be fatal to humans. Not so among the many other kinds of venomous and poisonous animals, including jellyfish and other sea creatures, spiders and insects, scorpions, fishes, amphibians, and of course, snakes. It is estimated that snakes kill 40,000-50,000 people a year worldwide. Venomous, by the way, is the term for animals that actively transmit their poisons in order to weaken or kill prey, or for protection. Poisonous is the term for passive transmission of a toxin. This is a protection or deterrent against predators. One more point of interest. Many venomous animals are unusually brightly colored. This serves them as protection from potential predators who have learned not to mess with the snake or newt or insect with the bright colors. But you might think that whereas the coloration is an advantage
against predators, it would be a handicap with potential prey. Not so. In most
cases, the prey of these venomous animals are other animals, insects, etc.
without color vision. So the bright colors warn animals with color-vision to
stay away, but serve as camouflage as far as the animals that cannot discern
colors are concerned. Some other venomous animals have their bright color on
their underside and adopt a defense posture that reveals the colors when they
are needed. Thus the Torah instructed us in ancient times what contemporary educators have only discovered in recent years. For all our information is processed first by our senses and then translated by both our minds (cognitive level) and our hearts (affective level). Having processed the significance of the data we act upon it or bury it in the recesses of our minds. As the Torah consistently reminds us, we can apply our acquired
knowledge to serve Hashem wisely or, G-d forbid, to do evil. Here, the heart -
as the seat of our emotions - plays a pivotal role. Today we recognize that to
serve Hashem correctly, we must acquire positive motivation and intent, and find
meaning and fulfillment in the study and application of the Written Word. [The Va'etchanan Homepage]
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