Darké Abotenou » Tefilin

Putting Away and Wrapping Up One’s Tefilin / Eating a Fish Meal at the end of Shaba’ Berakhot

AP — Fri, 19 Nov 2010 13:44:46 +0000

8 Kislev 5771 – Nov. 15, 2010. – Perashat Vayera

Shabu’a Tob uMazal Tob veEliyahu haNabi Zakhur leTob!
Jm’a Mbarka Ms’euda!

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New Audio Shi’ur on Moroccan Minhagim by Rosh Kollel Ribi Mordekhai Lebhar s”t at
Kollel Yismah Moshé in Toronto every Monday night at 8:45 :
* 3. Kasher Animals in Morocco
* 2. The Obligation of Halaq Bet Yosef Meat
* 1. The Influence of Qabala in Morocco

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Netibot haMa’arab – e”H Ribi Elihayou Biton s”t
Tefilin

16) We have the custom when putting away the tefilin shel rosh to wrap the straps in the form of doves’ wings (see the detailed procedure in this YouTube video). This is is based on what is brought in Masekhet Shabat 130a. There is a story there about the miracle performed for Elisha’ haNabi. He lived at the time of the Romans when they had decreed that anyone caught wearing Tefilin would have a hole gaped in their head to replace where their Tefilin once were. Elisha’, defiant of the decree, continued to wear his Tefilin in public (leShem Shamayim – For the sake of Heaven, and not just to be defiant) when one day a Roman guard saw him and began to chase him. Elisha’ hid his Tefilin Shel Rosh in his hand just before the Roman guard caught him and demanded “What do you have in your hands?”, “A dove” Elisha’ answered. He opened his hands, and out flew a dove. From then on people called him Elisha’ Ba’al haKenafaim (Elisha’ the Master of Wings). To commemorate this miraculous event we wrap our Tefilin in the form of a dove’s wings. The Gemara continues to compare the Bené Yisrael to a dove as it says in the pasuq (Tehilim 68:14) “The wings of a dove are covered with silver,” just as the wings of a dove protect the bird, so to the misvot that we do protect us, Yisrael. See the source in the Magen Abraham(Siman 28) in the name of the Galiya Razya, also see Leqet haQesir (p. 43), Halakha Berura (Heleq 2, p. 160), She-erit Yosef (Heleq 1), and Osar Ta’amé haMinhagim (p. 48 in the name of Maté Moshé (p. 48).

In regards to the “Tefilin Shel Yad” we wrap it as demonstrated below, away from the box itself, so that the strings are not “wrapped” around the boxes, so as to not appear as if the strings of the Tefilin are more important than the boxes themselves, thus by wrapping the shel-rosh in the form of doves’ wings, and by wrapping the shel-yad away from the box we avoid this problem.

Customs of Marriage

71) It is our custom that at the end of the Seven Days after the wedding, the groom and bride have a special meal honouring their parents on both sides which is called the “Se’udat haDagim” – “The Meal of Fish.” This is because fish are a sign of children and blessing, and the blessing of one’s parents is a great blessing in itself, and is a good siman to have children. This is especially a good time to thank and bless one’s parents after all the hard work and help they have put into making everything run smoothly and finance the wedding, and with this Hashem’s blessing will be on the couple. See Noheg beHokhma p. 132, Osar Minhagé Morocco (Nisuin), there is a similar concept in Baer Heteb (E”H Siman 67:4), and in Taharat haMishpaha (end of Siman 9) by Ribi Aharon Zakai.

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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

Wearing Tefilin for the First Time / Before Saying “Veabraham Zaqen…” & Singing for the ‘Hatan

AP — Thu, 18 Nov 2010 08:01:54 +0000

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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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…”:

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

Saying Shehe’heyanu on Tefilin / Honouring the ‘Hatan While at the Tora

AP — Wed, 17 Nov 2010 13:31:19 +0000

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/

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Magen Abot – e”H Ribi Mordekhai Lebhar s”t
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

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).

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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

Wearing Tefilin of Rabenu Tam / Calling up the ‘Hatan for an ‘Aliya & Singing Songs for Him

AP — Wed, 17 Nov 2010 13:28:43 +0000

2 Kislev 5771 – Nov. 9, 2010. – Perashat Vayesé

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Magen Abot – e”H Ribi Mordekhai Lebhar s”t
Tefilin

6. Tefilin of Rabenu Tam

The minhag in Morocco was to wear only tefilin made in accordance with Rashi’s specifications, as opposed to those of Rabenu Tam.

Nowadays, however, it has become popular even among laymen to wear Rabenu Tam tefilin alongside Rashi tefilin. Consequently, one who wishes to take on this stringency has permission to do so, as it is no longer deemed an expression of arrogance.

Ribi Shalom Messas zs”l writes that Rabenu Tam tefilin were never worn in Morocco (Shemesh uMagen III § 5:4). Ribi David ‘Obadia zs”l concurs with this statement inNahagu ha’Am. Nevertheless, some Tora scholars, among them Ribi Refael Barukh Toledano zs”l as well as ribis of the Abuhasera family, did wear Rabenu Tam tefilin, albeit not in public. Under such conditions, for a layman to wear Rabenu Tam tefilin would, in fact, seem arrogant and thus forbidden. However, Ribi Shalom Messas zs”l writes in an unpublished letter that the recent, wide permeation of this minhag among laymen has altered the conditions, eliminating the problem of conceived arrogance.

Customs of Weddings and Marriage

63) We usually give the ” ‘Aliyat Samukh” (the 6th ‘aliya) to the hatan because the 6th ‘aliya is considered the most important one as it serves as a certain rectification of sin. Some have the minhag to call him up to the Tora for ” ‘Aliyat Mashlim” (the 7th ‘aliya) as the 7th ‘aliya also has a certain importance attributed to it since this is the ‘aliya that concludes the perasha, and this ‘aliya falls under the phrase of “Aharon aharon habib” – “The last one is the most beloved” just as everything is put in action after a” final signature” is given (ie. on a document). [T.N: This infamous saying is sourced in the Midrash Bereshit Raba 78:8, and is cited by Rashi (Bereshit 33:2) when explaining Ya'aqob Abinu's a"h plan of preparing to see 'Esav for the first time in 22 years. He placed the handmaids and their children first, then Lea and her children, and finally Rahel and Yosef last. Demonstrating that those he put further away from the frontline (facing 'Esav) were the most beloved to him.] It is also for this reason that we do the “Hatan Tora” last on Simhat Tora. SeeYahadut Morocco (Nisuin) and Osar Minhagé Morocco.

64) When the hatan goes up to the Tora we have the minhag to sing many songs to honour him, specifically this one composed by Ribi David Hassin:

The whole purpose of doing this is in order to increase the happiness of the hatan and kala and to awaken their spirits to build their house with the proper religious environment. SeeYahadut Morocco (Nisuin).

Fastening the Tefilin Seated / Sheb’a Berakhot & Singing for the Shabat ‘Hatan

AP — Wed, 10 Nov 2010 15:17:37 +0000

1 Kislev 5771 – Nov. 8, 2010. – Perashat Vayesé

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Netibot haMa’arab – e”H Ribi Eliyahou Bitton s”t
Tefilin

2. Fastening the Tefilin Seated

The accepted and most common minhag is to sit while reciting the berakha and while fastening the tefilin shel yad on the arm, but to stand when affixing the tefilin shel roshon the head. [1]

Some, conversely, stand when reciting the blessing as well, sitting only when fastening the shel-yad. [2] Others still, stand even when fastening the shel-yad. [3]

[1] Many contemporary ribis, among them Ribi Shalom Messas zs”l (Shemesh uMagen,Heleq 2 H“M §3:2), Ribi Yedidya Monsonego (Pirhé Shoshanim §400), and Ribi Yehoshu’a Maman (‘Emeq Yehoshu’a, Heleq 3 § 31), have confirmed this to be the accepted minhag, and that in Morocco this was always the custom of Tora scholars and those who were careful about halakha.

[2] This minhag is really a compromise between halakha, which recommends standing when fastening the tefilin shel yad, and Qabala, as the Arizal instructs one to be seated during this time. This minhag is mentioned in the sidur Bet ‘Obed (Laws of Tefilin §27) and by the Rama (O”H §25). It is a fairly common minhag and was the prevailing custom in the city of Tetouan.

[3] This practice was widespread among laymen (see Ribi Yosef Messas zs”l in MayimHayim, Heleq 2 O”H §93); yet, they were not rebuked by the ribis (Ribi Shalom Messas zs”l in Tebuot Shemesh Heleq 1, §67), making this practice perfectly legitimate from ahalakhic standpoint. Nevertheless, since this was not the practice of Tora scholars, I hesitate to give it the status of a bona fide minhag.

Customs of Weddings and Marriage

59) When doing the seven blessings during Birkat haMazon we do it on only one cup and the blessing of “boré peri hagefen” is done first. The reason is that there is no need to have two cups of wine (since normally one needs one cup for each holy thing) or to do more than one blessing on one cup because the Birkat haMazon is the cause itself of the blessing of marriage [since it is only for the sake of the Birkat haMazon that we are reciting these blessings at this moment]. See Nahagu ha’Am pg. 211, Shulhan ‘Arukh (E”H Siman 62:9), and Meqor Hayim Siman 238:17.

60) On the “Shabat Hatan,” aka “Shabat veAbraham Zaqen” (the Shabat that succeeds the wedding), we increase in singing and happiness in honour of the groom so that even between “Barukh Sheamar” and the ” ‘Amida” we say each paragraph in a different melody, all in praise of Hashem the Creator of Heaven and Earth. This is because during the seven days after the wedding there is a misva to make the bride and groom happy as Hazal say (Berakhot 5a) “everyone who makes the bride and groom happy merits the Tora that was given in five voices” (meaning they merit much comprehension of the Tora). See Shemesh uMagen (Heleq 3, Siman 85).