MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: We had a chatan (groom) in shul the week after his wedding, and thus we omitted Tachanun and Av Harachamim, respectively. Someone suggested this was incorrect because the bride and groom had both been previously married. Who is right? A: A minyan omits Tachanun in the presence of a chatan, whether it is held in the chatan's home or he comes to shul (Shulchan Aruch, Orach Chayim 131:4). This is because those properly joining the chatan's simcha should make the morose subject matter of Tachanun inappropriate. The Beit Yosef (OC 131) points out that it is possible to omit Tachanun because its recitation is regarded as relatively optional. Generally, a couple is in a festive state during the shivat y'mei hamishteh (seven days of celebration, commonly called Sheva Berachot week) (see Shulchan Aruch, Even Ha'ezer 62:6). However, the Rama (Orach Chayim 131:4) says that the chatan eliminates Tachanun only on his wedding day. The Shiyarei Knesset HaGedola (131:16) suggests that the Rama only intended that it does not begin prior to the wedding day but he agrees it lasts beyond. In any case, the minhag is that Tachanun is omitted for the full seven days (ibid; Mishna Berura 131:26). The issue is that Sheva Berachot is curtailed in the case of those who were previously married (even to others). There are two main elements to the status of the week of Sheva Berachot. First, meals the couple takes part in are considered festive ones, warranting special berachot. Additionally, the husband must remain home from work and provide his wife with an atmosphere of simcha (Shulchan Aruch, Even Ha'ezer 64:1). The berachot are recited when either newlywed is in his or her first relationship. However, regarding a couple both of whom had been married, the berachot are recited for only one day (Ketubot 7a; the discussion of how to count that day is beyond our present scope). Regarding staying home, the period of time is reduced to three days, at least regarding a couple who were both previously married. There is a machloket regarding a man who was never married with a woman who was (Shulchan Aruch, ibid.:2). So we must ask which element determines the exemption from Tachanun? It is generally agreed that when one of them is in a first relationship there is no Tachanun for seven days, as it is considered the days of festivities, as is evident from the berachot. Regarding both spouses who were previously married, although there is only one day of Sheva Berachot, the fact that they are to be happy together is sufficient to eliminate Tachanun for three days (Mishna Berura, ibid.). Ha'elef Lecha Shlomo (OC 60) explains as follows. The reason that a chatan eliminates Tachanun from an entire shul is that he is like a king. He posits that the comparison is in regards to the fact that the ascent to the new status of each causes his sins to be forgiven, which, as is evident from the gemara, applies even in a later marriage. Chesed L'Avraham (I, OC 10) takes the comparison to the king differently. The king's special status finds expression in the halacha that he is not able to relinquish his right to be honored. So too a first time couple has an objective status that cannot be relinquished; therefore, the chatan brings the whole congregation along with him. Regarding a second marriage for both, the bride can waive the rabbinically imposed obligation for the chatan to create simcha for her (Rama, EH 64:2). Therefore, in this non-objective state of simcha, the chatan cannot bring others along. He rules then that only if the minyan takes place at the place of celebration would Tachanun be omitted. However, other poskim do not accept the Chesed L'Avraham's chiddush. In summary, in the case you referred to, Tachanun should have been omitted for three days. When Tachanun is left out, Av Harachamim and Tzidkatcha, at their respective times, follow suit (see Shulchan Aruch, OC 284:7; 292:2). Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) Canaan was not an unknown country in Avraham's day. The cities of the Jordan plain paid tribute to Kedorla'omer and the other kings long before Avraham arrived, and the matter-of-fact, "and they set out to go to the land of Canaan, and they came to the land of Canaan" indicates that there was nothing remarkable about the journey. What distinguished Avraham from all the other migrants of his time was that "Avram went as God commanded him" - infused with the Divine will, enthused by the prospect of seeing what God wished to show him. Similarly, as explained in Parashat Ki Tavo, the pilgrim who brought Bikurim had to make two separate statements. The first: "I have come to the country that G-d swore to our fathers to give us," and the second: "... G-d brought us here, and gave us this country flowing with milk and honey." When recounting G-d's goodness in the second statement, the pilgrim mentioned milk and honey. But when speaking about himself in the first statement, he mentioned only "the country that G-d swore to our fathers." He wasn't motivated by milk and honey but by the desire to receive what G-d had promised. People come on Aliya for many reasons. Is G-d's will foremost among them? Rabbi Yehuda Henkin, Jerusalem TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] Wisdom and Wit When he came home, he went to his wife and apologized to her profusely, because - unlike his standard practice on leaving his home - this time he had forgotten to say goodbye to her. When the Gaon of Vilna went to the local bathhouse, he would make a point of entering as soon as possible and not stand in the doorway. He reasoned that if he kept the door open for any length of time, the heat in the bathhouse would be dissipated, and that would be tantamount to theft from the community. Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il So why didn't Abraham split the birds? Rashi brings verses where these animals are used to refer to the nations of the world and others where birds refer to the nation of Israel. Hashem hints to Abraham that the nations of the world will eventually be split apart like the heifer, goat and ram, but Israel will remain whole throughout history. Cornish hens with sweet potato Preheat oven to 190°C. Cut sweet potato. Lift wings toward neck, then fold them under back of hens so they stay in place. With string, tie legs of each hen together. Place hens, breast-side up, in roasting pan; rub with salt and pepper. Put sweet potato in pan around the hens. Bake for 30 minutes. Add apple cider, prunes, and cinnamon sticks. Bake 45 minutes longer, basting with pan juices occasionally, until sweet potato is tender and juices run clear when fork is inserted between leg and body cavity of hens. Another "vort" on the parsha: Come join us on the 3rd annual "DON'T FORGET US" Walkathon which will benefit people suffering from Alzheimer's disease. See beautiful parts of Israel, meet nice people and do a mitzva. For more information about walking, or sponsoring a walker, such as myself see www.friendsofmelabev.com --RB [6] Parsha Points to Ponder - LECH L'CHA 2) Why does the Torah state that Avraham and his family both LEFT TO GO TO ERETZ CANAAN and that THEY ARRIVED IN THE LAND OF CANAAN? (12:5) 3) Why does the Torah list slaves and maid servants in the midst of listing other animals when listing the property which Avraham accumulated in Egypt? (12:16) THESE ARE THE ANSWERS 1) The Ohr HaChayim teaches that in 12:4 the Torah wants to show us how Avraham left his home town without any hesitation the moment G-D finished the command to do so. (It also mentions Lot following Avraham since he did so immediately as well because of his close connection to Avraham.) After capturing that idea by reporting that he left right away, the Torah returns back to describe the details of his trip as it would have without that first interrupting verse. 2) The Chafetz Chayim answers that the Torah is teaching that once Avraham put his mind to going to Eretz Canaan, he made sure that he actually arrived in Canaan. This is in contrast to his father, Terach, who left to go to Canaan (11:31) but paused along the way and never made it there. The eternal message, says the Chafetz Chayim, is that once a person decides to go to the Land of Canaan (Eretz Yisrael) one must make sure to actually get there and not get caught up in other pursuits. 3) Rav Yaakov Kaminetsky offers two explanations for this peculiarity. First he suggests that the gentiles at that time engaged in beastiality (see Avoda Zara 22a) and, therefore, they gave Avraham slaves together with the donkeys and camels specifically for this purpose. He also suggests that whereas cattle, sheep, and donkeys were viewed as assets, donkeys and camels were owned for the work which they performed. To display this point, the donkeys and camels were grouped together with the slaves and maid servants who also served this function. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@israelcenter.co.il [7] Torah from Nature Kouprey a wild forest dwelling ox found mainly in northern Cambodia... Vietnam... discovered in 1937... very large ungulate, males stand up to 2m tall at the shoulder and weigh as much as 1700kg... large but narrow bodies, long legs and humped backs... grey, dark brown or black. The horns of the female are lyre-shaped... eating grass in the open at night and under the forest cover during the day... estimated to be less than 250 kouprey left in the world. - From Wikipedia [8] Torah KidBits by Yaffa Ganz (©2006) popular author of Jewish children's books, creator of Savta Simcha and other delightful characters. LECH L'CHA: And G-d said to Avram: Go out by yourself - out of your land, your birthplace, your father's house, to the land which I shall show you. I shall make you into a great nation; I shall bless you, all the families of the earth will be blessed through you. What a whopping promise! It's the first promise Hashem makes to Avram and to his children - the future Jewish People - who don't even exist yet! How would you like to receive a promise like that? But before he can receive this blessing, Avram has to do something very difficult. He must leave his home, his city, his family and go far away, to an unknown place. It wasn't as if he could just hop into the family car, fill up on gas, open a map and go out for an afternoon drive. Avram was elderly - seventy-five years old - and traveling was difficult and dangerous. It took time. And how can you go someplace if you don't know where the place is? And how could he ever become a great nation if by the age of seventy-five he still didn't have any children? Like No'ach before him, Avram didn't ask any questions. He took his wife Sarai, his nephew Lot, his animals and servants and set out towards the east, in the direction of Canaan. He knew that G-d would show him exactly where to go and what to do. And when he arrived at the land of Canaan, even though the Canaanites were idol worshippers who did not believe in G-d, Avram understood that this was the place Hashem wanted him to be. Avram went straight to Shechem, an important city right in the center of the country. It was there that G-d appeared to Avram and made His second momentous, eternal promise - To your children shall I give this land! (Remember - Avram didn't have any children yet!) On the very spot where that promise was made, Avram built an altar to thank Hashem. It was the first of many altars Avram's future children - the Jewish people - would build in Eretz Yisrael. (You can bet the Canaanites weren't too happy about this!) G-d commanded Avram to leave his old country, birthplace and his father's house so that He could give him a new and holy land, "birthplace", home. Avram became Avraham; Sarai became Sarah; and Canaan became the Land of Israel - the eternal home and heritage of Am Yisrael - the Children of Avraham. [9] Divrei Menachem Among his other worthy characteristics, Avra(ha)m clearly demonstrates that his choices are steeped in morality, and that what he achieves should, more than anything, result in a Kiddush Hashem, the sanctification of G-d's name. Thus when Avra(ha)m rescued his nephew Lot (among others) from the hands of Sodom's enemies, he refused to take, "even so much as a thread to a shoe strap," from the King of Sodom, lest the latter should say that he made Avraham rich. What a lesson for so many of our so-called political leaders! In contrast, we, the rank and file, can learn from Lot what not to do. For when Avra(ha)m offers his nephew the option to choose his own pastures, Lot opts to take the most fertile territory, even though its inhabitants were the cruelest and most corrupt. And when we later learn of Lot's eagerness to cede his daughters to the local people - "to do to them as you please" (B'reishit 19:8) - we clearly see the corroding effect of associating with those who believe that they are above the Law. [The Parshat Lech L'cha Homepage]
|
