קטעי תרגום לדברי
מהרי"ץ זצוק"ל
מאת דוד בן – אברהם
B"H
THE FOLLOWING EXTRACTS HAVE BEEN TAKEN FROM THE VARIOUS
WRITINGS OF MORI YEHIA SALEH, KNOWN BY THE ACRONYM OF "MAHARITZ."
WITHOUT QUESTION, MAHARITZ WAS THE GREATEST RABBI AND EXPONENT OF JEWISH LAW
EVER TO HAVE BEEN PRODUCED BY
TABLE
OF CONTENTS:
Excerpt #
1 - On adherence to Yemenite customs on the
night of the Passover.
Excerpt #
2 - On Maimonides and his scope of influence.
Excerpt #
3 - On the Yemenite tradition regarding the
"massorah" in Parashath Noah.
Excerpt #
4 - On constricting blood in meats by a process
of boiling (Heb. "Halita").
Excerpt #
5 - On
Excerpt #
6 - On the Yemenite practice of saying the "Supplication" without
Psalm 25.
Excerpt #
7 - On priests who stand to bless the people, and say "We have done,
etc."
Excerpt #
8 - On the Yemenite custom of saying only one "Musaf" Prayer on Rosh
Hashana.
Excerpt #
9 - On preparing victuals for the Sabbath.
Excerpt #
10- On bleaching wheat.
Excerpt #
11-
On the famine that plagued
Excerpt #
12- On shaving one's head during the counting of the Omer.
Excerpt #
13- On the practice in
Excerpt #
14-
On the proper method of cleaning baskets made from the fronds of
date-palms, and which are used at Passover.
Excerpt #
15- On Maimonides' prohibition of wearing perfume and the Yemenite custom in
this regard.
Excerpt #
16-
On the Yemenite practice in answering the Kaddish.
Excerpt #
17- On the ancient Yemenite custom in betrothals & marriages.
Excerpt #
18-
On Matza Sh'murah at Passover, and how the grain is to be
preserved.
Excerpt #
19- On inflammatory swellings (or blains) found on the lower part of
the lungs in animals.
Excerpt #
20- On the Yemenite custom of checking not only the lungs, but also the
reticulum.
Excerpt #
21- On restoring the old practice of saying the Thirteen Attributes on Hoshanna
Rabba.
Excerpt #
22-
On the Yemenite tradition in writing the Scroll of the Law, especially
in Parashath Sau, where there is an open section marked by a space.
Excerpt #
23- On giving a child his first haircut.
Excerpt #
24- On reciting the Hallel (Psalms 113-Psalms 118)
Excerpt # 25- On
the expulsion of Jews from Sanaa (Exile Mawza')
1) EXCERPT FROM MAHARITZ's "TIKLAL ETZ HAYIM," or
YEMENITE PRAYER BOOK (SIDDUR) OF THE BALADI RITE:
(Vol.II, facsimile edition published by Karwani Yaakov of Rosh Ha-Ayin, at the beginning of that volume.)
"The least one of all who imports to write this record has said that,
behold, in my younger days (being now about eighteen years), my hand has taken
it upon itself to write out the ritual known as the Passover Haggadah, with all
of its Commentaries and peculiar practices which belong to the ritual of that
night, [and] as the good hand of G-d was
upon me. And I have just now observed, with regard to some of those practices
which are brought down there, that this is not the way that it should be,
seeing that there has crept within the very midst of those practices a few customs
which are the sole opinion of the Shulhan Arukh and the latter exponents of the
Talmud, and which are not agreeable with the custom that our earliest
forefathers practiced, in reliance on their own books, and in accordance with
the great instructors of the Law, such as Maimonides and the Geonim.
But now, I have retracted and gone back [on those things], both by having
tempered and diacritically analyzing those peculiar practices, and by comparing
them with the old custom, each practice with the merits of its own author. And
I am reminded, may my soul be gladdened thereby, of what they asked the great
teacher, our Rabbi Ya'akov Hajiz in his book, 'Halachoth Ketanoth,' whether or
not a Sephardic Jew is permitted to make two blessings over the Tefillin
(phylacteries).[1]
To which [question] he replied, 'Great joy would have been mine had I been of
an Ashkenazi family, for thus is it explained in [Midrash] Tanhuma,[2] etc.,
but what can I do now that it's been taught me that I should not abrogate from
the custom of my forefathers.' Let him look there at his responsum. By this,
you see here that the earliest of our exponents have made a fence [about the
traditional practices], and no man ought to break down their hedge and fence.
Moreover, the prohibitive command which says 'Thou shalt not turn away [from
hearing their instruction],' applies to our continued adherence to
custom."
המקור: "אמר הצעיר הכותב הנה בימי בחורותי זה לי כמו ח"י שנה אשר
כוננה וטִפְּחָה ידי סדר אגדתא דפסחא בכל הפירושים והדינים השייכים לסדר
הלילה כיד ה' הטובה עלי. וראיתי עתה בקצת דינים הבאים שם כי לא זה הדרך יען כי שם
באו תוך הדיני' בקצתן לדעת הש"ע ואחרונים, לא לפי המנהג שנהגו בו אבותינו
קמאי דקמאי ע"פ ספרים וע"פ סופרים הרמב"ם והגאונים. והשתא הדרי בי
וחזרתי וליבנתי וביררתי הדינים ע"פ המנהג הקדום, כל דין ודין בשם אומרו.
וזכור אזכור וְתָשוֹ"חַ עלי נפשי מה ששאלו להתנא הגדול מהר"י חאגיז
בספרו הלק"ט (הלכות קטנות) אם הספרדי יכול לברך שתי ברכות על התפלין. והיתה
תשובתו. שמחה היתה לי אם הייתי ממשפחת אשכנזים, דהכי מפורש בתנחומא וכו' אבל ומה
אעשה ואין לי לשנות ממנהג אבותי וכו' . יע"ש. הרי לך דסייג סייגו הראשונים
ואין לשום אדם לפרוץ גדרן וסייגן, ובלאו דלא תסור קאי עליה."
2) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA
"PE'ULATH SADIK:"
(Vol. II, Responsum # 251)
"Let it be known that the land of the West (i.e.
המקור: "דע דארץ המערב ומצרים וארץ התימן אתריה
דהרמב"ם הוא וזה גלוי ומפורסם בספרים ובפי כל. וכ' השכ"ג סי' קכ"ח
דגם ארץ המערב אתריה דרבי' הב"י. ולמדתי מהשכ"ג שם בהגהת הטור דאם יש
מחלוקת באיזה דין בין הרמב"ם ורב"י דנהיגינן כהרמב"ם אפי' באתריה
דהב"י . ובשאר מלי דלא פליג
הרמב"ם או שלא נזכר בדבריו ונזכר בדברי הב"י נהיגינן כהב"י אף דשאר
פוסקים פליגי עליה ע"ש. וזה דבר מוסכם גם מהסברא בידינו קודם ראותי דברי
השכ"ג דוק (דקדק וקל להבין)."
3) EXCERPT FROM MAHARITZ's "HELEK HA-DIKDUK," or
COMMENTARY ON THE BOOKS OF THE BIBLE, ACCORDING TO THE ANCIENT WRITTEN TRADITION of
(On Seder Noah, Gen. 9:29)
" 'And all of the days of Noah were, [etc.]' (Gen. 9: 29) Our teacher, Rabbi Yehia Bashiri, wrote: 'It would seem
that the correct version here is ויהי
, for there are three which are written in this way, their acronym being H'L'N'
(ח'ל'ן')[3] , but
there are those who are divided over it, and we do not know which is the truth,
if this way or that way." End quote. It is a wonder how he ever doubted
where the truth lie! For, behold, the composition of our Rabbi, Saadia Gaon of
blessed memory, was before him, as also his rhymed prose and his song! For of
him are the issues of life, his countenance shall favour the poor; [Each] with
its counting and number! Now if Maharal (R. Menahem Lunzano) has decided contrary [to the
tradition of R. Saadia], it is because they did not put before him this
tradition of our Rabbi, Saadia Gaon of blessed memory, whose words are the
words received by [an unbroken chain of] tradition. What more, your eyes will
presently observe how many great men are mentioned by Haras (Harav Saadia ? Variant, Harav
Menahem) , all of
whom in one accord do testify and say that this [verse in the section] of Noah
is written ויהיו , with the letter "waw." And
you have, [no doubt], already seen the long edict written about this by our
teacher the Rabbi, even our Rabbi Shalom Sabatani, who rests in Eden, in the
hand-writing of his disciple, our teacher and Rabbi, even Rabbi Saleh of
blessed memory, along with the signatures of several elders, the disciples of
the Sages. Now the principal thing they had, and on which they based their
decision, is the counting of the letters "waw" by the traditionalists
in the entire [book of the] Law. And it was there that they testified that they
were able to make a count of the letters "waw" in the Law. Now this
"waw" was found numbered [among the whole]. Moreover, they strongly
rebuked the man that dared try to correct [the text of the written Law], or to
erase the "waw." They concluded, there, [in their discourse about
this subject], 'The written tradition (Heb.
"masoreth")
is a fence about the Law,' and that a book of the Law which is found lacking
this letter "waw," behold, it is to be considered invalid, and like
an ordinary printed manuscript of one of the Five Books (Heb. "homash"). Now their decision is final, for
it has come by way of an [unbroken] tradition. From it, you are not allowed to
move. Now, He who sees future events did see that one day men would be divided
over this one word and, therefore, He did put within the heart of his
Counselors and Savants to make a count of the letters in the Law, since the
truth would, at one time, become rare."
המקור: "ויהיו כל
ימי נח. כתב
מהרי"ב (מורינו הרב יחיא
בשירי) מסתברא
דהוא ויהי דאינון ג' סי' חל"ן ופליג ביה ולא ידעינן מה הוא קושטא אי האי אי
האי, עכ"ל. ותימה עליו איך נסתפק היכן האמת. והנה פניו ירצו דלים. במנין
במספר. ואם מהר"ל (מורינו
הרב מנחם לונזאנו)
הכריע בהיפך לא סיימוה קמיה האיי מסורתא דרבי' סעדיה ז"ל דדבריו דברי קבלה.
מה גם דעיניך לנוכח יביטו כמה רבוותא שמביא הר"ס דכולהו פה אחד יעידון יגידון
דהאי דנח ויהיו בוי"ו. וכבר ראית פסק ארוך ע"ז שנכתב ממהר"ר שלום
צבטאני נ"ע בכת"י תלמידו מהר"ר צאלח זלה"ה בחתימת כמה זקנים
ת"ח. ועיקר יסודם שבנו עליו הכרעתם הוא המנין שמנה המסורה ווי"ן שבכל התורה ושם העידו שעמדו למנין ווי"ן
שבתורה ואשכחו וי"ו (זה) בכלל הנמין. והכו על קדקד מי שכבר רצה להגיה ולמחוק
את הוי"ו. ומסיימי שם ומסורת סייג לתורה, וס"ת שנמצא חסר וי"ו זה
הרי הוא פסול כחומש בעלמא, והכרעתם תכריע שהם דברי קבלה. ומינה לא תזוז. וצופה
עתידות נגלה לפניו שעתידין לאתפלוגי בהאי תיבתא ונתן בלב יועצים וחכמי חרשים לספור
אותיות התורה להיות האמת נהדר"ת."
_________________________________________________________
4)
EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA
"PE'ULATH SADIK:"
(Vol. II, Responsum # 143 - a)
"I was asked concerning the halacha touching meat which went
three days without salting, for that entire duration of time,[4] [and]
whether or not there is a provision [in the laws] to roast it, and to cook it
afterwards. …" (Maharitz brings
down here a lengthy discourse on the subject by quoting the words of many erudite
men of Jewish learning, in which he concludes the following:) "…Now after I have written
all this it would seem, being my most humble opinion, that under extenuating
circumstances, such as when it is the Sabbath eve or great loss [is to be
otherwise incurred], he may soak the meat approximately one hour or half an
hour, and rub it well with his hand, washing [it] in order to do away with the
blood which lies on its surface, and to salt it with the prescribed measure of
salting, just as the other meats [are done], and when he wishes to cook it, let
him boil the water very, very well [before throwing it into the pot]– for
thereby will it become constricted by the boiling process,[5]
whereby no longer is there any fear of the blood discharging. And proof of this
may be shown by what was said by Rabbeinu Yerucham, II Orah Hayim,
and also Rabbi Y. has quoted him in sect. 69, where they had cooked the meat
without salting, and several rabbis permitted [it] for all practical purposes.
Now how much more this, since it has gone three days, for certainly the blood
within it has dried up! Now what the exponents of our religious laws (Heb. poskim) have forbidden to cook it, even after it had been
salted, their reasoning is that by its being cooked in water the meat is softened
and the blood is discharged. Wherefore, their reason is contingent upon their
view which does not agree with the view of Maimonides that [such] meat must be
placed in [a vat of] boiling water.[6] Now
as for us, whose practice is in accordance with the view of Maimonides, to
require this stringent measure, it seems well to do as we have written [here],
but let him look at volume three, responsum # 94, what I have written there, as
well as further on in this volume, responsum # 186, by the help of G-d."
המקור: "נשאלתי בדין בשר ששהא
ג' ימים בלא מליחה מעת לעת אם יש תקנה לצלותו ולבשלו אח"כ. (ואחרי שקלא וטריא ארוך בנידון, ואשר בו מביא מהרי"ץ דעתם של פוסקים שונים, הוא מסכם מסקנותיו בכך:) ... ואחרי אשר כתבתי כל זה נלע"ד דבשעת
הדחק כגון ע"ש (ערב שבת) או הפסד מרובה ישרה הבשר בכמו שעה או חצי שעה
וישפשפנו בידו היטב, לרחוץ להעביר הדם שעל פניו, וימלחנו שיעור מליחה כשאר בשר
וכשירצה לבשלו ירתיח המים יפה יפה שאז תהיה לו חליטה שאין לחוש עוד לשיצא דם.
וראייה לזה מההיא דרבי' ירוחם ב' א"ח וגם רב"י הביאו בסי' ס"ט
שבישלו הבשר בלא מליחה והתירו כמה רבנים הל"מ (הלכה למעשה). וכ"ש זה
ששהה ג"י דודאי נתייבש דמו בתוכו. ומאי דאסרי הפוסקים לבשלו אף אחר שמלחו
טעמייהו דע"י הבישול במים יתרכך הבשר ויצא הדם היינו דלית להו סברת
הרמב"ם דמצריך ליתן הבשר במים רותחין. ולדידן דנהיגינן כסברת הרמב"ם
להחמיר ש"ד (שפיר דאמי) למעבד כדכתבינן ועיין בח"ג סי' צ"ד
מש"ש (מה שכתבתי שם) ולקמן בחלק זה סי' קפ"ו בס"ד."
5) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA "PE'ULATH SADIK:"
(Vol. II,
Responsum # 180)
(Anyone
familiar with the writings of Maharitz knows that in all of his
correspondence, whether in his responsa,
or in his Compendium of Jewish Law, or in his Commentary on the Baladi-rite
prayer book which he called "Etz Hayim," he quotes extensively from
the Shulhan Arukh of Maran, Rabbi Yosef Karo. Even so, he makes this
one, stupendous statement about "the lord of our place" being none
other than Maimonides, whom the Yemenites as a whole came to admire long before
Maran. The following response concerns butter made by the gentiles, and how
that on Passover it is forbidden to take from them butter, &c.)
"…Now you have already known that Rambam (Maimonides) is the
lord of our place, just as it was attested in the book "Shalsheleth
Ha-Kabballah" that the land of Yemen is the place of Rambam,
for they have accepted him over themselves; as also in the book Aguna
De'itata whom our teacher the Rabbi, Hayim Shivtai, compiled, he has
written in the second section, page 85, folio A, the following words: 'It is
known that in all of the land of Yemen they have, in all of the words of the
Law, taken upon themselves the words of Maimonides, of blessed memory, as
though they had come directly from Moses [our lawgiver] who received them from
the Omnipotent, etc.' Refer there [for a more comprehensive view of that
statement]. Likewise, our teacher the Rabbi, Yaakov Castro, has testified in Hoshen
Mishpat, section 14, and these are his words: 'Rabbi David Ben-Zimra has
written that Egypt and its immediate surroundings, and the land of Yemen, and
the West, are the places of Rambam, and no petitioner to a lawsuit is
able to say that we hold the opinions of the Geon so and so, as opposed
to the words of that Rabbi, of blessed memory!' Likewise has Rabbi Yaakov
Castro testified [of this] in his
responsa, responsum # 93, as it is so marked in my memory, in his book known as
"Dan" (an acronym for Dinei Neziqim, or
"indemnity laws"), the part of Hoshen Mishpat, in section 15.
Refer there [for a more comprehensive view of that statement]. Also in the book
Ha-Leket (i.e. "the Gleaning"), volume I, section 182, he has
written that he received from his grandfather that in all of the periphery
touching upon the land of Israel, no one can say that we hold [the opinions of
so and so] against those of Maimonides and those of Rabbi Yosef Karo. … And in
the book Ha-Doroth (i.e. "the Generations"), page 54, at the
end of folio B, it is written that Ramban (Rabbi Moses, the son of
Nahman) has testified in the epistle Ha-hemda which he wrote, that in all
of the districts of Yemen it was once enacted that they say in the Kaddish,
'In thy lifetime, and in thy days, and in the lifetime of our lord Maimonides,
etc.' Refer there [for a more comprehensive look at this subject]. Now in the
book Matei Yosef, volume II, the part on Yoreh De'ah, section 1,
he gave a protracted response concerning the changing of one's customs, wherein
he concludes with this statement: 'The general rule arising from our words is
that the Ashkenazi Jews who come to settle in Egypt, and in all of the
countries of the Sephardic Jews, whilst they hold to certain restrictions on
the Passover according to the custom of their places, the obligation squarely
rests [upon us] to inform them that the Sephardic Jews practice leniency in the
matter. And if he shall say thus, that what he practiced as a stringent measure
[in his former country] was [only] because of his apprehension over what
Maimonides and the other exponents voiced as their opinion, whose opinion is
that [the leaven] returns to its full
potency, he has no right [to change] for a more lenient practice. And even if
he shall ask [to change his custom], no one allows him! For he has no release
[from his strictures], ever! For, lo, it has become like a thing which the Law
itself prohibits upon him! Even Rabbeinu Asher and his company agree
with this, that he has no release [from his strictures], etc. Refer there for a
look in depth [into this subject].
So, now, who is it that will fain attempt to break down the fence made
by the former exponents of our laws, may peace rest upon them!!? Which [said
fence] has become firmly established by the mouth of several of [our] great
Rabbis, let them please stand up and show proof, etc. etc."
המקור: "וכבר
ידעת דהרמב"ם מאריה דאתרין הוא כאשר העיד בס' שלשלת הקבלה דארץ התימן אתריה
דהרמב"ם הוא שקבלוהו עליהם, וכן בס' עגונא דאתתא שחיבר מהרח"ש כ' בסי'
שני דף פ"ה ע"א וז"ל: ידוע שבכל ארץ התימן קבלו עליהם דברי
הרמב"ם ז"ל בכל דיני התורה כמשה מפי הגבורה וכו' ע"ש. וכן העיד
מהריק"ש בח"מ סי' י"ד וז"ל: כ' רדב"ז דמצרים וסביבותיה
וארץ התימן והמערב אתריה דהרמב"ם הם ולא מצי שום בעל דין לומר קי"ל
כפלוני גאון נגד דברי הבר ז"ל. וכן העיד הריק"ש בתשובותיו סי' צ"ג
כרשום בזכרוני בס' ד"ן חח"מ סי' ט"ו יע"ש. גם בס' הלק"ט
ח"א סי' קפ"ב כ' שקיבל מזקינו דבכל תחום א"י אין לומר קי"ל
נגד הרמב"ם ומהריק"א. ... ובס' הדורות דף נ"ד סוף ע"ב כתוב
העיד הרמב"ן באגרת החמדה שחיבר שבכל ארצות תימן התקינו והיו אומרי' בקדיש
בחייכון וביומיכון ובחיי דמרנא הרמב"ם וכו' ע"ש. ובס' מטה יוסף ח"ב
חי"ד סי' א' האריך בענין שנוי המנהגי' והעלה וז"ל: הכלל העולה מדברינו
שהאשכנזי' הבאים לדור במצרים ובכל גלילות הספרדי' והם מחמירי' בפסח כפי מנהג
מקומותיהם צריך שיודיעום שהספרדי' הם מקילים בדבר ואם כה יאמר שמה שהיה נוהג
להחמיר הוא משום שהיה חושש לסברת רמב"ם ושאר פוסקי' דס"ל דחוזר ונעור
אין לו להקל ואף אם נשאל אין מתירין לו דאין לו התרה לעולם דהרי הוא עליו כאיסור
תורה, ואף הרא"ש וסעיתו מודים בזה דאין לו התרה וכו' עש"ב.
מעתה מי יערב אל לבו לפרוץ
גדרן של ראשוני' ע"ה אשר נתיסד ע"פ כמה מרבוותא יעמדו נא ויוכיחו וכו'
וכו'."
6)
EXCERPT
FROM MAHARITZ's "TIKLAL ETZ HAYIM," or YEMENITE PRAYER BOOK (SIDDUR) OF THE BALADI-RITE:
(Vol.
I, page 74, folio B. First Edition of
5731 Anno Mundi)
(Maharitz practiced great humility
whenever disputing with any of his contemporaries on any given subject, as
shown in the case before us when he insisted on continued adherence to
tradition & customs, in spite of attempts by some to discredit the Yemenite
tradition in its prayer ritual, or to bring it into conformity with the Zohar.)
"If he might but accept, herewith, my apologies, and [especially]
after kissing his feet, even though this matter was explained in the Zohar [to
be like what is done by them in their prayers], nothing would suggest that he
who practiced saying other words must change his custom and [begin] to say, 'Unto
David, [etc.]' (Psalm 25). For they have already said in the
Jerusalem Talmud: 'They sent word from there, [saying]: Even though we have
sent unto you the set-order of prayers, do not change from the custom of your
fathers.'
… It is good and right to cling unto the custom of [our] forefathers,
which they limited by saying the Supplication (Heb.תחינה), which the men of the Great Assembly
have established, and it being what Maimonides, of blessed memory, mentioned in
his book. Now who is it amongst us who fares greater than they in the Law, and
in their fear of sin? And even if it were so, they never resolved to say the
Psalm, Le-dhowidh elekho, [etc.] (i.e.
Psalm 25), at the time
of their falling down on their faces, due to their concern over the matter. For
who is able to make the profound mental concentration [required at his saying
the Psalm], as was taught to us by the greatest of the shepherds, the Rabbi,
Shimon the son of Yochai?"
המקור: "ובמחילה ואחר נשיקת רגליו, אעפ"י שנתבאר
זה בזוהר אין הכרח למי שנהג לומר דברים אחרים לשנות מנהגו ולומר לדוד. (מזמור
כ"ה) וכבר אמרו בירושלמי, שלחו מהתם אעפ"י ששלחנו לכם סדר התפלות אל
תשנו ממנהג אבותיכם.
...טוב ונכון לאחוז מנהג אבות, אשר גבלו לומר תְּחִנָה שיסדו אנשי
כנה"ג והיא שזכרה הרמב"ם ז"ל בספרו. ומי לנו גדול מהם בתורה וביראת
חטא ואפי' הכי לא מלאם לבם לומר מזמור לדוד אליך בנפילת אפים מדאגה מדבר. כי מי
יוכל לכוין כדת שהורה לנו אביר הרועים הרשב"י. "
_________________________________________________________
7)
EXCERPT
FROM MAHARITZ's "TIKLAL ETZ HAYIM," or YEMENITE PRAYER
BOOK (SIDDUR) OF THE BALADI-RITE:
(Vol.
I, page 73, folio B. First Edition of
5731 Anno Mundi)
On why the priests say, after blessing
the people, "We have done that which thou hast decreed upon us,
etc."
"I have heard from my lord, my father (whose inheritance is in
Eden), a thing passed down unto him in the name of our teacher, even the Rabbi,
Rabbi David Qafih, the father of my mother, of blessed memory, that the reason
they make use of the expression 'decree,' [7] is
because it was never viewed as proper, or conducive to good ethics, to have
one's back-end facing the recess in the wall [containing the scrolls of the
Law]. But just as the matter is [taught elsewhere in the Scriptures]: 'And
their back-ends were facing the sanctuary of the Lo-rd,' (Ezekiel) [so, too], he said that when we do the same thing, it is
not that we mean thereby to be irreverent, may G-d forbid. Rather, thus hast
thou decreed upon us, as if it were a decree made upon us to act accordingly,
although we would never have done so otherwise. Look at Lavoush, section 150, [for a
more thorough discussion on this subject]."
המקור: "מפי א"א נ"ע (אדוני אבי נחלו
עדן) שמעתי משם מהר"ר דוד קאפח אבי אמא ז"ל דמאי דנקטה בלשון גזירה הטעם
הוא דאינו מדרך הכבוד והמוסר להחזיר אחוריהם אל ההיכל וכענין ואחוריהם אל היכל ה'
אמר כי מה שאנו עושים כן לא ממיעוט מוסר וכבוד ח"ו אלא שכך גזרת עלינו
וכביכול גזירה היא עלינו לעשות כן מה שאין ברצוננו לעשות כן, ועיין בלבוש סי'
ק"ן."
_________________________________________________________
8) EXCERPT FROM MAHARITZ's "TIKLAL ETZ HAYIM," or YEMENITE PRAYER BOOK
(SIDDUR) OF THE BALADI RITE:
The Yemenite Custom of Praying only one Musaf
during the New Year and Yom Kippur (A custom which is
similar to a teaching brought down in the Jerusalem Talmud, Tractate Berachoth,
chapter 4, 36.a – 36.b[8]). Taken from the "Tiklal Etz
Hayim" facsimile edition published by Karwani Yaakov of Rosh Ha-Ayin,
Vol. II, on the morning of Rosh Ha-Shana, s.v. תפלת מוסף
"…'Moreover, it can be stated that the benedictions [made in our
prayers] on New Year's day and on the Day of Atonement are different, for [on
these days] the emissary of the congregation who leads them in prayer fulfills
everyone's obligation.' Wherefore, it was thought by Rabbi Yonah that even if
someone had turned his heart to other things while in the midst of [saying] a
benediction, the emissary of the congregation [still] fulfills his obligation.
Yet in the other blessings he does not [fulfill his obligation]. So has it been
stated under this man's name. For our purpose, I have copied down all of his
words where a lesson was to be learned by such words of an exemplary nature as
far as several halachic practices were concerned. And in the Tiklal
that our teacher wrote, even the Rabbi, Yehia al-Bashiri of blessed memory, it
is written in the Arabian tongue, of which this is its content: 'Let it be
known that, throughout the entire course of the year, men ought to pray
silently. After which, the emissary of the congregation prays with a loud voice
in order to fulfill the obligation of those who do not know [the prayer
themselves]. However, during the Musaf prayer on the New Year's Day the
custom is not to begin by praying silently, but rather the emissary of the
congregation begins praying aloud and he fulfills the obligation of, both,
those who know the benedictions in their entirety and those who do not know
them. The reason for this being that the benedictions are long [during these
days of the year] and not everyone is familiar with them as is the emissary of
the congregation. Yet during the other days of the year, the emissary of the
congregation does not fulfill the obligation [of any], except only of that
person who knows not [the benedictions].'
You have, herewith, been shown [the matter] so that you might know just
how many great multitudes of men confirm our customs, even the custom of our
ancient most forebears [as it has been passed down unto us] nearly since the
days of the destruction, as it is generally held and accepted by us, [which is
to say], the traditions of our forefathers. So who is it that after considering
these mighty kings (who all agree with common consent, and all walk with
perfect persuasion of the affirmative [saying] that there must be only one [Musaf]
prayer), will yet incline his thoughts, as it were, to contradict their
practice? Certainly he ought to be apprehensive and wary lest they [come and]
crush his skull…. Hear my son the instruction of thy father, and do not thou
forsake the law of thy mother. Be
attentive to this and note it."
המקור:
"...ועי"ל
דברכות ר"ה ויוה"כ שאני שש"צ מוציא את הרבים י"ח. הלכך
ס"ל (סבירא ליה) להר"י (להרב יונה) שאע"פ שבאמצע הברכה פנה לבו
לדברים אחרים ש"צ מוציאו. אבל בשאר ברכות לא. עכ"ל. לעניינינו העתקתי כל
דבריו דאיכא למילף מהני מילי מעלייתי כמה דינים. ובתכלאל שכ' מהר"י אלבשירי
ז"ל כ' בל' ערבי וז"ל (וזה
לשונו) ואעלם אן טול אלסנה גמיעהא לא בד ממא יתפללו אלנאס בלחש ובעד ד'אלך יקדמו
ש"צ יצלי בצות עאלי ליכ'רג ואגב מן לם יערף. אלא פי צלאת מוסף ר"ה לא יצלו
בכ'פא בל יקדמו ש"צ מן אוולהא והו יכ'רג ואגב אלד'י יערפו ואלד'י לא יערפו
לכונהם ברכות טול וליס כל מן יערפהם יקדר אן יכוין בהם מת'ל ש"צ פלד'אלך
ש"צ יג'ני אלגמיע. ופי באקי אלסנה לא יכ'רג ש"צ אלא ואגב מן לם יערף
פקט. עכ"ל.
הראית לדעת כמה רבוותא מאשרים
למנהגינו מנהג קדמונים דקדמונים כמעט מימות החרבן כמקובל בידינו מנהגי אבותינו.
ומי הוא זה אשר יראה המלכים האדירים האלו מסכימים והולכים בקום עשה שצריך להיות
תפלה א' ויערב אל לבו לסתור מנהגם ח"ו בודאי דיש לו לחוש שמא ירוצו את
גולגולתו ... שמע בני מוסר אביך ואל תטוש תורת אמך. שמענה ואתה דע לך."
_________________________________________________________
9) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA
"PE'ULATH SADIK:"
(Vol.II, Responsum # 256)
Preparing Victuals for the Sabbath
"I have deemed it necessary to lay before you the halachic
ruling of covering up the hot stew pot on the Sabbath, and leaving it untouched
for the duration of that night,[9] just
as we do for the hot stew on the night of the Sabbath which had been prepared
on the eve of the Sabbath; how it is that we ought to act in accordance with
that custom which was practiced since the days of our ancient-most forefathers,
even though the exponents of our religious laws have already laid forth this halachic
ruling in their own books, particularly, Maran of the Shulhan Arukh, of
blessed memory. At any rate, since this matter is disputed by the exponents of
our religious laws, some holding the lenient opinion, while others the more
stringent, I shall remind you forthwith the opinion of each, and afterwards, I
shall make mention of the custom [held by our forebears], so that you might
know upon what its sockets were sunken down into.
Moreover, I have deemed it necessary to lay before you the ancient halachic
ruling concerning leaving the pot within the oven for the entire duration of
the night for one's use on the morrow, as well as for one's use on that night;
what must be done. Behold, the meat that they lay up within the oven for one's
use on the morrow, its preparations are done in this way: They boil water very
well, and afterwards, they put the meat and the spices within the pot, which is
then put into the oven for one's use on the morrow. But if they make porridge,
they throw wheat kernels into the pot also, and cover it up, which is also the
case for kettles of coffee- [first], they fill them up with cold water, and add
the coffee plant to them, and cover them up. Yet, before one covers it up, they
must brush aside [the hot coals & cinders] of that oven which was used to bake
in, and they cover it over (i.e., the pile of hot coals & cinders which
have been brushed to the side) with ashes, which act is called in the Six
Orders [of our Mishnah], "qetimah u'ghriffah." [10] Then
they put everything within the oven, which they afterwards cover over with a
large, earthenware vessel which has a lip-like structure. They also add old
rags around this vessel used to cover up the oven, in order to make the oven
impervious to air around all the sides of the vessel. Moreover, they do not open
the oven until the morrow, when the victuals have already been thoroughly
cooked. They also seal up the mouth of the oven which is on the side. If the
seal should have fallen during the night of the Sabbath when the cooking of
those victuals has yet to be completed, they are not permitted to replace it
since, in this case, the sealing would hasten its cooking. And after they have
sealed up the oven with the large, earthenware vessel, they then put upon this
vessel (during the previous day) [11] all
of the victuals which one stands in need of for the evening, in order to be
kept warm until the hour of meal time. This is the ancient practice, but
afterwards, I shall explain whether or not he had done well who changed this
custom for another, as far as those pots used in the night are concerned . .
."
המקור:
"ראיתי להציע (כאן) לפניך דין הטמנת החמין בשבת והשיהוי
שמשהין חמין דליל שבת מע"ש כיצד להתנהג ע"פ המנהג הנהוג מימות אבותינו
קמאי דקמאי אף שכבר ערכו הפוסקים דין זה בספריהם ובפרט מר"ן הש"ע
ז"ל. מ"מ להיות שיש בדבר מחלוקת בפו' להקל ולהחמיר אזכיר לך הנה דעת הכל
ואח"כ אזכיר (לך) המנהג כדי שתדע על מה אדניו הטבעו.
וראיתי להציע לפניך המנהג הקדום בענין
השיהוי בתנור לצורך מחר ולצורך הלילה כיצד עושין. הנה הבשר שטומנין בתנור לצורך
מחר כך עשייתו. מרתיחין המים יפה ואח"כ נותנין הבשר והתבלין בקדרה לתתה בתנור
לצורך מחר. ואם עושים דייסא משליכין החטים לתוך הקדרה ג"כ וטומנין אותה. גם
קומקומין של קאהוי ממלאין אותם מים צונן ונותנין העשב של קאהוי לתוכן וטומנין אותן
וקודם שיטמינו גורפין התנור שאפו בו לצד אחד ומכסין אותו באפר והיינו קטימה וגריפה
שבש"ס. ונותנין הכל בתנור ואח"כ מכסין אותו בכלי גדול של חרס שיש לו שפה
ונותנין בלאי בגדים סביב זה הכלי שמכסין בו התנור כדי שיהיה סתום התנור מכל צדדי
הכלי. ואין פותחין התנור עד למחר שכבר נתבשלו כל התבשילין היטב. גם סותמין פי
התנור שמצדה ואם נפלה הסתימה בליל שבת שעדיין לא גמרו התבשילין להתבשל אין מחזירין
אותה לפי שהסתימה גורם הבישול. ואחר שסתמו התנור בכלי הגדול של חרס אז נותנין ע"ג כלי זה מבע"י (מבעוד יום) כל
התבשילין של צורך הלילה לשמור חומן עד שעת אכילה. זהו המנהג הקדום ואח"כ אבאר
אי שפיר עבד מי ששינה המנהג לעשות בהיפך זה לצורך הלילה."
_________________________________________________________
10) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA
"PE'ULATH SADIK:"
(Vol.I, Responsum #171)
ON BLEACHING WHEAT
(The Jewish custom of old was to bleach wheat flour
on Passover, in order to produce a clean and white massah, or unleavened bread.
This was done by spreading whole wheat kernels upon a floor, and then spreading
stratified layers of African rue leaves upon the wheat kernels; a layer of
wheat followed by a layer of African rue, which process was repeated until all
wheat had been covered over with the astringent leaves of this plant. The wheat
was left in this state for a few days, until the outer kernels of the wheat
were softened by the astringent vapors emitted by the African rue. Afterwards,
the wheat was taken up and sifted, to rid them of the residue of leaves. They
were then ground into flour, which left a clean and white batch of flour.)
"I have seen those destined for the world to
come[12]
asking, [and] seeking, [even] diligently making inquiry by the seven methods
employed [by us] in inquests & inquiries, into the weed called African rue
(Ar. "harmal")[13] with
which they bleach the wheat for Passover, and [saying] there is a slight fear
to bleach with it because of the dew which lies upon it [and which has not yet
vaporized], which causes leavening, [and] whether or not there is a remedy to
have it spread out in the sun, in order that the dew will evaporate from its
leaves. Now, behold, the Peri Hadhash, [in] section 466, has brought
down [this teaching] in the name of the Jerusalem Talmud, of which these are
his words: 'Can one bleach [wheat] with weeds? There was one who forbade [the
practice]; there was another who permitted [it]. He who permitted [its
practice], referred to when he picked them after the sixth hour [of the day],[14] when
the dew had evaporated from them.' Such were his words. Lo! Even he who
permitted [its practice] did not do so except when he had picked them after the
sixth hour [of the day], when the dew had already gone away from them and had
vanished! And as for the absorption of the dew within the weeds in the
meantime, while as yet the sixth hour had not expired, we have no apprehension,
since when the actual absorption [of the dew] took place, the weeds were still
attached [to the ground by their roots]. For there is, then, in them strength
to undergo a metamorphosis, and it (i.e., the dew) becomes like the [oozing] of
juice [found upon] the fruits. Notwithstanding, after they have been uprooted
[from the ground], that same absorption which happens in the meantime, it
(i.e., the dew) has no strength to change their nature. Imagine to yourself
[what would happen] if he soaked dry, uprooted weeds in water, and afterwards
spread them out in the sun in order to dry them, [and that] while he had dried
out all the watery dampness from without, they remained damp from within, and
he [went] and bleached with them wheat! Would we say of them that they do not
cause leavening since the water was changed in their bulk?! These can be no
more than the words of bewilderment! … Whatever the case might be, we have
learned from all this that where there is reason to believe that what has been
uprooted [still] has water absorbed [within its leaves], there can be no easing
of strictures regarding it! Wherefore, if those weeds were uprooted in the
morning, when they were still full of dew, we suspect [that which happens] in
the meantime, during their actual spreading [in the sun], when they were to
absorb the dew, and this is also [true] whether or not those weeds [still] had
flowers or roses. But when they are still attached [to the ground by their
roots], there is power in the sun to dispel the dew from their leaves. Yet,
when they have already been uprooted [from the ground], there be many that are
withered, and the dew [still] lies within them, and the sun no longer has the
power to dispel it, for it is sealed off and closed-up. …Now, I know that he
who loves the truth, for the honour of him who is the author of [all] truth,
will admit herein that it is forbidden. And [even] if it were on account of his
seeing a multitude of people picking it (i.e., African rue) in the early
morning and spreading it in the sun, this [still] would not be enough to
contradict what I have written, without [his bringing] valid proof to the
contrary. …Now he whom the fear of G-d has touched, and the love of the truth
is within his heart, will see that these words are clear, and it is fitting for
him to be apprehensive about them, and to reprimand those who send forth the
hands of him who would cut down the bush before the sixth hour [of the day].
For the matter of leaven is not a light thing, for which reason it was not necessary
for the Sage to recite it at the end of Avodah Zarah, along with those
other things whose prohibition is in even the smallest amount! Now what they
say about the early exponents of our laws not opening their mouths [about the
matter], I am amazed at how they would know such a thing! Now as for me, I call
heaven and earth to my witness, that from my youth, being about six or seven
years old, when these weeds were laid up in the streets of the city[15] for
selling, and [the first] drops of rain began to fall, they would say with a
full voice and with a mouth unmistakable, 'Invalid! Invalid! Leaven! Leaven!'
And no more would they be able to find that of this weed to buy [in the
marketplace]. Then they would spread it out to dry, to be used in stoking the
oven and brazier, or to roast his egg [therewith], owing to these impositions.
Let this suffice those who love the truth. Let them see and rejoice!"
המקור:
"ראיתי בני
עליה שואלין ודורשין וחוקרין בז' חקירות ודרישות על ענין העשבים שקורין חרמל
שמטננין בו חטים של פסח ויש חשש לטנן בו מפני הטל שעליו שהוא מחמיץ אם יש תקנה
לשטחו בשמש כדי שילך הטל מעליו. והנה הפר"ח (הפרי חדש) סי' תס"ו הביא משם הירושלמי ז"ל: מטננא בעשבין חד
אסר וחד שרי. מאן דשרי בלוקטן אחר שש שעות מא דטלא פייגא מנהון ע"כ. הנה אפי'
מאן דשרי לא שרי אלא בלוקטן אחר שש שעות שכבר כלה ונסתלק הטל מהן. ולבליעת הטל
בעשבים דביני ביני עד כלות שש שעות לא חיישינן כיון שהבליעה היתה ועדיין העשבים
במחובר דיש כח בהם לשנות לטבע הפרי והו"ל (והוי ליה) כמי פירות. אך אחר שהן תלושין ההיא בליעה דביני ביני אין בה
כח לשנות טבעם. הגע עצמך אם שרה עשבים יבשים תלושין במים ואח"כ שטחם בחמה
ליבשם עד שיבש כל לחלוחית מים שבהם מבחוץ ונשארו לחים מבפנים וטינן בהם חטים. האם
נאמר בהם שאינם מחמיצים כיון שנשתנו המים בגופן. אין אלו אלא דברי תימה. ... איך
שיהיה למדנו מכל זה דהיכא דחיישינן לדבר תלוש שבלוע מים שאין להקל בו. א"כ
אלו העשבים אם יתלשו אותם מהבוקר שעדיין מלאים טל חיישינן לביני ביני במשך השטיחה
שבולעים מהטל וגם שיש בעשבים אלו פרחים ושושנים. וכשהם עדיןן במחובר יש כח בשמש
להפריח טל מעליהם, אבל כשהם כבר תלושים יש הרבה מהם כמושים ןהטל בתוכם ואין כח
בשמש לכלותו כי הוא סגור ומוסגר. ... וידעתי כי מי שהוא אוהב האמת לכבוד בעל האמת
יודה בזה דאסיר. ואי משום דחזי להמון העם שלוקטין אותו בבוקר בבוקר ושוטחין אותו
בשמש, אין זה כלום לסתור מ"ש (מה
שכתבתי) בלתי
ראיה מכרחת. ... ואשר נגע יראת ה' ואהבת האמת בלבו יראה דדברים ברורים הם וראוי
לחוש אליהם ולמחות בשולחי יד הקוטפים שיח קודם ו' שעות. דדבר חמץ לאו זעיר הוא
דלכך לא הוצרך התנא לשנותו בשלהי ע"ז (עבודה זרה) עם אותם דאיסורן בכל שהן. ומה שאומרים שהראשונים לא היו
פוצים פה. תמיה אני מהיכן ידעו זה. ואני מעיד עלי שמים וארץ כי מקטנותי כבן שית
כבן שבע, כשהיו עשבים אלו ברחובות עיר למכור והתחילו טיפי גשמים לנטף אומרים בקול
מלא ובפה צח פסול פסול. חמץ חמץ. ושוב אין מי שמוצא לקנותו ושוטחים אותו ליבש
להסיק תנור וכירים ולצלות ביצתו בקנסות אלו. ודי בזה לאוהבי אמת יראו וישמחו."
(Questions & Responsa "Peulath
Sadiq," Vol. III, Responsum # 13)
"In our
place, where they practice bleaching wheat used for Passover with weeds, on
account of [that fact that] fruit juice does not cause leavening,
notwithstanding, the custom is widespread not to bleach barley grains in order
to make of them roasted grain, since the matter [of doing so] is not
well-known, [and] they fear lest they come and err [thereby] by soaking them in
water. Even though the fear [of their doing so] is but small, behold, there is
another reason for [their abstaining] in this practice. Namely, [with] wheat
kernels they have not seen it necessary to make strictures on account of the
honour due to the festival day, [and that they] might make a clean bread, and
do with it differently than on the profane [days of the week], which is not the
case with barley grains to make of them roasted grain. For it is possible to
make use of several kinds of fruit. Moreover, and this [seems to me] the most
important reason, since they are accustomed all throughout the year to spread
over them salt water in order to make them more palatable, and lest [by doing
so] they are not adequately roasted [at the time of Passover] and they reach a
state of leavening. Proof of which [can be shown] by what Maimonides has
written in the 5th chapter of Hilkoth Hames u'massah, the 5th
ruling [there]: 'Green barley which they roast in the fire, and [which] they
grind, its flour cannot be cooked in water, lest it has not been sufficiently
roasted in the fire, and it be found to cause leavening when it is cooked.'
Thus are his words. Likewise did the Shulhan Arukh address [this
situation] in section # 463.
Now in my younger days, we heard about one person who
wanted to bleach [his] barley grains, in order to make of them roasted grain.
And in the presence of several erudite men, and an assembly of Israel numbering
some six-hundred men, within the largest synagogue [and] with the consent of
the entire congregation, our teacher the Rabbi, Yehudah Sa'di of blessed
memory, stood up and excommunicated any man or woman [who would do so], in
order [that they would learn] not to do so. And if so, he who wishes to ease
[such strictures], is [as the man] who breaks down the fence, and a snake shall
bite him! It suffices with this…"
המקור: "במקומינו שנהגו לטנן חיטי הפסח בעשבים
משום דמי פירות אין מחמיצין. עכ"ז (עם כל זה) מנהג פשוט שלא לטנן השעורים
בעשבים כדי לעשותן קליות לפי שאין הדבר מפורסם חששו שמא יבואו לטעות לשרותן במים.
ואע"פ שחששא חלושה הנה יש טעם אחר למנהג. משום דבחטים לא ראו להחמיר משום
כבוד י"ט (יום טוב) לעשות פת נקייה לעשות בו שינוי מהחול. משא"כ (מה
שאין כן) בשעורים לעשות קליות דאפשר בכמה מיני פירות. ועוד י"ל (יש לומר)
והוא העיקר משום שרגילין לפזר עליו בכל השנה מי מלח כדי להטעימו לאכילה ושמא לא
נקלה יפה ובא לידי חימוץ. וראיה לזה מהא דכ' (דכתב) רמב"ם פ"ה מה'
(מהלכות) חמץ ומצה דין ה' כרמל שמהבהבין אותו באור וטוחנין אותו אין מבשלין את
הקמח שלו במים שמא לא נקלה באור יפה ונמצא מחמיץ כשמבשלין אותו. עכ"ל (עד כאן
לשונו). וכ"פ (וכן פירש) הש"ע סי' תס"ג.
ובימי
חרפי נשמע על א' שרצה לטנן שעורים לעשותן קליות ובמעמד כמה חכמים וקיבוץ מישראל
כשש מאות איש בבית הכנסת הגדולה בהסכמת כל הקהל עמד מה"ר (מורנו הרב) יהודה
צעדי ז"ל והחרים על כל איש ואשה שלא לעשות כן. וא"כ (ואם כן) פורץ גדר
הוא הרוצה להקל וישכנו נחש ודי בזה. . . "
11) EXCERPT FROM MAHARITZ
Concerning the Famine that Plagued
(Found in the handwriting of
Maharitz, the following account was first published in the book "Sa'arath
Teman," by Rabbi Amram Korah, pp. "kaph" –
"kaph-aleph.")
"On account of our great iniquities, there was a famine in the
land, year after year, for nearly seven years in duration, while each year it
only worsened. So the people took counsel from the principal persons of the
congregation [what they should do] on the Ninth of Av [Fast Day], in the year
2,108 [of the year of Alexander], [when it was decided] to take out the Scroll
of the Law and to bring it into the graveyard, which [same] happened to be the
ancient-most book in our synagogues. So there was made a great shout in the
city by the men, women and children during their procession there. And all of
the people went out after it, before noon-time, and it was there that they sat
down with it until the evening, with weeping and sighing, and [a voice of]
shouting, while they scattered dust upon their heads. There, they prayed the
Afternoon prayer, and read from the Law, and prayed [also] the Evening prayer,
and then returned to their homes with the Scroll of the Law. [All this was
done] with great weeping; [the people] mourning while they went along the way.
On that very day there was a great marvel, as it were, the sun was brought out
of its protective sheath, so that almost [every] foot that walked the ground
was burnt. On the second day, which was the tenth day of Av, the congregation
went out in the morning and made their prayers there[16], as
also their supplications. And on that very day, a little after
המקור:
"בעוה"ר (בעונותינו
הרבים) היה הרעב
בארץ שנה אחרי שנה קרוב לשבע שנים וכל שנה הולך וחזק. ונתיעצו אנשים משרי הקהל
ביום ט' באב שנת בק"ח להגלות ס"ת (ספר תורה) לבית הקברות הוא הספר הזקן אשר בבהכ"נ (בבתי הכנסיות) שלנו, והיתה צעקה גדולה בעיר, אנשים
ונשים וטף, בעת שהוליכוהו לשם. ןיצאו כל העם אחריו קודם חצות ושם ישבו עמו עד הערב,
בבכי ואנקה וצעקה והעלו עפר על ראשם. ושם נתפללו מנחה וקראו בתורה והתפללו ערבית
וחזרו לבתיהם עם הס"ת בבכי גדול, מקוננים בדרך הלוכם. ואותו היום היה פלא
גדול, כביכול, הוציא חמה מנרתיקה כמעט שהרגל נכוית בדרך על הקרקע. וביום השני שהוא
עשירי אב יצאו הקהל בשחר ונתפללו שם ונתחננו. ובאותו היום אחר חצות היה גשם גדול
בכל המדינות. לא היה מקום שלא ירדו גשמים והאירו ברקיו תבל וריוח היה בעולם. ברוך
מרחם על הארץ. ברוך מרחם על הבריות ית"ש (יתברך שמו) לעד."
12) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA
"PE'ULATH SADIK:"
(Vol.II, Responsum #76) – Here, Maharitz addresses
a question about the practice of shaving one's head, even during the counting
of the 'Omer.
"…It has now been about
twelve years since we re-enacted this practice of shaving one's head [during
the `Omer], that is, a few of the more zealous ones amongst us, in accordance
with the instruction of our teacher and Rabbi, even the honorable teacher and
Rabbi, David Mishreqi, whose inheritance is in the Garden of Eden, who was the
most able Rabbi of the city, and who did practice the same, by himself, and so
did I practice the same, and many others with me. Now the proper rule of
conduct is thus, to be inclined after the Rabbi of one's generation, as it is
written: 'and unto the judge' (Deut. 17:9),
even if it were a thing which stood contrary to the first custom, the Law has
given him authority to decide in such matters as his eyes shall see fit, in
order to put the matter in question in
its rightful place, and by his mouth shall they encamp, and by his mouth shall
they journey, just as RASHDAM (R. Shemuel Di Medina) has written, in Yoreh
De'ah, Section 40."
המקור:
". . . וכבר נהגנו כן היום כמו י"ב שנה להסתפר קצת
יחידים ע"פ הוראת מרנא ורבנא כמה"ר (כבוד מורנו הרב) דוד משרקי
נע"ג (נחלו עדן גן) שהוא היה רב מובהק של עיר וכן נהג הוא בעצמו וכן נהגתי
אחריו ורבים עמי. והדין כן להטות אחרי רב של דור דכתיב ואל השופט אפילו שהוא היפך
המנהג הראשון התורה נתנה לו רשות לפסוק כפי שיראה בעיניו להעמיד הענין על דינו ועל
פיו יחנו ועל פיו יסעו כמ"ש (כמו שכתב) מהרשד"ם יו"ד (יורה דעה) סי'
מ'. . ."
13) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA
"PE'ULATH SADIK:"
(Vol.II, Responsum #98)
The
following is an unabridged translation of a responsum written by Maharitz
concerning the practice in
"Since I have seen from my youth up until this very day the custom in the camp of the Hebrews for an Israelite to go, in broad daylight, and to glean by himself the palm branches out of their garden (i.e. the gentile's garden), and to fulfill thereby his obligation, while they do not suspect what Rabbi Moshe Iserlische has written about it in item 1, of section # 649, when commenting on what Maran had written, [saying] that he does not fulfill his obligation with a stolen palm branch, etc., of which this is his language: 'For this reason, one ought to be careful that an Israelite does not cut down by himself one of the four kinds used in [joining with] the palm branch, for use in his own palm branch, for [it is a generally accepted principle with us that] land cannot be stolen and the ordinary worshippers of stars and of the horoscopes are [natural] thieves of property, and thereby what comes into his hand [would have come there] by way of theft. Rather, let the worshipper of stars and of the horoscopes cut it down, and let [the Jew] buy it from them.' Let him look there [for a more thorough discussion on this subject, where it was taught] in the name of Rabbi Shelomo ben Adereth (known by the acronym of Rashba), in Responsum # 892 [of his Questions & Responsa], as well as [by] Hagash, in the Talmudic chapter 'Lolav Ha-Gazul,' as also he (i.e. Rabbi Moshe Iserlische) did write [it] in item 3, of section # 637, with regard to one's cutting down the natural growth used in covering the make-shift booth [on the Sukkoth holiday], which teaching he brings down in the name of Maharil. The Rabbi, Magen Avraham, has renewed for us [this teaching] in section # 649 [of the Shulhan Arukh] that this would also apply when Israel cuts it down and gives it to his friend, it now being permitted [unto him in this case], since it came to him after [the original owner] had despaired of ever retrieving it. Let him look there [for a more thorough discussion on this subject]. But Turei Zahav has written [in his commentary on the Shulhan Arukh], in item 3 of section # 637, that wherever there is permission for the people of a given place to take wood from the forest, by the authority of that maxim which says, 'The law of a Government is the law of the land,' there is no prohibition [in this case] if Israel takes [wood] from there in order to cover withal his make-shift booth. This, then, would be similar to what we've seen in the latter Talmudic chapter, 'Ha-Gozel' (Baba Kama 113.b), that 'they uproot palm trees and make from them bridges, and they pass over them.' Such is the language used there.