Wearing Tefilin for the First Time / Before Saying “Veabraham Zaqen…” & Singing for the ‘Hatan
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Thursday, 18 November 2010 | AP | Marriage, Tefilin
4 Kislev 5771 – Nov. 11, 2010. – Perashat Vayesé
New Shi’ur on Moroccan Minhagim by Rosh Kollel Ribi Mordekhai Lebhar s”t:
* 3. Kasher Animals in Morocco
* 2. The Obligation of Halaq Bet Yosef Meat
* 1. The Influence of Qabala in Morocco
To dedicate this halakha and others, please visit : http://www.darkeabotenou.com/blog/ask-darke/sponsorship/
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* 2. The Obligation of Halaq Bet Yosef Meat
* 1. The Influence of 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
7. Wearing Tefilin for the First Time
Across most of Morocco, once a boy was able to keep the misva of tefilin properly his father would buy him a pair and instruct him in wearing them without saying a berakha. [1] This was true even if the boy had not yet reached his Bar-Misva, at which point he would start saying the berakha.
In certain places, boys began wearing tefilin at the age of ten, in others at twelve. In still others, they only began wearing them shortly before their Bar-Misva. [2]
[1] The Talmud (Sukka 42a) states that once a minor is “able to keep tefilin properly” his father must buy him a pair. Rashi explains this to mean that the boy should know not to bring tefilin into the bathroom. The Ran and others explain that the boy should know to keep his body thoroughly clean of bodily waste, and not to excrete while wearing tefilin. The requirements of both opinions must be met.
[2] The definition of a minor in regards to tefilin is disputed by the Rishonim. The vast majority of Rishonim hold that the Talmud is referring to the standard definition of a minor, a child of any age under thirteen. The Ba’al ha’Itur, however, understands it to mean a child who is exactly thirteen. The minhag of Morocco is in line with the Shulhan ‘Arukh, who rules like the majority.
Ribi Refael Barukh Toledano emphasizes in his Qisur Shulhan ‘Arukh (p. 39) that instruction of a child in wearing tefilin should be postponed until he is able to keep tefilin properly.
Netibot haMa’arab – e”H Ribi Eliyahou Bitton s”t
Customs of Weddings and Marriage
68) Before we read the perasha of “VeAbraham Zaqen…” (Bereshit 24:1-67), it is our minhag to open up with “Birshut E-l hai emet veyasib atargem parashat veabraham seeb.” The reason for this is just as we do when we say “sabri maranan,” because we want to make sure everybody pays attention, especially the young bahurim as this perasha deals with the choosing of a wife. This can be found in the older sidurim as well as in the sources of #67.
69) When the hatan goes up to the Tora we sing “Shokhen shemé…”and when he comes down from the Tora we sing “Hatani shuba…”:
7. Wearing Tefilin for the First Time
Across most of Morocco, once a boy was able to keep the misva of tefilin properly his father would buy him a pair and instruct him in wearing them without saying a berakha. [1] This was true even if the boy had not yet reached his Bar-Misva, at which point he would start saying the berakha.
In certain places, boys began wearing tefilin at the age of ten, in others at twelve. In still others, they only began wearing them shortly before their Bar-Misva. [2]
[1] The Talmud (Sukka 42a) states that once a minor is “able to keep tefilin properly” his father must buy him a pair. Rashi explains this to mean that the boy should know not to bring tefilin into the bathroom. The Ran and others explain that the boy should know to keep his body thoroughly clean of bodily waste, and not to excrete while wearing tefilin. The requirements of both opinions must be met.
[2] The definition of a minor in regards to tefilin is disputed by the Rishonim. The vast majority of Rishonim hold that the Talmud is referring to the standard definition of a minor, a child of any age under thirteen. The Ba’al ha’Itur, however, understands it to mean a child who is exactly thirteen. The minhag of Morocco is in line with the Shulhan ‘Arukh, who rules like the majority.
Ribi Refael Barukh Toledano emphasizes in his Qisur Shulhan ‘Arukh (p. 39) that instruction of a child in wearing tefilin should be postponed until he is able to keep tefilin properly.
Netibot haMa’arab – e”H Ribi Eliyahou Bitton s”t
Customs of Weddings and Marriage
68) Before we read the perasha of “VeAbraham Zaqen…” (Bereshit 24:1-67), it is our minhag to open up with “Birshut E-l hai emet veyasib atargem parashat veabraham seeb.” The reason for this is just as we do when we say “sabri maranan,” because we want to make sure everybody pays attention, especially the young bahurim as this perasha deals with the choosing of a wife. This can be found in the older sidurim as well as in the sources of #67.
69) When the hatan goes up to the Tora we sing “Shokhen shemé…”and when he comes down from the Tora we sing “Hatani shuba…”:
The reason we sing these songs is because they are berakhot for the hatan, that Hashem should fulfill all of his desires for the good, and it brings about more joy and happiness to the hatan. See Yahadut Morocco (Nisuin).
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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
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