Congratulations to all the winners of the JewishPress.com raffle at The Event
The Gemara in Pesachim 115a says that there was a machlokes regarding how one was supposed to eat matzah and marror in the times of the Beis HaMikdash. Hillel said that during those times, when there was a korban Pesach, matzah and marror should be eaten together. His peers argued that they must be eaten separately. The Gemara concludes that since the halacha was not paskened we eat matzah separately, then marror separately, and then both together to accommodate both opinions.
The Rambam (Hilchos Chametz U’matzah 8:8) says that one should korech matzah and marror together, dip it into charosses and eat it without reciting the berachah, “zecher l’mikdash.” The Rambam’s words imply that the reason that we do not recite a berachah on the takanah of korech is because it was instituted zecher l’mikdash (as a remembrance of the Beis HaMikdash). Any takanah that was instituted zecher l’mikdash does not require a berachah.
However the Achronim ask the following question: Originally the mitzvah of lulav was to take the lulav only on the first day, with the exception of taking it in the Beis HaMikdash – where it was taken for seven days. The Mishnah in Sukkah 41a says that after the destruction of the Beis HaMikdash, Reb Yochanan ben Zakai instituted the policy that the lulav should be taken for seven days everywhere, even outside the Beis HaMikdash, as a remembrance of the Mikdash. Why is it that regarding the institution of taking a lulav for all seven days of Sukkos we recite a berachah, and regarding the institution of korech we do not? The rule that we do not recite a berachah on an institution that was initiated zecher l’mikdash should exempt a berachah on the takanah to take the lulav for the remaining six days of Sukkos.
I would like to suggest that the answer lies in the words of the Rambam. The Rambam (Hilchos Lulav 7:15) says that after the destruction of the Beis HaMikdash, it was decided that the lulav should be taken on each of the seven days of Sukkos – zecher l’mikdash. One should recite the berachah of “al netilas lulav” over it every day because it is a mitzvah midivrei sofrim (from the Rabbanan). The Rambam seems to be alluding to this question when he answers that this takanah is a mitzvah. I think this can be better understood based on the following explanation:
The Gemara in Sukkah 44a brings a dispute as to whether a certain rabbinic institution was a takanah or a minhag. The Gemara says that if it is a takanah, a berachah is recited; if it is a minhag, a berachah is not recited. Rashi explains that as the Gemara in Shabbos 23a and Sukkah 46a both say, in order to recite a berachah on a rabbinic decree and say “vetzivanu” (Hashem commanded us) it must be decreed that if one disobeys this ruling he will have transgressed the Torah’s prohibition of lo sasor. Rashi explains that only if one disobeys a takanah will he transgress the Torah’s prohibition; therefore one can make a berachah on it. But if one does not follow a minhag of the Rabbanan, he does not transgress the Torah’s prohibition of lo sasor. As a result, a berachah is not recited.
The Rambam, in Hilchos Mamrim 1:2, says that if one does not adhere to even a minhag he transgresses the Torah’s prohibition of lo sasor. According to this opinion this question remains: Why don’t we recite a berachah on a minhag of the Rabbanan?
The Brisker Rav, in his sefer on the Rambam, explains that there are two requirements that must be met in order to recite a berachah on a rabbinic decree. One is that it was a commandment; this is met when one will transgress a Torah prohibition by disobeying the decree. The second is that its essence must be a mitzvah. Even though one who does not follow a minhag that the Rabbanan instituted will transgress the Torah’s prohibition, it was nevertheless not instituted to be a mitzvah by nature; rather it is a minhag. We do not recite a berachah over minhagim. We only recite a berachah on mitzvos.
By applying this rule we can differentiate between the takanah of taking a lulav on all seven days of Sukkos and that of korech. By the takanah of taking the lulav on all seven days, the actual decree was an institution of a mitzvah in its essence. The reason why this mitzvah was established was zecher l’mikdash. The takanah to eat korech with matzah and marror together was not instituted as a mitzvah, but rather its essence is to commemorate and remember the Beis HaMikdash. The Rambam writes that the takanah of taking the lulav on all seven days of Sukkos is a mitzvah, and therefore we recite a berachah. Regarding the takanah of korech, the Rambam does not say that it is a mitzvah because it was not established as a mitzvah – but rather as a zecher l’mikdash. Thus we do not recite a berachah on korech since its essence is not a mitzvah.
For questions or comments, e-mail RabbiRFuchs@gmail.com.
About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.
If you don't see your comment after publishing it, refresh the page.
Comments are closed.
Eisenhower understood that motivated men will fight much harder and longer than unmotivated men.
Who does not want to get close to Hashem? Yet, how do we do that?
An interview was overheard in which an Arab asked a Hamas commander: “What’s the problem? Why aren’t you hitting your targets? Don’t you know how to aim?” To which he was answered: “We know how to aim very well. We are experts. But their G-d moves the missiles.”
‘Vendors Of Fruits And Clothing…May Sell In Private’
(Mo’ed Katan 13b)
Question: The Gemara in Berachot states that the sages authored our prayers. Does that mean we didn’t pray beforehand?
If a man sins and follows his inclinations, he will find comfort in this world – but when he dies, he will go to a place that is all thorns.
Nothing is more effective to diminish envy than gratitude.
The first prayer of Moshe was Vayechal, where Moshe’s petition was that no matter how bad bnei Yisrael were, the Egyptians were worse.
“We’re leining now, and shouldn’t be talking,” Mr. Silver gently quieted his son. “At the Shabbos table we can discuss it at length.”
If we regard pain and suffering as mere coincidence, we will feel no motivation to examine our lives
Culture is not nature. There are causes in nature, but only in culture are there meanings.
Rabbinic law is pivotal but it’s important to understand which laws are rabbinic and which biblical.
According to Rabbi Yishmael one was not permitted to eat such an animal prior to entering Eretz Yisrael, while according to Rabbi Akiva one was permitted to eat animals if he would perform nechirah.
The Rambam says that in order to honor Shabbos, one must wash his hands, face, and feet with warm water on Friday.
The talmid is not allowed to speak up due to any fear. If he remains silent, he is in violation of this prohibition.
It is apparent from the Maharsha that he does not see galus as atoning for killing accidentally; otherwise, this Gemara would not bother him.
There are several rules that one must adhere to when making a neder.
We need to understand why Moshe Rabbeinu decided to ask that his sons inherit his position after this new halacha was introduced.
Printed from: http://www.jewishpress.com/judaism/parsha/why-dont-we-make-a-berachah-over-korech/2012/04/05/
Scan this QR code to visit this page online: