Kriyat HaTorah: Difference between revisions
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#When reciting the name of the person in a Mi sheberach the minhag is to recite the person name and his mother's name such as ploni ben plonit.<ref>Chazon Ovadia (Aveilut v. 1 p. 368), Yabia Omer OC 2:11. He cites several reasons for this minhag. 1) Since generally the identification of the mother is more certain than the father that is why the minhag was established with the mother's name (Zohar Lech Lecha p. 84a, Kaf Hachaim 284:37, Maharshal in Chachmat Shlomo Shabbat 66b). So as not to embarrass a child of a Jewish mother and a non-Jewish father we mention the mother's name always (Yafeh Lelev 3:605). 2) It is hinted to in the pasuk of "והושיעה לבן אמתך" (Tehillim 86:16) and "ואני עבדך בן אמתך" (Tehillim 116:16) (Zohar ibid., Melamed Lhoil OC 1:23). 3) Chazal said that symbolically the flesh comes from a person's mother and one's bones from one's father. Therefore, while a person is alive the Mi sheberach is made using the mother's name and after he's dead we use the father's name (Rashi Kiddushin 30b, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_41862_170.pdf Mekor Chesed 242:1]). 4) It is more effective to pray for mercy using the mother's name since she isn't accountable for bitul torah (Ben Yehoyada Brachot 55b). </ref> If the mother's name isn't known you can use the father's name for a Mi sheberach.<ref>Yabia Omer OC 2:11:5</ref> | #When reciting the name of the person in a Mi sheberach the minhag is to recite the person name and his mother's name such as ploni ben plonit.<ref>Chazon Ovadia (Aveilut v. 1 p. 368), Yabia Omer OC 2:11. He cites several reasons for this minhag. 1) Since generally the identification of the mother is more certain than the father that is why the minhag was established with the mother's name (Zohar Lech Lecha p. 84a, Kaf Hachaim 284:37, Maharshal in Chachmat Shlomo Shabbat 66b). So as not to embarrass a child of a Jewish mother and a non-Jewish father we mention the mother's name always (Yafeh Lelev 3:605). 2) It is hinted to in the pasuk of "והושיעה לבן אמתך" (Tehillim 86:16) and "ואני עבדך בן אמתך" (Tehillim 116:16) (Zohar ibid., Melamed Lhoil OC 1:23). 3) Chazal said that symbolically the flesh comes from a person's mother and one's bones from one's father. Therefore, while a person is alive the Mi sheberach is made using the mother's name and after he's dead we use the father's name (Rashi Kiddushin 30b, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_41862_170.pdf Mekor Chesed 242:1]). 4) It is more effective to pray for mercy using the mother's name since she isn't accountable for bitul torah (Ben Yehoyada Brachot 55b). </ref> If the mother's name isn't known you can use the father's name for a Mi sheberach.<ref>Yabia Omer OC 2:11:5</ref> | ||
#In a hashkava for a deceased person Ashkenazim mention the name of a person's father and the Sephardic custom is to mention the mother's name.<ref>Melamed Lhoil 1:23, Chazon Ovadia (Aveilut v. 1 p. 368) based on Shabbat 66b, Kaf Hachaim 284:37, Yabia Omer 2:11.</ref> | #In a hashkava (Sephardic prayer for a deceased person, similar to Kel Maleh for Ashkenazim) Ashkenazim mention the name of a person's father and the Sephardic custom is to mention the mother's name.<ref>Melamed Lhoil 1:23, Chazon Ovadia (Aveilut v. 1 p. 368) based on Shabbat 66b, Kaf Hachaim 284:37, Yabia Omer 2:11.</ref> | ||
==Haftarah (Haftorah)== | ==Haftarah (Haftorah)== | ||
