SEDRA YISRO February 2010
This Sedra introduces a pivotal moment in the history of the nation of Israel.
The giving and receiving of the Ten Commandments, a moral and spiritual constitution for a fledgling nation and the reality of responsibilities and consequences of action.
This week as we are all familiar with the Sedra I want to concentrate on the laws of Shabbat and perhaps to point out one or two interesting points that we take for granted.
Shabbat, the Fourth of the Ten Commandments, is Judaism’s contribution to society and the world order. The many laws of Shabbat draw us nearer to the time of our Sages of old so that we can recreate the peace and harmony that once drew our people nearer to Hashem.
Shabbat gives us all an opportunity to escape from the modern materialistic time in which we live to enter the peaceful time of spiritual renewal offered to us each week. On Shabbat we are spiritually liberated from our heavy dependence on modernity and technology. We have a precious gift from Hashem which enables us to seek inner peace with ourselves, family and friends. What was the last week all about? What were we trying to achieve? Have we affected a single person’s life for good?
Have we confirmed our love for Hashem and each other? Shabbat gives us the opportunity to review these questions as we strive to make sense of the chaotic world order in which we live and our part in it.
I have read that Norman Mailer in New York in 1969 during his campaign for mayor suggested what was considered to be radically new idea. He suggested the introduction of Super Sunday when traffic and transport should be minimised in the city. Radio and TV should limit broadcasting and peace would reign in New York City. What was remarkable about this brilliant idea is that Jews had been keeping Super Saturdays for over three thousand years.
SOME INTERESTING POINTS ON SHABBAT:
Can we say Kiddush without wine or bread? Have we fulfilled our obligation min HaTorah?
In the case of Kiddush on Friday night, since min HaTorah it is only necessary to say Kiddush, not necessarily over wine or bread, on Friday night in Shul we have fulfilled our obligation.
In the evening prayer (maariv) the husband has mentioned Shabbat a few times e.g. “Mizmor shir leyom ha Shabbath”, “Mekadesh ha Shabbath” in the Shemone Esrei and so on, he has already fulfilled the Torah duty of saying Kiddush. ( Magen Avraham 27, 1.)
The husband’s obligation to say Kiddush for his wife and family who have not said maariv is now only MiDeRabbanan.
Therefore, although the husband may have fulfilled the duty of saying Kiddush during maariv, he may say it again on behalf of others. Furthermore, even if he has said Kiddush both at maariv and over wine on behalf of his family, he may say it yet again if asked to do so on behalf of others who are unable to say Kiddush for themselves. ( On holiday or in a hotel)
Another answer is supplied by Rabbi Akiva Eger who says that since, min HaTorah one can fulfil the mitzvah of Kiddush merely by mentioning the Shabbat during maariv, it is also possible to perform that mitzvah simply by saying ‘ Good Shabbes’ or ‘Shabat Shalom’ as is customary to do so all over the Jewish world. By saying these simple words one has mentioned the Shabbat which is all that is required by the Torah.
Therefore when the husband arrives home from shul and greets the family with either of these terms and the family answer likewise with these terms they have all fulfilled the Torah law of saying Kiddush.
All that remains to be done now is to perform the Rabbanan mitzvah of saying Kiddush over wine.
This explanation now helps us to understand why we do not say Kiddush when Yom Kippur falls out on a Shabbat. Even though it is a duty min HaTorah to say Kiddush on Friday night we could have thought that we should say Kiddush on Yom Kippur even though we could not drink any wine.
The answer is that we do say Kiddush on Yom Kippur when it falls on Shabbat by mentioning the word Shabbat during maariv and when we say “Good Shabbes” or “Shabbat Shalom” afterwards.
The use of electricity where there are no candles, for Shabbat and Havdalah.
If a woman (or household) are without candles on Friday afternoon, she may be permitted to simply turn on the electric lighting that normally lights up the home and even recite the usual blessing over this ‘ lighting’ ( Shemirat Shabbat Kehilachta 43:N22) The light bulbs now essentially accomplish the role (Tosfot, Shabbat 25b) that traditional Shabbat candles are intended to serve.( Oneg Shabbat and Kavod Shabbat).
The elecric lights actually become the Shabbat candles and one will discharge one’s Shabbat candle lighting obligations with them. This approach should not be relied upon and is only for extenuating circumstances.
If one is forced to use electric lights in their home as Shabbat candles then they should be shut off for a moment then switched back on to signify that they are then designated as the Shabbat candles.
When it comes to Havdalah the issues are the same and one may use an electric light in place of a Havdalah candle, in a time of need. (Shaarim Metzuyanim Behalachah 96:6).
There is a report that Rabbi Chaim Ozer Grodinsky would always use an electric bulb for Havdalah in order to demonstate how strongly he felt that electricity is to be treated exactly like fire from the perspective of the halacha (Beit Yitzhak Y.D. 1:120).
Notwithstanding this there are some authorities who discourage the use of an electric light for Havdalah. Part of their opposition to it is the fact that the blessing recited upon the Havdalah includes the Hebrew word for ‘fire’ which seems to imply the need for actual fire. As such, a light bulb would not be acceptable according to this view. (Har Tzvi 2:114). Even among the authorities who permit the use of electric lighting when needed, many disqualify the use of flourescent bulbs as they work differently than standard light bulbs. (Hachashmal L’or Hahalacha 3:88).
Clapping, Dancing and Musical Instruments on Shabbat.
On Friday night during the Kabbalat Shabbat service many Congregations throughout the world encorage singing, dancing and clapping.
The Mishna (Beitza 36b) lists a number of activities which on the face of it are innocent but which are forbidden on Shabbat by rabbinic decree in order not to violate Shabbat. Clapping and dancing are among such forbidden activities due to their frequent association with musical instruments.
However there are some authorities relied on today who advocate a more contemporary approach to this issue.(Rema O.C. 339:3,Aruch Hashulchan 339:9).
According to all authorities clapping in a back handed fashion is always permitted. Chassidic authorities are exceptionally lenient regarding clapping and dancing on Shabbat, even claiming that it is a component of the mitzvah to be joyful on Shabbat. (Minchat Elazar O.C.1:29)
The tuning forks that are sometimes used by Chazzanim are permitted by some authorities (Yabia Omer 3:22) and forbidden by others (Mishna Brura 338:4). Those who are lenient regarding the use of tuning forks argue that since it is only heard by the person using it and can only play a single note allows for leniency.
So too, the bells that are often attached to the crowns placed upon the Torah scrolls pose no halachic problem since there is no intention for them to serve as music but rather to announce the arrival of the Torah (Aruch Hashulchan 338:3) Also whistling is permitted on Shabbat ( Aruch HashulchanO.C. 338:6,7).However I was always taught that whistling was ‘Chukat HaGoy’ copying non jewish behaviour and not to be copied.
Whatever our understandings, beliefs and traditions Shabbat is a gift from G-d and we would be poorer without it. We should take up the opportunity offered to us to recharge our spiritual batteries and use all our efforts with family and friends to come closer to Hashem.
May the reading of Aseret Hadibrot this week serve as a wake up call for all of us to re-examine our commitment to and love of our Holy Torah.
Wishing you all an uplifting and pleasant Shabbat, Shabbat Shalom from me and TTFN.
(Part of a regular shiur given at Young Israel of North Netanya Synagogue)
The writer acknowledges ‘Amot Shel Halacha’ – Rabbi Ari Enkin and ‘Halacha’- Yechiel Galas.
