Saying Shehe’heyanu on Tefilin / Honouring the ‘Hatan While at the Tora
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Wednesday, 17 November 2010 | AP | Marriage, Tefilin
3 Kislev 5771 – Nov. 10, 2010. – Perashat Vayesé
New Shi’ur on Moroccan Minhagim by e”H Ribi Mordekhai Lebhar s”t:
* 3. Kasher Animals in Morocco
* 2. The Obligation of Halaq Bet Yosef Meat
* 1. Influence of the Qabala in Morocco To dedicate this halakha and others, please visit : http://www.darkeabotenou.com/blog/ask-darke/sponsorship/
* 3. Kasher Animals in Morocco
* 2. The Obligation of Halaq Bet Yosef Meat
* 1. Influence of the Qabala in Morocco To dedicate this halakha and others, please visit : http://www.darkeabotenou.com/blog/ask-darke/sponsorship/
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Magen Abot – e”H Ribi Mordekhai Lebhar s”t
Tefilin
Tefilin
1. The Blessing of sheheheyanu on Tefilin
It is customary for a bar-misva boy to recite the blessing of sheheheyanu when putting on tefilin for the first time.
Alternatively, some recite this blessing when wearing the talet instead, keeping thetefilin in mind.
An older man who buys a new pair of tefilin does not recite sheheheyanu.
The blessing of sheheheyanu is normally recited when one wears new clothes for the first time, which would logically dictate that the blessing should be recited when wearing newtefilin as well. Nonetheless, the minhag amongst nearly all Jewish communities is to omit this blessing when wearing tefilin. The reason for this is because making the leather tefilinentails the slaughtering of an animal, and thanking G-d for bringing us to such an occasion is deemed to be inappropriate. See Maran haHida (Mahaziq Berakha § 22:2), R. Eli’ezer Papo (Dameseq Eli’ezer p. 40b), Kaf haHayim (§ 22:1:1), and more recently, R. Mordekhai Eliyahu zs”l (Vezot Haberakha p. 168).
The above is true, however, only regarding an adult buying a new pair of tefilin. The reason a bar-misva boy does recite the blessing of sheheheyanu when wearing his tefilin for the first time, is because this act ushers the boy into his absolute obligation in misvot, providing sufficient grounds for the recital of this blessing. See Ribi Hayim ben ‘Attar zsq”l (Peri Toar § 28), Ribi Yishaq ben Walid (Vayomer Yishaq, O”H Laws of Berakhot § 23), Ribi Shelomo Dayan (‘Ateret Shelomo § 3), and R. David ‘Obadia (Nahagu ha’Am).
Still, the minhag in some communities is for the bar-misva boy to recite the blessing when wearing the talet instead, while having the tefilin in mind (Kaf haHayim, ibid.). Possibly even R. Yishaq ben Walid’s opinion was in line with this latter view, the basis of his opinion to the contrary simply stemming from the fact that much of the population of Tanger, his city of residence, did not wear a talet at all.
Customs of Weddings and Marriage
It is customary for a bar-misva boy to recite the blessing of sheheheyanu when putting on tefilin for the first time.
Alternatively, some recite this blessing when wearing the talet instead, keeping thetefilin in mind.
An older man who buys a new pair of tefilin does not recite sheheheyanu.
The blessing of sheheheyanu is normally recited when one wears new clothes for the first time, which would logically dictate that the blessing should be recited when wearing newtefilin as well. Nonetheless, the minhag amongst nearly all Jewish communities is to omit this blessing when wearing tefilin. The reason for this is because making the leather tefilinentails the slaughtering of an animal, and thanking G-d for bringing us to such an occasion is deemed to be inappropriate. See Maran haHida (Mahaziq Berakha § 22:2), R. Eli’ezer Papo (Dameseq Eli’ezer p. 40b), Kaf haHayim (§ 22:1:1), and more recently, R. Mordekhai Eliyahu zs”l (Vezot Haberakha p. 168).
The above is true, however, only regarding an adult buying a new pair of tefilin. The reason a bar-misva boy does recite the blessing of sheheheyanu when wearing his tefilin for the first time, is because this act ushers the boy into his absolute obligation in misvot, providing sufficient grounds for the recital of this blessing. See Ribi Hayim ben ‘Attar zsq”l (Peri Toar § 28), Ribi Yishaq ben Walid (Vayomer Yishaq, O”H Laws of Berakhot § 23), Ribi Shelomo Dayan (‘Ateret Shelomo § 3), and R. David ‘Obadia (Nahagu ha’Am).
Still, the minhag in some communities is for the bar-misva boy to recite the blessing when wearing the talet instead, while having the tefilin in mind (Kaf haHayim, ibid.). Possibly even R. Yishaq ben Walid’s opinion was in line with this latter view, the basis of his opinion to the contrary simply stemming from the fact that much of the population of Tanger, his city of residence, did not wear a talet at all.
Customs of Weddings and Marriage
65) After the hatan finishes the ‘aliya, we have the minhag to give him a berakha. If he is orphaned (i.e. one of his parents has passed away) we first make the “Haskaba” for the parent and only afterwards we bless him. The reason being that it is written that (Mishlé 22:9) “Tob ‘ayin hu yeborakh” – “He who is generous will be blessed” and Hazal expounded on this verse by saying do not read it as “Yeborakh” but rather “Yebarekh” – “He will bless”, meaning that all who bless [others] will [themselves] be blessed from above. See Yahadut Morocco (Nisuin).
67) After the ‘aliya of the hatan, the hazan or Ribi reads the portion (peresha) of “Veabraham zaqen” from the humash. Some communities would have another person translate after each pasuq the hazan reads and some would sing in between each pasuq. The reason for reading this perasha is brought in the sefer of the Tashbas, that it should be as a sign that this marriage should be nice like Yishaq and Ribqa, and Rabenu Behayé adds that we therefore are teaching the younger people to place importance on good character traits and not just beauty. See Nahagu ha’Am pg. 211, Vayomer Yishaq(Liqutim; Shabat §33), Meqor Hayim (Pereq 238:23), Darké David (Siman 23), Miqvé haMayim (Heleq 5, pg. 14).
67) After the ‘aliya of the hatan, the hazan or Ribi reads the portion (peresha) of “Veabraham zaqen” from the humash. Some communities would have another person translate after each pasuq the hazan reads and some would sing in between each pasuq. The reason for reading this perasha is brought in the sefer of the Tashbas, that it should be as a sign that this marriage should be nice like Yishaq and Ribqa, and Rabenu Behayé adds that we therefore are teaching the younger people to place importance on good character traits and not just beauty. See Nahagu ha’Am pg. 211, Vayomer Yishaq(Liqutim; Shabat §33), Meqor Hayim (Pereq 238:23), Darké David (Siman 23), Miqvé haMayim (Heleq 5, pg. 14).
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Our holy sages, Hazal, teach us that “one who studies [at least two] Halakhot (laws) daily is guaranteed a portion in ‘Olam Haba (the world to come).” -Masekhet Meghila 28b
Comments
1-toutes mes felicitations pour le bon travail que vous faite en recueillant et preservant le passe religieux et spirituel de notre communaute au maroc.
2-vous etes unique et que Dieu vous aide a continuer le travail saint .la vie religieuse a tout grade a maintenu le peuple juif dans ce mauvais monde dont les goyim veulent nous voire disparaitre.
3-rabbi david kadoch :peut-etre cest le petit fils de david kadoch le charcutier de la rue d’italie a tanger ? si c’est lui je lui demande de me localiser david benhaim fils d’abraham et de miriam ou reina .il habite a cote de l’ecole alliance de garcon de tanger au debut de la rue a cote du cafe colon au passage. il est professeur de litterature ou filosophie a l’universite de montreal ou dans une autre institution academique.veuillez lui passer mon email . merci pour votre aide.
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