קטעי תרגום לדברי מהרי"ץ זצוק"ל

מאת דוד בן – אברהם

B"H

MAHARITZ, (ACRONYM FOR MOREINU HARAV YEHIYA SALEH), WAS NO DOUBT THE GREATEST RABBI AND EXPONENT OF JEWISH LAW EVER TO HAVE BEEN PRODUCED BY YEMEN. HE WAS BORN IN SAN'A, YEMEN, IN anno 1713 C.E., AND PASSED AWAY IN anno 1805 C.E. HE WAS THE CONTEMPORARY OF SUCH GREATS AS RABBI ISRAEL (KNOWN AS THE BA'AL SHEM TOV), AND RABBI HAYYIM BEN-ATTAR, AND THE HIDA (RABBI HAYYIM YOSEPH DAVID AZULAI). THE FOLLOWING IS A COLLECTION OF EXCERPTS TAKEN FROM HIS WRITINGS. HIS ZEAL TO PRESERVE OLD YEMENITE CUSTOMS AMIDST CHANGING TRENDS, EVENTUALLY GAVE HIM THE RESPECT OF ALL THE JEWS OF YEMEN. BY 1795 C.E., HE WAS ONE OF THREE JUDGES IN THE COURT AT SAN'A. HE IS THE AUTHOR OF MORE THAN EIGHT WORKS, MANY OF WHICH ARE QUOTED HERE, IN THESE PAGES. (AN EARLIER COLLECTION OF ABSTRACTS FROM THE WRITINGS OF MAHARITZ CAN BE VIEWED ON THE FOLLOWING WEB: http://yemenite.org/http/mamrim/14.htm )

TABLE OF CONTENTS:

Excerpt # 1 - On the Sabbath morning Prayers.

Excerpt # 2 - On when the Tefillin (phylacteries) are supposed to be removed in the evening.

Excerpt # 3 - On the second blessing said after Qiryath Shema'.

Excerpt # 4 - On the custom of eating Ja'leh (refreshments, or hors d'oeuvre) before the Sabbath meal.

Excerpt # 5 - On the blessing over the bread during a meal.

Excerpt # 6 - On 'Aleinu Le-Shabeyah.

Excerpt # 7 - On the arrangement of lines in the section, "Ha'Azinu."

Excerpt # 8 - On why the Qaddish is not said after 'Aleinu Le-Shabeyah.

Excerpt # 9 - On the blessing made at entering the Sukkah.

Excerpt # 10- On the proper way of reciting Qiryath Shema' with the congregation.

Excerpt # 11- On when the tassels (Heb. tzitzith) are supposed to be kissed when reciting Qiryath Shema'.

Excerpt # 12- On the "Shilush," i.e., the study made directly after the morning prayer.

Excerpt # 13- On eating at the same table and from the same bowl with one's menstruate wife.

Excerpt # 14- On the order of hand washing during ceremonial meals.

Excerpt # 15- On certain gifts given to priests of Aaron's lineage.

Excerpt # 16- On butter produced by gentiles and eaten by Jews.

Excerpt # 17- On the manner of falling upon one's face (Nefillath Apayim) at the conclusion of making the eighteen benedictions in prayer.

Excerpt # 18- On the format used in writing a bill of divorce.

Excerpt # 19- On the custom of betrothals in Yemen.

Excerpt # 20- On the seven blessings made for the bridegroom and bride.

Excerpt # 21- On locusts and grasshoppers eaten in Yemen.

Excerpt # 22- On the first haircut given to a small child.

Excerpt # 23- On the Tefillin (phylacteries) worn by the Jews of Yemen.

Excerpt # 24- On wearing the large, fringed shawl (Heb. Talith).

Excerpt # 25- On how the Mezuzah (doorpost script) is supposed to be positioned.

1) EXCERPT FROM MAHARITZ's "TIKLAL 'ETZ HAYIM," or YEMENITE PRAYER BOOK (SIDDUR) OF THE BALADI RITE:

(Vol. I, facsimile edition published by Karwani Yaakov of Rosh Ha-Ayin, in the section which speaks on the Sabbath Morning Prayers.)

On Sabbath Morning Prayers

"All of the people rise early [in the morning] for the synagogue, and say the blessings and the songs, while they have it as a custom to start on the Sabbath with the section [which speaks on] the binding [of Isaac], just as their order is mentioned in the printed editions of the Sephardic prayer books. Rather, they (i.e., the Yemenites) reverse the order given there; [in some things] making it first, [while in other things] making it last. But as for me, the younger, it is not so with me. Not that my intention is to cast down the custom, may G-d forbid! For in my opinion, the [true] custom in their order of sequence is like the Sephardic prayer books. And I call to my witness faithful witnesses that, lo, I have seen Baladi-rite prayer books (Tikalil) in the holy handwriting of our teacher, [even] our Rabbi, Rabbi Shelomo al-Manzeli, who was the Head of the Academy of the holy congregation, as well as judge of the holy congregation of Sanaa, while they were yet living in ease and in utter quietude, in the midst of the city of Sanaa,[1] [and] also after their expulsion from it. And I saw that he arranged them after the order [found in the books] of the Sephardim. Rather, there, he had skipped over the Mishnah, 'Elu Devorim, [etc.]' [2] and 'Yehi Rasson, [etc.]' that come before the Daily whole-burnt offering (Heb. (התמיד, since they are said after the morning benedictions, just as it is practiced on the weekdays. Also in the Baladi-rite prayer book (Tiklal) that our teacher, Rabbi Y. al-Akbari, wrote (of blessed memory), likewise did he arrange its order. So, too, have I seen a 'three-fold cord [which cannot be swiftly broken]',[3] [even] a prayer book, [written] nearly two-hundred and fifty years ago, [wherein I found] its arrangement [written] in this way. Now, according to two or three witnesses shall a thing be established. I have found it most fitting unto myself, [even] me, to go in their footsteps. And who is more acquainted with the customs of Sanaa than our Teacher and Rabbi, the said Shelomo, whose inheritance is in the Garden of Eden? What more, this needs to be the order according to the opinion of our lord, the Divine Rabbi Yitzhaq [Luria], whose memory lasts unto the world to come…"

המקור:

"כל העם משכימין לבית הכנסת ומסדרין הברכות והזמירות ונהגו בשבת להתחיל בפ' העקידה כנז' סדרן בדפוסים בסדורי ספרד אלא שמהפכין מהסדר הכתוב שם להקדים ולאחר ואני הצעיר לא כן אנכי עמדי. ולא לסתור המנהג ח"ו (חס ושלום) כי לדעתי שהמנהג בסדרן הוא כסדורי ספרים ואעידה לי עדים נאמנים כי הנה ראיתי תכאליל בכתיבת יד הקדוש ממהר"ר (ממורנו הרב רבי) שלמה אלמנזלי שהיה ר"מ דק"ק (ריש מתיבתא דקהל קדוש) ודיין דק"ק (דקהל קדוש) צנעא בעוד שהיו שלוים ושקטים ממש תוככי עיר צנעא גם אחרי גלותם ממנה. וראיתי שסידרם כסדר הספרדים אלא ששם דילג משנת אלו דברים ויהי רצון שקודם התמיד לפי שעתידים לאמרם אחר ברכות דשחרית כנהוג בחול. גם בתכלאל שכ' (שכתב) מהר"י אלעכברי ז"ל כן סידרו. גם ראיתי חוט משולש סדור כ"י (כתיבת יד) קרוב לר"ן שנים ככה סידרו. ועל פי שנים עדים או שלשה יקום דבר ואחזה לי אנכי ללכת בעקביהם ומי בקי במנהגי צנעא יותר ממ"ו (ממורנו ורבינו) שלמה הנז"ל (הנזכר לעיל) נע"ג (נחלו עדן גן). מה גם דכן צריך להיות הסדר לפי דע' (דעת) מרנא האר"י זלה"ה..."

2) EXCERPT FROM MAHARITZ's COMMENTARY KNOWN AS "ME'IL QATON," pg. 125 (A commentary of a commentary):

(From the Commentary known as "Me'il Shemuel" by Shemuel Otolingo, on the book, Shenei Luhoth Habarith, section 4:3)

"The prayer made with perfection is that which is done while wrapped in a shawl, and Tefillin (phylacteries). Therefore, let every prayer be made by wrapping [oneself] in [his] shawl and Tefillin (phylacteries), besides the evening prayer…"

(Maharitz's Commentary on the above, entiled "Me'il Qaton," ibid. vs. 8)

"This is the language of Maimonides (Hilkoth Tefillin 4:10): 'The time of wearing Tefillin (phylacteries) is during the day, and not at night. As it is written: And thou shalt keep this ordinance in its season, from day to day. (Exo. 13:10)' End Quote. Likewise did all the exponents of our laws rule, of blessed memories. Let him look there [at their works]. Notwithstanding, it would seem that what he said there[4] refers to whenever a man wears them at the start, and just as we say [there] in the Gemara (Menahoth 36.b): 'It is an [accepted] Halachic ruling,[5] but they do not instruct [men] to do so.' Meaning, [when one wants to wear them] at the start. But if they were already on him from the beginning, as a first resort one ought to delay their removal until after he has prayed the evening prayer,[6] and this is what I practice. (see: the Questions & Responsa 'Halachoth Ketanoth', Vol. I, responsum # 258) So, too, did I find [it written] in the book 'Lehem Hamudoth,' Hikoth Tefillin, … and this is his language: 'And on the Ninth of Av [Fast Day], when they wear Tefillin during the afternoon prayer, one should not remove them before the evening prayer. Now what [you've seen] practiced by the people to remove them, this is the reason – [namely], not all of the people are learned in the halacha, and they have no wise men of [their] generation to instruct [them]. For behold, [afterall], it is a thing which they do not instruct to do, since afterwards they might come and wear them at the start during the evening prayer. Thus it seems to me to be the primary reason.' End quote. Again, I found exactly the same [words] of 'Halachoth Ketanoth' used in the book Shekag.[7] Let him look there. And he wrote that he [also] practices the same thing…"

המקור:

"... ושלמות התפלה הוא בעיטוף טלית ותפלין. ולכן כל תפלה תהיה בעטיפת טלית ותפלין, חוץ מתפילת ערבית ..."

(מהרי"ץ)

"ז"ל (זה לשון) הרמב"ם, זמן הנחת תפלין ביום ולא בלילה, שנאמר ושמרת את החקה הזאת למועדה מימים ימימה עכ"ל (עד כאן לשונו). וכן פסקו כל הפוסקים ז"ל עי"ש (עיין שם). ומ"מ (ומכל מקום) נראה דהיינו להניחם לכתחלה, וכדאמרינן בגמ' (בגמרא) הלכה ואין מורין כן, פי' (פירוש) היינו לכתחלה. אבל אם כבר הם עליו מתחלה, מצוה לעכבם עד אחר שיתפלל ערבית, וכן אני נוהג (שו"ת הלק"ט ח"א סימן רנ"ח). וכן מצאתי בספר לחם חמודות הלכות תפלין ס"ק ע"ט וז"ל (וזה לשונו) ובט"ב (ובתשעה באב) שמניחין תפלין במנחה, אין לחלוץ אותם קודם תפלת ערבית. ומה שהעם נוהגין לחלוץ אותם, היינו טעמא דלאו כ"ע (כולי עמא) דינא גמירי, וחכמי הדור אין להם להורות, דהא אין מורין כן לפי שאח"כ (שאחר כך) יבואו להניחם לכתחלה בערבית, וכן נ"ל (נראה לי) עיקר עכ"ל (עד כאן לשונו). שוב מצאתי ממש בספר שכ"ג כדברי הלק"ט (הלכות קטנות) עי"ש, וכתב שכן הוא נוהג ..."

3) EXCERPT FROM MAHARITZ's "TIKLAL 'ETZ HAYIM," or YEMENITE PRAYER BOOK (SIDDUR) OF THE BALADI RITE:

(Vol. I, facsimile edition published by Karwani Yaakov of Rosh Ha-Ayin, in the section which speaks on the evening prayers on the weekdays.)

Maharitz here speaks about the Second Blessing which is said after Qiryath Shema' during the Evening Prayer, beginning with the words "Hashkiveinu, etc." הַשְׁכִּיבֵנוּ יי' א-להינו לשלום וכו'– ("Cause us to lie down in peace, O Lo-rd our G-d, etc.") The following excerpt proves without any reasonable doubt that there were wise men living in Yemen at the time of Maimonides, who knew how to pattern their own practices after the teachings in the Talmud. For the context of the following piece of correspondence, quoted here by Maharitz, was written partially in the Arabic language, partially in Hebrew and partially in Aramaic. At the end of this quote, Maharitz describes the correspondence he made about this subject with the chief Rabbi of Egypt, Rabbi Hayim Yoseph David Azulai (Ha-Hida).

" 'Borukh Shomer 'Amo Yisroel Lo'ad - Blessed be He [8] who guards His people Israel forever' ברוך שומר עמו ישראל לעד , thus do we say, without sealing [the blessing] with [G-d's] name. After which verse he says, 'Borukh A-dhonai Lo'olam, etc. ברוך ה' לעולם וכו', and concludes [that blessing] with [the words], 'Borukh Attoh A-dhonai Hamolekh, etc.' בָּאַ"י הַמּוֹלֵךְ וכו'. This is the way it is in all of the Baladi-rite prayer books, as also in the order of prayers [written] by Maimonides… Again, I found in the book, 'Eshel Avraham,' section # 236, [where he says] that in all the lands of the East they say 'Hashkiveinu' ("Cause us to lie down in peace, etc.") without concluding [there with a blessing that employs G-d's name], but rather, they will finish with [the words], 'Yir'ou 'Eineinu, [etc.]' [9] יִרְאוּ עֵינֵינוּ . …And in the margin of the Baladi-rite prayer book (Tiklal) that was written by our teacher, even our Rabbi the teacher, Yehiya Bashiri,[10] of blessed memory, I found written [there], in his own handwriting of blessed memory, the following words made by him: 'It says in the epistle [which is called], the Garden of Flowers:[11] Now what you have mentioned to us about the great Immaculate,[12] [even] our teacher and our Rabbi, Moses [Maimonides] (may his G-d keep him), how that by his magnanimity [he enjoins us] to say, Borukh Shomer 'Amo Yisroel (Blessed be He who guards His people Israel ברוך שומר עמו ישראל), it is most correct what has been transmitted unto him. Who is it that knows to do such a thing, save that [man] whom the spirit of the holy G-d is within him? For the Rabbis have spoken of [only] two [blessings] coming after it (i.e. after Qiryath Shema'),[13] but not three! Now, as for us, concerning our composition of the order of prayers, and its arrangement and its custom [which was written] in the language of our Sages [and used] by some of the students, we have asked this [question][14] during our debates on the aforesaid composition, and we were indecisive [about it] due to its ambiguity, but we arranged the verses after Hashkiveinu (הַשְׁכִּיבֵנוּ וכו') in such a way that they do not conclude after them with a blessing [employing G-d's name], and [forthwith] will we stand up in prayer. After your letter reached us, teaching [us] about [its] proper application, [after the manner which we have stated], we returned to its proper application! We succeeded in our composition to write [the verses] in such a way as to be identical with that which was written by him! [Even so], his words seem to be even more exact than our own, proof of which is shown by what is written in Tractate Berakhoth: [15] Mar says he reads [the verses of] Qiryath Shema' and prays. This supports [what was said by] Rabbi Yohanan. Who is he that is a son of the world to come? He who juxtaposes [the word], Geulah, in the evening prayer with the evening prayer [itself]! Moreover, they have said: Although one must say Hashkiveinu (Cause us to lie down in peace, etc.) between Geulah[16] and the prayer [itself], this does not constitute a break in continuity.[17] For since the Rabbis enacted the saying of Hashkiveinu (Cause us to lie down in peace, etc.) in [that part of the benediction which comes directly after] Geulah, it is as if the benediction of Geulah was protracted! Now had it been like our words, he should have rather said: Although the Rabbis enacted Hashkiveinu and [certain] verses which come after it, [etc]. But since he did not say this, except only Haskiveinu, learn from it that at the end he concludes [with a blessing employing G-d's name]! Now this [blessing] is as one continuous thing, and not two things. Unto here [have we brought down] his words.'

Now I, the younger, sent unto the Rabbis of Egypt (may G-d protect them), a query concerning those who practice concluding, both, in 'Hashkiveinu' and in the benediction, 'Yir'ou 'Eineinu, etc.,' [with a blessing that employs G-d's name], and I reprimanded [them] over this matter, telling them that they tend to make innovations in the ancient custom of our forefathers which was not to conclude [there with a blessing that employs G-d's name], just as it is presented [here] before you. And that reply which came from them (their Preserver is uplifted and high) was this: 'Our eyes have seen what your Excellency, the glory of the divine Law, has asked concerning the custom which a few communities practice, [even] new things [which have come] of late, to conclude with the benediction 'Hashkiveinu.' And afterwards, they [once again] conclude [with a blessing employing G-d's name] in the verses, 'Yir'ou 'Eineinu, [etc.]' …We searched the matter in the books of the righteous that are found with us, [both] former and latter, and what we were able to find [was this]: Surely the custom [in] the land of the gazelle (i.e. the land of Israel), and [in] all the cities of Turkey is that they do not say [anything], except the benediction of 'Hashkiveinu' and its concluding [blessing]. Yet, no more [will they say]. It is the correct [version], indeed, whether [in those versions which are] revealed or hidden.[18] Nevertheless, those who practice saying, 'Yir'ou 'Eineinu, etc.', the proper order in this is to say exactly as it is now practiced anew, for this third blessing was enacted in the days of the Geonim… Now may the peace of the Rabbi be multiplied, as the soul of those who are signed [in this letter], here, in Egypt. Hayim Yoseph David Azulai[19] (mire and clay[20]), Hayim Abraham Turnaga (mire and clay).' END …"

המקור:

"ברוך שומר עמו ישראל לעד. ה"ג (הכי גרסינן) בלא חתימת שם ואומר אחר זה הפסוקי' ברוך ה' לעולם וכו' וחותם בא"י המולך וכו' כן הוא בכל התכאליל גם בסדר התפלות של הרמב"ם ... ושוב מצאתי בס' אשל אברהם סי' רל"ו שבארצות המזרח אומרים השכיבנו בלא חתימה אלא מסיימין ביראו עינינו... ובגליון התכלאל שכ' מהר"ר (שכתב מורנו הרב רבי) יחיא בשירי ז"ל מצאתי בכתיבת ידו ז"ל וז"ל (וזה לשונו) קאל פי רסאלה' בסתאן אלאזהאר ואמא מא ד'כרתם לנא ען אלגאון אלמעצ'ם מרנא ורבנא משה ש"צ (שמרו צורו) פי רתבתה אן יקול ברוך שומר עמו ישראל פנעם מא ד'הב אליה ומאן חכים למעבד הכי אלא הוא די רוח אלהין קדישין ביה דשתים אחריה אמור רבנן ולא שלוש ונחן ענד תאליפנא סדור התפלות ורתבתהא וואגבתהא בלישנא דרבנן לבעץ' אלתלמידים סאלנא ד'אלך פוקת מחואלתנא הד'א אלתאליף אלמד'כור אעתראנא הד'א אלשך ורתבנא אלפסוקים אלד'י בעד השכיבנו ולם נכ'תם אכ'רהא בברכה ונעמוד בתפלה פלמא וצלנא כתאבך מעלמא בהד'א אלתיקון רגענא לתקונו ואצלחנאה פי תאליפנא לכון דבריו נראין מדברינו ודלילנא עלא ד'אלך הא דגרסי' בברכות אמר מר קורא ק"ש (קרית שמע) ומתפלל מסייעא לר' יוחנן איזהו בן העה"ב (העולם הבא) זה הסומך גאולה של ערבית לתפלה של ערבית וקאלו ואע"פ שצריך לומר השכיבנו בין גאולה לתפלה לא מפסיק הוא דכיון דתקינו רבנן השכיבנו בגאולה כגאולה אריכתא דמיא ואלו היה כדברינו הי"ל (היה לו) לומר ואע"ג דתקינו רבנן השכיבנו ופסוקים דבתרה ומדלא אמר אלא השכיבנו שמע מינה לבסוף חתים ומלתא חדא היא ולאו תרי מילי נינהו עכ"ל (עד כאן לשונו). ואני הצעיר שלחתי לרבני מצרים יע"א (יגן עליהם אלהים) שאלה על הנוהגים לחתום גם בהשכיבנו וגם בברכת יראו עינינו ואני מחיתי בדבר והחרתים עתה מחדש למנהג אבותינו הקדמון שלא לחתום בהשכיבנו כמוצג לפניך והיתה התשובה מאתם נר"ו (נצרם רם ונישא) וז"ל (ולה לשונם) עינינו הרואות אשר שאל מעכ"ת (מעלת כבוד תורה) על מנהג אשר נהגו קצת קהלות חדשים מקרוב לחתום בברכת השכיבנו ואח"כ (ואחר כך) חותמים בפסוקי יראו עינינו... עמדנו על הענין בספרן של צדיקים הנמצאים אצלינו קמאי ובתראי ואשר עלה בידינו דודאי מנהג ארץ צבי וכל ערי תרקיאה שאינה אומרים אלא ברכת השכיבנו וחתימתה ותו לא הוא הנכון לפום קושטא בנגלה ובנסתר ואולם הנוהגים לומר יראו עינינו הסדר הנכון בזה לומר כמנהג החדש הזה דברכה שלישית זו ניתקנה בימי הגאונים... ושלמא דמר יסגי כנפש החתומים פה מצרים חיים יוסף דוד אזולאי ס"ט. חיים אברהם טורנאגה ס"ט. עכ"ל (עד כאן לשונם)...."

4) EXCERPT FROM MAHARITZ's "TIKLAL 'ETZ HAYIM," or YEMENITE PRAYER BOOK (SIDDUR) OF THE BALADI-RITE:

(Vol. I, page 111, folio B. First Printed Edition of 5654 Anno Mundi/1894 C.E.)

On the Custom of Eating Ja'leh [21] Before the Sabbath Meal

(Unlike the practice of other communities, the Yemenites have maintained an ancient practice [22] to eat refreshments before their eating of a major meal, whether on the Sabbath day, or during any ceremonial supper. Blessings were also made over these fruits. Maharitz, here, discusses briefly this custom as it falls on a Sabbath day.)

"After [saying] the Qiddush [over the wine], the people have it as their practice to delay [their eating of that supper] by partaking in drink and in the eating of fruits, and this is considered as part of the delight with which one honours the Sabbath. Now imagine to yourself [the insolent behavior] had there happened to come unto him men of such magnitude as Rav Ammi and Rav Assi. Would he have given them bread to eat in an instant!? Is there a snake in the stomach of that person, may G-d forbid, that he should set before them a morsel of bread? This is not [the way] of honouring [a man]! Rather, let him first set before them different kinds of dainties and fruits. (Thus have I received from my teacher [who was] my grandfather, [even] our Mentor and Rabbi, Saleh.) And if [you should raise an objection] from [the words of] Rabbi Moshe Iserlisch, in section # 273, item 2, [who] wrote: 'Now one should eat immediately following the Qiddush, etc.,' already Rabbi Abraham HaLevi[23] has answered him in the Book [of Responsa], 'Ginath Waradim,' [in] rule number three, of responsum # 100, with infallible proofs, and concludes there that we should never be strict about [this practice to go] straightway and forthwith [into one's meal]. Let him look there [at his response]. Likewise did our teacher, [even] the Rabbi Menahem 'Azariah of Pano,[24] write [in] section # 2, and these are his words: 'Now he who said one must go quickly into his evening supper immediately following the evening prayer, perhaps he was fasting on the eve of the Sabbath (i.e., Friday) [when he said this], and was careful not to enter the Sabbath when he was overmuch afflicted.' END."

המקור:

"ואחר הקידוש נהגו לשהות בשתיי' ובאכילת פירות וזהו מכלל העונג לכבוד שבת. והגע עצמך אלו מקלעי ליה גוברי כרב אמי ורב אסי. מי הוה יהיב להו נהמא למיכל מיד. האם עכנא ח"ו בבטניה דדין ליתן לפניו פת תכף ומיד. אין זה מהכבוד רק יציע לפניהם תחלה מיני מעדנים ופירות (כך קבלתי ממו"ז) ואם מהרמ"א בסי' רע"ג סעיף ב' כתב וצריך לאכול אחר הקדוש לאלתר וכו' כבר השיבו הרא"ה (הרב אברהם הלוי) בס' גו"ר (גנת ורדים) כלל ג' סי' ך' בראיות מוכחות ומסיק שם דלעולם לית לן למיקפד שיהיה תכף ולאלתר יע"ש. וכ"כ (וכן כתב) גם מהרמ"ע (מורנו הרב מנחם עזריה) מפאנו סי' ב' וז"ל ומי שאמר למהר ליכנס לסעוד' הלילה תכף אחר ערבית אפשר שהיה מתענה בע"ש ונזהר שלא ליכנס לשבת כשהוא מעונה הרבה ע"כ (עד כאן)."

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5) EXCERPT FROM MAHARITZ's QUESTIONS &

RESPONSA "PE'ULATH SADIQ:"

(Vol. II, Responsum # 232)

Concerning the blessing over the bread during meals and its practice in Yemen.

"The custom here from the days of our ancient most men has been that when the Master of the house invites guests to a supper, such as [at] houses where there was a wedding, or a circumcision, or a redemption of the firstborn son, and the like of such things, at that time when they gather together for the supper, they begin by drinking liquor[25] and by eating fruit, [which thing continues] for about an hour or more, after which they bring them the [main course of the] meal, and they [also] bring many tables[26] and they recline around them in individual parties- all this, within one large room. And when this [room] is not sufficient [for them], the late party of guests will go into a second room, and all of them will follow the same rule of practice. [27] Then stands up the bridegroom, or the greatest of those who are dining when there is no wedding there, and asks permission [from the Master of the house], and says to them, 'Borakhu!' ('Bless ye!').[28] They then answer him, 'Borekh! ('Bless!'). Then he blesses over the bread, 'Ha-Mosee,' [etc.] ('Blessed art thou O Lo-rd, etc. who bringeth forth bread from the earth.') in a loud voice, one blessing being made for them all, and they answer, 'Amen.' At this, each party stretches out their hands to eat, and no one blesses again [over the bread] since the greatest one [amongst them] had already thought to include them [in his blessing], while they thought to be included [in his blessing].[29] But not long ago, I saw some of the people (who are a minority) who, when they be gathered around a different table away from the table of the bridegroom or the greatest [of the guests], will repeat the blessing [over the bread] by themselves, and will give to one of their party who is reclined with them to make the blessing. They say that the one who makes the blessing cannot fulfill the obligation of others unless they were all gathered around one table.[30] They bring support for what they do from that which is written in the Shulhan 'Arukh, section # 167, item # 11, whose words are these: 'If there were two or [even] a multitude [of people], one makes the blessing for them all, and this specifically refers only to when they reclined [to eat together], which thing shows [that they have come to sit, not in a transient way, but in] a permanent way. (Or, else, the Master of the house with the members of his household, which is equivalent to their having reclined [to eat together.] – Tur). But if they were sitting [upright] without reclining [when they started to eat], since they did not plan [to eat] together, everyone blesses by himself. Yet, if they said, Let us eat here, or in a certain place, since they prepared a place for their eating it is considered as a permanent [sitting place], and even without reclining [upon cushions, is it to be considered as a permanent sitting place]. But nowadays, since we are not accustomed to recline [upon cushions while eating], our usual sitting around a single [wooden] table, or without a table, [but] with a single table cloth, it shows permanence…'

But I say (i.e. Maharitz) that the custom filtered down unto us by the [varied] opinions of the commentators, for [the word] 'reclined' Heb. הֵיסַבּוּ (Mishnah Berakhoth 6:6) does not mean to say that they are lying down and tilted upon their sides on beds, but rather the meaning of "reclined' means only that they sat down to eat [together],[31] like unto [the verse], 'And they sat down to eat bread' (Gen. 37:25 ), whose translation [in Aramaic] is, 'Wa'asharu' [etc.] וְאַסְחַרוּ ,which happens to be the meaning of [the word], 'Hasibah' הֲסִבָּה ('to recline'). Now this is like the other explanation which the 'Arukh[32] brings down under the term 'sab' סב…"

המקור:

"המנהג בכאן מימות קדמונים דקדמוני' כשבעל הבית מזמין קרואי' לסעודה כגון בתי חתונה ומילה ופדיון הבן וכיוצא אזי כשמתקבצין לסעודה קובעין תחלה לשתות יין שרוף ואוכלין פירות קרוב לשעה א' ויותר ואח"כ מביאין להם הסעודה ומביאים הרבה שולחנות ומסבים עליהן חבורות חבורות וכל זה בחדר א' גדול וכשאינו מספיק נכנסים האחרונים בחדר שני וכולם ע"ז (על זה) הדרך. ואז עומד החתן או הגדול שבמסובים כשאין שם חתונה ונוטל רשות ואומר להם ברכו והן אומרי' ברך ואז מברך המוציא בקול רם ברכה א' לכולם ועונין אמן ואז כל חבורה פושטת ידה לאכול ואין מברכין עוד שכבר כיון הגדול להוציאם והם נתכוונו לצאת. ומקרוב ראיתי קצת מהעם והמה מועטים שכשהם בשולחן אחר חוץ משולחן החתן או הגדול שחוזרי' ומברכים לעצמם ונותנים לאחד מהמסובים בשולחן לברך ואומרי' שאין המברך מוציא אלא כשהכל דוקא בשולחן אחד. וחילייהו מהא דכ' בש"ע סי' קס"ז סי"א וז"ל: אם היו שנים או רבים אחד מברך לכולם ודוקא היסבו שהוא דרך קבע (או בעל הבית עם בני ביתו דהוי כהיסבו. טור) אבל אם היו יושבים בלא הסיבה כיון שאינם נקבעים יחד כל א' מברך לעצמו. ואם אמרו נאכל כאן או במקום פלוני כיון שהכינו מקום לאכילתן הוי קבע ואפי' בלא הסיבה. והאידנא שאין אנו רגילין בהסיבה ישיבה דידן בשלחן א' או בלא שולחן במפה א' הוי קביעות . . .

ואני אומר שהמנהג נשתרבב כפי דעת המפרשי' שהיסבו אינו ר"ל (רוצה לומר) ששוכבין ומוטין על צדן במטות רק פי' הֵיסַבּוּ ר"ל (רוצה לומר) ישבו לאכול כמו וישבו לאכל לחם תרגומו ואסחרו והיינו פי' (פירוש) הסבה והוא כפי' אחר שמביא הערוך בערך סב . . ."

6) EXCERPT FROM MAHARITZ's "TIKLAL 'ETZ HAYIM," or YEMENITE PRAYER BOOK (SIDDUR) OF THE BALADI-RITE:

(Vol. I, page 88, folio A. First Printed Edition of 5654 Anno Mundi/1894 C.E.)

On 'Aleinu Le-Shabeyah, and how the Yemenite custom is not to say it during the afternoon Prayer.[33]

"The Rabbi, Ha-Ari (The divine Rabbi Yitzhaq Luria), and [the author of the book] 'Seder HaYom,' [34] wrote that we are to say 'Aleinu le-Shabeyah, [etc.],(עלינו לשבח) in all of the three prayers. But our custom is not to say it [during the afternoon prayer], and likewise did write the Rabbi, Menahem Lunzano, on page 108, folio B, whose words are these: 'Now what the world [does by] saying it at [the hour of] the afternoon prayer, no one has found this in the Tur, neither in Rabbi David Abu-Derahem, nor in any other book! On the contrary, the author of 'Tola'ath Ya'aqov' wrote the following: We do not say 'Aleinu Le-Shabeyah except in the morning and in the evening, but not during the afternoon prayer.' Unto here [we have brought down] his words. Look also at [the book] 'Kenesseth Gedolah,' of blessed memory. Yet, from my Mentor, [even] my grandfather, I heard that, nowadays, when they say the evening prayer alongside the afternoon prayer, and they do not go forth again to their business after [they have concluded] the afternoon prayer, everyone would agree here that it is not necessary to say 'Aleinu [Le-Shabeyah], since the two prayers are joined one to another.[35] Lo, to what is this like? It is like the morning prayer and [the prayer of] Musaf. For no one says 'Aleinu Le-Shabeyah for that morning prayer on account of the Musaf prayer which comes directly after it,[36] and [since] it suffices [to say] only once 'Aleinu Le-Shabeyah after the Musaf [prayer], while it ascends for both of them. Unto here [were his words]."

המקור:

"הרב האר"י וסדה"י (וסדר היום) כתבו לומר עלינו לשבח בכל הג' תפלות. ומנהגנו שלא לאמרו וכ"כ הר"מ לונזאנו בדף ק"ח ע"ב וז"ל (וזה לשונו) ומה שהעולם אומרים אותו במנחה לא מצא זה בטור ולא ברד"א ולא בשום ספר. אדרבה כתב בעל תולעת יעקב וז"ל (וזה לשונו) אין אנו אומרים עלינו לשבח אלא בבקר ובערב ולא במנחה עכ"ל (עד כאן לשונו). ועיין בכנה"ג (בכנסת הגדולה) ז"ל. וממו"ז (וממורי זקני) שמעתי דהאידנא שסומכים תפלת ערבי' למנחה ואין יוצאין עוד לעסקיה' אחר המנחה שהכל יודו בזה שא"צ (שאין צריך) לומר עלינו כיון ששתי התלות סמוכות. הא למה זה דומה. לתפלת שחרית ומוסף שא"א (שאין אומרים) עלינו לשבח בשביל שחרית כיון שתפל' מוסף סמוכה לה ודי בעלינו לשבח פעם א' אחר המוסף ועולה לשניהם. ע"כ (עד כאן)."

7) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA "PE'ULATH SADIQ:"

(Vol. II, Responsum # 22)

The arrangement of the lines in the Torah scroll has always been a carefully guarded tradition by the scribes. The following response treats on the Yemenite Jewish tradition of old to arrange the six lines preceding the prosaic song known as, "Ha'Azinu" (Deut. 32:1-ff), with indentations. Maharitz seeks a compromise here, suggesting to extend the words of each line to their outer border.

"QUESTION: Instruct us concerning the old books of the Law in the section of Ha'Azinu, on that page which begins, 'we-o'eedhah bom' [37] (Heb. ואעידה בם), those six lines which come before the [prosaic] song, Ha'Azinu, [and] which are written on shortened lines with indentations left on those six lines on both sides [of the column], while the same indentations have the length of a section, [38] meaning, [the length of] nine letters. How should we look upon such a thing?

RESPONSE: The great Rabbi, our Teacher [even] the Rabbi, Menahem Lunzano, in the book, Or Torah, ruled decisively that a Torah scroll like unto it is invalid, since he has made there a space which has the length of a section, where there is no section. Let him refer there [at his discourse on this subject]. Now, I sought to find some healing and balm for our scrolls of the Law. After searching, I found a certain response belonging to our teacher, [even] our Rabbi, Yoshu'ah Zein,[39] of blessed memory, [which responsum] was brought down in the book P.Ha., Hilkoth Sefer Torah, who wrote that Rabbi Menahem Lunzano stood alone in that opinion, while many disagreed with it, and that he had also seen many scrolls of the Law made in the handwriting of that great scout, our teacher [even] our Rabbi, A. Monson, of blessed memory, [the six lines preceding the prosaic song] made in shortened lines, and he prolonged [his response] with several proofs, and concludes at the end of his words that since the six lines are all aligned evenly on both sides, there is no form of a section [here] and it is valid. Nevertheless, [if one sought to perform] the deed in the most exemplary manner, it is more preferable to align evenly the six upper lines and to extend the writing in accordance with Rabbi Menahem Lunzano. Yet, if he had done so after the manner aforementioned, it is plain to me that certainly it does not render [it] invalid! Let him look there [at his words]. Now every wise man will see and understand that this is a logical answer, only that I have seen in [the writings of] Rabbi David Ben-Zimra, in his new responsa, responsum # 194, where he made the aforementioned [arrangement] invalid, and so it is better to follow the stricter [opinion]."

המקור:

"שאלה: יורנו בס"ת (בספר תורה) הקדמונים שבפרשת האזינו בדף המתחיל ואעידה בם שכתוב בהם השש שיטות שקודם פר' האזינו בשיטות קצרות ומניחים ריוח באלו השש שיטות מצד זה ומצד זה ואותו ריוח יש בו כשיעור פרשה דהיינו ט' אותיות מה יהיה משפטו.

תשובה: הרב הגדול מהר"ם לונזאנו בס' אור תורה פסק דס"ת (דספר תורה) כזה פסול כיון שעשה שם ריוח כשיעור פרשה במקום שאין שם פרשה ע"ש (עיין שם). וחפשתי למצוא ארוכה וצרי לס"ת (לספרי תורה) שלנו. ואחר החפוש מצאתי תשובה אחת למהר"י זין ז"ל הובאה בס' פה"א הל' ס"ת (הלכות ספר תורה) שכתב דהר"מ לונזאנו יחיד בסברא זאת ורבים פליגי עליה ושכן ראה בהרבה ס"ת (ספרי תורה) מכ"י (מכתיבת יד) התייר הגדול מהר"א מונסון ז"ל עשויים בשיטות קצרות והאריך בכמה ראיות ומסיק בסוף דבריו דכיון דהשש שיטות שוות מכאן ומכאן אין צורת פרשה וכשר. ומ"מ (ומכל מקום) למצוה מן המובחר עדיף טפי להשוות הו' שיטות העליונות ולהרחיב הכתב כדעת הרמ"ל (הרב מנחם לונזאנו) אבל אם עשה כנדון הנז' (הנזכר) פשיטא לי ודאי שאינו פוסל יע"ש (יעיין שם). וכל משכיל יראה ויבין דמלתא דסברא נכונה היא אלא דראיתי להרדב"ז (להרב דוד בן זמרא) בתשו' החדשות סי' קצ"ד שפסל בנדון כזה וטוב להחמיר."

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8) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA "PE'ULATH SADIQ:"

(Vol. III, Responsum # 78)

"The custom is not to say Qaddish[40] after 'Aleinu Le-Shabeyah. Now, the reason seems to me [this], that we never say Qaddish except after the study of [Scriptural] verses, or [the reading of] lore, or [of] Mishnah (the Oral Law), but here, with regard to 'Aleinu Le-Shabeyah, even though [Scriptural] verses are mentioned in it, they have not come in the midst of that wording for the sake of study and reading, but rather for the sake of praise and supplication. Neither are they to be considered 'study' [par excellence], requiring one to say after them Qaddish. Also the Beith Yoseph, at the beginning of section # 25, item # 13, when calculating the seven Qaddishim which are said each day, did not make mention of the Qaddish that comes after 'Aleinu Le-Shabeyah, wherefore it was never a practice to say it. Let him look at Turei Zahav, ibid., yet, each river has its own source…." [41]

המקור:

"המנהג שלא לומר קדיש אחר עלינו לשבח. ונ"ל (ונראה לי) הטעם דלא אמרי' (אמרינן) קדיש רק אחר לימוד פסוקים או אגדה ומשנה אבל הכא בעלינו לשבח אע"ג (אף על גב) דאדכר ביה פסוקים לא לשם לימוד וקריאה באו תוך הנוסח רק לשם שבח ותחנה ולא חשיבי לימוד לומר אחריהם קדיש. גם הב"י (הבית יוסף) בריש סי' כ"ה ס' י"ג כשחשב שבעה הקדישים שבכל יום לא זכר מקדיש דאחר עלינו לשבח. אלמא לא נהיגי לאמרו. ועיין ט"ז (טורי זהב) שם ונהרא נהרא ופשטיה. . . ."

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9) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA "PE'ULATH SADIQ:"

(Vol. I, Responsum # 58)

The Yemenite custom is to say the blessing over the Sukkah whenever one enters the Sukkah (make-shift booth), especially after having been distracted from the commandment at his going out and coming in again, and even if he had not desired to eat or drink anything in the Sukkah itself. This practice follows Maimonides' ruling in his Mishne Torah (Hilkoth Sukkah 6:12): "Each time one goes inside to sit down in the Sukkah during any of the seven [days], he blesses before he sits down, etc."

"[QUESTION]: The blessing made over the Sukkah during the [saying of the] Qiddush (i.e. the sanctification of the festival day made by saying blessings over a cup of wine) on the second night [of the festival day for those in the diaspora], as well as on the other days, is supposed to be said when?

RESPONSE: This matter is disputed by the former exponents [of our laws]… But our custom here in the land of Yemen is as Rabbi Eli'ezer, the son of Rabbi Yoel Ha-Levi,[42] for thus happens also to be the opinion of Maimonides, of blessed memory, the lord of the place, who does not differentiate between the first day and the second day [in the diaspora]. (Here, Maharitz writes a lengthy response concerning the customs brought down in the other exponents of Jewish law, and in the Shulhan 'Arukh, where he concludes the following:)

… But as for us, whose custom is as that brought down in Maimonides, of blessed memory, we do not stand in need of all these [explanations], since we always bless over the Sukkah immediately following our entry within it, while no one has yet sat down, in order that the blessing may then proceed [from there] to its actual performance.[43] And thus is it proven in the holy Zohar, [in the] section Amor, etc."

המקור:

"ברכת הסוכה בקדוש ליל שני ובשאר ימים אימתי אומרים אותה.

תשובה: דבר זה שנוי במחלוקת הראשונים. . . ומנהגינו בכאן ארץ התימן כראבי"ה כי כן היא סברת הרמב"ם ז"ל מאריה דאתרא דאינו מחלק בין יום א' ליום שני. . . ולדידן דנהיגינן כהרמב"ם ז"ל אין אנו צריכים לכל זה כי לעולם אנו מברכים על הסוכה תכף כניסתינו בה בעוד שלא ישב כדי שתהא הברכה עובר לעשייתה. והכי מוכח בזוהר הקדוש פ' אמור . . ."

10) EXCERPT FROM MAHARITZ's Code of Jewish Law, known as "PISQEI MAHARITZ," Vol. I, Hilkoth Qiryath Shema', item # 7

(On the proper way of reciting Qiryath Shema' with the congregation.)

"The congregation ought to prepare themselves to recite the Qiryath Shema', in [rhythmic] unison, and with a singular melody, and with the same alignment. For thus is it written in Midrash Rabba (Song of Solomon), concerning the verse, 'Hayosheveth bajannim, [etc.]' (lit., 'She who sits in the gardens, etc.'), 'When Israel enters the synagogues and recites Qiryath Shema' (Hear, O Israel. The Lo-rd is our G-d, etc.) with common purpose [and] in unison, [and] with identical intonations, the Most Holy, blessed be He, says to them: She who sits in the gardens, when you recite [together as] friends, I and My entourage do listen to thy voice, [even so], cause me to listen!

But when Israel recites the Shema' in disaccord, one going forward while the other lagging behind, and are not in agreement when reading the Qiryath Shema', the holy spirit calls out and says: Flee away, my beloved, and make yourself like unto a gazelle! '…"

המקור:

"צריכים הקהל להכין עצמם לקרות ק"ש (קרית שמע) בקול אחד בנעימה אחת בהשוואה אחת. דהכי איתא בשיר השירים רבה על פסוק היושבת בגנים, כשישראל נכנסים לבתי כנסיות וקורין ק"ש בכיוון הדעת בקול אחד בדעת ובטעם א', הקב"ה אומר להם: היושבת בגנים, כשאתם קורין חברים אני ופמליא שלי מקשיבים לקולך השמיעיני. אבל כשישראל קורין שמע בטירוף הדעת, זה מקדים וזה מאחר, ואינם מכוונים דעתם בק"ש, רוח הקודש צווחת ואומרת ברח דודי ודמה לך לצבי. . ."

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11) EXCERPT FROM MAHARITZ's Code of Jewish Law, known as "PISQEI MAHARITZ," Vol. I, Hilkoth Qiryath Shema', item # 22

(The Yemenite custom of kissing the tassels during the recital of Qiryath Shema' in the morning.)

"[He] wrote in the book, 'Taharath Ha-Qodesh,' that when you reach the section of the sisith (i.e. which speaks about the tassels tied to one's four-cornered garment), at the commencement of the section, [you should] take up all of the tassels in your right hand. And when you reach [the verse], 'and thou shalt see it' (Heb. וראיתם אותו), [you should] look at them, and [should] make the known mental cogitations [required at this time]. And when you reach [the verse], 'and after thine eyes' (Heb. ואחרי עיניך), [you should] put them upon your eyes and kiss them. Let him look there [at a discussion upon this subject]. But I have seen those of my teachers kissing them and putting them upon their eyes three times during [the reading of] the section [known as] sisith. The first [place] is when he says, 'and thou shalt remember all of the commandments of the Lo-rd' (Heb. וזכרתם את כל מצות ה'). The second [place] is when he says, 'and after thine eyes' (Heb. ואחרי עיניך). The third [place] is when he says, 'and thou shalt do all my commandments' (Heb. ועשיתם את כל מצותי). And he wrote in [the book], 'Sefer Zechirah,' that whosoever puts them upon his eyes is promised that he will not come to blindness. Likewise is it written in the book, 'Be-er Heitev,' of blessed memory. Now anyone who does this, or that which is similar to this, to magnify the commandment and to uplift it, his reward is very great! And let him not be sensitive if they scorn at him, for he who scorns does so to his own detriment. Woe unto him and to his bad fortune! For anyone who adds to [his] fear of G-d and to the keeping of His commandments are added unto him, [both], life and good [things]."

המקור:

"כתב בספר טהרת הקדש בהגיעך לפרשת ציצית בתחלת הפרשה תקח כל הציציות בידך הימנית. ובהגיעך לוראיתם אותו, תביט בהם ותכוין כוונה הידועה. ובהגיעך לואחרי עיניכם, תשימם על עיניך ותנשקם. יעו"ש. ואני ראיתי רבותי שמנשקים אותם ומניחים אותם על עיניהם בפר' ציצית ג' פעמים. א' כשאומר וזכרתם את כל מצות ה'. ב' כשאומר ואחרי עיניכם. ג' כשאומר ועשיתם את כל מצותי. וכתב בספר זכירה שמי שנותנם על עיניו מובטח לו שלא יבוא לידי סמוי עינים. וכ"כ בספר בה"ט (באר היטב) ז"ל. וכל העושה זה וכיוצא בזה להדר המצוה ולרוממה שכרו הרבה מאד, ולא יחוש אם ילעיגו עליו כי המלעיג ילעיג ממנו ואוי לו ולרוע מזלו, כי כל המוסיף ביראת שמים ובקיום המצות מוסיפין לו חיים וטובה."

12) EXCERPT FROM MAHARITZ's Code of Jewish Law, known as "PISQEI MAHARITZ," Vol. II, Hilkoth Beith Kenesseth, item # 11

(On the study made directly after the morning prayer within the synagogue, before saying 'Aleinu.)

"…But now in our city, everyone has it as a practice to have one person read in the Mishnah with its commentary (either that of Maimonides or Rabbeinu Ovadiah), after which [they read] one chapter in the Prophets. Afterwards, [they read] four Psalms from the book of Psalms. Now I have heard that before they began practicing this, the illness known as diphtheria[44] began to spread itself, may it not happen with us. [At that time], a certain elder of that generation made it a custom, and compelled the people to do this, at which it ceased [to wreak havoc] by the help of G-d. May the blessed G-d deliver all His people from every mishap and evil occurrence…."

המקור:

". . . ועכשיו בעירנו נהגו הכל לקרות אחד במשנה בפירושה או בהרמב"ם או ברבי' עובדיה, ואחר כך סימן אחד בנביאים, ואח"כ ד' מזמורים בתלים. ושמעתי כי מקודם שנהגו זה היה ב"מ (בר מינן) חולי האסכרה מתפשט, וזקן אחד שהיה באותו הדור הנהיג והכריח לעם לזה ונתבטל בעזרת השם. הש"י (השם יתברך) יציל כל עמו מכל מקרה ופגע רע. . ."

13) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA "PE'ULATH SADIQ:"

(Vol. I, Responsum # 7)

(Here, Maharitz addresses a difficult issue, viz., why the Yemenites will practice leniency in a grave matter clearly prohibited by Maran in his commentary, Beth-Yoseph, in accordance with what Maran had seen prohibited by Ramban, and by Rashba, and by Rabbeinu Nissim.)

"QUESTION: I find it hard to understand what I've seen practiced [in Yemen], to eat upon the same table and from the same bowl, a man and his menstruate wife,[45] in the company of their household. And I asked them what reason they permitted [such practice], and they answered that they practiced leniency on account of [not causing] shame to the woman, [and] that the members of the house would not notice her [condition]. May the teacher instruct us on [the way of] righteousness.

RESPONSE: We recite in the Mishnah, chapter 1 of [Tractate] Shabbath: 'Let not a man suffering from a running issue (flux)[46] eat with a woman who suffers an incessant flow [of blood],[47] because of their being accustomed to habitual wrongdoing, etc.' Now the commentators have written that 'a man suffering from a running issue and a woman from an incessant flow [of blood]' was stated as a way of introducing something new, [meaning], how much more then would it be forbidden for a clean man to dine with an unclean woman, or vice versa! Let him look there [at their discussion on this subject].

Now [the author of] the Shulhan 'Arukh, of blessed memory, [in] section # 195, explained it in this way, whose words are these: 'Let him not eat with her upon the [same] table, unless they had put there some unusual feature as a thing which separates between his bowl and her bowl, such as bread or a pitcher, or else each person should eat on his own [table] cloth.' … We learn by this that we require some distinguishing feature [at that table] and a sign of recognition in order for there to be a separation between them. If not, we do not permit their dining upon the same table, and how much more from the same bowl! Indeed, as far as the same table is concerned, this depends upon the differences in opinion by the early [commentators], about which shortly we shall speak up ahead. However, to permit a thing forbidden simply on account of one's reluctance to cause shame [to another], I say that every man in his right intellect will be ashamed [anyway] to speak out [at the table] about these things, and which [obviously] would have no point of purpose [at doing so]. …

…Wherefore, being my most humble opinion, I say that the reason for [our] custom is this: Is this not the reason that a man suffering from a running issue (flux) and a woman from an incessant flow [of blood] are not permitted to dine together, [namely], lest they become accustomed to habitual wrongdoing, etc.? If so, then it would seem that, just for that very reason, when they are dining together and no stranger has passed in their midst [that we ought to practice these strictures]. But when there are others of that household dining with them at the [same] table, it would seem that there's no reason to prohibit [their practice of eating from the same bowl], for there is no distinguishing feature or separation greater than this, that others keep them at a distance from one another [or from touching each other]! Likewise does it seem my most humble opinion by what is implied in the language of Rashi and Rabbeinu 'Ovadiah [of Bertinora], of blessed memories, there, where they wrote, 'on account of their becoming accustomed to habitual wrongdoing,' [meaning], that since they sit alone while dining, we suspect that he might come upon her. So far their words. . . ."

(Maharitz goes on and on with other proofs. Yet, for the sake of brevity, we have brought only a small excerpt of a very long response. He also speaks in the same Responsum about how the Yemenite custom is for a menstruate wife to mingle the cup of wine with water, even in the presence of her husband, yet will she not pass by hand the cup into her husband's hand. This, too, differs from the Shulhan 'Arukh. )

המקור:

"שאלה: הוקשה לי במה שראיתי נוהגין לאכל בשולחן אחד ובקערה אחת איש עם אשתו נדה בחבורת אנשי הבית, ושאלתי להם טעם ההיתר, והשיבו שנהגו להקל מטעם בושת האשה, שלא ירגישו בה בני הבית, יורנו המורה לצדקה.

תשובה: תנן במשנה פ"א דשבת. לא יאכל הזב עם הזבה מפני הרגל עברה וכו'. וכתבו המפרשים, דלרבותא נקט זב וזבה, וכ"ש (וכל שכן) טהור עם טמאה או אפכא דאסיר, יעו"ש. וכ"פ הש"ע (וכך פירש השולחן ערוך) ז"ל סי' קצ"ה וז"ל (וזה לשונו), לא יאכל עמה על השלחן אלא א"כ יש שום שנוי שיהא דבר מפסיק בין קערה שלו לקערה שלה, לחם או קנקן, או שיאכל כל אחד במפה שלו. . . נמצאת למד מזה, דבעינן שנוי והכר להיות מפסיק ביניהם, הא לאו הכי, לא שרינן להו לאכול בשלחן אחד, וכ"ש (וכל שכן) בקערה אחת. איברא, דלענין שלחן אחד, תליא בפלוגתא דקמאי ורגע נדבר בו לקמן. אמנם להתיר איסור מטעם חשש בושה, אומר אני, כי כל בר דעת יבוש מלדבר דברים אלו שאין בהם לא טעם ולא ריח. . . האמנם אומר אני לפי עניות דעתי טעם למנהג והוא זה, דכלום טעמא דלא יאכל הזב עם הזבה הוא מפני הרגל עבירה. א"כ (אם כן) נראה דדוקא כשהם אוכלים יחד וזר לא עבר בתוכם, אבל כשיש אחרים מבני הבית מסובים עמהם בשלחן נראה דאין לאסור, ואין לך שנוי והפסק גדול מזה שאחרים מפסיקים ביניהם. וכן נראה לענ"ד (לעניות דעתי) לדקדק מלשון רש"י ןרע"ו (ורבינו עובדיה) ז"ל שם שכ' (שכתבו) מפני הרגל עבירה, דכיון שמתיחדים לאכול חישינן שמא יבוא עליה עכ"ל (עד כאן לשונם). . ."

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14) EXCERPT FROM MAHARITZ's QUESTIONS & RESPONSA "PE'ULATH SADIQ:"

(Vol. III, Responsum # 71)

In the following Responsum, Maharitz shows how the custom in Yemen was to follow the ruling of Maimonides in the order of hand washing, rather than the order described in the Shulhan 'Arukh.

"I have been asked whence have they relied, in these places, [upon their practice] to have the man who blesses [over the bread] to wash his hands first, before all those who are reclined [to eat], even if they had been a [large] number, while he remains sitting and waits until all those reclining have washed their hands.

RESPONSE: I was cognizant that what brought you to such a question was that which you have seen written in the Shulhan 'Arukh, section # 181, item # 6, and this is his language: 'If those reclining [to eat] are many, up unto five persons, they begin from the man who blesses [over the bread], but if they are more, they begin from the man who is least [amongst them]. Moreover, they wash their hands after the manner of their sitting. Neither do they honour one another [to proceed ahead] in washing the hands, until they have reached the last five individuals, and since there remain none but [these last] five persons who have not yet washed, they straightaway begin with him who is to make the blessing [over the bread].' So far his words. Now the exponents of our laws have written the reason why they wash their hands in the said order, viz., in order that he might consider the blessing [to be] made over the meal. The Sages of blessed memories have estimated that he stands not in need of time to consider the blessing made over the meal, save the time that it takes for four people to wash their hands. Therefore, during the time that it takes for the four people to wash their hands, let him consider the blessing [to be] made over the meal. Let him look there at Rashi, [in] Tractate Berakhoth, page 46, and at [the commentary known as], 'Lavoush.'

But, behold, our custom is that we are not concerned with [all] this, and even if they were a hundred, the greatest man [amongst them] washes his hands before all others! This is in accordance with Maimonides, the seventh chapter of Hilkoth Berakhoth, who wrote (and these are his words): 'When they have finished eating, they take away the table,[48] and honour, etc. When they have brought unto them water for washing, anyone who makes the [final] blessing over the meal, he is the first to wash his hands, in order that the greatest one [amongst them] might not sit while his hands remain polluted until another had washed [his own]. The other diners wash their hands one after the other, etc.' So far his words. Behold, you have [here], stated explicitly, that he does not differentiate between whether they had been many persons or [only] five…."

המקור:

"נשאלתי מהיכן סמכו באלו המקומות ליטול המברך ידיו בראשונה קודם כל המסובין אפי' שיהיו כמה ויושב וממתין עד שיטלו כל המסובין.

תשובה: ידעתי כי הביאך לשאלה זו מה שראית כתוב בש"ע (בשולחן ערוך) סי' קפ"א ס"ו וז"ל (וזה לשונו): אם המסובין רבים עד חמשה מתחילין מן המברך ואם הם יותר מתחילין מן הקטן ונוטלין דרך ישיבתן ואין מכבדין זה את זה ליטול עד שמגיעין לחמשה האחרונים וכיון שלא נשארו אלא ה' שלא נטלו מתחילין מן המברך עכ"ל (עד כאן לשונו). וכתבו הפו' (הפוסקים) טעמא דמה שנוטל כסדר זה הוא כדי שיעיין בברהמ"ז (בברכת המזון) ושיערו חז"ל (חכמים זכרונם לברכה) דא"צ (דאין צריך) זמן לעיין בברהמ"ז אלא כדי נטילת ד' ולפי' (ולפיכך) במשך זמן (זה) שיטלו הד' יעיין בברהמ"ז ע"ש (עיין שם) ברש"י מס' (מסכת) ברכות דף מ"ו ובלבוש.

והנה מנהגינו שאין חוששין לזה ואפי' הם מאה הגדול נוטל ידיו תחלה. הוא ע"פ (על פי) הרמב"ם פ"ז (פרק ז') מה' ברכות שכ' וז"ל (שכתב וזה לשונו): גמרו מלאכול מסלקין את השלחן ומכבדין וכו'. הביאו להם מים לנטילה כל שמברך ברהמ"ז הוא נוטל ידיו תחלה כדי שלא ישב הגדול וידיו מזוהמות עד שיטול אחֵר ושאר הסועדין נוטלין ידיהם זה אחר זה וכו' עכ"ל (עד כאן לשונו). הרי לך בַּהְדְּיָא דלא מפליג בין שיהיו רבים או ה'. ..."

15) EXCERPT FROM MAHARITZ's COMMENTARY KNOWN AS