ID: 294f0 No.2767[Reply][Last 50 Posts]
At least one Sefer Torah should be placed on the Tebah (Bimah), during the Haqqafoth on Simhath Torah, as well as the Haqqafoth that are held at the conclusion of the Festival (Haqqafoth Shenioth). A G-d fearing man should hold it throughout the Haqqafoth. The custom of Rabbenu the Ari, z"l, was to circle the Tebah while holding a Sefer Torah.191 posts omitted. Click reply to view.
Some congregations take the Sifrei Torah out to the street. This is permitted, since it is for the honor of the Torah. However, there must be a Minyan (quorum) of ten men present with it, in order to do this. The congregation must stand during the Haqqafoth. Sometimes this may take several hours, with the singing and dancing, and those who are elderly, unwell, and so on, are unable to remain standing for such a long period of time. In this case they should only stand during the actual Haqqafoth, and sit the rest of the time.
Clapping is permitted for the honor of the Torah, when rejoicing on Simhath Torah. This is true even when Simhath Torah falls on Shabbath (which it can do in the Land of Israel, and for the Haqqafoth done on Shemini 'Asereth in the Diaspora). It is, however, forbidden to play any musical instrument (other than during the Haqqafoth Shenioth, which are held after the Festival is over).
(See Ben Ish Hai, 1st year, Wezoth Habberakha, 18, 35. Dibrei Mordekhai [Eliyahu], Hagim, 55:26, 27, 29, 31)
ID: 294f0 No.3477
It asks in the Gemara (Rosh Hashanah 16a), why did the Torah say that the 'Omer should be brought on Pesah (Passover)? It answers, because Pesah is the time of the produce. Therefore, the Holy One blessed be He told us to bring an 'Omer before Him on Pesah, so that the produce in the fields would be blessed.
If so, why do we bring the 'Omer the day after Pesah (on the second day) and not on the first day of Pesah itself? After all, the judgment on the produce is made on the first day of Pesah. Hakham Yosef Hayyim, 'a"h, writes in Sefer Benayahu, that if we were to bring the 'Omer on the first day of Pesah, we would give the accuser the opportunity to say that the only reason the Jewish people are bringing it, is so that the produce will be blessed. In other words, they are not doing it for the sake of Heaven.
As a result, we wait till the day after the produce is blessed, to prove that the only reason we are bringing it is because we were commanded to do so, and not for any ulterior motive. In any case, the produce will be blessed, because G-d knows from the first day of Pesah, that we intend to bring it, and He takes any good thought and considers it as if the action was already done.
(See Benayahu, Rosh Hashanah, 16a)
ID: 294f0 No.3480
Qiddush must be made where one is eating the Shabbath Se'uddah (meal), and the meal must be eaten right after the Qiddush. The question is whether one can fulfill one's obligation with the Qiddush made in the Synagogue, on Shabbath morning, after the prayers.
In order to fulfill one's obligation, one must eat a Kezayith (1 oz.) of Mezonoth or drink a Rebi'ith (3 ozs., according to the Ben Ish Hai) of wine, apart from the wine that one drank for the Qiddush itself. (After the fact, if there is no more wine, one may rely on the wine drunk for the Qiddush, assuming it was a full Rebi'ith and drunk right away, without interruption). If one does so, one will have fulfilled one's obligation of Qiddush, but not of the Se'uddah.
One must, therefore, eat the meal later, even if some time passed, in order to fulfill one's obligation. It should be noted that one may not taste anything till one makes Qiddush. As such, if one does not intend to eat the required amount of Mezonoth (cakes, cookies and the like), or drink the required amount of wine, one may not taste the wine or anything else, during the Qiddush.
(See Shulha 'Arukh 273:1, 5. Qol Eliyahu, 9:24, 25)
ID: 294f0 No.3487
אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ "Who is the one who is mighty? The one who conquers his inclination" (Aboth 4:1). (The word "Kobesh" can also be translated as 'making unable to move'). There are three very powerful desires in a person, envy, lust and a craving for honor, which the evil inclination works on.
There are two different types of evil inclinations (Yeser Hara'). One comes from a bad angel, but the other is part of a person's nature. This latter type causes much harm when allowed to roam free. Even if it is trapped in a person's body, it is still at liberty to move around and cause a person to get angry and behave in an inappropriate manner.
The term "Kobesh" implies that it is trapped in its place and unable to move, even a little bit. It is like a stone cemented in a wall. This is how one must treat one's Yeser Hara' (evil inclination). We must not allow it any movement whatsoever. Not only must we not permit it to do something that is wrong, but we must not let it even affect our thoughts or cause anger in our hearts. The word for steamroller in Hebrew, מכבש, comes from the same root. We must trap our Yeser Hara', as if we placed it under a steam roller.
(See See Hasdei Aboth, 4:1)
ID: 294f0 No.3493
Lighting a gas stove on Yom Tob may only be done by using an existing flame ( see http://www.atorahminute.com/2013-05-01
). Even though one may not strike a match or use a lighter, in order to light a gas stove on Yom Tob, one may, nevertheless, ignite a match by making it touch an existing flame or ember.
One may not ignite it by placing it against a hot surface, however, such as an electric stove element. The match may not be extinguished, but must be allowed to burn itself out. An electric stove must be turned on from before Yom Tob and may not be adjusted.
A gas oven or range that can be controlled by a timer, may be used to turn off the oven or range. However, one must ensure that it is plugged in and set up to do so, from before Yom Tob.
(See Rab Pe'alim 2, Orah Hayyim, 58-59. Maamar Mordekhai [Eliyahu], Hagim, 17:29, 30, 35)
ID: 294f0 No.3498
When cooking on Yom Tob (this obviously assumes that it is not Shabbath, since cooking would be forbidden then), one may increase the intensity of an existing gas flame. An electric range may not be adjusted in any manner, because of one or more of the forbidden labors of Boneh, Sother and Molid.
Even if the existing flame is too high for the item that is being cooked, there are those who do not permit turning it down unless there is no other flame available. However, the prevalent opinion is that if the flame needs to be lowered in order to correctly cook the food, without it burning, one may do so.
A gas flame may be extinguished on Yom Tob indirectly (Gerama), by boiling water in a pot so that the water splashes over the sides and extinguishes the flame. However, one should only resort to this if one legitimately requires the water, such as to boil water in order to drink coffee.
(See Shulhan 'Arukh Shulchan Aruch 502:1. Shemirath Shabbat Kehilkhatah 13:10. Maamar Mordekhai [Eliyahu], Hagim, 17:36, 37. Iggeroth Moshe, Orah Hayyim 1:93, 1:115, 4:103)