🕯️ 1427 – The Passing of the Maharil, Father of Ashkenazic Custom
In the year קפ”ז (1427) passed away Rabbi Yaakov ben Rabbi Moshe Segal, universally known as the Maharil (מהרי”ל), זצ״ל, in Worms.
The Maharil served as Rav and Rosh Yeshivah in Mainz and is regarded as the father of Ashkenazic minhag. More than any single sage of the late medieval Ashkenazic period, he systematized and preserved the customs of German Jewry. Later authorities, including the Rema, relied heavily upon his rulings and practices when codifying Ashkenazic observance.
His customs shaped:
- The Yamim Nora’im
- The festivals
- Marriage ceremonies
- Mourning practices
- Synagogue procedure
- Countless details of daily Jewish life
Many customs observed today in Ashkenazic communities trace directly back to the Maharil.
🕯️ The Maharil on Shadchanus
A famous tradition records that the Maharil refused to derive benefit from any communal income other than shadchanus fees.
He explained that no money was more upright than money earned by bringing together a Jewish couple and helping establish a faithful Jewish home.
The Maharil sharply criticized those who sought excuses to avoid paying a shadchan after a match was completed. He viewed such behavior as a serious moral failing and maintained that one should pay generously and gratefully for a benefit that helped build generations of Jewish families.
According to the tradition cited in later works, he taught that money spent properly on shadchanus is among the most worthwhile expenditures a person can make.
🕯️ 1780 – The Passing of Rabbi Elchanan Ashkenazi, Author of Sidderei Taharah
In the year תק”מ (1780) passed away the gaon Rabbi Elchanan ben Rabbi Shmuel Zanvil Ashkenazi זצ״ל of Danzig, author of the classic halachic work:
סדרי טהרה
The Sidderei Taharah became one of the most important commentaries on Yoreh De’ah, particularly in the laws of Niddah and family purity.
His work is distinguished by:
- Penetrating analysis
- Precise examination of Talmudic sources
- Mastery of earlier authorities
- Careful practical application of halachah
To this day, the Sidderei Taharah remains among the fundamental sefarim consulted by rabbanim dealing with the complex laws of Taharas HaMishpachah.
🕯️ 1903 – The Passing of Rabbi Mordechai of Hornosteipel
In the year תרס”ג (1903) passed away the holy Rabbi Mordechai ben Rabbi Zusha Yitzchak of Hornosteipel זצ״ל.
Among his sefarim are:
- עמק החכמה
- שאלות ותשובות
- חיבור לטהרה
A descendant of the Chernobyl dynasty, Rabbi Mordechai was known for exceptional scholarship combined with deep Chassidic devotion. He guided the Hornosteipel chassidim with humility and wisdom and was respected by both Chassidic and non-Chassidic rabbinic circles.
His writings reveal broad knowledge of halachah together with the spiritual depth characteristic of the Chernobyl tradition.
to influence Jewish life centuries after their passing.
🗓️ Today in Jewish History – 22nd Elul
Shabbos Mevarchim Tishrei:[1]
No blessing before Musaf:[2] On the Shabbos before Rosh Hashanah we do not bless the coming month despite this being the custom on every Shabbos that precedes Rosh Chodesh.[3]
Tehillim:[4] The entire book of Tehillim is recited before Shacharis just as on any other Shabbos Mevarchim.
Av Harachamim:[5] One recites the paragraph of “Av Harachamim” prior to Musaf.[6]
Farbrengen: At the conclusion of the prayers one is to have a Chassidic gathering as is done on every Shabbos Mevarchim.[7] This gathering is to include good and practical resolutions in matters of spiritual and physical charity.[8]
Omitting Vihi Noam:[9] The entire[10] prayer of Vihi Noam is customarily omitted on the Motzei Shabbos directly prior to any Holiday including Rosh Hashanah.[11] If, however, Rosh Hashanah falls on Shabbos, Vihi Noam is recited the previous Motzei Shabbos.[12]
Pirkeiy Avos:
On the Shabbosim which are in approximation to Rosh Hashanah, two chapters of Pirkei Avos are read, in order to complete the cycle prior to Rosh Hashanah.
Reciting “Kol Yisrael…” prior to each chapter and “Rebbe Chanania Ben Akashyia…” at the end of each chapter: One is to recite the Mishnaic saying of “Kol Yisrael…” prior to beginning the chapter of Pirkei Avos. At the conclusion of the chapter one is to recite the teaching of “Rebbe Chanania Ben Akashyia.”[13] [On the Shabbosim which are in approximation to Rosh Hashanah, in which two chapters of Pirkei Avos are read, some[14] write one is to read the above opening and closing statements before and after each individual chapter. Others[15] write it is only to be said once; the opening statement at the beginning of the first chapter and the concluding statement after concluding the second chapter. Others[16] write that by the first four chapters that are said together [1-2 and 3-4], one reads the opening statement at the beginning of the first chapter and the concluding statement after concluding the second chapter. However, by the last two chapters [5-6] one reads the opening and closing statement after both the first and second chapter.]
[1] Drasha of Rav: Some Poskim write the Rav is to give a speech on the Shabbos before R”H in order to arouse the people in repentance. This has support in the Midrash which states that when the Sage expounds the laws to the public Hashem forgives their sins. [Mateh Moshe 833; Kneses Hagedola 602:4; Elya Raba 603:2; Kaf Hachaim 602:10]
[2] Magen Avraham 417:1; Levush 421:1; 581:1; Mateh Efraim 581:47
[3] The reason: The reason for this is because the verse in Psalms states on Rosh Chodesh “Bikese Leyom Chageinu” which implies that Rosh Hashanah is to be concealed. Hence, we do not announce the date of Rosh Chodesh which is the date of Rosh Hashanah. [Magen Avraham ibid] The reason we desire to conceal Rosh Hashanah is in order to confuse the Satan and prevent him from prosecuting against us on that day. [Levush 421:1]. The Rebbe explains that the Satan is confused by the lack of mentioning Rosh Chodesh as he now becomes even more convinced that the Jews are positive that their judgment has been sealed for good, and it is for this reason that they are not doing the Mitzvah of Rosh Chodesh. This hence weakens the Satan’s prosecution, being that he suspects that perhaps the judgment has already been secured. It also diminishes the Satan’s personal prosecutions as he sees that they are lacking the merit of Rosh Chodesh and hence a strong prosecution is not that necessary. Nevertheless, in truth the above explanation does not suffice to justify annulling a custom of Jewry as practically we are now lacking the Avoda of Rosh Chodesh. Thus, in truth the intent of not mentioning Rosh Chodesh is to arouse one in Teshuvah, so we become broken over the Mitzvah that was removed from us. It is this Teshuvah that is done due to feeling broken hearted that capsizes the Satan’s prosecution. [Likkutei Sichos 24 printed in Shaar Hamoadim Rosh Hashanah 5]
The Chassidic reason: See Sparks of Chassidus!
[4] Sefer Haminhagim p. 115 [English Edition]; Takanos of Rebbe Rayatz printed in Otzer Minhagei Chabad 81
[5] Mateh Efraim 581:47; Shaareiy Efraim 10:35; Toras Menachem 1990 4:299 [Sichas Netzavim Vayeilech; brought in Shaareiy Halacha Uminhag 5:68; Shulchan Menachem 3:75]; Piskeiy Teshuvos 284:17
[6] The reason: Although on a regular Shabbos Mivarchim the paragraph of Av Harachamim is omitted, nevertheless since on this Shabbos the month is not verbally blessed in Shul therefore one is to recite this paragraph.
[7] This especially applies when this Shabbos is also Shabbos Selichos of which Chassidim were always accustomed to have a Farbrengen on this Shabbos. [See Hisvadyos 1951 2:327; 1982 4:2253; 1983 4:2045]
[8] Hisvadyos 1988 4:376
[9] 295:3 regarding every Yom Tov; Mateh Efraim 581:47; See “The Laws and Customs of Motzei Shabbos” chapter 1 Halacha 4 further details on this subject!
[10] This includes also the prayer of Ata Kadosh. The reason it is accustomed to omit also Ata Kadosh is because the prayer of Ata Kadosh is said as a result of saying the prayer of Vayehi Noam. As once the Shechina resides below, as is stated in the prayer of Vayehi Noam which discusses the Mishkan, it is then fit to sanctify it with the prayer of Ata Kadosh. Thus since Vayehi Noam is omitted, [for the reason to be explained in the next footnote] so too we omit Ata Kadosh. [ibid]
Other Opinions: The above follows the Ashkenazi custom, as brought by the Tur. However the Sefardi custom is to only omit Vayehi Noam and Yosheiv Beseiser and they begin from Orech Yamim, and then say Ata Kadosh. [Tur] Some however say the Sefaradi custom is to recite it entirely, as rule the Sefaradi sources brought in the next footnote. [Piskeiy Teshuvos 294:2]
[11] The reason: The reason for omitting Vayehi Noam is because within the prayer we say twice “And the work of our hands”, hence all the days of the coming week have to be fit for work. If they are not all fit for work then we simply omit the prayer. [ibid; See Piskeiy Teshuvos 294:2 for a thorough analyses on this subject]
Other Opinions: Some, based on Kabala of Arizal, always recite the prayer of Vayehi Noam on Motzei Shabbos, even when a Holiday falls that week, and even on Motzei Shabbos Chol Hamoed. Nevertheless in such circumstances they recite it quietly. Their reasoning is because Vayehi Noam affects the influence of Shabbos on the weekday which is needed every week, without exception. [Birkeiy Yosef brought in Shaareiy Teshuvah 295:2; Kaf Hachaim 295:9-10]
[12] So rules Admur ibid regarding all Holidays; M”E ibid regarding Rosh Hashanah; M”E 602:45 regarding Shabbos Shuva; See Otzer Minhagei Chabad p. 170 for difference in practice of the Rebbe over the years by Shabbos Teshuvah
Other Opinions: Some rule that even in such a case that Yom Tov falls on Shabbos, Vayehi Noam is omitted the Motzei Shabbos prior to it. [See Kaf Hachaim 295:6]
[13] Siddur; Admur in 54:4
The reason: The reason we conclude with these verses is because it is customary to recite Kaddish after Pirkei Avos, and we do not recite Kaddish unless we read a teaching that contains a verse or an expoundation of a verse. [Admur 54:4]
[14] Otzer Minhagei Chabad p. 246 based on Sichas Netzavim Vayeilech 1987
Background: The Rebbe in Sichas Parshas Seitzei 1981 plainly mentioned that the custom is to say it only once. However, in later years, the Rebbe publically debated whether it should be said once or twice. [See Hisvadyus 1985 5:2887; Hisvadyus 1987 4:352; Hisvadyus 1989 4:279; Sefer Hasichos 1990 2:681; Sefer Hasichos 1991 2:797] This led to a variety of opinions on this matter.
[15] Hiskashrus 946 based on Sichas Parshas Seitzei 1981
[16] Siddur Tehillas Hashem Kehos Eretz Yisrael based on Hisvadyus 1990 4 page 259 footnote 104 and Hisvadyus 1987 4 page 400