This week’s Parsha Preview is co-dedicated to the refuah of the following people:
Men
Dov Ber Ben Yehudit, Reuven Mordechai Ben Chana Batya, 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 Rivkah bat Yehudis, Michal Bat Aziza, Meira Bat Sarah, Natalie Bat Sarah. Sarah Bat Channah, Chana Leah Bat Esther, 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 parshapreview@gmail.com
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. There is a tremendous zechut (benefit/reward) to have someone learn on your behalf.
Join my blog @ http://parshapreview.blogspot.com/2010/11/yitzis-parsha-preview-vayeishev.html
Men
Dov Ber Ben Yehudit, Reuven Mordechai Ben Chana Batya, 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 Rivkah bat Yehudis, Michal Bat Aziza, Meira Bat Sarah, Natalie Bat Sarah. Sarah Bat Channah, Chana Leah Bat Esther, 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 parshapreview@gmail.com
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. There is a tremendous zechut (benefit/reward) to have someone learn on your behalf.
Join my blog @ http://parshapreview.blogspot.com/2010/11/yitzis-parsha-preview-vayeishev.html
Happy Birthday to:
Ashley Silver, Monday, November 22
Debbie Isaacman, Mondaym, November 22
William Grossman, Wednesday, November 24
Pia Journo, Wednesday, November 24
Esther Malka, Thursday, November 25
Janina Oyarzun Israel, Friday, November 26.
“Ad Meyah Vesrim Shannah”
Parshah Vayeishev - Genesis 37:1-40:23
Torah Reading for Week of November 21-27, 2010 - Kislev 14-20 5771 Candle Lighting for Toronto is 4:26 P.M.
Candle Lighting for Thornhill is 4:25 P.M.
Number Of Mitzvot in Parshat Vayeishev : 0
0 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)
Vayeishev is read on the Shabbat before Chanukah when Rosh HaShanah was not on Shabbat. (On rare occasions, it is Shabbat Chanukah, and not Mikeitz. When Chanukah starts on Shabbat, both Vayeishev & Mikeitz are read on Chanukah.)
Haftora: (Additional portion, from Prophets, which is read after the Parsha) Amos 2:6-3:8
Chanukah starts at sundown, Wednesday, December 1, and lasts for eight days thru Thursday, December 9.
New Torah Webinar
Every Wednesday evening starting at 8:00 P.M. via Skype-Torah direct to you in the comfort of your home. The shiur is ½ hour long I will be looking at the Parsha of the week, some Mussar (Jewish Ethical Teachings) and the halochot (Jewish Law) pertaining to Shabbat.. If you would like to participate please email me with your Skype contact details and I will add you as a contact and call you for the seminar @ parshapreview@gmail.com or add me on Skype @ Yitz007 or “Yitzchak Alloul”.
Vus Titzuch
President Obama calls in the head of the CIA and asks, How come the Jews know everything before we do?"
The CIA chief says, "The Jews have this expression - 'Vus titzuch?'
The President says, “What's that mean?"
Well, Mr. President", replies the CIA chief, "It's a Yiddish expression which roughly translates to "what's happening". They just ask each other and they know everything."
The President decides to personally go undercover to determine if this is true. He gets dressed up as a Chasid and is secretly flown in an unmarked plane to New York, picked up in an unmarked car and dropped off in Brooklyn's most Jewish neighbourhood Boro Park. Soon a little old man comes shuffling along. The President stops him and whispers, "Vus titzuch?"
The old guy whispers back: "Obama is in Boro Park."
Parsha Summary – Parshah Vayeishev
In the year 2216, Yakov was settled in Canaan. Yoseph was 17 years old and Yakov presented him with the multi-colored coat. Yoseph related his two dreams to his brothers.
The brothers conspired to kill Yoseph, but Reuven intervened. He suggested throwing Yoseph into a pit to buy time, during which he would have been able to save Yoseph.
During Reuven's absence, Yehudah suggested selling Yoseph into slavery. The brothers presented Yakov with contrived evidence of Yoseph's death, and he was inconsolable.
The story of Yehudah and Tamar is related. In the end, their first son, Peretz, is the progenitor of Mashiach.
Yoseph had been purchased by Potiphar and was quickly recognized for his managerial skills and integrity. He was appointed to run Potiphar's household.
Potiphar's wife attempted to seduce Yoseph, but Yoseph withstood temptation and fled his mistress's presence. He was thrown into the royal prison and was soon chosen by the warden to run the prison.
Due to his managerial position, Yoseph came in contact with the former royal wine steward and baker. He successfully interpreted their dreams and the wine steward was re-appointed to his position. Yoseph asked the wine steward to intervene on his behalf with Pharaoh. In the year 2227 Yoseph is 28 years old.
Parshah Vayeishev
There Is A Time For Compromise and A Time For Remaining Firm
When we learn about the incident of Yosef and his brothers, how should we judge the actions of Yehudah who, in effect, saved Yosef's life? ("What good is it that we should kill our brother? Let us sell him to the Ishmaelites." [Bereshit 37:26-27]) Was Yehudah's act commendable or was it an act to be condemned? Was it something to commend or something to condemn?
The Talmud answers this question [Sanhedrin 6b]. "Rabbi Meir teaches that any person who praises the compromise of Yehudah is committing blasphemy." This was a terrible act of Yehudah's to have offered such a compromise.
The Medrash teaches a similar idea in the name of Rabbi Yochanan: "Whoever begins to do a mitzvah but does not complete the mitzvah, will in the end bury his wife and children... as we see from what happened to Yehudah." Yehudah should have carried Yosef on his shoulders back to their father. Since Yehudah only went part of the way, he suffered a 'measure for measure punishment' by having to bury his own children. It was a measure for measure punishment in the sense that since he only did half a job in the mitzvah that he fulfilled, Heaven only allowed him half the job of raising his children -- and only allowed him half the lifetime that he would have wished to spend with his wife.
These ancient sources notwithstanding, we need to understand -- why was Yehudah's action so terrible? Doesn't the Talmud praise the institution of compromise? [Sanhedrin 6b] The first thing a judge is supposed to ask the litigants is "will you accept compromise?" Yehudah advanced a compromise here. What was his great sin?
Rabbi Avigdor Nebenzahl provides the following explanation. There are many occasions when compromise is appropriate, but there can be no compromising the truth. When the brothers said, "Yosef is deserving of death", they issued that ruling based on the conclusion that Yosef had the law of a 'pursuer' (rodef) who according to Jewish law is deserving of death. If their conclusion was correct, then Yosef should have been killed. If their conclusion was wrong, then Yosef did not deserve to be sold as a slave either. The truth was either with the brothers or with Yosef -- there was no room for compromise. From Yosef's perspective a compromise that sold him into slavery was a travesty of justice. He claimed that he was innocent, a Tzaddik!
Yehudah had the opportunity to do what was right. Unfortunately, he did not seize the moment.
We see this concept still more dramatically from the Medrash in the Book of Exodus, Shemot. The Medrash says that when the brothers went to try to comfort their father, he refused to accept consolation. The brothers then blamed Yehudah: "Had Yehudah asked us not to sell Yosef, we would not have sold him, just like we listened to him when he asked us not to kill Yosef."
Yehudah was the future monarch. Monarchs are supposed to lead, not follow. If Yehudah believed that the brothers were correct in their analysis of Yosef's character, then he should have supported their position. If he believed that they were wrong, then there was no moral basis for compromise. Yehudah was to be the King. He had an obligation to lead. The brothers themselves testified (in the Medrash) to the fact that they would have listened to him.
Yehudah compromised in a situation where he had the opportunity and the ability and the duty to do what was right. For this he was condemned.
There are certain occasions in life when one cannot compromise. In situations where we are supposed to compromise, the evil inclination comes and whispers in our ear "Do not compromise. Stick to your guns." On the other hand, in situations where we are supposed to be firm and stand up for principles, the evil inclination comes and whispers "compromise."
The Chofetz Chaim (1838-1933) once organized a campaign against a group of merchants in Radin that began to keep their stores open on Shabbat. He spoke to them privately and he spoke publicly about the issue. Finally, the merchants agreed to keep their stores closed on Shabbat. They only had one request from the Chofetz Chaim. "We expected to be open for Shabbat and on that basis greatly increased our inventory of perishable items. If we close for the next two Saturdays we will take a severe loss. Just let us stay open these two weeks to unload our extra merchandise, and then we will stay closed for Shabbat after that."
The Chofetz Chaim responded, "I am sorry gentlemen, but it is not my Shabbat." In other words, I am not the owner of the institution of Shabbat that I have the license to grant you compromise on this issue. Shabbat belongs to G-d. There is no way that I am justified in compromising.
Here too, it was Yosef's life at stake. Yehudah had no right to make compromises with it.
There are times in life when compromise is necessary and there are times when it is unacceptable. Our challenge is to figure out when we must compromise and when we must stand our ground.
Halacha of the Week
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.
I will be reviewing the laws concerning Shabbat observance.
The Requirement to Eat or Drink Wine After Kiddush
There is a famous Halachic principle known as “En Kiddush Ela Be’makom Se’uda,” which means that one does not fulfill the obligation of Kiddush on Shabbat unless Kiddush is recited in the context of a meal. When one recites or hears Kiddush on Friday night or Shabbat morning, he does not fulfill the obligation of Kiddush unless he eats a Kezayit of bread or Mezonot food such as cake, or drinks a Revi’it of wine. If a person hears Kiddush and does not eat or drink anything, or if he drinks something other than wine or eats foods like rice, fruits and vegetables, he has not fulfilled his obligation of Kiddush. And since he has not fulfilled the Mitzvah of Kiddush, it turns out that he acted wrongly by eating, since one may not eat or drink on Friday night or Shabbat day before fulfilling the requirement of Kiddush.
Many synagogues have a Kiddush or breakfast for the congregants after the Shacharit or Musaf service on Shabbat morning. The Rabbi customarily recites Kiddush and drinks a Revi’it of wine, and thereby fulfills his requirement of “Kiddush Be’makom Se’uda.” Others at the Kiddush will generally eat a Kezayit of bread, cake, crackers and the like, in which case they fulfill their obligation of Kiddush. Theoretically, they would not have to recite Kiddush again at all that Shabbat, since they fulfilled the Mitzvah through the Kiddush in the synagogue. In practice, men usually recite Kiddush when they return home for lunch, on behalf of family members who had not recited Kiddush. But they personally have fulfilled their Kiddush obligation by listening to the Kiddush in the synagogue and then partaking of a Kezayit of bread or cake.
Some people, however, prefer not eating in the synagogue, and after hearing the Rabbi’s Kiddush take a drink or eat some nuts or fruit. This is improper, as they do not fulfill the Kiddush obligation and have thus violated the prohibition of eating before Kiddush. Therefore, a person who at a Kiddush does not plan on eating a Kezayit of bread or cake and the like, or drinking a Revi’it of wine, should not eat or drink at all. Furthermore, those who organize the Kiddush in the synagogue must ensure to provide enough cake, crackers and cookies for everyone to eat a Kezayit and thereby fulfill the Kiddush obligation.
It should be noted that Hacham Ovadia Yosef, in a famous responsum published in his Yabia Omer (vol. 2, Orah Haim 19), finds a possible basis for justifying the practice of taking a drink or small snack with Kiddush on Shabbat morning. He writes that this practice could perhaps be defended by combining two minority views. First, there is a view among the Halachic authorities that the rule of “En Kiddush Ela Be’makom Se’uda” only applies on Friday night. On Shabbat day, according to this view, one does not have to drink wine or eat after Kiddush to fulfill the obligation. Furthermore, there is an opinion that if the person who recites Kiddush drinks a Revi’it of wine, this suffices for everyone who heard Kiddush, and they therefore fulfill the obligation without any eating or drinking. Although we do not follow either of these opinions, Hacham Ovadia maintains that we may invoke them as a possible justification for those who do not eat or drink wine at a Kiddush. This practice is certainly wrong, but one should not protest against it, since there may be some justification for it.
Mesillat Yesharim-Path of The Just-By The Ramchal
Each week I will be reviewing one chapter and providing my notes. I recommend that you look deeper into each chapter.
Rabbi Moshe Chaim Luzzatto, also known as the Ramchal after his initials, is best known for his classical work on piety, Mesilas Yesharim (Path of the Just). This book is studied in all Yeshivot and is considered the finest such work ever written. Indeed, Rabbi Yisroel Salanter, founder of the Musar movement which stressed the study of such books on piety, said, "All the classical works of Musar demonstrate that man must fear God. The Mesilat Yesharim tells us how."
Author’s Introduction
The purpose of this work is to remind people of well-known truths that are ignored and forgotten by even the most intelligent people.
The goal of this book will be obtained by continuous and repeated review.
Most capable people dedicate themselves to various other fields of knowledge in Yahadut (Jewish religion). When they focus on Torah it tends to be focused on Talmud, Chumash (5 book of Moses), Medrash or the formulation of legal decisions. The works of Mussar are shunned.
Although most recognize the importance of perfecting their interpersonal relationships with man and G-d few will focus on perfecting this.
Most of those who do end up delving onto this discipline lack the skills.
The result of this attitude is that true piety is unknown.
Piety cannot be left to natural development. It requires a methodology for its acquisition.
What response can there be for ignoring our obligation to this study?
The branches of piety that require study are fear of love of the Eternal, cleaving to the Eternal, purity of thought, and refinement of personality.
The need to establish fixed times for the study of this subject.
Fear of the Eternal required wisdom.
There are five elements in the perfection of Divine Service.
1. Fear of the Eternal.
2. Walking in his Ways.
3. Love.
4. Perfecting the Heart.
5. Observance of all the Mitzvot.
The Baraisa of Rebbi Yair breaks this down as follows:
• Torah brings one to vigilance.
• Vigilance brings one to alacrity.
• Alacrity brings one to spiritual cleanliness.
• Cleanliness brings to abstinence.
• Abstinence brings one to purity.
• Purity brings one to piety.
• Piety brings one to humility.
• Humility brings one to fear of sin.
• Fear of sin brings one to holiness.
• Holiness brings one to Divine inspirations.
• Divine Inspiration brings one to the resurrection of the dead.
The work will expand on scheme found in the baraisa.
Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul
Ashley Silver, Monday, November 22
Debbie Isaacman, Mondaym, November 22
William Grossman, Wednesday, November 24
Pia Journo, Wednesday, November 24
Esther Malka, Thursday, November 25
Janina Oyarzun Israel, Friday, November 26.
“Ad Meyah Vesrim Shannah”
Parshah Vayeishev - Genesis 37:1-40:23
Torah Reading for Week of November 21-27, 2010 - Kislev 14-20 5771 Candle Lighting for Toronto is 4:26 P.M.
Candle Lighting for Thornhill is 4:25 P.M.
Number Of Mitzvot in Parshat Vayeishev : 0
0 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)
Vayeishev is read on the Shabbat before Chanukah when Rosh HaShanah was not on Shabbat. (On rare occasions, it is Shabbat Chanukah, and not Mikeitz. When Chanukah starts on Shabbat, both Vayeishev & Mikeitz are read on Chanukah.)
Haftora: (Additional portion, from Prophets, which is read after the Parsha) Amos 2:6-3:8
Chanukah starts at sundown, Wednesday, December 1, and lasts for eight days thru Thursday, December 9.
New Torah Webinar
Every Wednesday evening starting at 8:00 P.M. via Skype-Torah direct to you in the comfort of your home. The shiur is ½ hour long I will be looking at the Parsha of the week, some Mussar (Jewish Ethical Teachings) and the halochot (Jewish Law) pertaining to Shabbat.. If you would like to participate please email me with your Skype contact details and I will add you as a contact and call you for the seminar @ parshapreview@gmail.com or add me on Skype @ Yitz007 or “Yitzchak Alloul”.
Vus Titzuch
President Obama calls in the head of the CIA and asks, How come the Jews know everything before we do?"
The CIA chief says, "The Jews have this expression - 'Vus titzuch?'
The President says, “What's that mean?"
Well, Mr. President", replies the CIA chief, "It's a Yiddish expression which roughly translates to "what's happening". They just ask each other and they know everything."
The President decides to personally go undercover to determine if this is true. He gets dressed up as a Chasid and is secretly flown in an unmarked plane to New York, picked up in an unmarked car and dropped off in Brooklyn's most Jewish neighbourhood Boro Park. Soon a little old man comes shuffling along. The President stops him and whispers, "Vus titzuch?"
The old guy whispers back: "Obama is in Boro Park."
Parsha Summary – Parshah Vayeishev
In the year 2216, Yakov was settled in Canaan. Yoseph was 17 years old and Yakov presented him with the multi-colored coat. Yoseph related his two dreams to his brothers.
The brothers conspired to kill Yoseph, but Reuven intervened. He suggested throwing Yoseph into a pit to buy time, during which he would have been able to save Yoseph.
During Reuven's absence, Yehudah suggested selling Yoseph into slavery. The brothers presented Yakov with contrived evidence of Yoseph's death, and he was inconsolable.
The story of Yehudah and Tamar is related. In the end, their first son, Peretz, is the progenitor of Mashiach.
Yoseph had been purchased by Potiphar and was quickly recognized for his managerial skills and integrity. He was appointed to run Potiphar's household.
Potiphar's wife attempted to seduce Yoseph, but Yoseph withstood temptation and fled his mistress's presence. He was thrown into the royal prison and was soon chosen by the warden to run the prison.
Due to his managerial position, Yoseph came in contact with the former royal wine steward and baker. He successfully interpreted their dreams and the wine steward was re-appointed to his position. Yoseph asked the wine steward to intervene on his behalf with Pharaoh. In the year 2227 Yoseph is 28 years old.
Parshah Vayeishev
There Is A Time For Compromise and A Time For Remaining Firm
When we learn about the incident of Yosef and his brothers, how should we judge the actions of Yehudah who, in effect, saved Yosef's life? ("What good is it that we should kill our brother? Let us sell him to the Ishmaelites." [Bereshit 37:26-27]) Was Yehudah's act commendable or was it an act to be condemned? Was it something to commend or something to condemn?
The Talmud answers this question [Sanhedrin 6b]. "Rabbi Meir teaches that any person who praises the compromise of Yehudah is committing blasphemy." This was a terrible act of Yehudah's to have offered such a compromise.
The Medrash teaches a similar idea in the name of Rabbi Yochanan: "Whoever begins to do a mitzvah but does not complete the mitzvah, will in the end bury his wife and children... as we see from what happened to Yehudah." Yehudah should have carried Yosef on his shoulders back to their father. Since Yehudah only went part of the way, he suffered a 'measure for measure punishment' by having to bury his own children. It was a measure for measure punishment in the sense that since he only did half a job in the mitzvah that he fulfilled, Heaven only allowed him half the job of raising his children -- and only allowed him half the lifetime that he would have wished to spend with his wife.
These ancient sources notwithstanding, we need to understand -- why was Yehudah's action so terrible? Doesn't the Talmud praise the institution of compromise? [Sanhedrin 6b] The first thing a judge is supposed to ask the litigants is "will you accept compromise?" Yehudah advanced a compromise here. What was his great sin?
Rabbi Avigdor Nebenzahl provides the following explanation. There are many occasions when compromise is appropriate, but there can be no compromising the truth. When the brothers said, "Yosef is deserving of death", they issued that ruling based on the conclusion that Yosef had the law of a 'pursuer' (rodef) who according to Jewish law is deserving of death. If their conclusion was correct, then Yosef should have been killed. If their conclusion was wrong, then Yosef did not deserve to be sold as a slave either. The truth was either with the brothers or with Yosef -- there was no room for compromise. From Yosef's perspective a compromise that sold him into slavery was a travesty of justice. He claimed that he was innocent, a Tzaddik!
Yehudah had the opportunity to do what was right. Unfortunately, he did not seize the moment.
We see this concept still more dramatically from the Medrash in the Book of Exodus, Shemot. The Medrash says that when the brothers went to try to comfort their father, he refused to accept consolation. The brothers then blamed Yehudah: "Had Yehudah asked us not to sell Yosef, we would not have sold him, just like we listened to him when he asked us not to kill Yosef."
Yehudah was the future monarch. Monarchs are supposed to lead, not follow. If Yehudah believed that the brothers were correct in their analysis of Yosef's character, then he should have supported their position. If he believed that they were wrong, then there was no moral basis for compromise. Yehudah was to be the King. He had an obligation to lead. The brothers themselves testified (in the Medrash) to the fact that they would have listened to him.
Yehudah compromised in a situation where he had the opportunity and the ability and the duty to do what was right. For this he was condemned.
There are certain occasions in life when one cannot compromise. In situations where we are supposed to compromise, the evil inclination comes and whispers in our ear "Do not compromise. Stick to your guns." On the other hand, in situations where we are supposed to be firm and stand up for principles, the evil inclination comes and whispers "compromise."
The Chofetz Chaim (1838-1933) once organized a campaign against a group of merchants in Radin that began to keep their stores open on Shabbat. He spoke to them privately and he spoke publicly about the issue. Finally, the merchants agreed to keep their stores closed on Shabbat. They only had one request from the Chofetz Chaim. "We expected to be open for Shabbat and on that basis greatly increased our inventory of perishable items. If we close for the next two Saturdays we will take a severe loss. Just let us stay open these two weeks to unload our extra merchandise, and then we will stay closed for Shabbat after that."
The Chofetz Chaim responded, "I am sorry gentlemen, but it is not my Shabbat." In other words, I am not the owner of the institution of Shabbat that I have the license to grant you compromise on this issue. Shabbat belongs to G-d. There is no way that I am justified in compromising.
Here too, it was Yosef's life at stake. Yehudah had no right to make compromises with it.
There are times in life when compromise is necessary and there are times when it is unacceptable. Our challenge is to figure out when we must compromise and when we must stand our ground.
Halacha of the Week
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.
I will be reviewing the laws concerning Shabbat observance.
The Requirement to Eat or Drink Wine After Kiddush
There is a famous Halachic principle known as “En Kiddush Ela Be’makom Se’uda,” which means that one does not fulfill the obligation of Kiddush on Shabbat unless Kiddush is recited in the context of a meal. When one recites or hears Kiddush on Friday night or Shabbat morning, he does not fulfill the obligation of Kiddush unless he eats a Kezayit of bread or Mezonot food such as cake, or drinks a Revi’it of wine. If a person hears Kiddush and does not eat or drink anything, or if he drinks something other than wine or eats foods like rice, fruits and vegetables, he has not fulfilled his obligation of Kiddush. And since he has not fulfilled the Mitzvah of Kiddush, it turns out that he acted wrongly by eating, since one may not eat or drink on Friday night or Shabbat day before fulfilling the requirement of Kiddush.
Many synagogues have a Kiddush or breakfast for the congregants after the Shacharit or Musaf service on Shabbat morning. The Rabbi customarily recites Kiddush and drinks a Revi’it of wine, and thereby fulfills his requirement of “Kiddush Be’makom Se’uda.” Others at the Kiddush will generally eat a Kezayit of bread, cake, crackers and the like, in which case they fulfill their obligation of Kiddush. Theoretically, they would not have to recite Kiddush again at all that Shabbat, since they fulfilled the Mitzvah through the Kiddush in the synagogue. In practice, men usually recite Kiddush when they return home for lunch, on behalf of family members who had not recited Kiddush. But they personally have fulfilled their Kiddush obligation by listening to the Kiddush in the synagogue and then partaking of a Kezayit of bread or cake.
Some people, however, prefer not eating in the synagogue, and after hearing the Rabbi’s Kiddush take a drink or eat some nuts or fruit. This is improper, as they do not fulfill the Kiddush obligation and have thus violated the prohibition of eating before Kiddush. Therefore, a person who at a Kiddush does not plan on eating a Kezayit of bread or cake and the like, or drinking a Revi’it of wine, should not eat or drink at all. Furthermore, those who organize the Kiddush in the synagogue must ensure to provide enough cake, crackers and cookies for everyone to eat a Kezayit and thereby fulfill the Kiddush obligation.
It should be noted that Hacham Ovadia Yosef, in a famous responsum published in his Yabia Omer (vol. 2, Orah Haim 19), finds a possible basis for justifying the practice of taking a drink or small snack with Kiddush on Shabbat morning. He writes that this practice could perhaps be defended by combining two minority views. First, there is a view among the Halachic authorities that the rule of “En Kiddush Ela Be’makom Se’uda” only applies on Friday night. On Shabbat day, according to this view, one does not have to drink wine or eat after Kiddush to fulfill the obligation. Furthermore, there is an opinion that if the person who recites Kiddush drinks a Revi’it of wine, this suffices for everyone who heard Kiddush, and they therefore fulfill the obligation without any eating or drinking. Although we do not follow either of these opinions, Hacham Ovadia maintains that we may invoke them as a possible justification for those who do not eat or drink wine at a Kiddush. This practice is certainly wrong, but one should not protest against it, since there may be some justification for it.
Mesillat Yesharim-Path of The Just-By The Ramchal
Each week I will be reviewing one chapter and providing my notes. I recommend that you look deeper into each chapter.
Rabbi Moshe Chaim Luzzatto, also known as the Ramchal after his initials, is best known for his classical work on piety, Mesilas Yesharim (Path of the Just). This book is studied in all Yeshivot and is considered the finest such work ever written. Indeed, Rabbi Yisroel Salanter, founder of the Musar movement which stressed the study of such books on piety, said, "All the classical works of Musar demonstrate that man must fear God. The Mesilat Yesharim tells us how."
Author’s Introduction
The purpose of this work is to remind people of well-known truths that are ignored and forgotten by even the most intelligent people.
The goal of this book will be obtained by continuous and repeated review.
Most capable people dedicate themselves to various other fields of knowledge in Yahadut (Jewish religion). When they focus on Torah it tends to be focused on Talmud, Chumash (5 book of Moses), Medrash or the formulation of legal decisions. The works of Mussar are shunned.
Although most recognize the importance of perfecting their interpersonal relationships with man and G-d few will focus on perfecting this.
Most of those who do end up delving onto this discipline lack the skills.
The result of this attitude is that true piety is unknown.
Piety cannot be left to natural development. It requires a methodology for its acquisition.
What response can there be for ignoring our obligation to this study?
The branches of piety that require study are fear of love of the Eternal, cleaving to the Eternal, purity of thought, and refinement of personality.
The need to establish fixed times for the study of this subject.
Fear of the Eternal required wisdom.
There are five elements in the perfection of Divine Service.
1. Fear of the Eternal.
2. Walking in his Ways.
3. Love.
4. Perfecting the Heart.
5. Observance of all the Mitzvot.
The Baraisa of Rebbi Yair breaks this down as follows:
• Torah brings one to vigilance.
• Vigilance brings one to alacrity.
• Alacrity brings one to spiritual cleanliness.
• Cleanliness brings to abstinence.
• Abstinence brings one to purity.
• Purity brings one to piety.
• Piety brings one to humility.
• Humility brings one to fear of sin.
• Fear of sin brings one to holiness.
• Holiness brings one to Divine inspirations.
• Divine Inspiration brings one to the resurrection of the dead.
The work will expand on scheme found in the baraisa.
Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul
