Regarding Haftarah on Simchat Torah and the daily obligation to recite 100 blessings
Regarding Haftarah on Simchat Torah and the daily obligation to recite 100 blessings
Chaim
Sunitsky
Sunitsky
It is well known that
Simchat Torah is not mentioned anywhere in the two Talmuds or Midrashim[1]. In
fact we have no proof that in the times of Talmud they used to finish the Torah
cycle reading on Simchat Torah. The prevalent minhag in the land of Israel was
to read the Torah not in one year but approximately in three[2]. In
fact it seems that every synagogue read at its own speed[3]
without any established cycle, so speaking of the specific “day” when they
would finish the reading is meaningless[4].
Simchat Torah is not mentioned anywhere in the two Talmuds or Midrashim[1]. In
fact we have no proof that in the times of Talmud they used to finish the Torah
cycle reading on Simchat Torah. The prevalent minhag in the land of Israel was
to read the Torah not in one year but approximately in three[2]. In
fact it seems that every synagogue read at its own speed[3]
without any established cycle, so speaking of the specific “day” when they
would finish the reading is meaningless[4].
However in Babylon
where they read Torah in one year, it is important to establish when did they
finish? One would assume that reading in one year meant finishing on Shabbat
before Rosh Hashanah[5] or
Shabbat before Yom Kippur (since the 10 days between Rosh Hashanah and Yom
Kippur while technically being already in the next year are also related to the
previous year[6].)
Indeed R. Rueben Margolis[7]
claims that the original custom was to finish reading the Torah cycle on
Shabbat before Yom Kippur[8]. One
of his proofs is the statement in the Talmud[9] that
R. Bibi bar Abaye wanted to finish reading all parshiyot on the eve of
Yom Kippur, and when he was told this day should be reserved for eating, he
decided to read earlier. Had they finished the cycle after Yom Kippur, why
didn’t R. Bibi bar Abaye instead postpone it for later[10]?
This idea also explains the tradition that there are altogether 53 parshiyot
in the Torah[11],
and therefore Nitzavim and Veyelech[12]
should be counted as one. According to this all 53 parshiyot were always
read on Shabbat and there never was a special parsha that is read only
on Yom Tov[13].
where they read Torah in one year, it is important to establish when did they
finish? One would assume that reading in one year meant finishing on Shabbat
before Rosh Hashanah[5] or
Shabbat before Yom Kippur (since the 10 days between Rosh Hashanah and Yom
Kippur while technically being already in the next year are also related to the
previous year[6].)
Indeed R. Rueben Margolis[7]
claims that the original custom was to finish reading the Torah cycle on
Shabbat before Yom Kippur[8]. One
of his proofs is the statement in the Talmud[9] that
R. Bibi bar Abaye wanted to finish reading all parshiyot on the eve of
Yom Kippur, and when he was told this day should be reserved for eating, he
decided to read earlier. Had they finished the cycle after Yom Kippur, why
didn’t R. Bibi bar Abaye instead postpone it for later[10]?
This idea also explains the tradition that there are altogether 53 parshiyot
in the Torah[11],
and therefore Nitzavim and Veyelech[12]
should be counted as one. According to this all 53 parshiyot were always
read on Shabbat and there never was a special parsha that is read only
on Yom Tov[13].
Even though the Talmud
(Megilah 31a) mentions that on Simchat Torah, “Vezot Habracha” is read,
there is absolutely no proof that they read the entire parsha till the
end of Torah. What is more likely is that this parsha was chosen for
this particular day of Yom Tov, just as all other parshiyot chosen for
various holidays in the same sugia. Maybe the reason is that they wanted
to finish Sukkot with the general blessing of all the Jewish tribes[14].
(Megilah 31a) mentions that on Simchat Torah, “Vezot Habracha” is read,
there is absolutely no proof that they read the entire parsha till the
end of Torah. What is more likely is that this parsha was chosen for
this particular day of Yom Tov, just as all other parshiyot chosen for
various holidays in the same sugia. Maybe the reason is that they wanted
to finish Sukkot with the general blessing of all the Jewish tribes[14].
This also explains the
Haftorah for this day. According to the Talmud (ibid) it is from the prayer of
Shlomo (Melachim 1:8:22) right before the Haftorah of the previous day
(1:8:54). The prayers and blessings of Shlomo fit perfectly with the prayers
and blessings of Moshe[15].
However our custom is to say the Haftorah from the beginning of Yehoshua.
Indeed the Tosafot (Megilah 31a) ask why our custom this contradicts the Talmud[16]?
However according to the assumption that only during Gaonic times did we start
reading the entire last parsha of the Torah on the second day of Shmini
Atzeret[17], it
makes sense that this caused the change in Haftorah, as the beginning of Sefer
Yehoshua is a natural continuation of the Torah and it starts with the death of
Moshe.
Haftorah for this day. According to the Talmud (ibid) it is from the prayer of
Shlomo (Melachim 1:8:22) right before the Haftorah of the previous day
(1:8:54). The prayers and blessings of Shlomo fit perfectly with the prayers
and blessings of Moshe[15].
However our custom is to say the Haftorah from the beginning of Yehoshua.
Indeed the Tosafot (Megilah 31a) ask why our custom this contradicts the Talmud[16]?
However according to the assumption that only during Gaonic times did we start
reading the entire last parsha of the Torah on the second day of Shmini
Atzeret[17], it
makes sense that this caused the change in Haftorah, as the beginning of Sefer
Yehoshua is a natural continuation of the Torah and it starts with the death of
Moshe.
The second topic of
this post is regarding the obligation[18] to
make 100 blessings every day. This is codified as halacha in the
Shulchan Aruch[19].
However the common practice seems to be not to count[20] the
number of blessings and make sure to say 100 every day. Indeed on the holiest
day of our year – Yom Kippur[21] it’s
virtually impossible to make so many blessings. Indeed the Brisker Rav – R.
Yitzchak Zev Soloveitchik is quoted as counting the blessings he made every day
except on Yom Kippur since making 100 blessings on Yom Kippur is impossible
anyway, he did not even try to make as many as he could[22].
this post is regarding the obligation[18] to
make 100 blessings every day. This is codified as halacha in the
Shulchan Aruch[19].
However the common practice seems to be not to count[20] the
number of blessings and make sure to say 100 every day. Indeed on the holiest
day of our year – Yom Kippur[21] it’s
virtually impossible to make so many blessings. Indeed the Brisker Rav – R.
Yitzchak Zev Soloveitchik is quoted as counting the blessings he made every day
except on Yom Kippur since making 100 blessings on Yom Kippur is impossible
anyway, he did not even try to make as many as he could[22].
Another problem is that
most women who don’t pray 3 times a day almost never pronounce 100 blessings per
day. This led some poskim to write that women are not obligated in this
mitzvah[23].
most women who don’t pray 3 times a day almost never pronounce 100 blessings per
day. This led some poskim to write that women are not obligated in this
mitzvah[23].
All of this led some Rishonim
to look for alternative ways one can be considered to have made 100 blessings.
One of approaches it to count some of the blessings one hears as if he made
them[24].
Another approach is to count the prayer “Ein Kelokenu” as a number of
blessings[25].
This approach obviously seems somewhat farfetched[26].
to look for alternative ways one can be considered to have made 100 blessings.
One of approaches it to count some of the blessings one hears as if he made
them[24].
Another approach is to count the prayer “Ein Kelokenu” as a number of
blessings[25].
This approach obviously seems somewhat farfetched[26].
In this short article
we will try to see if the is a different reason why the practice of 100
blessings was not originally followed by the majority of Jews. It is known that
not all halachik obligations are treated equally[27].
There are various reasons for this[28] but
at least one has to do with traditionally following what our ancestors did. If
the Jews originally resided in areas where the majority of grain was “yashan[29]” and
later moved to northern countries where the crop is planted after Passover and
all the grain of that crop is “chadash”, they continued ignoring the
prohibition against it[30].
Similarly the Brisker Rav said the reason very few people ever ask a rabbi
questions regarding trumot and maaserot is because they never saw
their parents who lived outside the Land of Israel do so[31].
we will try to see if the is a different reason why the practice of 100
blessings was not originally followed by the majority of Jews. It is known that
not all halachik obligations are treated equally[27].
There are various reasons for this[28] but
at least one has to do with traditionally following what our ancestors did. If
the Jews originally resided in areas where the majority of grain was “yashan[29]” and
later moved to northern countries where the crop is planted after Passover and
all the grain of that crop is “chadash”, they continued ignoring the
prohibition against it[30].
Similarly the Brisker Rav said the reason very few people ever ask a rabbi
questions regarding trumot and maaserot is because they never saw
their parents who lived outside the Land of Israel do so[31].
At times however it
seems that the Jewish people originally followed an alternative opinion in halacha
and later when the Shulchan Aruch paskened according to a different
opinion the old custom did not change[32]. In
my humble opinion it seems the custom of making 100 blessings a day was also
originally not obligatory[33], and
even when the Rambam and the Shulchan Aruch effectively made it so, the people
continued not to “count their blessings”.
seems that the Jewish people originally followed an alternative opinion in halacha
and later when the Shulchan Aruch paskened according to a different
opinion the old custom did not change[32]. In
my humble opinion it seems the custom of making 100 blessings a day was also
originally not obligatory[33], and
even when the Rambam and the Shulchan Aruch effectively made it so, the people
continued not to “count their blessings”.
The wording of the
Talmud (Menachot 43b) is as follows:
Talmud (Menachot 43b) is as follows:
תניא
היה רבי מאיר אומר חייב אדם לברך מאה ברכות בכל יום שנאמר ועתה ישראל מה ה’ אלקיך שואל
מעמך רב חייא בריה דרב אויא בשבתא וביומי טבי טרח וממלי להו באיספרמקי ומגדי
היה רבי מאיר אומר חייב אדם לברך מאה ברכות בכל יום שנאמר ועתה ישראל מה ה’ אלקיך שואל
מעמך רב חייא בריה דרב אויא בשבתא וביומי טבי טרח וממלי להו באיספרמקי ומגדי
It was taught[34]: R.
Meir used to say, a man is bound to say one hundred blessings daily, as it is
written, “And now, Israel, what doth the L-rd thy G-d require of thee[35]”? On
Sabbaths and on Festivals R. Hiyya the son of R. Awia endeavored to make up
this number by the use of spices and delicacies.
The obvious question is
why does the Talmud mention only R. Hiyya ben Awia as making a special endeavor
to compensate the missing blessings[36]?
What did everyone else do? It would seem logical that if there was a legal obligation
for everyone to make 100 blessings, the Talmud should have asked: and how do we
make up for missing blessings on Shabbat and Yom Tov[37]? It
would seem that R. Meir does not actually require to count the blessings one
makes during the day and make sure there are 100, and only one sage went out of
his way to always make 100 blessings. We similarly find other laws of the
Talmud that are stated as actual prohibitions but are possibly only
stringencies. These examples may include the prohibition of entering a business
partnership with an idolater or the prohibition of lending money without
witnesses[38].
Similarly the Rashba[39]
considers the prohibition against drinking bear with idolaters to be just “the
custom of holy ones (minhag kedoshim)”.
why does the Talmud mention only R. Hiyya ben Awia as making a special endeavor
to compensate the missing blessings[36]?
What did everyone else do? It would seem logical that if there was a legal obligation
for everyone to make 100 blessings, the Talmud should have asked: and how do we
make up for missing blessings on Shabbat and Yom Tov[37]? It
would seem that R. Meir does not actually require to count the blessings one
makes during the day and make sure there are 100, and only one sage went out of
his way to always make 100 blessings. We similarly find other laws of the
Talmud that are stated as actual prohibitions but are possibly only
stringencies. These examples may include the prohibition of entering a business
partnership with an idolater or the prohibition of lending money without
witnesses[38].
Similarly the Rashba[39]
considers the prohibition against drinking bear with idolaters to be just “the
custom of holy ones (minhag kedoshim)”.
Even more compelling is
the version of the statement of R. Meir in Tosefta and Yerushalmi (end of Berachot)
implies that one would just normally end up[40]
making 100 blessings on regular weekdays:
the version of the statement of R. Meir in Tosefta and Yerushalmi (end of Berachot)
implies that one would just normally end up[40]
making 100 blessings on regular weekdays:
תני
בשם רבי מאיר אין לך אחד מישראל שאינו עושה מאה מצות בכל יום. קורא את שמע ומברך לפניה
ולאחריה ואוכל את פתו ומברך לפניה ולאחריה ומתפלל שלשה פעמים של שמונה עשרה וחוזר ועושה
שאר מצות ומברך עליהן
בשם רבי מאיר אין לך אחד מישראל שאינו עושה מאה מצות בכל יום. קורא את שמע ומברך לפניה
ולאחריה ואוכל את פתו ומברך לפניה ולאחריה ומתפלל שלשה פעמים של שמונה עשרה וחוזר ועושה
שאר מצות ומברך עליהן
We learned in the name
of R. Meir that every Jew does [at least] 100 mitzvot [by making 100 blessings]
every [week]day. He reads Shma with blessings before and after[41],
eats bread with blessings before and after[42], and
prays 3 times 18 blessings[43] and
does other mitzvot[44] and
makes blessings on them.
I found the same proofs
in the Metivta edition of the Talmud in the name of R. Yerucham Fishel Perlow[45]. He
also brings that R. Meir’s statement in our Talmud Bavli is according to some versions:
מאה ברכות חייב
אדם לברך בכל יום[46] and he suggests it can be translated as “100 obligatory
blessings does one make per [week]day” rather than “100 blessings is one
obligated to make per day”. He also brings some Gaonim and Rishonim
who understood that the mitzvah of making 100 blessings a day is not a full
obligation[47].
in the Metivta edition of the Talmud in the name of R. Yerucham Fishel Perlow[45]. He
also brings that R. Meir’s statement in our Talmud Bavli is according to some versions:
מאה ברכות חייב
אדם לברך בכל יום[46] and he suggests it can be translated as “100 obligatory
blessings does one make per [week]day” rather than “100 blessings is one
obligated to make per day”. He also brings some Gaonim and Rishonim
who understood that the mitzvah of making 100 blessings a day is not a full
obligation[47].
In conclusion I’d like
to mentions that obvious: this article was only meant to explain why many are
not as careful about the law of making 100 blessings per day as they are
regarding other laws contained in the Shulchan Aruch right next to this law
(i.e. the laws of morning blessings). This short essay is definitely not meant
as a halachic guide. We certainly should try to fulfil the letter of the law by
either listening carefully on Shabbat and Yom Tov to the blessings on the Torah
and Haftorah as well as the repetition of Shmone Esre[48], or
eat a few snacks which contain foods that require different blessings[49].
to mentions that obvious: this article was only meant to explain why many are
not as careful about the law of making 100 blessings per day as they are
regarding other laws contained in the Shulchan Aruch right next to this law
(i.e. the laws of morning blessings). This short essay is definitely not meant
as a halachic guide. We certainly should try to fulfil the letter of the law by
either listening carefully on Shabbat and Yom Tov to the blessings on the Torah
and Haftorah as well as the repetition of Shmone Esre[48], or
eat a few snacks which contain foods that require different blessings[49].
[1] It is however
mentioned in the Zohar 3:256b.
mentioned in the Zohar 3:256b.
[2] Megilah 29. It
was already linked to their general dividing many of the sentences into much
smaller verses (Kidushin 30a).We may actually have this preserved in Devarim
Rabbah where each new chapter starts with: Halacha, Adam MeYisrael and we have
21 such beginnings instead of 10 or 11 for parshiyot of Sefer Devarim.
was already linked to their general dividing many of the sentences into much
smaller verses (Kidushin 30a).We may actually have this preserved in Devarim
Rabbah where each new chapter starts with: Halacha, Adam MeYisrael and we have
21 such beginnings instead of 10 or 11 for parshiyot of Sefer Devarim.
[3] See Hiluke
Minhagim between Eretz Yisrael and Babel.
Minhagim between Eretz Yisrael and Babel.
[4] Although they
would presumably make the “siyum” and celebrate when they did indeed finish the
Torah (see Kohelet Rabbah 1:1).
would presumably make the “siyum” and celebrate when they did indeed finish the
Torah (see Kohelet Rabbah 1:1).
[5] See Levush, 669
who gives a somewhat strange explanation that the reason we don’t finish the
cycle of Torah reading by Rosh Hashanah is to “deceive the Satan”.
who gives a somewhat strange explanation that the reason we don’t finish the
cycle of Torah reading by Rosh Hashanah is to “deceive the Satan”.
[6] GR”A to Sifra
Detzniuta, see also a similar idea in TB Rosh Hashanah 8b.
Detzniuta, see also a similar idea in TB Rosh Hashanah 8b.
[7] Shaare Zohar,
Megilah 30b, Nitzutze Zohar 1:104b, 3rd note.
Megilah 30b, Nitzutze Zohar 1:104b, 3rd note.
[8] He seems to
claim this for Eretz Yisrael but it seems more reasonable to say this is true
regarding Babel.
claim this for Eretz Yisrael but it seems more reasonable to say this is true
regarding Babel.
[9] Berachot 8b.
[10] Indeed for us
the halacha is that someone who didn’t read the parsha on time, should finish it
before Simchat Torah.
the halacha is that someone who didn’t read the parsha on time, should finish it
before Simchat Torah.
[11] See for example
Tikune Zohar, 13th Tikun, GR”A there.
Tikune Zohar, 13th Tikun, GR”A there.
[12] Indeed at the
end of these two parshiyot we have one Masoretic note that counts all their
verses together – 70, rather than 30 verses for Nitzavim and 40 for Vayelech as
is usual for other parshiyot that are sometimes joined. Regarding their
splitting see also Tosafot, Megilah, 31b and Magen Avraham, 228.
end of these two parshiyot we have one Masoretic note that counts all their
verses together – 70, rather than 30 verses for Nitzavim and 40 for Vayelech as
is usual for other parshiyot that are sometimes joined. Regarding their
splitting see also Tosafot, Megilah, 31b and Magen Avraham, 228.
[13] According to
this on certain years, when there was no Shabbat between Yom Kippur and Sukkot,
two other parshas were joined.
this on certain years, when there was no Shabbat between Yom Kippur and Sukkot,
two other parshas were joined.
[14] See Sefer
Hamanhig, Sukka.
Hamanhig, Sukka.
[15] See also Rashi,
Megilah 31a that Shlomo sent away the people on the eight day and this is why
the Haftorah for Shmini Atzeret was taken from this chapter.
Megilah 31a that Shlomo sent away the people on the eight day and this is why
the Haftorah for Shmini Atzeret was taken from this chapter.
[16] See also Rosh
and Tur that claim our custom is based on Yerushlami, but this is found not in
our Yerushalmi.
and Tur that claim our custom is based on Yerushlami, but this is found not in
our Yerushalmi.
[17] Note that one
can’t bring any proof for this from the fact that the Talmud (Megilah 30a) does
not mention that on Simchat Torah 3 Sifrey Torah are taken out as it mentions
regarding Hanukkah that falls on Shabbat and Rosh Chodesh, and regarding Rosh
Chodesh Adar that falls on Shabbat. Aside from being an argument from silence,
the custom to read a passage regarding the mussaf sacrifice from Parshat
Pinchas is not of Talmudic, but of Gaonic origin (see Bet Yosef, 488). So we
would at most expect there to be two Torah Scrolls on the second day of Shmini
Atzeret, but if our argument is correct, they read only from one scroll.
can’t bring any proof for this from the fact that the Talmud (Megilah 30a) does
not mention that on Simchat Torah 3 Sifrey Torah are taken out as it mentions
regarding Hanukkah that falls on Shabbat and Rosh Chodesh, and regarding Rosh
Chodesh Adar that falls on Shabbat. Aside from being an argument from silence,
the custom to read a passage regarding the mussaf sacrifice from Parshat
Pinchas is not of Talmudic, but of Gaonic origin (see Bet Yosef, 488). So we
would at most expect there to be two Torah Scrolls on the second day of Shmini
Atzeret, but if our argument is correct, they read only from one scroll.
[18] Talmud,
Menachot 43b. There are some sources that seem to attribute this law to King
David (Bemidbar Rabbah 18:21).
Menachot 43b. There are some sources that seem to attribute this law to King
David (Bemidbar Rabbah 18:21).
[19] Orach Chaim
46:4.
46:4.
[20] On a typical
weekday one pronounces 100 brachot anyway due to large number of blessings in 3
Shmone Esre prayers (3*19=-57). However on Shabbat and Yom Tov the 4 Amidahs
with 7 blessings each make only 28 blessings, and the only way to make 100
blessings is by eating fruits and snacks and smelling fragrances throughout the
day.
weekday one pronounces 100 brachot anyway due to large number of blessings in 3
Shmone Esre prayers (3*19=-57). However on Shabbat and Yom Tov the 4 Amidahs
with 7 blessings each make only 28 blessings, and the only way to make 100
blessings is by eating fruits and snacks and smelling fragrances throughout the
day.
[21] Even though we
pray five Amidahs on Yom Kipur, each has only 7 blessings and since there are
no meals throughout the day we can only compensate the missing brachot by
smelling various fragrances and making blessings on them.
pray five Amidahs on Yom Kipur, each has only 7 blessings and since there are
no meals throughout the day we can only compensate the missing brachot by
smelling various fragrances and making blessings on them.
[22] See Tshuvot
Vehanhagot 4:153. Others say one should
still try to maximize the number of blessings even if you can’t reach 100 (R.
Haim Kanevsky quoted in Dirshu edition on Mishna Berura, 46).
Vehanhagot 4:153. Others say one should
still try to maximize the number of blessings even if you can’t reach 100 (R.
Haim Kanevsky quoted in Dirshu edition on Mishna Berura, 46).
[23] Shevet Halevi
5:23, Tshuvot Vehanhagot 2:129. However R. Ovadia Yosef (Halichot Olam,
Vayeshev) obligates women in making 100 blessings.
5:23, Tshuvot Vehanhagot 2:129. However R. Ovadia Yosef (Halichot Olam,
Vayeshev) obligates women in making 100 blessings.
[24] See Orach Chaim
284:3.
284:3.
[25] See Machzor
Vitri,1; Sidur Rashi,1; Rokach; Kol Bo, 37.
Vitri,1; Sidur Rashi,1; Rokach; Kol Bo, 37.
[26] See Sefer
Hamanhig, Dinei Tefillah (page 31) ולפי דעתי אין שורש וענף
לזה המנהג.
Hamanhig, Dinei Tefillah (page 31) ולפי דעתי אין שורש וענף
לזה המנהג.
[27] The GR”A explains
that the statement in the Talmud (Shabbat 155b): “there is no one poorer than a
dog or richer than a pig” hints to two prohibitions: eating pork and speaking
lashon hara (evil speech). While every Jew is careful about the former (this
mitzvah is “rich”), very few people fully keep the latter (and this mitzvah is “poor”).
that the statement in the Talmud (Shabbat 155b): “there is no one poorer than a
dog or richer than a pig” hints to two prohibitions: eating pork and speaking
lashon hara (evil speech). While every Jew is careful about the former (this
mitzvah is “rich”), very few people fully keep the latter (and this mitzvah is “poor”).
[28] Some mitzvot
are just very difficult to keep, like the obligation for every man to write his
own Sefer Torah.
are just very difficult to keep, like the obligation for every man to write his
own Sefer Torah.
[29] The five main
grains that took root after Passover are forbidden to be eaten until the day
after next Pesach and are called “chadash” – new [crop]. The grain from the
old, permitted crop is called “yashan” – old. Some poskim hold that the
prohibition does not apply outside the land of Israel, but the GR”A thought
these laws are applicable everywhere.
grains that took root after Passover are forbidden to be eaten until the day
after next Pesach and are called “chadash” – new [crop]. The grain from the
old, permitted crop is called “yashan” – old. Some poskim hold that the
prohibition does not apply outside the land of Israel, but the GR”A thought
these laws are applicable everywhere.
[30] See the GR”A
Yore Deah 293:2 אלא שנמשך ההיתר שהיו זורעין קורם הפסח.
Yore Deah 293:2 אלא שנמשך ההיתר שהיו זורעין קורם הפסח.
[31] Similarly the
Chofetz Chaim says the reason most people ignore the prohibition against evil
speech is also because their parents did not stop them from speaking Lashon
Hara from childhood (Haga in the end of his 9th chapter of Chofetz
Chaim).
Chofetz Chaim says the reason most people ignore the prohibition against evil
speech is also because their parents did not stop them from speaking Lashon
Hara from childhood (Haga in the end of his 9th chapter of Chofetz
Chaim).
[32] I brought an
example of this in an article about mezuza, where it seems there used to be an
opinion followed that a house with more than one entrance only requires one mezuza.
example of this in an article about mezuza, where it seems there used to be an
opinion followed that a house with more than one entrance only requires one mezuza.
[33] It is
interesting that according to the Manhig (quoted above) ונראין
הדברי’ שאחר שיסדן משה רבינו ע”ה שכחום וחזר דוד ויסדם לפי שהיו מתי’ ק’ בכל יום Moshe first instituted this law and it was
later “forgotten” and reinstituted by David. I am not sure how it’s possible
that this law would ever be “forgotten”.
interesting that according to the Manhig (quoted above) ונראין
הדברי’ שאחר שיסדן משה רבינו ע”ה שכחום וחזר דוד ויסדם לפי שהיו מתי’ ק’ בכל יום Moshe first instituted this law and it was
later “forgotten” and reinstituted by David. I am not sure how it’s possible
that this law would ever be “forgotten”.
[34] I am quoting
Soncino’s translation.
Soncino’s translation.
[35] There are a few
different interpretations regarding how this verse hints to 100 blessings, see
Rashi and Tosafot.
different interpretations regarding how this verse hints to 100 blessings, see
Rashi and Tosafot.
[36] See Hida,
Machazik Beracha to Orach Chaim 290.
Machazik Beracha to Orach Chaim 290.
[37] See similar
logic in Tosafot Baba Metzia 23b that we don’t pasken like Rav that meat that
was not watched becomes forbidden since the Gemora asks: “how does Rav ever eat
meat” and does not ask: “how do we eat meat”. See also Rosh, Pesachim 2:26 that
only one sage was careful to start the “Shmira” of matza so early, and
therefore the halacha for us does not follow him (Yabia Omer 8:22:24).
logic in Tosafot Baba Metzia 23b that we don’t pasken like Rav that meat that
was not watched becomes forbidden since the Gemora asks: “how does Rav ever eat
meat” and does not ask: “how do we eat meat”. See also Rosh, Pesachim 2:26 that
only one sage was careful to start the “Shmira” of matza so early, and
therefore the halacha for us does not follow him (Yabia Omer 8:22:24).
[38] See for example
Ritva, Megillah 28a, see also Ran on the Rif, end of first perek of Avoda Zara.
Ritva, Megillah 28a, see also Ran on the Rif, end of first perek of Avoda Zara.
[39] See Bet Yosef,
Yore Deah 114 in the name of Torat Habayit.
Yore Deah 114 in the name of Torat Habayit.
[40] It’s also
possible R. Meir’s statement is in realm of agada rather than halacha.
possible R. Meir’s statement is in realm of agada rather than halacha.
[41] That’s 7
blessings.
blessings.
[42] If he eats 2
meals a day and makes Birkat Hamazon with a cup of wine, he will make 2+4+2
blessings during each meal, i.e. 16 blessings a day.
meals a day and makes Birkat Hamazon with a cup of wine, he will make 2+4+2
blessings during each meal, i.e. 16 blessings a day.
[43] 57 blessings.
[44] The blessings
on tefillin and tzitzit make 2 or 3 blessings, blessing on the washing hands
and two or three blessing on the Torah add another 5-7 blessings. Altogether we
get 7+16+57+5/7=85/87 blessings. If we add all the morning blessings we will
get more than 100.
on tefillin and tzitzit make 2 or 3 blessings, blessing on the washing hands
and two or three blessing on the Torah add another 5-7 blessings. Altogether we
get 7+16+57+5/7=85/87 blessings. If we add all the morning blessings we will
get more than 100.
[45] Commentary to
R. Saadia’s Sefer Hamitzvot (Aseh 2).
R. Saadia’s Sefer Hamitzvot (Aseh 2).
[46] This is the
Girsa of Tur and some other Rishonim.
Girsa of Tur and some other Rishonim.
[47] See R. Perlow
on Sefer Hamitzvot quoted above.
on Sefer Hamitzvot quoted above.
[48] At any rate one
should listen carefully and if there is a small minyan, when people don’t pay
attention to the blessings on the Torah or to the repetition of Shmone Esre,
they cause a “bracha levatala”.
should listen carefully and if there is a small minyan, when people don’t pay
attention to the blessings on the Torah or to the repetition of Shmone Esre,
they cause a “bracha levatala”.
[49] For example an
apple, some watermelon, a piece of chocolate and some cake will add 4 blessings
before and 2 after.
apple, some watermelon, a piece of chocolate and some cake will add 4 blessings
before and 2 after.