Birkat haMezuza

14th of Tebet 5770

Before reciting the blessing, the case with the Mezuzah enclosed should be held against the doorpost — ready to turn the first screw or tap in the first nail. If using glue or foam tape, be prepared to firmly affix the case on the doorpost immediately upon completing the blessing. (Tape that would easily fall off if bumped into is regarded as too temporary to be considered “affixed”)
Once the Mezuzah is in position, but before affixing it to the doorpost, the following blessing is recited:
Baruch Ata Ado-nay, Elo-henu Melekh Ha’olam, asher kid’shanu bi’misvo-tav, ve’sivanu leek-bo-a Mezuzah.
(Blessed are You, Lord, our God, King of the Universe, Who sanctified us with His Mitzvot, and commanded us to affix a Mezuzah).
If you are hanging many Mezuzot at the same time, you would say one blessing on the first Mezuzah -usually the front door- and include in that blessing the remaining Mezuzot. In the Mashadi community, however, families have different Minhaguim on this issue. (Ask a rabbi).
A woman can place the Mezuzah and say the blessing by herself. But when other people are present is not customary, for reasons of modesty.
Recommended reading on various subjects: http://www.aish.com/sp/so/80048777.html


One Mezuzah in each room?

13th of Tebet, 5770

The custom today is to put a Mezuzah on virtually every door of the house. Therefore, a Jewish home has Mezuzot on the front and side doors, porch, bedrooms, living room, kitchen, playroom, etc. The exceptions are: Bathrooms and rooms with an area smaller than 36 square feet. If a room has more than one door, one Mezuzah is required for every door.

On an entrance without a door we should put a Mezuzah but without saying a berakha for that specific Mezuzah, because this is a case of a Halakhic controversy (Machloket between HaRambam and the Rosh). Alternatively, when affixing another Mezuzah in the house and saying the berakha for it, have in mind the entrance Mezuzah and affix it afterwards.

In addition to private places of residence, a Mezuzah should also be affixed in businesses, offices and stores, when they belong to a Jewish owner.

Read: “Mezuzah and surveillance” http://www.aish.com/jl/m/48971621.html



Kosher Mezuzah

12th of Tebet, 5770
The Mezuzah is a handwritten scroll, written on genuine parchment, prepared from the skin of a kosher animal, that contains the first two parts of the Shema Israel. A Mezuah written on paper; a printed Mezuzah or a Xeroxed Mezuzah are not Kosher. The Mezuzah should be written by a Sofer. This scribe carefully writes the words using special black ink and a quill pen. The letters must be written according to strict Halakhic rules and any mistakes or missing letters invalidates the entire parchment.

It is not possible to know if a Mezuzah is kosher just by looking at it, since part of its being kosher has to do with the scribe who wrote it, his knowledge and his thoughts at the time of writing the Mezuzah. Mezuzah requires a human hand and a clean Jewish mind. (Mezuzah is one of those few things that cannot be made by machines or be mass produced in China!). It is for this reason that one should buy a Mezuzah exclusively from a trustful God-fearing person.
A professional scribe is usually certified by “Vaad Mishmeret Stam”.

FYI see this interesting article: http://www.shemayisrael.co.il/orgs/stam/guide2.htm



What do we commemorate on the 10th of Tebet?(2)

8th of Tebet, 5770

This coming Sunday, Dec 27, is Asara beTebet (10th of Tebet) a fast day, which commemorates several tragedies that happened to the Jewish people.
Yesterday we mentioned 1. The translation of the Torah. 2. The death of Ezra haSofer.
The main tragedy that happened in this day was the onset of the siege of Jerusalem by Nebuchadnezzar, the King of Babylonia, and the beginning of the battle that ultimately destroyed Jerusalem and the Bet haMikdash in the year 586 BCE, and sent the Jews into the 70-year Babylonian Exile. The date of the Tenth of Tebet is recorded for us by the prophet Yechezkel, who himself was already in Babylonia as part of the first group of Jews exiled there by Nebuchadnezzar, 11 years earlier than the actual destruction of the Temple in Jerusalem itself.

 

In modern day Israel, the 10th of Tebet has been designated as Yom haKaddish Haklali – the day on which we mourn those whose date or place of death is unknown, including mainly victims of the Shoa .

 

 

In N.Y. the fast starts Sunday at 6:05 AM and ends Sunday at 5:05 PM. Besides the fast, no other restrictions apply.

For more information see: http://www.ou.org/chagim/roshchodesh/tevet/fast.htm

 



What do we commemorate on the 10th of Tebet?(1)

7th of Tebet, 5770

Approximately in the year 300 BCE, on the 8th of TebetKing Ptolemy of Egypt forced 70 Jewish scholars to translate the Hebrew Bible into Greek. The Talmud relates that this project was blessed with a miracle, the 70 scholars were all placed in separate cubicles and yet they all came up with the same translation. Still, the rabbis of the time considered this project negative. The Talmud records that when this translation became public “darkness descended on the world”.
Why? Because the Greek Bible –known as the Septuagint- aided the advance of the agenda of the Hellenist Jews to bring Greek culture into Jewish life and was strategically used by other religions to, eventually, create a new religion. In fact, as the Talmud tells us, the translation of the Bible would allow the nations of the world to claim, “Anu Israel!” “We are the NEW Israel!”

The 9th day of Tebetcommemorates the death of Ezra the Scribe (5thCentury BCE). Ezra led the return of the Jews to Jerusalem from their Babylonian exile. It was under his direction and inspiration, together with the help of the court Jew, Nechemiah, that the Second Temple was built. (adapted from rabbi Berel Wein)
This coming Sunday 12/27 is the 10th of Tebet, a fast day, and these two events are among the tragedies that we commemorate then.

 

More on the impact of the Septuagint: http://www.ou.org/publications/ja/5763/5763winter/THINKING.PDF


When should you place your home’s Mezuzah?

6th of Tebet, 5770

When you are renting a house or an apartment, you have 30 days to put your Mezuzot. Why? Because of an ancient Halakhic principle that only after 30 days of living there you’re considered a permanent resident on somebody else’s house.

However, when you buy a house, you are considered a resident immediately, and your obligation to place the Mezuzot starts from the first day you come to live into your house, or from the time when you have your furniture or other valuables inside your house.

If you live in the land of Israel, even if you rent a house, you need to have your Mezuzot right away. Because of the Mitzva to live in Erets Israel, all Jews are considered permanent residents in any house they might live.

When moving out of a home -and the next occupant is also Jewish- we should leave the Mezuzot.

When one moves to a new house or apartment which does not have Mezuzot, it is the obligation of the tenant to get and put the Mezuzot, even if the landlord is Jewish.

Watch this SPECTACULAR video (4:35) http://www.aish.com/j/mm/58464387.html
.



Inside your Mezuza

Tuesday Tebet 5, 5770
Let me share with you what the Book chobot halebabot says about the first Pasuk of the Shema Israel. SHEMA ISRAEL HASHEM ELOKENU HASHEM ECHAD. “Listen Oh Israel, HaShem is our God, HaShem is one”.

Most people believe that this verse refers only about the unity of God (ECHAD God is one). However, that is only one of the 3 principles of the Pasuk Shema Israel. We also learn two more things:

One, ELOKENU, Hashem is our God: we assert our condition of chosen people, which implies a special relationship with God. Not a relationship of favoritism and more rights for us but mainly, chosen for greater responsibilities. We have 613 obligations toward God, while the rest of the world only 7.

The next lesson is kind of hiding in the original Hebrew and then it appears in English or vernacular: “HASHEM is our God…” HASHEM is… means, HASHEM exists.
So Chobot haLebabot says that when we say the first Pasuk of the Shema Israel, and every time we see or kiss the Mezuzah which contains the Shema Israel, we should think about these 3 principles of our Jewish faith:

1. God exists.
2. We are His chosen people.
3. God is ONE

Mezuzah joke: http://www.aish.com/j/j/51477127.html.



Inside/Outside the Mezuzah

4th of Tebet, 5770


Most people think that the Mezuzah cover is really the Mezuzah and the inside, just a parchment. Well, actually, the inside IS the Mezuzah and the outside is just a decorative/protective case also known as: BAYIT, or “house of the Mezuzah”.

If you really want to know what’s “inside a Mezuzah”, you’re actually asking: what is written in the Mezuzah?
The Mezuzah then, is a small handwritten scroll which contains the first two paragraphs of the Shema Israel.

Why it contains exclusively these two paragraphs? Because in both of them appears the Mitzvah of Mezuzah ukhtabatam al mezuzot betekha ubisharekha.

Similar to the Tefilin which contains 4 paragraphs (two of the Shema and two of Kadesh li) because in those 4 paragraphs the Mitzvah of Tefilin is mentioned.

Going back to the Mezuzah, the Shema Israel contains the basic principles of our faith, and by placing the Mezuza in our entrance doors we are asserting and remembering our beliefs every time we come in and go out.

For more Information watch this 30 seconds video: “Inside” a Mezuzah? http://www.youtube.com/watch?v=PACu3aosp1g



Guidelines for wedding Ceremony

Setting the date for the wedding

In setting the date for the wedding there are many factors you should be considering: most of them are obviously of a personal nature but some of them are also of a religious nature.

You want to bear in mind the following information before setting the definite time for your wedding:

As for the day, any weekday is fine, although, in the times of the Mishna Wednesday was the favorite day of the week. In our community we are very careful not to allow any wedding on Mosae Shabbat (Saturday night). This is an explicit prohibition in the Shulchan Arukh meant to keep the holiness of Shabbat intact.

As for the dates, there are certain days and periods of time in the Hebrew calendar that is not customary to get married:

Between Pesach and Lag baOmer and during the 3 weeks between 17 of Tamuz and 9 of Av, etc.

In case of doubt, it is always advisable to consult with a Rabbi before setting the final date.

The Ketubah

Ketubah literally means “a document” and it states:

1. The date and place on which the wedding is talking place.

2. The names of the bride and the groom and their fathers.

3. The practical obligations of the husband towards his wife.

4. The details of the marriage’s insurance policy in favor of the bride that every Jewish husband is bound to provide to his wife.

The Ketubah has today also an additional meaning: it is the main document which records your Jewish marriage, a kind of the “Jewish marriage license” that in the future will serve to witness for your children and grandchildren their status and Jewishness, anywhere in the world. To illustrate: when in our community we have a wedding between a member of our community and a member of a different community it is customary to ask from the non member to produce his or her parents Ketubah and or a rabbi’s letter witnessing their Jewishness.

Since the text of the Mashadi Ketubah differs from most other Ketubot, the Ketubah needs to be filled out by a Rabbi who is familiar with the customs and tradit ions of our community, to make sure that the inclusion and writing of the Hebrew, English and Persian names, which demands a great deal of expertise, is correct. A set of the appropriate Mashadi Ketubah would be provided by the Community at no cost. If the couple wishes to have a customize Ketubah they should contact a Sofer (Scribe or artist) who will work with them the desired design. The Sofer usually contacts one of the Rabbis of the community to help provide him the correct text and names. In this section we have included the text of the Mashadi Ketubah. We have also included the names and telephone numbers of two Sofer who are familiar with these works and procedures.

In case the couple chooses a Rabbi from other community to officiate their wedding, a Rabbi from the community should be consulted regarding the text and writing of the Ketuba, according to the Mashadi traditions.

Signing the Ketubah

At the groom’s reception, before the Chupa begins, the ceremony of the Ketubah takes place. The Rabbi reads and explains the Ketubah to the groom and to all the present there. Sometimes the Ketubah is signed under the Chupah but most of the times it is signed at the Ketubah ceremony, after it has been read aloud. The Ketubah has to be signed by two legitimate witnesses. Choosing them is not an easy task. The witnesses, for example, can not be relatives of the groom or the bride or relative among themselves. This includes also some non blood relatives. The officiant Rabbi, therefore, is the ultimate responsible for choosing or authorizing the witnesses, which is the most critical element that affects the Halakhic validity of the Ketubah.

At the Ketubah ceremony the Marriage License is also filled out. After completed, it should be given to the officiant Rabbi and it will be then his responsibility to mail it to the City Clerk. You will receive your Marriage Certificate from them by mail, normally in two or three weeks.

The marriage license

A couple intending to marry in New York State must apply in person for a marriage license to any town or city clerk in the state. The marriage license is the legal permanent record of the marriage. Once the marriage license is issued you have normally 60 days for your wedding Ceremony to take place. At the time of your wedding the officiant Rabbi will fill out the bottom of the document, ensuring the license is completed accurately, in full and signed at the time of marriage. Besides the Rabbi, two witnesses must sign the marriage license as well. There are not Halakhic restrictions for these two witnesses. In our community it is customary to ask the parents of the bride and groom to sign. The couple is responsible for bringing the Marriage License –with its envelope- to the Rabbi before the ceremony starts. Within 5 days after the marriage ceremony, it is the sole responsibility of the Rabbi to submit the marriage registration (normally by mail) to Vital statistics. The Marriage License form becomes the permanent legal record of the marriage event. The information recorded on the registration of your marriage is used to produce Marriage Certificates, when ordered.

To get more information about the procedure for obtaining the Marriage License and a Certificate of the marriage registration in New York State, we suggest you visit the following Website:

http://www.health.state.ny.us/vital_records/married.htm

Selecting the “Mesadder Kidushin”

Another element to take into consideration for your wedding is to select the officiant rabbi that will perform your wedding (the officiant Rabbi is known as the “Mesadder Kidushin”). The Mesadder Kidushin is a Rabbi which is familiar with the traditions and customs of the Mashadi wedding ceremony. The couple should inform the rabbi of their intention to have him as their Mesadder Kidushin (a mailed invitation would not suffice) and they should meet with him  once or twice in order to learn all the details of the wedding ceremony. With the Mesadder Kidushin the couple should arrange or consult all features and technical details of the religious ceremony, and even some of its aesthetics aspects, like songs, etc.

Mikveh

The Mikveh is the ritual bath that allows a Jewish woman to enter into her marriage in a pure state. The woman is showered and all articles such as rings, bandages, hairpins and even nail polish are removed. This is to assure that there is no barrier between the water and all of her body parts. Her ha ir is then combed, and her body checked to be free of loose hair. Then the bride-to-be is dunked in a bath and is blessed after completely coming to an upright position. The blessing is, “Blessed art Thou, Lord our God, King of the universe who has sanctified us with His commandments and commanded us concerning the immersion.” This should be done as close to the date of the wedding as possible.

To prepare the bride for the Mikveh you can call Rabbanit Coty Bitton at 516 3824398 or any other competent Rabbanit. (See also Chatan and Kallah classes)



WEDDING CEREMONY

After the Chatan and Kallah arrive to the Chupa the Rabbi or Cantor sings

מִי אַדיִר עַל הַכֹּל. מִי בָּרוּךְ עַל הַכֹּל. מִי גּדָוֹל עַל הַכֹּל. מִי דּגָוּל

.עַל הַכֹּל. הוּא יבְָרךְֵ אֶת הֶחָתָן ואְֶת הַכּלַּהָ

He who is mighty over all, He who is blessed over all, He who is supreme over all, may He bless the groom and the bride with happiness and joy, peace and prosperity, good health and a long life VENOMAR AMEN!)

(IRUSIN) The Rabbi says the following two Berakhot

:בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ בּוֹראֵ פְּריִ הַגּפֶָן

בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וצְִוּנָוּ
עַל הָעֲריָוֹת. ואְָסַר לנָוּ אֶת הָאֲרוּסוֹת, והְִתִּיר לנָוּ אֶת הַנּשְֹוּאוֹת
לנָוּ, עַל ידְיֵ חפֻּהָ וקְִדּוּשִׁין. בּרָוּךְ אַתָּה ייְ,ָ מְקַדּשֵׁ עַמּוֹ ישְִרֹאֵָל עַל
:ידְיֵ חֻפָּה וקְִדּוּשִׁין

The Rabbi gives the cup of wine to the groom and then the bride’s mother gives it to the bride.

The groom appoints the two witnesses, to the exclusion of any there witnesses, saying to them ATEM TIHIYU EDAI, “You be my witnesses”.

( KIDDUSHIN ) The Rabbi gives the groom the ring and instructs him to look at his bride and repeat after him the following words

:הֲריֵ אַתְּ מְקדֻּשֶֶׁת ליִ, בְּטַבַּעַת זוּ, כּדְתַ משֶׁה ויְשְִֹראֵָל

HARE AT MEKUDESHET LI BETABAAT ZU KEDAT MOSHE VEISRAEL

(Behold, you are consecrated to me with this ring, according to the Law of Moses and Israel)

The groom then places the ring in the bride’s index finger.

Then he says the blessing Shehecheyanu and wears a new Talit.

BARUCH ATA ADO-NAY ELO-HENU MELEKH HAOLAM SHEHECHEYANU VEKIYEMANU VEHIGIANU LAZEMAN HAZEH.

( KETUBAH ) The Rabbi reads the Ketubah

After the Ketubah is read the Rabbi gives it to the Chatan and instructs him to hand it to his wife saying to her:

KABLI ET KETUBATEEKH

The Rabbi says a few words of blessing to the Chatan and Kallah

The Rabbi instructs the Chatan to cover himself and his wife under his Talit. Friends are invited to hold the Talit over their heads as well.

The SHEVA BERACHOT are recited by the Rabbis or by the guests.

:בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ. בּוֹראֵ פְּריִ הַגּפֶָן
:בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ. שֶׁהַכֹּל בָּראָ לכִבְוֹדוֹ
בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ. יוֹצֵר הָאָדםָ:
.בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלךְֶ הָעוֹלםָ. אֲשֶׁר יצַָר אֶת הָאָדםָ בּצְַלמְוֹ
בְּצֶלםֶ דְּמוּת תַּבְניִתוֹ. והְִתְקִין לוֹ מִמֶּנּוּ בִּניְןַ עֲדיֵ עַד. בָּרוּךְ אַתָּה
:ייְ יוֹצֵר הָאָדםָ
שֹוֹשֹ תָּשִֹישֹ ותְָגלֵ הָעֲקָרהָ. בְּקִבּוּץ בָּניֶהָ לתְוֹכהָּ בְּשִֹמְחָה. בָּרוּךְ
:אַתָּה ייְ מְשַֹמֵּחַ צִיּוֹן בְּבָניֶהָ
.שַֹמֵּחַ תְּשַֹמַּח רֵעִים הָאֲהוּבִים. כְּשַֹמֵּחֲךָ יצְִירךְָ בְּגןַ עֵדֶן מִקֶּדֶם
:בָּרוּךְ אַתָּה ייְ מְשַֹמֵּחַ חָתָן וכְלַּהָ
.בָּרוּךְ אַתָּה ייְ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. אֲשֶׁר בָּרָא שָֹשֹוֹן ושְִֹמְחָה
חָתָן וכְלַּהָ. גּיִלהָ רנִּהָ. דּיִצָה וחְֶדְוהָ. אַהֲבָה ואְַחֲוהָ. ושְָׁלוֹם
.ורְעֵוּת. מְהֵרהָ ייְ אֱלֹהֵינוּ ישִָּׁמַע בְּעָריֵ יהְוּדהָ וּבְחוּצוֹת ירְוּשָׁליָםִ

קוֹל שָֹשֹוֹן וקְוֹל שִֹמְחָה. קוֹל חָתָן וקְוֹל כּלַּהָ. קוֹל מִצְהֲלוֹת
חֲתָניִם מֵחֻפָּתָם וּנעְָריִם מִמִּשְׁתֵּה נגְיִנתָָם. בָּרוּךְ אַתָּה ייְ מְשַֹמֵּחַ
:חָתָן עִם הַכּלַּהָ

The grooms drinks from the wine and gives his wife to drink from the same cup.

The Rabbi pronounces Birkat Cohanim (the priestly blessing). The couple remains covered under the Talit.

וַיְדַבֵּר ה’ אֶל מֹשֶׁה לֵּאמֹר: דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר: כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם:

יְבָרֶכְךָ ה’ וְיִשְׁמְרֶךָ.

יָאֵר ה’ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ.

יִשָּׂא ה’ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם. וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל, וַאֲנִי אֲבָרֲכֵם

IM ESHKACHEKH YERUSHALAIM

A glass cup is placed under the Chatan’s foot. The Rabbi instructs the Chatan to say the following words, in remembrance of Yerushalaim, before breaking the cup.

אִם אֶשְׁכּחֵָךְ ירְוּשָׁליָםִ תִּשְׁכּחַ ימְִיניִ: תִּדְבַּק לְשׁוֹניִ לְחִכּיִ אִם לֹא
:לֹא אַעֲלהֶ אֶת ירְוּשָׁליָםִ עַל רֹאשׁ שִׂמְחָתִי

IM ESHKACHECH YERUSHALAIM TISHKACH YEMINI.

TIDBAK LESHONI LECHIKI IM LO EZKEREKHI .

IM LO AALE ET YERUSHALAIM AL ROSH SIMCHATI

. (If I ever forget You, Yerushalaim, let my right hand wither, If I don’t keep Yerushalaim in my memory, at my happiest hour)

The Chatan breaks the glass.

MAZAL TOV!