Inyanei Shabbos, Part III - Breslov Customs and Practices

Inyanei Shabbos, Part III

Compiled and annotated by Dovid Sears and Dovid Zeitlin (work in progress). We are grateful to Rabbi Dovid Shapiro for his ongoing contribution to this project. And special thanks are due to Yehuda Leib Sears for recently calling Rabbi Ephraim Kenig in Tsfas, who kindly answered a number of our questions.

This collection of minhagim includes many personal minhagim of Rabbi Gedaliah Aharon Kenig, zal, founder of the Tsfas Breslov community, and those of his son Reb Elazar Mordechai Kenig, shlit”a. Other Breslov leaders may differ in their personal minhagim. Those minhagim that do not come from the Rebbe or Reb Noson should not be taken as obligatory, but only as good practices for those who wish to follow them.

When Yom Tov Coincides With Shabbos

When Yom Tov coincides with Shabbos, as well as on Shabbos Chol Ha-Mo’ed, Reb Gedaliah would sing “Shalom Aleikhem” and “Eishes Chayil,” followed by Kiddush. Then he would sing “Azamer Bishvochin” and one of the Shabbos zemiros, but not the usual seder ha-zemiros.

(Heard from Rabbi Ephraim Kenig)

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He would conduct himself the same way on Friday night when Shabbos came immediately after Yom Tov.

(Heard from Rabbi Yitzchok Kenig)

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For Shaloshudes on Shabbos that coincided with Yom Tov, he would sing “Bnei Hekhalah,” but not the usual seder ha-zemiros.

(Heard from Rabbi Ephraim Kenig)

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Some recite the Yom Tov “Askinu Se’udasa … da hi se’udasa de-Kud’sha b’rikh Hu u-Shekhintei” at all three Yom Tov meals, including when Shabbos and Yom Tov coincide. However, Reb Gedaliah Kenig was not particular about saying this.

(Heard from Rabbi Ephraim Kenig)

After the Shabbos Evening Meal:

On Shabbos and Yom Tov nights, during Kriyas Shema al ha-Mitah one omits “Ribbono shel Olam,” as well as the entire seder ha-vidu’i.

(Sha’arey Zion, p. 215)

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The same thing applies to Rosh Chodesh, even when it does not coincide with Shabbos.

(Siddur ARI-Rabbenu Asher)

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On Shabbos and Yom Tov, as well as on other days when Tachanun is not recited, Tikkun Chatzos consists of only Tikkun Leah. Some also omit Psalm 20 (“Ya’ankha”) and Psalm 51 (“Lamenatze’ach Mizmor le-Dovid”) from Tikkun Leah.

(See The Sweetest Hour: Tikkun Chatzot, Breslov Research Institute, p. 77-78, citing Ben Ish Chai I, “Vayishlach”)

Shabbos Shacharis:

The holiness of Shabbos day is even greater than that of Friday night. Therefore, if possible, one should immerse in a mikveh a second time in the morning to receive this added holiness bi-taharah.

(Rabbi Chaim Vital, Shaar ha-Kavanos, “Inyan Shacharis shel Shabbos,” [Vol. II, 89a, Ashlag ed.]; cf. Rabbi Nachman of Tcherin, Yekara de-Shabbata, 6)

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Reb Gedaliah said that as long as the mikveh is not so hot that it causes one to sweat, there is no problem with using it on Shabbos. However, one should not soak for any length of time in such a mikveh. (He himself went into some very hot mikva’os on Shabbos, so he may have relied upon the shittos that the gezeira merchatza’os does not apply to a mikveh).

(Heard from Rabbi Dovid Shapiro)

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On Shabbos, when Reb Avraham Sternhartz lived in the Katamon neighborhood of Yerushalayim, he used to daven ki-vasikin in shul be-yechidus, and then wait until the minyan arrived in order to hear kriyas ha-Torah answer all of the responses with them.

(Heard from Rabbi Avraham Shimon Burshteyn, in the name of his grandfather, Rabbi Moshe Burshteyn)

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Nusach ha-Tefillah: During korbonos on Shabbos and Rosh Chodesh, one omits “U-vi-yom ha-Shabbos” and / or “U-vi-rashei chadsheikhem,” in keeping with the view of the Arizal.

(Rabbi Chaim Vital, Sha’ar ha-Kavannos, Nusach ha-Tefillah [51a], as cited by Rabbi Avraham Abbish Tzeinvirt, Even ha-Shoham, p. 152, note 2; cf. Darkhei Chaim vi-Shalom, Seder vi-Nusach ha-Tefillah, 114; Nimukei Orach Chaim, 421)

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The Rebbe said that one should recite the words from “Nishmas”: “And You have saved us from many evil and faithful diseases” with special kavanah, because if God forbid we were not delivered from them…

(Chayei Moharan 536; cf. Likutey Moharan II, 3, 5:1 [ref. from Breslov Research Institute English edition]. See Avodah Zarah 55a that illnesses are called “evil” due to their mission, which is to inflict suffering, and “faithful” because they depart when they are commanded to do so, whether or not the person has done teshuvah.)

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In the Tsfas kehillah, after “Barekhu,” the pizmon “Hakol yodukha” is recited responsively by the baal tefillah and the tzibbur.

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In Uman, “E-L Adon” was not sung. However, today it is sung in virtually all Breslov kehillos. It seems that this change was due to the influence of the Polish Breslovers.

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On Shabbos and Yom Tov, Reb Gedaliah would begin the paragraph before Kriyas Shema with the words “Ahavah Rabbah” instead of “Ahavas Olam” (which he would recite on weekdays). This was the custom of the Arizal.

(Rabbi Chaim Vital, Sha’ar ha-Kavannos, Drush Kavannos Yotzer; Ohr Tzaddikim, 16:16; also see Eishel Avraham; Darkhei Chaim vi-Shalom, Seder vi-Nusach ha-Tefillah 141, in the name of Rabbi Zvi Elimelekh of Dinov)

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Following the view of the Arizal, Reb Gedaliah omitted the words “zekher le-ma’aseh bereishis” from the Shacharis Shemoneh Esreh of Shabbos.

(Mishnas Chassidim, Shacharis de-Shabbos 8:7; similarly, Siddur ARI-Rav Shabbsai, Siddur HaRav mi-Liadi, and Siddur RaSHaSH)

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This is because the Shemoneh Esreh of Shacharis is symbolically related to kabbolas ha-Torah, as indicated by the passage “Yismach Moshe be-matnas chelko…” Reb Elazar Kenig explained this according to Sefer Chareidim, chap. 7, which states that there are three different levels of kedushas Shabbos.

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Reb Gedaliah used to stand during Kriyas ha-Torah. Reb Noson mentions this minhag in Likutey Halakhos.

(See Shulchan Arukh, Orach Chaim 146:4, that this is a chumrah; also see Likutey Halakhos, Kriyas ha-Torah 6:10, 14, 28; ibid. Bekhor Behemah Tehorah 4:7.)

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In the Tsfas community, the yearly cycle of haftoros follows the Sefardic custom. This reflects Reb Gedaliah’s shittah.

(Heard from Rabbi Elazar Kenig. Rabbi Chaim Man Man added that the reason why the Breslover kehillah in Yerushalayim followed the Ashkenazic custom was because the lu’ach that was commonly available and widely accepted was that of Rav Tukatzinsky, which reflected the Litvishe minhag.)

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In the Kedushah of Musaf on Shabbos and Yom Tov, most Breslover Chassidic follow the nusach: “Vi-Hu yoshiye’nu vi-yigaleinu sheinis, vi-yashmiyenu be-rachamav le-eynei kol chai…” without repeating the word “sheinis.” This was the nusach in Uman according to Rabbi Levi Yitzchok Bender.

(Si’ach Sarfei Kodesh IV, 215. Similarly, cf. Siddur Chabad, Munkatch, et al.)

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However, in the Tsfas kehillah they repeat the word “shenis” (the repeat being “vi-yashmiyenu be-rachamav shenis”), as is printed in most Nusach Sefard siddurim.

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Rabbi Levi Yitzchok Bender stated that in Uman, Breslover Chassidim did not recite the Mishnah that mentions the psalms the Levi’im used to sing in the Beis ha-Midkash, commonly included in “Ein Keloheinu / Pitum ha-Ketores.” However, most Breslovers do so today, probably because it is printed in the standard Nusach Sefard siddurim.

(Si’ach Sarfei Kodesh VI, 518. This Mishnah is also omitted in the nusach of the Siddur Baal ha-Tanya.)

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Tikkun ha-Klalli be-Tzibbur: Most if not all Breslover shuls today say Tikkun ha-Klalli be-tzibbur after davenning on Shabbos.

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The custom of reciting Tikkun ha-Klalli be-tzibbur on Shabbos morning came from the Polish Breslovers. Reb Yitzchok Breiter had instituted this minhag some years earlier in Poland, apparently because of mitzvas onah. While Reb Avraham b’Reb Nachman was alive, he and the zekenim in Uman resisted this idea, fearing that reciting Tikkun ha-Klalli be-tzibbur would obscure the primacy of reciting it privately. Reb Shimshon Barsky was also against this innovation. Another fear in Uman was that reciting Tikkun ha-Klalli in the Kloyz might lead to neglecting to recite it at the Tziyun. Reb Levi Yitzchak Bender gave both reasons. However, Reb Avraham b’Reb Nachman passed away in 1917. After World War I, more and more Polish bochurim came to Uman, and in the late 1920s, the zekenim finally acceded to their request.

(Heard from Rabbi Nachman Burshteyn and Rabbi Avraham Shimon Burshteyn, who both heard the entire sequence of events from Rabbi Levi Yitzchok Bender)

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Reb Avraham Sternhartz, who moved from Kremenchug to Uman during the 1920s, initially did not want to comply with this custom, but eventually he yielded. Reb Levi Yitzchok Bender remembered that when Reb Avraham Sternhartz led the Tikkun ha-Klalli in Uman, he would finish each chapter out loud. He also said that Reb Avraham did so with a tremendous ne’imus. “Er gezogt mit a zanneh geshmak az is tzegangen in der beyner . . . He said it so deliciously that it went right into one’s bones!”

(Heard from Rabbi Nachman Burshteyn)

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Reb Levi Yitzchok told how in Uman a certain neighbor who was not a Breslover used to daven in the Kloyz. Once he heard Reb Avraham Sternhartz lead the Tikkun ha-Klalli, and was so moved that he exclaimed, “Just for the Tikkun ha-Klalli it is kedai to come here!” The fact that reciting Tikkun ha-Klalli be-rabbim had a postive effect on others swayed Reb Avraham to continue to say it every Shabbos.

(Heard from Rabbi Nachman Burshteyn)

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When Reb Avraham came to Eretz Yisrael, he did not say Tikkun ha-Klalli be-rabbim , neither while he lived in the Altshtadt, nor when he moved to Katamon. In any case, he would not have done so in Altshtadt because Rabbi Naftoli Kohen, Reb Avraham b’Reb Nachman’s father-in-law, was opposed to it. However, as soon as Reb Avraham passed away in 1955, Reb Itche Meyer Korman, a Polish Breslover, went to the amud and led the recitation of Tikkun ha-Klalli.

(Heard from Rabbi Nachman Burshteyn)

Kiddush:

Reb Gedaliah recited the morning Kiddush while seated. This reflects the view of Sha’ar ha-Kavannos.

(See Sha’ar ha-Kavannos, “Inyan Seudas Shacharis shel Shabbos,” [98a, Ashlag ed.]. However, Siddur ARI-Rav Shabbsai [Part II, 82b], which was widely used during the early years of the Chassidic movement, states that one should do so while standing. Therefore, some Chassidic communities follow that minhag.)

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During Kiddush, Reb Elazar or someone else reads a section of the Rebbe’s Sippurey Ma’asiyos, usually accompanied by some insight into the meaning of the text, or what it teaches us in a certain area of avodas Hashem. Reb Elazar does so while still wearing his talis over his head.

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According to Rabbi Dovid Shapiro, Reb Gedaliah did not learn Sippurey Ma’asiyos at Kiddush, and said this was a new minhag that had been introduced in the Me’ah She’arim shul. Someone once asked Reb Elazar why he followed this minhag even though his father had objected to it, and he answered that it didn’t seem right to sit at the table without learning something. (Reb Gedaliah learned Sippurey Ma’asiyos on Motza’ei Shabbos.)

(Heard from Rabbi Dovid Shapiro)

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However, according to Rabbi Ephraim Kenig, his father often davenned by the Kosel on Shabbos morning and didn’t make Kiddush until he returned to his family in Meah Shearim. Therefore, he waited to learn Sippurey Ma’asiyos during Melaveh Malkah, when he would have a few guests. Reb Ephraim insisted that his father was very positive about learning Sippurey Ma’asiyos at any time, and did not object to the minhag of doing so in shul during the Shabbos morning Kiddush. As for Reb Elazar, he learns Sippurey Ma’asiyos on Shabbos morning in shul after Kiddush because that’s when the olam is together.

(Heard from Rabbi Ephraim Kenig)

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Reb Nachman Tulchiner, who was the mainstay of the Breslov community in Uman after Reb Noson’s passing, disapproved of those who make Kiddush on whiskey or other liquor on Shabbos morning in the synagogue after davenning. “Either way, it is a problem,” he observed. “Either the one who recites Kiddush is a shikor or an ‘am ha’aretz. If he drinks an entire revi’is, he is a shikor; if he drinks less, he is an ‘am ha’aretz for not drinking a revi’is, as the Shulchan Arukh requires. Therefore, it would be better for everyone to go home instead, and make Kiddush over wine.”

(Si’ach Sarfei Kodesh III, 308. However, those who do so rely upon the TaZ [Orach Chaim 201:1], who rules that one should recite a berakhah acharonah after drinking even a small shiur of liquor [approx. 1 oz.] because it is a davar choshuv; therefore, it is sufficient for Kiddush de-rabbanan, such as that of Shabbos day. The Chasam Sofer [Teshuvah no. 49] accepts this view, while the Magen Avraham [Orach Chaim 190] and Mishnah Berurah [272:30] disagree. It is also apparent from Reb Nachman Tulchiner’s words that wine was not commonly served in shul in those days, probably due to its expensiveness.)

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In Tsfas, following the morning Kiddush, it is customary to sing the old Breslover melodies “Yom Zeh le-Yisrael” and “U-vi-yom ha-Shabbos.”  Rabbi Shmuel Burshteyn first taught it to the children in the Breslov cheder, and eventually it began to be sung during the morning Kiddush.

(Heard from Rabbi Elazar Kenig)

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Reb Gedaliah used to sing “U-vi-yom ha-Shabbos” only occasionally, during the Friday night meal.

(Heard from Rabbi Yitzchak Kenig)

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However, he was very happy when the custom to sing “Yom Zeh le-Yisrael” during the morning Kiddush was first initiated.

(Heard from Rabbi Elazar Kenig)

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The version of “U-vi-yom ha-Shabbos” sung in the Tsfas community is sung in the traditional Jewish mode called “fregish,” which is a major diatonic scale with the second, sixth, and seventh flatted, unlike the version commonly sung in Yerushalayim Breslov circles, which is in a regular major scale.

(Rabbi Shmuel Burshteyn first taught the zemer to the children in the Breslov cheder the way it is sung in Yerushalayim, but somehow the chaveirim in Tsfas began to sing it the way it is sung today. Ironically, Jewish clarinetist-mandolinist Andy Statman has observed that the modified version actually reflects a more traditional, older style than the original version sung in Yerushalayim.)

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Shabbos Day Meal:

In Tsfas, the Shabbos day seder ha-zemiros is: 1) Askinu Se’udasa / Asader le-Se’udosa; 2) Chai HaShem; 3) Mizmor le-Dovid; 4) Boruch HaShem Yom Yom, from beginning to end, including Melekh She-ha-shalom Shelo (unlike those who sing the second half at Shaloshudes); 5) Borukh E-l Elyon; and 6) Yom Zeh Mekhubad.

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In Reb Elazar’s home, the traditional eggs and onions are prepared with sauteed onions in order to heed the Rebbe’s warning against eating raw onions, even on Shabbos (Sichos ha-Ran 265). Each person is given a separate serving of eggs and onions together with a small slice of challoh saved over from the Friday night meal.

Shabbos Afternoon:

Reb Gedaliah told his talmidim that the hisbodedus of Shabbos should be entirely of an uplifting nature, without delving into one’s spiritual shortcomings or any subjects that would detract from the peaceful and pleasant mood of Shabbos. Thanking HaShem and contemplating the good that HaShem has in store for Klal Yisrael and all His creatures, etc., should be one’s focal point. This is an expression of “teshuvah me-ahavah.”

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However, a person who has much heartache, G-d forbid, and needs to express these feelings during the hisbodedus of Shabbos, is permitted to do so.

(See Chayei Moharan 10)

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On Shabbos afternoon before Minchah, the chaveirim used to gather in Reb Gedaliah’s house and learn Likutey Halakhos. Reb Dovid Shapiro recalls, “We went around the table, and everyone would read a page in turn, and Reb Gedaliah threw in some comments here and there. The Rebbetzin served us kugel and tea…”

Shabbos Minchah:

The Shali’ach Tzibbur puts on the talis after the Kaddish prior to taking out the Sefer Torah, either before or after he recites “Vi-ani sefilasi...”

(Likutey Maharich, in the name of Shaarey Zion, Vol. II, p. 434; see there. Siddur ARI-Rav Shabbsai states that the talis should be put on before “Va-ani sefilasi.” Reb Noson mentions this in Likutey Halakhos, but I have not yet succeeded in finding the source.)

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Depending on the time of year, “Borkhi nafshi” or Pirkey Avos is read after Aleinu. In Tsfas, this is done be-tzibbur. (Since they finish Minchah before the shki’ah, this does not conflict with washing for Shaloshudes on time.)

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Shaloshudes / Third Meal:

In Tsfas, the seder ha-zemiros for shaloshudes is 1) B’nei Heikhala, followed by Mizmor le-Dovid, which is sung once and then quietly recited two more times; 2) Ki Eshmerah Shabbos; 3) Shim’ru Shabbsosai; 4) D’ror Yikra; 5) Shabbos ha-Yom la-Shem; 6) Yom Shabboson; 7) Yedid Nefesh; 8) and the Rebbe’s Niggun. Then the Rav usually gives a shiur in Likutey Moharan or Likutey Halakhos. Singing resumes with 9) E-L Mistater and 10) Ein ki-Elokeinu.

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In the Tsfas kehillah, at some point during the beginning of Shaloshudes, following the singing of B’nei Heikholo and Mizmor le-Dovid, everyone quietly reads the passage that begins “Vayomer Moshe: ikh’luhu ha-yom, ki Shabbos ha-yom la-Shem…” after which the Rav makes the berakhah “Borei peri ha-gafen” over wine or grape juice. Then the singing continues with “Ki Eshmera Shabbos.”

(See Pri Eitz Chaim, “Shaar ha-Shabbos,” chap. 34 [end], [Vol. II, p. 444a, Ashlag ed.], which mentions that this custom of the Arizal should not be misconstrued to be a third Kiddush, which is why the wine is consumed during the se’udah and not at the beginning.)

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In Tsfas, the Rebbe’s Niggun is always sung in its original form, without words—unlike in Yerushalayim, where Reb Levi Yitzchak Bender combined it with the words “Yetzaveh Tzur Chasdo…” Reb Gedaliah strenuously objected to this innovation, feeling that it demeaned the Rebbe’s niggun, which is a wordless deveykus niggun.

(I seem to remember hearing that Reb Avraham Sternhartz taught this niggun to his talmidim in Eretz Yisrael as a mesorah he had received from his grandfather the Tcheriner Rov. But this needs to be confirmed. DS)

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Rabbi Moshe Groman used to sing the Rebbe’s Niggun without words, as well. He said, “Es is a niggun uhn verter . . . It is a song without words.” This was the way it was always sung until more recent times.

(Heard from Mrs. Tzipporah Segal, a daughter of Rabbi Moshe Groman)

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In Yerushalayim and in most Breslover communities, the Chassidim dance during shaloshudes after the shiur. However, this is not the custom in Tsfas except when a chassan is present.

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After the olam sings the last zemer, wine is poured for bentching (although it is not drunk until Havdalah), and those assembled sing Shir ha-Ma’alos, followed by mayim acharonim, zimun, and Birkhas ha-Mazon. On Shabbos Mevorchim and Shabbos Rosh Chodesh, the zemiros conclude with Yechadsheihu. On the Shabbos before Yom Tov, one song is added in anticipation of that Yom Tov; for example, Atah Nigleisa will be sung prior to Shavuos, etc.

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Reb Michel Dorfman remembered that in Uman, during the bitter Communist years, Reb Avraham Sternhartz and 50-60 Chassidim would gather in the Breslov Kloyz for shaloshudes, where Reb Avraham would give a shiur in Likutey Moharan. The room was dark and Reb Avraham would repeat entire pages of Likutey Moharan and Likutey Halakhos by heart—not paraphrasing, but word for word. Some say that the Breslov Kloyz was the last shul in the region to close its doors during the Stalinist persecutions prior to World War II.

(Heard from Rabbi Michel Dorfman)

Customs related to Havdalah and Motza’ei Shabbos appear here.