The Seder of a Hanukat haBayit / The ‘Al haMihya Blessing
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Friday, 29 January 2010 | AP | Berakhot, Home, The
13 Shevat 5770 – Jan. 28, 2010. – Perashat Beshalah – Shabat Shira
NEW Shabat Shira:
* Shabat Shira – Malki miKedem / Lekha Dodi / Yiru ‘Enenu – nz”y Ribi David Kadoch s”t
* Shabat Shira – El ‘Elyon / Naqdishakh (Qedusha) – nz”y Ribi David Kadoch s”t * Ashira Keshirat Moshé – Shira – Vatiqah Miryam
* Baqashot – Perashat Beshalah – Dodi Yarad Legano
* Shabat Shira – Malki miKedem / Lekha Dodi / Yiru ‘Enenu – nz”y Ribi David Kadoch s”t
* Shabat Shira – El ‘Elyon / Naqdishakh (Qedusha) – nz”y Ribi David Kadoch s”t * Ashira Keshirat Moshé – Shira – Vatiqah Miryam
* Baqashot – Perashat Beshalah – Dodi Yarad Legano
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Netivot haMa’arav – e”H Ribi Eliyahou Bitton s”t
Customs of the Home
4. We have the custom not to make a blessing when putting up a fence, even on one that surrounds the roof of a house. Even though it is a positive misva to build a fence, some say that you cannot say a berakha because the whole point of the fence is for the safety of a person, and is thus different from other misvot.
6. We are accustomed to do a Hanukat haBayit on the day the new couple enters the house, and the main part of the celebration is to read a special Tiqun established by the Hida (See here http://www.sendspace.com/file/t8atz1). After this some have the custom to read certain sections from the Zohar. If there is a Talmid Hakham present he says Divré Torah relevant to the specific day. There is then a se’udat misva. This is because the point of the misva is to make a celebration for the new house on the first night that they come to dwell in it. This is the time to affix the mezuzot because it is an obligation on the “dweller.” This is alluded to in the Torah (Devarim 20:5) “What man is there that just built a new house, and has not dedicated it? Let him go and return to his house.” It is brought in the Midrash Tanhuma, Perashat Bereshit, that Hashem blessed and sanctified when He created the world, just like a person who builds a new house gives praise and blessing. See more in Noheg beHokhma. The Qabalists write that this celebration keeps the destructive forces and all other evil spirits away from the house.
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Magen Avot – e”H Ribi Mordekhai Lebhar s”t
Customs of Blessings That We Receive Benefit From 9 . The ‘Al haMihya Blessing The minhag is to say “venodé lekha ‘al ha’ares ve’al hamihya ve’al hakalkala” and at the end of the blessing ” ‘al ha-ares ve’al hamihya ve’al hakalkala”, including the words “ve’al hakalkala,” unlike some other Sefaradim, who simply end off ” ‘al ha’ares ve’al hamihya.” (1) However, some say, in the latter sentence only, ” ‘al ha-ares ve’al hamihya”, without the words “ve’al hakalkala.” (2) (1) This is a very old minhag and the reason for it is so that the closing (hatima) of the berakha reflects its opening (petiha). The Talmud (Berakhot 44a) says that one should end this berakha with only ” ‘al ha-ares ve’al hamihya,” and many Rishonim take this as the correct wording, among them the Rif (Ribbi Yishaq Alfasi zt”l) and the Rambam zt”l (see Mishné Torah, Hilkhot Berakhot 3:13). However, the Tur (OrahHayim 208) and Ribbi David Abudarham zt”l, among others, write that the correct practice is to include the words “ve’al hakalkala” and it is possible that the Moroccans started this custom under the influence of the Tur and the Abudarham, and have continued to this day, despite objections from certain latter-day authorities. This is also the custom among the Jews of Tunisia and Syria among other places. See further Ribbi David ‘Ovadia (Nahagu ha’Am, section on Berakhot) and his father, Ribbi Yismah ‘Ovadia (Yismah leVav 5), as well as Ribbi Yishaq Hazan (Yehavé Da’at Part 3, Chapter 15). (2) This is the opinion of Ribbi Yedidya Monsonego and Ribbi Yehoshu’a Maman.
Customs of Blessings That We Receive Benefit From 9 . The ‘Al haMihya Blessing The minhag is to say “venodé lekha ‘al ha’ares ve’al hamihya ve’al hakalkala” and at the end of the blessing ” ‘al ha-ares ve’al hamihya ve’al hakalkala”, including the words “ve’al hakalkala,” unlike some other Sefaradim, who simply end off ” ‘al ha’ares ve’al hamihya.” (1) However, some say, in the latter sentence only, ” ‘al ha-ares ve’al hamihya”, without the words “ve’al hakalkala.” (2) (1) This is a very old minhag and the reason for it is so that the closing (hatima) of the berakha reflects its opening (petiha). The Talmud (Berakhot 44a) says that one should end this berakha with only ” ‘al ha-ares ve’al hamihya,” and many Rishonim take this as the correct wording, among them the Rif (Ribbi Yishaq Alfasi zt”l) and the Rambam zt”l (see Mishné Torah, Hilkhot Berakhot 3:13). However, the Tur (OrahHayim 208) and Ribbi David Abudarham zt”l, among others, write that the correct practice is to include the words “ve’al hakalkala” and it is possible that the Moroccans started this custom under the influence of the Tur and the Abudarham, and have continued to this day, despite objections from certain latter-day authorities. This is also the custom among the Jews of Tunisia and Syria among other places. See further Ribbi David ‘Ovadia (Nahagu ha’Am, section on Berakhot) and his father, Ribbi Yismah ‘Ovadia (Yismah leVav 5), as well as Ribbi Yishaq Hazan (Yehavé Da’at Part 3, Chapter 15). (2) This is the opinion of Ribbi Yedidya Monsonego and Ribbi Yehoshu’a Maman.
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Our holy sages, Hazal, teach us that “one who studies [at least two] Halakhot daily is guaranteed a portion in ‘Olam Haba (the world to come).” -Masekhet Meghila 28b
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