tag:blogger.com,1999:blog-8955681.post6217284088383173042..comments2024-02-29T00:32:34.057-06:00Comments on Havolim: #2 Tazria, Vayikra 12:3. Bris Mila on the Eigth DayEliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comBlogger6125tag:blogger.com,1999:blog-8955681.post-90294277976797351452011-04-01T03:18:04.395-05:002011-04-01T03:18:04.395-05:00In the S"Z of my second, I (ignorant of the C...In the S"Z of my second, I (ignorant of the C"S) suggested that the requirement is to experience Shabbos-night davka. This fits nicely with the fact we observe SZ Friday night, a time when people are usually not going out (and that specific night was bitterly cold, btw).<br /><br />I'm sure GU can explain much better than myself why the מטרוניתא aspect of Shabbos is related to the night part and not the day. One pointer is Ramban Shmos 20:7 which I quote verbatim for lack of unerstanding: "ובמדרשו של רבי נחוניא בן הקנה (ספר הבהיר אות קפב): הזכירו עוד סוד גדול בזכור ושמור, ועל הכלל תהיה הזכירה ביום והשמירה בלילה, וזהו מאמר החכמים (ב"ק לב ב): שאומרים בערב שבת באי כלה באי כלה, באו ונצא לקראת שבת מלכה כלה, ויקראו לברכת היום קדושא רבא (פסחים קו א): שהוא הקדוש הגדול, ותבין זה. "<br /><br />So whatever that means, the feminine aspect of שבת which is called מלכה, i.e. מטרוניתא, relates to the night, not the day.<br /><br />To complete the Drush I said that we see the feminine aspect of שבת is related to שמור and not זכור, i.e. the passive acceptance of Kedusha, as opposed to our active efforts represented by the Zachor part. As we prepare for giving our newborn the message of R. Akiva (Tanchuma Tazria), that his deeds could achieve greater results than those of Hashem, so to speak, we first need to go through the Shamor part, to recall it's all based on the Kedusha we get from above, passively. <br /><br />(sorry for doing this בדרך שאלה ותשובה; I had no time yesterday to write the whole thing; also, I was curious to hear your take on it)Elihttps://www.blogger.com/profile/12793717193734899866noreply@blogger.comtag:blogger.com,1999:blog-8955681.post-78049244970902855552011-03-31T17:36:40.179-05:002011-03-31T17:36:40.179-05:00I copied all the comments and made them into a sep...I copied all the comments and made them into a separate post. It's too good to be just be attached to this one.<br /> Yasher kochachem!bnoreply@blogger.comtag:blogger.com,1999:blog-8955681.post-51089394229097506312011-03-31T15:11:37.550-05:002011-03-31T15:11:37.550-05:00Kenisas HaShabbos signals the categorical distinct...Kenisas HaShabbos signals the categorical distinction of the Jew from the mundane non-Jewish residents of creation. Yetzias HaShabbos signals a lower level of kedusha which involves Jews being involved in the everyday "la'sheves" of the world - while nevertheless being quantitatively superior to the non-Jew in kedusha - ner la'amim if you will.<br /><br />Both are necessary elements of the Jewish interaction with and purpose in creation.<br /><br />I am basing this on a brilliant drosho I heard last Succos in KJBS/Chicago, which covered many more details of this dual havdalah.great unknownnoreply@blogger.comtag:blogger.com,1999:blog-8955681.post-12319696635199631992011-03-31T12:48:53.241-05:002011-03-31T12:48:53.241-05:00I was thinking about what I said, that it's ha...I was thinking about what I said, that it's hard to see a svara in what the Chasam Sofer said, and here's what occurred to me.<br /><br />The din of זכרהו בכניסתו וביציאתו, to make some sort of kiddush when Shabbos begins and when it ends, pashtus, is a simple din of kavod- like saluting an honored guest when he arrives and when he leaves. But it is possible that there is one particular kedusha that happens at the onset and another at the conclusion of Shabbos. It's not just Hello and Goodbye.<br /><br />Even the shittos that hold not like the Rambam, who hold that havdala is entirely miderabanan, don't necessarily disagree with the concept, they just hold that there's no din kiddush on yetzias Shabbos.bnoreply@blogger.comtag:blogger.com,1999:blog-8955681.post-37826262143756433892011-03-31T11:52:12.930-05:002011-03-31T11:52:12.930-05:00Hi, Eli. Remarkably enough, I have an on target r...Hi, Eli. Remarkably enough, I have an on target response to your question. Excuse me while I say a שהחיינו, or more correctly הטוב והמטיב. <br /><br /><br />Ok, I'm back. The Chasam Sofer in his Teshuvos OC 102, dealing with the opinion that kiddush levana should be at least seven days after the molad, brings in our Medrash. He addresses your point, and says that evidently, the bris, or the idea of Pnei Matronisa, requires two things: Experiencing the beginning of a Shabbos, and experiencing the end of a Shabbos: כניסת מטרוניתא ויציאת מטרוניתא.<br /><br />From the formal logic perspective, his answer is fine. From the "why on earth would that make sense" perspective, nu nu.bnoreply@blogger.comtag:blogger.com,1999:blog-8955681.post-22855044486441391132011-03-31T11:18:19.226-05:002011-03-31T11:18:19.226-05:00A bit off topic, but this Medrash had me long wond...A bit off topic, but this Medrash had me long wondering - why the 8th day. Had Bris been the 7th day, Shabbos would also be always included. If you think that the answer is we need a full 24h Shabbos, think again. What if a baby is born Shabbos afternoon and the Bris is in the morning?Elihttps://www.blogger.com/profile/12793717193734899866noreply@blogger.com