Revach L'Neshama RSS feed for - Section: SHABBOS Category:MINHAGIM Copyright 2007, Revach L'Neshama en-US Revach L'Neshama Logo 144 31 Fri, 03 Dec 2021 03:00:00 +0000 240 Shabbos Shoes, Do They Exist? Arizal, Maharal, Rav Shlomo Zalman Auerbach

Someone asked Rav Shlomo Zalman if one should have special shoes designated for Shabbos. He looked at his shoes and said that he himself doesn't have Shabbos shoes and that on Shabbos he wears the shoes that he uses all week. (Aleihu Lo Yibol OC 192) (Ed Note: It should be noted that Rav Shlomo Zalman may have said this because he felt the person asking could not afford a pair of Shabbos shoes.)

The Maharal (Gur Aryeh - Devarim 8:4) says that while clothing are worn to honor the wearer, shoes do not share a similar status. They are simply worn to protect the feet and are considered a garment of shame rather than honor. He explains that this is why Moshe Rabbeinu was commanded to remove his shoes when walking in a Makom Kadosh, as well as the halacha to do the same when entering Har HaBayis. For this reason after we make the Bracha each morning of Malbish Arumim, thanking Hashem for providing us clothing, we make a separate bracha Sheasa Li Kol Tzarki, (that you provided me with all my needs) thanking Hashem for providing us with shoes.

The Peleh Yo'etz (Levisha) however brings from the Arizal that whoever can afford should have totally separate clothing for Shabbos. Among the articles of clothing listed are shoes and a hat.

Important Note: We bring this tshuvah as a starting point for discussion and not to convey any halacha. We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. One should learn the tshuva to verify the accuracy of our interpretation. Please understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

Fri, 05 Sep 2014 03:00:00 +0000
Kos Shel Kiddush - Gold, Silver, Or Glass?

The Kos of Kiddush represent Shabbos in its beauty and splendor. It is what the man of the house holds up and proclaims Shabbos. Throughout the generations every family had a treasure Kos, but what was it made out of?

Most people were, and are, Makpid to use a silver Kos. Why don't we use gold which is a more precious metal? The Kaf HaChaim brings that the gematria of Kos is 86 which is the same as the gematria of Elokim. Since Elokim is the SHem Hashem of Din we prefer silver which represents Chesed to sweeten the Din. It is also known the wine represents Din so we put our Din in a vessel of Chesed to soften it. Gold on the other hand represents Din so we avoid using it for a Kos. It is known however that the Divrei Chaim of Sanz and the Divrei Yoel of Satmar both used a Kos of gold.

Others like Rav Naftoli of Rupshitz and the Kotzker Rebbe and Chasidus that temmed from him, use glass Kosos. Rav Yaakov Emden says that although his father the Chacham Tzvi had no shortage of gold and silver goblets, still he used a glass Kos. The reason given for using glass is because one should see the appearance of the wine. Only through a glass goblet can we fully appreciate the beauty of the wine. (See Heichal HaShabbos 2:31)

Wed, 23 Mar 2011 03:00:00 +0000
A Hot Drink On Motza'ei Shabbos To Take Away The Blues

The Gemara (Shabbos 119b) says that hot water and hot bread on Motza'ei Shabbos can heal you. Rashis says hot water means to drink and wash yourself. From these three things, writes the Minhag B'Yisroel Torah (OC 300:2), only drinking hot water is a minhag that has been widely accepted. While he says that a few Yechidim including the Maharam Ash were noheg to eat hot bread, no on is noheg to be makpid to wash in hot water.

There are a number of reasons given for drinking hot water on Motza'ei Shabbos. One of them comes from the Rebbe Reb Zyshe, who said that hot drinks are a cure for sadness. He brings a remez for this from the words in the pasuk HaRofei Lishvurei Lev U'Michabesh L'Atzvosam, He cures the broken hearted and cures their sadness (Tehilim 147:3). Michabesh he says is the Roshei Teivos for Ches - Chamin, Bais - B'Motza'ei, Shin - Shabbos, Mem - Milugma. The hot watrer of Motza'ei Shabbos is a balm for sadness.

The Orchos Chaim says that when you do drink your hot drink on Motza'ei Shabbos you should says "Chamin B'Motza'ei Shabbos Milugma".

Wed, 12 Jan 2011 03:00:00 +0000
Taking Out Your Compass To Rearrange Your Dining Room Al Pi Kabbala
The Shabbos night meal is not as simple as sitting down and having a good dinner.  There are many Sodos involved.  Because eating is involved, the table commands a central role in this event as it represents the Shulchan in the Bais HaMikdash, which had the Lechem HaPanim on it, says the Minhag Yisroel Torah.

The Mogen Avrohom (262) brings that the Arizal was very makpid, based on the Zohar, to eat on a table with four legs, just like the Shulchan.  This Zohar also says that the table should be in the northern part of the room relative to the Shabbos candles, which should be in the south, just like the Menora was in the south relative to the Shulchan that was in the north.  

This implies that the candles should not be on the table that your meal takes place but rather in different location.  The Kaf HaChaim says that since the SHulchan and Menora have two distinct roles they should not be mixed on the same table.  However the minhag of many people is like the Rema, who implies that the candles are lit on the meal table itself.  In order to reconcile these two minhagim some tzaddikim were noheg to put the length of the table from north to south with the Challah on the north side and the candles on the south side.

However some are noheg to put the length of their table from east to west.  This is because the Shulchan which was in the north had its length running from east to west.  If the candles are on the table in this situation, the side where the candles are should be angled slightly southward.

Wed, 09 Jun 2010 03:00:00 +0000
V'Yiten Licha - Rav Menachem Mendel MiRimanov's Lesser Known Segula For Parnasa We all know the famous segula for parnasa from Rav Menachem Mendel of Rimanov to say Parshas Haman Shnayim Mikra V'Echad Targum on Tuesday of the week we read Parshas Bishalach.  But here is a lesser know segula for parnasa by the same Tzaddik.  He says to say V'Yiten Licha together with another person on Motza'ei Shabbos.

The Minhag Yisroel Torah (295:1) brings from the Igra D'Tzvi a reason for this.  He says that it is brought down that when the Ba'al Korei reads the curses of the Tochacha no one should stand near him, since we don't want the curses to go on anyone.  Since "Middah Tova Miruba", good things have a far more powerful reach and effect than bad things, standing near someone saying the Brachos of V'Yiten Licha  will surely bestow blessing upon you.

Whether you are in it for the money or not, it is surely worthwhile to spend the extra few minutes on Motza'ei Shabbos reciting the beautiful pasukim of Bracha that are compiled in this tefila.  It is a great way to start the new week on the right path.

Wed, 17 Feb 2010 03:00:00 +0000
Late Lunch Shabbos Morning? It is forbidden to fast on Shabbos morning until Chatzos, according to the Shulchan Aruch (OC 288:1).  The Rema adds that this is even if you are learning or davening.  The reason for this say the poskim is because if you don't eat until after Chatzos the gemara says the food that you then eat is like throwing a stone into an empty jug (Pesachim 12b).  

This can be a problem during the times of the year that Chatzos is early, and our long davening ends well after 11 o'clock. The Mishna Brura (2) says that the Chazan who shleps davening past Chatzos on Shabbos is acting improperly, and it is even worse when it happens on Yom Tov, except for Rosh Hashana. However there are a number of ways to be Meilitz Yosher on these long tefilos.  The Mishna Brura himself brings a number poskim who says that this is okay if the cause for the delayed meal is learning or davening.  The Mogen Avrohom resolves our laxity in eating before Chatzos by saying that the six hours starts after you wake up and not at the beginning of the day.

The Aruch HaShulchan says that if you drink before davening then there is no problem.  However he says that there is another reason to eat before Chatzos, and that is because each of the three seudos of Shabbos has its own time.  Just Like Seudah Shlishis should not be eaten after Chatzos, so to, says the Aruch HaShulchan, the morning seudah should be eaten before Chatzos.

It should be noted that the issue of waiting until Chatzos is only if you don't do it in order to fast.  If you specifically want to fast, says the Maharil, then even to fast for one hour is assur.

Wed, 27 Jan 2010 03:00:00 +0000
Will Havdala Wine On Your Pockets Make You Rich? The Rema (OC 296:1) writes that after drinking from the Kos of Havdala you pour the wine on the Havdala candle to extinguish it and then wash your eyes with the spilled wine to show love for the Mitzva.

The Minhag Yisroel Torah brings a number of Minhagim performed with the wine.  The Shela says that when you wash your eyes you should say the pasuk "Mitzvas Hashem Bara Meiras Einayim".  He brings from the Chasam Sofer a minhag to not only wipe the wine across your eyes but also your forehead.  The Emek Bracha says to wash your face with the wine.

Regarding the minhag of dipping your pinky finger in the wine and touching your pockets, the Sefer Toldos Shmuel says he know no source for it.  But nevertheless he concedes that he has witnessed this by people who are Midakdek in Mitzvos.  He even testifies that the son of the Likutei Mahariach would put wine in every pocket he could find. But no where does he mention anything about getting rich.

For segulos, Rav Yaakov Emden, says that smelling the extinguished candle will save you from bad smells during the week.  To be spared from evil during the week the Sefer Zechirah says to look at your forehead in the reflection of the wine after Havdala and say three times "Ki Ra'isi Elokim Panim B'Fanim VaTinatzel Nafshi."  To avoid fires relight the havdala once again after havdala, according to Rav Zalman Boniat.

Acharon Acharon Chaviv, it is brought from Rav Menachem Mendel of Rimanov that if you want a segula for Parnasa you will need to have the patience to say Viyiten Licha together with another person.  Ah Guteh Voch!

Wed, 30 Dec 2009 03:00:00 +0000
Challos For Shabbos - 12 Is The Magic Number The Din of the gemara is to make HaMotzi on Lechem Mishna or two challos by each Seuda of Shabbos.  The Zohar in Parshas Pinchos says that you should have 4 challos by each of the three seudos for a total of 12.  The Elya Rabba brings from the Shela HaKadosh that at the night meal you should have 12 challos, by day 8, by Seuda Shlishis 4, and by Melava Malka 2 for a total of 26, which is the gematria of the Shem Hashem.  The Be'er Heitev brings from the Arizal to have 12 at each seuda as a remembrance for the 12 Lechem HaPanim that were eaten each Shabbos in the Bais HaMikdash.

The Elya Rabba says that you should not use 12 challos unless you understand Kabbala very well.  The Shaarei Tshuva argues and says that even if you don't know the secrets behind it, you may do it anyway if you do it with a pure heart.  

The Shineveh Rebbe said in the name of the Chozeh of Lublin that there should be at least one person in each city that has 12 challos, and the rest of the people could use only 2 challos.  Even the two challos, says the Shineveh Rebbe, represent 12 since they are bake in shape of a Vav which is the equivalent of the number 6 and there are two challos totaling 12.  According to this, says the Likutei Maharich, the challos should be arranged side by side in their length and not in their width so that they actually resemble two letter Vavs.

Another minhag is to braid the Challos with six braids so that the two Challos contain 12 braids.  It is brought from the Alexander Rebbe that he joked that he doesn't need 12 challos like his Rebbes because a Yid (gematria 10) and his two challos equal 12. (See Minhag Yisroel Torah OC 274)

Wed, 15 Jul 2009 03:00:00 +0000
Friday Night Bracha For Your Children

The older brother of the Maharal MiPrague, who was known as on of the great gedolim of his time, writes in his Sefer HaChaim that a father should give a Bracha to his children, both boys and girls every Friday night. One reason is because the Satan who instigates us is not around on Shabbos and therefore the channels of bracha are open and unobstructed. Another reason is because sometimes a parent gets angry at a chid and may curse the child. By giving a bracha first, the subsequent Klala cannot take effect.

Rav Yaakov Emden writes in his Siddur that the bracha should be given while placing both hands on the child's head. This is how the torah says Moshe gave a bracha to Yehoshua and this is how the Kohanim give Am Yisroel a bracha. The Ma'avar Yabok says that the bracha should be given with one hand and the Noheg Katzon Yosef of Minhagei Frakfurt says that the mekor for this is Yaakov who put one hand each on Menashe and Ephraim (Minhag Yisroel Torah).

The Eved HaMelech brings from the Reishis Chochma that the hand has 14 joints (gematria of Yad), three for each finger except the thumb which has two. Including the hand itself it has 15, which is the number of words in the bracha of Yivarechicha. Therefore we place a single hand on the child's head and say that through these 15 joints the 15 words of the bracha of Yivarechicha should apply.

The Minhag Yisroel Torah notes that there is also minhag by some, brought down from the Rav Menachem Mendel of Rimanov, not to give a bracha to the children on Friday night.

Wed, 24 Jun 2009 03:00:00 +0000
Why Does The Chazan Stand At The Bima For Kabalas Shabbos? Many Shuls have a Minhag for the Chazan stand at the Bima fin the center of Shul or Kabalas Shabbos and not in his regular place up front at the Amud.  Why is that?

The Minhag Yisroel Torah brings from the Vayaas Avrohom that originally there was no such Tefila as Kabalas Shabbos, and davening Friday night began with Maariv.  The originators of saying the six Pirkei Tehilim that comprise Kabalas Shabbos were the great Mekubalim of Tzfas, Rav Moshe Kordevero and his brother-in-law and author of Licha Dodi Rav Shlomo Alkabetz.  

At first only Yichidei Segula said Kabalas Shabbos, privately in their own homes.  As the minhag gained popularity, groups called "Chevra Kabalas Shabbos" were formed and Kabalas Shabbos was said together in a side room of the Shul but not in the main Shul itself, so as not to start new minhagim in Shul.   When the crowds became very large the people did not want to leave the main Shul so they said it in Shul but they had the Chazan stand in an untraditional place to differentiate it from the main Tefila.

Wed, 17 Jun 2009 03:00:00 +0000
Fleishigs On Erev Shabbos? The Minhag Yisroel Torah discusses (249:1) an old Minhag not to eat dairy on Erev Shabbos, only fleishigs.  The Sefer Matamim says the reason is since sometimes Friday is short, if you eat cheese that requires you to wait six hours, you will not be able to eat meat at the Friday night seuda.  According to this, the problem is only eating cheese and you need not specifically eat meat.

The Likutei Mahariach writes that this minhag is based on a gemara (Kesubos 110b) that quotes a pasuk that says that all the days of a poor man are bad [because he never eats meat].  The gemara  asks what about Shabbos where even the poor are provided with meat by the townspeople?  The gemara answers "Shinui Veses Techilas Cholei Mei'ayin", change of nature will cause stomach disease, so even the hearty Shabbos meal makes them sick.  Because of this, the minhag is to eat meat before Shabbos so that when Shabbos comes your stomach will be accustomed to meat.

The Mishmeres Shalom says that Erev Shabbos is a very special day.  It is called Erev Shabbos, say Rav Naftali Tzvi of Ropshitz, since it is mixed (MiUrav) with a touch of Kedushas Shabbos.  Therefore we eat meat on this day.   Also some say it is like Erev Yom Kippur since the gemara (Shabbos 118b) says that if we keep Shabbos all our aveiros are forgiven.  Therefore we eat fleishigs just like on Erev Yom Kippur.

Another reason brought by the Sefer Minhag Tov (written in Italy in the days of the Rishonim) is because the Goyim do not eat meat on Friday.  Therefore, he says, the minhag was not to eat any fleishigs starting Thursday night except for a Kzayis after the meal on Erev Shabbos.  By contrast it is brought that the Divrei Chaim of Sanz would not eat milchigs even on Thursday night.

Wed, 03 Jun 2009 03:00:00 +0000
What Kind Of Kos Do You Use For Kiddush? "Zeh Keili V'Anveihu" (Bishalach 15:2) from here we learn that each mitzva must be externally beautiful as well (Shabbos 133b).  Based on this the Arizal said that if you want to beautify the mitzva of Kiddush you should use a silver Kos.  If so why don't we use gold?

The Kaf HaChaim (472) says that Kesef or silver is Miramez the Midda of Chesed or kindness.  Gold on the other hand is the opposing middah of Gvura or Din.  The gematria of the word Kos is 86 equal to that of Elokim, which is the name of Hashem that represents din.  In order to sweeten the din of the kos we use a silver kos and not of gold.

There was a minhag among some, including the Rav Naftali Tzvi of Ropshitz, the Kotzker Rebbe, and the Rebbes of Sochatchov, to use a glass kos.  Rav Yaakov Emden writes that although his father the Chacham Tzvi did not lack gold and silver goblets, nevertheless he used a glass kos for Kiddush.  The reason is to highlight the beauty of the wine.  Also there is a special mitzva to look at the wine while you make kiddush so clear glass becomes the natural choice rather than the more obstructive silver.

The Chavos Yair (Mekor Chaim 183) hedges and says that although it is best to use a silver kos, if the wine is particularly rich in color it may be a reason to use glass.  (See also Heichal HaShabbos 31)

Thu, 14 May 2009 03:00:00 +0000
Ah Heisseh Mikva, L'Kavod Shabbos Koidesh! The Shulchan Aruch (OC 260:1) paskens, based on the gemara Shabbos (25b), that it is a Mitzva to wash your entire body L'Kavos Shabbos.  The Minhag Yisroel Torah 260:1)brings the Zohar which says that Rav Hamnuna Sava would immerse himself in the river every Erev Shabbos in honor of his Neshama Yiseira, in order to receive Shabbos in a state of purity.  The Siddur Rav Shabsai says that Kedushas Shabbos is not evident on a person until he immerses himself in a Mikva.  There is a remez in the Roshei Teivos of the pasuk, "Lev Tahor Bira Elokim".  The first letters spell "Taval", immerse in a mikva. Afterwards says the pasuk, V'Ruach Nachon Chadesh Bikirbi".

The Arizal was noheg not to dry himself after the Mikva because he wanted the holy waters of Shabbos to seep into his body.  The Ben Ish Chai said that this is not essential, especially if it makes a person uncomfortable.  It is enough to leave water on one area ofthe body.  The Kaf HaChaim writes (260:8) that if you dip more than once then there is no purpose in leaving the water on your body since the original water is already gone.

Most people hold that this tevila should be done after Chatzos although the Shaar HaKavanos writes that it should be done an hour before Chatzos.

As for the amount of times you should immerse, there is a range of opinions.  The Shaar HaKavanos says twice, once to clean off the weekday effect and one to bring on Kedushas Shabbos.  Siddur Rav Shabsai says three times.  The Yesod V'Shoresh HaAvodah says four time, once for each letter of Hashem's name.  The Ben Ish Chai says five.  The Kaf HaChaim says seven.  The Chasam Sofer would do ten.  Other minhagim are thirteen or fourteen. (excerpted from Minhag Yisroel Torah)

Thu, 18 Sep 2008 03:00:00 +0000
How Many Challos For Shabbos? The Elya Rabba writes that Al Pi Kabbala there one should bake 3 Challos for Shabbos, each one larger than the other.  The medium size challah should be used for Friday night.  The largest challah should be used for Shabbos morning since the Halacha is that the morning meal should be shown the most honor.  The smallest one should be used for Seuda Shlishis. 

The Mekor Chaim (written by the Chavos Yair) says that you should bake a fourth challah.  This should be in the shape of a Havdalah candle and should be used for Melava Malka.  It is also used for Seuda Shlishis in order that you can make a bracha on Lechem Mishneh.  (Minhag Yisroel Torah OC 242:1)

Thu, 11 Sep 2008 03:00:00 +0000
Shpritzing Your Havdala Wine All Over The Place Chazal tell us that any home where wine does not spill like water had no Bracha in it.  The Rema writes (OC 296:1) that by Havdala Motza'ei Shabbos, in middle of making the Bracha Borei Pri HaGafen, you should tip your Kos and spill out some wine.  The Mishna Brura writes that our Minhag is not to spill wine in middle of the bracha but when pouring the kos before Havdala, to pour more than the Kos holds and spill a bit, but not too much since it is wasteful.

The Rema also says that we pour wine from the Kos onto the Havdala candle to extinguish it.  Then we wash our face with the wine to show how much we love the mitzva.  The Minhag Yisroel Torah brings from the Kitzur Shela that we should say the pasuk "Mitzvos Hashem Bara Meiras Eiynayim" when we do this.  The Chasam Sofer says that his father's minhag was to also  put some of the wine on his forehead.

What about the famous pockets?  He brings from the Toldos Shmuel that although many of the Hamon Am put wine on their pockets, he does not know the Mekor nor has he seen the "Midakdikim" do this.  The Minhag Yisroel Torah says that although he also did not find any source for this minhag, it is known that Midakdikim do it, including the son of the Likutei Maharich.

Tue, 19 Aug 2008 03:00:00 +0000