Tikkun for Cheit Eitz Hadaas
“She then had a lust for the fruit, desired it, and ate it, and then gave to her husband to also eat.”
This article presents an overview of Jewish customs and mitzvos especially connected to women, highlighting their significance in relation to spiritual rectifications for the transgression involving Adam and Chava.
- Baking Challah for Shabbos
- Women Lighting Shabbos Candles
- Women Performing Hafrashas Challah
- Prohibition of Arla
- Women baking Challahs for Shabbos:[1]
- The Halacha:
It is customary for every household to bake Challahs for Shabbos which are used for Lechem Mishneh and not to buy them at the bakery as is done during the week. This matter of baking one’s own Challah is included in the honoring of Shabbos and Yom Tov. One is not to divert from this custom.[2]
How much is one to bake? One is to bake at least the amount that requires one to remove Challah from the dough.[3]
The Reason for the Custom
Kavod Shabbos:[4] The custom of baking Challahs on Erev Shabbos is rooted in the mitzvah to honor Shabbos. [Rather than purchasing bread from a store, one enhances the honor of Shabbos by personally engaging in the kneading and baking process specifically for Shabbos. This effort demonstrates respect for the sanctity of the day and reflects the value placed on preparing for it in a meaningful way.[5] Additionally, the presence of fresh and hot home-baked bread at the Shabbos table further adds to the honor of Shabbos.[6]]
Lechem Hapanim:[7] This practice not only brings a special atmosphere to the meal but also mirrors the showbread, the Lechem Hapanim, which was traditionally baked on Erev Shabbos in the Temple. By emulating this, one draws a direct connection to the historical practices that elevated the significance of Shabbos.
Tikkun for sin of Adam and Chavah:[8] Furthermore, the act of separating Challah from the dough serves as a rectification for the sin of Adam, which took place on Erev Shabbos and is referred to as “the Challah of the world.” This additional layer of meaning gives the custom spiritual significance, linking the household practice to the broader themes of repentance and restoration.
| Summary: One is to bake Challahs for Shabbos as opposed to buying them from a store.
Q&A Why today are not all women particular to bake Challahs for Shabbos and rather they buy Challahs from the store? Some Poskim[9] rule that today being that fresh and tasty Challahs are available in all bakeries it is not necessary for every woman to bake Challahs in their home. This especially applies if there is much work needed to be done for Shabbos in the home and it is a short Friday. Other Poskim[10] however argue that even today one may not divert from the custom of baking Challahs in the home.
May one bake only a few Challahs and buy the remainder from a bakery even according to the above custom?[11] Yes. One may use some home baked Challahs and some bakery Challahs even according to the above-mentioned custom.
Is one to bake the Challahs specifically on Erev Shabbos? Yes.[12] It is proper to bake the Challahs specifically on Erev Shabbos.[13] If, however, one is unable to do so, he may also bake them on Thursday or Thursday night.
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- Women lighting Shabbos candles:[14]
Both men and women are obligated to have candles lit in their homes on Shabbos.[15] Nevertheless, women are more obligated in this Mitzvah [than men].[16] [Thus, in a household that contains a man and woman, such as husband and wife, or mother and son, the responsibility of fulfilling this Mitzvah falls on the woman of the house.[17] Although, if for whatever reason the wife is not lighting candles, the husband is obligated to light.] Since women are more obligated in this Mitzvah than men, therefore even if the husband desires to light the candles himself, the wife receives precedence.[18]
Reasons for Women’s Obligation in Lighting Shabbos Candles
Women are especially obligated to light Shabbos candles for two main reasons.
Women manage the household duties:[19] First, women are typically present in the home and are responsible for managing household tasks. [Their close involvement in the home makes them naturally suited to fulfill this important mitzvah of bringing light and peace into the household for Shabbos.]
Tikkun for sin of Adam and Chavah:[20] Second, there is a deeper, spiritual reason rooted in the story of Chava. According to tradition, Chava’s actions led to the “extinguishing of the candle of the world” through her sin of eating from the tree of knowledge. Therefore, the mitzvah of lighting Shabbos candles was given to women as a way to repair and rectify that spiritual damage.
- Women performing Hafrashas Challah:[21]
The mitzvah of separating challah, known as Hafrashas Challah, is an obligation that applies to both men and women. This means that whenever the requirements for separating challah are met, either a man or a woman can and should fulfill this mitzvah. However, in Jewish tradition, women are particularly associated with this mitzvah and are especially diligent in its observance. The reason for this special connection is rooted in a spiritual rectification, or tikkun. According to tradition, Chava (Eve) played a role in the sin that led Adam, described as the “dough of the world,” to transgress, which ultimately brought death upon humanity. Because of this, the mitzvah of separating challah is seen as an opportunity for women to repair, in a spiritual sense, the damage caused by that original act. As a result, women have taken special care and responsibility in performing Hafrashas Challah throughout the generations.
- Prohibition of Arla:[22]
The Torah prohibits one from eating fruits of a tree within its first three years of having been planted. The reason behind this prohibition is explained in Kabbala to be that it is a rectification for the sin of Adam and Eve. G-d had only commanded them to refrain from eating from the tree of knowledge until the beginning of Shabbos, to which only three hours remained until it would commence. Thus, our waiting of three years corresponds to the three hours that Adam did not wait and is thus coming to rectify it.
Elaboration:
The verse instructs: “When you enter the land and plant fruit trees, you shall not derive benefit from their fruits. For three years, they shall be forbidden for your use; you shall not eat of them. In the fourth year, all of their fruits shall be consecrated as praise to Hashem.” The Sages elaborate on this commandment, stating: “Who will remove the dust from your eyes, Adam Harishon? Your descendants now wait three years before partaking of a tree’s fruit.” The Shach on the Torah explains that the purpose of this mitzvah is to correct the transgression associated with the Tree of Knowledge by Adam Harishon. The connection between this mitzvah and the original sin lies not only in the aspect of restraint from eating the fruit of a tree, but also in the specific duration of abstention. Adam Harishon was commanded not to eat the fruit during the ninth hour of Erev Shabbos, with the prohibition lasting until the onset of Shabbos—a span of approximately four hours—after which the fruit would become sanctified and permitted. However, Adam did not uphold this directive and consumed the fruit merely an hour after being commanded, at the tenth hour of the day. Consequently, Adam’s lapse in self-control extended over the final three hours of the prohibition. To correspondingly rectify this shortcoming, we refrain from consuming the fruit of new trees for a period of three years.
[1] Admur 242:12; Rama 242:1; 529:2 regarding Erev Yom Tov
[2] The reason: The reason behind this custom of baking Challahs on Erev Shabbos is due to the Mitzvah to honor Shabbos. [Admur ibid] The effort exerted in the kneading and baking for the sake of Shabbos, rather than buying it from a store, honors Shabbos. [M”B 242:6] Likewise, having fresh and hot homebaked bread likewise honors Shabbos. [Siddur Yaaveyz; Likutei Mahrich] Likewise it resembles the showbread which was baked on Erev Shabbos. [Siddur Yaavetz; Likutei Mahrich] Likewise, separating Challah rectifies the sin of Adam, that occurred on Erev Shabbos, which was the Challah of the world. [M”A 243:4; M”B 242:6]
[3] See also Shach Yoreh Deah 324:25 that the women are scrupulous to specifically bake enough to separate Shiur Challah on Erev Shabbos.
[4] Admur ibid
[5] M”B 242:6
[6] Siddur Yaaveyz; Likutei Mahrich
[7] Siddur Yaavetz; Likutei Mahrich
[8] M”A 243:4; M”B 242:6
[9] Oar Letziyon 2:47; Mishnes Yosef 5:63
[10] Mishneh Halachos 15:95
[11] Chelkas Yaakov 1:59
[12] Seder Hayom; Siddur Yaavetz; Machatzis Hashekel 242:10; Likutei Mahrich
[13] As amongst the reasons for baking Challahs for Shabbos is because it resembles the showbread which were baked on Erev Shabbos as well as that it rectifies the sin of Adam which was the Challah of the world.[See Siddur Yaavetz; M”B 242:6]
[14] Admur 263:5
[15] Admur ibid; Michaber 263:2; Rambam Shabbos 5; Rav Shabbos 25b “Candle lighting on Shabbos is an obligation”
The reason: As the purpose of the Mitzvah is to have Shalom Bayis within the home, so one does not stumble on any item in the dark. Additionally, it serves to give light to one’s meal and fulfills the Mitzvah of Oneg Shabbos. Both of these reasons are applicable to both men and women, and there is thus no reason to assume one is obligated over the other. [See Rashi and Tosafus Shabbos ibid]
[16] Admur ibid; Michaber 263:3; based on Mishneh Shabbos 31b “On three sins women die”; Tosafus Shabbos 25b;
The reason: Being that they are found in the home and deal with all the house chores. [Admur ibid; Michaber ibid; Rambam ibid] Additionally, being that she [Chava] caused the candle of the world to be extinguished [with her sin of eating from the tree of knowledge] therefore this Mitzvah of lighting Shabbos candles was given to the women in order for them to fix that which they damaged. [Admur ibid; M”A 263:7 in name of Kesavim; Tur and Levush 263; Yerushalmi Shabbos 2:6; Bereishis Raba 17; Tanchuma Noach; Zohar brought in Kaf Hachaim 263:20]
[17] In other words, although both men and women are equally obligated in the Mitzvah, as stated above, nevertheless being that this Mitzvah is not an obligation of each individual but an obligation of each household, lighting one candle per household, therefore the main responsibility for its fulfillment must be delegated to someone in the house. It is regarding this point that the Poskim ibid state that women carry the responsibility of fulfilling this Mitzvah on behalf of the entire household. This is in contrast to other household Mitzva’s which fall under the responsibility of the man of the house and not the wife. See however Kuntrus Achron 263:2 that Admur explains that in truth the Mitzvah is upon the husband and not the wife, and it his responsibility to make sure the Mitzvah is fulfilled, just as is the case with any other household Mitzvah, as explained above. Furthermore, it is the husband’s responsibility to assure that there is Shalom Bayis in the home. Nonetheless, regarding this Mitzvah the Sages obligated the husband to make his wife his emissary in fulfilling this Mitzvah, and not only do we not apply the rule “Mitzvah Bo Yoser Mebishluchos” but the Shliach [which is the wife] takes precedence over the husband. [Kuntrus Achron ibid; See Olas Shabbos 263:3]
[18] Admur ibid; M”A 263:6; Bach 263
[19] Admur ibid; Michaber ibid; Rambam ibid
[20] Admur ibid; M”A 263:7 in name of Kesavim; Tur and Levush 263; Yerushalmi Shabbos 2:6; Bereishis Raba 17; Tanchuma Noach; Zohar brought in Kaf Hachaim 263:20
[21] Yalkut Shimoni Bereishis Remez 32; Tanchuma Noach; Yerushalmi Shabbos 2:6; Bereishis Raba 14:1; Likkutei Sichos 2:273; Hakashrus 14:1
[22] Midrash Vayikra Raba 25:2; Likkutei Torah Kedoshim; Shach Al Hatorah