MISC section - contents: Q I thought that one must make Kiddush on Shabbat morning by chatzot (halachic, astronomical midday). However, I cannot find a source for such a halacha. Does one exist? A Your impression has a basis but is not precise. Let us explain. We fulfill the main mitzva of Kiddush on Shabbat at night by making a special beracha (M'kadesh HaShabbat) in tefilla and before eating. In the daytime Kiddush (called Kiddusha Rabba - Pesachim 106a), the main element is to add prominence to the meal by beginning it with wine (Shemirat Shabbat K’hilchata 50:4) [or possibly a substitute - beyond our present scope]. If, for whatever reason, one did not make Kiddush at the morning meal, then he begins Seuda Shlishit with Kiddush (Sha’ar Hatziyun 291:9). The time element of Kiddush is not an independent issue. Rather, whenever the first Shabbat day meal is, Kiddush should precede it. So the question is whether the meal must be started by chatzot. There are classical sources that talk about the three meals of Shabbat taking place at night, in the morning, and in the afternoon, respectively (Shabbat 117b; Rambam, Shabbat 30:9). However, it is not clear whether the stated times are halachic requirements, assumptions, or suggestions. There is significant discussion among poskim on the questions of whether the first meal must be at night and the third must be in the afternoon. In contrast, there is little discussion about whether the second meal must begin in the morning and the practice is not to be concerned of any such requirement. See an interesting discussion of possible reasons for this phenomenon in Yisrael V’haz’manim (vol. I pp. 432-438). The more serious problem is that of fasting on Shabbat. All agree that under normal circumstances it is forbidden to fast on Shabbat, the day the Torah (Shemot 16:25) and Navi (Yeshaya 58:13) refer to as a day of eating and indulging. The Shulchan Aruch (Orach Chayim 288:1) says that one may not fast on Shabbat until the end of six hours (a standard term for chatzot), even if he does intend to fast (Magen Avraham & Mishna Berura 288:1). The Rama (288:1) rejects the minority opinion (see Beit Yosef, ad loc.) that one who is preoccupied with tefilla or Torah study need not be concerned. So, since one must eat by the end of six hours and he may not eat or drink before Kiddush (Shulchan Aruch, OC 289:1), he ostensibly has no choice but to make Kiddush by chatzot. Of course, this problem is equally solved even if one makes Kiddush before eating cake; he does not need challot at that time. However, there are grounds and means for leniency (if you call not eating, leniency). Most commentators (including Taz 288:1) say that the significance of six hours into the day is that after that time the stomach is so empty that it is not receptive to food, a situation to avoid all week long. The Magen Avraham (157:1) and Mishna Berura (157:2) say that the six hours (z’maniyot), in this regard, are calculated from the time a person awakens. This solves the problem for those who start eating late because shul starts late. However, it is possible that there is an independent problem of fasting until midday, even if one has not been up for six hours (note the aforementioned’s silence in siman 288 and see K’tzotz Hashulchan 90:1 & footnote 1). However, one can remedy this by drinking a cup of water or tea before the beginning of tefilla, after which it is no longer considered a fast. It is unclear whether this also remedies the problem of the empty stomach (see ibid.). In summary, Kiddush per se need not be done by chatzot, but there is an issue not to fast. As most people eat within six hours of awakening, it is possible that there is no problem, and, if there is, it can be remedied by drinking before tefilla. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha
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Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel All we really know about them is that they wanted the portion of the land that would have been allotted to their deceased father. This action might be labeled, at best, shrewd. Why then do our Sages attribute such greatness to these women? Sfas Emes explains that when one acquires a physical place in Eretz Yisrael, one also acquires a corresponding aspect of Torah. The Torah and the land are bound together and are interdependent. Such wise and righteous women did not care about material gains – had they married they would have lived on their husbands' physical portions of the land. However, they did not want to lose their unique share in the Torah. They wanted their Torah inheritance! When we choose to make aliyah and live in Eretz Israel, we do not simply move to a Jewish land and acquire a new home. We also claim our inheritance in the Torah – that portion which is bound to the land. Come and "claim it and do not let go of it." (Rashi, Devarim 33:4). Prof. Rabbi Steven Ettinger, Hashmonaim With this in mind, we would not be surprised had Moshe pleaded that one of his sons take over the mantle of leadership (see Rashi). Nor, it seems, should we be startled at Moshe’s insistence that the leader be one who “brings them [the people] in.” For Moshe is surely persisting that, having come so far, he at least should be the one to lead his people into the Promised Land. The Midrash tells us that Moshe grudgingly acceded to his fate. However, having been enticed into his mission, he felt he could now coax Hashem, as it were, into at least allowing his successor “to go in before them” (ibid 17) – that is, to have the merit of bringing Bnei Yisrael in to Eretz Yisrael. Despite these interpretations, no- where in the text is there any echo of grievance or suggestion of nepotism. On the contrary, Moshe, the true Torah leader, denies his self-interest. All that finds expression is his still timely concern for the welfare of his flock – that “the congregation of the Lord be not as sheep without a shepherd.” Shabbat Shalom Menachem Persoff [The Parshat Pinchas Homepage]
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