Q: After staying up all night on Shavout, we have someone who slept say the morning b'rachot on everyone’s behalf. Why is this necessary? What happens if we cannot find anyone? A: We must address different categories of b'rachot, with different reasons and details. NETILAT YADAYIM and ASHER YATZAR- There are three possible reasons (see Beit Yosef, Orach Chayim 4) for washing our hands with a b'racha upon waking in the morning, before davening: 1) Our hands probably got dirty as we slept (Rosh); 2) Because in the morning we are like a new being, we set out on a process of purification and blessing Hashem (Rashba; see Mishna Berura 4:1); 3) We are affected by a RUACH RA’AH (evil spirit), which is remedied by NETILAT YADAYIM. Reason 1 does not apply if one did not sleep and kept his hands clean. It is not fully clear whether reasons 2 & 3 apply if one did not sleep. The Rama (4:13) says that although one should wash his hands as usual, he should not make the b'racha out of doubt. By listening to the b'racha of one who slept on behalf of others, we avoid the doubt. One who did not sleep but “went to the bathroom” and in so doing touched covered parts of the body also makes a b'racha (Mishna Berura 4:30). Reason 1 certainly applies to such a person and the others are likely to apply, as the night passed by the time of ALOT HASHACHAR (break of dawn, 72 minutes before sunrise). ASHER YATZAR can be said by anyone who recently went to the bathroom. BIRKOT HASHACHAR - Most of the series of b'rachot thanking Hashem for different elements of our lives were originally described as being done as one received the benefit (e.g. putting on shoes, clothes, straightening the body) (B'rachot 60b). Nevertheless, our practice is to make the b'rachot at one time and whether or not we recently received the benefit (Rama 46:8; see Yalkut Yosef regarding S'fardic practice). Therefore even one who did not sleep and did not renew these benefits can recite the b'rachot, because the praise of Hashem is true in regard to other people. The main issue is with the b'rachot of HAMA’AVIR SHEINA and ELOKAI NESHAMA, which both focus specifically on awaking from sleep and are recited, at least partially, in the first person. The Mishna Berura (46:24) rules that one should hear these b'rachot from one who slept. On the other hand, one who makes these b'rachot despite not sleeping has whom to rely upon (see Ishei Yisrael 5:(40)and Piskei Teshuvot 494:7), especially if no one who slept is available. BIRKOT HATORAH (=BHT - before the study of Torah) - It is unclear whether the reason one is obligated to make BHT every morning is the fact that it is a new day or THAT his sleep ended the efficacy of the old b'racha. Due to this doubt, the Mishna Berura (47:28) rules that one who was up all night does not make BHT at daybreak, but hears them from someone who slept. (Yechave Da’at III, 33 argues.) However, he accepts R. Akiva Eiger’s idea that if one took a reasonably long nap during the previous day, he makes b'rachot the next morning despite staying up in the night, assuming he did not make BHT since he got up. This is because he is obligated according to both approaches, as he has slept and a day has passed since his last BHT. It is better to use such a person (who are common on Shavuot) than one who put his head down for a few minutes at night. Note that one who sleeps at night makes BHT before resuming learning. Thus, he is available to recite them on others’ behalf only if he came to shul when they are ready for BHT or if he did not recite them when he arose. (Note: everyone recites the Torah texts after BHT starting with Y'VARECHECA). TZITZIT - It is unclear if we are obligated in tzitzit at night, and thus whether we need a b'racha in the morning. One should be yotzei with the b'racha on his or another’s talit (Mishna Berura 8:42). What is considered significant sleep may depend on where (bed or chair) and/or how long (opinions range from a minute to a half hour and beyond) he sleeps. The halacha may change from one of the above topics to another (see Ishei Yisrael 6:(64)). Ed. note: In consultation with a rav (not the VR), the following is a definition of having slept. Half hour of intentional sleep - i.e. lying down in bed with intention to sleep - or - 2 hours of accidental sleep - e.g. falling asleep sitting up. Opinions many vary.
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Rebbe is partially funded by the Jewish Agency for Israel The Rema Orach Chayim 128:44 explains that throughout the year people living outside of Israel are worried about their livelihood and, therefore, not in a true state of simcha which is necessary for birkat kohanim. Only on Yom Tov at Musaf time when they are about to leave shul and rejoice in the day's celebrations are they in the proper frame of mind for the b'racha. Aruch HaShulchan Orach Chayim 128:64 has difficulty justifying a custom that allows one of the 613 mitzvot to be skipped over most of the year. "But what can we do", he says, "for it is as if a heavenly voice issued forth stopping us from 'lifting the hands' during the year. I have a tradition that two great Torah authorities attempted to institute it on a daily basis and... they were unable and said that so it has been decreed from Heaven." Denizens of the Diaspora, don't dispair. Rav Shlomo Zalman Auerbach quotes the Sh'lah who wrote from Eretz Yisrael to his family still in Chutz la'Aretz: "...the kohanim raise their hands every day and I keep you in mind and draw the blessing to you."
May we all merit to receive God's threefold blessing of His people. One Shavuos after davening, he asked his shamash to assemble some of the richest of his chasidim to hear the kiddush. The men came and found a table laid with all types of delicacies. R' Chaim entered, greeted everyone warmly, and then sat down. The chasidim all waited patiently for the Rebbe to recite the kiddush. Finally R' Chaim said, "When I was younger, I would give a long, complicated discourse. Now that I am old, I will be brief." Everyone looked up in anticipation. "I need 1000 thalers for charity," said R' Chaim, "and this particular cause cannot tolerate delay. I will not recite Kiddush until you have arranged to donate that amount, each according to his ability, and I want the amount that you pledge now to be brought in tonight." With that, he rose and left the room. Soon enough the pledges were made, and the Rebbe returned and recited Kiddush.
"That Shavuos", R' Chaim later recalled, "I gave an excellent speech." 2) Rashi (6:2) teaches that the laws regarding the Nazir and the Sotah are placed adjacent to each other to teach that ONE WHO SEES THE SOTAH IN HER DISGRACE SHOULD ABSTAIN FROM WINE LIKE A NAZIR. This is perplexing since a person who sees the disgrace of the Sotah should not need to take an additional step to keep from sinning. The sight of the Sotah alone, should be enough to make an impression on him. Why, then, is it suggested that he become like a Nazir?
3)The Torah states simply ET KORBANO - HIS SACRIFICE WAS, regarding the
sacrifices of the Princes (see, for example, 7:25). Why, however, when
describing the sacrifice of the Prince of Yissaschar, does it add the extra
word HIKRIV ET KORBANO meaning HE BROUGHT HIS SACRIFICE WHICH WAS... (7:19)? Rav Yaakov Kaminetsky explains that the earlier counts took place before there was a Mishkan, a central location which could unify the people spiritually in the service of G-d. Thus, the individual tribes could were not counted since THAT could lead to individual tribes viewing themselves as separate units from the rest of the nation. Once there was a Mishkan, however, the tribes could be counted since the Mishkan unified the people and prevented the disunity which the census could potentially cause.
(2) Why does the Torah repeat the word COUNTING three times while summing up
the totals of the census? (1:45, 46, and 47) 3) Why was the tribe of Levi considerably smaller in number than all the other tribes?
Ramban teaches that the Jewish people had a large population because of the
miracles G-D performed in blessing them with more children than the norm in
Egypt. However, G-D only performed this miracle for those who were working
as part of the slavery in Egypt. Since, according to our Sages, the tribe of
Levi did not take part in that servitude, they were not the recipients of
this blessing and had a more normal sized population. The original plan was to learn one chapter on each Shabbat during the period of the Omer, from Pesach to Shavuot. The choice of Avot was motivated by its universal appeal. Its ethical teachings were felt to be ideal for the self-improvement program each Jew should undertake while reliving the period from the Exodus until we are worthy to stand at the foot of Sinai to receive the Torah. There are five chapters in Avot. There are six Shabbatot between Pesach and Shavuot. This led to the "creation" of a special 6th chapter of Pirkei Avot, taken from various Mishna-like writings, on the theme of Torah learning and living. Focusing on the specialness of Torah is particularly appropriate for the Shabbat before Shavuot, the Shabbat Kallah of B'nei Yisra'el, the Shabbat before the "marriage", so to speak, of Torah to Klal Yisrael. The 6th chapter of Pirkei Avot is known as Kinyan HaTorah, the acquisition of Torah.
The chapter is introduced by a statement: Our Sages taught in the style of
the Mishna; Blessed is He, Who chose them and their teachings. G-d entrusted
the transmission of Torah - the Written Word and, especially, the Oral Law -
to the Sages throughout the generations. B"H He chose well - from Moshe
Rabeinu throughout the Chain of Tradition to today... and tomorrow. The Zohar explains that the designation of Aharon HaKohen as the role model of he who "loves peace and pursues peace" preempts the need for the Torah to require explicitly that the kohanim offer such a blessing. So powerful is this attribute that the Seer of Lublin suggested that when the text says, "In this manner you should bless Bnei Yisrael" (B'midbar 6:23), it means that the ordinary people should be blessed with that very same priestly peace- loving quality. Of course, there is much more commentary on the way in which the kohanim offer up this blessing: With hands raised to indicate the importance of words backed up by actions; with bare feet to hint at the holiness of the ground upon which the blessing occurs; and with unconditional love, to demonstrate the equal opportunity for blessing, independent of one's degree of worthiness. Birkat Kohanim is a special virtue of Eretz Yisrael and Am Yisrael. Today, it seems, more than ever, that we need to imitate the kohanim. And may we very soon be worthy of also reaping the rich contents of this timeless Bracha. Shabbat Shalom, Menachem Persoff [The Parshat Naso Homepage]
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