Year: 2020

Don’t Delay the Mitzvah on Wedding Night!

I hear some pre-marriage guides have resurrected the old sin of delaying Be’ilas Mitzva, so the couple won’t need to separate immediately.

Here is the Shach Y.D. 192:11:

והמחמיר כו’. ונראה דהאידנא שהמנהג שלא לבעול רק אחר ב’ או ג’ ימים אחר הנשואים אע”פ שהוא מנהג של שטות ויש בו איסור מכמה טעמים ונכון לבטלו מ”מ כיון שהמנהג כך א”כ אם פירסה נדה ודאי דצריך שימור דהא דלא בעל תחלה היינו משום המנהג וכן נוהגין להצריך שימור בכה”ג.

See more on Halachipedia here.

 

בענין ה’לימוד זכות’ של המרדכי על ביטול אכילת פת שחרית

מג”א סי’ קנ”ה סק”ג:

פת שחרית. כתב הב”ח בשם מרדכי הארוך פת שחרית אינה אלא בתבואה הרחוקה מן הישוב ולא שמעה קול התרנגול ולא קול מושכים באניות והרגילים בה צריכים לאוכלה תדיר בכל יום וע”כ נמנעים החכמים ממנה עכ”ל. ואין אלו אלא דברי נביאות ובגמ’ לא משמע כן ולולי דמסתפינא הייתי אומר שהשומע שמע וטעה דאמרינן בשבת דף ס”ו דפותה הוי דלא שמע קול וכו’ כמש”ל והוא סבר דפירוש זה קאי על פיתא כלומר פת שחרית.

“לולי דמסתפינא”? הלא פת שחרית מצלת מכ”ז!

עיין ב”מ ק”ז ב’:

ת”ר י”ג דברים נאמרו בפת שחרית מצלת מן החמה ומן הצנה ומן הזיקין ומן המזיקין ומחכימת פתי וזוכה בדין ללמוד תורה וללמד ודבריו נשמעין ותלמודו מתקיים בידו ואין בשרו מעלה הבל ונזקק לאשתו ואינו מתאוה לאשה אחרת והורגת כינה שבבני מעים ויש אומרים אף מוציא את הקנאה ומכניס את האהבה.

גם הט”ז סק”א מסיים ע”ז “ומי שלא נותן לב לדבר זה ומקיים הדברים כפשוטן לא הפסיד כלום”.

The Whole Idea of Rabbis Picking Politicians for Their Followers Is Against the Gemara!

Berachos 55a:

אמר רבי יצחק אין מעמידין פרנס על הצבור אלא אם כן נמלכים בצבור שנאמר ראו קרא ה’ בשם בצלאל אמר לו הקדוש ברוך הוא למשה משה הגון עליך בצלאל אמר לו רבונו של עולם אם לפניך הגון לפני לא כל שכן אמר לו אף על פי כן לך אמור להם הלך ואמר להם לישראל הגון עליכם בצלאל אמרו לו אם לפני הקדוש ברוך הוא ולפניך הוא הגון לפנינו לא כל שכן.

Soncino translation:

R. Isaac said: We must not appoint a leader over a Community without first consulting it, as it says: See, the Lord hath called by name Bezalel, the son of Uri. The Holy One, blessed be He, said to Moses: Do you consider Bezalel suitable? He replied: Sovereign of the Universe, if Thou thinkest him suitable, surely I must also! Said [God] to him: All the same, go and consult them. He went and asked Israel: Do you consider Bezalel suitable? They replied: If the Holy One, blessed be He, and you consider him suitable, surely we must!

Maybe this isn’t strictly obligatory, but so what?

Of course, some of those rabbinical arbiters of politics are, themselves, popularly unchosen…

One of our dear writers just reminded me of Rabbi Bar Chaim’s position on voting. While he gives a preferred name (Yamina), he mainly opposes not voting at all or voting for parties with poor electoral chances, since this might let the Left into power.

Rabbi Bar Chaim writes as follows:

1. First of all, it cannot be stressed enough: voting is an Halakhic imperative. A hova mamash. We are required to m’halel Shabath for reasons of Piquah Nephesh even where the chance of saving the life of a Jew is very nearly zero. How much more so with regards to voting in an Israeli election, where it is reasonable to assume that many Jewish lives will be saved by preventing a Leftist-secularist government, with the support of Arab MK’s, coming to power. Even if one considers the chance of saving Jewish lives by voting for certain parties to be very nearly zero, one would be obligated to do so.

2. The fact that some feel that participating in the present system is unseemly or simply wrong is not a valid argument. The Hazon Ish zs’l was not enthralled with the State, nor did he believe in the regime or the electoral system, knowing these to be without Halakhic foundation. Nevertheless, he and all great Halakhic authorities, Haredi and Religious-Zionist, with very few exceptions, were adamant that voting was a hova. A person who flagrantly ignores these facts, placing his feinshmeker sensibilities above a plain Halakhic imperative, is very nearly criminal. Such weighty matters, involving issues of life and death, cannot be decided by the whims of those seeking to express their disdain for current system.

3. Despite the foregoing, it must be stated clearly: a Tora Jew should feel disdain for the present system. It is, however, for the very same reason that engenders this feeling of disdain–a commitment to Tora values and institutions–that a Tora Jew internalizes and accepts that he must vote.

4. To practicalities. Under the present system, voting for a party that is unlikely to cross the electoral threshold is worse than not voting: due to the Bader-Opher amendment, all such votes will be added to the tally of the larger parties, i.e. Likud, Blue & White, and the Arab United List.

5. Given the above, I recommend voting for Yamina. Yamina is far from perfect. We must, however, be rational and mature. We must accept that at this point in time we have neither the luxury of not voting, or voting for a party that is unlikely to cross the threshold, nor the z’khuth to vote for the ideal party of our dreams. We are commanded to strengthen the positive and weaken the negative.

6. I admit that the foregoing analysis is somewhat depressing. It is imperative that we grasp that this state of affairs will in all likelihood endure until we bring about meaningful change for the better. We must strive to change the system.

Dawidh Hanokh Yisshaq ben HaRav Hayim R’phael zs’l

End.

 

Without telling anyone what to do (or whether or not to do anything), I don’t think Rabbi Bar Chaim has proven his point at all.

 

In brief, many people’s psychology is such that an act of voting precludes their ever “changing the system”. Perhaps the Davidic monarchy will come from those hilltop youth who don’t vote at all? If this be treason make the most of it!

 

Factually, from the libertarian-anarchist perspective (neither Left nor Right!) the Left has done some good, especially through galvanizing private, countervailing action by voters of the Right. From the same perspective, which generally views the political class as less effective at radical, long-term social change, this is significant.

 

Also, the Left actually feels freer to occasionally do some good. If anyone were to non-miraculously promote the Temple, it could only be the Left, in my opinion. On the other hand, the “Right” just continues “conserving” whatever the Left already put into place.

 

The rabbi writes: “all great Halakhic authorities, Haredi and Religious-Zionist, with very few exceptions, were adamant that voting was a hova.” This is a gross exaggeration. Even many strongly pro-voting rabbis are lenient if someone has a personal reason not to vote.

 

By the rabbi’s logic, perhaps one “must” pay membership fees to one of the major Rightist parties, so as to select their slate of candidates since not all of them are so Rightist. Perhaps not campaigning, too, is “very nearly criminal“. Ve’ain ladavar sof…

 

The rabbis he mentions largely support voting for other considerations.

 

And if you vote for a large party, you have no leverage. You are simply taken for granted. As far as I can recall, the only active seeming-good Bibi has done in the past few years has been in an attempt to woo those who vote for never-passing-the-threshold “Otzma Yehudit” (not that I endorse them, either).

 

Don’t be first-order-thinking “rational and mature”. “Hopeless causes are the only ones worth fighting for!”

 

Personally, I don’t care who does what, as long as we NEVER, EVER get an Israeli government coalition together again, until the very end of days.
 
Amen.

How Come Certain Rabbis Requested No Eulogies?

As has been pointed out already, the Gemara sees benefit in eulogies and even regards them as obligatory for Torah sages. So, what kind of humility is this?

Without thinking too deeply here, it seems to me these rabbis were not actually opposed to eulogies, as long as this was done strictly for others’ sake.

Sanhedrin 46b – 47a:

איבעיא להו הספידא יקרא דחיי הוי או יקרא דשכבי הוי למאי נפקא מינה דאמר לא תספדוה לההוא גברא אי נמי לאפוקי מיורשין… שמע מינה יקרא דשכבי הוא שמע מינה.