Avodah Mailing List

Volume 04 : Number 156

Saturday, November 27 1999

• Re: Pixels in G-d's Imagination
• Re: smells
• Re: GEULAH?
• Re: Avodah V4 #155

Michy Frankel <Michael.Frankel@dtra.mil> writes in v4n154:
: i have my own take on these matters (e.g. i am not a big fan of the
: aviezer/schroeder kind of approach)...

See v2n183 <http://www.aishdas.org/avodah/vol02/v02n183.html#11> (ask
me if necessary for a resend) where I try to show that the astronomy we
see propounded by tannaim evolved along with the then-current scientific
theory. I therefore see contemporary attempts at resolving ma'areh bireishis
and science to have a long tradition. And also, that their results aren't
to be considered etched in stone (saphire OR ruby).

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for 26-Nov-99: Shishi, Vayishlach
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 74b
For a mitzvah is a lamp, and the Torah its light.         Haftorah

Jerry Schachter wrote:



> 
> Chassidim attach kabalisitic tikunim to the physical body deriving
> intangible pleasure from plant life.
> 


Interesting. Where did you get that?

This seems as good a time as any to reply on this thread. Ben Ish Hai
(surprise!) Year 1, Parashat Va'ethanan:

1. We must say a beracha over fragrant smells. Hazal find a reference in
the pasuk (Tehillim 150:5) "Kol hanishama tehallel Y-h" and explain
(Berachot 43b)"What does the soul derive pleasure from? Smells." That even
though the body derives pleasure from smells, for all that, the soul
(nefesh) derives more pleasure than the body, because the pleasure of the
body is transient, and goes away when the smell dissipates, whereas the
pleasure of the soul is permanent, and gives it strength.

For this reason we do not say a beracha aharona over smells, because the
pleasure of it is transitory, and it would be equivalent to saying a
beracha aharona over food which had already been digested, when we no
longer derive benefit from it. Likewise, we do not say sheheyanu over
smells, even if they are from a plant that grows back each year, and even
though the soul derives permanent benefit from it, as the soul is not
bound by the same constraints of time and space as the body.


As for kiddush... BI"H Year 2, Bereshit:

29. The order of kiddush is as follows:

After arvit, as we come to the table, we announce with great joy and in a
loud voice "Shabbat Shalom". If one's parents are alive, we kiss their
hands.

We then look at the two Shabbat lights over which the beracha was said,
and have kavana that they represent the two mizvot in the Torah, Shamor
and zachor, and that one light represents the first heh in the Shem and
the other the second. Even if seven lights were lit (as we do in my
family -sam), you should look at only two of them.

We then stand at the table and say "da hi se-udata da'hakal tapuhin" and
walk around the table counterclockwise. The take two branches of hadassim,
again symbolizing shamor and zachor, and holding them in both hands,
upright (as they grow), say "bore aze vesamim", "zachor veshamor bedibbur
ehad ne'emaru", and "isheh re'ah niho'ah la-Shem" which will remind of all
the kavanot we should have for smelling (see Keter Malchut, I won't
translate it here -sam).

We then walk around a second time, without saying anything, still holding
the hadassim. Even though it's not required to hold them in both hands any
longer, it is better to do so.

After the secong circle, while holding the hadassim in the right hand, we
say "shalom alechem", and we say "melech malache ha'melachim", and not
"mi-melech" (see the siddur of the YAB"ETZ, and Kaf HaHaiim). We then say
"Ki malachav yezave lach" and "Hashem yishmor zetecha uvo'echa" followed
immediately without interruption by "eshet hayil", having kavana that the
22 pesukim symbolize the 22 paths by which we recieve berachot from
shamaim (he says more on the specifics of that, but I won't translate it
here -sam).

Actually, I find that the rest of the paragraphs of this halacha are not
halacha at all, but detailed descriptions of the kavanot that one should
have for kiddush, and I won't translate them here, because the athor say
in his work Rav Pe'alim that kabbalistic works should not be translated
into foreign languages, and I will do him the honor of respecing that.

Anyone who wishes to, may pursue it on hi(or her) own, and I will gladly
help off-list with any difficult parts.

Anyway, on to the next topic... Someone had asked about seudah revi'it
(melaveh malka) BI"H year 2, vayze:

26. Everone should sit down to a meal after Shabbat with lehem mishneh,
even if you are only able to eat a kezayit. And as was said before
(halacha 6, I didn't quote here -sam), in order to draw the kedusha
created by the Shabbat meals into the meals eaten during the week, we eat
this special meal after Shabbat (see Sefer Hakavannot). Some people are
particular to eat something during this meal that was not eaten on
Shabbat, some fruit or sweets.

This meal has the effect of greatly reducing punishment in the grave, and
is attributed to David Hamelech. Therefore, before washing our hands we
say "Atkinu se'udata dimhemnuta. Da hi se'udata deDavid malka mashiha" and
say piyutim at the table which refer to David and his kingship, and this
brings learning and involvement in Torah to the table. We have the custom
to say Petihat Eliyahu again at this meal, because he (Eliyahu) will
announce the coming of mashiah Ben-David (bimhera biyamenu), as we say in
beracha of the haftarah.

(The author than goes into a d'var Torah which is once again better left
untranslated)

27. It is written in Mahzik Beracha, in the name of an old copy of Sefer
Hakavannot, that it is not proper to do any melacha other than preparing
food or Torah, until after se'udah revi'it. And the Aharonim write that
one should not change out of Shabbat clothes until after this se'udah.

The time for this meal is until four hours after Shabbat, and we say
"migdol" in birkat hamazon. See Kaf Hahaiim.

And it appears to me that even though the time for the se'udah is four
hours, and this is very imortant, if one miised the time, it is possible
to have the meal until hazot, since the Ari writes that the kedusha of
Shabbat lasts until then, and we don't say vidui before hazot.

Anyone who does not have this meal is considered as if he did not have
se'udah shelishit lichvod Shabbat, but only as if he had had his normal
evening meal, that everyone has in the evening, with no thought of
Shabbat. Hence if one wishes a voluntary fast, it is assur to begin on
Moza'ei Shabbat, and assur to fast at all on Moza'ei Shabbat (see Kaf
HaHaiim). And if someone is ill, and cannot eat this meal, he should still
set the table with cakes and fruits for his family, and sit at the table
with them and eat whatever he is able.

And the mekubbalim write: There is a bone in a person's body which
receives no benefit from food, except from the se'udah revi'it on Moza'ei
Shabbat. And this bone does not disintigrate in the grave. It is called
variously "niscoi", "luz", and "betu'el". These three names have the
Roshei Tevot of "lavan, which are also the final letters of Yisrael,
Yaakov and Yeshurun, and from this bone the body will be rebuilt a tehiyat
hametim, and this is specifically applied to Israel only, as the pasuk
says: "Ve'atem hadevekim baHashem Elokechem, haiim kulechem hayom".




---sam

Before we get all excited about the messianic implications of Xians being 
interested in Israel we should remember what destruction was wrought by 
speculation about imminent messianic redemption (e.g. Beitar, Shabtai Tzvi).

Also, keep in mind that while these Xians are friendly and financially 
supportive of Israel they are also pouring millions of dollars into missionary 
activity towards Jews all over the world and particularly in Israel.  Just take 
a look at Yad L'Achim's website http://209.130.22.103/index.htm

-----Original Message-----
From: Avodah <owner-avodah@aishdas.org>
To: avodah-digest@aishdas.org <avodah-digest@aishdas.org>
Date: יום שישי 26 נובמבר 1999 17:29
Subject: Avodah V4 #155


>>Date: Wed, 24 Nov 1999 22:15:29 -0600
>From: sweinr1 <sweinr1@uic.edu>
>Subject: hadassim at kiddush
>
>R' david riceman asks, "Does anyone smell hadassim
>during kiddush nowadays?"
>Yes.  This minhag still exists in many Chassidic circles, I have seen it by
>several rebbes - if I am not mistaken I have seen it by the Bostoner Rebbe
>shlita.  I think it still exists by some sefardim as well, matbe some of
our
>sephardic listmembers could fill us in on this?
>Shaul Weinreb


We always have fragrant flowers for kiddush and A'tar (the family hyssop, I
think) for havdalah.

Shoshana L. Boublil

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