Dvarim Hayotzim Min Halev

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mi`veid Volume XII - Issue 9

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This week’s issue of

‫דברים היוצאים מן הל"ב‬
is sponsored by Torah Letzion, a
program to help boys and girls
Actions Speak Louder Than Words learn in Israel for the year.
By David Freilich, Editor in Chief, 12th Grade Visit at http://torahletzion.org/

It says in Parshat Vayichi (50:5) "My father made me take an oath, saying,
'Behold, I am about to die, bury me in the grave I bought in the land of Canaan.'"
Rashi comments that the lashon of Karisi, or buying, saying it is unusual, and that
the word brings to mind a Kri, or a pile. This hints that Yaakov piled all of the
PARSHAS VAYECHI
money he acquired in Paddan Aram in front of Eisav, from whom he was buying 11 TEVES, 5771
the portion of Ma'arat Hamachpeila, and offered it to Eisav. Yaakov had to buy the DECEMBER 18, 2010
portion in Ma'arat Hamachpeila from Eisav, because Eisav originally got the por- All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)
tion as part of his firstborn rights. Yaakov was in effect saying to take all of the
Candle Lighting: 4:11 pm
money that he had made in Paddan Aram, and to just give him Ma'arat Hamach- Latest ‫קריאת שמע‬: 9:32 am
peila. ‫ שבת‬Ends: 5:15 pm
This seems to be a very strange course of actions, as we know that Yaakov
had great skill at negotiating. When he was by Lavan, he showed himself to be ex-
tremely sly and clever when it came to any business negotiations. When he was
negotiating to buy Ma'arat Hamachpeila, he should have done it the "smart" way,
with each party bartering until you reach an amount of money both parties agree is
fair. He would have saved a lot of money doing it the normal way, so why here did This week’s issue of
Yaakov seem to lose all of his seichel in business? ‫דברים היוצאים מן הל"ב‬
Furthermore, what is he doing here, just dropping all of his coins by Eisav? is sponsored by Mr. and Mrs.
Isn't there a rule that Talmeidai Chachamim value their money. And didn't Yaakov Benjamin Lonner in honor of
Josh Saltzman's bar mitzvah
(Continued on page 2)

The Weapon of Tefillah

By Eli Lonner, 11th Grade

A major portion of Parshas Vayechi deals with the blessings that Yaakov gives to his children before his death.
After blessing Efraim and Menashe, Yaakov tells their father, Yosef, “I have given you Shechem – one portion more
than your brothers, which I took from the Emori with my sword and with my bow (b’charbi u’vikashti)” (48:22). Tar-
gum Onkeles translates “b’charbi u’vikashti” as “b’tzlosi u’vibausi” which are Aramaic words for prayer. What is the
difference between “b’tzlosi” and “u’vibausi” and why did Yaakov choose the
This week’s issue of
wording “b’charbi u’vikashti” to allude to prayer? c"kv in ohtmuhv ohrcs
The Meshech Chochmah offers the following explanation. “Tzlosi” refers to is sponsored by
set prayer, such as that composed by the Anshei Knesses Hagdolah, while “Bausi”
refers to personal prayers that do not have a set time or a standardized wording.
There is a major difference between these two forms of prayer, namely that a set GourmetGlatt.com • 516.569.2662
prayer does not need kavana (intent) in order to be effective, while a prayer that has
(Continued on page 2)
2 ‫דברים היוצאים מן הל”ב‬
Torah Teasers
By Rabbi Moshe Erlbaum
‫פרשת ויחי‬
Questions
1. ‫ יעקב‬lived in ‫ מצרים‬for seventeen years. Where
else in ‫ ספר בראשית‬is seventeen years referred
to?
2. a) Where in the ‫ פרשה‬are two pairs of
brothers mentioned in the same ‫ ?פסוק‬b)
Which additional brothers are found together
in the same ‫?פסוק‬
3. a) Where does one person place his hand
upon the head of another person? b) Where
else in the Torah does it say explicitly that a
person placed his hand on the head of another
person?
4.Where is a person mentioned twice in the
same ‫ פסוק‬by a different name?
5.What animals appear in the ‫ ברכות‬to the sons
of ‫?יעקב‬
6.Which beverages are referred to in the ‫ ברכות‬to
the sons of ‫?יעקב‬
Answers
1. ‫ פרשת וישב‬begins when ‫ יוסף‬was seventeen
years old
2. a) ‫ אפרים & מנשה‬and ‫ שמעון & ראובן‬are all
mentioned in the same ‫פסוק‬. b) ‫ שמעו‬and ‫לוי‬
are also mentioned in the same ‫ פסוק‬in their
combined ‫ברכה‬.
3. a) ‫ יעקב‬places his hands on the heads of ‫אפרים‬
and ‫ מנשה‬when he gave them a ‫ברכה‬. b) In
‫פרשת אמר‬, the witnesses who heard the ‫מקלל‬
curse Hashem placed their hand on his head
before they stoned him. In ‫פרשת פנחס‬, ‫משה‬
rests his hand on ‫ יהושע‬to transfer the
leadership to him. There it states, “ ‫וַּיִסְמ ְך אֶת‬
‫ ”־יָדָיו ָעלָיו‬-“And he rested his hand on him”
but doesn’t explicitly state that it rested on
his head like it does in the other two places.
4. In the same ‫פסוק‬, ‫ יעקב‬is called both by the
name ‫ יעקב‬and by the name ‫ישראל‬.
5. The following animals appear in the ‫ברכות‬:
The ‫שור‬, ox in the ‫ ברכה‬of ‫שמעון ולוי‬. The
‫ אריה‬and ‫לביא‬, lion and lioness in the ‫ ברכה‬of
‫יהודה‬. The ‫חמור‬, donkey in the ‫ ברכה‬of ‫יששכר‬.
The ‫נחש‬, snake and ‫סוס‬, horse in the ‫ ברכה‬of
‫דן‬. The ‫אילה‬, ibex in the ‫ ברכה‬of ‫נפתלי‬. The
‫זאב‬, wolf in the ‫ ברכה‬of ‫בנימין‬.
6. ‫ מים‬water is referred to in the ‫ ברכה‬of ‫ראובן‬.
‫חלב‬, milk and ‫יין‬, wine are referred to in the
‫ ברכה‬of ‫יהודה‬.
(David Freilich — Continued from page 1)
go back across the river for pachim ketanim, small jars, rather than
just leaving them, according to Rashi in Vayishlach? He apparently
understood then that his riches were given to him by Hashem, and he
shouldn't waste any of it. What was Yaakov thinking then as he
dumped all of his money in front of Eisav? Why was he wasting all
of his money?
Rabbi Frand answers that after Yaakov had left Paddan
Aram, and he was thinking of his upcoming meeting with Eisav, the
pasuk says he was scared. The Midrash asks why would Yaakov be
scared? Didn't Hashem reassure him that it would all be okay? The
Midrash explains that while he had many mitzvot, he was afraid that
maybe Eisav had more merit than him by two mitzvot. While Yaa-
kov had left Eretz Yisrael, going to Paddan Aram to find a wife, Ei-
sav had faithfully stayed in Eretz Yisrael, doing Kibbud Av Va'Eim
all the years that Yaakov wasn't.
Yaakov felt that he needed to show that he cared as much for
mitzvot as did Eisav, if not more than Eisav. He kept on thinking and
asked himself how it was at all possible to show this much love for
mitzvot, and love for Eretz Yisrael? How could he show he would do
anything for his parents, anything whatsoever?
He realized he could accomplish both goals in one action. He
decided to throw all of his money in front of Eisav and say take all
the money I have. I don't care. All that is important is to own a part
of Eretz Yisrael, and to be buried next to my parents. All I want in
life is part of Ma'aras Hamachpeila. Compared to buying part of
Ma'aras Hamachpeila, everything else is practically worthless. True,
it would have been possible for Yaakov to drive a hard bargain. But
he couldn't have found a better way to show how he really feels.
Have a great Shabbos!
(Eli Lonner—Continued from page 1)
not been established does require kavana. This is because we say
established prayers have inherent power. Therfore, it is preferable
to have kavana, but not having kavana would not prevent the
prayer from being accepted. On the other hand, a personal prayer
needs intent since it does not have the power of a prayer that is es-
tablished by chazal.
This distinction between the two types of prayer mentioned
by Onkeles can help us understand why Yaakov referred to them as
a sword and bow. The difference between a sword and a bow is
similar to the difference between the two types of prayer. A sword
is inherently dangerous; it does not take much strength for a person
to wound someone with a sword. This is likened to a set prayer
which does not need much kavana to be effective. However, a bow
is only as effective as the archer is strong. Without the strength of
an archer it is virtually useless. So too a personal prayer is useless
without kavana.
The message that we can derive from this is that all of our
prayers can be like a bow. If we just put in a little extra kavana, our
prayers will reach farther and become more effective.
Good Shabbos.
Dvarim Hayotzim Min Halev 3

‫מאוצרות הרב‬
From the treasures of the Rav
Why did Yaakov re- thought of Rothchild as first
quire that Yosef take an oath and foremost a Frenchman. To
that he would bury him in Ca- be a Frenchman means that
naan? The classical answer is one is born, lives, dies and is
that in case Paroh would not buried on French soil. He
want to allow Yaakov to be “It is My Father’s Request...” could not understand why he
buried in Canaan, the oath would want his remains re-
would convince Paroh to allow him to be buried there. moved to non‑French soil. Such a request would imply that
The Rav explained that in order to understand this story, he was not a true Frenchman. Eventually De Gaulle gave in
one must read between the lines. We need to understand ex- and allowed the exhumation and transportation to Israel,
actly what Yosef represented; He had attained the highest however his opinion of the family Rothchild as Frenchmen
political level in Egypt. Paroh said that only the throne sepa- was changed.
rated Yosef's power from his in Egypt, Rak Hakisei Egdal This was Yosef's dilemma. He had spent so many years as
Mimeka. When the Egyptians needed food, Paroh told them the Viceroy of Egypt. Yosef was thought of as Egyptian to
to go to Yosef and do whatever he will require of them. If he the core by Paroh and all of Egypt. One could well imagine,
was at such a high level why would Yaakov feel that it was that Yosef had his enemies and detractors that were con-
necessary to make Yosef take an oath? Yosef had sufficient stantly insinuating that he was not a loyal Egyptian. Paroh
power to order his removal to Canaan, why was it necessary believed in Yosef and paid no attention to these anti‑Yosef
to back it up with and oath? After all, this was Yosef who forces. However, if Yosef would now request that his father
was so wise, powerful and respected that he even succeeded be buried outside of Egypt, Paroh might begin to doubt Yo-
in getting Paroh to listen to him and recognize the need to sef's loyalty to Egypt. How could he, the most powerful per-
feed all people who were affected by the famine, not only the son in Egypt after Paroh, prefer to have his father buried in a
Egyptian population. Also, Paroh had great respect for Yo- foreign land? Perhaps Yosef thought of Egypt as simply an-
sef's family. He commanded Yosef to tell his family that other country that he passed through. Or maybe he still con-
Egypt was open before them and they can settle in the finest sidered a foreign land, Canaan, his true home. Yosef was
parts of the land. So Paroh was pre‑disposed to looking fa- afraid that Paroh might have second thoughts about his deci-
vorably at Yosef and his family. So why did Yosef feel that sion to grant so much power to Yosef.
he had to apply pressure to Paroh to get him to agree to allow Yosef therefore applied pressure to Paroh saying that it is
Yaakov's burial in Canaan? his father's wish to be buried in Egypt, not Yosef's. Yosef
The Rav said that he finally understood Yosef's actions wanted to send a message to Paroh that his trust in him was
after he was told the following story. Edmund Rothchild, the well placed. He did indeed believe that Egypt was his home.
well known philanthropist, passed away around the time of However in this case he is powerless to change his father's
the 1948 War of Independence. He wanted to be buried in burial place, as he took an oath to bury him in Canaan. He is
Israel but because of the war taking place at that time his re- the messenger in this case and is powerless to alter the re-
mains could not be sent over. He was buried in France. Some quest of his father.
time later, when conditions permitted the exhumation and That is why Yosef was sensitive in how he phrased the
reinterment in Israel, his children made a request to the inte- request to Paroh. He sent messengers to Paroh to ask in a
rior ministry to send his remains to Israel. When some time roundabout way, saying that he is just a messenger of his fa-
passed and they did not receive a reply, they in- ther who requested that he be buried in Canaan. Yosef
quired and were told that De Gaulle himself was wanted to stress that he was not rejecting his status as an
holding up their request. They were wondering Egyptian. Rather he is only making this request because of
why De Gaulle himself would be interested in the oath that he swore to his father.
this matter.
When asked, he responded that he was Weekly D'vrei Torah on the Parsha
troubled by the re-
quest. He had always from the Shiurim of HaRav Yosef Dov Soloveitchik
4 ‫דברים היוצאים מן הל”ב‬
Reaching
One’s Full Potential
By Yaakov Hawk,
10th Grade
When Yosef prepares his sons to be given a bracha
from Yaakov, he puts Menashe, the older son, to the right,
and Ephraim, the younger son, to the left. Yet, when Yaa-
kov blesses them, he switches the positions of the hands.
Didn't Yaakov learn his lesson from the favoritism that he
had shown Yosef and how that transpired? The entire book
of Bereishis is stories of jealousy of older brothers toward
younger ones, from Cain and Hevel, to Yitzchok and Yish-
mael, to Yaakov and Esav, and finally Yosef and his broth-
ers!
Yet, Yaakov stood his ground. Yes, his elder grand-
son will be great (the Sages say that Gideon was a descen-
dant of his); however, the younger brother is destined to
have an even greater descendant, Yehoshua, who would
astound the world by stopping the movement of the sun so
he could end a battle in daylight. The question we find our-
selves asking now is, why not give Menashe the greater
bracha with the right hand, and have Yehoshua be his de-
scendant? Isn't that what Yosef desired?
This question is answered by Rav Shlomo Wolbe,
who wrote, a bracha cannot create potential. It can only
help existing potential materialize. Ephraim had the poten-
tial to produce a Yehoshua, but Menashe only had the po-
tential for a Gideon. Yaakov realized that he could not in-
crease the potential of Menashe, so the greater blessing had
to go to Ephraim. Remember to take this lesson this week
when you go to school or work, that although you can not
increase potential you still have to reach it, which requires
great work and effort. May we all be zocheh to reach our
potential and bring moshiach, b’mihairah b’yamainu.
Good Shabbos.
Visit YUTorah.org
and Search DRS
(Stories of Greatness — Continued from page 8)
mediately, the horse fell dead on the spot. Reb Ye-
hoshua said nothing and returned to his home.
The next day news quickly spread that "the
wonder horse" had died the previous night, for no
apparent reason. "A perfectly healthy horse!" eve-
ryone exclaimed, and a horse worth 25 Napoleons!
Who had ever heard of such a thing!
Reb Yehoshua called his family and friends
and related the amazing story of the previous eve-
ning. "Last night I couldn't sleep. I tossed and
turned for hours, and when I fell asleep at last, I
had a very strange dream. In the dream my former
employee, Shmuel, appeared to me and said, “I
must confess to you. I wasn't the wonderful man-
ager you thought me to be. I stole from you
throughout all the years I worked at the mill.
When I died and appeared before the Heav-
enly Court, I was informed that the only way I
could expiate my terrible sin against man and G-
d was to return to earth in the form of your mill
horse so that I could repay my debt to you. I was
given an especially strong body so that I could
work extra hard.
For months I toiled tirelessly, making up for
what I stole from you through the years. But it
seems I did my job too well, for I became re-
nowned for my strength and stamina. When I heard
that you were planning to sell me, I was horrified. I
would not be able to expiate my sins unless I was
working for you in your mill. If you would sell me,
I would have to return to earth once more, perhaps
in an even lesser form, to atone for my misdeeds. I
cannot bear the idea of returning again, so I beg
you, please forgive me for what I did to you.”
When I heard his plea, I jumped up out of
bed and ran immediately to the mill. I went up to
the horse and told him that I forgave him with all
my heart, and that he no longer owed me a single
penny. When he heard my words, he expired, for he
had fulfilled his purpose here on earth. Now, poor
Shmuel will find his peace in the next world..."
DH is on
Dvarim Hayotzim Min Halev
Grasp at
Greatness
By Ben Watman, 10th Grade
‫שׁ ֶפר‬
ָ ‫מ ֵרי‬
ְ‫א‬ִ ,‫נתן‬
ֵ ‫ה‬ַ ‫חה‬ָ ‫שׁ ֻל‬
ְ ‫אַיּלה‬
ָ ,‫ת ִלי‬
ָ ‫ַפ‬
ְ‫נ‬
“Naftali is a hind let loose: he gives beautiful
words” (49:21)
Based on the Talmud and Midrash, Rashi touches
on three concepts about Naphtali: a) the fruits grown in his
portion of Israel ripen before others. b) He rushed to war,
responding to Devorah’s call and received major credit for
that victory c) When Eisav laid claim to maaras hamach-
pelah, Naphtali ran to Egypt and back to fetch Yaakov’s
deed to the cave.
According to the end of Maseches Soferim, the
first month of the Hebrew Calendar (Nisan) corresponds to
the oldest of the twelve tribes, the second month to the sec-
ond-oldest, etc. Thus, as the youngest, Binyamin is the
tribe of Adar, the last month. According to the Vilna Gaon,
however, we assign months to each tribe in keeping with
the order in which they traveled through the desert. On this
basis, Adar is the month of Naftali, the last tribe in the pro-
cession,
What deep connection links these tribes to Adar?
Binyamin, of course, has a powerful bond with
Adar, for during this month two of his most illustrious de-
scendants- Mordechai and Esther- thwarted Haman’s at-
tempt to liquidate the Hewish people. Ironically, Haman
rejoiced when his lot fell in Adar, reasoning that just as the
first month of the year symbolizes great beginnings for Is-
rael, the last month promises decline and weakness. (In
fact. Concerning Haman’s opening remark to Achash-
veirosh, “There is (“yeshno”) a certain nation…” [Esther
3:8], the Midrash reads “yeshno” as “yashnu”- they are
old/sleepy.)
Binyamin was uniquely qualified to reverse this
process of decline [in the Purim spirit of “venahafoch
hu” (and it turned around) (9:1)]. Binyamin was the only
one of Yaakov’s sons who was born too late to bow to Ei-
sav. Binyamin remained fiercely independent and fearless
before his enemies. Yaakov declared him “a ravaging
wolf… (even) in the evening (when the sun of success has
set on Israel) he will divide the spoil” (Bereishis 49:27).
And Moshe pronounced him God’s yedid (friend)
(Devarim 33:12), a word whose letters twice the word yad
(hand), a significant symbol, twice.
When the Egyptians drowned, the Israelites sang,
5
“Your ‘right hand,’ O Lord, is glorious in power; Your
‘right hand’ smashes the enemy” (Shemos 15:6). How can
God have two ‘right hands’? As Rashi: explains:” When
Israel does God’s will His ‘left hand’ becomes a ‘right
hand.’” In other words, our mitzvos strengthen the Heav-
enly ‘hand’ of justice, so, too, as God’s Yedid, Binyamin
has two right hands.” Before his mother died in childbirth,
she called him “ben oni,” meaning either” son of my pain”
or “son of my strength.” Preferring the later interpretation,
Yaakov renamed him "Binyamin"-“son of the right hand.”
Thus, Binyamin implanted in Israel the power to rally and
resist. That is why his descendant Shaul was dethroned for
failing to destroy Amalek. Conversely, in Haman’s era, it
was Binyamin who transformed a time of decline into a
time of great renewal- as the Megillah states: “the month…
was reversed for them from sorrow to joy” (9:22).
Hence Binyamin’s powerful link to Adar. But what
of Naftali?
In our verse, Naftali is praised as a runner (ratz).
Another Midrash even relates that he ran to be the first to
tell Yaakov that Yosef was alive. In Devarim (33:23),
Moshe depicts him as “satisfied with desire” (s’va ratzon),
meaning that he always satisfies his great desires. When
one craves something, he runs towards it- this is the con-
nection between ratz and ratzon. Indeed, Naftali’s name
itself means “grappling” (Bereishis 30:8) and- according to
Rashi- “stubbornly twisting and pleading.” By nature, then,
Naftali strives for things that lie beyond an ordinary per-
son’s grasp. As Targum Yonasan adds, his children’s un-
usually insistent prayers will save them from their enemies.
This is the deeper meaning of Naftali’s racing to Egypt. It
indicates his power to transcend human limitations, to at-
tain the impossible.
Therefore, both Binyamin and Naftali have the
strength to raise Adar from its lethargic depths to great
heights. Binyamin’s resistance of evil keeps us from de-
spair. And as the last to march through the desert, Naftali
symbolizes our renewal at the end of time. Both are linked
to Adar, and both have helped us survive to this day, when
we anticipate great renewal, God willing.
Have a wonderful Shabbos!
Adapted from R. Baruch Epstein
6 ‫דברים היוצאים מן הל”ב‬
HALACHA
VÉÜÇxÜ
Sitting or Standing for Kiddush
By Rabbi Aryeh Lebowitz
Introduction. One of the most basic obligations of
Shabbat is the mitzvah of “zachor et yom ha’shab-
bat l’kadsho” – to mention the day of Shabbat in
order to sanctify it. On a biblical level, most ris-
honim understand that one is only required to men-
tion something about the fact that it is Shabbat (see
Magen Avraham 271:1 who says that one fulfills
his biblical obligation of kiddush by reciting the
Friday night shemoneh esrei. See also Rabbi Akiva
Eiger, in his glosses to the Sulcahn Aruch ibid.,
who suggests that merely saying “good shabbos”
would suffice.) The rabbis, however added to the
requirements of kiddush and mandated that it be
recited over a cup of wine, and in conjunction with
the Shabbat meal. (See Tosafot Pesachim 106a for
two opinions regarding which aspects of kiddush
are biblically mandated and which are rabbinically
mandated.) Over the years many customs have de-
veloped regarding whether one should sit or stand
for kiddush. A number of minhagim maintain
some sort of compromise where people stand for
certain parts of kiddush but sit for other parts of
kiddush. In this essay we will explore the various
sources for each custom in the hope that a greater
understanding of each custom will lead to an ap-
preciation of the many aspects of the mitzvah of
kiddush.
The Reasons to sit for kiddush. There are a number of
sources that would indicate a preference for sitting
during the recitation of kiddush:
Tosafot (Berachot 43a) states that in order to include
others in your recitation of kiddush it is necessary
for everybody to sit, as an indication that they are
all joining together to discharge their obligation
through the kiddush of one of them. Tosafot even
wonders why we have the custom to stand for
havdalah when we are motzi others. They therefore
suggest that it is best to sit for havdalah as well.
(Regarding sitting during havdalah see Rama
296:6, Biur Hagra ibid., and Ma’aseh Rav 103.)
The gemara Pesachim 101a records the comment of
Shmuel that one must recite kiddush in the same
place that he will have his meal. It is clear in the
gemara that this requirement does not only involve
reciting kiddush in the same house that one will
have his meal, but even in the same room where
the meal will take place. The Mishnah Berurah
(271:46) cites poskim who suggest that one should
also recite kiddush in the exact spot that he will
have his meal. As such, one who will eat sitting
down should recite kiddush while sitting down as
well.
The gemara and rishonim do not openly discuss that
issue of standing versus sitting for kiddush. In all
likelihood, there was only one custom during those
times in history, thereby obviating the need for any
debate about this matter. The question though re-
mains, what was the custom that everybody had
accepted without any opposition voiced against it.
The Rambam (Hilchot Succah 6:12) writes that on
the first night of Succot one should recite kiddush
while standing, because the beracha of leshev
b’succah should be recited prior to performing the
mitzvah (of sitting in the succah). The Ra’avad
comments that he had never heard of such a cus-
tom. Additionally, he argues, even if the berachah
is recited while seated, it will still precede the pri-
mary aspect of the mitzvah of succah, the eating in
the succah. Magid Mishnah adds that the words
“leshev b’succah” do not reflect an obligation to sit
in the succah. Rather, it reflects an obligation to
dwell in the succah. After all, one who spends his
entire day in the succah, eating and drinking stand-
ing up has certainly fulfilled his obligation of ye-
shivat succah. Based on this discussion, it seems
that all of these rshonim took for granted that nor-
mally kiddush was recited while sitting down. The
only debate revolved around the first night of Suc-
cot because of factors that are unique to that holi-
day.
The Reasons to Stand. In spite of the sources that sug-
gest sitting for kiddush, large segments of the Jew-
ish people stand for kiddush. Those who stand
point to the following sources to validate their cus-
tom:
(Continued on page 7)
Dvarim Hayotzim Min Halev
HALACHA
VÉÜÇxÜ
The gemara Bava Kama 32b referes to Shabbat as a
kallah and records that various amoraim would
stand to greet the Shabbat kallah. Based on this
reference many of the great kabbalists had the cus-
tom to stand during kiddush out of reverence for
the kallah that we greet when we recite kiddush.
This, in fact was the custom of the Arizal.
A second reason to stand during the recitation of kid-
dush is offered by the Mishnah Berurah (271:45)
who states that the paragraph beginning
“vayechulu” is a testimony of sorts that God cre-
ated the world. One who testifies in a Jewish court
is obligated to stand for his testimony. Rav moshe
Feinstein (in explaining the position of the Rama)
writes that once one is standing for vayechulu he
need not sit for the remainder of kiddush.
Explanations for Each Custom.
Standing the entire time. The Aruch Hashulchan
(271:24) cites the custom of the great kabbalists,
including the Arizal to stand for the entire kiddush.
Rav Moshe Feinstein (Iggerot Moshe Orach
Chaim V #16:7) points out that this custom is
based in the gemara Bava Kama mentioned above
which identifies Shabbat as a kallah. Some of the
leading poskim point out that the logic to stand
does not apply in all circumstances.
Rav Moshe Shternbuch (Teshuvot V’hanhagot #254)
writes that even those who stand for the Friday
night kiddush should sit for the Shabbat day kid-
dush when neither of the above mentioned reasons
to stand applies. In fact, the Birkei Yosef (289)
states that even the Arizal would sit for the daytime
kiddush. Those who stand even for the daytime
kiddush do so because they understand that the
beracha is considered to be a shirah al hayayin,
which is most appropriately recited while standing.
Rav Moshe Feinstein (Iggerot Moshe ibid.) adds that
since the logic for standing during kiddush is that
once we are standing for the paragraph of
vayechulu we may remain standing for the remain-
der of kiddush, there should be no reason to stand
for the kiddush on Yom Tov when vayechulu is not
recited. Based on this, Rav Moshe adds, if one’s
family custom is to stand even for the Yom Tov
kiddush, he should change the minhag because it is
based on a mistake.
7
Continued
Standing for the first half and sitting for the rest. The
Shulchan Aruch (271:10) writes that one should
recite vayechulu standing, and the rest of kiddush
sitting. This approach would seem to satisfy all of
the considerations. On the one hand we are stand-
ing to greet the Shabbat and say the edut of
vayechulu. On the other hand, we are seated for the
main text of the kiddush fulfilling kiddush b’ma-
kom seudah, and allowing others to fulfill their ob-
ligations through establishing themselves as part of
a single group with the one who recites kiddush.
Indeed, Rav Moshe Feinstein suggests that this
would be the ideal custom to choose if one does
not have a clear family custom. Even when the
Rama writes that one may remain standing for the
duration of kiddush on Friday noght, he is only
saying that it is permissible to do so, but not that it
is recommended to do so.
Standing for the first few words and sitting for the rest.
The Rama records a custom to sit for the entire kid-
dush with the exception of the opening words
“yom hashishi vayechulu hashamayim” because
the first letters of those words spell the name of
God, and it is customary to stand out of respect for
the name of God. The Mishnah Berurah points out
that we are not concerned with greeting Shabbat
while standing because we have already greeted
the Shabbat properly in shul.
Interestingly, there is no custom recorded in Shulchan
Aruch to remain seated for the entire kiddush of
Friday night.
V. Conclusion. We have outlined the various consid-
erations to be taken into account when deciding
whether to sit or stand for kiddush. As a practical
matter, most Chassidic poskim have followed the
custom of the Arizal to stand, and the Rama sanc-
tions this custom. However, some later poskim
have pointed out that this ruling should not apply
to Yom Tov or daytime kiddush where it is prefer-
able to sit. Rav Hershel Schachter shlit”a once told
me that even one who plans to change his family
custom in favor of a custom that he believes to be
more halachically viable, he should maintain the
old custom when reciting kiddush in front of his
parents.
8 ‫דברים היוצאים מן הל”ב‬
PUBLICATION
STAFF
STORIES OF GREATNESS Editors in Chief
David Freilich
TOLD OVER BY: YEHUDA ISAACS Yaakov Feldstein
Associate Editors
This week I’d like to tell over a story to place. Judah Max Abittan
by Yerachmiel Tilles. I hope you enjoy it. Reb Yehoshua, however, was unwill- Dani Scheinman
Good Shabbos! ing to sell the horse, and refused all bids that Yitzie Scheinman
layout editors
Reb Yehoshua Milner made a good were presented to him. But no matter how
Yechiel Auman
living from the mill that he owned on the out- many times he said "no," and how many peo- rabbinic articles
skirts of Jerusalem. The huge millstone was ple he rebuffed, offers continued to come his
Adam Goldstein
turned by the steady and patient treading of a way from people who wished to purchase the Avrumi Blisko
horse who spent its days pacing round and horse. student articles
round in an endless circle. Reb Yehoshua, Finally, Reb Yehoshua tired of the Andrew Mermelstein
however, was almost never to be seen at the continual interruptions to his Torah study. So director of production
mill. A devout and scholarly man, he allowed he set a price for "the wonder horse" of 25 Production Staff
all the work of the mill to be supervised by Napoleons-a sum that would support a family Nison Basalilov
Jeremy Bienenfeld
his manager, Reb Shmuel. This enabled him for two years. Surely, no one would be so Yaakov Bluestein
to be free to devote all his time foolhardy as to make an offer like that! Reb ‫סופרים‬/Authors
to Torah study. Yehoshua, however, underestimated the te- Benny Aivazi
When Reb Shmuel the manager nacity of his would-be buyers. One merchant Yonatan Aivazi
Ariel Bagley
passed away, another man was hired to over- actually came up with the sum, and a deal Dan Bamshad
see the running of the mill. This new manager was struck. David Beer
Marc Eichenbaum
decided to improve the operation of the mill The night before the sale was to be Jonathan Eidelstein
by replacing the slow, old horse with a new finalized, Reb Yehoshua couldn't sleep. He Yered Elisha Ginsberg
massive one, stronger by far than the other tossed and turned in his bed until, finally, in Yitzchak Ginsberg
Shmuli Gutenmacher
horses that had worked there before. The new the middle of the night, he dressed and left Yaakov Hawk
horse accomplished work so much more the house, telling his family he would soon Elisha Ishaal
Aaron Joseph
quickly than the previous ones, that it became return. His employees were shocked to see Yoni Kadish
known as "the wonder horse." the owner, Reb Yehoshua, arrive at the mill. Barak Klammer
Soon word of this magnificent horse As he never visited the mill during the day, Eli Lonner
Avi Moisa
spread through the countryside, and bidders what was he doing there in the middle of the Yonatan Mehlman
came from near and far to try to buy the fabu- night? Gavi Nelson
lous animal. Much more money was waiting Reb Yehoshua walked straight up to Adi Pasternak
Jonny Perlman
to be made through the horse if it would be the horse as all of the employees looked on. Shmulie Reichman
used for other, more demanding tasks than He stopped at the horse's side and whispered Shalom Rosenbaum
Yigal Saperstein
turning a millstone, such as pulling huge a few words in the mighty animal's ear. Im- David Silber
loads, or transporting the wealthy from place (Continued on page 4) Alex Selesny
Daniel Stroh
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