(RabbiKaganoff.com)
Question #1: Why don’t the Israelis let us catch up?
I received the following question via e-mail:
“Why do the communities of Eretz Yisrael wait until Behar and Bechukosai to separate the parshiyos in order that Chutz La’aretz and Eretz Yisrael read the sameparshiyos, when they could actually separate parshi’os much earlier, either by reading Tazria and Metzora on separate weeks or by separating Acharei Mos fromKedoshim?”
Question #2: Searching for a Missing Parsha
“I am studying in a yeshivah in Eretz Yisrael, and visiting my parents for Pesach. I know that I will miss one of the parshi’os, and possibly two, when I return toYeshivah. How can I make up the missing kerias hatorah?”
Question #3: To and Fro
“After Pesach, I will be making a short visit to Eretz Yisrael. As a result, I will be missing one parsha, and then hearing a different reading twice: first in Eretz Yisrael, and then a second time upon my return. Which parsha do I review each week shenayim mikra ve’echad Targum?
Introduction:
The Jerusalem audience is waiting impatiently for the special guest speaker. The scheduled time comes and goes, and the organizer is also wondering why the speaker did not apprise him of a delay. Finally, he begins making phone calls and discovers that the speaker is still in Brooklyn!
What happened? Well… arrangements had been made for the speaker to speak on Wednesday of parshas Acharei. Both sides confirmed the date on their calendars — but neither side realized that they were not talking about the same date!
Why did this happen?
This year, the Eighth Day of Pesach, Acharon shel Pesach, fell on Shabbos. In Chutz La’aretz, where this day was Yom Tov, the special Torah reading was Aseir te’aseir, whereas in Eretz Yisrael, where Pesach is only seven days long, this Shabbos was after Pesach (although the house was still chametz-free!), and the reading was parshas Shmini, which is always the first reading after Pesach in a common (non-leap) year.[i] On the subsequent Shabbos, the Jews of Eretz Yisrael were already reading parshas Tazria-Metzora, whereas outside Eretz Yisrael, the reading was parshas Shmini, since for them it was the first Shabbos after Pesach. This continues for another four weeks, with Chutz La’aretz consistently being a week “behind” Eretz Yisrael. Thus, in Jerusalem, the Wednesday of Acharei Mos-Kedoshim was April 25th, or the 3rd of Iyar, which was the date that the audience assembled to hear its guest lecturer. However, in Chutz La’aretz, the Wednesday ofAcharei Mos-Kedoshim was a week later, on the 10th of Iyar or May 2nd. The lecturer is leaving motza’ei Shabbos for a week in Eretz Yisrael, and had made certain to leave the evening of May 2nd free for the Jerusalem speaking engagement.
This phenomenon, whereby the readings of Eretz Yisrael and Chutz La’aretz are a week apart, continues until Shabbos, the 27th of Iyar, May 19th. On that Shabbos, in Chutz La’aretz parshi’os Behar and Bechukosai are read together, whereas in Eretz Yisrael these two parshi’os are separated and read on two different weeks.Behar is read in Eretz Yisrael the week earlier, the 20th of Iyar, and Bechukosai, only, on the 27th.
The ramifications of these practices affect not only speakers missing their engagements and writers living in Eretz Yisrael whose parsha columns are published inChutz La’aretz. Anyone traveling to Eretz Yisrael will miss a parsha on his trip there, and anyone traveling from Eretz Yisrael to Chutz La’aretz during this time period will hear the same parsha on two consecutive Shabbosos.
There are halachic questions that result from this phenomenon. Is this traveler required to make up the missed parsha, and, if so, how? During which week does he review the parsha shenayim mikra ve’echad Targum? If he will be hearing a repeated parsha, is he required to review the parsha again on the consecutive week? These are some of the questions that result from this occurrence.
The three-month separation
We should note that when Acharon shel Pesach falls on Shabbos in a common year, the length of time that Eretz Yisrael and Chutz La’aretz are reading differentparshi’os is for only six weeks – the first six Shabbosos of the Omer. However, when Acharon shel Pesach falls on Shabbos in a leap year, the difference between the reading in Eretz Yisrael and in Chutz La’aretz is a far longer period of time — over three months — until the Shabbos of Matos-Masei, immediately beforeShabbos Chazon. This last occurred in 5755, and the next occasion is fast approaching, since it will happen again in the Hebrew year 5776 – next year.
Why don’t the Israelis let us catch up?
At this point, we will answer the first question asked above:
“Why do the communities of Eretz Yisrael wait until Behar and Bechukosai to separate the parshi’os in order that Chutz La’aretz and Eretz Yisrael read the sameparshi’os, when they could actually separate them much earlier, either by reading Tazria and Metzora on separate weeks or by separating Acharei Mos fromKedoshim?”
The truth is that the question, as phrased, assumes that one community’s custom should depend on what is done elsewhere, which is not an accurate assumption. In earlier generations, each community followed certain established halachic rules, but within the parameters of those rules, each town arranged the readings as it chose. Thus, someone who traveled from one community to another could discover that he missed a parsha or repeated one, even when he did not necessarily travel a great distance.
For example, at one point, some communities in Syria never combined the parshi’os of Chukas and Balak, but in years when it was necessary to combine parshi’osin the middle of Bamidbar, they combined Korach with Chukas instead, and left Balak to be read alone on the subsequent Shabbos. Someone spending Shabbos in a neighboring community, or even just arriving for a brief stay that included a Monday or a Thursday, would discover that he heard a different reading than he would have at home. When this occurred on Shabbos, he would now have the questions we mentioned above. For example, if he spent one Shabbos in a community that read only Korach (as is accepted today), he might spend the next Shabbos in a community that is reading only Balak, because they read Chukas the previous week together with Korach. The result is that our traveler missed hearing parshas Chukas that year.
Today, the circumstance of different communities reading different parshi’os occurs only when Acharon shel Pesach or the second day of Shevuos falls on Shabbos. This is because, with the course of time, all of the communities in Eretz Yisrael have unified to follow one established minhag, and those in Chutz La’aretz have accepted one common practice.
When do we have doubles?
I mentioned above that there are certain established halachic rules, but within the parameters of those rules, each town arranged the readings as it chose. What are the reasons for these rules that affect certain parshi’os’ being doubled?
Although initially there were two customs in Klal Yisrael, one in which the Torah was completed every year and a second in which it was completed every three+ years, it became the accepted practice for all communities to read through the entire Torah every year, concluding the year’s readings on Simchas Torah, and then beginning the cycle anew. However, our years do not all have the same numbers of Shabbosos on which we read the consecutive Torah readings. First, our years are not of equal length, since we have leap years that are a month longer. Second, since the number of days in a year does not divide evenly by seven, some years have an extra Shabbos that others do not have. In addition, some years have more Shabbosos that fall on Yom Tov, when we read something related to the Yom Tov, rather than proceeding in our reading through the Torah. Thus, there are many calculations necessary to figure out how many weeks in a given year we need to “double up” and read two parshi’os, in order to insure that we complete the cycle of parshi’os every year.
In addition, the Gemara established certain rules as to how the parshi’os should be spaced through the year. Ezra decreed that the Jews should read the curses of the Tochacha in Vayikra before Shevuos and those of Devarim before Rosh Hashanah. Why? In order to end the year together with its curses! [The Gemara thencomments:] We well understand why we read the Tochacha of Devarim before Rosh Hashanah, because the year is ending; but why is that of Vayikra read before Shevuos? Is Shevuos the beginning of a year? Yes, Shevuos is the beginning of a new year, as the Mishnah explains that the world is judged on Shevuos for its fruit”.[ii]
We see from this Gemara that we must space out our parshi’os so that we read from the beginning of Bereishis, which we begin on Simchas Torah, until parshasBechukosai at the end of Vayikra before Shevuos. We then space our parshi’os so that we complete the second Tochacha in parshas Ki Savo before Rosh Hashanah.
One week or two?
However, this Gemara does not seem to explain our practice. Neither of these parshi’os is ever read immediately before Shevuos or Rosh Hashanah. There is always at least one other Shabbos wedged between. In the case of the Tochacha of Parshas Ki Savo, the parsha after it, Netzavim, always has the distinction of being read on the Shabbos immediately before Rosh Hashanah. In the case of Bechukosai, Shevuos usually occurs after the next parsha, Bamidbar, but occasionally occurs a bit later, so that parshas Naso immediately precedes it.
Tosafos[iii] explains the Gemara to mean that the Tochacha should be read two weeks before each “New Year”, to allow a buffer week between the Tochacha and the beginning of the year. Thus, Ezra’s decree was that the two Tochachos should be read early enough so that there is another reading following them before the “year” is over.
The Levush explains that without the intervening Shabbos reading as a shield, the Satan could use the Tochacha as a means of accusing us on the judgment day.[iv]The intervening Shabbos when we read a different parsha prevents the Satan from his attempt at prosecuting, and, as a result, we can declare: End the year together with its curses!
Keep to the Schedule!
To make sure that we keep on this schedule through the year, a series of instructions were codified by the Abudraham, Tur and Shulchan Aruch.[v] One of these rules is that parshas Tzav should be read on Shabbos Hagadol in a common (non-leap) year.
Why choose parshas Tzav to coincide with Shabbos Hagadol? Because there is a similarity of theme – parshas Tzav discusses the koshering of vessels that is required after they were used to cook korbanos,[vi] which serves as a reminder that we must kasher our household utensils before Pesach.[vii] In a similar vein, thepiyutim recited on Shabbos Hagadol include extensive discussion of the laws of koshering utensils for Pesach.
Thus, in order to complete the book of Vayikra in a common year, so that at least one Shabbos elapses before Shevuos, Tzav is read before Pesach, and then, inChutz La’aretz we must double three readings, and in Eretz Yisrael, two. I have not seen any reason quoted why the practice of Eretz Yisrael was to double specifically Tazria–Metzora and Acharei Mos-Kedoshim, but to read Behar and Bechukosai separately; the simple answer may be that the two sets of doubledparshi’os are much closer in theme than are Behar and Bechukosai.
The saga of the missing parsha
What should someone – who was in Chutz La’aretz for Pesach and knows that he will miss a parsha – do?
At this point, let us now look at the second question that was asked above: “I am studying in a yeshivah in Eretz Yisrael, and visiting my parents for Pesach. I know that I will miss one of the parshi’os, and possibly two, when I return to yeshivah. How can I make up the missing kerias hatorah?”
There is no halachic requirement for him to hear the missing parsha as a kerias hatorah,[viii] but he does have a requirement to review this parsha shenayim mikra ve’echad Targum, which we will discuss shortly. Nevertheless, it is fairly common to try to make up the missing reading. There are several opinions how to do this. One common method is to read, on the Shabbos mincha of the week before one leaves Chutz La’aretz, the entire coming week’s parsha rather than only until sheini, as we usually do.[ix]
E pluribus unum
We should note that there is a major difference in halachah if an individual missed the week’s reading, or if an entire tzibur missed the reading. There is longstanding halachic literature ruling that, when an entire tzibur missed a week’s Torah reading, a situation that transpired occasionally due to flooding, warfare or other calamity, the tzibur would be required to make up the reading that was missed by reading a double parsha the following week.[x] The halachic authorities dispute what to do when making up the missed readings will require reading three or more parshi’os. Some authorities[xi] conclude that the tzibur is required to read all the missed readings, regardless of how many parshi’os were missed, whereas others rule that we never read more than two parshi’os.[xii] According to the latter approach, when a double parsha was slated to be read in the skipped week, one should not make up either of the missing parshi’os, since they would, in any event, not make up the entire missed reading.
Doubling differently
On a regular occasion when we double two parshi’os, we call up four people during the first parsha, and have the fourth person’s aliyah continue into the secondparsha in order to combine the two parshi’os. We then call the last three people to aliyos during the second parsha. However, when reading two parshi’os because the previous parsha was missed, some authorities rule that the kohen, who is the first aliyah, should read the entire first parsha and the usual first aliyah of the second parsha.
Why give the kohen such a huge reading at the expense of the others?
The reason for dividing the aliyos of the parshi’os differently is because the second parsha is the required reading for the day, and we should call up all seven aliyosfor the required reading.[xiii]
The contemporary authorities discuss whether one who is doubling up two parshi’os because they traveled from Chutz La’aretz to Eretz Yisrael should follow this last suggestion and read for the kohen the entire first parsha and then the usual first aliyah of the second parsha.[xiv]
How many parshi’os on the plane?
At this moment, let us examine our next question above, “After Pesach, I will be making a short visit to Eretz Yisrael. As a result, I will be missing one parsha, and then hearing a different parsha twice: first in Eretz Yisrael, and then a second time upon my return. Which parsha do I review each week shenayim mikra ve’echad Targum?”
Our Sages required each male to review the week’s parsha twice and study the Targum translation once, so that one understands the reading well. (Many authorities rule that one fulfills the Targum requirement today by studying Rashi’s commentary on the Torah.) This mitzvah is called shenayim mikra ve’echad Targum. Thus, our questioner is asking how he should fulfill this mitzvah during these weeks that he is traveling – does he follow the practice of Eretz Yisrael or of Chutz La’aretz. Furthermore, when he is going to hear the same parsha on consecutive weeks, does the mitzvah of shenayim mikra ve’echad Targum require him to read the sameparsha fully on two successive weeks?
It appears that the week he travels to Eretz Yisrael he should review both readings: that of Chutz La’aretz, which he will miss hearing in shul, and that of Eretz Yisrael, which he will hear. This will help keep him occupied during the long flight. Since it is the earlier reading, he should read the Chutz La’aretz reading first, thereby reviewing the Torah in order.[xv] If he was unable to go through both parshi’os the first week, he should review whatever he missed afterwards.
However, someone who will be traveling from Eretz Yisrael to Chutz La’aretz and therefore hearing the same parsha on two successive weeks is not required to review the parsha two consecutive weeks.[xvi]
Conclusion
From all of the above, we see the importance that Chazal placed on the public reading of the Torah and of completing its cycle annually. It goes without saying that we should be concerned with being attentive to the words of the Torah as they are being read, and that the baal keriah should make certain to read them with great care.
[i] Shulchan Aruch, Orach Chayim 428:4.
[ii] Megillah 31b.
[iii] ad loc.
[iv] Orach Chayim 428:4.
[v] Orach Chayim 428:4.
[vi] Vayikra 6:21.
[vii] Abudraham, quoted by Elyah Rabbah and Bi’ur Halachah, 428:4, s.v. Tzav.
[viii] Yom Tov Sheini Kehilchasah page 239, notes 40 and 41, quoting Rav Shelomoh Zalman Auerbach, Rav Elazer Shach, and disciples of Rav Moshe Feinstein in his name.
[ix] Yom Tov Sheini Kehilchasah, page 241.
[x] Rema, Orach Chayim 135:2, quoting Or Zarua.
[xi] Elyah Rabbah.
[xii] Magen Avraham, quoting Shu’t Maharam Mintz #85.
[xiii] Kaf Hachayim 135:5.
[xiv] See, for example, Yom Tov Sheini Kehilchasah.
[xv] See Shu’t Maharsham 1:213.
[xvi] Ketzos Hashulchan Chapter 72, footnote 3; Shemiras Shabbos Kehilchasah, Volume II, Chapter 42, footnote 224.
h, technically, the term Shemoneh Esrei is an inaccurate description of the Shabbos davening, since it has only seven, and not eighteen, brachos, I will still use the common term Shemoneh Esrei.) This bracha is called mei’ein sheva because it is a synopsis of the seven brachos that comprise the Shabbos tefillah. The gabbai above referred to the bracha as Magen Avos, which is a common colloquial way of referring to thisbracha, based on its opening words.
Why did Chazal institute the Bracha Mei’ein Sheva?
In ancient times, the shullen were often located outside the towns in which people lived, and walking home from shul alone at night was dangerous. Chazal,therefore, instituted this bracha after davening, so that someone who arrived late and was lagging behind the tzibur in davening would not be left to walk home unescorted (Rashi, Shabbos 24b). The recital of the extra bracha delayed everyone’s departure, thus allowing time for the latecomer to complete davening(Mordechai, Shabbos #407; Ran; Meiri).
According to an alternative approach, the bracha mei’ein sheva is a form of repetition of the prayer. The individual who arrived late could listen to the chazzan’srecital of this bracha and thereby fulfill his responsibility to pray, even though the chazzan recited only one bracha, and the regular Shabbos tefillah is seven (Rav Natrunai Gaon, as explained by Gra, Orach Chayim 269:13).
Although our shullen are no longer located outside our cities, once Chazal established this bracha, we continue with the practice, just as, in the time of the Gemara, the bracha was recited even in places where a person could safely walk home from shul unaccompanied (Meiri, Pesachim 100b; Ran [on Rif, Pesachim 20a]; Ohr Zarua, Hilchos Erev Shabbos #20; Kolbo #11, 35).
Mei’ein Sheva instead of Kiddush
Yet another reason is presented why Chazal introduced mei’ein sheva. In ancient times, there were occasions when it was difficult to obtain wine, and mei’ein shevawas instituted as a substitute for reciting Kiddush Friday night over wine (Yerushalmi, Brachos 8:1 and Pesachim 10:2; this passage of Talmud Yerushalmi is quoted by Tosafos, Pesachim 106b s.v. Mekadeish).
Why do we not recite mei’ein sheva on weekdays?
If reciting mei’ein sheva was because of concern that returning from shul alone was unsafe, why did Chazal not introduce a similar prayer after weeknight maariv, so that a delayed individual was not placed in danger?
Some Rishonim explain that in the era when the shullen were located outside the cities, someone who was delayed on a weekday would not have attended shul, but would have come home directly and davened there. On Shabbos and Yom Tov, however, he would not have wanted to miss the davening in shul. On the other hand, other Rishonim (Rosh, Berachos 1:5; Tur, Orach Chayim 236) explain that the bracha of Yiru Eineinu, recited during weekday Maariv by Ashkenazim in chutz la’aretz, was instituted so that someone delayed for maariv not be left alone in shul.
Do we recite mei’ein sheva on Yom Tov?
The Gemara states that the prayer mei’ein sheva was instituted only on Friday evening, and not on Yom Tov evenings that did not fall on Fridays (Shabbos 24b). Why was mei’ein sheva not said on Yom Tov?
In the writings of the Rishonim, I found several answers to this question. One approach is that although the concern that someone may be left behind may have equally existed on Yom Tov, since the more common situation was on Shabbos, Chazal did not include Yom Tov in the takkanah (see Meiri, Shabbos 24b).
Another approach is that on Yom Tov eve, people arrived punctually for davening, and there was no concern about individuals remaining alone (Mordechai, Pesachim #611).
Based on the Yerushalmi that the reason for mei’ein sheva was because of the inavailability of wine, some later commentaries present a third reason why thetakkanah was established only for Shabbos and not for Yom Tov. Since most authorities hold that Kiddush on Yom Tov is not required min haTorah (Maggid Mishnah, Hilchos Shabbos 29:18), Chazal did not create a takkanah to make sure that someone fulfill a mitzvah that is miderabbanan (Marei Kohen, Pesachim117b).
Reciting mei’ein sheva when Yom Tov falls on Friday
Do we recite the bracha mei’ein sheva when Yom Tov falls on Friday? (This case actually happens at the end of this coming Yom Tov, since the Seventh Day ofPesach falls on Friday.) The reason for reciting mei’ein sheva on a regular Shabbos was because people would work late on Friday afternoon, and as a result would arrive late to shul Friday evening. However, when Friday was Yom Tov, there would be no reason for someone to be delayed. Nevertheless, the poskim rule that we should recite mei’ein sheva, even when Yom Tov falls on Friday, notwithstanding that the reason for the takkanah does not apply (Kolbo #52).
Thirteenth century zeal
Actually, the question regarding recital of mei’ein sheva when Yom Tov falls on Friday resulted in a very heated dispute during the era of the Rishonim. In the time of the Rivash, Rabbi Amram ben Meroam, a frequent correspondent of the Rivash, wrote him the following shaylah:
Reuven was the chazzan for the Friday night davening on a Shabbos that immediately followed Yom Tov. He began reciting mei’ein sheva, when Shimon reprimanded him, contending that one should not recite this bracha when Shabbos follows Yom Tov — since no one was working on Friday, the reason for thetakkanah did not apply. Levi then got involved, saying that it is accepted that one does recite mei’ein sheva on Friday night following a Yom Tov. The shul then burst into a cacophony of voices, with Shimon’s and Reuven’s backers screaming at one another. Finally, Shimon shouted that Reuven was desecrating Hashem’s holy Name, since he was willing to recite a bracha in vain, and that if he did, Shimon would declare him to be in cherem, excommunicated! Reuven did recite the bracha mei’ein sheva, and a day later, opened his door to find Shimon and twenty of his backers there to notify him that he had been excommunicated! The Rivash was asked to rule whether Reuven was indeed in cherem because of Shimon’s declaration that he recited a bracha in vain, or, perhaps, Shimon should be placed incherem for excommunicating someone without proper cause.
The Rivash ruled that Shimon was mistaken, and that one should recite mei’ein sheva when Shabbos follows Yom Tov. Therefore, he concluded that Reuven, who followed the correct halachah, could completely ignore the cherem placed on him. However, he also concluded that since Shimon thought he was acting correctly, we do not excommunicate Shimon for his actions (Shu’t HaRivash #34).
Yom Tov falls on Shabbos
When Yom Tov falls on Shabbos and we recite the bracha mei’ein sheva on Friday night, do we mention Yom Tov in the bracha mei’ein sheva?
The Gemara rules that when Yom Tov falls on Shabbos, the chazzan makes no mention of Yom Tov, since on Yom Tov we do not recite this bracha (Shabbos 24b).
Reciting mei’ein sheva on Shabbos Yom Kippur
Do we recite mei’ein sheva when Shabbos falls on Yom Kippur? Logically, there is a strong reason that we should not, since no one arrives that late to shul on Kol Nidrei night, and, furthermore, the many piyutim recited allow for ample time for someone to finish davening and not be left behind. Nevertheless, the poskim rule that we recite mei’ein sheva when Yom Kippur falls on Shabbos (Kolbo #70).
Mei’ein Sheva and Seder night
What is the halachah regarding reciting mei’ein sheva when Seder night falls on Shabbos?
In the context of a different issue, the Gemara (Pesachim 109b) refers to Pesach night as leil shimurim, the night in which we are protected from harm (seeMaharsha ad loc.). This is based on the pasuk that concludes: He [Hashem] will not permit the destroyer to enter your homes (Shemos 12:42). For this reason, manyRishonim rule that there is no reason to recite the mei’ein sheva on Seder night, since even in the era when the shullen were located outside the cities, the individual who arrived late was not in any danger, since Hashem guards us this night (Tur, Orach Chayim 487, quoting Rabbeinu Nissim and the Baal HaItur; Shu’t HaRivash#34; Ritva, Rosh Hashanah 11b; Kolbo #35, 50; Meiri, Pesachim 109b and many others). (The Rabbeinu Nissim quoted here is Rabbeinu Nissim ben Yaakov of Kairouan, North Africa, who was a contemporary and correspondent of Rav Hai Gaon and is sometimes called Rav Nissim Gaon, and should not be confused with the much later Rabbeinu Nissim ben Reuven of Gerona and Barcelona, Spain, known predominantly as one of the main commentators on the Rif.)
The Tur cites no disputing opinion to this statement of Rabbeinu Nissim, although when the Beis Yosef discusses this halachah, he quotes the Abudraham, who cites a dispute about the practice and concludes that common practice is to recite mei’ein sheva on Seder night. This is curious, because the Abudraham lived in Spain, whereas his contemporary, the Tur, who lived in Spain at the same time, mentions only the practice of omitting mei’ein sheva on Seder night. Another early authority who reports that one should recite mei’ein sheva on Seder night is the Shibbolei HaLeket (#219).
Other reasons to omit mei’ein sheva
In addition to the reason mentioned by Rabbeinu Nissim to omit mei’ein sheva on Seder night, I also found several other reasons to explain why one should not recite it then:
(1) According to the opinion of the Yerushalmi that mei’ein sheva was instituted to guarantee that everyone fulfilled the mitzvah of Kiddush Friday night, some authorities note that on Seder night, everyone would have wine for Kiddush and the arba kosos, thus rendering the bracha unnececessary (Mar’ei Kohen, Pesachim117b).
(2) Since no one is permitted to work erev Pesach afternoon, there is no reason to assume that someone would come to shul late on Seder night.
(3) Everyone comes to shul early on Seder night so that they can get home early and begin the Seder in a timely fashion.
(4) The prayer is delayed anyway Seder night, because of Hallel. (I found all three of these last reasons in the anthology Sefer HaTodaah.)
The Shulchan Aruch (Orach Chayim 487:1), mentions only the practice of omitting mei’ein sheva on Seder night, which became the most common accepted practice. However, there are many places that do say mei’ein sheva on the first night of Pesach. For example, the old custom in many German communities was to recite mei’ein sheva on Seder night. Similarly, the Kaf HaChayim (487:22) quotes several prominent Sefardic authorities, including the Rashash and Rav Chayim Palachi, who recited mei’ein sheva on Seder night. The Kaf HaChayim furthermore quotes that the Sefardic minhag in Yerushalayim follows the practice of the Arizal, who recited mei’ein sheva on Seder night, although I found other sources quoting the Arizal as holding that one should not recite mei’ein sheva on Sedernight (Shiyurei Bracha, Orach Chayim 642; Chazon Ovadiah, Pesach pages 231 and 235). The Kaf HaChayim quotes the Rashash as contending that, since theGemara does not mention that Pesach should be treated differently because it is leil shimurim, one should recite mei’ein sheva on Seder night.
The question raised by these authorities is that there are several other occasions when the reasons for reciting mei’ein sheva do not apply, such as when Yom Kippur falls on Shabbos, or when Yom Tov fell on Friday, and yet universal accepted practice is to recite mei’ein sheva on these occasions.
This last argument is countered by the Radbaz, who contends that when the original takkanah was made concerning mei’ein sheva, Chazal specifically exemptedSeder night because it is leil shimurim, but they did not exempt any of the other dates mentioned (Shu’t HaRadbaz 4:16).
As a matter of practice, many congregations that follow the old German customs indeed recite the bracha of mei’ein sheva on Seder night, but other Ashkenazi communities do not. Among Sefardi authorities, Rav Ovadyah Yosef (Shu’t Yabia Omer 2:OC:25; 4:OC:21; Chazon Ovadyah) feels very strongly that one should not recite mei’ein sheva on Seder night, whereas Rav Ben Zion Abba Shaul ruled that each congregation should follow its custom (Shu’t Or LaTzion, Volume 3 page 174).
Thus, we see that, although the prevalent practice is to omit mei’ein sheva on Seder night, there are communities that do recite it. Now let us explain the other part of the question: “Which comes first, Hallel or the bracha mei’ein sheva?
Hallel in shul on Seder night
In several places, Chazal mention reciting Hallel in shul on the first night of Pesach. Why recite Hallel in shul, if we are going to recite it anyway, as part of theSeder? Several explanations are presented for this practice:
(1) In Chazal’s times, there were no siddurim, and therefore the common people davened together with the chazzan or by listening to the chazzan’s prayer. (This is one reason why the chazzan is called a shaliach tzibur, which literally translates as the emissary of the community, since he indeed prayed on behalf of many individuals.) On the days that we are required to recite Hallel, these people listened and responded to the chazzan’s Hallel, thereby fulfilling their mitzvah. However, how could they fulfill the mitzvah of reciting Hallel on Seder night when they were home? They did so by reciting Hallel together with the chazzan in shul, before coming home (see Gra, Orach Chayim 487).
(2) A different approach contends that the community recited Hallel in shul the first night of Pesach in order to fulfill the mitzvah with a large group. Although one may recite Hallel by oneself, reciting it communally is a greater observance of the mitzvah.
Hallel in shul without a bracha
Neither of these two approaches necessarily assumes that Hallel on Seder night requires a bracha. Indeed, the Chazon Ish recited Hallel in shul Seder night without reciting a bracha beforehand, and there are congregations in Bnei Braq that follow this approach.
Hallel Seder night with a bracha
(3) A third approach contends that the primary reason for reciting Hallel in shul is to recite a bracha beforehand. These poskim contend that Hallel at the Sederwould require a bracha, if it were not interrupted by the meal. To resolve this predicament, Hallel is recited twice, once in shul with a bracha and without interruption, and then a second time, during the Seder. This is the prevalent practice by Sefardim, Chassidim, and the most common approach followed in Eretz Yisrael today (see Gra, Orach Chayim 487).
Now, the quiz question: Of what type of community is our gabbai a member? One finds the practice of reciting mei’ein sheva Seder night only among two communities: some Sefardim and some German kehillos. The German kehillos do not recite Hallel in shul Seder night, but the Sefardim universally do. Thus, ourgabbai‘s community is a Sefardic congregation that has the practice of reciting mei’ein sheva Seder night.
Which one should they recite first? It would seem that since mei’ein sheva is meant to be a form of repetition of the tefillah, similar to chazaras hashatz, it should be recited immediately after the tefillah, followed by Hallel. Another reason to recite mei’ein sheva first is because of our generalhalachic rule, tadir ushe’eino tadir, tadir kodem, recite first that which is more frequent. Mei’ein sheva is recited every week and Hallel less frequently, so this reason should also allow us to conclude that mei’ein sheva precedes Hallel.
Halachic conclusion
Someone creating a new kehillah and establishing new customs should certainly not recite mei’ein sheva on Seder night, since this is the opinion of most Rishonim, and is followed by the Tur, the Shulchan Aruch and the vast majority of later authorities. In addition, the rules of safek bracha lehakeil imply not to recite a brachawhen there is a question whether one should do so or not. Nevertheless, in a congregation or community where the practice is to recite mei’ein sheva Seder night, one should do so before Hallel.
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