To whom does it belong?#2

Siddur Kidushin, to whom does it belong?
                  Halacha in Shulchan Aruch

The רמ"א יו"ד רמ"ה:כ"ב writes,
אבל אם בא חכם אכסנאי לעיר, אין לו לקפח שכר הרב הדר שם לעשות חופות וקידושין וליטול השכר הבא מהם, הואיל והוא פרס הרב הדר שם

If a Chacham (Rav-Rosh Yeshiva etc.) comes into town, he shall not deprive the local Rav's wage by performing Chupa Kidushin for profit since this income belongs to the local Rav.

FOR SOME REASON THE FOLLOWING WAS OMITTED BY MISTAKE FROM THE PREVIOUS POST

The Tchebiner Rav Zt"l avoided attending a Chupa where the Siddur Kidushin was not done by the local Rav. (Nitei Gavriel #1 P135)

Siddur Kidushin

Siddur Kidushin, to whom does it belong?                   Halacha in Shulchan Aruch The רמ"א יו"ד רמ"ה:כ"ב writes, אבל אם בא חכם אכסנאי לעיר, אין לו לקפח שכר הרב הדר שם לעשות חופות וקידושין וליטול השכר הבא מהם, הואיל והוא פרס הרב הדר שם If a Chacham (Rav-Rosh Yeshiva etc.) comes into town, he shall not deprive the local Rav's wage by performing Chupa Kidushin for profit since this income belongs to the local Rav.

According To The Zohar

According to the זהר, The Father & Mother  are the ones to walk down the כלה to the חופה.   זוהר פ' בראשית) ,ויביאה אל האדם, מהכא אוליפנא)  דבעאן אבא ואמא דכלה לאעלה ברשותיה דחתן According to the זהר, The חתן should stand on the right side of the כלה (זוהר פ' פנחס)

Did you know?(195)

According to הלכה, red wine is preferable over white wine for  Kiddush Friday night. The משנה ברורה ערב ס"ק י"ב: writes that if the wine is overly white (יין שהוא לבן יותר מדאי) then you should be מחמיר like the רמב"ן who holds you are not יוצא קידוש אפילו בדיעבד with (any) white* wine. *Harav Shlomo Zalman. Auerbach zt"l holds, adding red wine (for color) won't help.

Did you know (194)

According to קבלה, red wine is preferable over white wine for the ברכות under the חופה.

The שערי תשובה הל' תפילין ס' כ"ה:י"א quotes from the חכם צבי who quotes the רדב"ז " If Shas & Poskim don't argue on קבלה then we should follow קבלה".
Perhaps, Kallos worried for their white dress should wear a bib and have red wine instead of white wine.

When do you make this Bracha?

ברוך אתה ה' אלוקינו מלך העולם זוכר הצדיקים
When do you make this Bracha? 

for answer click here

ברוך דיין האמת

"On bad news, you make the Bracha ברוך – דיין האמת ." (Shulchan Aruch O.Ch. 222:2) "If someone sees the wife of Lot (Pillar of salt) should make two Brachos, 1) ברוך – דיין האמת " (O. Ch. 218:8)     Why would you make this Bracha for a non-Jewess who died thousands of years ago? Is this bad news? When visiting Auschwitz- Birkenau etc. where millions of Kedoshim were killed, we do not make this Bracha.

DID YOU KNOW? (193)

                        DID YOU KNOW? (193)
Some are Machmir not to have pictures taken under the חופה during the Kiddushin. It is very possible that the עידי קידושין will miss seeing the חתן placing the ring on the כלה'ס finger if the camera flashes go off at the same time.
   

KEEP THE WITCHES OUT

KEEP THE WITCHES OUT The חיד"א מורא באצבע 7:190 writes:  " This is a כלל גדול you should not follow any Minhag, unless a) you know the מקור (source) of it from חז"ל, or b) Authentic כתבי אריז"ל or c) you know the true reason behind the Minhag". I looked into the Minhag of the Mezinka dance with a broom at the חתונה of the youngest child. With the help of אוצר החכמה & Hebrewbooks.org, I discovered no such Minhag is ever mentioned in Chazal, Kisvei Arizal, or in any Sefer printed 50 years ago or before. This מנהג אבותינו בידינו is not mentioned anywhere in the Seforim of the previous generations. With the help of Google, I did find the true reason behind the Minhag. The original is in German followed with a very rough Google translation in English. Bei Hochzeiten einiger Zigeunervölker gehörte ein Sprung über einen Besen zum Ritual. .Der Ursprung dieses Rituals könnte darauf zurückgehen,dass man annahm, dass Hexen keinen Besen überschreiten oder - springen können, sodass beispielsweise ein Besen, der Stiel auf dem Boden, vor der Haustüre Zauberer und Hexen davon abhalten soll, das Haus zu betreten. Am Unvermögen, einen Besen zu überschreiten,soll man sie daher erkennen können. Paradox erscheint hier, dass Hexen einen Besen nicht übersteigen, jedoch auf ihm reiten können.Dies verweist auf die verschiedenen volkstümlichen Ausrichtungen des mittelalterlichen Aberglauben ROUGH ENGLISH TRANSLATION At weddings of some gypsy peoples heard a jump over a broom to the ritual.The origin of this ritual could be traced back to the assumption that witches can not cross or jump over a broom, so that, for example, a broom, the stalk on the floor, on the doorstep should prevent wizards and witches from entering the house. Inability to cross a broom should therefore be recognized. Paradox appears here, that witches can not exceed a broom, but can ride on it. This refers to the various popular orientations of medieval superstition.

Parshas Lech Lecha - Where is Kever Rachel

Where is קבר רחל?     (הוא מצבת קברת רחל עד היום (בראשית לה:כ                                        We all know that Kever Rochel is in Bais Lechem,10 kilometers south of Yerushalayim. According to the some Rishonim (רלב"ג, חזקוני, *רמב"ן פרשת ויחי) Kever Rochel is not in Bais Lechem (south of Yerushalayim) but in רמה (north of Yerushalayim) According to the Rishonim, who claim that Kever Rochel is north of Yerushalayim, 3 difficulties are solved. 1) In 'שמואל א': י':ב it says "קברת רחל בגבול בנימן" - Bais Lechem is in Yehuda, not Binyamin. 2) Rashi in Parshas ויחי quotes the פסיקתא רבתי, " Yakov told Yosef he buried Rochel on the road ע"פ הדיבור so she will help her children when נבוזארדן will forcefully take them from Yerushalayim to Bavel. When they will pass by Kever Rochel, she will come out from her Kever and cry -  'רחל מבכה על בניה וכו-- If Kever Rochel is in Bais Lechem (south of Yerushalayim) why would they be passing her Kever on the way to Bavel which is north of Yerushalayim? 3) In ( ספרי (פרשת וזאת הברכה, פסקא שנ"ב it says, ר' מאיר אומר בחלקו של בנה מתה Rochel died in her sons חלק (Binyamin & not Yehudah) The חזקוני explains it is a כבוד to  be buried in her children's חלק (family plot).     * The Ramban changed his mind in פרשת וישלח

When Is Rocel Imeinu's Yahrzeit

When is די מאמע רחל'ס Yahrzeit? According to the פסיקתא רבתי, Rochel Imeinu died between Pesach & Shavuos when the ground was dry (see Rashi Breishis 48:7 who seems to agree) The ילקוט שמעוני writes, she died on the 11th of Cheshvan. In one of the dead sea scrolls,* it is written that she died on the 10th of Teves. *Sefarim Chitzonim, not Chazal

The Jewish State of Uganda

Parshas Hashavua לך לך The Chasam Sofer (Parshas ויחי P 245) quotes the Kuzari who says that לעתיד לבא (in the near future) מצרים will be part of ארץ ישראל. The תרגום ירושלמי & the תרגום המיוחס לר' יונתן בן עוזיאל translate מנהר מצרים  - מנילוס מצרים  (Breishis 15-18)  (The Ibn Ezra, Rashi & others agree with the Targum. The Radvaz and other Rishonim argue and claim נהר מצרים can't be the Nile.) At the ברית בין הבתרים, Hashem promised the land to Avraham Avinu extending the border all the way to the Nile. (Cairo) Perhaps Hashem promised the border to extend the full length of the Nile. The whole 4,200 miles all the way down south.אמבצי If this should be true, then Eretz Yisroel will swallow up not only מצרים but in total eleven countries, namely Tanzania, Uganda, Rwanda,  Burundi, D.R. Congo, Kenya, Ethiopia, Eritrea, South Sudan, Republic of Sudan and Egypt.

The Eibshitzer Get-Parshas Lech Lecha

  Parshas Hashavua                                   

                                         The Eibshitzer Get
 

The Sefer טיב גטין writes, that in the city of Ebshitz there was a Get that the Sofer wrote on it  “ דיתבא על נהר אייבושיץ” The מהר"ל  the לבוש and the מהר"ו אב"ד קראקא were מתיר the Get.

In Shulchan Aruch E.H. 128:4 it says, that the Minhag is to write next to the name of the city  the name of the river or body of water where the city is situated at. (not to confuse two cities with same name*) If the Get has the wrong name of the river, it is Pasul.**

The river in Eibshitz had a name but the Sofer  didn’t write its name.
He wrote instead, “Eibshitz situated at the Eibshitzer River”.

The above Poskim were מתיר the Get because we find
In this week’s Parsha (Breishis 15:18) The Torah calls it מנהר מצרים
(The Mitzrayim River) and doesn’t call it by its name. We see from here
that not naming the river but  just describing the location of the river is
not considered the wrong name & therefore the Get was Kosher.


* There are two Frankfurts and are identified by the river 1)  Frankfurt de Main 2) Frankfurt de Oder.
I wonder how they  a Get in London UK since both London UK & London ON (Canada) have a Thames River.
** R. Moishe Feinstein zt"l held, that for a Get in Brooklyn we writeדיתבא על נהר איסט ריווער     (situated at the River East River) the word river in East River is part of the name (unlike מים אחרונים water etc.)

Full Of Bull

BULL In the Torah months have no names. They are numbered (1st, 2nd etc.) except for ניסן which is called חדש האביב. In תנ"ך we do find different names for some months.  ניסן = אביב, אייר = זיו,  תשרי = ירח האתנים, מרחשון= בול The months אלול,כסליו,טבת,שבט,אדר & ניסן appear in  תנ"ך (as is) Chodesh Cheshvan in תנ"ך  (Melochim 1:6:38 is referred to  as ירח בול  month of Bull. The Midrash (תנחומא) writes that after the מבול it used to rain heavily for 40 days starting from Rosh Chodesh Cheshvan. Shlomo Hamelech after completing the Bais Hamikdash davened for the heavy rains to stop. Therefore the מ from מבול was removed and changed  to בול. (The month the Bais Hamikdash was completed)     The פרי חדש writes if a גט was dated ירח בול it is a kosher גט. The רמ"א (Hl. Gittin 126 :6) writes to spell the month מרחשון  (not חשון ) in a גט. The Poskim (Pischei Teshuva- Get Poshut)  rule if it was written חשון “  it is כשר בדיעבד. Harav Hagaon R. Y.S. Elashiv zt"l ruled, If a Rosh Yeshiva, Rov etc. was Mesader with a Kesubah spelled “ חשון“ ,     since בדיעבד it is Kosher, you should not embarrass him to make him correct his mistake.

The Missing Letter

Our Mesorah has nine times a נון הפוכה (upside down letter נ) in תנ"ך. Twice in Bamidbar 10:35 (ויהי בנסוע) and seven times in Tehillim. The last Rashi in this week's Parsha writes that  "- הנון הפוכה "  In our מסורה both The Aleppo & The Leningrad Codex,(before Rashi) there is no נון הפוכה at the end of  Parshas נח. The בית יוסף יו"ד ס' ערה quotes from the רשב"א that our Sifrei Torah are kosher even though we have no נון הפוכה.

א הייסע מקוה

ברותחין קלקלו בעבירה וברותחין נידונו סנהדרין ק"ח ע"ב                        א הייסע מקוה The (ספר לחם ושמלה (סי' רא ס"ק צ"ג* writes:  "You cannot make a **השקה for a hot (יד סולדת) Mikvah." This Halacha is based on a Rashi in Chulin 105b who says that hot water (יד סולדת) loses its status as (Halachic) water. According to the Chazon Ish יד סולדת is (Lechumra) = 40C or 104F (very common in many Mikvahos - most hot water taps are set at 50-60C) According to the לחם ושמלה, for טבילת נדה or metal Keilim,(טבילה דאורייתא) such a Mikvah is פסול even if the water cooled down during the טבילה since it was hot during the השקה. הרה"ג ר' שלמה גנצפריד זצ"ל מחבר קצש"ע ועוד* ** השקה = When the Mikvah is filled with clean water, the new water must kiss (touch)  the original rainwater in the בור to make it kosher.