From the Rav’s Desk: Shaalos Veteshuvos on Mi Shebeirach for girl and more

Nussach of Mi Shebeirach and Greetings by the birth of girl:

A different Nussach of Mi Shebeirach is recited for the birth of a daughter versus the birth of a son. The exact change of wording can be found in the Siddur. The Chabad custom^[1], as well as the custom of Belz[2], and many other Gedolei Yisrael[3], is to bless also by a daughter with the words “Legadla Letorah Ulechupa Ulimaasim Tovim.”[4] So was likewise endorsed by Rav Moshe Feinstein as a possible Nussach of choice.[5] However, others omit the term Letorah, as women are not obligated in Torah study, and rather simply say “Legadla Lechupa Ulimaasim Tovim,[6]” or “Legadla Liben Torah Ulechupa Ulimaasim Tovim.”[7]

[1] Hayom Yom 25^th Menachem Av in quote of a letter of the Rebbe Rashab in name of the Rabbeim [See Hayiom Yom Hamevuar]; Igros Kodesh Rashab 1:210; Igros Kodesh 5:149; 12:341; Toras Menachem 2:30 and p. 77; Likkutei Sichos 2:457

[2] Az Nidbaru 4 p. 45; Minhagei Belz Eretz Hakodesh p. 76

[3] See Otzer Habris 1 Chapter 6:2-6

[4] The reason: This is based on the statement in the Talmud [Brachos 17a] that even women receive the merit of Torah study by encouraging their husbands and children to study Torah. [Hayom Yom ibid] Alternatively, it is due to the fact that the concept of the daughter in service of God is Kabalas Ol, which is the catalyst for the fulfillment of all Torah and Avoda. [Toras Menachem 2:30 and p. 77; Likkutei Sichos 2:457] Alternatively, as women are commanded to study the laws of Torah that are relevant to them, and hence they say a blessing over it in the morning, and hence certainly between man and his fellow, they deserve to receive this blessing of Torah. [Pachad Yitzchak Michtav, brought in Hakol Yoducha p. 228] Alternatively, it is because the verse [Mishlei 1:8] states “Al Titosh Toras Imecha” from which we learn that women are connected with Torah. [Minhagei Belz Eretz Hakodesh p. 76 in name of Reb Aaron of Belz; Az Nidbaru ibid]

[5] See Igros Moshe O.C. 4:67 upon the birth of his granddaughter, the daughter of Rabbi Mordechai Tendler in the conclusion of his letter that “and one who wants may add Yizku Aviha Veima Legadla Letorah Uliben Torah..”

[6] Igros Moshe ibid in his initial Nussach; Pachad Yitzchak Michtav, brought in Hakol Yoducha p. 228

[7] Pachad Yitzchak Michtav, brought in Hakol Yoducha p. 228

Jewish mother:[1]

According to Jewish law, a person [who did not convert in a Kosher method] is only considered Jewish if his/her mother is Jewish [i.e. direct maternal lineage]. [This means that all his/her direct maternal ancestors are descendants of a woman who was present at the giving of the Torah on Har Sinai, or that someone in her direct maternal lineage converted a Kosher conversion.] One who was born from a Jewish mother is a full-fledged Jew even if one’s father, or someone in the paternal lineage, is/was not Jewish.[2] One whose mother is not Jewish, is not considered Jewish even if their father is Jewish.^[3] [Accordingly, there is no such thing in Halacha as a half Jew or quarter Jew, either someone is Jewish or not. Use of such terms is inaccurate, and does not change the true definition of the person, just as calling an African person a Chinese, does not make him Chinese.] 

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[1] Michaber E.H. 4:5 “A Jew who has relations with one of these woman, the offspring follows the mother’s identity.” 4:19 “A gentile who had a child with a Jewess, the child is a Jew”; 7:17; 44:9 [regarding Kiddushin]; Rama O.C. 282:3 [regarding getting Aliyah]; Y.D. 159:3 [regarding Ribis]; E.H. 16:2; 44:9; Shach Y.D. 159:7; Admur 282:8 “A slave who has not been emancipated has the same status as a woman. However, if his mother is Jewish, then he is considered a complete Jew for all matters.”; Admur Hilchos Ribis 79; Rambam Hilchos Issurei Biyah 12:7; 15:3-4, 6; Rebbe Yochanon in Yevamos 17a and 23a and 45b based on Devarim 7:3-4; Mishnah Kiddushin 66b, 68b; Ramban on Vayikra 24:10

Did we ever follow paternal lineage and not maternal lineage? According to some sources, prior to the giving of the Torah, paternal lineage was followed to determine the identity of a Jew, and not maternal lineage. [See Sifra Toras Kohanim Emor 14 and Chochmei Tzarfat brought in Ramban on Vayikra 24:10] The Ramban ibid negates this suggestion, and claims we always followed maternal lineage, even prior to Matan Torah.

[2] Michaber and Rama ibid; Rambam ibid; Gemara ibid

Conversion: Some Poskim rule that the daughter of a gentile father and Jewess requires conversion. [Yearos Dvash Derush 17, brought in Pischeiy Teshuvah E.H. 4/1; Avnei Nezer 16 on Tosafos Yevamos 16b] Practically we do not rule this way. [Avnei Nezer 16; Yeshuos Yaakov 4/8; Beis Yitzchak 26; Achiezer 21; Chazon Ish 6/7]

[3] Michaber and Rama ibid; Rambam ibid; Gemara ibid

Other opinions: The Midrash records the opinion of Rebbe Yaakov Kfar Nevorai who held we follow paternal lineage, and not maternal lineage. His teacher, Rebbe Chagaiy negated this opinion as inaccurate and told his student, Rebbe Yaakov, that he deserves lashes for making such a statement. [Bereishis Raba 7b] This Rebbe Yaakov Kfar Nevorai is considered a controversial figure in the Talmud, and some considered him a sinner and heretic.

Question:

I would like to purchase tickets to a certain event, although the tickets will only be sold within a three hour window on Shabbos. May I ask a gentile colleague of mine to buy the tickets for me?

Answer:

It depends on the arrangement of how this is done. To ask a gentile to buy tickets on Shabbos on your behalf is forbidden, whether you give him the money to do so, or he uses his own money, due to the prohibition of Amira Lenachri which prohibits a gentile from acting as one’s agent to do any matter that is forbidden on Shabbos, even Rabbinical. However you may ask a gentile to make the purchase using his own money on his own behalf [not for you], and tell him that after Shabbos you will buy the tickets from him. Alternatively, you can lend the gentile the money to buy the tickets and instruct him to buy the tickets on behalf of himself [and not on your behalf], telling him that after Shabbos you will then buy the tickets from him using the loan money that he owes you. You may even promise to buy the ticket from him after Shabbos and may even offer the gentile a profit for his endeavors [i.e., lending him $100 for a 80 dollar tickets, and have him sell you the tickets in exchange for the entire $100 loan, hence having gained $20]. [It is understood from the above that the option of allowance only applies if the ticket does not require your name to be printed on it, however if the name of the individual must be written on the ticket, then there is no way to arrange it, as in no way may he make the purchase of your behalf and have your name written on the ticket.]

Sources: Admur 307:9-10; Michaber 307:3; Rosh Bava Metzia 7:6 in name of Rasag; Rabbeinu Yerucham Nesiv 12:12; Hagahos Mordechai Shabbos Remez 452; Hagahos Maimanis 6:2; Tehila Ledavid 307:3; Ashel Avraham 307:3; Orchos Chaim 307:5; Divrei Tzevi p. 32; Kaf Hachaim 307:22-24; M”B 307:13; Piskeiy Teshuvos 307:9