MISC section - contents:
Q: When a woman lights candles and thereby accepts
Shabbat, are her children also bound by that acceptance?
The Shulchan Aruch (Orach Chayim 263:10) brings both opinions, but the Rama says that the minhag is basically like the Bahag's stringency. Another well-known halacha that emanates from this approach relates to the order of lighting. The (Rama 263:5) says that one lights before making the beracha on the candles, because making the beracha would be accepting Shabbat, making it forbidden to subsequently light the candles (see Mishna Berura, ad loc.: 27). Rav Ovadia Yosef (see Yechave Daat II, 33) says that the Shulchan Aruch rejects both assumptions and, therefore, a woman should make the beracha before lighting and does not necessarily accept the laws of Shabbat with the lighting. Although he tried to unite the S'farardic communities behind this practice, especially regarding the order of lighting, different customs still exist among S'faradim. In contrast, Ashkenazim accept the Rama's ruling and basically do not do melacha after the beracha which follows lighting the Shabbat candles.
Why do we say that the Rama basically forbids melacha like the Bahag? The Bahag's terse statement implies that once Shabbat candles are lit, no more melacha can be done at all, and, therefore, there is no choice but to light Chanuka candles first. However, others accept his basic approach that lighting ushers in Shabbat but not in an absolute form. Rishonim (see Beit Yosef, OC 263) cite the Maharam that one can light candles on the condition that the restrictions of Shabbat not take hold immediately, and the Rama accepts this opinion. Others claim that only women who light accept Shabbat with lighting, whereas men do not do so when they are the ones to light (Mishna Berura, ad loc.: 42). Furthermore, to answer your question, only the woman who lights accepts Shabbat, and this does not affect the rest of the household (Rama, ibid.). In general, when one person has accepted Shabbat and others have not, the person who accepted Shabbat can ask the others to do work on his behalf and can receive direct benefit from it (Shulchan Aruch 263:17).
Let us conclude by pointing out that a few issues
remain in applying the leniencies cited in the previous paragraph. Magen
Avraham (263:20) says that since not all agree that a condition not to
accept Shabbat by lighting works, a woman should use the condition only in a
case of need. (What is included in "a case of need" is a matter of
significant debate and requires a separate discussion.) His proof is
interesting. If it were so simple to delay the acceptance of Shabbat, why
wouldn't we make the beracha before lighting (as the rule is that berachot
precede mitzvot)? Another not so simple question is whether when a
father/husband accepts Shabbat in shul on an "early Shabbat," the family
must also finish doing melacha, including lighting candles, by that time or
not. (That too must wait for another discussion).
There is another remarkable point regarding the matza eaten at the Pesach seder. When we begin the seder, we introduce the matza as "bread of affliction." But by the time we finish the story, the matza has turned into a symbol of freedom. How does matza serve as such a contradictory symbol?
The answer to these questions lies in the very nature of matza. Matza symbolizes lack of time and the priorities that must be set as a result. The Jewish slaves were given flour in a short lunch break and they had to bake the flour without waiting for it to rise. They had to go back to work. When they left Egypt, they apparently had planned to eat proper bread, but when they realized that they did not have the time to wait, instead of preparing fresh rolls for the first time in 400 years, they gathered up their belongings and left. This time, they had a choice - whether to be free or to eat fresh rolls. The Jews took the proper decision, recognizing that their choice of freedom was not choosing anarchy but choosing to be the servants of God. The fact that their bread did not rise in the heat of the journey was a miracle performed by God, one that perpetually reminds us that, when the chips were down, we chose to eat matza as servants of God rather than to enjoy the flesh pots of Egypt. What is the choice of those who still live outside the land of God?
Rabbi Joseph Tabory, Jerusalem
"Excuse me, Rebbe," asked one of the bystanders, "why did you decide to allow the other man to lead the service? After all, you had the greater right, and the purpose of leading the prayer and reciting kaddish are for the benefit of the departed."
"My helping a fellow Jew brings greater benefit to
my father than my reciting kaddish a hundred times," said R' Yisrael.
Kids from the one-year yeshivot and seminaries for American students have been seen frequenting the place. It’s a really nice, clean, safe place for kids to have a good time.
This is what we found on the website of Greatfully
Grafted Ministries International:
"...Stay in that house..." We are an indigenous Israeli ministry center that dwells in the heart of Jerusalem. The JAMM is a place for teens to dwell. It is a place where they will come to know that the only true and living God takes a personal interest in their lives. That he's a God of love and promise, brings healing and wholeness to our lives, purpose, great plans for each person, and an awesome destiny for each of us.He speaks to youth through his Word, cell groups, bible study, worship, prayer, music, concerts, multimedia seminars and the arts that "The kingdom of God is near," is Real, Exciting, and Worth living for!"
Help warn and protect our children.
Let me make it perfectly clear: The Jamm is a
Christian missionary operation whose goal is to attract Jewish youth to
belief in Jesus (or whatever name he goes by in Israel). Students, parents,
people who have sons or daughters of friends or relatives in Israel this
year — be properly warned. (This alarm was raised by a yeshiva student who
innocently went there to check out the scene. Kol HaKavod for his perception
and speedy reaction to the situation. — Phil Ch.
The beginning of each month (Rosh Chodesh) used to be fixed by the sighting of the moon. In this way, man is partner with G-d in the structuring of time on earth.
The significance lies not only in the fixing of holidays (with all of their respective rituals) but also in the determination of dates as they pertain to legal transactions.
For the Greek-Syrian Hellenists this command matched both Shabbat and circumcision in its significance. For to forbid a court to recognize a new moon based on the testimony of witnesses meant that there could no longer be any holidays to celebrate and fixed times by which to deter- mine contracts, tithes, and other timely affairs.
Symbolically, the detractors of Judaism wished to deny us that sign of renewal signaled by the New Moon, so clearly demonstrated by Bnei Yisrael at Sinai only seven weeks after the Exodus. Now, however, following the Sforno's interpretation, this Mitzva demonstrates how we, whose time once belonged to our Egyptian masters, became masters of our time in a unique and blessed spiritual framework.
Shabbat Shalom, Menachem Persoff