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    Torat Imecha Volume 2 Number 41 Parshat Bo

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    Keturah Ariel Malinconico
    This document discusses the concept of "tosefet Shabbat", which means adding to or beginning Shabbat early. While opinions differ, some significant opinions hold that one may accept Shabbat early starting from one and a half hours before sunset. Similarly for Pesach, one can daven Maariv earlier but the Seder must begin at nightfall, as certain mitzvot like eating the korban Pesach must be done at night. For Sukkot as well, one cannot begin the holiday early since mitzvot like dwelling in the sukkah must be done at night.

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    Torat Imecha Volume 2 Number 41 Parshat Bo

    Uploaded by

    Keturah Ariel Malinconico
    45 views2 pages
    This document discusses the concept of "tosefet Shabbat", which means adding to or beginning Shabbat early. While opinions differ, some significant opinions hold that one may accept Shabbat early starting from one and a half hours before sunset. Similarly for Pesach, one can daven Maariv earlier but the Seder must begin at nightfall, as certain mitzvot like eating the korban Pesach must be done at night. For Sukkot as well, one cannot begin the holiday early since mitzvot like dwelling in the sukkah must be done at night.

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    ToratImechaVolume2Number41ParshatBo

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    This document discusses the concept of "tosefet Shabbat", which means adding to or beginning Shabbat early. While opinions differ, some significant opinions hold that one may accept Shabbat early starting from one and a half hours before sunset. Similarly for Pesach, one can daven Maariv earlier but the Seder must begin at nightfall, as certain mitzvot like eating the korban Pesach must be done at night. For Sukkot as well, one cannot begin the holiday early since mitzvot like dwelling in the sukkah must be done at night.

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    45 views2 pages

    Torat Imecha Volume 2 Number 41 Parshat Bo

    Uploaded by

    Keturah Ariel Malinconico
    This document discusses the concept of "tosefet Shabbat", which means adding to or beginning Shabbat early. While opinions differ, some significant opinions hold that one may accept Shabbat early starting from one and a half hours before sunset. Similarly for Pesach, one can daven Maariv earlier but the Seder must begin at nightfall, as certain mitzvot like eating the korban Pesach must be done at night. For Sukkot as well, one cannot begin the holiday early since mitzvot like dwelling in the sukkah must be done at night.

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    Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

    Volume 2 Number 41 Brought to you by Naaleh.com

    Parshat Bo: Creation of Self


    Based on a Naaleh.com shiur by Mrs. Shira Smiles
    The first mitzva in the Torah given to the redemption and the hope of returning to our mitzvot with alacrity, because otherwise
    Jewish people as a nation was Kiddush Hacho- land. physical aspects will present themselves to
    desh. Why this particular mitzva? The The second aspect of Kiddush Hachodesh is prevent one from fulfilling a good deed. The
    Seforno explains that slaves have no clear that we have the ability to rejuvenate and renew problem with more time in Egypt was not the
    concept of time because their time is not their ourselves, like the moon. Its waxing and effects of impurity. It was time itself. At the
    own. A slave is not obligated in time related waning reflects a dimension within us. Just as moment of conception, the Jewish nation had to
    mitzvot because he lacks time consciousness. we sanctify the moon, we must sanctify rise above nature. The redemption had to be in
    Only free men, who are in control of their time ourselves. The Sefat Emet notes that the the blink of an eye so that no physical forces
    and can fill it with spirituality, can understand beauty of Judaism is that no thirty days can go would overpower them.
    the essence of time. Sanctification of time and by without rejuvenation. Kiddush Hachodesh is The definition of a Jew is Kiddush Hachodesh.
    freedom are bound together. Therefore, to our monthly reminder, prompting us to ask It is a mitzva that taps into the dimension of time
    mark the Jewish people’s emergence as a ourselves, “Where are we? What have we and creates newness. The way to create
    liberated nation, they were given the mitzva of done to transform our lives? How have we vibrancy is not to get caught in the sluggishness
    Kiddush Hachodesh. become different?” It is the power of change of the moment but to grab the opportunity.
    Creation exists in the dimension of time. It and reflection. Rav Wolfson notes that every Similarly, the difference between chametz and
    continually evolves and reshapes itself. month is connected to Nisan, the first month, matza is a difference of time. Chametz left to
    However, only man can sense the passage of whose definition is chidush, renewal. Kiddush age will spoil. Matza, in contrast, has staying
    time and appreciate its beauty and Hachodesh as the first mitzva tells us that the power. Allowing the dimension of time to take
    significance. There are three dimensions of foundation of all mitzvot is performing good affect, means inviting the limited forces of
    time: retrospection, anticipation, and apprecia- deeds with hitchadshut. Our challenge is to nature into our lives.
    tion. Retrospection is when the past becomes take every mitzva and attach it to the first Judaism is about expressing time. A difference
    the present. One can relive and retell an experi- mitzva which commands us to grow, change, of a few minutes can alter the status of the
    ence long gone as if it was happening at the and re-energize our lives. same action. If one studies Jewish law, he can
    moment. Anticipation is man’s projection of Rav Tatz asks, Hashem took us out in haste become sensitive to a time-conscious relation-
    visions and aspirations into the future. This because we were almost at the fiftieth level of ship with Hashem. How do we tap into the
    takes us beyond the present and moves us impurity. However, we find that at the culmina- power of chiddush? The key is the first halachic
    forward into a future vision. Appreciation tion of the exile, the Jews were busy with obligation of a Jew in Shulchan Aruch,
    embraces the present as inherently worthy. mitzvot such as brit milah and korban Pesach. “Hitgaber k’ari.” Strengthen yourself like a lion.
    These three aspects come to the fore on the How can we say that they were at such a low Arising each morning with vigor, like the king of
    Seder night. The first part of the hagada level? The Maharal explains that spirituality is beasts, will transform our day into one that is
    focuses on retrospection. We are commanded contradicted by unnecessary expansion of spiritually elevating and everlasting.
    to see ourselves as if we were leaving Egypt. physical dimension in time and space. If one
    Hallel is a song of appreciation, in which we moves fast one can overcome its stifling
    rejoice in the present moment. The Seder affects. Therefore, Chazal say, “Zrizim
    culminates with anticipation of the future makdimim l’mitzvot.” One should perform

    Achieving Balance: Class #4


    Excerpted from Rebbetzin Tziporah Heller’s Question and Answer series on Naaleh.com
    Question: When I was in elementary school we all knew that Today olive oil is healthy, milk and margarine are
    I've heard you discuss a few times the respon- balanced nutrition consisted of meat, milk, a not. Meat and fish barely make the grade. Fresh
    sibility of health and safety. I understand that green and yellow vegetable, and fruit. Butter was fruits and vegetables have staying power, but
    this falls under the Torah commandment of the health spread, margarine was iffy. Times even fruit s, we are told, should be consumed
    “Vnishmartem me’od.” What about good changed by the time I reached my early teens. within limitation. So I quote the Rambam’s
    nutrition? Is this optional or praiseworthy? Butter, red meat, and olive oil were all black listed. cardinal rule: “Don’t overeat and don’t eat when
    Margarine became the health spread. We were you are not hungry.” Even if you don’t eat
    Answer:
    told there was no difference between fresh, correctly, if you exercise and eat in moderation,
    Nobody really knows what good nutrition is. canned, and frozen vegetables. Time moved on. you’ll probably avoid most illnesses.

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    Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

    Volume 2 Number 41 Brought to you by Naaleh.com

    Adding to Shabbat
    Based on a Naaleh.com shiur by Rabbi Michael Taubes
    In Parshat Vayakhel, the Torah tells us, “Six held that tosefet Shabbat was neither a based on the verse, “V’yochlu et hapesach
    days you shall work and on the seventh day d'oraita nor a d'rabanan obligation. The b’layla hazeh.” The sacrifice must be eaten at
    you shall rest.” When does the seventh day Radvaz disagrees and explains that the night. Since matzot and marror have the same
    actually begin? Can one accept Shabbat Rambam did hold that this law applied to halacha as korban Pesach it must be eaten
    early? The earliest time when one can Shabbat. He only mentions it in relation to Yom after dark. Can one still accept Pesach early if
    voluntary accept Shabbat is plag mincha, Kippur because it is implicit that since Shabbat he argues that it will take untill nightfall to eat
    approximately one and half hours before is holier than Yom Kippur it would most the matzot and marror? According to the
    sunset. It has become accepted in many certainly apply to Shabbat. L’halacha, there Terumat Hadeshen anything unique to Pesach
    communities to have an early minyan for are significant opinions that hold that one must be performed in the evening. This would
    Kabbalat Shabbat, especially during the long should add on to Shabbat and one may include Kiddush and the four cups of wine.
    summer days when nightfall is very late. If the certainly do so if one wants to. Technically, one can daven earlier, but the
    Torah specifically says that Shabbat begins The Maharshal asks, if one davened Maariv on Seder must begin when it is definitely nightfall.
    on the seventh day, and since in Jewish law Friday night while it was still daylight, can one Similarly, one cannot accept Sukkot early
    the next day is only counted from nightfall, still count the Omer? He answers that because the Gemara draws a correlation
    how can one accept Shabbat when it is still something related to Shabbat can be done between the first night of Sukkot and Pesach.
    day? after accepting Shabbat even though it is still The Taz notes that the obligation to eat three
    The origin of accepting Shabbat early is a daylight. However, something dependent on meals on Shabbat is derived from the verse
    verse in Parshat Emor that relates to Yom actual nightfall like Sefirat Haomer, must be that repeats the word hayom, this day, three
    Kippur. “V’initem et nafshoteichem… You shall done after tzeit hakochavim. Similarly, if one times. The question then arises, does tosefet
    afflict your soul on the ninth of the month in davened Maariv while it was still day, he is Shabbat allow a person to eat the Shabbat
    the evening.” The Gemara asks, if Yom Kippur obligated to repeat Shema after nightfall. meal when it is still day, or does it only permit
    begins on the ninth day at night then shouldn’t The Maharshal rules that one should not one to pray the Shabbat davening? Some
    the Torah refer to it as the tenth day. Why accept Shemini Atzeret early, since the two opinions hold that one can eat the meal and
    mention the ninth? The Gemara answers, competing days would raise a problem of others disagree. The Mishna Berura suggests
    “Mosifin m’chol al kodesh. The weekday is whether to recite a bracha before eating in the that one extend the meal into the night and eat
    added to the holy day.” We begin fasting while Sukkah. a kzayit after dark.
    it is still day. Indeed, most shuls commence The general consensus among many poskim To summarize, one can accept kedushat
    Kol Nidrei before sunset. The Gemara adds is not to accept Shavuot early as the verse Shabbat and Yom Tov earlier, as tosefet
    that all holy days during which we refrain from specifically states, “sheva shabotot temimot,” Shabbat has the power to transform a
    work fall under the category of mosifin, we seven complete weeks. However, the Taz mundane weekday into a sanctified day.
    begin early and end late. disagrees and counters that once one accepts However, it does not transform the astronomi-
    The Rambam, however, records this law with the Yom Tov it automatically becomes seven cal aspect of the day and therefore, any mitzva
    regard to Yom Kippur only and does not complete weeks. that is connected to nightfall must be
    mention it in relation to Shabbat and Yom Tov. There is a disagreement among the Baalei performed after the stars emerge.
    The Kesef Mishna explains that the Rambam Hatosfot if one can accept Pesach while it is
    still day. One opinion allows it. Others disagree

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