The Chasam Sofer Reason For The Yom Tov Of Tu Baav

The Chasam Sofer's Reason For The Yom Tov Of Tu B'Av

כתיבה וחתימה טובה

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The Gemara's Explanation

The Gemoro (Moed Katan 9a) says on the Pasuk (Melochim 1:8:64):

וילכו לאהליהם שמחים וטובי לב

לאהליהם

They came home and their wives were Tehoros.

וטובי לב

They all became pregnant with a Ben Zochor.

על כל הטובה

They were forgiven for eating on Yom Kippur.

The Timing Of Tu B'Av

The last person to reach his home in Nehar Peros was on the 7th of Cheshvan (Ta’anis 10a).

If you count from the 7th of Cheshvan, 271 days of pregnancy (Nidah 38a), they will have given birth on the

15th of Av

which was their sign of Kaparah.

The Chasam Sofer's Additional Reason For The Simcha

According to the Chasam Sofer, perhaps we can add an additional Simcha on Tu B'av.

They all had boys

and realized that in a few years from then there won't be any more a Shidduch crisis.

* גימטריה חמשה עשר באב

** (Drashos 1:P43)

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Standing During ברכת הזימון The Minhag, its source, and the opinion of the Chasam Sofer

לז"נ האשה החשובה מרת צארטל בת ר' אליעזר הלוי הי"ד

נעקד"ה ע"י הגרמנים הארורים - יום השנה, ח"י מנחם

Standing During ברכת הזימון

The Minhag, its source, and the opinion of the Chasam Sofer

The Minhag is when ברכת הזימון is done with a מנין, to stand up when saying the word “אלוקינו”.

Some are Machmir even when there is no מנין and אלוקינו is not said, to stand up at “נברך שאכלנו”.

Is There a Source for This Minhag?

There is no מקור (source) for this Minhag.

We don’t find anywhere, someone making a Bracha should be required to stand up when saying the word “אלוקינו”.

The Opinion of the אשל אברהם (Butshash)

The אשל אברהם (Butshash) writes that his Rebbe, R. Moishe Leib Sassover zt"l, stood up during ברכת הזימון.

He stood during the whole ברכת הזימון from beginning to end and not just for the word אלוקינו.

The Reason Behind Standing

The reason for doing so is:

דבר שבקדושה

Where 10 are required, one is obligated to stand.

The Opinion of the Chasam Sofer

The Chasam Sofer writes (Shu”t O.Ch. 50) that when Chazal were מתקן ברכת הזימון, they specifically were מתקן to do the ברכת הזימון while seated.

One should not stand up.

(He argues on Reb Moishe Leib Sassover)

A discussion of the Minhag of standing during ברכת הזימון and the different approaches of the פוסקים.

Is it a "מצוה טאנץ" or "עבירה טאנץ"?

The כוונת המצוה טאנץ

A fascinating look at the evolution of the Minhag of מצוה טאנץ

Five hundred years ago, it was the prevailing מנהג in Poland for the wedding guests—particularly the תלמידי חכמים and other חשובים—to dance with the כלה while holding her hand.

The Reason Given by Those Who Defended the Practice

Those who defended the practice argued that it was done כדי לחבבה על בעלה, to enhance the husband's affection for his wife, and also as a display of honor to the כלה's father, כבוד אביה.

They maintained that there was no concern of הרהורי עבירה, since the dancing was not performed דרך חיבה, but solely for the sake of the מצוה. Furthermore, it took place publicly, in full view of the assembled guests.

Opposition of the פוסקים

The מהרש"ל and other פוסקים strongly opposed this מנהג and sought to abolish it.

They regarded it as a classic case of מצוה הבאה בעבירה —a so-called "עבירה טאנץ"— since it involved physically holding the hand of an אשת איש.

The View of the ב"ח

The ב"ח, however, writes that in his region of Galicia this custom was still practiced and did not object to its continuation where it was an established מנהג.

Nevertheless, he strongly condemned introducing such a practice in places where no such מנהג existed.

A Partial Modification

In some communities, those participating in the dance held the כלה's hand through a kerchief, ensuring that there was no direct skin-to-skin contact.

The תורת חיים, however, rules that even this is prohibited, maintaining that holding hands remains אסור even when a cloth separates them.

מצוה טאנץ

At a later stage, a modified form of the מנהג developed. Instead of holding hands, the כלה would grasp one end of a kerchief while the participant held the other end, with no physical contact between them.

Thus, the present-day "מצוה טאנץ" has effectively replaced the original "עבירה טאנץ" of earlier generations.

A Thought

Perhaps one may suggest that the very same כוונות that once animated the earlier practice— לחבבה על בעלה and כבוד אביה should continue to inspire the מנהג as it is observed today.

אמבצי

Sources

• רמ"א אהע"ז כ"א:ה

• פתחי תשובה אהע"ז ס"ה:ב

• At a later stage a Gartel replaced the kerchief.

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Mori V'Rabi Shlita disagrees

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Parshas Hashavua עקב ואכלת ושבעת וברכת     Harav Hagaon R.Moshe Sternbuch Shlita writes, (תשובות והנהגות ח"ז) Gluten-free bread since it isn’t as filling as regular bread, therefore, It’s Bracha is מזונות & על המחיה.   Mori V’Rabi Harav Hagaon R. Shlomo Miller Shlita strongly disagrees with R. M. Sternbuch and holds The Bracha for Gluten-free bread is המוציא & ברכת המזון R.S. Miller’s proof is oats don’t contain gluten yet are one of the 5 Minim ( המוציא & ברכת המזון) ------------------------------------------------------------------------------------------------------- BENTCHING ברכת המזון FOR DRINKING WATER All he did was drink one glass of plain water & therefore he needs to Bentch ברכת המזון.?         According to Harav Hagaon R.Ch. Kanievsky Zt"l, If someone was thirsty at the end of his meal, and waited to drink water till after ברכת המזון, he must Bentch again ברכת המזון * (דאורייתא) Based on the מרדכי who holds if you are thirsty at the end of the meal and Bentch then your Benching was only מדרבנן. Therefore, Reb Chaim holds, after you Bentched if you drink a glass of water you are now מחויב מן התורה  to Bentch(again) The first Bentching doesn't count since it was only a דרבנן Bentching. Mori V'Rabi Harav Hagaon R. Shlomo Miller Shlita  argues on Reb Chaim and holds there is no need to repeat the ברכת המזון after drinking the water. *see Rema O.Ch. 197:4

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