Daily Halachot Topics
The Rama (Orah Haim 694:1) writes that there is a custom of giving three coins each equal to half the basic unit of currency in that locale (half-dollar, half-pound, etc.) to fulfil the obligation of Mahatzit HaShekel. This is based on the section ofParashat Ki Tisa dealing with the commandment of Mahatzit HaShekel, in which the word “Teruma” (lit. donation) is mentioned three times. Rabbi Yehuda Ayash (Mateh Yehuda), however, says that one mention of “Teruma” refers to donations for the sockets of the Mishkan, another alludes to donations for the remainder of the Mishkan and that only one reference of “Teruma” alludes to the census ofMahatzit HaShekel. As such, he explains that only one coin equal to half the basic unit of currency need be given for Mahatzit HaShekel, and according to Rabbi David Ovadia (Nahagu Ha’am), this is the Moroccan custom as well. The Kaf HaHaim (O.H. 694:20) writes that the value of the Mahatzit HaShekel nowadays is equivalent to the value of 3 Dirhams of silver, which given the current price of silver, is approximately USD $6. If one wishes to be stringent one can donate this value for each member of one’s family, although this is not our custom. The Mitzvah of having a meal on Purim is specifically in the daytime and the Shulhan Aruch (Orah Haim 695:1) rules that one who does so on the night of Purim does not fulfill one’s obligation. Nevertheless, the Rama (ibid.) writes that one should still have a meal and rejoice on Purim night. The Magen Avraham (where?) cites opinions that hold that one fulfils one’s obligation at night, but this is not the normative Halalcha. The Poskim discuss whether or not there is an obligation to specifically have bread with the Purim meal. One practical implication of this question is whether or not one would need to repeat Birkat Hamazon if one forgot to insert “Al HaNissim”. Generally speaking, whenever a meal is obligatory, any additions to Birkat Hamazon related to that obligation (like Shabbat, Yom Tov) are also obligatory. The Maharshal (Yam Shel Shlomo) rules that there is an obligation to have bread, and therefore if one had a bread-based meal on Purim and forgot “Al HaNissim”, one would have to repeat Birkat Hamazon. The general consensus, however, is that one still fulfills one’s obligation of the Purim meal even if one did not eat bread. It is noteworthy that Rabbi Ben Zion Abba Shaul (Or LeZion, vol.) writes that the ideal way to perform the Mitzvah of the Purim meal is to include bread, and thus if one is able to one should eat bread. It should also be noted that even if the Purim meal extends into the night and, the Shulhan Aruch (Orah Haim 695:3) rules that one must still recite “Al Hanissim” in Birkat Hamazon. There is a custom to recite a special prayer when eating each of the Simanim on Rosh Hashana that alludes to that particular food. For example, when eating the pomegranate we say “May it be Your will that our merits increase like pomegranates”. The rabbis discuss the order of the blessing and the prayer. Normally, when one recites a blessing over food, one must eat it immediately so as not to cause a Hefsek, an interruption. The MagenAvraham (583:2) says that the Yehi Ratzon prayers may be recited between the blessing and the eating of theSimanim, and that this is not considered a Hefsek since there is a need for those prayers. The Ma’amar Mordechai and the Ben Ish Hai explain that it is preferable not to recite the Yehi Ratzon in this order as it may constitute an interruption. Rabbi Yitzhak Ben Danan (LeYitzhak Reah § 200) says that the Moroccan custom is like that of the MagenAvraham. For those who suggest the prayer be said after partaking of the food, he says that it is futile since, after eating the Siman, the matter is closed so to speak. For those who suggest to say the Yehi Ratzon before the blessing over the food, this would be like advancing one’s needs before Hashem’s. It is inappropriate to ask for a good year, merits, etc. and then to bless Hashem for the foods He provides us. Interestingly, although the common practice is to dip apples in honey, Rabbi Ben Zion Mutzafi (Shofar BeTzion) explains that honey represents Divine Judgment on a Kabbalistic level. Therefore there is a custom among some to dip the apples in sugar instead. Summary: The Moroccan custom is to say the blessing over the Siman, then the Yehi Ratzon prayer and then to eat the Siman. The Talmudic sage Abaye explains (Keritut 5b) that on Rosh Hashana it is auspicious to eat symbolic foods, “Simanim”, and this is codified in the Shulhan Aruch (O.H. 583:1). Since this ritual is performed in the evening at the beginning of the meal, there is debate as to whether it should be done between Kiddush and HaMotzi, or after HaMotzi. Normally, the blessing over bread exempts other foods eaten at the meal so that a blessing for other foods is not made from needing a separate blessin. Foods that are not considered to be part of the meal, however, such a candy (even if eaten during the meal), would require a separate blessing. There is debate among the Moroccan rabbis regarding saying blessings over the symbolic foods. Some of the Simanim, especially vegetables, are cooked and may be considered as being part of the meal, and therefore there is question as to the propriety of saying a separate blessing over them. Rabbi Yedidia Monsonego (Shu”t Pe’at Yam, § 1) and Rabbi Haim Messas (Shu”t Leket HaKemah § 200) both say that one solution is to make a blessing of “HaAdama” over a food that certainly would not be considered part of the meal, such as a banana, and then one can eat the Simanim that normally require “HaAdama” without a blessing. When it comes to “HaEtz”, the custom is to eat the apple, which is not considered part of the meal anyway. Summary: Although not the mainstream practice, one who wishes to be strict can make blessings over foods that are not part of the meal so as to exempt the Simanim from questionable blessings. In the Torah, Rosh Hashana is known as “Yom Terua”, the day of the Shofar blast. There is a debate among the rabbis in the Gemara as to what constitutes a Terua blast; some say it is three moderately-paced sounds, known as Shevarim, while others say it is nine blasts in rapid succession (which we call “Terua” nowadays). Still others say that a true Terua is the three blasts followed by the nine rapid ones. The Rishonim disagree whether the Shevarim and Terua are all done in the same breath or whether there is a pause between them. Furthermore, there is even disagreement among the Aharonim regarding the nature of doing it in one breath; the Hazon Ish says that the three blasts transition seamlessly into the nine, while the Mishna Berura (590:18) says that although they are all done in one breath, there is a slight pause between the two sets (listen to audio for examples). The Shulhan Aruch rules (O.H. 520:4) that, because there is disagreement in the matter, the blasts should be done in one breath during the seated Shofar ceremony, and in two breaths when it is blasted in the Musaf Amida. Some Moroccan communities follow the opinion of the Hazon Ish. Summary: There are different opinions as to the sound of the Shofar blasts Interestingly, the Rambam says that only a ram’s horn is valid for a Shofar. The HIDA (Birke Yosef § 586) explains that if one does not have access to a ram’s horn, one should not make a blessing over other species of Shofar. For example the horn commonly known as the Yemenite Shofar is a long ibex’s horn. Rabbi Ben Zion Abba Shaul (Or LeTzion vol. 4) says that if a Yemenite Shofar will be used, that at least the first thirty blasts should be from a ram’s horn. Summary: The ideal way to fulfill the Mitzvah of listening to the Shofar is with a ram’s horn. Strictly speaking, the Torah mandates thirty Shofar blasts on Rosh Hashana. In order to ensure that we have unquestionably fulfilled this requirement, the current practice is to hear one hundred blasts; thirty when sitting and listening to the Shofar, thirty during the silent Musaf Amida, thirty during the repetition of Musaf and ten at the end of the prayer. The Shulhan Aruch (Orah Haim 592:1) rules that the Shofar should be blasted during the repetition of Musaf and makes no mention of the silent Amida, because they may distract the congregants while praying silently. The original Sephardic custom was to only blow the Shofar during the repetition of Musaf, and this is still the custom of Meknes as well as some Ashkenazic communities. One explanation of why the blasts were incorporated into the silent Amida is that, since the Moroccan custom is for an assistant Hazan to recite the Amida aloud while everyone is praying silently anyway, there is no concern that the Shofar will be distracting. Additionally, the Kabbalah attributes great importance to the blowing the Shofar during the silent Amida. As such, this is the current Sephardic and Hasidic custom and that of certain Ashkenazic communities. Summary: The Moroccan custom is blow the Shofar during both the silent Musaf Amida and its repetition. The blowing of the Shofar is the central Mitzvah of Rosh Hashana and whoever is blowing it must do so standing up (Shulhan Aruch, O.H. 585:1). The Ashkenazim follow the custom that even the congregants listening to the Shofar should stand up (Magen Avraham 585:1). The HIDA (Birke Yosef) has difficulty with this practice since the Shofar is referred to as “Tekiot Bimyushav” (“seated blasts”) because one achieves better concentration in this position. Some rabbis take a middle approach and say that the congregation should stand for the blessings made over the Shofar but then sit to hear the Shofar blasts. Rabbi Baruch Toledano (Kitzur Shulhan Aruch) confirms that our custom is for the congregation to remain seated for both the blessings and for the blasts. Summary: One should sit when listening to the Shofar, including its blessings. There is a Moroccan custom to recite a passage in Arabic (click here and herefor text) at this point in the Seder. This is recited when the Matza is split during Yahatz in order to demonstrate how Hashem split the sea and as an introduction to Magid, which further expounds the idea of the Exodus from Egypt. The translation of this passage is as follows: This is how Hashem split the sea into twelve paths when our forefathers were taken out of Egypt by our master and prophet Moshe, son of Amram, peace be upon him. Just as at that time Hashem saved and redeemed them from slavery to freedom, may he redeem us from this exile and bring us to our beloved Jerusalem. Summary: During Yahatz the Moroccan custom is to split the Matza while reciting the above passage in Arabic. The Moroccan custom is to prepare the Haroset into serving-size balls or into a thick paste. Besides the ingredients listed by the Rama, the Moroccan Haroset uses other fruit, to which the Jewish people have also been compared. Rabbi Yosef Messas (Otzar Hamichtavim, vol. I, § 1128) and Rabbi Moshe Mot (Mateh Moshe, Hilchot Pesah, § 612) explain that dates are used and the Jewish people are compared to them in the verse (Shir Hashirim 7:8) “Zot Komatech Dameta Letamar” (lit. “This, your stature, resembles a date palm tree”). There is also a Moroccan custom to use raisins, to which the Jewish people have also been compared in the verse (Tehillim 80:9) “Gefen Mimitzrayim Tasia” (lit. “You uprooted a vine from Egypt”). It should be noted that although the Shulhan Aruch does not codify a specific set-up for the Seder plate, the common custom among many communities, Moroccan included, is to follow the order of the Arizal.How Does One Fulfill Mahatzit HaShekel?
It should be noted that one may not use funds allocated for Ma’aser for the fulfillment of Mahatzit HaShekel. Furthermore, one should refer to this Mitzvah as “Zecher LeMahatzit HaShekel” (lit. a commemoration of the half-shekel) because by simply calling it Mahatzit HaShekel, there is a concern that the money thereby becomes consecrated and its use restricted.
Summary: One fulfils Zecher LeMahatzit HaShekel by donating half the basic unit of the local currency, such as a half-dollar in the United States. vPurim Seuda: Is Bread Necessary?
Summary: Although one fulfills one’s obligation of Seudat Purim even if one does not eat bread, one should ideally eat bread if possible.Is the Yehi Ratzon Prayer a Hefsek?
Does One Make a Blessing on Simanim?
What Does a Terua Sound Like?
What Horn Should be Used for a Shofar?
How Many Shofar Blasts Should One Hear?
Should One Sit or Stand During the Shofar?
Hagda Ksmllah: What’s the Significance?
Moroccan Haroset
Summary: The Haroset’s ingredients are full of symbolism.
Sign up for the Daily Moroccan Halachot Email
