The Month of Elul
[1] (Halacha 66)
Reciting Mizmor L'Dovid Hashem Ori V'Yishi [1]
One of the special features of the month of Elul is reciting Mizmor L'Dovid Hashem twice each day, at Shacharis after Shir Shel Yom and at Mincha before Aleinu L'Shabeiach (Siddur of the Alter Rebbe. Likkutei Sichos vol. 9 p. 170).
Question: What is the source of the takanah?
Answer: Although this takanah does not originate from the Arizal himself, it is brought in the name of his students and those who follow his path, and it is first mentioned in the sefer Shem Tov Katan by the mekubal Rabbi Binyamin HaKohen (see Siddur Tzelosa D'Avraham p. 400), and it is also brought in the Siddur of the Arizal by Rabbi Shabsai of Rashkov (see Shaar HaKollel chapter 11 os 28).
Question: Why did they institute saying it during the month of Elul?
Answer: The Alter Rebbe explains in Likkutei Torah that during the month of Elul (in which begin the final forty days during which Moshe ascended the mountain, and which were days of ratzon) this is a time of the revelation of the Thirteen Middos HaRachamim, and a preparation for the Yomim Noraim and the festivals of Tishrei, and the content of this chapter is bound up with all of this, for Chazal said in the Midrash that אורי is Rosh Hashanah, וישעי is Yom Kippur, and וכי יצפנני בסוכה alludes to the festival of Sukkos. And in this chapter there are thirteen mentions of the Shem Havayah, which allude to the revelation of the Thirteen Middos HaRachamim, from which forgiveness of sin is drawn down (Shaar HaKollel ibid.).
Question: What are the segulos of this chapter?
Answer: It is written in the aforementioned Siddur of R' Shabsai 'Whoever says Mizmor 27, L'Dovid Hashem Ori V'Yishi etc., from Rosh Chodesh Elul until after Simchas Torah (and according to our minhag until Hoshana Rabbah), evening and morning, each day in its day, is then assured that he will bring his years to a good conclusion and that it will be pleasant for him; and even an evil decree written against a person from Heaven he is able to nullify, and it removes from him all the mekatregim and satanim and marei terisin, and nullifies from upon him all harsh and evil decrees, and he emerges b'dimus meritorious in judgment, and thereby he subdues all the mekatregim .. and through this recitation we act upon and nullify from upon us the Beis Din shel Maalah and the marei terisin and the mekatregim, so that they have no permission to approach at all to judge us, but rather מלפניך משפטינו יצא, and then we emerge meritorious in judgment'.
[2] (Halacha 67)
Reciting Mizmor L'Dovid Hashem Ori V'Yishi [2]
Question: When is the time for reciting the mizmor, and why?
Answer: The Alter Rebbe instituted saying it at Shacharis immediately after Shir Shel Yom, and at Mincha before Aleinu. The reason for this is that there is a concern not to multiply Kaddishim unnecessarily, and in this way the Kaddish of Shir Shel Yom at Shacharis and that of Aleinu at Mincha applies to L'Dovid Hashem as well, and no additional Kaddish is added for it (Shaar HaKollel chapter 11 se'if 29).
Question: One who davens in a minyan in which they say L'Dovid Hashem Ori V'Yishi after Aleinu L'Shabeiach, how should he conduct himself?
Answer: Although in general we are very particular about the order of the tefillah, since it is arranged according to the writings of the Arizal corresponding to the ascent and descent of the worlds, nevertheless with the recitation of L'Dovid Hashem, which was not fixed in the tefillah by the Arizal as a part of the tefillah, and the reason for its placement before Aleinu is only so as not to create an additional Kaddish unnecessarily; and on the other hand it is explained in the poskim (Machatzis HaShekel on OC siman 65. Ketzos HaShulchan siman 13 se'if 6) that there is great importance in saying Aleinu L'Shabeiach with the congregation.
Therefore, in practice, in such a situation he should preferably say Aleinu with the minyan and only afterwards say L'Dovid Hashem. And as the Rebbe wrote in a letter (Igros Kodesh vol. 19 p. 430): Regarding his question - he should say Aleinu with the congregation, and L'Dovid etc. Ori afterwards.
[3] (Halacha 68)
The minhag of blowing shofar during the month of Elul [1]
Question: What is the source for blowing shofar during the month of Elul?
Answer: The Tur wrote (in OC siman 581): 'It is taught in Pirkei D'Rabbi Eliezer (chapter 46) that on Rosh Chodesh Elul the Holy One Blessed be He said to Moshe עלה אלי ההרה, for then he ascended to receive the last luchos, and they passed a shofar through the camp: Moshe has ascended the mountain, so that they should not again stray after avodah zarah; and the Holy One Blessed be He was elevated with that shofar, as it says (Tehillim 47) עלה אלהים בתרועה וגו'. Therefore Chazal instituted that they should blow on Rosh Chodesh Elul in every single year and the whole month, in order to warn Yisroel to do teshuvah, as it says (Amos 3) אם יתקע שופר בעיר וגו', and in order to confuse the Satan'.
Question: From when does one begin blowing?
Answer: The poskim disagree (siman 581 in the Magen Avraham s"k 2) whether one begins blowing from: the first day of Rosh Chodesh Elul or the second day of Rosh Chodesh Elul. This machlokes depends on the discussion as to on which day exactly Moshe ascended the mountain.
In practice the Chabad minhag is 'during the first day of Rosh Chodesh Elul they blow in order to practice, and they begin blowing after the tefillah on the second day of Rosh Chodesh' (Sefer HaMinhagim p. 53. And the significance of blowing in order to practice [and when it falls on Shabbos] is explained in Likkutei Sichos vol. 34 p. 95 onwards).
Question: At what point in the day does one blow?
Answer: The Rama wrote (in siman 581 se'if 1): They begin to blow after the tefillah of Shacharis, and there are places where they blow at Maariv as well'. And so is our minhag, to blow at Shacharis after the tefillah.
Question: A shul in which they did not blow after the tefillah at Shacharis, what should they do?
Answer: In the sicha of 24 Elul 5751, in note 81, it is brought: 'And there are places that have the practice that if they did not blow the shofar after tefillas Shacharis - for whatever reason it may be, a good reason, such as that they were occupied with a time-bound mitzvah, etc. - then they blow the shofar after tefillas Mincha. And there is an allusion to this in several places'. (And so too it is written in Shu"t Igros Moshe OC vol. 4 siman 21 os 5, and he brought from the Chayei Adam klal 138 se'if 1, who wrote 'And there are places where they blow at Mincha as well').
[4] (Halacha 69)
The minhag of blowing shofar during the month of Elul [2]
Question: How many sounds does one blow?
Answer: It is written in Sefer HeAruch: 'That every tekiah of an individual must be ten: tashras tashas taras', and the Bach explained in siman 592: 'Since, after R' Abahu instituted, on account of doubt, to blow tashras and tashas and taras, therefore any individual who blows before a congregation should not blow other than in this order, because if he were to blow tashras or tashas or taras alone, the listeners would think that this is the essential tekiah and would come to err. And for this reason he said that every sound of a tekiah of an individual must be ten, not less, and according to this all tekios, even those of the entire month of Elul, should not be blown with fewer, but rather in this order; but they did not have this practice, and it is possible that according to Rabbeinu Tam, who instituted tashras, there is no concern even if they blow tashras alone, and our minhag is like Rabbeinu Tam, v'kal'.
And so in practice the Chabad minhag is to blow tashras tashas taras (Sefer HaMinhagim p. 53), which corresponds to the ten kochos of the soul (Likkutei Sichos vol. 2 p. 446. vol. 9 p. 131 note 56. And see also Sefer HaMaamarim Melukat vol. 3 p. 269).
Question: Must every single individual hear shofar during the month of Elul, or is this a takanah for the congregation?
Answer: Some have written that this is only a takanah for the congregation (Shu"t Tzitz Eliezer vol. 12 siman 48), but in practice we are particular to blow even for an individual (and so too it is written in Shu"t Siach Yitzchak siman 264. Nitei Gavriel Rosh Hashanah chapter 4 os 9 and note 14).
Question: Must women hear the shofar of the month of Elul?
Answer: In the sefer Nitei Gavriel Rosh Hashanah (chapter 4 os 14) he wrote that women are not particular to hear the blowing of the shofar of the month of Elul, and particularly according to the reason brought from Pirkei D'Rabbi Eliezer, that it is connected to the cheit ha'eigel, for women did not sin in the cheit ha'eigel, (and also because on Rosh Hashanah itself there is no obligation upon them).
Question: Must one stand during the tekios?
Answer: Although according to the letter of the law one need not stand, the poskim wrote that the minhag is to stand (Shu"t Shevet HaKehasi vol. 2 siman 183 os 3. Nitei Gavriel Rosh Hashanah chapter 4 os 5).
[5] (Halacha 70)
The minhag of blowing shofar during the month of Elul [3]
Question: With the tekios of Elul, is there a concern to blow the shevarim-teruah in one breath, as is explained in the Shulchan Aruch of the Alter Rebbe (in siman 590 se'if 9) regarding the tekios miyushav?
Answer: Although these tekios are only a minhag, and the Ritva wrote in Rosh Hashanah (26b, d"h Amar R' Levi) regarding the tekiah of motzaei Yom Kippur 'that one is not exacting about it with any disqualification, neither in the tekiah nor in the shofar', nevertheless it is written in Shu"t Shevet HaKehasi (vol. 3 siman 183 os 4) that the Ritva was speaking specifically about motzaei Yom Kippur, which is a commemoration of the Yovel, or to make known that it is already night and Yom Kippur has gone out. This is not so with the tekios of the month of Elul, which are to arouse to teshuvah, where it may be said that l'chatchilah they must be according to the din. And particularly since the Rishonim wrote (Drashah of the Mahara"ch Or Zarua. And in the Minhagei Mahara"m of Rothenburg) that the reason for the tekiah is that one should be accustomed to blow correctly and should not err on Rosh Hashanah; and if so, it is certainly important to be particular to blow as one should, in order to become accustomed. Therefore one must blow in one breath (and so too wrote Rabbi Braun in Shu"t Asra D'Rav siman 1061).
Question: May a child before bar mitzvah blow the shofar on behalf of the congregation?
Answer: There is one who wrote (Nitei Gavriel Rosh Hashanah chapter 4 os 8) that l'chatchilah an adult should blow, on account of the honor of the congregation, but that if there is no baal tokea other than a katan, the katan may blow. However, according to the words of the Bach in his explanation of the words of the Aruch, that we blow tashras tashas taras during the month of Elul in order to prevent error, if so the same law applies that one should not allow a katan to blow. And so too it is written in Shu"t Shevet HaKehasi (vol. 1 siman 185), that one should not allow a katan to blow, since with these tekios one must be particular l'chatchilah about the dinim just as with the tekios of Rosh Hashanah.
Question: A person who is in the middle of tefillas Shemoneh Esrei, may he stop and remain silent and have intent to hear the shofar?
Answer: In Shu"t Shevet HaKehasi (vol. 3 siman 183) he wrote that if he will have no way to hear it afterwards, he should stop in the middle of Shemoneh Esrei (l'chatchilah at the conclusion of the bracha in which he finds himself) and remain silent and have intent, since after all this is an ancient minhag and it is considered an interruption for the need of a mitzvah. However, in Nitei Gavriel (Rosh Hashanah chapter 4 os 5. And in Shu"t Revavos Ephraim vol. 2 siman 159) he wrote that it is obvious that he should not interrupt in order to hear these tekios. And his words are consistent with the plain meaning of the words of the Alter Rebbe, who wrote (in siman 591 se'if 3) that l'chatchilah it is forbidden to interrupt in Shemoneh Esrei with silence, even a little. And on the other hand, in the list of things that he wrote (in siman 104 se'if 5) for which one stops and remains silent, only Kaddish until Yisborach, Borchu and Kedushah are brought; if so, we are not permitted to stop for other things, even though they are very important, if they are not part of the tefillah - the praise of the Omnipresent, which is what we are engaged in during tefillah.
Therefore, in practice, he should not stop to hear the tekios in the middle of Shemoneh Esrei.
[However, sometimes the very blowing of the shofar - the loud sound - disturbs a person's concentration in tefillah, and in any case he will not manage to daven properly while the sound of the shofar is going on; and in such a situation it is certainly preferable that he stop in silence and hear the shofar and be aroused to teshuvah (along the lines of what is explained in the Shulchan Aruch of the Alter Rebbe siman 96 se'if 3, and siman 97 se'if 4). But to the extent that it does not disturb him, he should continue with his tefillah].
Question: Is there value in giving Jews the merit of hearing shofar during the month of Elul?
Answer: In several sichos (such as the first day of Rosh Chodesh Elul 5735. Chai Elul 5735. Chai Elul 5736) the Rebbe directed that the shofar be blown for soldiers. And in the sefer Yemei Temimim volume 8 p. 97 a directive of the Rebbe is brought: 'To convey to the Reshet schools that from the beginning of the school year on Rosh Chodesh, the students should hear the blowing of the shofar every day during the month of Elul. So too at the mivtzoim taking place in the various cities, and likewise by means of the tank of R' D. Nachshon, that Jews should hear the blowing of the shofar'. And if so, it is understood that there is great value during the month of Elul in giving Jews the merit of hearing shofar, and in explaining to them the matter of the coronation of the King and arousal to teshuvah. However, it is important to make sure that they understand that this is not a substitute for fulfilling the mitzvah on Rosh Hashanah (see Shlichus KaHalacha p. 223).
[6] (Halacha 71)
The minhag of blowing shofar during the month of Elul [4]
Question: A person who is in Pesukei D'Zimrah or between the perakim of Krias Shema, and there is no one to blow for the congregation — may he stop and blow for them?
Answer: He may stop and blow for them, for the Alter Rebbe wrote (in siman 63 se'if 7) that for the need of a slight mitzvah, it is permitted to gesture. And in se'if 19 he wrote that from the second parshah onward he may recite it while he is engaged in work [and the Alter Rebbe explained in the Kuntres Acharon that it is possible that work is similar to a mitzvah]. And in siman 66 se'if 3 and se'if 11 the Alter Rebbe wrote that it is permitted to wrap oneself in tzitzis (and the bracha he should recite after the tefillah).
Therefore it stands to reason that blowing the shofar for the honor of the congregation is also included within the leniency.
And so they wrote to permit in practice in the Eishel Avraham of Butchatch in siman 51 (who held that this is not an interruption at all, but is only like one who breathes breaths without any articulation, and the sound comes from the shofar). And in Shu"t Mahara"m of Brisk vol. 3 siman 26 (who noted that during Krias Shema between the perakim it is permitted to give greeting out of respect and to respond to any person).
Question: What are the times at which one does not blow the shofar during the month of Elul?
Answer: A. Some say that one should not blow the shofar at night. And as follows: The Tur in siman 581 wrote: 'And so they have the practice in Ashkenaz to blow every morning and evening after the tefillah'. And it is understood from his words that they had the practice to blow a second time at night after the maariv tefillah (Mateh Efraim siman 581 se'if 7 and Elef LaMateh os 8). However, some have written (Chayei Adam klal 138 se'if 1) that the intent of the Tur by 'evening' is after the Mincha tefillah while it is still day, and it is written in Igros Moshe (OC vol. 4 siman 21 os 5) that so it stands to reason, since the night until chatzos is not an eis ratzon. And so wrote R' Chaim Palagi in the sefer Moed L'Chol Chai siman 11 se'if 51, that it is not fitting to blow at night even when it is in order to practice. (And it is possible that this is the reason that the Rema already wrote that in practice the minhag of Ashkenaz is to blow only at Shacharis, as is our minhag).
And therefore, in practice, it is fitting not to blow the shofar at night.
B. 29 Elul — erev Rosh Hashanah. The Rema wrote in siman 581 se'if 3 in the hagahah that one does not blow on erev Rosh Hashanah. And in the Divrei Nechemiah, in the addenda to the Shulchan Aruch of the Alter Rebbe siman 581 se'if 2, he wrote: 'On erev Rosh Hashanah one does not blow, and likewise on the night preceding it, in order to make a break between the tekios of minhag and the tekios of the Torah, and also in order to confuse the Satan so that he should think that Rosh Hashanah has already passed [this matter is explained in Likkutei Sichos vol. 24 in the sichah for Rosh Hashanah p. 222 and onward]. Therefore one should not blow even in his home in order to practice (except in a closed room)'.
And therefore, in practice, one does not blow the shofar on erev Rosh Hashanah, and one who needs to practice for Rosh Hashanah should practice in private in a closed room.
[7] (Halacha 72)
Checking tefillin and mezuzos during the month of Elul [1]
Question: Is there an obligation to check the tefillin and mezuzos from time to time?
Answer: A. With regard to tefillin: In the Mechilta and in the Yerushalmi in Eruvin there is a dispute as to whether they require checking. One approach expounds the word 'ימימה' that is stated with regard to tefillin and requires checking every twelve months, and the second approach holds that one need not check the tefillin at all.
As a matter of halacha the Alter Rebbe wrote1: 'Tefillin that were once established as kosher never require checking according to the letter of the law, since all the time that their covering is intact they retain their chazakah, and we are not concerned that perhaps a letter within them was erased or was perforated. Nevertheless it is proper to check them, because they become spoiled from perspiration. And if he does not wear them except intermittently, they require checking twice in seven years, for there is reason to be concerned that perhaps they became moldy; and likewise if the covering tore they require checking, and likewise if they fell into water'.
And therefore, according to the letter of the law there is no need for checking, only that it is proper to check. And if he does not use them often, he is obligated to check every three and a half years.
B. With regard to mezuzah: It is written in Maseches Yoma2: 'It was taught: The mezuzah of an individual is checked twice in seven years, and that of the public twice in a yovel'.
As a matter of halacha it is written in the Shulchan Aruch3: 'The mezuzah of an individual is checked twice in seven years, and that of the public twice in a yovel'.
Therefore, with the mezuzah of a private person there is an obligation according to the letter of the law to check every three and a half years, since the mezuzah is located at the entrance and is more exposed to problems that can develop in the mezuzah.
C. However, the poskim wrote that nowadays there is an obligation according to the law to check the tefillin and mezuzos, and not to wait for once in three and a half years. And this stems from concerns that have newly arisen in the later generations4, as the Aruch HaShulchan wrote5 with regard to tefillin: 'But in our times it is known that our ink, in the course of some years, flakes off from the parchment; and therefore nowadays it appears to me that according to the law one must check them at some time, and so one should conduct himself'.
And so too the Rebbe6 aroused attention to this, that nowadays there are concerns that did not exist in the past, such as our processing of the parchment, which is different from the way they did it in the times of the Sages of the Talmud, and there are those who process it poorly; therefore one must increase in the checking of tefillin and mezuzos as a matter of law!
Notes:
1 OC siman 39 se'if 11 ↩
2 11a ↩
3 YD siman 291 se'if 1 ↩
4 See Olas HaChodesh vol. 1, derush 5, at its end ↩
5 Siman 39 se'if 6 ↩
6 Sichah of chof Menachem Av 5734 ↩
[8] (Halacha 73)
Checking tefillin and mezuzos during the month of Elul [2]
Question: When, in practice, must the checking be done?
Answer: A. It was already mentioned in the previous answer that there is an approach among Chazal that requires checking every twelve months, [and according to the approach of Tosafos1 this is the approach of Beis Hillel], and we find that already in the times of the Rishonim there is testimony to a checking of once a year, as is written in the sefer Orchos Chaim2: 'And I have heard that so was the practice of the sages of France, to check them from year to year'.
The Rebbe mentioned in a letter3 that one must take into account the above-mentioned opinion which requires checking every twelve months.
B. In a further letter4: 'Surely they have had the mezuzos checked among them within the last twelve months, and if it is more than this period of time it is worthwhile to check them'.
And so wrote the Aruch HaShulchan5: on account of all the above-mentioned concerns, that the checking should be carried out once a year.
C. Many of the poskim6 wrote that the month of Elul is a time of teshuvah, and it is fitting for a yerei shomayim that his tefillin and mezuzos should be kosher as required by law, and therefore he should check them every month of Elul!
And in the sichah of Shabbos parshas Re'eh 5748 se'if 12, the Rebbe brings this practice of checking during the month of Elul, and concludes: 'That through this there will be an increase in the blessing of Hashem in general, and in particular in the blessing of a kesivah vachasimah tovah for a good and sweet year. And it is exceedingly worthwhile and proper that each and every one should endeavor to publicize this (in addition to fulfilling it himself) in every place that his hand reaches, in each and every place, to all our brethren the Bnei Yisroel - שליט"א'.
Notes:
1 Menachos 43a, d"h tefillin ↩
2 By Rabbeinu Aharon HaKohen of Lunel, in Hilchos Tefillin siman 29 ↩
3 Igros Kodesh vol. 11, letter 3637 ↩
4 Igros Kodesh vol. 8, letter 2442 ↩
5 YD siman 291 se'if 1 ↩
6 Mateh Efraim OC siman 581 se'if 9. Kitzur Shulchan Aruch siman 128 se'if 3. Shu"t Yechaveh Daas vol. 1 siman 49 ↩
[9] (Halacha 74)
Checking tefillin and mezuzos during the month of Elul [3]
Question: What additional matters must one pay attention to in the checking of the mezuzos?
Answer: A. In Igros Kodesh1 the Rebbe writes: 'Regarding what he wrote of the instruction of Rav Landa שי' in the matter of affixing the mezuzah, that we follow the hekker tzir, that is to say, to where the door opens — so is our minhag, apart from the door that opens to the outside; and it is understood that the correction of this is also included within the checking of the mezuzos'.
B. The Rebbe further writes2: 'In response to his letter in which he writes that they checked the mezuzos and they were found kosher – and behold, if this is certain, then surely they were not affixed according to law in the fitting place, at the fitting height, etc.'.
C. Therefore it is incumbent upon us to verify, besides the kashrus of the parchment and the soundness of the letters, also the position of the mezuzah — that it was affixed in the correct position and at the correct height, and included in this that it was affixed according to the hekker tzir, like the approach of Rabboseinu Nesi'einu.
D. This is also the time to pay attention that we have not forgotten to place a mezuzah on one of the entrances of the house3.
E. Therefore it is worthwhile to invite a talmid chochom who is thoroughly proficient in the halachos of mezuzah, that he should check the entrances and the mezuzos that were affixed properly and according to law4.
Notes:
1 Vol. 14, letter 5323 (p. 536) ↩
2 Igros Kodesh vol. 15, letter 5707 (p. 381) ↩
3 Shaar HaMelech, shaar 1 for the month of Elul, chapter 1 at its end ↩
4 Shu"t Divrei Yatziv OC siman 13 os 5 ↩
[10] (Halacha 75)
Checking tefillin and mezuzos during the month of Elul [4]
Question: Must the checking be done specifically by an expert?
Answer: A. There are concerns that do not require an expert sofer to notice that there is a problem, since even a person who is not an expert will notice them — such as if the mezuzah was stolen, or rotted, or letters were erased on account of the dampness, or damage because of strong sun and the like. But there are more complex matters, such as noticing whether a letter is missing or whether there are slight adhesions between letters and the like.
B. The Pischei Teshuvah cited the Chasam Sofer1, who wrote that for the checking one does not need an expert proficient in chaseiros and yeseiros, but rather any person may check them; but in any event he must open them to examine every letter, whether it has not rotted, since it is liable to rot and to wear away over the length of days. [However, in Shu"t Even Yekarah2 he disagrees and requires a checking also for chaseiros and yeseiros].
C. One must know that at times, even in the manner in which the mezuzah is opened for the checking, all sorts of problems can arise, and one must know to be careful in this3.
D. In practice the Pri Megadim wrote4: 'And one who increases in having them checked by expert sofrim, this is praiseworthy'. And so it is written in Ruach Chaim5, to have them proofread 'by an expert sofer who proofreads well'.
E. Therefore one who wishes to fulfill the mitzvos of tefillin and mezuzos properly and according to law, and in a mehudar manner, should give them to an expert sofer/magiah — as one sees tangibly that from time to time they find defects and changes in the form of the letters that only an expert identifies. (But if he has no possibility at all of giving them to an expert magiah, he should not forgo the checking, and at least he should do as the approach of the Chasam Sofer and open them and look that the parchment and the letters are intact and have not been erased or rotted).
Notes:
1 In Shu"t YD siman 283 ↩
2 Mahadura Telisa'ah siman 140 ↩
3 Shaarei Mezuzah chapter 20 din 9 ↩
4 In the Eishel Avraham siman 39 s"k 15 ↩
5 Siman 291 s"k 1 ↩
[11] (Halacha 76)
Checking tefillin and mezuzos during the month of Elul [5]
Question: May one take down and check all the mezuzos at once, or should one check one at a time so that there should always be mezuzos in the house?
Answer: Although there is one who wrote1 to take down one mezuzah each time, to check it and to put it back, and then to take the second one — the practice in actuality is that all the mezuzos are taken down at once for checking, and so it is brought in the poskim2.
Question: Is there significance, at the time of the checking, to leaving a mezuzah at the main entrance?
Answer: It is written in the sefer HaTorah VehaMitzvah3 that the world has had the practice, at the time of the checking, to leave the mezuzah at the main entrance for the sake of protection, (and although in the sefer Shaarei Mezuzah4 he wondered at him as to how the protection avails for the entrances within the house that are obligated in a mezuzah — but he explained at length in Shu"t Divrei Yatziv5 that the essential framework of the protection is bound up with the main entrance). And in Shu"t Shevet HaKehasi6 he too wrote that if he is able to place a mezuzah on the main entrance, a blessing should come upon him.
Attached is a link to an in-depth shiur I delivered on the subject:
https://youtu.be/rJmfpWapVck
Notes:
1 Chut HaShani siman 291, 2 ↩
2 Shu"t Revavos Ephraim vol. 5 siman 548. Shu"t Mevasser Tov vol. 3 siman 57 – but he wrote that it is fitting to leave one at least ↩
3 Siman 137, and see also Alei Deshe siman 33 leaf 10 ↩
4 Chapter 20 din 12 note 24 ↩
5 Vol. YD siman 191 ↩
6 Vol. 1 siman 273 at its end ↩
[12] (Halacha 77)
Checking tefillin and mezuzos in the month of Elul [6]
Question: Does the checking have to be carried out on the same day?
Answer: a. Since there is a positive mitzvah that every doorway of the house should have a mezuzah, certainly one must make an effort to minimize the time during which we leave the doorways without a mezuzah on account of the checking, and therefore l'chatchilah one should coordinate with the magiah the time at which he is available to check for us, and take the mezuzos down close to that time.
b. However, since this is not always possible, and there is not always a magiah nearby, and particularly since the magiah who checks must be an expert, in such a situation one may leave the doorway without a mezuzah for a longer time, since he took it down for checking, which is likewise a takanas Chazal to check, and therefore he is not considered to be nullifying the mitzvah, and 'its nullification is its fulfillment'1.
c. This ruling applies not only when he performs a checking that is obligatory by law, but also in a case where he checks only for the sake of hiddur; even so, he may take the mezuzah down for checking even though it will take time2.
Question: If the checking is delayed, must one put up another mezuzah temporarily?
Answer: a. The common minhag is that people do not put up a temporary mezuzah during the time of the checking, and it is explained in the poskim3 that since the prohibition of living in a house without a mezuzah is midirabbanan, and it is the Chachomim who required a person to check his mezuzos, therefore they did not burden him to go and buy and affix other mezuzos in the meantime.
b. This ruling applies also in a case where he takes it down for checking for the sake of hiddur mitzvah4.
However, some have written5 that it is proper to be mehader and to put up temporary mezuzos, particularly where the checking will take a length of time.
Notes:
1 Teshuvos VeHanhagos part 1 siman 643 ↩
2 Shu"t Shevet HaKehasi part 1 siman 273 ↩
3 Shaarei Mezuzah ch. 1 din 31 and notes 64 and 66 ↩
4 Shu"t Shevet HaKehasi ibid. ↩
5 See the sources cited in the sefer Shaarei HaMezuzah ibid. and in notes 66 and 67. And regarding the bracha when affixing a temporary mezuzah, see what is written in Pischei Mezuzos ch. 2 din 7 ↩
[13] (Halacha 78)
Checking tefillin and mezuzos in the month of Elul [7]
Question: When one puts back the same mezuzos, does he need to make a bracha?
Answer: a. When a person gives the mezuzos to a magiah for checking, some have written1 that he should make a bracha only if he affixes them back the following day; but lemaaseh, since the checking usually takes several hours and involves a hesech hadaas from the original affixing, therefore lemaaseh he should make a bracha even if he affixes the mezuzos back on the same day.
b. If the magiah comes to us and checks the mezuzos on the spot and immediately affixes them back, since there is no hesech hadaas one does not make a bracha on the re-affixing.
c. But if one affixes other mezuzos, he makes a bracha2.
Question: Does one have to return each mezuzah to the same doorway it was in?
Answer: a. The poskim wrote3 that when returning the mezuzos one must take care that each mezuzah returns to its original place, or to a place whose level of obligation is equal, for if the mezuzah was in a doorway obligated mideoraisa, it should not be placed in a doorway obligated only midirabbanan, since this involves a lowering of its kedushah.
b. Since not everyone knows how to distinguish the levels of obligation, it is therefore important: 1. To wrap each mezuzah separately and to mark on the wrapping where it was taken from. 2. If one wishes to change them, or if care was not taken to mark the mezuzos, he must consult a rov who is knowledgeable in this area.
Notes:
1 Aruch HaShulchan siman 289 s"k 1, and the sources cited in Shaarei Mezuzah ch. 17 din 22 note 45 ↩
2 Nesivim BiSdeh HaShlichus part 1 p. 95 ↩
3 Daas Kedoshim siman 291 s"k 2. Teshuvos VeHanhagos part 1 siman 649 ↩
[14] (Halacha 79)
Checking tefillin and mezuzos in the month of Elul [8]
Question: What else must one be careful about when affixing the mezuzah back?
Answer: To take care not to insert the mezuzah upside down, for if the mezuzah is upside down, he has not fulfilled the mitzvah at all1. And to check that they are at the proper height, position and angle. And that the Name should be turned facing outward, and so the Rebbe writes2: 'That it is customary to make the ש that is on the case opposite (approximately) the Name that is in the mezuzah - that is, in the middle'.
Question: May one be mehader and exchange a kosher mezuzah for a more mehudar one?
Answer: a. There are poskim3 who wrote that it is forbidden to exchange a mezuzah for a new, more mehudar one as long as the first one is kosher, since this involves a bizayon to the first mezuzah.
b. But according to the Tzemach Tzedek4, and so too many other poskim have written5, one may exchange it for the sake of hiddur.
c. However it is proper that the old mezuzos be affixed elsewhere as soon as possible, and particularly to thereby give the merit to Jews who do not have mezuzos.
Notes:
1 Shulchan Aruch of the Alter Rebbe OC siman 32, Kuntres Acharon s"k 15 ↩
2 Likkutei Sichos vol. 24 p. 374 ↩
3 Shu"t Yad Yitzchak part 3 siman 277 and siman 339, and see the sources cited in Shaarei Mezuzah ch. 14 note 40 ↩
4 Piskei Dinim OC siman 15 ↩
5 Cited in Shaarei HaMezuzah ibid. note 41 ↩
[15] (Halacha 80)
Checking tefillin and mezuzos in the month of Elul [9]
Question: Mezuzos at the entrance of a residential building - are they a mezuzah of the public, or do they have the law of a private mezuzah?
Answer: The Bach wrote1 that a mezuzah of partners is not considered a mezuzah of the public but a mezuzah of an individual. And on this basis the poskim wrote2 that the mezuzos of a communal building too have the law of a mezuzah of an individual, and the obligation to check them falls upon the residents, and according to our minhag, every month of Elul.
Question: What is the law of the mezuzos of a shul, botei midrash, yeshivos, or any place owned by the community?
Answer: Usually there are in every place people who receive payment for the upkeep of the place, such as a gabbai or a shamash and the like. And in such a situation it is brought in the poskim3 that it reverts to having the law of a mezuzah of an individual!
Therefore the obligation to check twice in seven years applies, and according to our minhag, every month of Elul.
Notes:
1 In siman 291. And so too it is written in Shu"t Chasam Sofer YD siman 283 ↩
2 MiBeis Levi part 4. Shu"t Shevet HaKehasi part 4 siman 264 (on account of there being a building committee). Chut Shani 291:1 - din 3 ↩
3 Lishkas HaSofer 18:1. Mezuzas Melachim, Halacha LeMoshe 215. (Chovas HaDar ch. 1 note 36, that this ruling applies specifically when they receive payment) ↩
[16] (Halacha 81)
The minhogim of Selichos - (in honour of Shabbos Selichos) [1]
Question: Why are the first Selichos said on motzaei Shabbos after chatzos?
Answer: In Sefer HaMinhagim1 the Rebbe explained: since the main and principal piyut in Selichos is 'Bemotzaei Yom Menucha', therefore it must be on motzaei Shabbos; but since Selichos are not said before chatzos halayla2, therefore we begin immediately after chatzos, but close to it.
Question: In a case where it is impossible to gather after chatzos, is there room to say the Selichos before chatzos?
Answer: There is indeed one who wrote3 that in a shaas hadchak, when there is a concern that they will end up not saying Selichos with a tzibbur, there is room to be lenient to say them before chatzos halayla, only that they should publicize that this is a horaas shaah on account of the shaas hadchak.
But lemaaseh the poskim4 rejected saying Selichos before chatzos entirely, and they wrote severe words about saying Selichos before chatzos, and particularly according to the Kabbalah of the Arizal5, and therefore Selichos should not be held before chatzos halayla under any circumstances; and one who finds himself at Selichos with people who say them before chatzos should not say them together with them, but should sit and be silent, or say a few mizmorim.
Question: In a case where Selichos were not said on motzaei Shabbos, may one say them the next morning?
Answer: If Selichos were not said at night they may be made up the next morning, but in the piyut 'Bemotzaei Menucha' they should omit the words 'bezaakam be'od leil' and likewise 'retzei asirasam be'omdam baleilos', since if they say them it will appear as saying an untruth6; however, if they begin to say them before alos hashachar they may say them, since in fact they already cried out while it was still night7. And some have written8 that if they did not say them in the morning, the Selichos may also be said at mincha.
Notes:
1 P. 54, Hayom Yom 25 Elul, and the sicha of Shabbos parshas Tavo 5734 (Toras Menachem vol. 77 p. 19) ↩
2 Magen Avraham siman 565 s"k 5 ↩
3 Shu"t Igros Moshe OC part 2 siman 105 ↩
4 Shu"t HaRam"z siman 30, Magen Avraham ibid. Mateh Efraim siman 581:20. The Chida in siman 581 s"k 2. And he discusses this at length in Shu"t Yechaveh Daas part 1 siman 46 ↩
5 Shaar HaKavanos part 1, inyan drushei arvis ↩
6 Aruch HaShulchan siman 581:4 ↩
7 Mateh Efraim ibid. se'if 11, and Elef LaMateh os 13 ↩
8 Shu"t Yechaveh Daas part 1 siman 46 ↩
[17] (Halacha 82)
The minhogim of Selichos [2]
Question: When is the time for saying the Selichos on the remaining days until Rosh Hashanah?
Answer: It is written in Sefer HaMinhagim1 that the time for Selichos is at ashmores haboker [and the reason for this is because the Holy One, blessed be He, soars through eighteen thousand worlds, and at the end of the night He soars in this world, and consequently He is close to us whenever we call to Him at that time, and it is an eis ratzon2]. However, lemaaseh we are not particular about ashmores haboker; rather the main thing is to rise early and get up earlier than one's usual daily habit3, but it is also not proper to set the time of the Selichos after the time of krias shema (the Rebbe's answer to הרש"ז גו"א4).
Question: What must one say before Selichos?
Answer: a. It is important to say birchos hashachar before leaving the house, and in the words of the Rebbe5: 'It is known that our minhag is to say them at home, and particularly in our times, when there is a considerable amount of time between rising and coming to shul, and in the meantime it is impossible that he should not utter a devar Torah etc.'
b. Birchas haTorah, and as the Alter Rebbe wrote6: 'And on the days of Selichos he should say birchas haTorah before the Selichos', since pesukim are said in the Selichos.
Question: One who cannot manage to say the Selichos at the pace of the chazan, what should he do at the time of saying the thirteen middos?
Answer: a. The common minhag is to join in and to say the thirteen middos together with the tzibbur, and therefore if he is in another piyut he should stop even in the middle of the piyut and say them with them7.
b. If he began to say 'K-el erech apayim' together with the tzibbur, he may continue saying it even though the shaliach tzibbur and the tzibbur have already finished, and it is considered for him as saying it with the tzibbur8.
c. In the conduct of the Rebbe it was seen that sometimes the Rebbe was still holding at 'K-el melech' when the tzibbur had finished saying the thirteen middos, and even so it was seen that the Rebbe said the thirteen middos, which implies that saying them in close proximity to the tzibbur is considered saying them with the tzibbur9.
Notes:
1 P. 54 and Hayom Yom 25 Elul ↩
2 Levush and Magen Avraham siman 581 s"k 1 ↩
3 The sicha of the night of erev Rosh Hashanah 5746, Toras Menachem 5745 part 5 p. 3063 ↩
4 Maanos Kodesh 5748 p. 140 ↩
5 Igros Kodesh vol. 19 p. 390 ↩
6 OC siman 46:8 ↩
7 Shu"t Igros Moshe OC part 3 siman 89. Shevet HaLevi part 7 siman 12 ↩
8 Shu"t Torah Lishmah siman 96, Ben Ish Chai parshas Ki Sisa os 4 ↩
9 Nesivim BiSdeh HaShlichus part 1 p. 36 ↩
[18] (Halacha 83)
Minhogim of Selichos [3]
Question: May an individual say Selichos?
Answer: Some say1 that Selichos should not be said individually, but in practice the ruling of the poskim2 is that an individual too may say Selichos, apart from certain passages as set out below.
Question: May an individual say the Thirteen Middos?
Answer: The Mechaber wrote3 that an individual may not say the Thirteen Middos, since this is a davar shebikdushah which is not said with fewer than ten. The Thirteen Middos for this purpose begin from the recitation of ויעבור ה' until ונקה4, and the Knesses HaGedolah wrote5 that such is the minhag. And so is the essential ruling in practice.
[However, some were concerned for the opinion of the Taz6 that everywhere in Selichos where the Thirteen Middos are mentioned, such as Zechor Lanu Hayom Bris Shlosh Esrei, he may not say it].
Question: May an individual say the Thirteen Middos with the taamim, as one who reads from the Torah?
Answer: The Mechaber wrote there that by way of mere reading an individual too may say it, and that means reading with the taamei hamikra7.
In practice the minhag has spread in Chabad that an individual does not say it at all, not even by way of a niggun and taamim, and it is possible that this is because of what is brought8 that the Rebbe expressed himself regarding this that he had not heard of its being said, and so too הרצ"ה גנזבורג testified that the Rebbe told him that he had not heard of this minhag to say it with taamim, and some have written9 that according to Kabbalah as well an individual does not say it even with taamim, and so the Minchas Elazar ruled and practiced in practice10.
Notes:
1 Rema siman 565 se'if 5 in the name of the Or Zarua, and the Hagahos Ashri at the end of Hilchos Taanis ↩
2 Mishnah Berurah s"k 13 and Shaar HaTziyun os 10 in the name of many poskim ↩
3 OC siman 565 se'if 5 ↩
4 The Bach in the words of the Rema, the Chida in Birkei Yosef siman 131 os 11, and many other Acharonim ↩
5 Shiyurei Knesses HaGedolah, Hagahos Beis Yosef os 7 ↩
6 Ibid. s"k 5, and so too wrote the Mateh Efraim siman 581 se'if 21, Kitzur Shulchan Aruch siman 128 se'if 9 ↩
7 Magen Avraham s"k 5 ↩
8 In Heichal Menachem vol. 3 p. 265, Hiskashrus issue 60 p. 20 ↩
9 Cited in Kaf HaChaim siman 131 os 23 ↩
10 In the Shu"t vol. 4 siman 22, and in Darkei Chaim VeShalom ↩
[19] (Halacha 84)
Minhogim of Selichos [4]
Question: May an individual say the piyutim in Aramaic - Machei U'Masei and Maran D'Vishmaya?
Answer: a. The Shelah in Maseches Rosh Hashanah and the Eliyah Rabbah1 wrote that an individual does not say in Selichos the piyutim and requests that are in Aramaic, Machei U'Masei and Maran D'Vishmaya, [since an individual requires an angel to act as an advocate in order for his tefillah to be accepted, and the malochim do not understand languages other than lashon hakodesh2] and so too R' Chaim Naeh wrote in practice in the Luach Kolel Chabad.
b. However, some have noted3 that the Alter Rebbe in the Siddur wrote regarding Yekum Purkan on Shabbos that only the second Yekum Purkan is not said by an individual - and why did he permit saying the first Yekum Purkan, is it not in Aramaic? And it is possible that in practice he accepted the approach brought there in siman 101 which distinguishes between private requests, which are problematic to say in Aramaic, and a fixed tefillah, which may be said even by an individual; and according to this an individual may also say Machei U'Masei and Maran D'Vishmaya [and note also the words of the Kaf HaChaim4 that from the fact that almost all the poskim in siman 565 left the matter unqualified, writing that an individual does not say the Thirteen Middos and not mentioning the piyutim in Aramaic, it is implied that it is possible to say them].
c. However, with regard to this proof it has already been noted5 that the Mateh Efraim6 also wrote not to say Machei U'Masei individually, even though he too brought in Shaarei Efraim a nusach of Yekum Purkan for an individual - proving that this difficulty did not trouble him, and the gates of answers have not been locked.
Therefore, in practice, an individual should not say the passages in Aramaic.
Notes:
1 siman 581 s"k 9 in the name of the sefer Tanya siman 72 ↩
2 Shulchan Aruch of the Alter Rebbe siman 101 se'if 5 ↩
3 Siddur of the Alter Rebbe with Tziyunim VeHearos pp. 307-8 ↩
4 siman 581 s"k 26 ↩
5 In the Siddur ibid. ↩
6 In siman 581 se'if 21 ↩
[20] (Halacha 85)
Minhogim of Selichos [5]
Question: Must women say Selichos?
Answer: a. The purpose of the minhag of saying Selichos is to entreat Hashem out of an awakening of teshuvah, and this matter certainly applies to women as well. And we find that in the past the minhag was widespread that women participate in Selichos, as the Alter Rebbe wrote1: 'Regarding the women who practiced taharah and perishus upon themselves not to enter the shul during the days of their niddah .. during the Yomim Noraim, from the first day of Selichos onward, when many gather to go to shul, they are permitted to go to shul even during the days of their niddah like other women, for it would be a great sorrow for them that everyone gathers and they would stand outside'.
From the wording of the Alter Rebbe it is evident that there was a minhag for women to come to shul to say Selichos.
b. And so too in a letter of the Rebbe Rayatz to his daughter the Rebbetzin Chaya Mushka2 there is mention of the practice of women to say Selichos amid weeping in shul.
c. (And note the practice of the Rebbetzins3 (the Rebbetzin Sterna, wife of the Mitteler Rebbe; the Rebbetzin Chaya Mushka, wife of the Tzemach Tzedek; and the Rebbetzin Rivkah, wife of the Rebbe Mahara"sh) to say Selichos during the Aseres Yemei Teshuvah, even though the Rebbeim themselves did not have the practice of saying Selichos during the Aseres Yemei Teshuvah).
Some have written4 that the women had the practice of saying them only on the first night, and there are those who had the practice on Erev Rosh Hashanah as well.
And if so, there is certainly great value in the saying of Selichos by women, and we have found that women in fact practiced accordingly, but the women did not accept upon themselves the saying of Selichos as a fixed minhag, and it is only a good practice and a middas chassidus.
Notes:
1 Vol. 16 p. 488. And it was likewise mentioned a number of other times: נצו"י 5726, and 5730, 5733, 5741, 25 Elul 5748 - Toras Menachem vol. 4 p. 349 onward ↩
2 See also Siddur Yaavetz, Dinei Chodesh Elul os 22 ↩
3 Igros Kodesh vol. 2 pp. 252-253 ↩
4 Nitei Gavriel, Rosh Hashanah ch. 10 din 16 ↩
[19] (Halacha 87)
Shabbos Mevorchim of the month of Tishrei
Question: Why on the Shabbos Mevorchim of the month of Tishrei do we not bless the month?
Answer: a. The poskim wrote1 that the reason is in order to confound the Satan2, so that he should not prosecute, since he will not know when Rosh Chodesh is, as it was not sanctified; and a hint to this is בכסה ליום חגנו, that the month should be concealed from him so that he should not call it to mind. And therefore we do say Av HaRachamim, and Tzidkoscha Tzedek at Mincha3.
b. However, it is brought in the name of the Baal Shem Tov4 that this month Hashem blesses Himself, and by force of this we afterward bless the remaining months.
Question: What about the recitation of Tehillim, and a farbrengen after the tefillah?
Answer: On this Shabbos too the entire Tehillim is said before the tefillah, as on every Shabbos Mevorchim5, early in the morning, and a farbrengen is held after the tefillah6.
Notes:
1 Hilchos Halvaah se'if 36 ↩
2 Cited in Likkutei Sichos vol. 12 p. 256 ↩
3 Hilchos Halvaah se'if 35 ↩
4 Toras Menachem vol. 26 p. 242 ↩
5 Likkutei Sichos vol. 7 p. 356 ↩
6 Hayom Yom ibid. ↩
[21] (Halacha 358)
Checking tefillin and mezuzos during the month of Elul [10]
Question: What is it possible to check in the kashrus of the tefillin straps even without a sofer?
Answer: In the Gemara no measure was written with regard to the tefillin straps, but the Baal Halachos Gedolos wrote1: 'And the width (=רוחב) of the strap is like the length of a barleycorn'.
And so wrote the Rambam2' 'And how are the straps made? One takes a leather strap as wide as the length of the barleycorn, and if it was wider than this measure it is kosher'.
But Tosafos in Maseches Menachos3 wrote: 'There are some who further say that the required measure of the width of the straps is more than a wheat grain and less than a barleycorn, and if it is more it is kosher, מ"ר.
As a matter of halacha the Mechaber wrote4: 'The width of the straps of the shel yad and of the shel rosh is at the least the length of a barleycorn'.
And so wrote the Alter Rebbe5: 'And regarding the width of the straps of the tefillin shel yad and the tefillin shel rosh, the Geonim received that it should be at the least the length of a barleycorn'.
[Some have the practice that the width should be double6. And it is likewise brought that the width of the straps of the tefillin of the Rebbe is 18 mm7].
Question: Is this measure invalidating b'dieved?
Answer: From the plain words of the poskim, who wrote the measure of a barleycorn for the width of the tefillin, it appears that they held that less than this measure is invalidating.
And so wrote the Mordechai8: 'From the Semak it is implied that if he reduced it, it is posul. And so [it appears] as I have explained'.
And so wrote the Beis Yosef9: 'And also from the words of the Rambam it appears that if he reduced it, it is posul, for he wrote: as wide as the length of the barleycorn, and if it was wider than this measure it is kosher; and at the end of the chapter (halacha 19) he wrote: and the remnants of the strap are posul unless its length and its width are of the measure or more than it'.
But the Semag wrote10: 'And the width of the strap is more than a wheat grain and less than a barleycorn, and if it is less or more we have no concern with it; so it is written there (Tosafos d"h v'Kamah, see there)'. And so wrote the Tur11: 'And the measure of their width is the length of a barleycorn, and if he reduced or added it is not invalidating'12.
And as a matter of halacha the Mechaber wrote13: 'The width of the straps of the shel yad and of the shel rosh is at the least the length of a barleycorn. If he reduced from the measure of the length of the straps and their width, if he does not find others, he puts them on as they are until he finds others of the measure'.
And so wrote the Olas Tamid on the Shulchan Aruch: 'And that which the Semag wrote, that if he reduced or it is more we have no concern with it, is not with regard to the length of the strap; rather, with regard to its width one need be particular only l'chatchilah, see there'.
And so the Alter Rebbe ruled14: 'If he reduced from the measure of the width of the straps, whether of the tefillin shel yad or of the tefillin shel rosh, if he does not find other straps he puts them on as they are, since all these measures are not mentioned in the Gemara'15.
Question: How much is the measure of a barleycorn in the measurements of our times?
Answer: R' Chaim Naeh wrote16: 'The measure of the width of a strap of tefillin is 1 centimeter, and b'shaas hadchak one may validate 9 millimeters'. And so it is written17 that the size of a barleycorn in our times is on average one centimeter.
If so, in practice one must take care that the strap has not lost the required minimum measure, which is one centimeter, and in particular one must verify at the place of the knots18, since there it is common for the strap to be stretched and this causes the loss of the required measure19.
R' Chaim Naeh further wrote20: It is a mitzvah to publicize that also with regard to the leg of the yud of the knot in the tefillin shel yad one must verify that the width of the strap there is that of a barleycorn21.
Notes:
1 siman 25, Hilchos Tefillin p. 270 ↩
2 Hilchos Tefillin U'Mezuzah V'Sefer Torah ch. 3 halacha 12 ↩
3 35b d"h v'Kamah ↩
4 Shulchan Aruch OC siman 27 se'if 11 ↩
5 siman 27 se'if 20 ↩
6 See Shulchan Aruch HaKatzar ch. 15 note 33, from the sefer Raza D'Uvda ↩
7 See Halichos Menachem p. 36 ↩
8 Hilchos Ketanos, Tefillin 35b ↩
9 siman 27 os 10 - 11 d"h V'Tzarich Sheyehei ↩
10 Asin siman 22 ↩
11 End of siman 27 ↩
12 And the Beis Yosef wrote in siman 27 ibid.: '.. but he did not explain how much he may reduce and it be posul, and it is implied that even if any amount whatsoever remains it is kosher … And I have already written just above that the Rambam invalidates when he reduced from the measure, whether in length or in width, and so is the halacha where it is possible to find another that is properly made' ↩
13 Ibid., and see also the previous note for his words in the Beis Yosef ↩
14 siman 27 se'if 21 ↩
15 And from the plain wording it is implied that he may also recite a bracha over this, and so it is written in Shulchan Aruch HaRav, מהדורת הרא"א, here os 109, and that so wrote the Pri Megadim, Eishel Avraham s"k 19. (And see what is written in Piskei Teshuvos siman 27 note 190) ↩
16 In the sefer Shiurei Torah ch. 3 os 37 ↩
17 Middos V'Shiurei Torah (Benish) p. 85 and p. 137 ↩
18 Note the words of the Pri Megadim in Eishel Avraham OC siman 27 se'if 11: 'And people are not careful with the shel yad at the place of the tightening, in the fold, where it wears through, and there is not the measure of the length of a barleycorn' ↩
19 The fold itself would seem not to diminish the measure. And it is not comparable to tzitzis (where the Alter Rebbe wrote in Piskei HaSiddur: 'a place that is folded or creased does not count toward the measurement'), because regarding tzitzis it says 'אשר תכסה בה' and therefore what is folded is not counted, which is not the case with the tefillin straps, where the measure is in the width of the strap itself ↩
20 Ketzos HaShulchan, the omissions at the end of the sefer (p. 89a) ↩
21 And he likewise adds that it is proper that the leg of the yud should also be a centimeter in length ↩
[22] (Halacha 359)
Checking tefillin and mezuzos during the month of Elul [11]
Question: In yesterday's halacha we learned about the measure of the width of the straps; what is the measure of the length of the straps of the shel rosh, and what is the source for it?
Answer: The Gemara in Maseches Menachos1 says: 'Rav Pappa said: Gardumei retzuos are kosher. But that is not so, for from that which the sons of Rabbi Chiya said - gardumei techeiles and gardumei eizov are kosher - there it is because they are tashmishei mitzvah, but here, where they are tashmishei kedushah, no; from which it follows that they have a measure. And how much is their measure? Rami bar Chama said in the name of Reish Lakish: until the etzba tzeradah. Rav Kahana demonstrated bent. Rav Ashi demonstrated straight. Rabbah would tie them and straighten them and cast them. Rav Acha bar Yaakov would tie them and triple them. Mar brei d'Ravna did as we do'.
And the Rishonim disagreed as to whether the words of the Gemara were said regarding the tefillin shel yad or shel rosh, as follows:
From the words of Rashi it appears that the sugya deals with the length of the straps of the shel rosh, and these are his words: 'Gardumei retzuos - that which hangs down from the straps after they have been tied on the head.. Rabbah - when he would put on tefillin he would tie it on his head, and the remainder of the straps he would straighten and cast, and they would hang on his shoulder behind him. ..U'maslis lehu - the hanging straps he would twine and triple, טרני"ם in the vernacular. Kedidan - like our minhag [and they hang in front of him]'.
But Tosafos there wrote: 'V'kamah shiuraihu - seemingly [it is implied from Rashi's commentary that] it is speaking of the tefillin shel rosh, for one master would straighten and cast them over his shoulders behind him and another master would triple them, but the Aruch explained in the entry tzeradah that it is written in the Yelamdeinu at the end of Bo El Paroh: and the measure of the strap of the hand is until the etzba tzeradah …and with the tefillin shel rosh one measures the straps such that the end of the one should reach until his navel and the end of the second until the heart, and perhaps there is some midrash .. and in the Shimusha Rabba of tefillin there is: that the straps should be extended until the one reaches opposite the milah on the right and the other opposite the heart on the left'.
And the Rambam2 wrote: 'And the length of the strap of the head is such that it should encircle the head and he should tie the knot from it, and the two straps should be extended from here and from there until they reach the navel or slightly above it'.
However, the Rosh3: 'And its length on the right side is until the navel and on the left side until the chest. And some explain that on the right side it is until the milah and on the left side until the navel; and if he reduced it, it is not posul'.
And the Mordechai4 wrote: 'And according to this, these measures apply only to the shel yad; but according to פ"ה, who explained maslis as twining the straps together, it is impossible to explain it other than with regard to the shel rosh, for with the shel yad alone twining is not applicable. And the measure of the shel rosh was explained by the Rif, and these are his words: the length of the strap of the head on the right, such that it should reach until the navel; of the left, until the chest; and of the hand, until the etzba tzeradah - and at the head of his words he wrote: these are the words of the Geonim'. And with all these explanations it is difficult for me, for the Talmud gave their measures for the shel yad, and the shel rosh was not mentioned. And regarding the measure of the Geonim, who explained the right until the heart and the left until the chest, it is somewhat difficult for me, for on the left side there is the heart, since the tefillin are on the left and we require placement opposite the heart. And l'chatchilah it is certainly correct to make them according to this measure; however, if they broke, or it happened that his straps are not as long as this measure, Rashi z"l is sufficient to rely upon'.
So we have seen that Rashi explained the words of the Gemara as referring to the measure of the length of the tefillin shel rosh, while other Rishonim explained the words of the Gemara as referring to the tefillin shel yad5, and some have written that only the end of the words of the Gemara refers to the tefillin shel rosh6.
In the Zohar7 it is written: 'And the measure of their straps - why are they until the heart on the left, and until the navel on the right'8.
So we have seen in the Rishonim, who wrote in the name of the Geonim various measures for the length of the straps of the tefillin shel rosh9, as follows: According to the Rambam, both straps until the navel or slightly above it. According to the Mordechai in the name of the Rif (and the first opinion in the Rosh), the right until the navel and the left until the chest. According to Tosafos, the one until the navel and the other until the heart (and similarly in the Zohar, the right until the navel, the left until the heart. And in the Eitz Chaim, until the chest, which is the navel of the heart). And in the name of the Shimusha Rabba, the right until the milah and the left until the heart. And according to the yesh mefarshim brought by the Rosh, the right until the milah and the left until the chest. And the Mordechai in the name of Rabbeinu Shimshon in the name of the Geonim, the right until the heart, the left until the chest.
And as a matter of halacha the Mechaber10 wrote like the opinion of the Rambam: 'He should let the straps hang down so that they hang in front of him and reach until the navel or slightly above it'.
However, the Alter Rebbe11 brought the opinion of the Shulchan Aruch: 'He should let the straps of the tefillin shel rosh hang down and they should hang in front of him, and the Geonim received that they must reach until the navel or slightly above it'. But further on he wrote12: 'within their measure, that is, with the shel rosh, until the navel on the right side and until the chest on the left side'.
However, in practice it is written in the Pri Eitz Chaim13: 'And afterward, when he has put on the tefillin shel rosh, it is good that he should place the very ends of the straps inside his avnet, so that they should not reach the ground - the opposite of those who are not particular and leave them hanging on the ground'.
And the Rebbe inferred from this14: 'In Shulchan Aruch OC siman 27 at its end he wrote that they must reach until the navel, and in the Tur there, some say until the milah. And from what is written in Pri Eitz Chaim, Shaar HaTefillin ch. 10: it is good that he should place etc. so that they should not reach the ground etc. - it is implied that the way is to go with straps that are longer still'. And on this basis it is written in Sefer HaMinhagim15: 'The strap of the head goes on and extends until the feet'.
Addendum: In the maamar d"h LaYehudim, Shabbos parshas Zachor 5716, the Rebbe mentioned: 'that the matter of the straps of the tefillin is that they draw down from the brain to the heart and from the heart further downward, and that is why the straps must be long, 'vos lenger'' until the feet, since their content is a drawing down below.
And in Sefer HaMaamarim Melukat vol. 2 p. 92 it is written in a maamar that this is why the straps of the tefillin shel rosh must reach until (below) the navel - so that those matters of a person as well which are from his midpoint downward should be subjugated to Elokus'. And in note 68) In the Tur and Shulchan Aruch (and that of the Alter Rebbe) OC Hilchos Tefillin siman 27 se'if 11 (se'if 20) "that they should reach until the navel". But in many places in Chassidus (Sefer HaMaamarim Kuntreisim vol. 1 p. 223a. Sefer HaMaamarim 5699 p. 159. Sefer HaMaamarim 5703 p. 43) the straps of the head "reach until the feet". And it may be said that this is based on what is written in the Tur there, "and some say . . until the milah". And from what is written in Pri Eitz Chaim shaar 4 (Shaar HaTefillin) ch. 10 (and similarly it is in Shaar HaKavanos, inyan HaTefillin, drush 5. Shulchan Aruch HaArizal, Hilchos Tefillin se'if 15 (and see the hagahah of Tzemach there)) "it is good that he should place etc. so that they should not reach the ground etc." – it is implied that the way is to go with straps that are longer still.
So we have learned the approaches regarding the length of the straps of the head, and that according to our minhag they reach until the feet.
And note from the sefer Halichos Menachem16, where they wrote that in the tefillin of the Rebbe the right strap is not longer than the left17.
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Notes:
1 35b ↩
2 Hilchos Tefillin ch. 3 halacha 12 ↩
3 In Hilchos Ketanos, end of Kitzur Hilchos Tefillin ↩
4 In Hilchos Ketanos, Hilchos Tefillin remez 969 ↩
5 See the words of the Mordechai cited above: *'And with all these explanations it is difficult for me, for the Talmud gave their measures for the shel yad, and the shel rosh was not mentioned'* ↩
6 See Kesef Mishneh, Hilchos Tefillin ch. 3 halacha 12, in the opinion of the Rambam. And see also the Maaseh Rokeach. And see also the words of the Alter Rebbe siman 27 se'if 22: 'If the straps of the tefillin shel rosh are not long enough *that they should hang down in front of him even a little, they are posul, because this is mentioned in the Gemara'* ↩
7 Vol. 3, parshas Pinchas 228b, in the Raaya Mehemna ↩
8 And see Eitz Chaim shaar 29 ch. 9 and Pri Eitz Chaim, Shaar HaTefillin ch. 2. And it is written in the hagahah of Mahari Tzemach on the Pri Eitz Chaim: *'It appears to me that what he wrote, until the chest, means that they should not be less* - for he said that he should place them in the avnet if they are long' ↩
9 And according to most approaches the right strap is longer than the left, (except for the Rambam and the Shulchan Aruch, who wrote an equal measure) ↩
10 Shulchan Aruch OC siman 27 se'if 11 ↩
11 siman 27 se'if 20 ↩
12 siman 33 se'if 6 ↩
13 Shaar HaTefillin ch. 10 ↩
14 A letter from Iyar 5710, brought in Sefer HaMinhagim ↩
15 P. 5 ↩
16 P. 39 ↩
17 See above note 9 ↩
[22] (Halacha 360)
Checking tefillin and mezuzos in the month of Elul [12]
Question: What is the matter of the hairs that protrude from the tefillin, and what must one be particular about with them?
Answer: It is stated in the Zohar1: 'R' Shimon said .. Come and see: to this place, which is the spirit of impurity, the Holy One Blessed be He gave dominion to rule in the world in several respects, and it is able to cause harm, and we have no permission to treat it with disgrace, for we must guard ourselves from it so that it should not accuse us within our holiness. And regarding this we have one secret, that we must give it a small place within our holiness .. for from within holiness its dominion goes forth; for we must, within the secret of tefillin, conceal one hair of a calf that should go out and be seen, for this strand of hair does not convey tumah, unless this hair joins together and becomes like a barleycorn's measure, but less than this does not convey tumah. And that hair must be brought within our supernal holiness and given a place, so that it should not accuse us in our holiness, and part of that hair should go out so that it be seen, for when it sees that man in supernal holiness and a portion'.
The Recanati2 cited the Zohar, but prefaced it: 'You must also awaken to the secret of the calf hairs that are wound around the parshiyos, for it is a very great secret. And it is a mitzvah that they be from a calf and visible outside the batim, in order to make complete for us the attribute of din and to give it a portion in our holiness, as we hinted regarding the matter of the goat of Rosh Chodesh; for a person must accord it honour in publicly known matters, just as its actions are revealed, and not to question its actions, for all is with righteousness and with justice'.
And the Shelah3 wrote:'And for this reason Rashbi ע"ה wrote that the hair should be visible outside, and when it sees that we give it a portion in our holiness, it departs and does not accuse us. But when it sees that we pay it no heed, it ascends and accuses and says: So-and-so, who sanctifies himself with that holiness, committed such-and-such transgressions on such-and-such a day - and he is punished through it'.
And as a matter of halacha the Mechaber4 wrote: 'And it is a halacha l'Moshe miSinai that one wind around it the hair of a kosher domesticated animal or wild animal .. some of this hair must be visible outside the batim'.
And this is the wording of the Alter Rebbe5: 'And the sages of the Zohar warned and said that some of this hair should protrude outside the batim of the shel rosh'.
Question: From where in the tefillin must the hair protrude, and what is the proper length?
Answer: The Shelah wrote there: 'And the Tola'as Yaakov wrote that the holy luminary, the father of wisdom, ע"ה, did not reveal to us from which parshah the hair should protrude. And I heard that it must protrude from 'קדש לי כל בכור', but I did not hear the reason. And I say with awe and with fear, with trembling and with quaking, that there is the place of its existence, in the secret of 'בעדן גן אלהים (that is to say, the primordial serpent) היית', and the discerning one will understand that it is in the secret of the ibbur - פליאה דעת ממני נשגבה לא אוכל לה, end of his words. And I received a tradition to place them at the parshah of 'והיה אם שמע', which corresponds to Binah, for from Binah judgments are aroused, as is known. Therefore it appears to me good to place them next to the parshah of 'והיה עם שמע', on the side facing the parshah of 'קדש', so as to satisfy also the view of the Tola'as Yaakov'.
[And according to this, the location from which the hair protrudes also differs between Rashi tefillin (in which the hair protrudes from the rightmost bayis, where the parshah of Vehaya Im Shamo'a is, and it protrudes between the rightmost bayis and the bayis to its left, and thereby faces the parshah of Kadesh) and Rabbeinu Tam tefillin (in which the hair protrudes from the second bayis from the right, in which the parshah of Vehaya Im Shamo'a is placed, and it protrudes in the middle of the tefillin facing the parshah of Kadesh); and by the location of the hairs one can distinguish between Rashi and Rabbeinu Tam].
And the Magen Avraham6 wrote: 'It is written in the sefer Yesh Sochor in the name of the Zohar that the hair should not protrude a barleycorn's measure outside the batim .. And this requires study, for hairs do not convey tumah even if they are many; and furthermore, less than the measure - even a bone does not convey tumah, and all the more so flesh or hair. And it appears to me that he intended that which we learned in the third chapter of Ohalos .. And if so, one could say that it does not matter to us if the hair protrudes outside the batim more than a barleycorn's measure'.
But the Acharonim took issue with the Magen Avraham, as the first Be'er Heitev, by Rav Yeshaya b'R' Avraham, wrote: 'And the hair should not protrude a barleycorn's measure outside the batim - see Magen Avraham; and what he wrote is imprecise, ודו"ק'. And see also in Nezirus Shimshon, and in Mor U'Ketzia. And so too in the glosses of Rabbi Akiva Eiger on the Magen Avraham he wrote: 'See Nezirus Shimshon, that Heaven forfend to be lenient in this'.
And so too the Alter Rebbe wrote there: '..less than the length of a barleycorn. Some say that the hair that protrudes should be from the parshah of Kadesh, and some say from the parshah of Vehaya Im Shamo'a; and it is good that it protrude from the parshah of Vehaya Im Shamo'a on the side facing the parshah of Kadesh'.
Question: How many hairs must one bring out?
Answer: Now, seemingly from the wording of the Zohar: 'חד שערא' ('one hair'), it appears that only one hair needs to be visible outside, as the Mor U'Ketzia7 wrote: '..and so too they were accustomed not to be particular about several hairs protruding together. However, I do not know from where they derived to add more than one, since the sefer says חד שערא - you have only its novelty. And so too the Chida wrote in Nitzotzei Oros on the Zohar: 'It implies not like the tefillin writers nowadays, who place several hairs'.
But in the wording of the Recanati cited above it is written 'hairs', in the plural. And seemingly such is the plain meaning of the wording of the Mechaber and the Alter Rebbe, that it is not specifically one hair alone. And so is the minhag in practice, that they bring out several hairs.
And in Shevet HaLevi8 he wrote: 'And a case came before me in these days concerning one who makes batim and inserts the parshiyos - who asked about fifty batim of tefillin shel rosh, in all of which the hairs did not protrude in accordance with the law explained in OC siman 32 se'if 44 in the name of the Zohar. And I ruled that although this law of the protrusion of the hairs is not indispensable bedieved, nevertheless, since it is possible to open them and correct them, he is obligated to correct them - and all the more so in this case, where this sofer transgressed fifty times against what is ruled in Shulchan Aruch; and he also requires checking after him, whether his writing is kosher'.
Therefore, in practice, one must verify that a short calf hair (less than 9 mm) protrudes outside the bayis of the shel rosh, and that it has not been torn or cut by mistake. (The practice is to bring out several hairs, but even if they were cut and one hair remains, that suffices).
Notes:
1 Vol. 2, Pekudei 237b ↩
2 End of parshas Bo, ch. 13 verse 9 ↩
3 Maseches Chullin, perek Torah Ohr ↩
4 Siman 32 se'if 44 ↩
5 Siman 32 se'if 69 ↩
6 Ibid., and the Magen Avraham cited it, s"k 61 ↩
7 S"k 61 ↩
8 Siman 32 ↩
9 Shu"t vol. 4 siman 1 ↩
[23] (Halacha 361)
Checking tefillin and mezuzos in the month of Elul [13]
Question: Why is it that in some houses the mezuzah stands lengthwise, and in some the mezuzah stands diagonally? (1)
Answer: The Gemara1 says: 'Rav Yehuda said in the name of Rav: If he made it like a nagar - it is pasul. Is that so? But when Rav Yitzchak bar Yosef came he said: All the mezuzos of the house of Rebbi were made like a nagar .. It is not difficult: this one, where it was made like a sikta; that one, where it was made like an istavira'.
And in the words of the Rishonim we find five approaches as to the intent of the Gemara regarding the manner of positioning the mezuzah, as follows:
a) That the mezuzah must be affixed lengthwise - vertically [Illustration A]:
It is written in Teshuvos HaGeonim2: 'Rav Amram ז"ל .. and the halacha is that if he made it like a nagar it is pasul. For the practice regarding a mezuzah is to stand it up and position it like a sefer; if he laid it down and made it like a nagar, it is pasul'.
And so ruled Rashi there in his first explanation: Istavira - that is, the place where the shok and the regel join, and it is upright, like this - it is kosher. Made like a sikta - a nagar such as that of craftsmen, like this - it is pasul'3.
And so too the Rambam4 wrote: 'If he hollowed out the doorpost and inserted the mezuzah like a nagar, which is like the bar of the boards in the rings, it is pasul'.
And the Rosh5 wrote that the practice follows this view.
b) The view of Rabbeinu Tam, that the mezuzah must be affixed lying down across its width - horizontally:
But Rabbeinu Tam in Tosafos there6 disagreed with Rashi: 'And it is difficult for Rabbeinu Tam, for upright is not a manner of honour, and it is called a donkey's burial in HaMocher Peiros; and a Sefer Torah and the luchos that were in the aron lay down and were not upright, as is implied in the first chapter of Bava Basra .. And therefore Rabbeinu Tam explained: like a sikta - upright, like the pegs of the Mishkan that are driven into the ground - it is pasul; like an istavira - which is set in the shok across its width, in la'az קבילי"א - it is kosher. However, in the perek of Mitzvas Chalitzah, where we say that this istavira descends to the ground, perforce that is the bone that descends from the shok to the regel, and not the קביליא .. And so too regarding the parshiyos of tefillin, Rabbeinu Tam would say that one places them lying down and not upright .. And Rabbeinu Tam says: go out and learn, for it is a daily occurrence that when a Sefer Torah stands on the bimah everyone stands, and when the shliach tzibbur sets it down everyone sits, מ"ר'.
And it is likewise explained in Shoshan Sodos7: 'And the positioning of the mezuzah ought to be lying down and not upright, in order to give honour to the supernal counterpart; for if it were standing, all the members of the household would be obliged to stand, and as long as the mezuzah stands its counterpart stands; and it ought to be lying down, so that the union be one'.
However, within the view of Rabbeinu Tam itself we find in the words of our Rishonim two ways of explaining it: a. In the Tosafos before us, and likewise the Rosh there, they wrote that the mezuzah is affixed horizontally upon the doorposts [Illustration B].
b. But in Tosafos Shantz8 he wrote that the mezuzah is affixed into the depth of the doorposts, that is, that they bore into the doorposts toward the wall and there they insert the mezuzah [Illustration C].
c) Tosafos and the Semak wrote to affix the mezuzah diagonally [Illustration D]:
Tosafos there wrote: 'Therefore it appears that both according to the explanation of the Kuntres and according to the explanation of Rabbeinu Tam, that like an istavira, which is kosher, means diagonally - neither lying down nor upright'. And so too the Rosh wrote there.
And so too the Semak9 wrote: 'And if he placed it like a nagar it is pasul (meaning, like a peg), and Rashi explained that like a nagar means lying down, and Rabbeinu Tam explained that it means upright, and to fulfil both views it is good to place it like an istavira (meaning, diagonally)10'.
d) A further explanation in Rashi, that one affixes it in the shape of the letter nun11 [Illustration E]:
Rashi there wrote a further explanation: 'Another version: istavira - just as at the place where the shok and the regel join, the shok is upright above and the regel lies down, like this .. so too if he placed the mezuzah thus, it is kosher, since one end of it is upright'.
And so too Tosafos there wrote: 'Or alternatively, like a nun - half lying down and half upright; and so it is explained in the Kuntres in another version. But the rest of the mezuzos in general were not made thus; rather, according to Rabbeinu Tam's explanation they were set down, and according to the explanation of the Kuntres, upright'.
And so too the Piskei Rid12 wrote: 'It is not difficult: this one, where it was made like a sikta; that one, where it was made like an istavara. The explanation: a sikta is a bar lying down, for if it lay down entirely it is pasul; but if it was like an istavara, which is the joining of the shok with the sole of the foot, where the shok is upright and the sole of the foot lies down - so if he placed it half lying down and half upright, it is kosher. And such were those of Rebbi: because the mezuzah was long, they would lay half of it down and set half of it upright; and since half of it is upright in the doorframe, it is kosher'.
And the Rosh wrote there: 'And such were the mezuzos of R' Meir of Rothenburg, like a bent nun'.
In the next halacha we will learn the halacha in practice
Notes:
1 Menachos 33a ↩
2 Shaarei Teshuvah siman 157 ↩
3 And so too in Machzor Vitri siman 515 ↩
4 Hilchos Mezuzah ch. 5 halacha 8; and see Hagahos Maimoniyos and Kesef Mishneh there, who wrote that his view accords with Rashi ↩
5 Menachos, Hilchos Ketanos siman 9 ↩
6 And in Sefer HaYashar, Chiddushim, siman 513 ↩
7 Os 202, according to the sod ↩
8 Cited in the Mordechai on Menachos there, remez 961; and see also in the Bach siman 289 ↩
9 Mitzvah 154 ↩
10 And note the wording of Rabbeinu Yerucham, nesiv 21 vol. 7: 'And some say diagonally - neither upright nor lying down, but rather inclined slightly, the foot of the mezuzah at the bottom distanced slightly from the wall; and so I saw my teachers practising'. (And it requires clarification whether his intent, that it be inclined away from the wall, is like Tosafos and the Semak) ↩
11 And the Maadanei Yom Tov on the Rosh there, os 8, wondered at this: 'I am astonished at how they do this to a mezuzah: firstly, is it not a disgrace to fold it crookedly; and furthermore, when it is placed thus one cannot open it and read it'. And in the Aruch HaShulchan YD siman 289 se'if 17 he noted: 'But according to this the mezuzah will become creased and liable to be ruined, as is understood' ↩
12 Menachos 33a ↩
[24] (Halacha 362)
Checking tefillin and mezuzos in the month of Elul [14]
Question: In the previous halacha we learned the views of the Rishonim as to the proper manner of affixing the mezuzah; what is the halacha and the minhag in practice? (2)
Answer: The Tur1 wrote, after citing the various opinions: 'And the meticulous satisfy both views and affix half of it upright and half of it lying down, like a bent nun, thus and my master, my father, the Rosh ז"ל, wrote that the world is accustomed to follow the explanation of Rashi'.
And in practice the Mechaber2 wrote that the essential ruling is like the view of Rashi, and this is his wording: 'It must be upright, its length along the length of the doorpost'. And the Rema wrote in his gloss: 'And so is the practice [and the Shach3 explained that the Rema's intent is that the practice in the rest of the countries of the world, and in the realm of the Mechaber, follows the words of the Mechaber, which is not so in the lands of Ashkenaz, as follows below].
However, with regard to the lands of Ashkenaz - the Rema in the continuation of the gloss cited the view of Rabbeinu Tam and wrote: 'But some say that it is pasul when upright; rather it must be lying down, its length across the width of the doorpost. And the meticulous satisfy both views4, and place it on a slant and diagonally, and so it is fitting to practise, and so is the practice in these lands'.
Question: Is a true diagonal required, or does a slight inclination suffice?
Answer: It is written in the sefer Daas Kedoshim5: 'And it appears that any slant whatsoever suffices, so long as in the eyes of people it is slanted. And perhaps it suffices when the board upon which it is affixed stands on a slant, since before us it is at any rate on a slant'.
But on the other hand the Minchas Elazar6 disagreed with him7, and wrote: 'For behold, in the Daas Kedoshim newly printed on Hilchos Mezuzah, his opinion is to be stringent that the entire mezuzah be within the tefach closest to the outside. And consequently, since many mezuzos are written in large letters, if one wishes to affix them so that the entire mezuzah be within the tefach closest to the outside, it must be not so slanted but rather leaning more toward the upright than toward lying down, and then its top will not enter inward beyond the tefach closest to the outside within the space of the doorway. And if so, one could say that if in strict law it is true as the Daas Kedoshim says, then the Rema wrote well that all the views are satisfied by it if they are affixed diagonally - that is, that the Rema relied upon what is written in siman 285 and siman 289, that it must be within the tefach closest to the outside; and according to the words of the Daas Kedoshim that means the entire mezuzah within the tefach closest to the outside; and consequently it must be affixed not so slanted but leaning toward the upright (if the mezuzah is not small), and therefore it is considered upright according to the view of Rashi - and this is only when it leans more toward standing. But in our case, which is a true diagonal (midway between standing and lying down), if so, how can we rule that a diagonal is like uprightness and standing? However, in truth this is no contradiction to our proof, for the words of the Daas Kedoshim too are not so compelling; he merely wrote to be stringent on account of a doubt in a Torah matter, and to affix it entirely within the tefach closest to the outside. But that this should be the Rema's intent is certainly forced to say, for if so he should have explained and cautioned about this law on its own, that it be entirely within the tefach closest to the outside, and it is also plainly apparent there that what is practised in affixing the mezuzah diagonally means a true, middle diagonal, and not leaning more toward the upright, and consequently, too, if the mezuzah is not written in very large letters, then it can be entirely within the tefach closest to the outside even at a middle diagonal that does not lean more toward the upright; and if so, there is no contradiction to our proof'.
And seemingly the words of the Minchas Elazar, that a true diagonal is required, are precise from the Mahari"l8: 'I heard from Mahar"i Segal that we are accustomed to place the mezuzah diagonally, because Rashi holds that it should stand upright and Rabbeinu Tam holds that it should lie down, and we make half of it standing and half of it lying down in order to satisfy both. And you have a sign: that the line of Shema be toward the side of the doorway, the open space inward; and as an example, they write the body of the alef'.
Question: According to the view of the Rema, when the doorpost is narrow, such that he cannot affix it diagonally, how should he affix it?
The Pischei Teshuvah9 wrote: 'And they place it on a slant - see in the sefer Yad HaKetanah, ch. 3 of Hilchos Mezuzah, os 16, who wrote that in a place where the doorposts are not wide at all, he should affix it upright, its length along the length of the doorpost, for even the Rema disagrees only in a case where one is able to satisfy both views10, and in this case that is better than making it on the side of the doorpost, not within the space of the doorway, that is, behind the door - and most of the poskim invalidate it, as the Shach wrote in s"k 3, see there'.
Therefore we have seen that the Mechaber ruled like the words of Rashi, that the mezuzah is to be affixed upright, and so ruled the poskim of Sefarad who follow the view of the Mechaber, and so is their practice11. On the other hand, the Rema wrote that l'chatchilah it should be affixed diagonally, and so is the practice of those who follow the Rema, unless in a place where it is impossible, in which case it should be affixed in an upright position.
Notes:
1 YD siman 289 ↩
2 Shulchan Aruch YD siman 289 se'if 6 ↩
3 S"k 9 ↩
4 As we saw in the previous halacha, that Tosafos wrote that affixing it on a slant is the law of the Gemara itself, and it is kosher both according to Rashi and according to Rabbeinu Tam, and this is how Rebbi affixed the mezuzos in his house; they disagreed only as to what the rest of the people did, and whether it is kosher if affixed upright or lying down. And likewise the Semak wrote that this is the explanation of istavira in the Talmud. But it appears that some understood that affixing the mezuzah diagonally is [not the letter of the law, which both agree to, but only] a kind of middle solution between Rashi and Rabbeinu Tam, in which there is neither the disqualification of upright according to Rabbeinu Tam nor the disqualification of lying down according to Rashi; and see in the Mahari"l and in the Minchas Elazar, which will be cited below ↩
5 Siman 289 os 18 ↩
6 Shu"t vol. 1 siman 36 ↩
7 And perhaps one could say that they disagree as to the two approaches mentioned above in note 4 ↩
8 Minhagim, Mezuzah, os 3 ↩
9 YD siman 289 s"k 9 ↩
10 And see also Biur HaGra os 14 ↩
11 See Ben Ish Chai, year 2, parshas Ki Savo, se'if 7. And Halichos Olam vol. 8 p. 257 ↩
[25] (Halacha 363)
Checking tefillin and mezuzos in the month of Elul [15]
Question: Toward which side must the inclination of the mezuzah be? (3)
Answer: The Talmud Yerushalmi1 says: 'R' Zeira in the name of Shmuel: its Shema must see the doorway'.
And Tosafos in Menachos2 wrote: 'However, that which is said in the last perek of Megillah in the Yerushalmi, that its Shema must see the doorway, is no proof for the explanation of the Kuntres, for according to the explanation of Rabbeinu Tam it can be resolved: for instance, that the last line is toward the side of reshus harabim and the first toward the inside, and he turns the Shema toward the space of the doorway'.
And on this basis the Tur3 wrote: 'If he made it like a nagar it is pasul; and Rashi explained that he inserted it into the depth of the doorpost like a bar that enters a hole. Rather it must be upright, its length along the length of the doorpost, and he should intend that the Shema - that is, the end of the rolling - be toward the outside, toward the space of the doorway. And Rabbeinu Tam explained that it is pasul when upright, and that this is the meaning of like a nagar; rather one must lay it down, its length across the width of the doorpost, and he should intend that its last line be on the ground toward the side of reshus harabim, and its first line, the Shema, toward the side of the house, inward'.
And in the Terumas HaDeshen4 he gave a reason for this, why the Shema must be toward the inside: 'And it appears that the reason is that in this manner it lies open facing the reader. But the reverse is not facing the reader in the manner of his entering, as we expound ביתך - ביאתך; and one must place it facing the reader in the manner of his entering. And even according to Rashi, who places it upright, nevertheless it faces the reader when he enters the space of the doorway, for the Shema is turned toward the space of the doorway, as it is stated in the Yerushalmi above, and he need turn his face only slightly to the side. But if its top were inclined outward, the reader would have to turn his face entirely backwards. And because we have seen a number of mezuzos of great talmidei chachomim who would place their tops inclined outward, I have written what appears to me in my humble opinion'.
And so too his student wrote in Leket Yosher5: 'He wrote in his sefer. And he would place the top of the diagonal of the mezuzah, which is the line containing the Shema, facing the house, for the reason that when he goes into his house, if he opens the mezuzah he can then read it as it lies, and then ביתך - ביאתך is fulfilled. And similarly we say in Tosafos in Menachos'.
But the Mahari"l6 raised a difficulty with this reason, for the Mahari"l was asked: 'And regarding what the R"i of Corbeil wrote, that it is good to place it diagonally in order to satisfy both views - let the master explain to me which of the two is preferable: to place the top of the mezuzah inward and the feet of the letters toward the street, or the reverse, the top toward the street and the feet toward the house. And my opinion inclines that it should be placed with its top toward the inside, since we see the reason that one rolls it from the end toward the Shema, so that when he opens it he may read [the reader from the beginning of the line to the end of the line; here too, when the feet of the letters face outward the reader will read] them in the normal manner. And a further reason: since the reasoning of Rabbeinu Tam is that we derive from the luchos and a Sefer Torah, presumably the luchos lay like our Sefer Torah, with the feet of the letters toward the man. And so too I saw that a mezuzah was affixed in the house of Mahara"z here with its top toward the house; and presumably, since several scholars sat in that house, and he himself for three years, such is the law. Even though my mechutan Mahara"z holds it reasonable to the other side, that one should encounter the Shema first7, it does not appear to me that on account of this one should invert the letters. And if I have erred, I shall retract; and Heaven forbid that I should differ with the words of the Rav - I intend only to learn halacha, and to know which of them is more reasonable, and how the master practises with his own mezuzah'.
And the Mahari"l answered him: 'And as to what you wrote, to place the diagonal inward - the truth is with you: the upper line toward the house and the lower toward reshus harabim, and not for your reason, that the reader should read and the letters face the man - for who says to us that the reader and the man stand in reshus harabim? Perhaps he stands inside the house. Rather, this is the reason: because it is stated in the Yerushalmi that its Shema must see the face of the doorway; and the Rosh wrote, and this is his wording: And Rabbeinu Tam explained that he turns the last line toward the sides of reshus harabim, and the first toward the inside, so that the line of the Shema be toward the doorway or inward, end of his wording. And since we establish it diagonally so as to fulfil also the words of Rabbeinu Tam, one must incline the diagonal as Rabbeinu Tam did when lying down. And all this I said and showed to my kinsman ז"ל on the last day of Yom Tov of Pesach when he was with me, and presumably it was not on his mind'.
And in practice the Rema8 wrote: 'And he should intend that the top of the mezuzah, that is, the Shema, be toward the inside, and the last line toward the outside'.
But the poskim wrote9 that in a case where he affixed the mezuzah the wrong way round, such that its top is toward the outside and not toward the inside, it is not indispensable bedieved - and particularly since we have seen both in the Mahari"l and in the Terumas HaDeshen that there were those who held to place the mezuzah with its top outward; but it is proper to remove it and to affix it with its top toward the inside, though without a bracha.
Therefore we have learned that one must affix the mezuzah in such a way that the top of the mezuzah inclines toward the inside of the house/room, [and even though this is not indispensable bedieved, it is proper to correct it and to affix it again toward the house, without a bracha].
Notes:
1 Maseches Megillah ch. 4 halacha 12 ↩
2 33a, d"h hah de'avida ↩
3 YD siman 289 ↩
4 Siman 52 ↩
5 YD p. 60 os 4 ↩
6 Siman 94 ↩
7 And note also from the Mahari"l, Minhagim, YD os 3: 'And he said that he saw the mezuzah of the house of Mahara"sh, which was the wrong way round, the line of Shema toward reshus harabim, and its reason was not clear to him. However, we practise like Rabbeinu Tam, who explained that the Shema sees the doorway, as explained above' ↩
8 Siman 289 se'if 6, in the gloss ↩
9 See Chovas HaDar ch. 9 note 21. Shaarei HaMezuzah ch. 15 note 46. Sefer HaMezuzah ch. 4 din 43 and note 73. Pischei Mezuzos siman 289 se'if 6 os 60 ↩
[26] (Halacha 636)
Question: Is it the Chabad minhag to say the Tikkunei Zohar in the month of Elul?
Answer: Rabbi Meir Poppers1 wrote regarding the days of the Aseres Yemei Teshuvah: 'In the name of the Rav ז"ל, fortunate is he who completes the Sefer HaTikkunim during these days'.
And the mekubal Rabbi Shalom Buzaglo wrote in the introduction to the Kisei Melech on the Tikkunei Zohar, at the end of the first introduction: 'Through the study of this sefer in the month of Elul and during the Aseres Yemei Teshuvah, its segulah is to hasten His blessed redemption and the end of His salvation'. And at the end of the second introduction he wrote: 'And since in the month of Elul everyone's hand handles the Sefer HaTikkunim, and particularly the bnei aliyah who are in the foremost rank before the Holy One Blessed be He etc., it purifies the body and sanctifies the soul of all who study it in the month of Elul, even in mere recitation, without understanding the meaning of its statements; and all the more so if he merits that the spirit of Hashem speak through him to understand the intent of Rashbi in his holy sayings. And the small measure of this sefer holds much, and through it he will merit to be among the bnei aliyah'.
And so too the Chida2 wrote: 'And he should increase in these days in tzedakah and in the study of Zohar and Tikkunim'. And so too in the Pele Yoetz3. And the Ben Ish Chai4.
And this is the wording of the Elef HaMagen on the Mateh Efraim5: 'And men of deed were accustomed to study (or to say) each day of those forty days from erev Rosh Chodesh Elul until Yom Kippur some pages from the holy sefer Tikkunei Zohar. And they intend to complete the entire sefer by Yom Kippur. And it is marked in the Tikkunei Zohar for each and every day. And see at the end of the introduction to the sefer Kisei Melech (which is a commentary on the Tikkunei Zohar by the author of the Mikdash Melech), and further in the sefarim, who greatly enthused about the study of Tikkunei Zohar during these forty days. And even one who does not understand - nevertheless, the language of the Zohar HaKadosh and the Tikkunim is greatly efficacious for the soul, as all this is explained at length in the holy sefarim'.
And as to the reason for the minhag, the Ben Ish Chai wrote there: 'And the reason that the study of the Tikkunim spread in the days of teshuvah more than the Zohar is because every person who sins blemishes more in Asiyah, in the ABY"A within it. And it is known that the seventy Tikkunim that Rashbi זיע"א composed, since they are expounded largely by way of number, therefore their study rectifies the world of Asiyah more, for there is the secret of number and reckoning. Therefore, in the days of teshuvah, which are from the month of Elul, all are accustomed to the Sefer HaTikkunim'.
And in this vein it is written in the Arugas HaBosem6: 'And it appears, with the help of Heaven, a reason for the practice of chassidim and men of deed to study the sefer Tikkunei HaZohar in the month of Elul, and as it is brought in the name of the holy Arizal זי"ע on the basis of what is written in the introduction to the sefer Kisei Melech in the name of the holy Arizal ז"ל: the reason that Rashbi זלה"ה explains in the Sefer HaTikkunim the pesukim and the words and the novellae all by mispar katan, which he did not do in the Sefer HaZohar - and was his hand too short to build his novellae upon the foundation of mispar gadol? And he ז"ל answered that Rashbi's intent in the Sefer HaTikkunim was chiefly to rectify the world of Asiyah, for every mispar katan is in Asiyah, and the הח"ת within it are all in mispar katan; therefore, in order to rectify the world of Asiyah he built his foundations upon mispar katan, with special intent for this - end of his words. And see in the sefer Kisei Melech, that this is why he called the sefer Tikkunim, see there. And we too may say, with the help of Heaven, that since the month of Elul corresponds to Asiyah, as is stated in Sefer Yetzirah as above, therefore with special intent did chassidim and men of deed establish their study in the Sefer HaTikkunim in this month. So it appears to me, with the help of Heaven'.
And in the sefer Pri Tzaddik7 he wrote: 'Yisroel are accustomed to study the Sefer HaTikkunim in the month of Elul and the Aseres Yemei Teshuvah, for those forty days are days of favour, when the second luchos were given to Moshe Rabbeinu ע"ה together with all the words of Torah, in order to rectify the great anger. And then is the time that is favourable to entreat etc., and to rectify everything by means of teshuvah'.
And the holy Rav, the Maharatz"h Shapira of Munkatch8, cited the words of the Kisei Melech and wrote that this is hinted at in the opening words of the Tikkunei Zohar: 'Therefore it is hinted, in my humble opinion, at its beginning: רבי שמעון (that is the name of the author, the holy Tanna זי"ע) "אזל "ליה "וערק "למדברא the initial letters of which spell אלול, and along the lines of what is written in the Pri Etz Chaim, that Elul is hinted at in the verse ואשר לא צדה וכו' ושמתי לך מקום אשר ינו"ס שמ"ה; and to this he hinted, אזל ליה וערי"ק למדבר"א, as mentioned, and understand'.
And as to our own minhag: the Rebbe Rayatz9, when he described the atmosphere in Lubavitch in the month of Elul, related: 'When one comes to the beis midrash one already finds there a large crowd: some are saying Tehillim, others are studying Chassidus, others are saying Tikkunei HaZohar, and others are standing or sitting and davening'.
And the Rebbe, in the sichah of Shabbos parshas Nitzavim-Vayeilech, 23 Elul 572210, addressed this: 'There is a minhag brought in the sefer Kisei Melech [a sefer cited several times in the maamarim of the Alter Rebbe, and the Tzemach Tzedek cites it frequently in Ohr HaTorah, and even more so in the maamarim of the Tzemach Tzedek that have not yet been printed - such that it is certainly authoritative etc.], that during the forty days from Rosh Chodesh Elul until Yom Kippur one studies Tikkunei Zohar each day. And in a number of printings of the Tikkunei Zohar the order that is to be studied each day is printed. I searched in various places whether this minhag was accepted among Chabad chassidim, and I did not find proof for either of the two sides, until I found that in the aforementioned sichah (in which my revered father-in-law the Rebbe describes the month of Elul in Lubavitch) it is stated in these words: 'some are saying Tehillim, others are studying Chassidus, others are saying Tikkunei HaZohar, and others are standing or sitting and davening'. And seemingly, why did he specify Tikkunei Zohar? The month of Elul is the fitting time to study Shaar HaTeshuvah, Derech Chaim and the like; and even if one studies Zohar, why specifically Tikkunei Zohar and not the Sefer HaZohar itself? And from this it is proven that the aforementioned minhag in the sefer Kisei Melech (the study of Tikkunei Zohar in the month of Elul) was accepted in Lubavitch as well. This does not mean that one is obligated to study (or at least to say) Tikkunei Zohar, but in any event, it is an accepted minhag among Chabad chassidim11'.
--------------
Notes:
1 Ohr Tzaddikim ch. 36 se'if 2; cited in Pischei Olam (Krasik) siman 603 s"k 1 and in the Elef HaMagen siman 603 s"k 9 ↩
2 Moreh B'Etzba os 248 ↩
3 The entry 'teshuvah' ↩
4 In the introduction to his sefer Benayahu ↩
5 Siman 581 se'if 17 ↩
6 Parshas Re'eh 144d ↩
7 Parshas Shoftim os 8 ↩
8 At the beginning of the Be'er Lechai Ro'i ↩
9 In Likkutei Dibburim vol. 1 p. 116a (and in Likkutei Dibburim translated into lashon hakodesh pp. 154 - 155) ↩
10 Toras Menachem vol. 34 p. 302 (unedited) ↩
11 In the continuation of his words the Rebbe explained a matter, and connected it to that day's portion of the Tikkunei Zohar ↩
[27] (Halacha 637)
Question: With what should one occupy oneself in the month of Elul?
Answer: It is written in the Tur Bareket (by Rabbi Chaim HaKohen, a talmid of Rabbi Chaim Vital)1: 'Therefore, one who fears the word of Hashem and wishes to be a shushvina d'matronisa - this is his way: to rise every night from chatzos onward; however, then the main thing is to occupy oneself with Torah. However, in these days it is good to increase in selichos and supplications together with the tzibbur, and afterwards to learn until the light of morning ..'.
And the Chida2 wrote: 'In these days it is better to increase in selichos and supplications together with the tzibbur than to learn. The Rav Tur Bareket. And so too I have seen of some rabbonim, who were always occupied with the body of the halachos and with the works of commentary, and in the month of Elul they would set aside somewhat of their order of study for recitation and supplications'.
And in the takanos of the Rebbe Rayatz for the students of Tomchei Temimim3 it is brought: 'On the two days of Rosh Chodesh the spiritual director arranges the order of the study of Chassidus for the month of Elul, for in the month of Elul one adds time for the study of Chassidus and likewise for davening with deliberation .. Throughout the month of Elul one increases in the study of maamarim of Chassidus; and the study is not the main thing, but rather the avodah of cheshbon hanefesh - before Krias Shema she'al hamitah, before sleep, and before the morning tefillah - and tefillah with arousal; and each man shall arouse his fellow in the rectification of the middos and in the betterment of conduct'.
And so too we find that our Rebbeim, the Nesi'im, aroused [us] to study matters that pertain especially to these days, as the Rebbe said4 at the close of the month of Av 5716 to the hanhalah of Tomchei Temimim in his holy room (in free translation): 'As we stand close to the month of Elul, the time of teshuvah and the sound of the shofar, the students must study at this time matters pertaining to Elul, such as Derech Chaim5, Shaar HaTeshuvah and Shaar HaTefillah, Likkutei Torah - beginning from parshas Devarim it already speaks about teshuvah - and Ateres Rosh. And the matter in this is that all the matters in creation must be reflected among the students of the yeshiva in their own domain, which is Torah. And consequently, when the month of Elul arrives, the time of "אורי וישעי", the time of teshuvah in the world, the matter must be reflected also in the student, through the study of the aforementioned matters'.
And in another letter6: 'And among the sefarim of Chassidus that are suited to this time in particular is, as is known, the sefer Derech Chaim of the Mitteler Rebbe'.
And in a further letter7: 'In reply to his letter of the 6th of the month of Elul, the month of mercy, in which he writes about an order of conduct in these days of mercy. And behold, although according to the words of the Alter Rebbe the King is in the field and receives everyone with a pleasant countenance etc. (Likkutei Torah parshas Re'eh, d"h Ani L'Dodi), it is understood and also simple that one must increase in matters of tefillah, Torah and mitzvos, and as in the order of the verse, אני לדודי (first) ודודי לי, the initial letters of which are אלול, and as is explained in the sefarim of Kabbalah, mussar and Chassidus. And the order in this generally, as is brought in the Acharonim, is that one increases in tefillah and in supplications relative to the rest of the year (see Birkei Yosef, cited in the Mateh Efraim siman 581 se'if 11 (במטל"א)) and likewise in the study of Torah, one increases in the portion pertaining to the service of Hashem Yisborach and to being meticulous in the fulfilment of His mitzvos, and among the Chabad sefarim, designated for this are: Igeres HaTeshuvah (part 3 of Sefer HaTanya), Derech HaChaim (of his son, the Mitteler Rebbe) etc.'*.
And in a further letter8 the Rebbe arouses: 'Thank you for what you wrote about the students of the yeshiva; and surely what is being done with them is known, and particularly in the days of Elul and Tishrei. And surely it was heard in their yeshiva as well that my proposal here was that the students of the yeshiva (and the ר"י, and the hanhalah, how much more so) should add in the study of avodah'dike maamarim, particularly in these days; and how good it would be if in Montreal too they would do so, and how good it would be if in the other places as well'.
Therefore, the minhag of Yisroel is Torah: that in the month of Elul one must place emphasis on cheshbon hanefesh and on the avodah of teshuvah and davening with deliberation, even if this is 'somewhat' at the expense of in-depth study etc., and to occupy oneself with maamarim of avodah and with the sefarim of Chassidus pertaining to this time.
★ ★ ★
Question: Does this matter apply to women as well?
Answer: The Rebbe, in the sichah of Chai Elul 57379, the Rebbe aroused regarding this, that the men (and specifically the guests who had come to the Rebbe for Tishrei) must establish shiurim and add in the study of Torah (and in the halachos pertaining to these days) and in avodah and tzedakah in the month of Elul; and afterwards he expounded at length on the importance in our generation of the study of Torah for women, and added (with regard to the women guests): that the women too should have each and every day a study session in the necessary halachos and in matters of mussar and Chassidus connected to the month of Elul and Tishrei.
Therefore, in practice, these matters apply to women as well.
Notes:
1 OC siman 581 ↩
2 Birkei Yosef OC siman 581 s"k 6 ↩
3 Printed in HaKriah VeHaKedusha, erev Rosh Chodesh Teves 5701 ↩
4 Likkutei Sichos vol. 2 p. 632 ↩
5 And note that in the year 5715, on the 20th of Menachem Av, the Rebbe printed the Derech Chaim, and in the foreword he wrote: 'For the days of mercy that are approaching, when 'the King .. all who wish are permitted to go out and greet him, and he receives them all with a pleasant countenance and shows a smiling face to them all' - we are publishing, in a new edition, the sefer Derech Chaim V'Tochachas Mussar HaSeichel of the Mitteler Rebbe' ↩
6 Igros Kodesh vol. 11 p. 400 ↩
7 Igros Kodesh vol. 19 p. 432 ↩
8 Igros Kodesh vol. 21 p. 227 ↩
9 Sichos Kodesh 5737 vol. 2 pp. 575 - 576 ↩
[28] (Halacha 638)
Question: What is the source, and why is Erev Rosh Chodesh called Yom Kippur Katan?
Answer: The Shelah wrote1: 'A rebuke of mussar concerning Rosh Chodesh: since it is a time of atonement, a person should see to it that he does complete teshuvah with a whole heart, that is, on the eve of the month he should act as on Yom Kippur, as many of the exalted chassidim have the practice, and he should rectify all that is corrupted, whether in money, whether in body, whether in soul, and he should confess with much weeping and with complete regret, and forsake his evil way. And when the month enters, he shall be as a new creation, that from here onward he will clothe himself in holiness and in dveikus to Him, may He be blessed'2.
And the Pri Chodosh3 wrote: 'There are men of deed who have the practice to fast every Erev Rosh Chodesh on account of the diminishment of the moon4, and they say in the name of Mahara"m Cordovero z"l that he would call it Kippur Katan, since on it the sins of the entire month are atoned, similar to the goat of Rosh Chodesh, and as we say in Mussaf זמן כפרה לכל תולדותם ("a time of atonement for all their offspring"). And the Beis Yosef siman 423 brought in the name of Orchos Chaim5 that the term תולדותם refers to the months, meaning that the olah of Rosh Chodesh would come for the offspring of the days of the month, and therefore he called Rosh Chodesh a time of atonement'.
And in the Siddur Yaavetz6, in the introduction and the order of tefillah for this day, he wrote: 'And in recent times they have newly adopted the practice to fast on Erev Rosh Chodesh, and they call it Yom Kippur Katan, and it is well known and has spread among the many, and the matter is good especially for the masses who become soiled all day long, in order to wash them of their filth and to be for them a remembrance between their eyes to watch over the purity of their souls and their bodies'.
And it is mentioned also in the words of the Tzemach Tzedek7: 'And so too in a person, Erev Rosh Chodesh is called Kippur Katan, an aspect of teshuvah, and then afterwards on Rosh Chodesh new mochin are drawn down'.
★ ★ ★
Question: Are there special practices for Erev Rosh Chodesh Elul?
Answer: The Seder HaYom wrote8: 'On Erev Rosh Chodesh it is fitting for every person to fast, and it is no less than every other Erev Rosh Chodesh, on which most men of deed fast and which is auspicious for a fast, and especially according to the way of truth it is a day fitting and prepared for a fast, and all the more so on this Erev Rosh Chodesh, which is the end of the entire year9, and he is destined to stand in judgment for all that he has done, for without doubt there will stand to be counted the unwitting sins and the errors and the compelled matters that have passed over him, apart from the willful sins and the rebellions and the transgressions, which are few — those ensnared in them are too many to count; and how can he stand before the Former of Creation with this heavy burden, when before Him the books of the living and the books of the dead are open, and He sits upon the throne of judgment and all His ways are justice — how shall anyone who knows this not tremble and not fear'.
And the Mateh Efraim wrote10: 'On Erev Rosh Chodesh Elul many have the practice to fast and to conduct the order of Yom Kippur Katan, even in a place where they do not have the practice to conduct this order in the other months, so that they prepare their hearts for teshuvah ..'.
And the Ketzeh HaMateh wrote11: 'Since the Yom Kippur Katan of the Erev Rosh Chodesh of the entire year is exceedingly lofty, on which every person must arouse himself to teshuvah over all the days of the month — and not for nothing is it called Yom Kippur Katan, and the name itself causes one to search into his deeds — all the more so and a fortiori for this Yom Kippur Katan, which is Erev Rosh Chodesh Elul, which is the end of the year and days of preparation, when the time of the Beis Din is approaching and coming .. and one must reflect upon the deeds of the entire year, with what we have occupied ourselves, and every one of Yisroel must make an accounting of the soul, so that he not come in soiled garments before the holy King'.
And beyond this, the Minchas Elazar of Munkatch wrote12: 'Based on what Chazal said and Rashi's explanation .. on the 29th of Av etc., on that very day the Holy One Blessed be He was appeased toward Yisroel .. on the 29th of Av, which is Erev Rosh Chodesh Elul, the Holy One Blessed be He was appeased toward Yisroel to forgive them, and after forty days, which is Yom Kippur .. the Holy One Blessed be He was appeased toward Yisroel, except that he added the word בשמחה .. the matter of the Holy One Blessed be He being appeased toward Yisroel is written also regarding Erev Rosh Chodesh Elul just as on Yom Kippur, and on account of this one may say that Erev Rosh Chodesh Elul is called Yom Kippur Katan, since in it is the beginning of Yom Kippur and in it there was forgiveness as on Yom Kippur .. and perhaps on account of this borrowed name they called the other Erev Rosh Chodesh days Yom Kippur Katan as well, as mentioned'.
The Rebbe, in the sichah of Tuesday, 28 Menachem Av 573613, spoke, and in the wake of the events of Operation Entebbe and the attempted revenge, the attack on the El Al plane in Istanbul, said (in free translation): 'And with regard to the matter of Erev Rosh Chodesh, which is an eis ratzon, there must be special matters, and in every month and Rosh Chodesh matters that are fitting for it. And especially in this period of ours, after the warnings that there were, lo aleinu v'lo aleinu .. and therefore one must recall and arouse once again .. 'on justice' — this is Torah, and 'on tzedakah' in its plain sense .. together with the matter of tefillah, which is comparable to the matter of teshuvah .. and with regard to actual practice, that they should utilize these twenty-four hours to add further and with greater intensity and greater strength, with regard to the study of Torah and with regard to the giving of tzedakah, and also with regard to tefillah and the avodah of tefillah and all the matters bound up with this .. and also the matter of וחטאך בצדקה פרוק14 ("redeem your sins with tzedakah"), since the generation is not sufficiently healthy for the fast, that they should increase in tzedakah, that in addition to what one gives on account of the matter of tzedakah, they should also give the equivalent of the value of the three seudos of the day, that this should be in place of the fast, redeeming it by means of tzedakah. And all this is by way of a suggestion, and consequently one who for some reason will not do this, whether under compulsion or not under compulsion, from the outset it is not applicable to say of him the matter of one who separates himself, etc., chas v'shalom; but it is self-understood that whoever does so and whoever increases in these matters, this is praiseworthy .. including in the matter of the saying of Tehillim, as was spoken of on the previous Erev Rosh Chodesh, and so too on this Rosh Chodesh'.
Thus we have seen that although every Erev Rosh Chodesh is called Yom Kippur Katan, Erev Rosh Chodesh Elul is a most auspicious day, and therefore one must increase on it in Torah, mitzvos and good deeds; and in practice our minhag is not to fast on this day on account of the weakness of the generation, but there was once when the Rebbe said that it is worthwhile to redeem the value of the three seudos of the fast day with money.
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Notes:
1 179a ↩
2 And see also Maseches Chullin 120b: *'Every Erev Rosh Chodesh is called Yom Kippur Katan'* ↩
3 OC siman 417 se'if 1 ↩
4 And see also Magen Avraham OC siman 417 s"k 3. And Bach OC siman 686 ↩
5 Hilchos Rosh Chodesh siman 2 ↩
6 Shaar 5, HaChodesh ↩
7 Or HaTorah vol. 1, Bo p. 253 ↩
8 Seder Rosh Chodesh Elul ↩
9 And to note also from the sichah of Shabbos Parshas Pekudei, 4 Adar Sheini 5749 (Toras Menachem vol. 2 p. 400) ↩
10 siman 581 se'if 3 ↩
11 os 11 ↩
12 Shaar Yissachar, maamar Yemei HaRatzon for the month of Elul, os 4 (p. 169) ↩
13 Sichos Kodesh vol. 2 p. 663 ↩
14 Daniel 4:24 ↩
[Supplement to Halacha number 68, month of Elul (3)] (Halacha 639)
Question: When must one blow the shofar during the month of Elul? (1)
Answer: In Pirkei D'Rabbi Eliezer1 it is stated: 'Rabbi Yehoshua ben Karchah says: forty days did Moshe spend on the mountain, reading in Scripture by day and reviewing in Mishnah by night, and after forty days he took the luchos and descended to the camp. And on the seventeenth of Tammuz he shattered the luchos, and he killed the accursed of Yisroel, and he spent forty days in the camp until he had burned the calf and ground it like the dust of the earth, and he killed all who had kissed the calf, and he cut off avodah zarah from Yisroel, and he set each tribe in its place. And on Rosh Chodesh Elul the Holy One Blessed be He said to Moshe: 'עלה אלי ההרה'2 ("Come up to Me to the mountain"), and they passed a shofar through the entire camp, for Moshe is ascending the mountain, so that they should not go astray again after avodah zarah. And the Holy One Blessed be He was exalted on that day with that shofar, as it is stated3 'עלה אלוקים בתרועה ה' בקול שופר' ("G-d has ascended with a teruah, Hashem with the sound of a shofar"). And therefore the Chachomim instituted that they should blow the shofar on Rosh Chodesh Elul in every single year'.
And the Shibbolei HaLeket wrote4: 'There are places where they have the practice to blow the shofar on the nights of Rosh Chodesh Elul, and I found in Rabbeinu Nissim z"l5: that which the Chachomim have the practice of blowing the shofar on Rosh Chodesh Elul, I found a basis for it in the Midrash, and so too it is written in some of the Aggados: on Rosh Chodesh Elul the Holy One Blessed be He said to Moshe, come up to Me to the mountain, and they passed a shofar through the entire camp — Moshe has ascended the mountain to receive the last luchos — so that they should not go astray again after avodah zarah, and the Holy One Blessed be He was exalted with a teruah and with that shofar .. therefore the Chachomim instituted that they should blow the shofar on Rosh Chodesh Elul in every single year, and so it is in Pirkei D'Rabbi Eliezer'.
That is to say, according to Pirkei D'Rabbi Eliezer and the Midrash, the time of blowing the shofar is on [the night of] Rosh Chodesh Elul.
But the Rokeach6 wrote that the takanah was to blow all forty days, corresponding to the days that Moshe remained on the mountain: 'Above it is written that they blow the shofar from Rosh Chodesh Elul, for so they instituted that they should blow for 40 days until Yom Kippur, on account of the last 40 days that Moshe ascended on high, and he said to blow every day so that they should not go astray again after avodah zarah, and in this kingdom they blow only until Rosh Hashanah'.
And many Rishonim wrote that the minhag is to blow the shofar throughout the month of Elul, but for other reasons: in order to arouse to teshuvah, and to confound the Satan, and as the Raavyah wrote7: 'And that which they have the practice to blow from Rosh Chodesh Elul on each and every day, so it is taught in Pirkei D'Rabbi Eliezer .. and therefore the Chachomim instituted that they should blow on Rosh Chodesh Elul the whole month in every single year, in order to warn Yisroel that they should do teshuvah, as it is stated אם יתקע שופר בעיר וגו' ("If a shofar is sounded in a city, etc."), and in order to confound the Satan, that he should not prosecute against Yisroel'.
And in the Manhig8 he wrote that such is the minhag of France. And the Rosh9 wrote that such is the minhag of Ashkenaz: 'And therefore the Chachomim instituted that they should blow the shofar on Rosh Chodesh Elul in every single year, in order to warn Yisroel that they should return in teshuvah, as it is stated אם יתקע שופר בעיר וגו' ("If a shofar is sounded in a city, etc."), and in order to confound the Satan, that he should not prosecute against Yisroel — end of quote — and so they had the practice in Ashkenaz, to blow the entire month of Elul, morning and evening after the tefillah'.
And some have written that the reason for the blowing during the month of Elul is like the obligation to learn the halachos of the festival thirty days before the festival, and as is written in Minhagim D'vei Mahara"m of Rothenburg10: 'They had the practice to blow the shofar every morning and evening after their departure from the shul, from Rosh Chodesh Elul until 3 days before Rosh Hashanah, in order to teach and to train in the mitzvah, for the master says that one asks about the halachos of the festival thirty days before the festival. Also so that he should not discern when Rosh Hashanah will be, and for this reason we do not announce Rosh Chodesh on the Shabbos before it; or alternatively, because it is written בכסא ליום וגו' ("at the appointed time, for the day, etc."). Further, I have heard: because the Satan misled Yisroel during the first forty days, as it is stated כי זה משה האיש וגו' ("for this man Moshe, etc."), and he caused them to make the calf, as it is in the Midrash; and on Rosh Chodesh Elul, when he ascended to receive the last luchos, they said: let us make a takanah so that he should not mislead us again, and we shall blow in order to confound him. Also it is written קול גדול ולא יוסף ("a great voice, and it did not cease"), and we translate: it did not cease — this teaches that the sound of the shofar kept growing stronger all the last forty days'.
And the Tur wrote11: 'It is taught in Pirkei D'Rabbi Eliezer: on Rosh Chodesh Elul the Holy One Blessed be He said to Moshe, come up to Me to the mountain — for then he ascended to receive the last luchos — and they passed a shofar through the camp: Moshe has ascended the mountain, so that they should not go astray again after avodah zarah; and the Holy One Blessed be He was exalted with that shofar, as it is stated עלה אלהים בתרועה וגו' ("G-d has ascended with a teruah, etc."); therefore Chazal instituted that they should blow on Rosh Chodesh Elul in every single year, and the whole month12, in order to warn Yisroel that they should do teshuvah, as it is stated אם יתקע שופר בעיר וגו' ("If a shofar is sounded in a city, etc."), and in order to confound the Satan; and so they have the practice in Ashkenaz, to blow every morning and evening after the tefillah'.
And the commentators wrote, in explanation of the words of the Tur13, that the Tur included in his words both practices — blowing on Rosh Chodesh, and blowing during the rest of the month — for there are two matters in the blowing: there is the blowing on Rosh Chodesh, which is a remembrance of the blowing in the wilderness, whose matter corresponds to that Hashem was exalted with the sound of the shofar that saved Yisroel from the sin; and there is the blowing during the remaining days of the month, whose matter is to arouse to teshuvah.
Thus we have seen that in Pirkei D'Rabbi Eliezer it is brought that the takanah of blowing the shofar is on Rosh Chodesh Elul itself, and some have written that the takanah was to blow for forty days until Yom Kippur; but in practice many Rishonim mentioned that the minhag is to blow the whole month14. And we have seen that there are several reasons for the blowing of the shofar during these days.
And as a matter of halacha the Rema wrote15: 'And the minhag of the Ashkenazim .. from Rosh Chodesh onward they begin to blow after the Shacharis tefillah, and there are places where they blow at Maariv as well'16.
In the next halacha we shall see further details in this din.
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Notes:
1 chapter 46 ↩
2 Devarim 10:1 ↩
3 Tehillim 47:6 ↩
4 siman 281 ↩
5 End of Maseches Rosh Hashanah, and see there in his words that the takanah of Rosh Chodesh Elul too was on account of teshuvah, and from here they relied in Ashkenaz to blow the whole month of Elul ↩
6 Hilchos Rosh Hashanah siman 207 ↩
7 Rosh Hashanah siman 542 ↩
8 Hilchos Rosh Hashanah pp. 328 - 329 ↩
9 Rosh Hashanah chapter 4 siman 14 ↩
10 p. 37 ↩
11 OC siman 581 ↩
12 In the commentary of the Radal on Pirkei D'Rabbi Eliezer there, he wrote that apparently such was the text of Pirkei D'Rabbi Eliezer that the Tur had before him ↩
13 See Bach. Prishah os 3, Chiddushei Hagahos os 1, Beis HaGadol — Biur Maspik on Pirkei D'Rabbi Eliezer, and more ↩
14 See Likkutei Sichos vol. 34 p. 96 note 12, and see also Sefer HaMaamarim Melukat vol. 3, d"h Ani L'Dodi p. 264 note 14: '.. (and in the heading there: 'the matter of blowing the shofar on Rosh Chodesh Elul'). *And the emphasis here and in other places on 'Rosh Chodesh' requires some examination'* ↩
15 Shulchan Aruch OC siman 581 in the Hagahah ↩
16 Regarding blowing in the evening see Halacha number 71 ↩
[Supplement to Halacha number 68] (Halacha 640)
Question: Does one begin blowing the shofar from the first day of Rosh Chodesh or only from the second day of Rosh Chodesh? (2)
Answer: It is written in Minhagei Mahari"l1: 'And Mahari Segal expounded that one does not then begin to blow at the entrance of Rosh Chodesh in the evening, but rather at Shacharis of the first day of Rosh Chodesh, because from that day until Yom Kippur are 40 days, corresponding to the 40 days that Moshe Rabbeinu remained on the mountain to receive the last luchos. And Moshe Rabbeinu ascended at the rising of the morning, as it is stated in Seder Ki Sisa ועלית בבקר ("and you shall ascend in the morning"), and that was Rosh Chodesh Elul, and so too Rashi explains there; and he descended on Yom Kippur to inform Yisroel that the sin of the calf had been atoned'.
And so wrote the Levush2: 'And this "from Rosh Chodesh Elul" that is stated necessarily means the first day of Rosh Chodesh, which is counted as the completion of the 30 days of the month of Av, for in any case it is Rosh Chodesh; for if not so, we hold that on Yom Kippur Moshe descended from the mountain with the second luchos, and behold he stood on the mountain forty days, and you have no forty days except from the first day of Rosh Chodesh onward, for Elul is deficient .. unless we were to say that the Elul of that year they made full; but we do not hold thus, but rather like the one who says that on the 29th of Av, in its morning, he ascended, and we should say that the Tammuz of that year they made full, according to what Rashi explained in Parshas Eikev, who explained that on the 18th of Tammuz he ascended for the middle 40 — it emerges that he descended on the 28th of Av and hewed the last luchos, and in the morning he again ascended .. so it appears to me'.
And so wrote the students of the Maharsha"l in his name3, as the Masas Binyamin wrote4: 'It appears that one should begin on the first day of Rosh Chodesh Elul, and so wrote my teacher the Gaon Maharsha"l explicitly5; and it appears that a proof may be brought from what the Rosh and the Mordechai wrote in Maseches Rosh Hashanah, and the Tur OC in siman 581, that the reason we begin to blow on Rosh Chodesh Elul is based on the Midrash of Pirkei D'Rabbi Eliezer, for it is taught: on Rosh Chodesh Elul the Holy One Blessed be He said to Moshe, come up to Me to the mountain — for then he ascended to receive the last luchos — and they passed a shofar through the camp: Moshe has ascended the mountain, etc. — end of quote. From this we learn that one should begin to blow on the day that Moshe ascended the mountain, and therefore one must say that on the first day of Rosh Chodesh Elul Moshe ascended the mountain for the last time, since it is taught in Seder Olam: on the 10th of Tishrei, which is Yom Kippur, the Omnipresent was appeased with joy toward Yisroel and said סלחתי כדברך ("I have forgiven, as you have spoken"), and on that day Moshe descended with the luchos in his hand .. and since the day of his descent was on the 10th of Tishrei, the day of his ascent was on the first of Elul, which is the 30th of Av; for if it were on the second day of Rosh Chodesh Elul we would not find 40 days concluding on Yom Kippur, since Elul is always deficient .. and if so, those who begin to blow on the second day of Rosh Chodesh, an error is in their hands. And afterwards I found explicitly in the words of the Mahari"l like my words'.
And in the Mateh Moshe6 he added that so it is according to both of the reasons explained in the previous halacha: 'And according to these two reasons one must begin from the first day, for according to the first reason — corresponding to Moshe ascending the mountain and remaining there forty days and descending on Yom Kippur — from the first day until Yom Kippur are forty days. And according to the second reason, in order to arouse the people to do teshuvah, one must likewise begin from the first day, for these forty days, from the first day of Elul until Yom Kippur, are days of favor before the Omnipresent, and His right hand is extended to receive those who return. And so wrote the Mahari"l, that one should begin from the first day, and so wrote my teacher the Gaon z"l in the sefer Chochmas Shlomo, in the chapter of Rabbi Akiva. And according to this, one must say that the two days of Rosh Hashanah are considered as one long day.
But the Mateh Moshe himself wrote: 'It is a proper minhag to blow from Rosh Chodesh Elul until Erev Rosh Hashanah, which is Zechor Bris, and then they cease blowing and resume blowing on Rosh Hashanah, and this is thirty days. And a support for this is תקעו בחודש שופר ("Blow the shofar at the new moon"), implying a complete month, which is thirty days. And for this reason it appears to me that one should begin to blow on the second day of Rosh Chodesh, and then it is thirty days together with the two days of Rosh Hashanah, and so I have seen them practice7 ..'.
And so wrote the Magen Avraham8: 'And to me it appears that the reason is as Tosafos wrote in Bava Kama daf 82 in the name of the Tanchuma, that Moshe ascended on the second day of Rosh Chodesh Elul, only that they made the Elul of that year a full month; and if so, one should not budge from the minhag to begin on the second day'. And so wrote the Derech Chaim9, the Kitzur Shulchan Aruch10, and the Aruch HaShulchan11.
Thus the poskim are divided as to whether one must begin to blow the shofar from the first day of Rosh Chodesh or from the second day, and it appears that the widespread minhag was to begin on the second day of Rosh Chodesh.
And in practice the Rebbe writes in HaYom Yom12: 'The minhag in the house of our Rebbe is that during the course of the day they blow in order to practice13, and they begin to blow after the tefillah from the second day of Rosh Chodesh'14.
And simply, one may say15 that the intent of our minhag is that this is merely a kind of compromise between the two opinions; but the Rebbe16 raised a difficulty with this explanation, and explained that the matter of this blowing "in order to practice" on the first day of Rosh Chodesh is like the blowing of Motzoei Yom Kippur, at which they blow one simple sound, which is an inner cry from the very essence of the neshamah, above every matter and form; and just as it is at the conclusion of the Yemei HaRatzon, so it is at their beginning, that before the start of the 40 days they blow a simple sound (and as one sees plainly, that when they begin to blow in order to practice, the beginning of the practising is that a simple sound comes out (and afterwards they learn the details of the sounds, of tashras), for it is the essential point of all the sounds of the shofar, the simple sound that is above the hundred sounds of Rosh Hashanah'; and if so, "they blow in order to practice" does not mean only how to blow in its plain sense, but principally the beginning of the matter of the cry of the neshamah, a simple sound.
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Notes:
1 Hilchos Yamim Noraim ↩
2 OC siman 581 se'if 1 ↩
3 And see also Shelah, Maseches Rosh Hashanah, Ner Mitzvah. Yosef Ometz, dinei chodesh Elul siman 920. Taz OC siman 581 s"k 1 ↩
4 Shu"t siman 2 ↩
5 Chochmas Shlomo, Shabbos 89a ↩
6 siman 778 ↩
7 And the Eliyah Rabbah wrote, s"k 3, that so they had the practice in Prague, but he himself holds that the essential view is to begin from the first day of Rosh Chodesh. (And see Divrei Nechemiah in the supplement to siman 581) ↩
8 siman 581 s"k 2 ↩
9 siman 139 se'if 1 ↩
10 siman 128 se'if 2 ↩
11 OC siman 581 se'if 1. And see also Shu"t Igros Moshe OC vol. 4 siman 21 os 5 ↩
12 30 Menachem Av ↩
13 In Kuntres Hagahos to the Siddur of the Alter Rebbe, p. 28 os 44, it is brought that at first the Rebbe was in doubt 'on the first day of Rosh Chodesh Elul, whether they blow', and the conclusion (the answer of the Rebbe Rayatz): 'מ'פלעגט זאגען אנהייבען אייבט מען אן דעם צווייטען טאג [=they had the practice to say that as for beginning, one begins on the second day], *but they would blow 'in order to practice' not in their [proper] order'* ↩
14 And see also Reshimas HaYoman p. 253, from the year 5692: 'blowing the shofar from the second day of Rosh Chodesh' ↩
15 See also Otzar Minhagei Chabad, Tishrei p. 7 ↩
16 Sichah of the first day of Rosh Chodesh Elul 5742 - Likkutei Sichos vol. 34 p. 97 ↩
[Supplement to Halacha number 69] (Halacha 641)
Question: How many sounds are blown at the shofar blowing of the month of Elul?
Answer: The Sefer HaAruch wrote1: 'that every blowing of an individual must be ten: tashras tashas taras'.
And the Bach explained2: 'Since, after R' Abahu instituted blowing tashras and tashas and taras on account of doubt, if so, every individual who blows in a congregation should blow only in this order, because if he were to blow tashras alone, or tashas alone, or taras alone, the listeners would think that this is the essential blowing and they would come to err; and for this reason he says that every sound of the blowing of an individual must be ten, not fewer. And according to this, all the blowings, even those of the whole month of Elul, should not be blown as fewer, but rather in this order; yet they did not have such a practice, and it is possible that according to Rabbeinu Tam, who instituted tashras, there is no concern even if they blow tashras alone, and our minhag follows Rabbeinu Tam, and this is easy to understand'.
Thus the Bach brought the words of the Aruch, that one must blow tashras tashas taras, but he concluded that they did not have such a practice.
And so wrote the Mateh Efraim3: 'From Rosh Chodesh Elul onward they blow every day after the conclusion of the tefillah tashras before the saying of Tehillim'. And in the Kitzur Shulchan Aruch4: 'They have the practice to blow the shofar during this month. And they begin on the second day of Rosh Chodesh and blow every day after the Shacharis tefillah tekiah shevarim teruah tekiah'.
However, there were communities that did have the practice according to the words of the Aruch, both in the communities of Ashkenaz and in the communities of Sefard, as is brought in the minhogim of the community of Frankfurt5: 'And after the tefillah, the one designated to blow on Rosh Hashanah blows the shofar once or twice, the order of tashras tashas taras'.
And so it is brought in the minhogim of Djerba6: our minhag here in all the shuls is that after the Selichos they blow tashras tashas taras, if they have a blower and a shofar'.
And so they had the practice in some of the communities of the chassidim7, and as the practice of the Gaon HaKadosh, author of the Minchas Elazar of Munkatch, is brought8: 'From the second day of Rosh Chodesh onward it was his holy way to blow tashras tashas taras'.
And so too in practice is the Chabad minhag, as is written in Sefer HaMinhagim9: 'The blowings of the month of Elul are tashras tashas taras'.
The Rebbe explained several times the reason for our minhag according to the inner dimension of matters:
a) In the sichah of Shabbos Parshas Bereishis, Mevorchim Chodesh Mar Cheshvan 571110 (free translation): 'That during the month of Elul we blow ten sounds, and one may say that they correspond to the ten powers of the soul, whose arousal comes about by means of the ten sounds; and on Rosh Hashanah we blow one hundred sounds, corresponding to the ten powers included in each one of the ten powers of the soul, since one must arouse all the particulars within the powers of the soul — ten powers, each one of which is composed of ten'.
b) In the sichah of Shabbos Parshas Shoftim, 4 Elul 572711 it is explained (free translation): 'These three levels in teshuvah are alluded to in the three types of sounds: tekiah, shevarim and teruah. From the fact that during the month of Elul we blow, in addition to the tekiah, also shevarim and teruah, and even — according to our minhag — the entire order of blowings: tashras tashas taras (which correspond to the ten powers of the soul — from which it is understood that the teshuvah of (Rosh Chodesh) Elul too, although it is essentially only a general movement, nevertheless pertains to all the powers) — it is proven that in the arousal of Elul, beginning from the first day of Elul, there are present in a concealed state (not only the completeness of teshuvah that corresponds to Malchuyos, but) also the levels of teshuvah that correspond to Zichronos and Shofros, which are alluded to in the sounds of shevarim and of teruah. And the revelation is only on Rosh Hashanah'.
c) In the maamar d"h Ani L'Dodi 5732, section 912: 'And this is אני לדודי ודודי לי ("I am my beloved's and my beloved is mine"), the roshei teivos of which spell אלול; for that "and my beloved is mine" is included in the roshei teivos of אלול is because the fact that through the avodah of "I am my beloved's" (during Elul) the drawing down of "and my beloved is mine" comes about on Rosh Hashanah and on Yom Kippur is because the avodah of "I am my beloved's" reaches into the Essence, from where all the revelations are drawn down; and it emerges that within "I am my beloved's" of Elul there is included also the drawing down of "and my beloved is mine". And one may say that this is the reason that the blowings of the month of Elul (according to the Chabad minhag) are tashras tashas taras, all the sounds that are blown on Rosh Hashanah, for in the blowings of Elul there are all the matters that are in the blowings of Rosh Hashanah. And that during Elul we blow ten sounds and not one hundred sounds — perhaps one may say that this is because the blowings of Elul (since they are the root of the matters that are drawn down on Rosh Hashanah) are above division'.
Notes:
1 the entry 'erev', the first one ↩
2 OC siman 592 ↩
3 siman 581 se'if 7 ↩
4 siman 128 se'if 2 ↩
5 Divrei Kehillos p. 120 (brought in Minhagei Frankfurt - Leitner p. 149 os 4) and see also pp. 161, 204 ↩
6 Bris Kehunah by Rabbi Moshe HaKohen, maareches samech os 6 (38b) ↩
7 And see further what is cited in Otzar Minhagei Chabad, Elul Tishrei p. 7 ↩
8 Darkei Chaim V'Shalom os 690 ↩
9 p. 53 ↩
10 Likkutei Sichos vol. 2 p. 446 ↩
11 Likkutei Sichos vol. 9 p. 131 and note 56. (And see Toras Menachem vol. 50 p. 323 and note 13) ↩
12 Sefer HaMaamarim Melukat vol. 3 p. 269 ↩
[a] (Halacha 643)
Question: What is the source for increasing tzedakah during the month of Elul?
Answer: The Alter Rebbe wrote1: 'And therefore it is explained in the words of Chazal that one must increase in tzedakah from Rosh Chodesh Elul, and this is on account of the aforementioned reason, for tzedakah raises up and elevates, etc.''.
And below we shall see several sources for this practice:
a) It is brought in the sefer Arugas HaBosem in the name of the sefer Amarkal that אלול is the roshei teivos of איש לרעהו ומתנות לאביונים2 ("each man to his fellow, and gifts to the poor"), 3.
And so wrote the Eliyah Rabbah4: 'א'יש ל'רעהו ו'מתנות ל'אביונים — an allusion [to give] gifts to the poor during Elul (sefer Amarkal)'.
And the Mateh Efraim wrote5: 'Dorshei Reshumos said: ומל ה' אלהיך את לבבך ואת לבב ("And Hashem your G-d will circumcise your heart and the heart of") — these are the roshei teivos of אלול, for this month is auspicious for teshuvah. And in the writings of the Arizal z"l: ואשר לא צדה והאלהים אנה לידו ושמתי לך ("and one who did not lie in wait, but G-d caused it to come to his hand, then I shall set for you") — the roshei teivos of אלול; for this month is an eis ratzon to atone for the sins one committed during the year, for in this month He is near to those who call upon Him. And so too it is alluded to in the roshei teivos of אני לדודי ודודי לי ("I am my beloved's and my beloved is mine"). And in the sefer Eliyah Rabbah, in the name of the sefer Amarkal, he wrote that it is alluded to in the Megillah, in the verse איש לרעהו ומתנות לאביונים — an allusion to gifts to the poor during Elul. And it appears that they are alluding to what is stated: תשובה ותפלה וצדקה מעבירין רוע הגזירה ("teshuvah, tefillah and tzedakah avert the evil of the decree"). And ומל ה' is an allusion to teshuvah. And אני לדודי is an allusion to tefillah, which is the song of beloveds. And the verse from the Megillah alludes to tzedakah; and it is alluded to that one must precede with these three things, and afterwards Rosh Hashanah, on which they blow the shofar, which is the roshei teivos of שט"ן ואי"ן פג"ע ר"ע, as the Taz wrote in siman 582, that the Satan himself argues in defense of Yisroel, on account of that which is written צדק ומשפט מכון כסאך חסד ואמת יקדמו פניך ("righteousness and justice are the foundation of Your throne, kindness and truth go before You"). For truth is tefillah, as it is stated קרוב ה' לכל קוראיו לכל אשר יקראוהו באמת ("Hashem is near to all who call upon Him, to all who call upon Him in truth"), and kindness is tzedakah. צדק ומשפט מכון כסאך is the roshei teivos of צום. And this alludes that one must greet the Most High in advance with these matters, before the coming of the great and awesome day'.
b) The Mishnas Chassidim wrote6: 'The month of Elul is the nose of Rachel, and the Havayah that rules in it is the sixth permutation of the twelve permutations, which emerges from the sofei teivos of וצדקה תהי' לנו כי'.
And the Rebbe wrote7: 'That the beginning of the strengthening in matters of Torah and mitzvos during this month must be in the matter of tzedakah, "to increase in tzedakah". And one may say that this too is alluded to in the fact that the permutation of the Name Havayah that shines during the month of Elul emerges from the sofei teivos of וצדקה תהי' לנו כי'.
c) The Rebbe, in the sichah of 6 Tishrei 57388, wrote: 'The positive commandment of giving tzedakah is stated explicitly in our parshah (Re'eh): כי יהי' בך אביון גו' לא תאמץ את לבבך גו' פתוח תפתח גו' ("If there shall be among you a needy person, etc., you shall not harden your heart, etc., you shall surely open, etc.") (as the Rambam and the Chinuch wrote). And according to what is known, that all the parshiyos of the Torah have a connection with the time in which they are read, it is understood that there is a special connection between the mitzvah of tzedakah and the month of Elul — for Parshas Re'eh is always read in proximity to Rosh Chodesh Elul (on the Shabbos on which the month of Elul is blessed, or .. on Rosh Chodesh Elul), that is to say, that during the month of Elul one must increase in the mitzvah of tzedakah more than during the rest of the days of the year'.
d) And the Rebbe further explained there that one may say that there is a source for this in the words of the Rambam9: 'And on account of this matter the entire house of Yisroel has the practice to increase in tzedakah and in good deeds and to occupy themselves with mitzvos from Rosh Hashanah until Yom Kippur more than during the whole year; and they all have the practice to rise at night during these ten days and to daven in the shuls with words of supplication and of submission until the day breaks'.
And the Rebbe explained that in the words of the Rambam we see that he singled out the minhag of increasing in tzedakah from the general category of good deeds and occupying oneself with mitzvos, and placed it before the other things — it is proven that although one must strengthen oneself in everything, first and foremost one must strengthen oneself in the matter of tzedakah. And although the Rambam was dealing with the Aseres Yemei Teshuvah, one may learn from this also with regard to the entire month of Elul, since it is akin to the Aseres Yemei Teshuvah in several respects: 1. Elul is the month of teshuvah, comparable to the Aseres Yemei Teshuvah. 2. Just as these ten days are a preparation for the "sealing" of Yom Kippur (as is explained in the commentators, that this is the reason that one increases in tzedakah and so on during these days, for 'the beinoni is held in suspense until Yom Kippur; if he did teshuvah he is sealed for life') — so too the entire month of Elul is a preparation for the "writing" (the beginning of the judgment) of Rosh Hashanah. 3. And moreover: all 40 days from Rosh Chodesh Elul until after Yom Kippur are a continuum and one single entity of days of teshuvah, as is explained in the Bach: 'from the verse אני לדודי ודודי לי, whose roshei teivos are אלול and whose sofei teivos total 40, corresponding to the 40 days from Rosh Chodesh Elul until Yom Kippur, for during these 40 days [of] teshuvah it is accepted, etc.; His Beloved is near to accept teshuvah out of love'. From this it is understood that, similar to the Aseres Yemei Teshuvah, in which there is a special matter of "increasing in tzedakah", so too during the month of Elul: that the beginning of the strengthening in matters of Torah and mitzvos during this month must be in the matter of tzedakah, to increase in tzedakah'.
Thus we have seen that during the month of Elul one must increase in tzedakah more than during the rest of the days of the year; in the next halacha we shall see several details in the mitzvah of tzedakah that are connected with the month of Elul.
Notes:
1 Likkutei Torah, Parshas Re'eh 25b ↩
2 Esther 9:22 ↩
3 And see what the Rebbe explained on Shabbos Parshas Tetzei, 11 Elul 5727 (Toras Menachem vol. 50 p. 338 onward) ↩
4 OC siman 581 s"k 1 ↩
5 Elef LaMateh siman 581 se'if 1 ↩
6 Maseches Elul chapter 1 mishnah 4 ↩
7 Likkutei Sichos vol. 34 p. 90, and so it is there p. 88 ↩
8 Likkutei Sichos ibid. p. 89 ↩
9 Hilchos Teshuvah chapter 3 halacha 4 ↩
[b] (Halacha 644)
Question: Is there significance to the month of Elul with regard to maaser kesafim?
Answer: We find in several of the poskim who wrote that the reckoning for maaser kesafim is annual, that is, that from Rosh Hashanah until 29 Elul is one year with regard to the reckoning of maaser kesafim; and this is the language of Maran Rabbi Yosef Karo1, and of the Knesses HaGedolah2, from the responsum of Rabbi Masisyah Trevish in a responsum in manuscript: 'To this I say that they do not thereby fulfill their obligation, for it is necessary at the outset — so that it should be permitted to test Hashem Yisborach with it, and so that through this he should merit the level of wealth — that he make a reckoning of all that he has, including from the principal, and from every ten he shall separate one, no less and no more; and if some remainder is left over that does not reach a reckoning of ten, he shall place it in a purse by itself and shall not mix it with the rest. And after he has separated from the principal, he shall trade with his money, and every half year he shall make his reckoning and see what he has profited beyond all that he has spent on the things needed for the household, as it is said, and he shall take a tithe, as we have said. And if he wishes to do still more, he shall wait to make his reckoning until the end of the year and shall separate a fifth from the profit, since at the outset he separated from the principal. And so it is written explicitly in the Yerushalmi in Maasros: the first year from the principal, from then onward in each and every year a fifth from the profit — and these are two tithes, in the manner of what Yaakov said וכל אשר תתן לי עשר אעשרנו לך ("and of all that You give me I shall surely tithe to You") — end of quote'.
And the Noda BiYehudah wrote3: 'And behold, the essence of maaser kesafim is derived in the Sifri from the pasuk עשר תעשר את כל תבואת זרעך ("You shall surely tithe all the produce of your seed"), and it is included from that which is written כל, to include merchandise and interest; and the words of the aforementioned Sifri are brought in Maseches Taanis 9a in Tosafos d"h Asser, see there. And behold, I say that also the שנה שנה that the verse writes we likewise expound with regard to maaser kesafim, that each year is a reckoning on its own; for with regard to maaser of grain and maaser of animals we expound that one may not tithe from this year upon another year, that is, from the new upon the old — but with regard to maaser kesafim "old" and "new" are not applicable, and therefore we expound it with regard to making up the loss from the profit. And should you say: and who says that we expound "year" at all with regard to money? I say there is a proof for this from the words of Tosafos and the Rosh. And behold, Tosafos in Kesubos 50a, in d"h Al Yevazbez Yoser MiChomesh, explains: in the Yerushalmi, that the first time he may expend a fifth, and from then onward in each and every year he gives a fifth of the profit — end of quote of Tosafos. And so wrote the Rosh there in Maseches Kesubos. And the matter is astonishing: what has "in each year" to do with this? They should have said: the first time he shall expend a fifth, and afterwards each time a fifth of the profit; and since he said "in each year", it follows that the whole year belongs together, and at the end of the year he reckons, and the derivation is from that which is written שנה שנה .. but in any event we see that the Yerushalmi derives precisely from the verse שנה שנה, and therefore Tosafos and the Rosh wrote that in each year he gives a fifth of the profit; and in any event, since they mentioned "in each year", it follows that the whole year belongs to a single reckoning'.
And so wrote the Aruch HaShulchan4: 'And so it is a simple matter that the profit is reckoned in each and every year, from Rosh Hashanah until Rosh Hashanah; and if in that year he had ventures in some of which he profited and in some of which he lost, he makes a general reckoning, and whatever profit remains, he gives a tithe of it to tzedakah'.
And in the Shevet HaLevi5 he wrote: 'b) In truth, according to the reality of our generation, in which today profits come in such a manner, by means of banks and by means of methods that it is impossible to keep track of at the time of the act, certainly the desirable course, if possible, is to make a reckoning every half year, and in any event no later than the end of the year. c) And this year begins and concludes in Tishrei, and I learned this from the words of the Noda BiYehudah, Tinyana siman 194, who supported the yearly reckoning upon what they of blessed memory expounded from עשר תעשר with regard to maaser kesafim, and there it is written שנה שנה, and it applies also to this maaser kesafim. That is to say, by way of an asmachta'.
Thus, with regard to the reckoning of the profit for the purposes of maasros, the poskim wrote6 that it is from Rosh Hashanah until Rosh Hashanah.
And the Chavos Yair wrote7: 'And it appears that one who has taken on the practice and wishes to fulfill his duty in the eyes of Heaven should have a special ledger for his maaser, and should set for himself a special day every 3 months or half year on which he makes a reckoning, and from then onward he should not reckon retroactively, for it is a new partnership; and the proper course is to set Erev Rosh Hashanah, for on Rosh Hashanah everything is decreed and one's sustenance is apportioned, as in that incident of the nephews of Rabban Yochanan ben Zakkai in the first chapter of Bava Basra]'.
And the Gaon Rabbi Chaim Palagi8 wrote: 'It appears in my humble opinion that it is good that he separate his maasros during the month of Elul, for behold we find in the Midrash of Megillas Esther that the merit of maaser availed in the days of Haman, in that the lot did not fall on the month of Elul; and although that is with regard to the time of maaser of animals, nevertheless one who has nothing from which to separate maaser of animals — how good it is that he be מפרי"ש פרש"ה maaser kesafim during these days, and all the more so as it is the end of the year and he makes a reckoning of the whole year; and it will also be for him as a shield against calamity on the day of judgment, and he will have greater merit that tips the scale to the good, and he shall be written and sealed in the book of parnassah and sustenance and good life, amen. And how good it is that this month's tribe is Zevulun, as is written in the sefer Amudei Shomayim, and behold he was the one who supported those who study Torah; and at the least in this month let the righteous man hold to the way of Zevulun, to do tzedakah with those who toil in Torah'.
Thus the month of Elul is the fitting time to examine the maasros reckonings of the entire year, to make sure that we have not missed anything, and to actually separate all that must be separated, and thereby to gain a further merit for a good and sweet year.
Notes:
1 Avkas Rochel Shu"t siman 3 ↩
2 Shiyurei Knesses HaGedolah, Hagahos Tur, YD siman 249 ↩
3 Shu"t Mahadura Tinyana YD siman 198 ↩
4 YD siman 249 se'if 7 ↩
5 vol. 5 siman 133 ↩
6 However see Pischei Teshuvah YD siman 249 s"k 1, and what is written in Tzedakah U'Mishpat (Blau) chapter 5 halacha 9 and note 38. Shulchan Aruch with Ohalei Shem (Peretz) YD siman 249 p. 23. Pesakim U'Teshuvos siman 249, Hilchos Maaser Kesafim os 22 ↩
7 siman 224 ↩
8 Moed L'Chol Chai siman 11 se'if 14 ↩
[Supplement to Halacha number 69] (Halacha 645)
Question: One who davens alone, must he hear shofar during the month of Elul, or is this a takanah only for the congregation?
Answer: Some have written that this is only a takanah for the congregation, and as is written in Shu"t Tzitz Eliezer1: 'His question is regarding that which he was asked by one great talmid chochom from the USA, whether the mitzvah of blowing shofar throughout the days of the month of Elul was instituted only upon a congregation, or perhaps even upon an individual who davens in his home, that he too is included in this takanah. His honor replied to him that the individual too is included in this takanah .. However, as to the substance of the question, behold, we have never heard of such a thing, that anyone, even among the most meticulous, should be mehader during the month of Elul, when he davens alone out of necessity, that they bring him a shofar to blow before him in order to fulfill the takanah to blow during the month of Elul; and Yisroel, if they are not prophets they are etc., and always, when a matter is in doubt for us, we say puk chazi mai ama d'var. Therefore it appears clear to me to the contrary, that the takanah of blowing was only in a congregation and not for an individual, and for the reason that whatever they instituted, they instituted in the manner of the event; and the takanah of blowing was because this is how they conducted themselves at the time that Moshe ascended the mountain on Rosh Chodesh Elul, and there it is written explicitly that they passed a shofar through the camp when Moshe ascended the mountain — and 'in the camp' they explained as being in a congregation, and not for an individual, and also according to the reason that the continuation of the blowing throughout the entire month is in order to warn regarding teshuvah (see Pirkei D'Rabbi Eliezer chapter 46, and Rokeach siman 207, and in the Tur and Beis Yosef and Bach and Prishah), this too is learned from that which is written אם יתקע שופר בעיר והעם לא יחרדו ("If a shofar is blown in a city, will the people not tremble?"), and 'in the city' likewise means in a congregation, and not for an individual. And therefore, whatever they instituted, they instituted in the manner of what was stated — to blow in a congregation; but there was no takanah at all to blow also for an individual. And it is possible to explain this also by way of sevara, that one receives the arousal from the sound of the shofar only when one hears the sound of the shofar in a congregation, and such an arousal does not come when one blows individually, by himself; and in any case, however it may be, it stands well to reason to say that they instituted only in the manner of the event and in the manner of that which is written, which is 'in the camp' and 'in the city', that is to say, only in a congregation'2.
And this is discussed at length in Shu"t Revavos Ephraim3, and he concludes that in halacha it is only in a congregation and not for an individual. And so too it is written in Piskei Teshuvos4.
But in practice we make an effort to blow the shofar even for an individual, and as Rav Yitzchak Weiss, Av Beis Din of Verbo, wrote in Shu"t Siach Yitzchak5: 'Regarding that which you wished to innovate, that one should not blow after the tefillah in the month of Elul except when there was a minyan of ten in shul, and your basis is that we blow for a remembrance, to remember the shofar that they blew in the camp when Moshe ascended the mountain. Behold, certainly if the blowing were only for this remembrance, I would agree with you, since in the Yerushalmi Eruvin, end of the first chapter, it is stated: how much is a camp? R' Chananya says one hundred etc., R' Yochanan says ten, and so too holds R' Yuda ben Pazi, and presumably so we rule; and only in the Rambam, Hilchos Melachim, I did not see this mentioned, and consequently one should not blow with fewer than ten, since they are not called a camp. However, the poskim, the commentators on the Tur [siman 581], have already noted that at the time of Moshe's ascent they blew only on the day of his ascent, that is to say, on the first day of Rosh Chodesh Elul or on the second of it, as the Magen Avraham writes at the beginning of siman 581 [s"k 2], and likewise in Tanna D'Vei Eliyahu Zuta chapter 4 it is not mentioned that they used to blow during the month of Elul then, yet we blow the entire month. Perforce, it is either on account of the reason that the shofar startles one to teshuvah, or on account of the asmachta in the Levush in the aforementioned siman [se'if 1], תקעו בחודש שופר ("Blow the shofar at the new moon"), to blow for thirty days. And so it appears, that it is on account of teshuvah, for there are places where they blow morning and evening, and such is the minhag of Prague — see the aforementioned siman in the Eliya Zuta [s"k 2] and Eliya Rabbah [s"k 3]; and there are those who blow at ashmores during Selichos, as is brought in the Beis Dovid on the Turim [siman 352]. And if it were on account of the remembrance of the shofar of the midbar, once a day would suffice, and shema minah that it is on account of teshuvah. And since this is so, then just as one says Selichos even if there is no minyan in shul, for the arousal of teshuvah, so too the blowing should not be withheld. And that which you noted, my beloved brother the Rav נ"י, that it would appear like bal tosif if individuals too were to blow — behold, bal tosif applies only when the time in which the Torah commanded the mitzvah has already begun, see Magen Avraham and Levush siman 667, (and see Shu"t Machaneh Chaim vol. 3 on OC siman 43, regarding one who fasts on Erev Yom Kippur, that bal tosif does not apply, since the time of the mitzvah has not yet begun, see there well, v'dok). And in Likkutei Chaver ben Chaim [vol. 2], at the beginning of Hilchos Rosh Hashanah, he resolves that for this reason we do not blow forty days until Yom Kippur, since we are concerned for bal tosif, and this is because the mitzvah d'Oraisa has already begun on Rosh Hashanah. And for some years now it has been my way to be mehader to hear tekios each and every day during the month of rachamim, even if we davened alone'.
And so too it is written in Nitei Gavriel6, that one who davens alone should also blow the shofar; and in the note7 he further pointed out that such was the practice of the Rebbe, to blow the shofar for himself after Shacharis in the years that he davened alone in his holy room. And see also in halacha nos. 69 and 70 that the Rebbe directed that people be given the merit of the blowing of the shofar during the month of Elul.
Therefore it is fitting that an individual too should blow the shofar during the month of Elul.
--------------
Notes:
1 Vol. 12 siman 48 ↩
2 And the questioner wrote to prove from the words of the Magen Avraham in siman 581 s"k 14, who writes regarding the words of the Rema that one does not blow on Erev Rosh Hashanah, that in his home it is permitted to blow in order to practice, for it is sufficient that he interrupts in shul; and if we were to say that an individual was not commanded at all to blow during the days of Elul and is not included in the takanah, then what is the Magen Avraham teaching us in saying that an individual is permitted to blow in his home — for this he was not commanded to blow, and he has nothing from which to interrupt. Rather it is proven from this that the individual too is included in the takanah, and it should have been forbidden for him to blow on Erev Rosh Hashanah in his home; and the Magen Avraham teaches us that since he interrupted in shul, that suffices for him and there is a hekker, and it is permitted for him to blow in his home. Ad kan. But the Tzitz Eliezer answered him: 'In my opinion, on the contrary, from the words of the Magen Avraham it is proven the opposite, that there was no takanah at all for an individual ..' ↩
3 Vol. 1 siman 394. And see there, that he also brought several who hold that it is indeed a takanah for an individual as well ↩
4 Siman 581 os 3 ↩
5 Siman 264 ↩
6 Rosh Hashanah chapter 4 os 9 ↩
7 14. And so too it is written in Maaseh Melech chapter 18 note 4 ↩
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