This week’s Parsha Preview is co-dedicated to the refuah of the following people:
Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, Avraham Ben Sarah, Menachem Mendel Ben Faigie Ruchel, Gilon Chaim Ben Yonit, Ofek Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, Baruch Kalman Ben Leiben Jacobs, Mendel Ber Ben Sarah, Aharon Ben Tamar, Shmuel Baruch Ben Golda.
Women
Sarah Bat Channah, Kreindel Bat Esther, Kreynah Leah Bat Rachel, Simcha Bat Mazel, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, Leiba Bat Devorah Esther, Tova Rochel Bat Chaya and Yocheved Yaakovite bat Leah.
May Hashem grant them all a speedy recovery and a complete healing.
Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem bring him home safe and sound. If you asked to have someone put on the refuah list please update me on how these people are doing. If you would like to add someone to the list please send me an e-mail yvalloul@gmail.com
You will notice that several names are no longer on the list I am pleased to report that they have recovered sufficiently that they no longer require to be on our list.
Once again, you can have this Parshah Preview dedicated in honour or memory of a loved one, you can ask for a refuah or simply acknowledge a milestone. It does not cost a thing all you have to do is ask.
Join my blog @
http://parshapreview.blogspot.com/2010/08/yitzis-parsha-preview-ki-tavo.html
or
http://apps.facebook.com/liveblog/entry/485868
Happy Birthday to:
Robert Gasner
Svetlana Benchetrit
Jessica Estelle Simpson
Doron Cowen
Salvy Knafo
Mark Halawa
Sid Anidjar
Debbie Osiel
“Ad Meyah Vesrim Shannah”
Parshah Ki Tavo- Deuteronomy 26:1-29:8
Torah Reading for Week of August 22-28, 2010 - Elul 12-18 5770
Candle Lighting in Toronto 7:43 P.M.
Candle Lighting in Thornhill 7:44 P.M.
Number Of Mitzvot in Parshah Ki Tavo: 6
3 Mitzvot Aseh (Positive Commandments)
3 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)
Haftorah: (Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 60:1- 22
This is the sixth of seven Haftorot, - of the Seven Haftorot of Consolation, that precede Rosh HaShana).
Parsha Summary – Ki Tavo
The Torah Reading on Shabbat day is divided into 7 sections. Each section is called an Aliya (meaning to go up) since for each Aliya, one person "goes up" to make a bracha on the Torah Reading. We invite the Cohen first, followed by a Levite who then in turn is followed by an Israelite. When a Cohen is not in attendance we call an Israelite in their place, if a Levite is not in attendance then the same Cohen is called in their place.
During the 40 years of the desert, the Jews were being prepared to accept the reality of Hashem's dominance and the obligation of keeping His mitzvot. Now, in Parshas Ki Tavo, as they were ready to cross the Jordan and find their intended place as "... highest of all the nations on earth." (28:1) Moshe commanded a number of declarations and ceremonies. These ceremonies would accentuate the cause and effect relationship that exists between adherence to Torah, the laws of nature, and the divine responsiveness of the land.
The Parsha begins with the Mitzvot of the first fruits and the completion of the Tithing cycles. Both are accompanied by special declarations of Hashem's mastery over the land, and man's responsibility to keep the commandments of Hashem.
Moshe presents a statement of allegiance between Hashem and His People. We are to keep the Torah and Hashem guarantees us praise, fame and glory as the "highest of all the nations". (26:19) Upon crossing the Jordan, Bnei Yisrael will publicly declare its acceptance of Hashem's covenant by: inscribing the Torah upon twelve stones; erecting them as a monument; and the ceremony of blessings and curses that is to take place between the opposing mountains, Har (mountain) Grizim and Har (mountain) Ayval.
Commonly known as the Tochacha the admonitions and punishments. It describes the consequences that will befall the Jewish people if they ignore Hashem's Torah and his providence. The custom is for the Reader to read this Aliya more quickly and quietly than the rest of the Parsha.
The Parsha concludes with the beginning of Moshe's final address. He starts by recounting the miraculous nature of the past 40 years and its clear indication of Hashem's ever present protection, past and future.
Ki Tavo
“Because you did not serve Hashem, your G-d, with happiness and goodness of heart, when you had everything in abundance” (28:47)
The Torah attributes all of the shocking curses which will befall Bnei Yisrael to not serving Hashem with happiness. The complaint is not that we will not serve Hashem, rather, although we will serve Him, the stress is upon the fact that it will not be done with happiness. Citing the Zohar, the Ramban (Rabbi Moses Ben Nachman Girondi, 1194 Gerona and Israel, 1194-1270) teaches that the admonition in this week’s parsha refers to the period of the second Beit Hamikdash through its destruction and the subsequent exile.
The Talmud Yoma 9B states that the second Beit Hamikdash was destroyed because of “sinat chinam” - “baseless hatred”. This would appear to contradict the reason offered by the Torah, that the destruction was precipitated by Bnei Yisrael’s not serving Hashem with happiness. How do we reconcile this contradiction?
The Torah attests to the fact that we were unhappy, even though we had everything. This is mirrored by the contemporary phenomena which finds a high percentage of depressed and disenchanted people to be those who enjoy success and high social standing. Why do people who apparently have everything that life has to offer, still exhibit a lack of happiness?
A person can only be truly happy if he appreciates what Hashem has given him. However, if a person is egocentric, considering himself deserved of all that he has, he will not be content by that which is already his; rather, he will be focused on those things which are not yet his, but to which he feels entitled. If a person goes through life with the attitude that everyone owes him, he will constantly be miserable, never satisfied with what he has. Furthermore, since he feels he is entitled to everything that he desires a person who has something he desires becomes an immediate threat to him. He begins loathing that person for no reason other than the perception he maintains that that person is withholding from him an object which should rightfully be his. It is this type of loathing that the Talmud defines as baseless hatred.
Consequently, baseless hatred can be traced back at its inception to our lack of appreciation for what Hashem has done and continues to do for us. Therefore, sinat chinam is not a different reason than the reason offered by the Torah as to what precipitated the destruction of the Temple; it is a manifestation of being unhappy when serving Hashem.
Halacha of the Week-New
Please note that the Halachot discussed here are according to Sephardic Tradition as outlined by The Maran Shulchan Aruch. This is just a summary and in no way deemed as a Halachic ruling. Please contact your local Orthodox Rabbi for help.
Since it is Chodesh Ellul I thought it would be appropriate to discuss The High Holidays.
The Beracha of Shehehiyanu on the Second Night of Rosh Hashanah
There is considerable discussion among the Halachic authorities regarding the recitation of the Bracha of Shehehiyanu on the second night of Rosh Hashanah. It is clear according to all views that one must recite the Bracha in Kiddush on the first night of Rosh Hashanah, before drinking the wine, just as we do on the first night of every other Yom Tov. On the second night of Rosh Hashanah, however, some Rishonim (Medieval Halachic scholars) maintained that one should not recite Shehehiyanu. In their view, the two days of Rosh Hashanah differ from other Yamim Tovim in that they constitute a “Yama Arichta” – a prolonged day of Yom Tov. The two days of Rosh Hashanah, according to this position, are not to be viewed as two separate festive occasions, each of which requiring its own recitation of Shehehiyanu, but rather as a single occasion. As such, the Bracha of Shehehiyanu, which celebrates the onset of the festival, is recited only on the first night, and not on the second night.
Other Rishonim, however, including Rashi (Rabbi Shlomo Yitzchaki of Troyes, France, 1040-1105) and the Rashba (Rabbi Shlomo Ben Aderet of Barcelona, Spain, 1235-1310), disagreed. They held that Rosh Hashanah is no different from other festivals in this regard, and the two days of the holiday constitute independent festive occasions, both of which require the recitation of Shehehiyanu. This also appears to be the view of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204).
The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) suggested a compromise position, advising that one should place a new fruit – meaning, a fruit he had not eaten since the beginning of the fruit’s season – on the table during Kiddush on the second night of Rosh Hashanah. He should have in mind while reciting Kiddush that if Halacha follows the view that Shehehiyanu is not required on the second night of Rosh Hashanah, then the Shehehiyanu which he recites should refer to the new fruit, which he then eats with his meal. This way, one may recite Shehehiyanu without running the risk of reciting a Bracha Le’vatala (meaningless Bracha) according to all opinions.
As for the final Halacha, the Shulhan Aruch rules in accordance with the view of Rashi and the Rashba, that one must recite Shehehiyanu on both nights of Rosh Hashanah. He adds, however, that it is preferable to place a new fruit on the table during Kiddush, as the Rosh recommended, in order to satisfy all opinions, though according to the strict Halacha this is not necessary.
Indeed, the widespread practice is to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, and then to eat the fruit as part of the meal. Although Rav Haim Vital (Safed, Israel, 1543-1620) wrote in his Sha’ar Ha’kavanot that a new fruit is unnecessary, as Halacha accepts the view requiring the recitation of Shehehiyanu, this is nevertheless the widespread custom, in accordance with the Shulhan Aruch’s ruling. It should be emphasized, however, that one who does not have a new fruit on the second night of Rosh Hashanah should certainly recite Shehehiyanu nonetheless. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).
Many later scholars addressed the interesting question of how placing a new fruit on the table resolves the dilemma and enables a person to satisfy all views. Let us assume, for argument’s sake, that it is acceptable to recite Shehehiyanu upon seeing the new fruit, and then eat the fruit later, as part of the meal. Still, reciting this Bracha after reciting Kiddush and before drinking would appear to constitute a Hefsek (improper disruption) in between Kiddush and drinking. As discussed, we place the fruit on the table so that the Shehehiyanu recited as part of Kiddush will refer to the fruit according to the view that Shehehiyanu is not otherwise warranted on the second night of Rosh Hashanah. But if so, then this Bracha is entirely irrelevant to Kiddush, and thus constitutes a Hefsek in between Kiddush and drinking, which should, seemingly, disqualify the Kiddush. It would thus seem to emerge that while endeavoring to resolve one problem, we bring ourselves into another, far more serious, predicament!
Rav Haim Palachi (Izmir, Turkey, 1788-1869) suggested that the Bracha of Shehehiyanu would not constitute a Hefsek because, as we saw, Halacha follows the view that one in any event should recite Shehehiyanu on the second night of Rosh Hashanah. This explanation, however, seems insufficient to answer the question, as it essentially concedes that placing a new fruit on the table will not achieve anything according to the view that Shehehiyanu is not recited on the second night of Rosh Hashanah. If so, then why do we place the fruit at all?
Another answer is suggested by Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem, where he explains that the Bracha of Shehehiyanu is not inconsistent with the spirit of Kiddush. This Beracha simply expresses gratitude to God for bringing us to this special occasion; it does not contain any specific reference that would be in contrast with the theme of Kiddush. For example, if in the middle of a Kiddush a person recited the Bracha of She’hakol, this would certainly constitute a Hefsek as this Beracha is entirely out of place in Kiddush. This is not the case with regard to Shehehiyanu, and therefore this Bracha would not constitute a disruption.
In any event, one should preferably follow the widespread custom to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, if possible. One should then eat the fruit during the meal, without reciting an additional Beracha of Shehehiyanu, as it was covered by the Shehehiyanu recited at Kiddush.
An interesting side note-Many have the custom of using a pomegranate to act as a new fruit. As a young student in Yeshiva I recall one of the older students asking why do we use a pomegranate specifically and not another fruit? Our Rebbi answered that the pomegranate has 613 seeds representing the 613 mitzvot of the Torah. The older student trusted the word of our Rebbi but wanted to settle the question in his mind He purchased three pomegranates and set about his task of counting each seed. He counted each pomegranate and satisfied his curiosity. Each pomegranate contained 613 seeds.
This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.
If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.
Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul
Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, Avraham Ben Sarah, Menachem Mendel Ben Faigie Ruchel, Gilon Chaim Ben Yonit, Ofek Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, Baruch Kalman Ben Leiben Jacobs, Mendel Ber Ben Sarah, Aharon Ben Tamar, Shmuel Baruch Ben Golda.
Women
Sarah Bat Channah, Kreindel Bat Esther, Kreynah Leah Bat Rachel, Simcha Bat Mazel, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, Leiba Bat Devorah Esther, Tova Rochel Bat Chaya and Yocheved Yaakovite bat Leah.
May Hashem grant them all a speedy recovery and a complete healing.
Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem bring him home safe and sound. If you asked to have someone put on the refuah list please update me on how these people are doing. If you would like to add someone to the list please send me an e-mail yvalloul@gmail.com
You will notice that several names are no longer on the list I am pleased to report that they have recovered sufficiently that they no longer require to be on our list.
Once again, you can have this Parshah Preview dedicated in honour or memory of a loved one, you can ask for a refuah or simply acknowledge a milestone. It does not cost a thing all you have to do is ask.
Join my blog @
http://parshapreview.blogspot.com/2010/08/yitzis-parsha-preview-ki-tavo.html
or
http://apps.facebook.com/liveblog/entry/485868
Happy Birthday to:
Robert Gasner
Svetlana Benchetrit
Jessica Estelle Simpson
Doron Cowen
Salvy Knafo
Mark Halawa
Sid Anidjar
Debbie Osiel
“Ad Meyah Vesrim Shannah”
Parshah Ki Tavo- Deuteronomy 26:1-29:8
Torah Reading for Week of August 22-28, 2010 - Elul 12-18 5770
Candle Lighting in Toronto 7:43 P.M.
Candle Lighting in Thornhill 7:44 P.M.
Number Of Mitzvot in Parshah Ki Tavo: 6
3 Mitzvot Aseh (Positive Commandments)
3 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)
Haftorah: (Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 60:1- 22
This is the sixth of seven Haftorot, - of the Seven Haftorot of Consolation, that precede Rosh HaShana).
Parsha Summary – Ki Tavo
The Torah Reading on Shabbat day is divided into 7 sections. Each section is called an Aliya (meaning to go up) since for each Aliya, one person "goes up" to make a bracha on the Torah Reading. We invite the Cohen first, followed by a Levite who then in turn is followed by an Israelite. When a Cohen is not in attendance we call an Israelite in their place, if a Levite is not in attendance then the same Cohen is called in their place.
During the 40 years of the desert, the Jews were being prepared to accept the reality of Hashem's dominance and the obligation of keeping His mitzvot. Now, in Parshas Ki Tavo, as they were ready to cross the Jordan and find their intended place as "... highest of all the nations on earth." (28:1) Moshe commanded a number of declarations and ceremonies. These ceremonies would accentuate the cause and effect relationship that exists between adherence to Torah, the laws of nature, and the divine responsiveness of the land.
The Parsha begins with the Mitzvot of the first fruits and the completion of the Tithing cycles. Both are accompanied by special declarations of Hashem's mastery over the land, and man's responsibility to keep the commandments of Hashem.
Moshe presents a statement of allegiance between Hashem and His People. We are to keep the Torah and Hashem guarantees us praise, fame and glory as the "highest of all the nations". (26:19) Upon crossing the Jordan, Bnei Yisrael will publicly declare its acceptance of Hashem's covenant by: inscribing the Torah upon twelve stones; erecting them as a monument; and the ceremony of blessings and curses that is to take place between the opposing mountains, Har (mountain) Grizim and Har (mountain) Ayval.
Commonly known as the Tochacha the admonitions and punishments. It describes the consequences that will befall the Jewish people if they ignore Hashem's Torah and his providence. The custom is for the Reader to read this Aliya more quickly and quietly than the rest of the Parsha.
The Parsha concludes with the beginning of Moshe's final address. He starts by recounting the miraculous nature of the past 40 years and its clear indication of Hashem's ever present protection, past and future.
Ki Tavo
“Because you did not serve Hashem, your G-d, with happiness and goodness of heart, when you had everything in abundance” (28:47)
The Torah attributes all of the shocking curses which will befall Bnei Yisrael to not serving Hashem with happiness. The complaint is not that we will not serve Hashem, rather, although we will serve Him, the stress is upon the fact that it will not be done with happiness. Citing the Zohar, the Ramban (Rabbi Moses Ben Nachman Girondi, 1194 Gerona and Israel, 1194-1270) teaches that the admonition in this week’s parsha refers to the period of the second Beit Hamikdash through its destruction and the subsequent exile.
The Talmud Yoma 9B states that the second Beit Hamikdash was destroyed because of “sinat chinam” - “baseless hatred”. This would appear to contradict the reason offered by the Torah, that the destruction was precipitated by Bnei Yisrael’s not serving Hashem with happiness. How do we reconcile this contradiction?
The Torah attests to the fact that we were unhappy, even though we had everything. This is mirrored by the contemporary phenomena which finds a high percentage of depressed and disenchanted people to be those who enjoy success and high social standing. Why do people who apparently have everything that life has to offer, still exhibit a lack of happiness?
A person can only be truly happy if he appreciates what Hashem has given him. However, if a person is egocentric, considering himself deserved of all that he has, he will not be content by that which is already his; rather, he will be focused on those things which are not yet his, but to which he feels entitled. If a person goes through life with the attitude that everyone owes him, he will constantly be miserable, never satisfied with what he has. Furthermore, since he feels he is entitled to everything that he desires a person who has something he desires becomes an immediate threat to him. He begins loathing that person for no reason other than the perception he maintains that that person is withholding from him an object which should rightfully be his. It is this type of loathing that the Talmud defines as baseless hatred.
Consequently, baseless hatred can be traced back at its inception to our lack of appreciation for what Hashem has done and continues to do for us. Therefore, sinat chinam is not a different reason than the reason offered by the Torah as to what precipitated the destruction of the Temple; it is a manifestation of being unhappy when serving Hashem.
Halacha of the Week-New
Please note that the Halachot discussed here are according to Sephardic Tradition as outlined by The Maran Shulchan Aruch. This is just a summary and in no way deemed as a Halachic ruling. Please contact your local Orthodox Rabbi for help.
Since it is Chodesh Ellul I thought it would be appropriate to discuss The High Holidays.
The Beracha of Shehehiyanu on the Second Night of Rosh Hashanah
There is considerable discussion among the Halachic authorities regarding the recitation of the Bracha of Shehehiyanu on the second night of Rosh Hashanah. It is clear according to all views that one must recite the Bracha in Kiddush on the first night of Rosh Hashanah, before drinking the wine, just as we do on the first night of every other Yom Tov. On the second night of Rosh Hashanah, however, some Rishonim (Medieval Halachic scholars) maintained that one should not recite Shehehiyanu. In their view, the two days of Rosh Hashanah differ from other Yamim Tovim in that they constitute a “Yama Arichta” – a prolonged day of Yom Tov. The two days of Rosh Hashanah, according to this position, are not to be viewed as two separate festive occasions, each of which requiring its own recitation of Shehehiyanu, but rather as a single occasion. As such, the Bracha of Shehehiyanu, which celebrates the onset of the festival, is recited only on the first night, and not on the second night.
Other Rishonim, however, including Rashi (Rabbi Shlomo Yitzchaki of Troyes, France, 1040-1105) and the Rashba (Rabbi Shlomo Ben Aderet of Barcelona, Spain, 1235-1310), disagreed. They held that Rosh Hashanah is no different from other festivals in this regard, and the two days of the holiday constitute independent festive occasions, both of which require the recitation of Shehehiyanu. This also appears to be the view of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204).
The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) suggested a compromise position, advising that one should place a new fruit – meaning, a fruit he had not eaten since the beginning of the fruit’s season – on the table during Kiddush on the second night of Rosh Hashanah. He should have in mind while reciting Kiddush that if Halacha follows the view that Shehehiyanu is not required on the second night of Rosh Hashanah, then the Shehehiyanu which he recites should refer to the new fruit, which he then eats with his meal. This way, one may recite Shehehiyanu without running the risk of reciting a Bracha Le’vatala (meaningless Bracha) according to all opinions.
As for the final Halacha, the Shulhan Aruch rules in accordance with the view of Rashi and the Rashba, that one must recite Shehehiyanu on both nights of Rosh Hashanah. He adds, however, that it is preferable to place a new fruit on the table during Kiddush, as the Rosh recommended, in order to satisfy all opinions, though according to the strict Halacha this is not necessary.
Indeed, the widespread practice is to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, and then to eat the fruit as part of the meal. Although Rav Haim Vital (Safed, Israel, 1543-1620) wrote in his Sha’ar Ha’kavanot that a new fruit is unnecessary, as Halacha accepts the view requiring the recitation of Shehehiyanu, this is nevertheless the widespread custom, in accordance with the Shulhan Aruch’s ruling. It should be emphasized, however, that one who does not have a new fruit on the second night of Rosh Hashanah should certainly recite Shehehiyanu nonetheless. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).
Many later scholars addressed the interesting question of how placing a new fruit on the table resolves the dilemma and enables a person to satisfy all views. Let us assume, for argument’s sake, that it is acceptable to recite Shehehiyanu upon seeing the new fruit, and then eat the fruit later, as part of the meal. Still, reciting this Bracha after reciting Kiddush and before drinking would appear to constitute a Hefsek (improper disruption) in between Kiddush and drinking. As discussed, we place the fruit on the table so that the Shehehiyanu recited as part of Kiddush will refer to the fruit according to the view that Shehehiyanu is not otherwise warranted on the second night of Rosh Hashanah. But if so, then this Bracha is entirely irrelevant to Kiddush, and thus constitutes a Hefsek in between Kiddush and drinking, which should, seemingly, disqualify the Kiddush. It would thus seem to emerge that while endeavoring to resolve one problem, we bring ourselves into another, far more serious, predicament!
Rav Haim Palachi (Izmir, Turkey, 1788-1869) suggested that the Bracha of Shehehiyanu would not constitute a Hefsek because, as we saw, Halacha follows the view that one in any event should recite Shehehiyanu on the second night of Rosh Hashanah. This explanation, however, seems insufficient to answer the question, as it essentially concedes that placing a new fruit on the table will not achieve anything according to the view that Shehehiyanu is not recited on the second night of Rosh Hashanah. If so, then why do we place the fruit at all?
Another answer is suggested by Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem, where he explains that the Bracha of Shehehiyanu is not inconsistent with the spirit of Kiddush. This Beracha simply expresses gratitude to God for bringing us to this special occasion; it does not contain any specific reference that would be in contrast with the theme of Kiddush. For example, if in the middle of a Kiddush a person recited the Bracha of She’hakol, this would certainly constitute a Hefsek as this Beracha is entirely out of place in Kiddush. This is not the case with regard to Shehehiyanu, and therefore this Bracha would not constitute a disruption.
In any event, one should preferably follow the widespread custom to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, if possible. One should then eat the fruit during the meal, without reciting an additional Beracha of Shehehiyanu, as it was covered by the Shehehiyanu recited at Kiddush.
An interesting side note-Many have the custom of using a pomegranate to act as a new fruit. As a young student in Yeshiva I recall one of the older students asking why do we use a pomegranate specifically and not another fruit? Our Rebbi answered that the pomegranate has 613 seeds representing the 613 mitzvot of the Torah. The older student trusted the word of our Rebbi but wanted to settle the question in his mind He purchased three pomegranates and set about his task of counting each seed. He counted each pomegranate and satisfied his curiosity. Each pomegranate contained 613 seeds.
This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.
If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.
Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul
If you wish to receive my weekly parsha preview please send an email by clicking here yvalloul@gmail.com with the word add in the subject line and your name will be added to my list.
