Rav's Shulchan Aruch (OC #271) There are some who are careful not to make kiddush the first hour of the night (the seventh hour from noon) but either before night or an hour after in the night. That is because at the seventh hour the celestial force of Mars is dominate which represents Sammel (the force of Evil) It has already been explained that it is always best to make kiddush immediately when returning home from the synagogue and this is typically while it is still day.
Magen Avraham (OC #271:1) It says in Tekunei Shabbos that one should make kiddush before it is night because at the beginning of Friday night the Mazel of Mars dominates and at the end of Friday Saturn dominates Therefore it is best to make Kiddush when Saturn dominates. The Maharil says the same thing. He also says that if the person doesn’t want to eat then, he can wait to say Kiddush since he already has said kiddush in the prayers at the synagogue. This is satisfactory since the requirement to have a meal with Kidush is a rabbinic requirement and thus he has fulfilled his Torah obligation with his prayers.
Aruch Ha Shulchan (271:11) I have seen someone (Magen Avraham) who wrote “that a person should be careful to always say kiddush before night since at the beginning of Shabbos night the mazzel of Mars is dominate while at the end of Friday Saturn is dominate. It is best to make kiddush under the mazzel of Saturn.” In my humble opinion this view is astounding because G-d forbid to say we are under the influence of mazzel. In fact the opposite is true! I saw that in fact the ancients of the non Jews used to sit in darkness in their homes on Shabbos and cry because of the bad mazzel of Shabbos and their fear of being harmed. In contrast G-d commanded us the opposite. We are to light a lot of candles to make light and we are to enjoy ourselves on Shabbos. This is to show that we transcend the force of mazzel and that we have been chosen by G-d to be uninfluenced by mazzel. So how can the Magen Avraham say this? This requires great study. One who trusts in G-d is surrounded by kindness.
Rav's Shulchan Aruch (O 271) יֵשׁ נִזְהָרִים שֶׁלֹּא לְקַדֵּשׁ בְּשָׁעָה רִאשׁוֹנָה שֶׁל הַלַּיְלָה (דְּהַיְנוּ שָׁעָה שְׁבִיעִית אַחַר חֲצוֹת הַיּוֹם, עַיֵּן סִמָּן תכ"ח), אֶלָּא אוֹ קֹדֶם הַלַּיְלָה, אוֹ לְאַחַר שָׁעָה תּוֹךְ הַלַּיְלָה, לְפִי שֶׁבְּשָׁעָה הָרִאשׁוֹנָה הוּא מַזָּל מַאְדִּים, וְסמא"ל מוֹשֵׁל עָלָיו.
וּכְבָר נִתְבָּאֵר שֶׁלְּכַתְחִלָּה יֵשׁ לוֹ לְקַדֵּשׁ מִיָּד בְּבוֹאוֹ מִבֵּית הַכְּנֶסֶת מִבְּעוֹד יוֹם:
Magen Avraham (OC #271:1)לאכול מיד. היינו לקדש כדי שיזכור שבת בכניסתו ועסי' רע"ג ס"ג, וכתוב בתקוני שבת שיקדש קודם לילה כי בתחלת ליל שבת הוא מזל מאדים ובסוף יום ו' הוא מזל צדק לכן יקדש בצדק וכ"כ בתשובות מהרי"ל סי' קס"ג ומ"ע בתשוב' כתב שאם אינו תאב לאכול יכול להמתין שכבר זכר אותו בכניסתו בבה"כ ע"ש, ובירושלמי ריש ברכות אי' שדרך לאכול שעה או ב' בלילה וכ"מ ברש"י ריש דף ג', כ' הרמב"ם פכ"ט קידוש היום דאורייתא בלא יין ורבנן תקנו על היין וכ"כ התוס' בסוכה פ"ג דף ל"ח ונ"ל דמדאוריי' בקידוש שאמר בתפל' סגי דקרא כתיב זכור את יום השבת והרי זכר אותו וקידוש במקום סעוד' רבנן תקנוהו כמ"ש סי' רס"ט וכ"מ בתוס' שכתבו דלר"ת מי שאין לו יין לא יקדש כלל וק' וכי יעקור מ"ע דאורייתא אלא ע"כ דדי בתפלה ועוד דאמרי' בקדושה אף על גב דמקדש בצלותא וכו' ע' בברכות פ"ה וגם הבדלה י"א דאורייתא היא וכמ"ש המ"מ פכ"ט ואפ"ה אמרי' בגמ' דבתחלה קבעוהו בתפלה כו' ע"ש וכ"מ ל' הרמב"ם וכ"מ בתוס' פ' ע"פ בשם הירוש' ע"ש: ודע דהקידוש בי"ט הוא דרבנן כמ"ש המ"מ פכ"ט מ"מ יש לו כל דין קידוש של שבת ואם אין לו אלא כוס א' של שבת קודם:
Aruch Ha Shulchan (271:11) להמתין איזה שעות בלילה. (מ"ע בתשובות)וראיתי מי שכתב שיקדש דווקא קודם לילה, כי בתחלת ליל שבת הוא מזל מאדים, ובסוף יום ו' הוא מזל צדק - לכן יקדש בצדק. (מג"א שם) ולעניות דעתי הוא תמוה, דחס ושלום לומר שאנחנו תחת המזלות, ואדרבא ראיתי בקדמונים שהאומות הקדמונים היו יושבים בשבת בחשך ובוכים, מפני שהמזלות של שבת מורים לרעה. והקב"ה צוה אותנו להיפך, להדליק הרבה אור ולהתענג עצמינו, להראות שאנו למעלה מהמזלות. ואותנו לקח ד' להוציאנו ממערכת השמים, ואיך נאמר כזה וצע"ג, והבוטח בד' חסד יסובבנו. (המג"א שם הביא ירושלמי ריש ברכות שדרך לאכול שעה או שתים בלילה ע"ש, אמנם ע"ש בפירוש חרידים דשתים הוא שתי חלקי שעה, ומטעם דבתי כנסיות היו בשדות רחוק מהעיר, ועד שיבואו נמשך הזמן ממילא, ואדרבא מדתירץ שם באילין כופרנייא ע"ש - משמע דמצוה לאכול מקודם ודו"ק)
The Aruch Hashulchan, which is a more misnagdisher sefer, is saying that astrology and times are violating the Torah on mazalot, hence he is implying it is a reform/sabbatean concept.
ReplyDeleteThere's an old shiur I once heard where the question was asked: Why does Chabad forbid sleeping in the sukkah? Bottom line: in Russia people didn't sleep in the Sukkah because it's cold but chas v'shalom that Jews would do something for a practical reason, it HAS to be spiritual so they came up with "The sukkah is too holy for us to sleep in nowadays" so who cares what the Gemara says. Kabbalah trumps that.
DeleteAnd reading this ArHaSh excerpt, it seems to be the same thing. It was practical - shuls were outside town, it took them a while to get home so they made kiddush late. But chas v'shalom you should think that's the real reason, right?
On this blog, we have a tradition, every year in late December to discuss Nittel, ie why the great lamdanim put away their books on Xmas eve and play cards or chess instead.
DeleteSo originally Xmas was dangerous in Europe because they would be leaving church and would attack Jews.
So the reason morphed into yashke being a Gadol hador and learning anything would give him a zchus.
Mizrachi Jews have no such nonsense about Muhammad and couldn't care less whether he will supposedly benefit from us observing the Torah.
Careful, or you'll get your own "KA Is An Idiot" fan too.
DeleteI hit back when he tries
DeleteNo one more hostile than someone who thinks he's righteous and protecting the truth.
DeleteChassidim do something, therefore it is self evidently ok
DeleteI'm reading a huge academic book on the history of Chasidism and that does seem to be the pattern. They have a history of doing what they want, finding some source in (a) Zohar (b) kaballa (c) seforim kedoshim and then looking at us like we're ignorant for not doing it too.
DeleteThe Gaon tried, but his weakness was his suspicion of Rambam's philosophy. So he could not mount a full logical refutation of the chassidim.
DeleteThen Rav Chaim of volozhin stepped in but he was not fully committed to the task, and misrepresented the Rambam, leading to his own adoption of pantheism.
Reminds me of a review of Nefesh haChaim where he called the book "Kosher chasidut for Misnagdim."
DeleteThe NH is quite a good critique of the Tanya, but she author makes some error in understanding what the Rambam says.
DeletePoint being that idiot Ironheart is an am haaretz and doesn't know well known things.
ReplyDeleteSince when have litvish people adopted the SA harav of Chabad?
DeleteHe claimed that he'd never seen or heard of it before, implying that it was not a legitimate minhag in his typical haughty narcissistic approach to anything different from his Canadian medical 🙄
DeleteSecond, every Chassidishe group learns Tanya and Shulchan Aruch HaRav. It's not exclusively for Chabad
There are various variations in minhagim but several are relatively new and started as Kabbalah became more normative.
DeleteMy question is about litvishers adopting the SA harav, and the Rav in question was the founder of Chabad.
https://www.kotzkblog.com/2016/07/89-baal-hatanya-and-vilna-gaon-charges.html?m=1
DeleteThis is a well known thing? It's an invented minhag with a retroactive kaballah reason invented for it.
Delete