Hakhel Email Community Awareness Bulletin
JUNE 2014 DAILY EMAIL ARCHIVE
2 Tammuz
FROM THE DAF
HAKASHRUS OF THE OU: The Coca Cola Company manufactures a wide range of concentrates which are
used by 7-Eleven in the production of slurpees. These concentrates are under
the supervision of the Orthodox Union. The Orthodox Union, however, does
not certify slurpees sold at 7-Eleven stores. One of these
concentrates is Fanta Pina Colada. This concentrate is certified OUD. In
some 7-Eleven stores placards for this product are on display. The placards
contain an error in that the “Dairy” designation of the concentrate has
been omitted. Corrective action is being taken.
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WHAT
IS THE BRACHA? We
asked the OU for a listing of Brachos of Cascadian Farm cereals under their
supervision and we are grateful for their reply.
“The
following Cascadian Farm Cereals are Ha’odama and Borei Nefashos:
Fruit
& Nut Granola, Berry Cobbler Granola, Cinnamon Raisin Granola, Oats
& Honey Granola, Ancient Grains Granola, French Vanilla Almond Granola,
Maple Brown Sugar Granola and Dark Chocolate Almond Granola.
The
following Cascadian Farm Cereals are Mezonos and Ahl HaMichya: Honey Nut O’s, Purely O’s, Hearty
Morning Fiber (on kezayis of wheat flakes otherwise Borei Nefashos),
Multigrain Squares, Raisin Bran, Fruitful O’s and Chocolate O’s.”
Hakhel
Note: As Rabbi Bodner, Shlita, has pointed out in the past, the after-bracha
on granola is Borei Nefashos but this is not a simple issue, as according to
Tosfos the after-bracha would appear to be Ahl Ha’adama V’Ahl Pri
Ha’adama, and accordingly, the Mishna Berurah suggests that a Yirei
Shomayim eat this product in the course of a meal which would be covered by
bentsching.
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A
SUMMER HATZALAH TIP (FROM THE HATZALAH OF
EDISON
): “If
one has entered a tall grassy area, one should inspect his body to ensure
that no ticks (which live in this environment) have attached themselves to
him. They are usually discovered when itching is felt.
Removal should be done carefully to avoid having the tick break off,
leaving its head and mouth in the skin. Be careful not to squeeze the
tick as you don’t want to help it inject any bacteria that it may be
carrying. Using a surgical tweezer (needle tip), grasp the head of the
tick gently and as close to the skin as possible, and then pull straight up.
It is a good idea to keep the tick frozen and take it to your physician to
have it tested. Ticks are carriers for many diseases. This will
aid your physician in determining how best to treat you.”
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IT IS NOT
TOO
LATE TO BEGIN--
JUST
STARTED YESTERDAY! As we begin the period of
Tammuz/Av/Elul, we remind our readers of a noble and important project.
By the following link http://tinyurl.com/pyhvfxp
we
provide a Three-Month Calendar, providing a short daily dose of the classic
Mussar Sefer, Sefer Sha’arei Teshuvah by the Rabbeinu Yonah.
With these short daily installments over a three month period--one will
actually conclude the Sefer in graduated steps and in time for Rosh
Hashanah! Your undertaking this Program indicates a real degree of
sincerity in your Teshuvah process this year. Please
spread the word…and the link!
Hakhel Note: At the outset
of the Sha’arei Teshuvah,
Rabbeinu Yonah teaches us: “Vehisba’er
BaTorah Ki Ya’azor Hashem LaShavim Ka’asher Ein Yad Tivam Maseges,
Veyechadeish Bekirbam Ruach Taharah Lehasig Ma’alas Ahavaso--and it is
clear from the Torah that Hashem assists those who pursue Teshuvah even
though they are limited by their very nature, and implants in them a spirit
of purity whereby they may attain the level of loving Him…!”
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Special Note One: Welcome
to a new month, with new potential for incredible growth. As we all
know, if the Meraglim would have come back with the proper report, Tisha
B’Av would have been marked as a day of eternal celebration, rather than a
day which now lives in infamy. In the time of Bayis Sheni, Tisha
B’Av was, in fact, celebrated. As it is referred to as a “Moed”,
it will be certainly celebrated again--may it be this year. As we
noted on Erev Shabbos, the Meraglim set out on their journey on 29
Sivan--just three days ago. Thus, these very days--i.e., the next 37
days ahead of us until Tisha B’Av, which are perfectly parallel to the
Meraglim’s 40-day trip (as Rav Dessler, Z’tl, explains, they are more
than points of recollection in time, but an actual reliving of these times),
are full of the potential to bring us a happy Tisha B’Av, if we reframe
and recharacterize these days into days of building rather than days of
destruction; days of finding the positive instead of the negative; days of
compliments and not of snide or hurtful remarks; days in which we show our
love towards Eretz Yisrael and its inhabitants in some unique and special
way. Like the Meraglim, we have a mission. Let’s succeed with
flying colors--it is well within our capabilities, and the benefits and
rewards will far exceed the investment and effort--as we will see when the
Moshiach comes, Bimheira VeYameinu.
Hakhel Note: To get
us started in the proper framework of positive outlook and appropriate
speech, we provide below the following excerpt from “The
Power of Words”, by Rabbi Zelig Pliskin, Shlita:
Ona’as Devorim: “So your teeth hurt you, big deal.
Stop complaining. You called the dentist and he gave you an
appointment, now be quiet about it. You’re an adult already, why do
you keep asking for sympathy?”
Positive Approach: ”I’m very sorry that your
teeth hurt you. A toothache can be very painful. It’s a good
thing that the dentist was able to give you an early appointment. Is
there anything I can get you that might make you feel better right now?”
Ona’as Devorim: ”You’re making a big fuss over
nothing. So what if the meal you cooked was ruined and the guests had
to eat canned food? They still had something to eat. You’re making a
mountain out of a molehill.”
Positive Approach: ”I realize how frustrating it
must have been to have made an entire meal and then had it ruined because
someone forgot to turn off the oven. Most people would feel upset.
But I noticed that the guests enjoyed the wonderful words of Torah
that were spoken. Nobody went hungry since we had canned food that we
were able to serve. It wasn’t as good as your cooking, but it served
its purpose. Everyone had a very pleasant evening. I even heard
a few people comment on what a fine hostess you were. They were
impressed by how well you dealt with the entire situation.”
Let’s get
going--we have 37 days to move ourselves--and, quite literally, change the
face of the world!
Special
Note Two: We continue an
exciting Monday/Thursday series on the practical aspects of Sta”m, written
by Rabbi Reuvain Mendlowitz, Shlita, author of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART LIV
Question
I
heard that the battim should be “avodas yad” (handmade). What exactly
does this mean?
Answer
As
we have discussed in the past, many different steps are needed to create a bayis, starting with the ibbud (processing) of the hides.
Like
klaf, battim have to be made lishmah (with specific intent). Just as
many poskim are of the opinion that this can only be
accomplished by hand when it comes to klaf, they take the same view
regarding battim.
Many
of the actions necessary for making battim can be done either by hand or by machine.
Additionally, some of these actions are not considered to be an integral
step in creating the bayis. These may be done by machine according to all
opinions since lishmah is not required.
The
most well-known example of avodas
yad – as opposed to an action done by
machine – involves the creation of the “ribua” (square shape of the battim).
Halachah
requires the battim to be perfectly
square. The square shape can be created in a number of different ways:
Avodas Yad (handmade)
1.
The bayis can be cut and sanded by hand using no electric
machinery at all. (This is extremely difficult and time consuming.)
2.
A wheel (router), running on electricity, spins at high speed and the battim macher guides the bayis along until the right amount
is trimmed off and is left perfectly square.
Since
the person is the one doing all the work – and without his skill, the bayis could not become square – this is considered avodas yad.
===========================
29 Sivan
TODAY! The
Vilna Gaon writes to his close family in the Igeres HaGra:”Kol Rega
V’Rega She’Odom Chosem Piv--every moment that a person keeps
silent” (i.e., in a situation where he would/could speak up), entitles him
to bask in a Hidden Light that no angel or other creation could fathom.
While we all may be very
familiar with this quote, we should make an extra special effort to energize
the quote and actually apply it in everyday life. Imagine enjoying and
benefiting from a light that even an angel cannot appreciate and attain.
If we do not use this phrase to combat our Yetzer Hara at least once a day
in an at-home or at-work situation, we may be acting in a very remiss
manner--against ourselves! The
40-day preparatory period which led to the Meraglim’s world-wrenching and
generation-affecting Loshon Hara on Tisha B’Av, commences today, on the 29th
day of Sivan (the day the Meraglim left for Eretz Yisroel). Now is the
time to prepare for a positive turn of the tongue. Today especially,
is a particularly propitious time to undertake this new, fresh attempt in
the area of Shmiras HaLashon. If the Malachim have no part in this
reserved Hidden Light, then let us at least consider and act upon the
special opportunities we have at certain moments during the day!
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WHAT IS THE BRACHA?
The following is
the ingredient panel of a ‘Natural
Tropical Mix’ marketed by a Heimeshe company: “guava, banana, mango
preserved with sulfur dioxide”. We asked HaRav Yisroel Pinchos Bodner,
Shlita, Mechaber of Halachos of
Brochos what the appropriate bracha or brachos would be on this product.
He responded that more than one bracha may have to be recited--as the bracha
on mango and guava is usually Ha’eitz, and the bracha on bananas, is, of
course, Ha’adama. However, if any of the products are ground up and made
into something like fruit leather then the bracha is Shehakol, because the
fruit is unrecognizable. Importantly, he explained that this ‘Tropical
Mix’ is not to be treated as a mixture over which only one bracha over the
majority item is to be recited--as this is not to be treated as a single tavshil
like a bowl of cereal or a salad. Each piece is eaten on its own accord.
Hakhel Note: Thus, it is very possible that three
brachos would have to be made on this mix--a Ha’eitz on the mango, a
Ha’adama on the banana, and perhaps a Shehakol on the Guava, if it is not
recognizable as such. We once again come back to one of our stalwart point
as to brachos--before buying the product and bringing it home, consider well
what the product is and if it will lead to michsholim
to those uneducated in the halachos of brachos (whether they live in your
home, are guests, or are friends attending a shalom
zachor, party or the like).
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FROM RABBI AVIGDOR
MILLER, Z’TL: “Man’s mind is
only a vessel by which Hashem transmits knowledge to the world. It is not an
independent source of wisdom. Hashem is the source of all understanding and
wisdom.” (Ohr Avigdor, Sha’ar
HeBechinah)
----------------------------------------------
YOU
ARE
WHAT YOU WEAR:
In this week’s Parasha, we are taught that when the Amaleikim went to war
against Bnei Yisroel, they tried hiding themselves by speaking not their
language, but the language of the Kena’anim.
Nevertheless, the Bnei Yisroel realized that something was awry when
they saw their antagonists with Amaleiki clothing.
Accordingly, Bnei Yisroel davened a general Tefillah that Hashem save
them from the enemies--a Tefillah that worked beautifully.
Rebbi Simcha Bunim of Peshischa, Z’tl, asked:
“Why did the Amaleikim dress in their own clothing--who did they
think they were fooling?!” He
answered that their clothing was obviously so important to them that they
would not give it up for any reason--even at the expense of their not being
able to fool the Bnei Yisroel! With
this, he teaches, how important it if for us, as the Mamleches
Kohanim V’Goi Kadosh to keep our clothing special, holy, and separate.
It is not coincidence, as it never is, that this teaching comes to us
with the summer months upon us. We
must be exceedingly careful to keep our standards of dress when davening,
when learning, and when among the nations on the streets and when on
vacation--and even in the privacy of our own home!
Amaleik, as the lowest of nations, did not change their dress.
We, as the most royal most certainly cannot and must not change ours!
----------------------------------------------
Special Note One: Notes on
the portals of Tammuz:
A. As we enter into Tammuz
on Sunday, we recognize not only that ten months
of the year have passed, but that there are still three months left to go!
As we have noted, “Tammuz” is an acronym (juxtaposed) for “Zeman Teshuva Mimashmesh U’Ba”--and likewise for “Zerizim
Makdimim V’Osin Teshuva”--both spell “Tammuz” in the Hebrew, and
both mean that our feelings towards drawing closer to Hashem should begin to
intensify at this time.
B. According to many, the
first day of Tammuz is the date of the birth and petira of Yosef HaTzadik.
Chazal teach that Yosef was mekadesh
shem shamayim b’seser--sanctified Hashem’s name in private--by not
falling prey to the wife of Potiphar and withstanding this great test.
As a result, he was zoche to have a letter of Hashem’s name added to
his name--and is known in Tehillim as “Yehosef” as well. Accordingly,
it would be extremely appropriate this Sunday to remember Yosef--and
memorialize the day--by performing a kiddush
shem shamayim b’seser--by undertaking an act of Kiddush Hashem that
only you know about. We leave it up to you!
Special
Note Two: We continue
with our Erev Shabbos--Halachos of Shabbos Series:
A. As on Shabbos Kodesh and on Sunday we will be
reciting ‘Half-Hallel’, we note that during the recitation of Hallel,
which involves the reading of contiguous chapters of Tehillim, unnecessary
interruptions are prohibited. For instance, one may not answer “Boruch Hu U’Varuch Shemo”. In addition, one should wait to
recite Asher Yatzar until after Hallel. Most certainly, one cannot interrupt
Hallel with words of conversation.
B.
We continue our annual review of Summer Shabbos
Shailos, with the Teshuvos of Rabbi Yisroel Belsky, Shlita, to us:
PART II
CHILDREN ON SHABBOS
QUESTION: May
children play with toys that make noise on Shabbos?
ANSWER: Many poskim are of the opinion that any child above
the age of four or five should be taught not to play with toys that make
noise on Shabbos. Those children under this age are permitted to play with
such noise-making toys (e.g., talking dolls, talking games, etc.). However,
one should not hand it directly to the child. If the child is crying, one is
permitted to give the toy to him directly. However, care should be taken
that when one gives it to the child, one should not cause the toy to make
noise.
QUESTION: Is a child
permitted to play in a sandbox on Shabbos?
ANSWER: Normally, it is prohibited to play with sand on
Shabbos, as it is muktzah. However, sand that is in a sandbox is not deemed
muktzah because it has been designated for this type of play. Therefore, a
child may play in a sandbox on Shabbos. However, water should not be used in
the sand due to the issur of Losh.
QUESTION: Is a child
permitted to play with Erector sets, Legos and other construction-type toys
and games?
ANSWER: Any toy that needs to be screwed together is
prohibited because of the issur of Boneh. Therefore, one may not play with a
construction set on Shabbos. On the other hand, because one merely sticks
together the pieces, one is permitted to play with Legos, Tinkertoys and the
like on Shabbos.
QUESTION: Is a child
permitted to swing on a swing attached to a tree on Shabbos? or to go to
sleep in a hammock on Shabbos?
ANSWER: One is permitted to use a swing on Shabbos which is
suspended from a swing frame. A swing that is suspended from a tree,
however, poses a problem. One may use such a swing only if: A) the swing is
attached indirectly to the tree, e.g. it is suspended from hooks that are
attached to the tree, B) the tree is sturdy enough that it will not shake
when the swing is being used, and C) the swing must be attached to the hooks
before Shabbos. In contrast, a swing that is attached to a door post may be
attached and detached on Shabbos and it is not considered Boneh.
In some bungalow colonies,
a tire is attached to a tree. A person may not swing from it on Shabbos
unless it is attached as described above.
QUESTION: Is a child
under Bar or Bas Mitzvah permitted to ride a bike, Big Wheel or roller
skates/blades in an area containing an Eruv?
ANSWER: Young children may ride on bicycles, tricycles, Big
Wheels and the like, however, older children should be discouraged from
doing so on Shabbos.
QUESTION: Are
children under Bar or Bas Mitzvah permitted to play ball on Shabbos in an
area containing an Eruv? What about Ping Pong?
ANSWER: Young children are permitted to play ball on
Shabbos, but, they must be careful not to play near the road or near the end
of the Eruv where it is possible that the ball may roll outside the Eruv.
Ping Pong is permitted on Shabbos.
QUESTION: If a ball
gets stuck in the tree on Shabbos, may one knock it out of the tree with a
broom or other non-muktzeh object?
ANSWER: In a situation where the ball gets stuck in a tree
or bushes higher than three
tefachim (approximately 11½ inches) from the ground, one is forbidden to
poke a stick into the tree or bushes, or to climb onto them or shake them.
QUESTION: Is it
permissible for me to spread a fly net over the hood of the baby carriage or
play pen because of the prohibition of forming an Ohel on Shabbos?
ANSWER: On Shabbos one is forbidden to cover a crib,
playpen or carriage with a mosquito net. However, if the net was placed on
the crib, playpen or carriage before Shabbos and the net was extended at
least a tefach (approximately 3 ¾ inches) over the crib, playpen or
carriage, one may extend it on Shabbos. If the hood of the carriage was
extended a tefach as stated above, then one may place a mosquito net over
the carriage on Shabbos since it is considered as an extension to the canopy
hood which is already in place. However, if the hood was not opened a tefach
before Shabbos then one may not place a mosquito net on it on Shabbos.
If the hood was not opened before Shabbos or the mosquito net was not
placed on the crib or playpen before Shabbos then one should get two people
to hold the net open and then one should push the carriage, crib or playpen
under it, for in such a case, one does not transgress the issur of erecting
an Ohel.
QUESTION: If one
forgot to put on the hood of the baby carriage before Shabbos , may one put
it on Shabbos if it locks into place?
ANSWER: On Shabbos one is forbidden to open a canopy.
Therefore, one cannot attach a hood of a carriage on Shabbos to protect the
child. If the hood was attached to the carriage before Shabbos, some poskim
are of the opinion that the hood may be opened. Other poskim disagree and
permit the hood to be opened only if it was already opened approx. 3.75
inches and a person is only extending it further. The same applies in regard
to folding the hood back up.
QUESTION: May one
open a playpen or portable crib on Shabbos?
ANSWER: One is permitted to open a playpen, crib or
carriage on Shabbos as long as one does not need to tighten any screws or
bolts to hold it open. However, one may not open a portable crib that needs
to be interlocked on Shabbos. It is permitted on Shabbos to open a portable
crib that does not interlock. Regarding the models of portable crib which
have a removable bottom, one should hold the bottom of the crib in the air
and get someone else to push the crib under it, because of the problem of
Ohel.
QUESTION: May one
bathe his/her child who got dirty on Shabbos?
ANSWER: One is permitted to wash or bathe a child who
became dirty in warm water that was heated before Shabbos. However, a
washcloth may not be used.
QUESTION: A child
refuses to walk on his own. Can one carry the child if there is no Eruv?
ANSWER: One is forbidden to carry, drag or swing by both
hands a child outside of an Eruv, whether or not the child can walk by
himself. If a child refuses to continue to walk, one should try to bribe the
child by offering some type of prize to encourage him to continue. If this
will not help, one should try to get a non-Jew to carry the child. If this,
too, is not possible, then one may carry the child less than four amos
(approximately seven feet) at a time until one reaches home. When one gets
home, one should try to get the child to enter the Eruv or house by himself.
Special Note Three: Points
and pointers on this week’s Parasha, Parashas Chukas:
A.
At the outset of this week’s Parasha, the Torah writes “Zos
Chukas HaTorah Asher Tzivah Hashem…this is the law of the Torah which
Hashem has commanded,”--and then the Torah adds, Laymor,
to say.” The Chasam Sofer teaches that there is a remarkable lesson here.
The chok--the decree--of the Torah is Laymor--to say it, repeat
it, tell it over. Whatever Hashem commands, Laymor, say it, tell it,
and proclaim it to others. We are taught to not sit quietly at home
and worry only about our own personal spiritual elevation--but instead to
aid and guide those who transgress, and to assist others in coming closer to
the words of Hashem.
Rabbi Elias Schwartz,
Shlita, of Yeshivas Toras Emes, writes:”American people love to say:
‘Mind your own business.’ Our business is the spread of Torah and
Mitzvos. Accordingly, mind the Torah’s business as well. You
dare not and must not keep quiet if you can rectify a wrongdoing. Help
someone become a better person. Remember—Laymor--spread
Ruchniyus by constantly talking about it to others.”
B. The Chasam Sofer in this
week’s Parasha also reminds us that Miriam was nifterah
on the tenth day of Nissan, and calculates that because the be’er in her
zechus continued to provide water through the shivah period. The day that
Moshe Rabbeinu was supposed to talk to the selah
after Bnei Yisrael thirsted for water was actually the twenty-first day of
Nissan. Taking a step back, then, the twenty-first day of Nissan was also
the day of Kriyas Yam Suf (the seventh day of Pesach)! Thus, Hashem was
going to demonstrate to the people that just as He could take water and turn
it into dry land, so too, could He take a rock and turn it into water. The
resulting Kiddush Hashem would have wondrously demonstrated to the people
Hashem’s utter Omnipotence in the extremes of nature and everything in
between. Hakhel Note: Even
though our ancestors were not zoche to actually witness the great contrast
they could have experienced--nevertheless, we should take the lesson and
appreciate the infinite vastness of Hashem’s might and glory, and remember
that we can become close to Hashem, as Dovid HaMelech teaches (Tehillim
145:18): “Karov
Hashem Lechol Kore’av Lechol Asher Yikre’uhu Ve’Emes--Hashem is
close to all who call upon Him, to all who call upon Him sincerely!”
C.
Who had the power of speech and lost it?
If you answered the Nachash, the snake, then you of course responded
correctly. The Middah K’neged Middah is obvious--since he falsely and mockingly
asserted to Chava that Hashem ‘ate from the tree and created you’--he
simply did not deserve to have the power of speech--that had been given to
him by Hashem! The Meforshim
explain that in this week’s Parasha, after complaining against so
much--against Hashem, against Moshe Rabbeinu and against the Mon, those who
were afflicted with the Nechashim HaSerafim were told to look at the Nechash
HaNechoshes in order to be healed and live. By understanding the error of
their ways in following the Nachash’s evil speech against Hashem, they would
realize never to do so again. The
Meforshim (brought in the Sefer Talelei
Oros) add several other extremely important points relating to the
Nechash HaNechoshes, and its placement on a pole for K’lal Yisrael to look
up to:
1.
The Maharal writes that just looking up to Shomayim itself creates a
feeling of awe and recognition of our Creator.
Indeed, the Sefer Chareidim writes that one should look up to Shomayim from time to
time and recite the Posuk “Ki Ereh
Shamecha Ma’asei Etzbe’osecha Yare’ach V’Chochavim Asher Konanta”
(Tehillim 8:4).
2.
The Sefas Emes writes that
the snake was known as a ‘Segulah Refuis’, something which provided (perhaps through its
venom) special healing medicines or potions.
[We note that it is perhaps for this reason the symbol of a
pharmacist or apothecary is a snake on a pole or stick.]
By lifting the snake high up, Hashem intended for the people to
understand that even when being osek
in medicines or therapies, they should lift their eyes up to Heaven, and
realize that everything is up to Hashem--there are no real Segulah Refuis! Thus,
when taking a medicine, even it be an aspirin for a simple headache, or when
undertaking physical therapy for a broken arm, one ‘should look to
Heaven’, affirming that one recognizes where the Refuah is truly coming
from. It is for this reason that the Yehi Ratzon: “Yehi
Ratzon…Sheyehei
Aisek Zeh Li LeRefuah Ki Rofeh Chinam Attah.” (Shulchan Aruch,
Orach Chaim 230:4) is recited before taking medicine, going to a
doctor, and the like.
3.
Finally, it is fascinating to note that perhaps the famous piece of
the Sefer Nefesh HaChaim relating
to Ain
Od Milevado is immediately followed
with the description from this week’s Parasha of the placement of the
Nachash on the pole. The Sefer Nefesh
HaChaim then explains “K’Shehistaklu
Klapei Ma’alah LeHaNachash HaSoreif Hisbonenu Kocho HaRah, Im Kol Zeh
Batluhu MiLibam…-- When the Bnei Yisrael looked to the Heavens and saw
the snake on the pole they understood its evil strength but voided it from
their hearts and were not concerned with its awesome power, and instead,
truthfully subjugated their hearts only
to their Father in Heaven, and with this they were healed.
Hakhel Note: What a
paradigm lesson for each and every one of us in the world that we live in
and the items, tests, and difficulties that we encounter on a daily basis!
Additional
Note One: Let us review a second
time each and every one of the above teachings and inculcate them into daily
life!
Additional
Note Two: Because the event of the Nechashim HaSerafim is mentioned in the
Tefillas Chofetz Chaim, we cannot let the occasion pass without at least
providing a few Lashon Hara Stoppers
[we look forward to your providing us with your Lashon Hara Stoppers as well!]:
“I don’t
like to talk about controversial things.”
“I hope you
don’t mind--I don’t want to talk about this now.”
“People said
similar things about me and it hurt.”
“My father
always taught me not to talk about people--and at the very least I can
listen to him about that!”
“Let’s help
build the Bais HaMikdash now instead.”
D. In the Parasha, the Pasuk writes:
“Al Kein Yomru HaMoshlim
Bo’u Cheshbon (Bamidbar
21:27
)--therefore the ones who relate parables say:
‘Come to Cheshbon….’ Chazal
teach that this Pasuk refers to one who wants to rule--be moshel
over his Yetzer Hara. How does
he do so? He must be a ‘Bo’u Cheshbon’--do a constant Cheshbon
HaNefesh. The Chofetz Chaim
explains that if a person in business does not review and update his books
constantly, he will have no idea if he is making money or losing money--and,
moreover, the extent of his gain or loss.
Additionally, when one reviews his accounts receivable, he will
notice those who have not paid in months and realize that they are having
financial difficulties or are bankrupt.
On the other hand, one who constantly pays something every
month--even if only in small amounts is clearly still in business, and
trying to remain an active customer. The
Chofetz Chaim writes that our spiritual practices deserve no less attention
than our business practices. We
have to review our books and records in order to determine how our spiritual
business is running. Moreover,
we have to note where we have stopped ‘making payments’--has our
davening come to a standstill in terms of improving our Kavannah?
Is our learning routine and uninspired?
Are we making no new inroads in Chesed?
These are the spiritual accountings to which we must turn.
On the other hand, even if we make ‘small payments’ then we
should recognize and encourage ourselves--for Hashem certainly notes and
records them. We emphasize that
Chazal teach that the Cheshbon we are referring to regarding each and every
one of us is not a small matter or an individual Cheshbon--it is ‘Cheshbono Shel Olam’--accounting for the world.
One can explain this to mean that each person is a world onto
himself, an Olam Katan--and that
accordingly every person’s Cheshbon is a Cheshbono Shel Olam. However,
there is an aspect that is even more significant--the thoughts, words and
deeds of one person can constitute the zechus that tips the scale and sways all of K’lal Yisrael and
indeed the world to continued life--and to Geulah!
Every time one undertakes to do a Cheshbon--he should remind himself
that he is doing so not only for his personal spiritual benefit and reaching
his potential--but for the benefit of his family, his friends, his
community, K’lal Yisrael--and very literally, the entire world!
Remember this--and keep us all
in mind--with your Cheshbono Shel Olam!
E. Towards the end of the Parasha (Bamidbar
21:34), on the Pasuk “Al Tirah Oso--do not fear [Og]”, both Rashi and the Ramban highlight
Moshe Rabbeinu’s fear of Og in contrast to his telling the Meraglim not to
fear and not to tremble (Devarim 1:29). How is it that when it comes to Og
Moshe Rabbeinu is afraid, and yet he expects fearlessness when it came to
the Meraglim? Rashi explains that Moshe Rabbeinu was afraid of one kind deed
that Og did to Avraham Avinu--he informed Avraham that Lot was captured.
This teaches us the amazing power--and the amazing effects--of even one
Chesed! Let us get to work!
=============================
28 Sivan
SEVERAL
POINTS REGARDING OUR BACHURIM:
I.
A reader requested of us to publish their names every day until their
freedom, so that a Kepitel could be recited for them. Bli neder we hope to
do so--may it be for a very, very short period.
The
names of the three bachurim are:
Yaakov
Naftali ben Rachel Devorah
Gilad
Michael ben Bat Galim
Eyal
ben Iris Teshurah
II. As we had previously noted, it is important to pay
attention to the Kepitel or Kepitelech of Tehillim you are reciting on their
behalf--they are His sons, they are your brothers. Perhaps the most recited
Kepitel on a daily basis (and perhaps even throughout our history) is
Tehillim Chapter 130--Shir HaMa’alos
Mima’amakim. Just a few points regarding this Chapter:
A. As we have noted in the past, not all of the
Sheimos in this Kepitel have the identical meaning, even though we pronounce
them in the same way. Three of
the Sheimos are the Shem of Aleph-Daled
which means that Hashem is the Master of All.
The four other full Sheimos are the Shem of Yud-Key-Vuv-Key, which means not only that Hashem is the Master of
All, but that He Was, Is, and Will Be, and keeps everything in existence.
Unless we have memorized which Name of Hashem is where, it behooves
us to look carefully in a Siddur or Tehillim as we recite the Chapter--so
that we have the proper Kavannah at the proper time.
B. The Metzudos
Dovid on the first Pasuk Mima’amakim
Kerasicha Hashem explains that “Mitoch
Omek Hatzaros-- I am crying out to You from the depths of Tzaros!”
C. On the words Kivisi
Hashem Kivesah Nafshi, Rashi points out that the apparently duplicative Kivisi-Kivesa is not at all redundant, but instead emphasizes that the
supplicant has waited, waits and will reawait and reawait--until the Yeshuah
comes. This is also the reason that Dovid HaMelech repeats the words Shomerim
LaBoker, Shomerim LaBoker--to reaffirm that one will continuously wait for
the Yeshua. “Ki Im Hashem [Hashem?]
HaChesed”--for Hashem will perform Chesed for us--and He will continue
to save us in spite of our past iniquities--until the final redemption
itself actually comes!
III
. Received
from a reader: “Please pass the following information on: I spoke with Rav Havlin who is close to HaRav Chaim
Kanievsky, Shlita. He gave us the Bracha of HaRav
Kanievsky and he said that we should continue with prayers and
Hafrashas Challah at Kever Rachel. I told the families of the three
bachurim that thousands of women from all the world participated with
us with Tehillim and Hafrashas Challah for their boys. They were very
excited and thanked me and asked to thank you and to continue to daven
for them. This week you can join in Tehillim and Hafrashas Challah for the
three bachurim at Kever Rachel, or you can participate from home. We
call on all the women of Am Yisrael to participate in a public prayer
including Hafrashas Challah at Kever Rachel on Thursday, June 26th at
7.00 PM (Israel time) on behalf of the boys and pleading with Hashem that He
now fulfill his Havtacha to Rachel
Imeinu: V’Shavu Vanim Ligvulam.
The following Perakim of Tehillim will
be recited: 13, 121, 130, 142, 143. Those who cannot go to the Kever Rachel
can participate from home by saying Tehillim and/or doing Hafrashas Challah.
Please let us know you joined by emailing: rachelam@017.net.il.”
IV. In addition to whatever other zechusim you may have from
time-to-time performed or undertaken on behalf of the bachurim (such as
Tzedaka, a Chesed), may we suggest what we can refer to as the ‘no
extra piece of cake’ zechus. As we have noted in the past, the
Ra’avad writes that quashing one’s desire and not fulfilling it is a
tremendous Ma’aleh. Accordingly,
as a zechus for the bachurim, one should consider whether taking the extra
bite or the extra helping of this or that is really necessary--or whether one can instead conquer his desire.
Thinking about another while helping yourself--is certainly a beautiful Middah--and
a wonderful zechus.
----------------------------------------------
FROM A READER: “I would like to
share something particularly frustrating for me. I hear many times that when
a Shaliach Tzibbur recites the words in Birchas Kriyas Shema of Shacharis:
“Besafah Verurah U’vin’ima”--that
he obviously does not know what the word Verurah
means because he separates it from the word Besafah,
which it modifies. This is particularly highlighted on Shabbos when there is
more of a melody to the recitation of the words and the Chazzan stops for a
moment after singing the word Besafah
and then continues Verurah,
apparently believing that just as Besafah
means with articulation, Verurah
must mean with rurah--whatever
that may be. In fact, Besafah Verurah
simply means with clear articulation--just as the Chofetz Chaim entitled his
work the Mishnah Berurah to
indicate that he was providing the clear Halacha. We really should take the
time to look for words that we do not understand in davening--and learn
their simple meaning!”
----------------------------------------------
A
SUMMER HATZALAH TIP (FROM THE HATZALAH OF
EDISON
): “Regardless of the
activity, it is important to maintain proper hydration. Dehydration
and electrolyte imbalances can cause dizziness, fainting, change in mental
status, cramps, etc. Also, remember that although one’s inclination
is not to think so, a person can get dehydrated while swimming. One of
the easiest ways to determine if a body is properly hydrated is by its
liquid waste. The body rids itself of everything it doesn’t need.
When the liquid waste is clear/almost clear, this indicates that the
body is now ridding itself of excess water.”
----------------------------------------------
Special
Note One: We continue an
exciting Monday/Thursday series on the practical aspects of Sta”m, written
by Rabbi Reuvain Mendlowitz, Shlita, author of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART LIII
The
astute reader may be wondering why is it that heavy emphasis was placed on
the importance of hechsherim regarding klaf factories, but not battim producers?
And
the answer is as follows: It is very important for a klaf factory to have a reliable hechsher. It is equally important, if not more so, for a battim factory to have a reliable hechsher since many more steps are involved in the
production process that require supervision.
As
we have previously mentioned, private-battim are just that--private. There
is no factory; there are no workers, just the battim macher himself (and sometimes an
apprentice).
Many
people in their own home keep to much higher standards of kashrus than what the hechsherim (even the very good ones)
demand in food factories. Similarly, the good, private battim machers generally keep to a much higher standard of kashrus than what a hechsher would demand. Therefore, if you know the battim macher and trust him, a hechsher is not crucial.
It
would be wonderful if every private battim
macher were certified by a central
committee, just as sofrim must be certified. However, in reality, no such
system exists at present.
=============================
27 Sivan
REMINDER!
The Beis Din Maysharim of Lakewood, at www.shtaros.com
is providing to lawyers, professionals, and educated laymen a collection of
documents designed to address many Halachic issues that arise in standard
contracts. The documents have actually been drafted by Dayanim of the
Bais Din. Please note that these are not intended to replace any legal
documents, and an attorney should be consulted before use. Some of the
documents are presented as ‘shareware’. They may be downloaded at
will, with the expectation that users will pay for their use, as described
in the footers of each document. We thank the Bais Din Maysharim for
this invaluable resource!
--------------------------------------------------
FROM
A READER: “I read in the name
of HaRav Mendel Kaplan, Z’tl, that real Chesed is what you think there
is no reason to do--and the only reason you are doing it is because someone
else wants it done!”
--------------------------------------------------
THE IPHONE
AND
YOU: We asked a computer expert what he felt
the viable alternatives were to somehow limit the immediate and potential
dangers inherent in an unbridled iPhone. These were his immediate brief
recommendations:
OPTION #1- download a filter app. Works well, but only from within the app.
OPTION #2- go into restrictions, block the browser (safari), ability to
install apps (app store), downgrade the age level of apps (so that
another browser can’t accidentally be installed or redownloaded)
OPTION #3- Venishmartem cloud filter. It’s a filter which filters the
entire device. There is a monthly fee for this. It filters based on your
needs. (Apple has a built in filter, but I don’t like it since to make
changes you need the actual device, which is not very practical)
Hakhel Note: Anyone with an iPhone should recognize that with just
a couple of easy movements of one finger, he can lead himself or others (who
may be much younger) into the depths of depravity. Chazal teach that a wise
person is one who is Ro’eh
Es HaNolad--who considers the outcome of his actions. Accordingly,
one must do his utmost to separate the pure from the impure, the holy from
the profane, and the Torah Jew from the paths of the pagans and their like.
Remember--it is your responsibility!
The
phone number for
TAG
(Technology Awareness Group), which provides free
information and assistance on internet filtering is 718-437-1824 (press 0
for assistance). For more information including office hours and locations,
visit www.taghelpline.org.
--------------------------------------------------
Special
Note One: As we enter the
portals of Tammuz on Sunday, we recognize not only that nine months of the
year have passed, but that there are still three months left to go! As
some write, “Tammuz” is an acronym (juxtaposed) for “Zeman
Teshuva Mimashmesh U’Ba”--and likewise for “Zerizin Makdimin V’Osin Teshuva”--both spell “Tammuz” in the
Hebrew, and both mean that our feelings towards drawing closer to Hashem
should begin to intensify at this time. We each can accomplish so much
in the coming 3 months. For instance, the entire book Praying With
Fire (by Rabbi Heshy Kleinman, Shlita, published by Artscroll, 2005),
can be studied over its five-minute a day, 89-day cycle which begins on
Sunday, the first of Tammuz and concludes on Erev Rosh Hashanah.
Uplifting and upgrading your davening, and improving upon your bond with
Hashem, is a great way to concomitantly conclude this year, prepare for the
Yomim Noraim and grow in the coming year! Praying with Fire, is
one of Artscroll’s bestselling Seforim ever, and is available in large
and even pocket-sized copies in your local Jewish bookstore. Even to
the many who have gone through the Sefer once and more than once, perhaps do
it with some family or friends, or others, and try to discuss with them the
short five-minute segments presented daily.
Special Note Two: As
we are now into the “Natural Events” season, we once again provide the
following pertinent Halachos relating to the Brachos on these events--which
serve to remind us that they are far from being ‘natural’. The
basis for the Halachos below is Shulchan Aruch, Orach Chaim, Chapter 227 and
the Mishna Berurah there, the Sefer Shoneh Halachos and the Sefer
Piskei Teshuvos on this Chapter in Shulchan Aruch. We specifically
note that one should, of course, consult with his Rav for the final Halacha.
We present the following for an understanding of the issues:
1. When experiencing an earthquake, one recites the
Bracha of “Oseh Ma’aseh Bereishis--Who makes the work of Creation”.
It is also permissible to make the Bracha of “Shekocho
U’Gevuraso Malei Olam--His strength and His power fill the
universe”. Piskei Teshuvos writes that the degree of the
tremor is not necessarily relevant, as long as it is clearly felt.
HaRav Yaakov Emden, Z’tl, teaches that one should recite the Pasuk from
Sefer Yeshaya (6:3) “V’Kara Zeh El
Zeh V’Amar Kadosh…” three times, and the earthquake will cease.
Indeed, he brings that this Pasuk is specifically intended to cover
the situation of an earthquake!
2. On very strong winds, i.e., winds which uproot
either heavy objects or items attached to the ground or to buildings which
would not ordinarily have been uprooted, one makes an “Oseh Ma’aseh Bereishis”. On a hurricane (killer type of
wind), the Piskei Teshuvos writes that one can make the Bracha of “Shekocho
U’Gevuraso”, but HaRav Chaim Kanievsky, Shlita, writes that in all
events one should make the Bracha of “Oseh
Ma’aseh Bereishis,” because we are not proficient as to the degree
of wind that is necessary to make “Shekocho
U’Gevuraso.”
3. On lightning, and on thunder, one can make either
“Oseh Ma’aseh Bereishis” or
“Shekocho U’Gevuraso.”
However, the custom is to make the Bracha of “Oseh Ma’aseh Bereishis”
on lightning, and the Bracha of “Shekocho
U’Gevuraso” on thunder. We note that in many Sephardic
communities, the custom may be to recite these brachos without “Shem
U’Malchus” (i.e., skipping from Baruch to “Oseh” or Baruch to
“Shekocho”).
4. If one sees lightning and hears thunder
simultaneously, he makes one bracha of “Oseh
Ma’aseh Bereishis” on both (he would also be yotzei
with the Bracha of “Shekocho
U’Gevuraso” on both as well).
5. One does not make a Bracha on lightning which comes
only from heat. If one is unsure of the source of the lightning, he
should wait until he hears thunder. Then, he makes one Bracha--Oseh
Ma’aseh Bereishis--if he experiences them together (as noted in the
previous paragraph). However, if he does not experience them
together--for example, if he then hears thunder without simultaneous
lightning, he makes a Bracha of “Shekocho U’Gevuraso,” and then when he sees lightning (again) he
makes the Bracha of “Oseh Ma’aseh Bereishis.”
6. If one already had commenced making a Bracha on
lightning and then, while making that Bracha, he heard thunder, he must make
a second Bracha on the thunder later (once again, within two to three
seconds after hearing the thunder). The same would, of course, be true
if he had already begun to make a Bracha on thunder, and then saw
lightning--he would make a second Bracha on lightning within two or three
seconds after seeing it again later.
7. There is a Machlokes among the Poskim as to
whether one has to see the actual
lightning bolt in order to make the Bracha of “Oseh Ma’aseh
Bereishis” (HaRav Dovid Feinstein, Shlita, for instance, holds that one
must see the bolt). Many Poskim (including HaRav Shlomo Zalmen
Auerbach, Z’tl, and the Tzitz Eliezer, Z’tl) rule that one need not see
the bolt itself and that, accordingly, one can make the Bracha of “Oseh
Maaseh Bereishis” when merely seeing the light flash--and not the
actual bolt in the sky.
8. Once again, one must make the Bracha within two to
three seconds after seeing the lightning or hearing the thunder.
Accordingly, if one came out of the bathroom and washed his hands, and then
saw lightning or heard thunder, he should immediately make the Bracha before
reciting Asher Yotzar (usually one must be careful to recite the Bracha of
Asher Yotzar immediately after coming out of the bathroom).
Because one must make the Bracha so soon after experiencing the lightning or
thunder, one may find himself in the midst of Tefillah, and an important
issue becomes whether one should interrupt his prayers in order not to miss
the Bracha and Hisorerus opportunity which will quickly pass.
Once again, one should consult with his Rav on any particular Shaila, we
provide here Halachos as excerpted from the Siddur Kavanas Hashem
(Yerushalayim):
Permitted interruptions in Tefillah to make the Bracha over
lightning and thunder:
A. During
Pesukei DeZimra (except while reciting Baruch Atta Hashem Melech Mehulal Batishbachos, or Baruch
Atta Hashem Kel Melech Gadol BaTishbachos…)
B. In
between (not during) Brachos of
Kriyas Shema, or in between (not during) the first and second and
second and third Chapters of Kriyas Shema.
Non-permitted interruptions in Tefillah to make the Bracha over
lightning and thunder--i.e., do not make the Bracha at these times:
A. After
having made the Bracha on the Tefillin Shel Yad, and before completing
placement of the Tefillin Shel Rosh.
B. In
the middle of one of the Birchos Kriyas Shema, or in the middle of any
Chapter of Shema.
C. In
Shemone Esrei, and even in the middle of Elokai Netzor at the end of Shemone
Esrei until after Yehiyu LeRatzon
Imrei Phee.
D. When
in the middle Birchas HaMazon.
E. When in the middle of a making a Bracha (even long
Brachos such as Asher Yatzar or HaMa’avir Sheina)
9. If one mistakenly made a Bracha over a flash of
light or a thundering noise thinking that it was thunder or lightning (such
as an airplane passing overhead at night), he would have to make the
appropriate brachos when he actually hears thunder or sees lightning later.
10. One
can assume (unless there is a basis to believe otherwise) that one’s hands
are clean, and he does not have to wash them in order to recite the bracha.
11. Although
not absolutely required by Halacha, it is preferable that one stands when
making these two brachos.
12. One
makes the bracha over lightning and thunder only one time a day during the
same storm. If the sky completely clears up, and new storm clouds come
in, then one makes new brachos over lightning and thunder even a second time
during the day.
13. If
a storm had commenced the previous day or even the previous evening, and has
still not cleared up by the time one arises the next morning, one would make
new brachos the next morning after daybreak. In other words, the
evening and the next morning are considered two separate days for the
brachos over lightning and thunder (just like Birchos HaTorah)--so that one
would make new brachos upon hearing lightning and thunder when awakening the
next morning.
14. We
should in all events remember that Chazal (Brachos 59A) teach that thunder
was invented only to “straighten out the crookedness in the heart,” and
thank Hashem for the ordinary and extraordinary events that take place every
day--and for our ability to understand and appreciate them!
==============================
26 Sivan
TRUE
HUMILITY! How can one truly demonstrate that he
is humble? One method mentioned both in the Igeres
HaRamban and in the Sefer Mesilas
Yesharim (Chapter 22) is by always speaking gently with other
people--not raising one’s voice, and not getting angry. This shows that
one does not have the feeling that he knows best, nothing else matters and
that his feelings or his opinion are the last, final and only word. Test
your humility--today!
----------------------------------------------------------
Special
Note One: AHL MI LANU LEHISHA’EIN
AHL AVINU SHEBASHOMAYIM: As the days pass by with hundreds of terrorists
arrested--but with no apparent clue of the whereabouts of the bachurim,
despite thousands upon thousands of the most highly trained soldiers being
involved in the search, we all once again realize and internalize the
absolute truth that “Ahl Mi Lanu
Lehishaein Ahl Avinu Shebashomayim” (Sotah 49A)--we have no one to
look to except to our Father in Heaven.” Thankfully, Hashem is not simply
our King, our Creator, our Life-Giver--but He is also Avinu--our
Father in Heaven--as the Pasuk explicitly teaches: “Banim
Atem Lashem Elokeichem”--we are Hashem’s children, and He treats us
as such.
One
of the most well-known ma’asim
involving HaRav Chaim Shmuelevitz, Z’tl, was when the Mirrer Yeshiva was
about to recite Tehillim for the Jews kidnapped in
Entebbe
. Before
the Yeshiva began, HaRav Shmuelevitz urged everyone gathered to view the
hostages as his own close family members--and to recite Tehillim with this
view. In yesterday’s Emuna
Daily phone message regarding our current matzav,
Rabbi David Ashear, Shlita, provided a similar message--how would we react c’v if it really was our immediate family relative? While
we may not be physically or mentally capable of thinking this way for an
entire day, or even for an entire hour, what we most definitely could do is
to recite one or more chapters of Tehillim today and every day until the bachurim
come home--with this feeling of complete closeness and oneness. It is not a
fallacy at all--not only because it is the world against us, but because the
Torah states that we all are Hashem’s children--and accordingly we all are
brothers. What we are each asking Hashem to do is, as our Father, is to have
mercy--the mercy of a Father--on His sons, who are our brothers.
In
addition to having this feeling when reciting the one or more Chapters that
we recite on the boys’ behalves, we should try to make the effort to learn
a little bit more of the meaning of the Tehillim Chapter(s) being recited.
Most may be reciting Tehillim Chapters 121, 130 and 142. Others, perhaps
Chapters 79, 83 and 120. To whatever Chapters one’s Rav or Posek guides
him, perhaps he should take a few moments to study Rashi, the Metzudos, the
Radak or other meforshim. The
Artscroll translation and commentary by Rabbi Avrohom Chaim Feuer, Shlita,
would also be an outstanding place to start.
Finally,
we have unquestionably been strengthened in our Achdus during this trying
period. It is now the time to go
beyond our past accomplishments in Emunah and Bitachon. We once again make
available by clicking here a list of Pesukei
Bitachon. One can choose
several of these Pesukim to reflect upon, look further into, or simply have
available on his lips as he goes through the week.
In
this vein, let us continue our focus on Rachamim--for the bachurim--and for K’lal Yisrael--as we emphasize to Hashem and to
ourselves that it is only from Him that the Yeshua can and will come!
Special
Note Two: Notes on last week’s Pirkei Avos (Chapter 3):
1.
Rebbi Nechunyah Ben Hakanah (3:5) teaches that: “Kol HaMekabel Alav Ohl Torah…one who accepts upon himself the yolk
of Torah, he will have removed from him the yolk of government and the yolk
of worldly responsibilities.” Rebbi Nechunyah then continues: “Vechol
Haporeik Mimenu Ohl Torah…but if someone throws off the yolk of Torah
from himself--the yolk of government and the yolk of worldly
responsibilities are placed upon him.” Rebbi Nechunyah teaches us that
there are but two alternatives--and not three, four or more. One either
accepts upon himself the yolk of Torah, or throws it off.
In
an almost identical fashion, Rebbi Chananyah Ben Tradyon (ibid. 3:3)
teaches: “Shenayim Sheyoshvin
V’Ein Beineihem…--if two sit together and there are no words of
Torah between them, it is a moshav
leitzim….” Whereas, “if two sit together and words of Torah are
between them, the Shechinah rests between them”. Once again, there
aren’t three or four choices--only two. Either the two sitting together
recognize the significance of their being together and exchange words of
Torah bringing the Shechinah into their midst--or they are like those
attending a boxing match. Every person has a choice in life--as the Torah
expressly sets forth (Devorim 30:15) “Re’eih
Nasati Lifanecha Hayom…see I have placed before you today the life and
the good, and the death and the evil…U’vacharta
BaChaim--and you shall choose life!”
2.
Rebbi Akiva (Avos
3:17
)
teaches that “Seyag LaChochma Shesika--a protective fence for
wisdom is silence.” This closely follows the teaching of Rabban
Shimon ben Gamliel (ibid. 1:17): “Kol Yomai Godalti
Bain HaChachamim...all my days I have been raised among chachomim and I
have found nothing better for oneself than silence...and one who talks
excessively brings on sin.” The Bartenura on Rebbi Akiva’s
teaching explains that Rebbi Akiva is not talking about sinful speech such
as Lashon Hara or Ona’as Devorim which is in any event forbidden. Rather,
he is speaking about permissible speech, which is still hurtful if left
unchecked. HaRav Avigdor Miller, Z’tl, accordingly teaches that one
should practice every day refraining from saying something (permissible)
that he was otherwise going to say. This, HaRav Miller teaches, demonstrates
a level of Yiras Shomayim, recognizing that one is not in control of his
power of speech--but that it is HaKadosh Baruch Hu Who opens our minds and
our mouths. This level of Yiras
Shomayim, in turn, will help prevent one from sin. Indeed,
Dovid HaMelech reaches in Tehillim (111:10): Raishis Chochma--Yiras
Hashem--the Chochma referred to by Rebbi Akiva could be the Yiras
Shomayim referred to in the Pasuk. In
a similar vein, it is well known that HaRav Pam, Z’tl, even for the most
obvious or simple response would typically wait for a moment or more--so
that the word or words uttered were uttered with awareness and care.
We should take the lesson to heart--we start off the day with Raishis
Chochma--can we try and follow HaRav Miller’s suggestion-and work on
our Chochma and Yiras Shomayim-by keeping our lips sealed--not making the
added comment or excessive statement, not providing the additional opinion
or witticism--just one time a day--(preferably in the morning)?
One may never know when and where the fruits of this Avodah will blossom and
appear!
=============================
25 Sivan
LAMENATZEIACH LIVNEI
KORACH MIZMOR (TEHILLIM 47): This
Kepitel is recited seven times before we blow the Shofar on Rosh Hashana. It
is heartening, very heartening, to note that it is the Bnei Korach referred
to at the outset of the Kepitel, who perhaps authored it as well. If we take
a quick look, we will note that Kepitelach 42, 44, 45, 46, 48, 49, 85 and 88
also all begin with a reference to the Bnei Korach. Oh--how powerful
Teshuvah, even at the last moment and even from the very depths really is!
If we can achieve just a little bit of Teshuvah each and every day, how much
purpose and meaning will we have infused into our lives!
--------------------------------------------
Special Note One:
We received the following thought from a reader, as excerpted from
HaRav Avigdor Miller’s Sefer Journey Into Greatness:
“Vayichar
LeMoshe Me’od--and Moshe was very wroth and he said to Hashem: Do not
turn to their offering” (Bamidbar16:15).
Rabbi Miller, Z’tl,
writes:
“This seems to be an
entirely unnecessary request. Why would Hashem honor the offering of
those that rebelled against Moshe the servant of Hashem? But we must
note that the usual ‘Vayiktsof-And
he was angry’ (Shemos
16:20
, Vayikra
10:16
,
Bamidbar 31:14) is not used. Because ‘Vayiktsof
‘ expresses a superficial anger which Moshe displayed externally. However,
‘Vayichar’ expresses genuine
distress because these opponents were men of worth and good deeds. Accordingly,
Moshe actually feared lest Hashem might respect their offering.
“We see that Korach and
his party were sterling personalities. And here we learn an invaluable
lesson. Not as generally thought by most men, that if they would be
convinced of the truth by open miracles, they would surely be perfectly
righteous men. But here we see that even more than the test of belief
in Hashem and in His management of men’s lives, there is still a more
difficult test of overcoming one’s own character traits such as jealousy
and the desire for glory.
“Korach saw all the
miracles. He stood on the shore of the Sea as it was split and sang
together with the entire Nation. At Har Sinai he heard the Voice of
Hashem and had shouted ‘We shall do and we shall listen!’ together with
all of K’lal Yisrael.
“Belief was no obstacle.
“But the test of Envy and
the desire for Glory, this was overpowering.”
Hakhel Note: These two related Middos--envy and glory
seeking--comprise some of the core character traits we are tested on in this
world. The Torah, by presenting them in such a stark and powerful way
in the Parasha, is reminding us to work on them now. In the coming
week, we should try to work on these two allied flaws of character. The
Torah is presenting them to us--not only to read and be shocked by--but in
order to improve ourselves in our personal lives in ways we are truly
capable of. Of course you believe in Hashem--but this belief must be
evidenced and enhanced by how you view the wealth and talents of others--and
of your own!
Special Note Two: In
less than one week from today, we will celebrate Rosh Chodesh Tammuz,
inaugurating the last three months, or final calendar quarter, of the year.
As we have noted in the past, in a financial framework, the last quarter of
the year is a time when people begin a review of the year, think about tax
planning techniques, and consider what can be done to improve the year’s
final quarter, so that it ends more successfully, and starts the next year
off on the right footing and in a positive mode and direction.. All the more
so, of course, should we prepare ourselves for the last quarter of the
pivotal year we are living in. We have a week to ponder and reflect—what
have we accomplished thus far; where our goals are; what can/should we
attain in the coming months. It is no coincidence that as the world slackens
off in the summer, we energize ourselves and achieve—for our calendar--and
our agenda, is simply very different! Accordingly, at this time, we provide
a ‘heads-up’ to the three-month Sha’arei Teshuvah Program beginning Rosh Chodesh Tammuz (beginning
this coming Sunday--and ending on Erev Rosh Hashana). Please
spread the word…and the link! http://tinyurl.com/2a8qjwj
Special Note Three: We
present several excerpts from A
Treasure for Life by Rabbi Avraham Yachnes, Shlita (Feldheim Publishers)
which provides an excellent translation, commentary, and insights into the
classic Sefer Orchos Tzaddikim. Each of the following excerpts provides a
real, practical, and poignant lesson which each one of us can use to grow
from:
A.
“It is told about HaRav Yehoshua Leib Diskin, Z’tl, that he was forever
whispering to himself the words “Shivisi
Hashem L’negdi Samid—I have set Hashem before me always”(Tehillim
16:8), to remind himself constantly that all of his actions and thoughts are
always in the presence of Hashem.”
B. “If one were
blindfolded and tried to walk through even the most familiar of rooms, he
would certainly stumble and fall many times. Now imagine traveling through
the uncharted waters of life, blindfolded by the desires and passions that
have been allowed to rule over one’s wisdom. The more a person’s desires
control him, the thicker the darkness--even to the point of being
spiritually paralyzed.”
C. “People often say
“I’m doing the best that I can.” What is considered doing the best
that you can? I remember hearing from my Rebbi, HaRav Henoch
Leibowitz, Z’tl, that on any given day, when you feel that you have
reached the level of doing the best that you can –that is you have
invested all of your resources and every ounce of energy—then you should
do a bit more . This way, when you begin the next day, your starting point
is from that extra bit. Then there will be growth. Otherwise every day is a
repeat performance of the day before with no real growth. This same concept
was expressed differently by Rabbi Joseph Grunblatt, Z’tl, Rav of the
Queens Jewish Center in
New York
. He said that when people work in a profession for
ten years, they often claim to have ten years of experience. They need to
understand that if they have been doing the exact same thing on the exact
same level during those years, it does not mean that they have ten years of
experience, it means they have one year of experience ten times. Only if
there had been a broader commitment and a deeper level of responsibility
every day during those ten years, can one say that he has ten years of
experience.”
“A few years ago I had
the opportunity to be a Kashrus supervisor at a soda bottling plant.
Standing there in amazement, watching 3,200 soda cans filled and capped per
minute, something interesting caught my eye. An inspector wearing a long,
white coat, who was overseeing the operation, randomly plucked a can or
bottle off of the speeding conveyer belt. I followed behind as he walked
into a laboratory and began performing all kinds of experiments with the
beverage. He placed some of the liquid in test tubes, poured some into a
decoding machine, and also drank some to check the taste. Finally, I asked
what all of these procedures were about. ‘I’m checking for the right
amount of sweetener, the proper measure of syrup, and the correct balance of
carbonation to flavor,’ he said. ‘Quality
control, Rabbi, quality control.’ It struck me like a ton of bricks. So
much research, so much checking; so much investigation, effort, and
exactness for quality control of a can of soda. How much more so must one
measure the exactness of his thoughts and actions for the quality control of
his Middos.”
Special Note Four: We continue an exciting Monday/Thursday
series on the practical aspects of Sta”m, written by Rabbi Reuvain
Mendlowitz, Shlita, author of Inside Sta”m--An Insider Reveals
The Answers To All The Questions You Should Ask When Purchasing Or
Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART
LII
We
are discussing the potential drawbacks of factory produced battim
Drawback
3 – Halachic standards
In
many factories, various halachic
leniencies are relied upon, which allow them to produce a greater number of battim. Particularly in the creation of the “shin” on either side of
the shel rosh
– which requires vast halachic
as well as technical knowledge – leniencies come into play. Although these
battim
are certainly kosher, claims that they are mehudar may often be questionable.
These
last three discussions represent just a sampling of some of the differences
between factory-battim and private-battim, as well as the reason for the
difference in price.
In
summation; the working conditions of the private battim macher are conducive to producing mehudar battim, while the working conditions in battim factories are not so conducive.
Of
course, this does not mean that every private battim macher produces battim that are of superior quality or of a higher halachic
standard than those produced in factories.
In
terms of physical quality, the factory-battim can be just as good as
private-battim. And especially since the halachic
standards of some factories are higher than others, the consumer must do his
homework.
In
short, the reliable, ehrlich private battim
machers will generally produce a mehudar product while at a factory (even one with a hechsher), this is not always the case.
==========================
22 Sivan
QUESTION OF THE
DAY
: Where in davening do we ask Hashem to help us
avoid Machlokes?
----------------------------------------------------------
HE IS THE EXCEPTION--NO, HE IS THE
OPPORTUNITY
!
Many may find
themselves generally in control of their Middos--except when it comes to
this person or that (who may be a son, daughter, or other close
relative)--in which case one seems to act ‘out of character’, angering
easily, speaking roughly, not being dan lechaf zechus, because
that simply is the way that person has to be treated--he deserves it, he is
so bad, he won’t learn any other way, all he wants to do is frustrate me
and to make me seethe, he acts with such chutzpah....In reality,
however, it is precisely this person who is testing the tensile strength and
resilience of one’s middos, and who is the very person intended
to bring him to a new and higher level of character.
Hakhel Note:
This may be easier written about then accomplished. However, this week’s
Parasha brings to mind a tactic of the Ba’alei Mussar against the wiles of
the sophisticated Yetzer Hara. The Parasha teaches that Moshe Rabbeinu
advised the Adas Korach: ’Boker VeYodah Hashem Es Asher
Lo’ (Bamidbar 16:5)--let us pursue this further in the morning. As
Rashi quoting Chazal explains, Moshe Rabbeinu was pushing them off in the
hope that the time would put a damper upon the heat of the moment, and
squash their rebellion. Although the plan did not work with this
wicked group, it is certainly a plan that can work for us. As we are about
to lose ourselves again to that one [or two or three]
person(s) -let us remember that special word of Moshe Rabbeinu in this
week’s Parasha: “Boker--not now--I will react in the
morning--until then, I will be myself, the person who I am to all others,
and the person whom I know myself to be! Yetzer Hara--let’s revisit the
situation tomorrow. Today--I will preserve my middos!
----------------------------------------------------------
TOPIC FOR THOUGHT: If
one had to pick a word to describe tomorrow’s Parasha it would be Mered--or
rebellion. Although the term seems very stark and radical, in reality Maradnu--we
have rebelled is one of the sins described in the Ashamnu prayer, which each and every one of us recite. Perhaps one
can identify an area in which he is consciously lax or lackadaisical, in
which he acknowledges that he is not thinking or acting as he truly
should--and move himself to correct it based on his awareness,
acknowledgement and affirmation that--as Moshe Rabbeinu exclaims in this
week’s Parasha “Kel Elokei HaRuchos Lechol Basar--Hashem, You are the Hashem who
knows the thoughts of each and every one of us!” (Bamidbar 16:22)
----------------------------------------------------------------
FROM A READER: “Regarding
the kidnapped Bochurim: The Gemara says: “Ain
Lecha Ben Chorin Elah Me Sheosaik Batorah.” We are davening for the cheirus
of these boys, so perhaps a re-dedication to aisek
in Torah (for example, not just ‘I did the daf’ level for example)
thereby creating a ‘avir’ of freedom in the world--enabling them to I’YH be set
free!”
----------------------------------------------------------
A THOUGHT FROM A RAV:
A Rav pointed out to us that in
the Parasha in which the Bochurim were kidnapped, Parashas Shelach, Bnei
Yisrael stated (Bamidbar 14:3): “Nasheinu
V’Tapeinu Yehiyu Lavaz--our women and
our children will be taken captive”.
We see from here how terrible words of evil are--they have ramifications
even thousands of years later, and in fact, for eternity.
----------------------------------------------------------
GUIDANCE FROM HARAV CHAIM KANIEVSKY, SHLITA: The
Divrei Siach reports that a grandfather of one of the kidnapped Bochurim
came to HaRav Chaim Kanievsky, Shlita, for chizuk this week. HaRav Kanievsky
gave him brachos of Sheyiheyeh Bracha V’Hatzlacha and Hashem Yeracheim. He then told him that men should learn and
strengthen themselves in Hilchos Shemitah, and that women should accept
Shabbos upon themselves early. When the grandfather left, HaRav Kanievsky,
gave him an additional bracha: “Hashem
Ya’azor Sheheim Yeitsu Bemeheirah Mitzara U’Mishivya”.
Hakhel Note One: The Divrei
Siach then continues that HaRav Kanievsky importantly explains the
apparent redundancy in the Pasuk in Yirmiyah (17:7): “Baruch
HaGever Asher Yivtach Bashem Vehaya
Hashem Mivtacho” to mean that the person who believes in Hashem--and
that only Hashem can bring any and all Yeshuos--is the person who is
blessed.
Hakhel Note Two: As we have
seen in the past, and as we see today, HaRav Kanievsky is greatly
emphasizing the study of Hilchos Shemitah. If one is not in possession of
Seforim relating to Shemitah (Chazal provide us with Mishnayos Shevi’is in
Talmud Bavli, and Mesechta Shevi’is in Talmud Yerushalmi and there are
many other Seforim on Hilchos Shevi’is), then he should run to the Seforim
store before he finds that Seforim are out-of-stock or out-of-print.
As a start, we provide
below several questions in Hilchos Shevi’is that were presented to HaRav
Kanievsky and his responses, which were published in the Divrei
Siach:
QUESTION: We
understand that there is an issur
of Amira L’Akum in Shemitah.
What is the source of this issur?
ANSWER: It
is the same as the issur of Amira L’Akum on Shabbos.
QUESTION: With
respect to issurei Shevi’is, is
it better to say: “Mutav Yehihu
Shogegim Ve’al Yehiyu Mezidin”?
ANSWER: No,
we must reprove and warn about these issurim
so that the tzibbur knows about them and is careful about them.
QUESTION:
That which is said regarding Shevi’is that we were exiled from our land
because we failed to keep it--is that true about our telling non-Jews to
work land that they own in Eretz Yisrael during Shemitah?
ANSWER:
Certainly this is one of the sins of Shemitah for which we are in exile.
QUESTION: Does
eating Shevi’is produce cause Timtum
HaLev?
ANSWER: Yes.
Additionally, if a person drinks milk from a cow which ate Isurei Shevi’is, the milk itself will cause Timtum HaLev.
QUESTION:
If people keep the laws of Shevi’is just to receive the bracha of Vetzivisi
Es Birchasi--will they receive the bracha?
ANSWER: Certainly,
yes.
QUESTION: Does
the bracha of Vetzivisi Es Birchasi
also apply to those who study the Mitzvah of Shevi’is and to those who
help the farmers financially observe Shevi’is?
ANSWER: Yes,
the bracha also applies to those who study the Mitzvah of Shevi’is, as
well as to those who help the farmers financially!
----------------------------------------------------------
THE
ART
OF LISTENING: We are familiar with the Chofetz Chaim’s daily
Tefillah for Shemiras HaLashon. By the following link
http://tinyurl.com/ka6gmgo
we provide the Chofetz
Chaim’s daily Tefillah on Shemiyah--beseeching
Hashem to assist one and guide one in
proper listening.
----------------------------------------------------------
Special Note
One: We continue with our Erev Shabbos--Halachos of Shabbos Series:
A.
Yesterday’s Daf Yomi (Ta’anis 8B) provided an outstanding teaching
relating to Kavod Shabbos. Rebbi Yitzchak teaches that even in times of
drought (such as in the times of Eliyahu HaNavi)--if it were to rain on Erev
Shabbos, it would nevertheless be considered a Siman
Klalah, a sign of curse--as it would impair people’s ability to
prepare for Shabbos. Earlier in the Mesechta, Chazal taught that a day of
rainfall is tremendously great--as the day of Techiyas
HaMeisim, as the day of Matan
Torah, and perhaps even greater… Yet, here Chazal teach that if rain
disturbs our ability to properly fulfill Kavod Shabbos--even in a time of
drought--it is a Siman Klalah! Oh, how we must appreciate the opportunity of Kavod
Shabbos each and every Erev Shabbos--and how unfathomably great Kavod
Shabbos must be. Today, as we purchase items for Shabbos, or run around
LeKavod Shabbos--let us remember and appreciate this Chazal!
B. Shabbos,
the 23rd day of Sivan, is
one of those special days especially mentioned in
Tanach. Many of you may remember where. In Megillas Esther
(8:9), the Pasuk records that on the 23rd day of the
3rd month--”Hu Chodesh Sivan”
(which is the month of Sivan)--the king’s scribes
wrote all that Mordechai had
dictated to them. While we may not
have the exact text of what was written other than that the Jews could
destroy their enemies, we do know that Achashveirosh had
permitted them to write in the letters--”Katov Bi’Eynechem--whatever is favorable in your eyes, in the name
of the King...”
The Luach Dovor B’Ito writes the
following about this very special day:
One should try to recite the relevant
Pesukim in Esther (Esther 8:3-17).
In the name of the Makover Rebbe, Zt’l, the day is Mesugal for nisim
v’niflaos, as implied by the Pasuk referred to above--”Now, write
[on this day] about the Jews what is favorable in your eyes in the name of
the king”--which also refers to the King of the World. Thus, just as
Mordechai subsequently left the King with many royal garments (ibid.,
8:15
)…so
can we!
As
we have reported in the past, in 1940, the Russian
government told thousands of Jewish refugees in
Eastern Galicia
that
they could register as Russian citizens. Rebbe
Itzikel of Antwerp, Z’tl, advised them not
to register. On the night of the 23rd
of Sivan, the Russians exiled
to
Siberia
all those
who had not registered as Russian
citizens. The exiled thought this to be a
horrible decree, but the Rebbi told them that the 23rd
of Sivan is “Muchan
L’Tova--prepared for the good,” and that no
bad would come out of their exile. A year
later, in Sivan 1941, the Nazi’s YM’S, invaded
Eastern
Galicia
and
killed the Jews who remained--the exiles to
Siberia
remained alive.
Let us harness the powers inherent in this day, through our own personal
Torah, Teshuva, and Tefillah, so that the King writes beautiful letters on
our personal behalf, and on behalf of all of K’lal
Yisrael!
C. This
week’s Parasha teaches us the horrific effects of machlokes--of
arguments and battles which are not L’Shem
Shamayim. This Shabbos, it would seem especially appropriate to
conduct oneself with calmness and Nachas
Ruach, avoiding disagreements, disputes, or conflicts of any kind, and
emphasizing compliments, peace, harmony and friendship with all whom you
encounter--especially your own family and friends!
D. This Shabbos, we begin our annual review of Summer
Shabbos Shailos, with the Teshuvos of Rabbi Yisroel Belsky, Shlita, to us:
PART I
KABBALAS SHABBOS
QUESTION: On
Friday when is the latest that one may leave
New York City
for the mountains, on account of the inevitable
heavy traffic?
ANSWER: One who leaves the City for the Mountains with less
than four (4) hours to spare should take along Shabbos supplies, such as
food, wine, tallis, appropriate clothing, and be prepared to stop at a motel
when conditions warrant it.
QUESTION: If a
family takes on Shabbos early, when does a woman have to light her candles?
ANSWER: Rav Moshe Feinstein, Z’TL, writes (Igros
Moshe, Orach Chayim, 3:38) that if, as in most cases, the husband makes
an early Shabbos because of convenience, not because he wants to add to the
kedusha of Shabbos, then the woman is not bound by the kahal’s or the
husband’s Kabbalas Shabbos and may light the candles later or even at the
time the husband comes home. When an entire community inaugurates the
Shabbos early, such as in a bungalow colony, regardless of their rationale,
no one in the community is exempt from the kahal’s Kabbala. If there are a
few minyanim and people alternate from one to the other as the need arises,
then there is no tzibbur and no Kabbalas HaTzibbur. If there is indeed one
monolithic community, but a few stragglers continue to ride around in their
cars while everyone else is greeting the Shabbos, these people are being
mechalel Shabbos and should be admonished. If, as the question suggests, the
particular family has decided to honor the Shabbos by adding to its kedusha,
then all agree that every family member is bound by one Kabbalas Shabbos.
QUESTION:
During the summer, Plag Hamincha on some Shabbosim is after
7:00PM
and the Mincha minyan is at
7:00PM
. What is the proper time for women to light?
ANSWER: When Plag Hamincha is at
7:00PM
, Mincha should be davened before then and Maariv
afterwards. There is an (important) opinion which allows for both Mincha and
Maariv to be davened after Plag Hamincha on Friday, but the Mishna Berurah
frowns upon it and thus, it should be avoided. If no one in shul knows how
to calculate the time of Plag Hamincha and no chart is available for
guidance, expert help should be sought. Licht bentchen must be done
after Plag Hamincha. In case candles were lit before then, the brocha is
considered levatala and candles must be lit again with a brocha. Consult
with a Rav for guidance in such situations, if possible.
QUESTION: If my
husband goes to the early minyan can I still do Melacha? If so, until when?
ANSWER: Even where a woman may do melacha after her
husband was mekabel Shabbos, she may not do melacha for her husband. Please
note that a wife is never bound by her husband’s personal Kabbalas Shabbos,
only by the kahal’s Kabbala where both husband and wife belong to
the same kahal or by the family’s Kabbala as explained above.
QUESTION: If my
husband returned home from shul after attending an early Kabbolas Shabbos
minyan, can I still light the candles since it is still not sh’kiah?
ANSWER: It can be argued that licht bentchen is a melacha
done for the husband to ensure Shalom Bayis and thus should be prohibited as
above. You can rely on the lenient opinion but you should strenuously avoid
lighting candles after the people come home from shul. This is an affront to
kedushas Shabbos and surely not conducive to Shalom Bayis as it belittles
your husband. Will the malochim give their brocha when they accompany your
husband home from shul and find chol there instead of Shabbos? Take your
guess. Never, ever allow for that sort of occurrence.
QUESTION: If we
make early Shabbos, am I permitted to finish the meal before nightfall or do
I have to finish it after nightfall? Do I have to eat a K’zayis after
nightfall?
ANSWER: You should preferably eat at least a K’zayis of
challah after tzais hacochavim and do not rely on leniencies, as
explained in the Mishne Berurah. There is something else to consider when
addressing this question. If one began his early Shabbos davening at
7PM
as mentioned earlier, he should be making Kiddush
around
8PM
. What will be taking place at his Shabbosdike
tisch? Torah? Zemiros? A joyous, sumptuous family meal in an atmosphere of
relaxed happiness and Shabbos holiness? The very question suggests a desire
to rush, that the Shabbos seudah is being treated as an interference which
must be over and done with as quickly as possible, R’L. In that case, a
K’zayis after tzais hacochavim will not do the trick (unless we are
speaking of merely ensuring that challah is eaten at the end of a
properly-conducted meal). Think about it.
QUESTION: How
many candles should my wife light if she normally lights seven candles in
the City? Is there a difference if my kitchen is small or if I rent a
bungalow?
ANSWER: If there is room for setting up the full measure
of lights, it should be attempted. On the other hand, many lights in cramped
quarters with a bunch of small children K’EH running around is both
impractical and downright dangerous R’L. Safety is also kavod Shabbos. Be
careful!
Special Note
Two: This week’s Parasha provides a permanent lesson
on the shock and after-shock of machlokes--to a family, to a tzibbur, to
K’lal Yisrael...and to all future generations. The following notes from
this week’s Parasha on machlokes, are excerpted from Love Your Neighbor,
by Rabbi Zelig Pliskin, Shlita:
A.
It is a very important Mitzvah to stop a feud. Do not be
discouraged even if you tried to do so and your efforts have been fruitless.
There is always the possibility that your next attempt will be
successful. (Sefer Shemiras Halashon 1:15)
B.
If two people quarreled and afterward made peace, neither should later
say to the other: ““The reason I behaved as I did is because you did
this and this to me.” Even if the person saying this does not intend to
resume the quarrel, such a remark is apt to rekindle the dispute, since the
other person will probably retort, “No, it -was your fault.” (Orchos
Tzadikim, Chapter 21)
C.
If someone insults a man or fails to honor him properly, the man should not
relate this to his wife when he comes home (Avos D’Rebbe Noson 7:3).
Relating such an incident would be Rechilus and will most likely cause
a dispute. (Chofetz Chaim)
D.
A person should train his children at a very young age to avoid quarrels.
Young children have a tendency to grow angry and fight over trivial matters,
and if a parent will not correct this fault, it can easily become ingrained.
(Ma’aneh Rach, pp. 69-70)
E.
If two members of a family have become estranged by insults or other
grievances, their reconciliation is often very difficult to achieve. Mishlei
(
18:19
) compares it to “entry into a fortified city,”
and the discord between them is likened to the bolts of a castle, which are
hard to move. (From the Wisdom of Mishlei, p. 190). In fact, very
often, disputes begin over matters that are entirely irrelevant and
insignificant. If you find yourself arguing with someone, ask yourself (and
the other person), “Does it really make a difference?”
Hakhel Note: Even if it does make a difference--does it make that
much of a difference?
Additional Note: We
received the following thought from a reader: “In Parashas Korach,
we see how horrible the punishment can be for spreading Machlokes in Klal
Yisrael. We know that Hashem’s measure of reward is at least 500
times as great as His measure of punishment. Imagine the reward of
those who spread shalom and achdus among their brothers. If those
involved in dispute sink so, so low into the abyss--think about how high the
peace-lovers and peace-makers soar in Hashem’s Heaven!”
Special Note Three: We
present several questions relating to the Parasha, and welcome your thoughts
and responses:
A. Korach
is not the first person called by this name in the Torah. See
Bereishis 36:5 and Rashi there. Based upon this nefarious predecessor
to the name, why/how could Yitzhar have given this name to his own son?
B. The Torah
teaches us that “U’Vnei Korach Lo Maisu” (Bamidbar 26:11)--the
sons of Korach did not die in the unique earthquake of Korach. It is
interesting to note that this Pasuk--distinguishing them from their father
and his followers is not found in Parashas Korach at all but later in
Parashas Pinchos, and that the actual names of Korach’s sons, Asir,
Elkanah and Aviasaf, are found back in Parashas Va’eira (Shemos 6:24).
What is the Torah teaching us by this?
C. Moshe
Rabbeinu composed several of the Kepitelech--Chapters of Tehillim, and the
sons of Korach composed several Chapters, as well. Who composed more
Chapters found in Tehillim, Moshe Rabbeinu or the sons of Korach? Which
Chapters did the sons of Korach compose? What does this teach us about
the power of Teshuva and Tefillah?!
D. Chazal teach
us that Korach was extremely wealthy. His followers had also obviously
brought much wealth with them from Mitzrayim. Why was Kol HaRecush--all of this great wealth--(Bamidbar
16:33
) swallowed up in the earthquake?
After all, the wealth didn’t sin--couldn’t it have been given to
Tzaddikim, to the Mishkan, or used as a fund for a very good purpose?!
E. Towards the
end of the Parasha, the Torah introduces us to the 24 Matnos Kehuna--the 24
different gifts given to the Kohen (Bamidbar 18:8-20), 10 of which were in
the Beis HaMikdash, 4 in Yerushalayim, and the remaining ten in Eretz
Yisrael and some even beyond in chutz
la’aretz. Immediately following the Matnos Kehuna, the Torah
teaches us that the Leviim also receive a gift in consideration for their
service in the Beis Hamikdash--Ma’aser Rishon, or 10% of the crop left
over after Terumah has been given to the Kohen (Bamidbar 18:21-24). However,
this appears to be it--in comparison to the 24 gifts to Kohanim, the Torah
immediately provides us with only one gift to be given to the Leviim. The
disparity appears very stark--both the Kohanim and the Leviim receive gifts
from the people in recognition and in payment for their services in the
Mikdash on behalf of the people, yet the Kohanim’s benefits appear much
more diverse, if not much greater. How can we explain this apparent
contrast between the Kohanim and Leviim?
Special Note
Four: In
this week’s Parasha, we find a series of remarkable Mitzvos relating to
Shemiras HaMikdash--guarding the Bais HaMikdash. To the uninitiated,
the concept of a frail human being watching or guarding the House of Hashem,
the earthly Abode of the Creator of this World, a Building which is actually
mechuvan, parallel, to the Bais HaMikdash Shel Ma’aleh, would seem
superfluous and unnecessary. Yet, we find no less than two Mitzvos (a
positive commandment and a negative commandment)--in our Parasha relating to
its absolute necessity. The Sefer
HaChinuch explains that watching or guarding something is a clear
indication that the item has value to you. The vigilance and attention
you give to a place or thing attaches special importance and significance to
it. In the case of the Bais HaMikdash, it is actually Kohanim and
Leviim who are given the noble task of providing the appropriate dignity and
stateliness to the
Holy
Place
.
They are obviously unarmed, boasting not even a bow or arrow, but
Chazal teach that if they were caught asleep on their job at night they
would be corporally punished (Mesechta Middos 1:2).
There are practical and
important lessons for us here.
Firstly, we know that our
own Shuls are referred to by the Navi as a Mikdash
Me’at--a form, a sample, a replica, of the Bais HaMikdash itself.
It is our job to ensure that this Mikdash
Me’at is accorded the Shemira--the honor, dignity and distinction it
deserves. Does it have to be the janitor who picks up tissues or
papers from the floor? Is it only the fanatical fellow who puts
together papers strewn over the tables? Isn’t it very wrong to yell
across the Shul to a friend even when it isn’t so full--or to telling a
joke after davening? Guarding the Palace--being vigilant to safeguard
its sanctity and to display its uniqueness and holiness--would seem to
dictate otherwise. The person caught sleeping on the job was not given
an automatic “second chance,” because a lapse in sanctity is a void in
sanctity. We have a special relationship with Hashem, and a special
place to especially forge that relationship. We should not allow
ourselves to forfeit it to indiscretion, carelessness, and failure to
appreciate and make the most of our opportunities. Could you imagine
one of the Queen of England’s Honor Guard yawning in front of a huge
crowd? Even if it only happened once, where do you think he would be
the next day? We are honoring Royalty of an infinitely greater nature,
and we are more significant and capable than any man with a rifle in his
hand.
Secondly, let us consider
how we treat our wallets, our jewelry, and our “special papers” like
birth certificates, passports and the like. They are safely placed
away in a specially-considered, or otherwise secure, place. No one is
spilling coffee on them, and no one is leaving them in his car unattended,
or at least carefully locked away. We should consider, in this vein,
how our Shemira is for our spiritually valuable items. Do we leave our
Tallis and Tefillin in our cars, or overnight in Shul, exposed to any
character or situation? How do we treat our Seforim--are they spotted
and stained, are the covers or bindings ripped or frayed from use--or from
abuse? How do we pick up a Siddur or Chumash, and how and when do we
put them away? Do we allow Seforim to be strewn about or interspersed
with secular books or objects? A Shomer is responsible for the
precious items he is entrusted with--he wouldn’t have been hired if he
wasn’t capable of performing the job!
=====================================
21 Sivan
HEICHAL HAZECHUS: The
Chofetz Chaim (in the name of the Sefer Chareidim) explains that one
who is melamed zechus on others is
zoche to the light of a Heichal HaKedusha called the Heichal HaZechus--a
place in Shomayim where the zechusim of Yisrael are mentioned. Be
among those who bask in this light!
---------------------------------------------------------
40
DAYS OF FASTING: The
Sefer Orchos Tzadikim in the Sha’ar
HaTeshuva, quotes from the Sefer Rokeach
as follows: “How does one do
Teshuva for Rechilus or the like? Rechilus
has no remedy, unless one asks forgiveness of the person offended, and one
fasts for 40 days or more and receives lashes every day. [Furthermore], he
should recall his misdeed by reciting Vidui every day, and he should focus
upon all Mitzvos in general--and making peace between man and his fellow and
man and his wife in particular.” Although
this type of Teshuva may be something beyond our realm, it is important for
us to get an idea of how severe Lashon Hara and Rechilus really are.
If nothing else, we should shake ourselves before allowing that
offhand quip, witticism or ‘can’t hold it in’ comment to leave our
lips. After all, is it worth
what a Rishon (the Sefer Rokeach) tells us requires 40
days of fasting and more--in order to rectify?
----------------------------------------------------------
TZELEM
ELOKIM!
At a Hakhel Shiur, Rabbi Moshe Tuvia Lieff, Shlita, brought a beautiful
teaching from HaRav Yitzchok Hutner, Z’tl: “The Mishna at the end
of Mesechta Brachos teaches that Boaz used Hashem’s name in greeting
people, as the Posuk states in Rus ‘Vayomer LaKotzrim Hashem Imachem’.
Rav Hutner explains that Boaz was so excited to see another Tzelem Elokim
that he felt compelled to bless him with Hashem’s name. In a sense,
he was making a Bracha over seeing another person created with Hashem’s
image! Oh, how we should value the worth of our fellow man!
---------------------------------------------------------
WHO
ARE
WE HIRING?
The Sefer Ahavas Chesed (Chapter 21) writes that by hiring Torah Jews
to perform tasks in and about one’s home or business, or for any other
service, one fulfills the Mitzvah DeOraysa of ‘VeHeChezakta Bo’.
Moreover, the Chofetz Chaim adds, that one with Bitachon in Hashem should
realize that Hashem will give him special Hatzlacha in the house that he
is building or fixing, or in the trip that he is taking, utilizing this
worker, which is far over and above the Olam Haba that he will earn for this
thoughtful and care-filled deed.
---------------------------------------------------------
AS
THE SUMMER APPROACHES: The
following great messages were supplied by our readers:
1.
I recall that when I had the great zechus to take Harav Hagaon Rav
Ruderman, Z’tl, for walks he always took off his glasses--he was 80 years
old and we were walking on the Yeshiva campus. I
asked my cousin why and he said that was the Rosh Yeshiva’s level of
Shemiras Einayim. I also had the
zechus to speak with the Skulener Rebbe, Shlita, who told me some wonderful
advice on this topic. He said
one should picture oneself standing at the edge of a cliff. If
there is a fence, even if you fall--you fall against the fence.
The same holds true with the Shemirah of Kedushah--by setting fences
the fall will be protected.
2.
I read recently a story of Rabbi Eliyahu Lopian, Z’tl, talking to a
talmid about trying to keep his eyes from looking at nivul.
The talmid answered: “I
know how to look after myself.” Rabbi
Lopian answered to him: “I am
over 80 and blind in one eye and I am scared when I walk in the street!”
---------------------------------------------------------
Special Note One: We continue an exciting Monday/Thursday
series on the practical aspects of Sta”m, written by Rabbi Reuvain
Mendlowitz, Shlita, author of Inside Sta”m--An Insider Reveals
The Answers To All The Questions You Should Ask When Purchasing Or
Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART
LII
Factory
battim
The
goal of the producer of factory-made battim is to produce the maximum number of battim in the minimum amount of time.
This
goal is achieved by having a different person doing each job, somewhat
similar to an assembly line. While this system dramatically decreases the
amount of time necessary to produce a pair of battim, it does, nevertheless, have its drawbacks:
Drawback
1 – The reliability of the workers
When
purchasing battim from a private battim macher, the consumer knows and trusts
the person who is making the battim. He can also rest assured that even if the battim are sent out to one or two other people for specific
tasks, they, too, are recognized experts in their field.
In
contrast, a factory has many workers as well as a turnover rate which can
sometimes be high. Who are these workers? Are they experienced? Are they
well-trained? Are they well-versed in the halachos? Are they Yirei Shamayim? There is one answer to all these questions: We
hope so.
The
unfortunate reality is that oftentimes, the workers in these factories may
be ignorant of all halachos related to battim, and have only been trained for the specific job
they have been hired to do. They may have never learned hilchos battim in their lives or even know which section of Shulchan Aruch these halachos are found in!
Drawback
2 – Attention to detail
Attention
to detail is the most significant difference between factory-battim and private-battim. As previously stated, the
goal of the factories is to produce more battim in less time. And indeed, the battim are treated accordingly. In contrast, when a
(reliable) private battim
macher is creating a bayis, each and every bayis is treated like an only child. It receives his full attention, care,
and whatever time is necessary to craft a perfect product.
In
a factory, everything moves at a much quicker pace. Consequently, if one of
the workers invests too much time in a particular bayis, it can hold up production.
This fosters a lack
of attention to detail.
Therefore,
just as with couches, cars, and clothes, an individually handcrafted product
will usually be superior to a mass-produced item. We should be especially
vigilant for this preference--in Tashmishei Kedusha!
======================================
20 Sivan
QUESTION OF THE
DAY
:
If
one experienced a stomach ache or other difficult form of pain related to
digestion--and the pain is relieved or healed--should he not then recite the bracha of Asher Yatzar with more Kavannah--especially the words
‘U’vara Vo Nekavim Nekavim,
Chalulim Chalulim, Galui V’Yaduah Lifnei Chisei Chevodecha She’im
Yipase’ach Echad MeiHem O Yisasem Echad Meihem!’
Perhaps one should have his commitment for Kavannah in mind when
experiencing this pain and execute on the commitment when his pain is
relieved. Remember, even the
most minute amount of pain is by Hashgacha Pratis--and hopefully your
commitment for more Kavannah will help indicate that you received a message!
-------------------------------------------
Special Note One:
Today (the 20th of Sivan) is the very day, described in Parashas
BeHa’alosecha, that the 30-day stay at Kivros HaTa’ava ended. We
might think, then, that it is an auspicious time for great events to occur.
And it most likely is. However, to date, two great tragedies are
marked by this date. First, the Second Crusades in France took place.
More recently, the 1648-1649 Cossack Massacres (known as the Gezeiros
Tach V’Tat) in the Ukraine/Poland are specifically marked on this
date. The Rabbonim of the time required all able-bodied women over 15
and men over 18, to fast and recite special Selichos known as the
“Selichos of the 20th of Sivan.” In fact, it is recorded that this
day was especially chosen because it can never (under our current calendar)
come out on Shabbos, and the Rabbonim wanted to make sure that a year did
not go by without properly remembering and repenting on this date.
It is well known that the
Tosfos Yom Tov, HaRav Yom Tov Lipman Heller, Z’tl, attributed the Cossack
Massacres to talking in Shul. He accordingly composed a special Mi
She’Berach to be recited on behalf of those who refrained from talking in
Shul, which is recited to this very day.
The
text is available by clicking here.
A true story which we have
repeated in the past, and which should trouble us every time we read it:
A young man had arrived early to shul, and, realizing that there was not yet
a minyan, he took out his cell phone and began to have a friendly telephone
conversation. When an onlooker
said, “Shmoozing--in Shul--on a cell phone?!?” He responded,
“What’s the difference between talking to a friend, and talking on the
phone?” The absurdity of talking on the cell phone in Shul did not
strike him, but then again, he seemed pretty comfortable with engaging in
ordinary conversation with his friend there, as well. The young man
did, however, comport with the onlooker’s request, and continued his
conversation outside of Shul. In
this regard, we suggest that every reader take part in helping build a new
or higher level of decorum and respect in his/her Shul. Perhaps one
can begin with a sincere remark (NOT “SHUSH”) to a thoughtless
congregant, or requesting the institution of the Tosfos Yom Tov’s bracha,
given by the Rabbi or Gabbai. Let us never forget that, according to
the Tosfos Yom Tov, one of the Gedolei HaDor at the time of the Gezeiros
Tach V’Tat, the direct result of Shul talk was (if you have learned
only a little bit about the calamity) literally ravage and massacre in its
grossest form.
Additional Note: Let us
return for a moment, however, to our departure from Kivros HaTa’ava on
this day--why did it not become an auspicious time forever? Why is
this very day marked by such suffering, such torture, such pain?
Perhaps the answer belies the question. It may simply be that we have
not sufficiently left the ta’avos--the improper desires--that we began
with. The story is told of a formerly wealthy man who was so beset by
creditors that he could not leave the confines of his home for fear of his
well-being. His Rabbi came to visit and comfort him while the man was
eating dinner, and noticed the finest wine on the table. When asked
about the wine, the man replied, “Rabbi, I crave it. I simply crave
it. I cannot be without it.” In truth, it is not the fine wine
of this once-wealthy individual that should concern us, but our own similar
behavior. As we all know, the Ra’avad writes that breaking a desire
is a key factor and display of Teshuva. We all recognize and agree with the
Ra’avad’s teaching--but how can we actualize it in our daily lives? That
extra helping of unhealthy food, that unnecessary electronic (adult) gadget,
that extra this or additional that…are really serious mistakes, as they
could (and probably will) mean the stunting of both one’s physical and
one’s spiritual growth. As Akavya ben Mehallalel taught, “I would
rather be a fool in the eyes of all my entire life, rather than a rasha
in the eyes of Hashem for one moment.” Even the adage: “A second
on your lips, forever on your hips” should ring true to our ears at the
moment of temptation. It would seem that if we can consciously combat
one temptation daily--we will be on the road of taking ourselves out of the
graveyard of temptation and its historic tragic aftermath--to the pinnacles
of success. How our world would have been different if Adam and Chava
did not fall prey to the one temptation of the Eitz Hada’as….!
Special Note Two: Today,
we conclude our listing of essential points from the outstanding work: The
Laws of Honoring and Revering Parents, by Rabbi Yechiel Biberfeld,
Shlita. We thank Project D.E.R.E.C.H., a stellar organization dedicated to
promulgating Mitzvos and Ma’asim Tovim, for its permission in allowing us
to excerpt in detail these essential Halachos so meaningfully presented by
Rabbi Biberfeld. One must, of
course, consult with his own Rav or Posek for a final Halachic determination
relating to particular facts, circumstances and applications.
PART II
A. The Bais Yosef brings
that one must be willing to give up all of the money in the world not to
cause pain or distress to his parents. In fact, the Zohar writes that Rochel
Imeinu was punished because she stole the idols from her father, Lavan,
thereby causing him pain. Even though her intentions were good (i.e., to
separate him from idol worship), her lack of sensitivity to her father’s
distress brought her this fate. Hakhel Note: A person must be sure to
consult with his Rav or Posek regarding any such issue.
B. Waking up one’s
parent--even for what is ostensibly the parent’s good-- is not always a
clear decision. It is preferable that someone else wake up the parent rather
than the child himself.
C. When a child wishes to
keep or take on a certain chumrah or a particular pious custom or act
against his parent’s wishes, each case must be determined on an individual
basis. It is reported, in fact, that the Arizal did not immerse in Mikvah in
the winter, in compliance with his mother’s wishes. On the other hand, if
a son wants to grow a beard or payos, and his parents object to this, he is
not obligated to listen to them. Thus, each case must be separately reviewed
and a Halachic determination made.
D. The obligation of
honoring parents continues even after a parent has passed away. If one does
so, it is considered as if he has honored the parent in his/her lifetime. In
fact, the Chazal (Mesechta Semachos, 9) teach that when one honors a parent
in his lifetime there may be some aspect of fear or monetary gain--whereas
after they have passed away, it can only be L’Sheim
Shomayim. Indeed, the Peleh Yo’etz writes explicitly: “V’Ikar HaKavod Hu Sheyehei Mechabdo B’Moso--the primary honor
will occur after the parent’s death.” It is well known that after the
Alter of Slobodka (HaRav Nosson Tzvi Finkel, Z’tl) passed away, he came to
his son (HaRav Leizer Yudel Finkel, Z’tl) in a dream and said to him: “Shik
Mir Peklach--send me packages.” He was referring to ‘packages’ of
Torah and good deeds, saying Kaddish and learning Mishnayos. The honor given
is a deeply spiritual one.
E. A child may never
contradict or disagree with his parent, even if he knows that he is
absolutely correct. For instance, he should not say outright: ‘What you
did was forbidden’. Rather, he should correct his parent’s action in a
manner that will not embarrass the parent; e.g., he should do so in question
form--”Aba, doesn’t the Torah say…?”, or he may speak in a
respectful way--”We learned it with a twist like this.” However, if the
parent asks the child for his opinion (either in Torah related matters or
general topics), the child may give it, even if it is not in agreement with
the parent’s.
F. When a child is asked
his parent’s name (such as when being called up for an aliyah), he should
say “Avi” or “Avi Mori”. One can likewise precede the parent’s
name with the word “Reb” or the word “Mister”. It
is, however, permissible for a child to write his parent’s name.
G. Chazal (Kesuvos 103A)
teach that there is an obligation to honor an older brother for as long as
he lives, unless he is a wicked person. An older brother may be mochel on
his honor. There is, however, no obligation to fear him, so that one may
call him by his name and disagree with his opinion. According to some Poskim,
the obligation only applies towards the oldest brother (even if he is not
the first born). However, many Poskim rule that it applies to all brothers
who are older. The degree of honoring an older brother is disputed among the
Poskim. Some Poskim say that the honor is just like that towards the father.
However, most Poskim say that the honor one must give is not the same. Rabbi
Biberfeld writes that he heard from HaRav Elyashiv, Z’tl, that the honor
due is ‘Ketzas Pachos MeiHa’av’. Likewise, HaRav Chaim Kanievsky,
Shlita, writes that the honor due is “Lo
Mamash K’Aviv V’Imo--not exactly like the honor due to a father and
mother.” HaRav Ovadia Yosef, Z’tl, writes that the obligation is just to
stand up when he comes within four amos,
and to honor him with words.
H. Some Poskim say that one
is required to honor older sisters just like older brothers. Others say that
there is no obligation, but out of Derech Eretz one may not speak before an
older sister (as with any older person).
I. Chazal teach that a
person must honor his grandparents. There is a dispute among the Poskim as
to whether this is MiD’oraysa or MiD’Rabanan. The Poskim disagree as to
the extent of the obligation. Some Poskim hold that the obligation is the
same as that towards a parent. A second opinion holds that the honor due is
a little less than that of a parent. A third opinion is that a person need
only stand up for a grandparent when he comes within four amos and remains
standing until the grandparent has passed; honor them with words; and
generally to honor grandparents more than one would other people.
J. From the fact that Dovid
HaMelech referred to his father in-law, Shaul HaMelech as ‘Avi’, Chazal learn that one is obligated to honor his in-laws. We
also learn this from Moshe Rabbeinu who bowed and kissed his father in-law
Yisro when he came into the desert. According to some Poskim, one must give
his in-laws the same honor he would give his parents. However, most Poskim
say that it is not equal, but it is greater than the honor one gives towards
other people. The honor due would include standing up for them, and honoring
them with words. The Yerushalmi relates that Yehuda, the son of Rebbi Chiya
would go to visit his father in-law every Erev Shabbos and inquire about his
welfare. If one’s parents command him not to honor his in-laws, he may not
listen to them. However, he should not try to show a close relationship with
his in-laws while his parents are present.
K. Kibud Horim is the
stepping stone to the service and fear of Hashem, guarantying the accurate
transmission of our mesorah. The
Halachos of Kibud Av V’eim cultivate the attributes essential to Kedusha
such as humility, sensitivity, appreciation and self control. While it is
true that parents are permitted to forgo their honor in order not to
overburden their children (for example, they need not insist that their
children always serve them or stand for them) the Chazon Ish cautions
against regularly adopting this attitude, as it eventually leads to laxity
in the child’s general performance of the Mitzvah. Rather, by giving his
child the opportunity of Kibud Av V’Eim--the child may thereby be zoche
to the Torah’s bracha of one who honors his parents--”L’Ma’an
Ya’arichun Yamecha”--length of days (as explicitly set forth in the
Aseres HaDibros--both in Shemos 20:12 and Devarim 5:16)!
=====================
19 Sivan
MI
K’AMECHA YISRAEL!: May
the Achdus and the innovativeness of our people in developing zechusim for
our three bachurim bring them home--and also be the last unifying step for
us all in this long and painful Galus. We must always be strengthened by the
words of HaRav Feivel Cohen, Shlita, who taught during the Intifada many
years ago that even as all seems hopeless in our fight against a terrorist
malevolent enemy--we must know: Ezri
Me’im Hashem Oseh Shomayim Va’aretz--our help comes from
Hashem Who created the heavens and the earth. Since He created the
heavens and the earth--He can solve and resolve any and all circumstance and
situation for He is in full, absolute and unfettered control of all people,
all things and all time! Let us remember this essential, undeniable and
incontrovertible fact as we continue to recite our Tehillim, learn, give
Tzedakah and do other meritorious acts on their behalf.
--------------------------------------------------
Special
Note One: Today, we highlight important points from the outstanding work: The
Laws of Honoring and Revering Parents, by Rabbi Yechiel Biberfeld,
Shlita. We thank Project D.E.R.E.C.H., a stellar organization dedicated to
promulgating Mitzvos and Ma’asim Tovim, for its permission in allowing us
to excerpt in detail these essential Halachos so meaningfully presented by
Rabbi Biberfeld:
PART
I
A.
As a preliminary matter, we must realize that Kibud Av V’eim is much more than a social requirement. It is a
Mitzvah, and as any other Mitzvah, there are many Halachos that pertain to
it. In fact, the Gemara tells us that Kibud
Av V’eim is an extremely hard Mitzvah to fulfill. However, we all know
the Mishna in Avos which tells us Lefum
Tza’ara Agra--the reward is in proportion to the effort. Thus, we can
understand that when a child fulfills this Mitzvah properly, he is rewarded
accordingly.
B.
Chazal teach: “There are three partners in the creation of every person:
Hashem, his father and his mother. When a person honors his father and
mother, Hashem says: ‘I consider it as if I live amongst them and they
honor Me.’ Indeed, the Sefer Masok
MeD’vash writes that Hashem’s placement of the Mitzvah of Kibud
Av V’eim into the Aseres Hadibros clearly teaches us that this Mitzvah
is Chaviva B’einav--precious in
Hashem’s eyes. Conversely, if a person does not honor his parent’s
properly, it is as if he is causing pain to Hashem Himself.” (Kiddushin
31A)
C.
There is no limit to this Mitzvah--the more a person honors or fears his
parents--the more he fulfills the Mitzvah. In fact, one of the reasons given
as to why a bracha is not recited on this Mitzvah is that it is required to
be fulfilled continuously--as there is no time that a person is exempt from
the Mitzvah.
D.
A parent is allowed to be mochel
(pardon) the honor that is due to him. However, this mechila
only exempts the child from punishment if he does not honor his parent.
Should the child, nonetheless, choose to honor his parent, he is fulfilling
a Mitzvah and earning length of days even though the parent was mochel.
E.
A parent who was once mochel a
child can retract his mechila. If
a parent never explicitly instructed his child to honor or fear him
regarding a specific law (e.g. the parent never told the child that he must
stand up for him), this does not indicate mechila.
It may simply be that the parent is unaware of the Halacha.
F.
If a parent wants to serve or assist his child in any way, the child may,
generally speaking, accept the offer. This is because Retzono Shel Adam Zeh Hu Kevodo--fulfilling the will of a person is
honoring him.
G.
It is essential to recognize that the Mitzvah of honoring one’s parents is
manifested in three areas--thought,
speech and action.
Important
Examples of Thought:
1.
A child must reflect upon the good points that his parents possess, and
think about areas in which his parents excel (see Chayei Adam 67:3, and the
famous shmuz of HaRav Chaim
Shmuelevitz, Z’tl, as published in Sichos
Mussar (5731:22)).
2.
A child should anticipate his
parent’s needs--and not merely be reactive.
3.
When performing an act of honoring parents, a child should do so B’Sever
Panim Yaffos--with a cheerful attitude.
Important
Examples of Speech:
1.
When a child speaks to his parents, he must do so in a gentle manner and
with respect, as if he was talking to a king.
2.
One should in no event speak harshly, disparagingly, or in a manner that
indicates that one is displeased in having to do what he is doing.
3.
If one speaks Lashon Hara against a parent, the Chofetz Chaim writes that he
has violated the Mitzvas Asei of Kibud Av, in addition to many other
possible Mitzvas Asei and Lo Sa’aseh. Additionally, the Chofetz Chaim
writes that one who speaks ill of a parent is subject to the curse of Arur Makleh Aviv V’Imo--accursed is one who degrades his father or
mother (Devarim 27:16).
Important
Examples of Action:
1.
In addition to serving them with food and drink, and assisting them with
their personal or physical needs in any way possible, Chazal (Kiddushin 31b)
relate how Avimi, despite having five capable sons, used to run to open the
door when his father came to his home. While running to the door, he would
call out enthusiastically: “I’m coming to open! I’m coming to open!”
2.
If one wishes to leave his house for an extended period of time, and thus
will be unavailable to honor his parents, he must request permission from
them--as we learn from Yaakov Avinu being away from his parent’s home and
the results thereof.
3.
One who truly wants to honor his father and mother properly should be
involved in Torah study and good deeds--for people will then say:
“Fortunate are the parents who raised such a child.”
H.
Chazal (Kiddushin 31B) relate that when HaRav Yosef would hear his
mother’s footsteps, he would say: “I shall stand up before the Shechina”.
The obligation to stand for a parent begins when a child hears or sees his
father or mother coming, or entering the room he is in, and continues until
the parent is out of sight, sits down, or arrives at his destination.
Stopping to talk to someone is considered arriving at his destination. It is
proper that it be noticeable that a child is standing to honor the parent.
Therefore if the child has to walk away right then, he should first wait
until he would be ready to sit down and then leave. There is a disagreement
as to how many times during the day the obligation is to stand. Some Poskim
hold that the obligation is to stand twice a day (in the morning or at
night), as well as any time there are newcomers present. Others say that one
is required to standup even 100 times a day. The accepted view is the more
lenient one (HaRav Elyashiv, Z’tl, and HaRav Scheinberg, Z’tl, both held
this way).
Special Note Two: We
received the following warm and enlightening insight from a reader:
“In the womb of a
pregnant woman two embryos are talking. One of them is a believer, the other
a non-believer:
Believer:
What an incredible world we are going to!
Non-believer: What!
Do you really believe in life after birth?
Believer: Yes, sure. Of
course there is life after birth. We are only here in order to prepare and
ready ourselves-- for what is awaiting us after this.
Non-believer: This is
stupidity! There can’t be any life after birth! Can you even imagine what
that kind of life could look like?
Believer: I
don’t
know all the details, but I believe that there will be more light and we
will walk by ourselves and eat with our own mouths.
Non-believer: Such
nonsense! It’s obviously impossible to walk by ourselves and to eat with
our mouths! It’s simply ridiculous! We have an umbilical cord which feeds
us. You know, I want to tell you that it is impossible that there will be
life after birth, because our life, that is, our umbilical cord, is simply
too short.
Believer: I’m sure that
it’s possible. Everything will be a little different. It is possible to at
least imagine.
Non-believer: But nobody
from there came back! Life simply ends with birth. And, generally, life is
one big suffering in darkness.
Believer: No, no! I don’t
know exactly how our life will look like after birth, but, in any case,
we’ll see our mommy and she will take care of us.
Non-believer: Mommy? You
believe in mommy?
And where, do you think, she is?
Believer: She is everywhere
around us, we are in her and thanks to her we are moving and living, without
her we simply cannot exist.
Non-believer: It’s
totally nonsense! I don’t see any mommy, and that’s why it’s obvious
that she simply doesn’t exist.
Believer: I can’t agree
with you, because sometimes, when everything around is silent, it’s
possible to hear her singing and to feel how she is patting our world. I
firmly believe that our real life will start only after birth.”
Hakhel Comment: Thank you,
may we all prepare well--and may we all soon see the great light that even
we--as believers--cannot even fathom or imagine!
============================
18 Sivan
QUESTION OF THE
DAY
: In the Parasha of Tzitzis, we are taught VeLo
Sosuru Acharei Levavchem (as we discussed last week), and in this past
week’s Perek we are Non-Coincidentally taught that the most
important Middah to cling to (as taught by Rebbi Elazar ben Arach and
approved by Rebbe Yochanan ben Zakkai is a Lev Tov; while the Middah to
stay furthest from (once again, as concluded by Rebbi Yochanan ben
Zakkai) is a Lev Ra. Why is this so--what does this mean?
Hint: You may start with the commentary of the R’ Ovadiah
MiBartenurah and the Tiferes Yisroel--and take their meaningful thoughts
with you not only when reciting the Parasha of Tzitzis in Shema through the
week--but through all of your waking hours in the day!
--------------------------------------------------
Special Note One:
Today is the Yahrzeit of HaRav Yerucham Levovitz, Z’tl, the renowned
Mashgiach of the Mirrer Yeshiva from 1910 until his passing in 1936. His
talmidim included HaRav Chaim Shmulevitz, Z’tl, HaRav Dovid Povarsky,
z’tl, HaRav Shlomo Volbe, z’tl, HaRav Nosson Wachtfogel, Z’tl, and
HaRav Shimon Schwab, z’tl. HaRav Levovitz was known for his great seder--organization.
He taught that “if a knot that ties a string of pearls falls apart, the
entire necklace falls apart with it—and the pearls are lost!” If a
person is organized (or makes himself organized), his Torah study, his
Tefillah, and his Mitzvos are performed in a timely manner and with care,
and are safely guarded and secured.
HaRav Nosson Wachtfogel,
Z’tl, related that when he first met HaRav Levovitz, he studied how the
Mashgiach ate a meal -- not because he wanted to be rude or intrusive--but
simply in order to understand how a Mashgiach treats the entire eating
process. For a short while, he
was puzzled. There was something
that was different about the way the Mashgiach ate, but the young R’
Nosson could not put his finger on it. The
physical motions appeared a bit different, but the food did enter the mouth
and was swallowed. What was it
that the Mashgiach was doing different? Then, it dawned on him--he realized
what was singular and special about the manner of eating! When
HaRav Levovitz ate, it appeared as if he was not feeding himself--but that a
third person was feeding him. It
was as if his soul was the party in action-- doing the Chesed of feeding his
body, to which it was so connected, and in appreciation of the dedicated
lodging provided to the soul in this world.
While we obviously cannot
approach the great thought processes and levels of accomplishment inherent
in HaRav Levovitz’ daily meals, we should at least from time to time
recognize that our act of eating, which to most of the world is
unfortunately only a ‘same-action-as-animal’ time, can be lifted to a
more exalted plane, simply by putting some thought into what one is doing
before and while he is doing it. The recital of Kepitel 23 before the
meal, slow and caring brachos on foods, a dignified rather than ravenous
approach, a brief thought as to what you are eating and why, can raise the
bar for you and those around you. You may not be a Mashgiach, but you
certainly can distinguish yourself as a noble human being.
Special Note Two: Why do we
cover our eyes when we recite the first Pasuk of Shema? At
a Hakhel Shiur, Rabbi Moshe Tuvia Lieff, Shlita taught that with their
closure, our eyes are taken out of the virtual reality of the world around
us, and are brought to the inner reality of who we are, and what we are to
accomplish. As the Sefer Tomer
Devorah teaches (Chapter 2 ), the eyes are not meant for us to learn and
absorb the negative from the world around us: “One’s eyes should not
gaze at all at anything despicable Rather, they should always be open to
watch over unfortunates and have as much mercy upon them as possible…One
should distance himself from noticing evil [by employing proper
safeguards to avoid the ‘wrong’ places, or keeping one’s line of
vision in a different direction], just like the Supernal ‘Eye’, which is
open, and forever sees only good.
The Yetzer Hara, Rabbi
Lieff continued, works through sudden impulse, temporary confusion, and
quick compulsion. If we can likewise ‘close our eyes’ for but a moment
to recognize and realize who we are and what our job is, the Yetzer Hara
will be summarily surmounted and overcome. The Komarna Rebbe, in a Sefer of
instruction to his children, importantly taught them that when a person
feels an urge, a desire, a seemingly irrepressible need, he should
tell himself (read: the Yetzer Hara within him)—OK, but before I do it--I
just need an instant of ‘Yishuv Ha’Daas”, a moment of
cogent thinking. With this response, the Yetzer Hora will flee-- to a more
naïve and susceptible client.
As we move closer and
closer to the summer months, months in which the rest of the world ‘lets
their guard down’, it is a time when we put our guard up--we close our
eyes at least three times daily at Shema (we can do so more often, if we
would like) to appreciate the true reality, and we proceed with a Yishuv
Ha’Daas known only to those with a special mission and purpose in this
world-- and a true goal to accomplish it!
Special Note Three:
Some additional points on Shemiras HaLashon relating to last week’s
Parasha:
A. Lashon
Hara can easily arise because one feels that the other party has hurt him
physically, emotionally, monetarily, or in some other manner.
One must always remember that one’s offender is not different than
Shimi Ben Geira--whom Dovid HaMelech recognized was simply Hashem’s agent,
and not the true perpetrator against him.
We should not think and react like dogs--who believe that it is the
stick hitting them--while, of course, in truth it is the person holding the
stick who is doing so. Chazal
teach that an important Middah is ‘Nosei BeOhl Im Chaveiro--to carry a yoke with one’s friend.’
What yoke are we referring to? We
suggest that the Ohl may be ‘Ohl Malchus
Shomayim’--realizing and recognizing that whatever burdens or demands
one’s friends is placing upon him--is really Min
HaShomayim. One should thus
demonstrate his Ohl Malchus Shomayim--by
working with and for, and being especially content and understanding with
one’s friend--no matter what the situation, no matter what the
circumstance!
B. The
Chofetz Chaim gives a fitting mashal as to why a mouth that has spoken
Lashon Hara cannot be used for effective Tefillah or Torah study:
A person goes into a first-class restaurant, orders the most
expensive meat and accompanying delicacies, is served by a top waiter in
meticulous attire--takes one bite and begins to chew and savor it until the
color of his face changes and he quickly gags a bit and spits out the food.
What could the explanation be--after all, the chef must be a top one, the
meat must be the finest cut, and the garnishments must be fitting as
well--what could have gone wrong? The most likely explanation is that the
pot used to prepare the food was not cleaned from the previous food prepared
in it--the taste of any further food prepared in it--no matter how special
or valuable--would be spoiled by the dirty pot that it was made in! Hakhel
Note: The Chofetz Chaim’s
lesson also obviously works conversely--imagine a mouth in which words are
spoken with care. The words of Tefillah and Torah that emanate from them
come from a utensil that is pristine and perfect for the job!
C. In
the Sefer Shemiras HaLashon (II:3),
the Chofetz Chaim writes that after 120 years, the Parashios of the Torah
will be reviewed together with a person.
Because many Parashios speak about the depravity or effects of Lashon
Hora and the sins that relate to it, the person will truly be called to task
for having c’v seemingly ignored such significant portions of the Torah.
Indeed, the Chofetz Chaim writes that every time these Parashios are
studied in Shomayim and others will shine in the light of their Torah, the
one who has ignored the lessons from the Parasha will sit shamefaced
instead. The Chofetz Chaim
concludes with the words: “Ashrei
LeAdam SheMisbonen BeChol Zeh BeOdo BaZeh HaOlam, VeAz Ashrei V’Tov Lo
Bazeh U’vaBah--fortunate is the person who reflects and acts upon this
when he is of sound mind while still in this world--and then it will be good
for him in both this world and the next--and that world will last more
than thousands and thousands of years!”
Hakhel Note:
We urge you to make good use of the Chofetz Chaim’s Heritage
Foundation’s Shemiras HaLashon Shaila Hotline, in which expert Poskim
answer your real-life Shailos relating to Shidduchim, business, neighbor
relations, etc. The phone number is 718-951-3696 between the hours of
9:00 PM to 10:30 PM Eastern Time. Avoid any doubt--say it right!
Special Note Four: We continue an exciting Monday/Thursday
series on the practical aspects of Sta”m, written by Rabbi Reuvain
Mendlowitz, Shlita, author of Inside Sta”m--An Insider Reveals
The Answers To All The Questions You Should Ask When Purchasing Or
Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART XLX
BATTIM
Tefillin
battim (literally, houses)
are boxes made from leather in which the parashiyos are contained. The parashah
shel yad, which is written on
one long piece of klaf,
is rolled up and placed in the single, large compartment of the bayis
shel yad. The parashiyos of the shel rosh, written
on four individual pieces of parchment, are placed in the four compartments
of the bayis shel rosh.
When purchasing
battim, one can purchase what are known as factory-made battim or
privately-made battim. It is important to understand the differences
between them.
Creating a bayis
involves quite a few different steps: 1) The hides have to be formed into
the general shape of tefillin. 2) The tefillin then must be made perfectly
square. 3) The shins of the bayis shel rosh need to be
created. 4) The battim then have to be painted. And of course there
are many other smaller steps along the way.
Private battim
Private battim
means that one individual toils for many, many hours on each and every step
involved in creating a pair of battim. The process is not rushed, all
halachic requirements are fulfilled, and--most importantly--unwavering
attention to detail is expended.
Even when some
private battim machers send out their battim to various
specialists to complete the job (most frequently to a merabei’a,
who makes them perfectly square, or to a tzovei’a for painting),
these specialists are chosen only after careful consideration.
The
reason for the battim
macher’s discrimination in choosing a merabei’a or tzovei’ah is obvious. People are paying
more money to a private battim
macher because they are supposed to
be getting a better product made with much more attention to detail.
Clearly, the workmanship of the merabei’a or painter will reflect on, and affect, the
reputation of the battim
macher.
Consequently,
there are a number of master merabei’os and painters whose services are used by many battim machers because of their expertise and attention to detail.
===========================
15 Sivan
WELCOME
TO DAF YOMI MESECHTA TA’ANIS! UTILIZE THE
NEW
OCCASION TO BEGIN DAF YOMI REVIEW:
In the past we have mentioned the wonderful Daf Yomi Chazara website http://www.shaschabura.org.
We provide the Chazara program beginning today (Ta’anis 2), and
continuing through the rest of the Mesechta by the following link http://tinyurl.com/macvnhv
We thank a reader who
helped us with this important link.
--------------------------------------
WHAT A DAF YOMI RESOURCE! An important and valuable service is
available to the Daf Yomi community worldwide:
Daf Notes (www.dafnotes.com), which produces a wonderful daily review
of the Daf, also takes questions by email relating to the Daf Yomi Mesechta
being studied and responds--as yet another one of its outstanding free
services. To correspond with Daf
Notes, or to ask any questions that you like relating to the Daf or the
Mesechta contact info@dafnotes.com
--------------------------------------
THE ACRONYM OF TEFILLAH! In a recent Emuna Daily
Shiur, Rabbi David Ashear, Shlita, pointed out that the word Tefillah is an
acronym for Tefillah Po’eles
L’Shanos HaTevah--through
Tefillah one accomplishes changing nature.
Hakhel Note: Are
you missing out?! The Emuna Daily three minute daily phone or email message
is a powerful and consistent source of strengthening oneself in the Nisyonos
that one faces in daily life. For those who do not yet benefit from this
essential, short daily inspiration, we urge you to contact: emunadaily@gmail.com. To dial into the phone
message dial (605)
475-4799, access code 840886# and then # again.
-------------------------------------------------
FROM A READER ON THE PARASHA OF TZITZIS
AT THE END OF THIS WEEK’S PARASHA: “I know that you sometimes
write about correct pronunciations. This is something that I hear many
people say incorrectly. When kissing tzitzis during Shema, they pause after
saying tzitzis, then say hakanaf pesil techeiles together as one phrase, whereas tzitzis
hakanaf should be said together, the tzitzis should then be kissed, and
the appropriate next phrase is pesil
techeiles.”
---------------------------------------------------------------
TIMELY ADVICE! In this week’s
Parasha, Rashi (Bamidbar 13:2) provides a stark realization: “Reshaim
Halalu Ra’u VeLo Lakchu Mussar”--the Meraglim were evil--they saw
what happened to Miriam and they did not take the simple and practical
lesson from it. We most definitely--especially in this turbulent and truly
precarious Galus--must take this lesson to heart and to mind. We provide two
very practical and straightforward undertakings to demonstrate that one is
truly trying to accomplish in Shemiras HaLashon:
1.
Recite the Tefillah of the Chofetz Chaim for Shemiras HaLashon
daily--preferably in the morning after davening/before work, as provided by
the following link http://tinyurl.com/mmegy7w
(this is an abridged version).
Note:
We understand that although other Poskim permit it, HaRav Chaim Kanievsky,
Shlita, holds that this Tefillah should not be recited on Shabbos.
2.
Learn two (2) Shemiras Halashon Halachos at each of the Shabbos meals. This
would definitely discourage inappropriate chatter which may more readily
happen when people at the table are in a “laid-back” or more pleasant
mood. The English Sefer Guard Your
Tongue by Rabbi Zelig Pliskin, Shlita, may be an excellent choice for
your needs. If you do not own, or do not have time to purchase Guard
Your Tongue today or do not have any other appropriate Sefer available,
we provide the following from the
Sefer Hilchos Lashon Hara U’Rechilus
by Rabbi Kalmen Krohn, Shlita, to allow you to begin this Shabbos:
A.
Even if one’s father or Rebbi--or
even if a king--keeps on insisting that one relate a piece of
information to him, and it involves even ‘only’ Avak
Rechilus, it is forbidden to do so.
B. Even
if one heard somebody speak about his parent or his Rebbi, and because he is
very pained about the insult to their honor wants to reveal it to them, it
is assur.
C.
One has committed an issur even when he starts walking to relate Lashon Hara or Rechilus,
as the Pasuk states “Lo Seileich
Rachil BeAmecha.”
D.
One should not sit in a group of people who are speaking about the
Gedolei HaDor, because it will inevitably lead to an ill-willed person
speaking Lashon Hara.
E. It
is forbidden to speak words which others will feel is Lashon Hara, or will
cause others to suspect him of speaking falsehood (even if otherwise
permitted).
F.
If one agrees with or consents to the words of Lashon Hara of
another, it is considered as if he spoke them and he is deemed to be a Mesaper
Lashon Hara.
G.
It is forbidden to show another a letter or other writing (including
email!) in which it is clear that the writer is not a wise person.
H.
Even when one is permitted to hear Lashon
Hara LeTo’eles, in most cases it is only to be choshesh (the allowance of a suspicion). This means that one cannot
believe the words as being true or even to have a safek about their truth, for one is required to keep a person in his
chezkas kashrus.
I.
If one learned something from his friend about his friend’s
business matters, and was not told to ‘keep it confidential’, it is
still forbidden to relate it to others if it could
cause damage or pain to his friend. Even
if it would not cause pain or damage to the friend, it is a Middah Tova not to reveal anything of the sort that his friend told
him without his friend’s permission.
J.
Lashon Hara by ‘hinting’ is full-fledged Lashon Hara.
Similarly, it is forbidden to respond to a question posed about
another with the words: “I
don’t want to speak Lashon Hara against him by giving you an answer.”
IMPORTANT TO REMEMBER! One
does not ordinarily associate Lashon Hara with a horrific crime. The cheit
of the Meraglim teaches otherwise. The Chofetz Chaim points out that when
the Kohein Gadol comes into the Kodesh HaKadoshim for the first time on Yom
Kippur he must light the ketores--to remove the cheit
of Lashon Hara from K’lal Yisrael--before he undertakes any other Kapparah
process. Without doing so--the process simply cannot begin and no Kapparah
would be accomplished!! The Chofetz Chaim then turns to those who cannot
appreciate this clear lesson and pleads simply with them as follows (we
paraphrase): One has only a certain amount of time in this world from which
he gains eternity which is infinite. It is silly enough to waste moments
which could be used for eternity on foolish chatter. It is terrible to do so
on words of sin…. Let your mouth be your greatest tool to achieve
eternity!
------------------------------------------------------
QUESTION OF THE WEEK:
In this week’s Parasha,
we learn of the Menachos and Nesachim--the meal and wine offerings that must accompany every
Korban. The Seforno (Bamidbar
15:3) explains why the Halachos of the meal and wine offerings are placed in
the Parasha--it is because after the Cheit
Haeigel, every Korban Tzibbur
was required to have these offerings accompany them, and after the Cheit HaMeraglim every Korban
Yachid was required to have the meal and wine accompaniments.
What is the connection between the meal and wine offerings and these
two great sins--how do the Menachos and Nesachim of a
Korban Tzibbur help to effect a
Kappara for the Cheit Haeigel and
how do the Menachos and Nesachim
of a Korban Yachid help to effect a Kappara for the Cheit HaMeraglim?
----------------------------------------------------
ADDITIONAL
QUESTIONS OF THE WEEK:
As we quiver from the details of this week’s Parasha, we provide several
questions, and would very much welcome your responses:
1.
Rashi brings that Moshe Rabbeinu changed Yehoshua’s name from Hoshea to
Yehoshua davening for him “Kah Yoshiacha Mai’Atzas Meraglim--Hashem
should save you from the Meraglim’s plot.” If Moshe Rabbeinu
knew of the plot--why did he send the Meraglim out? Also, why did he
only daven for Yehoshua--and apparently not even for Kalev or anyone else?
2.
After realizing what they had done in listening to the Meraglim, the people
admitted that they sinned with the word “chatanu”-and
even were apparently ready to be moser nefesh and battle their way into
Eretz Yisrael, going up the mountain to do so. Why was their Teshuva
not accepted?
3.
Why did Yehoshua send out Meraglim to Yericho after the horrible result of
the first Meraglim--especially since he
was so directly familiar with what happened ?
5.
Chazal teach that one who is careful in the Mitzvah of Tzitzis will
have 700 servants on each corner of his beged--for a total of 2,800.
Why does one need so many servants?
6.
Why was Rochov zocha to house the
Meraglim, save herself and her family and even eventually marry Yehoshua Bin
Nun?
----------------------------------------------------
Special Note One:
Today is the birth day of Yehuda, the son of Yaakov Avinu. We all know
what his mother Leah exclaimed upon his birth--”Hapa’am
Odeh Es Hashem (Bereishis 29:35)--this time I will gratefully praise
Hashem!” Rashi comments that
Leah expressed this because she knew that she had received more than she was
otherwise entitled to. Today is an especially auspicious day for us to
express our humble appreciation and gratitude to Hashem for that which we do
not deserve as well. Thank you Hashem! Thank You Hashem! should be an
important hallmark of the day. Additionally, if you have a moment, the
Luach Davar B’Ito suggests that
one take the favorable occasion to read the Brachos given to Yehuda in the
Torah --in Parashas Vayechi and in Parashas Vezos HaBeracha--perhaps with
the prayer that today be a special ‘eis ratzon’ for the brachos to take
effect.
Special Note Two: We
continue with our Erev Shabbos-- Halachos of Shabbos Series:
1. As sunrise gets
earlier as we head towards the summer, we caution those who daven later on
Shabbos morning to make sure that they have recited the full Kriyas Shema
before the Sof Zeman Kriyas Shema.
2. The following
points are excerpted from the Sefer BeRumo Shel Olam by Rabbi
Mordechai Potash, Shlita:
A. The Malbim writes
that because of the preparations that we make for Shabbos, Hashem causes the
rest of the week to be sustained and blessed.
B. The Taz (Shulchan
Aruch, Orach Chaim 267, seif katan 1) writes that in Ma’ariv on Leil
Shabbos, we do not recite ‘U’Shmor Tseiseinu U’Voeinu’,
because it is the Shabbos itself that watches over us [Rabbi Potash explains
that, in fact, the Kedushah of Shabbos provides a Shemira Meyuchedes].
C. The Sha’arei
Teshuva (ibid., seif katan 2) writes that in Ma’ariv, when reciting the
words ‘U’fros Aleinu Sukkas Shelomecha’, one should rise to
accept upon himself the additional Neshama Yeseirah that he receives at
night.
D. The Levush (ibid,
Siman 281) writes that the Mizmorei Tehillim that we recite Shabbos morning
are added because they relate primarily to the Ma’asei Bereishis which
concluded on Shabbos, or to the giving of the Torah, which was on Shabbos.
The Levush also provides the reasons for the specific order of why each
Kepitel follows the next, even though they are not in the order of Tehillim
itself. Fascinatingly, the Levush also writes that the Kepitel of LeDovid
Beshanoso occurred on Shabbos, and that Dovid was saved in the Zechus of
Shabbos. See the Levush there for greater detail.
Special Note Three: We learn an all-pervasive lesson from this week’s Parasha: When
a challenging situation or event presents itself--a person is faced with a
choice. One can rise to the occasion, or sink from it. The Meraglim teach us how devastating not rising can be. Let us take
a step back. Even before leaving Mitzrayim, we were advised that Eretz
Yisrael was an “Eretz Zavas Chalav
U’Devash” (Shemos
3:17
).
The Bnei Yisrael then witnessed the Makkos (and Bnei Yisrael’s salvation
from them), the miracles at Yam Suf, Matan Torah, the miracles in the
desert, the Mishkan….All the Meraglim had to do was take their mission as
the next, very logical step. Instead, they toppled.
From them, we should learn that the challenges to our Emunah and
Bitachon, whether daily or uncommon, whether ordinary or extraordinary--must
be overcome and rejected as nonsense and out-of-hand--as we rise to the
occasion in each and every instance!
Special Note Four: Rashi
teaches us that the Meraglim began their argument with something true
(‘confirming’ that the land was “Zavas
Cholov U’devash”, as Hashem had advised, and as noted above), for
without some truth the falsity could never have taken root (Bamidbar 13:27).
If only the Meraglim had continued with the truth…world history
would have been so different--imagine (in fact, it is beyond our
imagination) all the wars, tzaros, strife and travail we have gone through
for over 3,300 years. Here is a simple suggestion which you may not have
tried before--pick a day (today or tomorrow, so as not to forget) in which
you will be especially careful to speak the truth--and only the truth--no
exaggerations, no stretches, no “you know what I mean,” and certainly no
white lies. Perhaps we can do our part to demonstrate to Hashem that,
once and for all we want to overturn the Chait HaMeraglim--and get us all
out of this Galus. See how you do--and--thank you from all of us!
Special Note Five: In
the Parasha, we learn of various Karbon Chattas offerings that are brought.
The Chofetz Chaim teaches that we would spend thousands of dollars to bring
a Karbon Chattas if we would have to, traveling to Yerushalayim, losing time
from work, and spending much money on the Karbon itself. Our Chesed,
he continues, takes the place of bringing a Karbon today. Accordingly,
concludes the Chofetz Chaim. one should be prepared to be generous in
spending monies to do Chesed--which will hopefully bring Kapparah to
himself--and to all of Klal Yisroel!
Hakhel Note: There is
another great inducement for us to act with Chesed. Let us take a look at
Hashem’s Chesed to us: When we see a baby or child so small and helpless,
we may reflect upon how much Chesed Hashem bestows upon this infant in
keeping it alive, in finding loving family members to care for it, in taking
care of all of its needs-- although it can offer nothing in return. It
appears, in fact, that the Chesed of Hashem is inversely proportional to the
age of the child—the smaller he is, the greater the Chesed, and the older
he is –through adulthood—the lesser the Chesed.
In reality, however, and
upon reflection, it may very well be that the baby, the small child, the
toddler actually serves as a great lesson for us. Hashem provides the young
child—unsullied, untainted, and closer to the Ruchniyus of the previous
world, with Chesed that is clear for all to see. Imagine,
then, each of us--who may have heard a word of Lashon Hara in passing, who
may have missed davening with the Kavannah he was capable of, who may
have not behaved properly to a family member, who may have missed or abused
a clear chesed opportunity…-- how much more so do we experience the Chesed
of Hashem with every life-filled moment. Is it you who ‘can take of
yourself’ because you make your own meal, buy your own clothes, go to your
own shiur, put yourself to bed—or is it Hashem who bestows much greater
Chesed upon you than He bestows upon a young child--as He keeps you alive
and running despite some really noisy skeletons in your closet—in order
for you to have the opportunity to accomplish your role, and fulfill your
true potential and purpose in this world of opportunity.
Chesed to the baby—for
sure. Chesed to you—incredible! Now it is your turn--to share the wealth
with others!
Special Note Six: We
have previously received interesting and important comments from readers
relating to the words found at the end of this week’s Parasha, Shelach,
which we recite two and even three times a day: “VeLo
Sosuru Acharei Levavchem V’Acharei Eineichem--And do not go after your
hearts and your eyes” (Bamidbar 15:39). Here is their food for
thought:
1. One reader
commented that she heard in a Shiur that the Mitzvah of not following your
eyes applies only to men. She added on her own--that is why this
Mitzvah is in the Parasha of Tzitzis, which applies to men. Perhaps
she did not hear correctly, or the speaker was making a different point, but
the Mitzvah of not following and falling prey to the desires of your heart
and eyes applies **EQUALLY** to men and women, as the Sefer
HaChinuch clearly writes in Mitzvah 387. We all must control
ourselves, and nobody can make an exception of himself--or herself!
2. Another reader
commented that it is “no coincidence” (obviously, one of our avid
readers!) that these words--enjoining us from following our hearts and
eyes--are taught immediately before the summer when the desires and
temptations of the world around us come more to the fore. The Torah
tells us that if others are sinking, it is a time for you to raise yourself
up. Look in to yourself and not out to the mistakes of those around
you.
Hakhel Note: The
Torah, in fact, takes it a step further. The next Pasuk after VeLo
Sosuru continues with “LeMa’an
Tizkeru Va’Asisem es Kol Mitzvosai--If you control yourself you will
remember and perform all of the Mitzvos, and will be holy to Hashem”.
Controlling passions and drives is not only an end in and of
itself--it is the path to all of the other Mitzvos--and to your being
considered holy by Hashem, even if you are not a Kohen, Levi, Rosh Yeshiva
or Posek!
3. Another reader
wrote that the Mitzvah of VeLo Sosuru is actually not written in the Lashon
Yachid--the singular, but in the Lashon Rabim--the plural (Sosuru, Levavchem,
Eineichem) to teach us that one cannot justify his actions because
“everybody eats there, says that, or thinks those thoughts.” Your
Creator, through the Torah, tells you that you cannot lose yourself in the
crowd and that Hashem thinks very highly of you individually and knows your
capabilities.
4. Finally, a reader
wrote that he had read in the name of the G’ra that the reason the heart
is mentioned before the eyes in the Pasuk is because when it comes to Arayos
(forbidden relationships), the Yetzer Hora in thought is working even before
the eyes see anything. Accordingly, the first step is to control the
thoughts in this area--even before the eyes.
Hakhel Note: We only
would like to point out that our thought process could be replaced and
filled with proper thoughts of Avodas Hashem in lieu of the inappropriate
thoughts that could creep in. Accordingly, it would seem especially
appropriate to have a Pasuk or thought ready when one senses the wrong
environment or feeling entering his thought process. As Hashem
separates the pure from the impure, so must we!
============================
14 Sivan
Special
Note One: Today is the Yahrzeit of
HaRav Chaim Volozhiner, Z’tl, the awesome founder of Yeshivas Volozhin,
and Mechaber of the classic Sefer Nefesh HaChaim, among other works.
In honor of HaRav Chaim, we present several of his teachings below:
1. A person must
always know and appreciate that his deeds are not ‘shefalim’--low
and unimportant. Rather, every part of one’s life is consequential
and important in this world and to this world, and has far-reaching
consequences in the heavenly spheres, as well. A person is not ‘a
world onto himself’ only in an allegorical sense-but in a literal way.
His heart, as the source and place of his thought, is the Kodesh HaKodoshim--the
epicenter of his world, which acts in tandem with all of the other worlds
around him. Accordingly, if one allows anger or desire to enter his
being even temporarily--it is as if he is, c’v, setting a fire,
albeit only temporarily, in the center of his world--in the Holy of Holies.
On the other hand, of course, performance of Mitzvos and Ma’asim Tovim
bring unimaginable (because it is not physical) Kedusha into oneself, which
is his world at large--and actually raises the level of Kedusha of the
heavens! Indeed, even the Malochim benefit from a person’s proper
actions through a ‘Tosefes Kedusha Ahl Kedushasom’-- their
Kedusha actually becomes increased as well. It is especially
appropriate for a person to have in mind when learning Torah or performing a
mitzvah that he intends to bring Kedusha into himself and into all worlds
through his actions. This teaching may not appear to be very
light--but it is very real!
2. Following from the
previous point: Some raise themselves up when reciting Kedusha.
The reason for this may be that one is in effect demonstrating that he is
connecting to the upper worlds, and raising their level of Kedusha (which
they themselves cannot do)--by and through his earthly words and actions of
Kedusha!
3. Through the
recitation of Perek Shira, one enables the Malochim and the Sarim of these
creatures to sing their respective Shiros, and these heavenly beings are
thereby enabled to continue influencing the lives and continued existence of
each of the creatures they were created to represent. Hakhel Note:
It is perhaps for this reason that the Torah teaches us that the animals
will fear us--for they may especially recognize that their survival is
dependent on our actions!
4. Chazal do not
teach that everyone has a part “BaOlam” Haba--but rather “LaOlam”
Haba. BaOlam Haba would indicate that there is a set and designated
place which one goes to if he earns it. That is not the case, however.
One’s Olam Haba is ‘Ma’aseh Yedei Adam Atzmo’--the handiwork
of the person himself--who actually constructs his own personalized Olam
Haba through the quantity and quality of his individual and specific
Ma’asim Tovim.
5. Conversely, when
one sins he creates a Ruach Hatumah which one does not sense but remains
present with him until the aveira is completed. If one does not undo
what he has done in his lifetime, the Ruchos Hatumah will be fully sensed
upon death, and their envelopment of him will be real punishment. These
Ruchos Hatumah will not exist eternally, however--whereas the Kedusha
created by Ma’asim Tovim will benefit the person forever and ever.
6. The word
“Baruch” at the outset of a bracha is translated by many as a word
of tribute or praise. The word actually means ‘Tosefes
Ve’ribui’--addition and increase. Through our bracha, we
express our awareness and appreciation that Hashem is the ultimate source of
all influence and the absolute cause of all existence in all worlds. We do
not understand His limitless powers or His infinite strength--but we know
enough to recognize that the item or event upon which we are reciting the
bracha emanates only from His utter graciousness and goodness to us.
Through our proper expression and recognition of this, we can hopefully
bring more shefa--more of His Divine Influence into the world around
us.
7. When Chazal teach
that Moshe Rabbeinu (Bamidbar 11:2, as explained in Brachos 31B), or Eliyahu,
or Chana cast words ‘against the heavens’ when they davened to Hashem
for a Yeshua--it does not mean that they complained or were even perplexed
by Hashem’s actions. Rather, it means that they davened to Hashem
not out of concern for their own tza’ar-- but ‘against the
heavens’--out of concern for the tza’ar of the Shechina which was
suffering along with them. One must look beyond himself when
davening to the much broader picture of all that he is really davening for.
Moreover, one is mechuyav--obligated to find eitzos as to how
he can fight the ‘Milchemes Mitzvah’ of having Kavannah while
davening. Our Tefillos take the place of Karbanos--the effectiveness
of which were wholly dependent on the Kohen’s thoughts. Through his
thoughts--the Korban could become permanently disqualified as ‘pigul’--or
rise-up gracefully as a ‘Reiach Nichoach’. We must also
remember that each one of our Tefillos constitutes its own stand-alone
Korban--creating its own benefits and tikunim which had previously
not been brought into the world from the time of the institution of Tefillah
--and will never be replicated again in the future. Accordingly, we
should treasure each irreplaceable Tefillah for what it really, truly
is--something that is ‘Omed B’rumo Shel Olam--standing at the
height of the world’--ready and able to bring holiness and light into the
world through the proper recitation of its purified and refined words!
8. As provided in the
past, by
clicking here, you will find one of his most famous writings in the
Sefer Nefesh HaChaim--a Segula Gedolah VeNifla’ah on the
topic of Ain Od Milvado. Try to go through the day today
with a special emphasis on everything happening around you based only in Ain
Od Milvado--it is all Hashem’s Will and no one else’s; no other
consideration, no other force--not an army, not a dictator, not a
pronouncement, not a decree is of any independent meaning or consequence!
Special
Note Two: We continue with our special emphasis on Shemiras
HaLashon for the week. The Chofetz Chaim brings that Moshe Rabbeinu realized
why the Bnei Yisrael were in Galus in Egypt by the hurtful words spoken to
him. Hearing the negative words--he exclaimed: “Achein
Nodah HaDavar--now, it is known to me” (Shemos
2:14
). The Chofetz Chaim asks: Could it really have been just because of
negative words that millions of people were suffering in Mitzrayim? After
all, was it not more plausible that they were punished for worshipping
idols, for assimilating in the Egyptian culture and for other really heinous
crimes? The Chofetz Chaim answers, based upon the Zohar, that even if there
were other terrible sins that Bnei Yisrael were guilty of, they simply would
not have been held accountable for them without the initial cheit of Lashon Hara. This is because the satan can only
prosecute--can only speak against us for our sins (no matter how bad they
may otherwise be) unless we empower him to do so through our own negative
speech! Surely, we must take this lesson in our current Galus--if we can
eradicate Lashon Hara--person by person--then there will simply be no sinful
basis for us to be here any longer. Let’s get going--each
and every one of us must do his part!
Special Note Three: We continue an exciting Monday/Thursday
series on the practical aspects of Sta”m, written by Rabbi Reuvain
Mendlowitz, Shlita, author of Inside Sta”m--An Insider Reveals
The Answers To All The Questions You Should Ask When Purchasing Or
Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART XLIX
We continue our discussion of hiddurim in Sta”m
Shimusha
Rabbah Tagin
All
STA”M
items contain letters with tagin
(crowns). The
letters shin, ayin,
tes, nun,
zayin, gimmel,
and tzaddi (known collectively by the acronym sha’atnez getz)
each have three tagin.
The letters beis,
dalet, kuf, ches, yud, and hei
(known collectively by the acronym bedek
chayah)
each have one. The sources for all these tagin can be found in Chazal.
Our
minhag
(custom) is to place these tagin on all such letters in STA”M.
However, the Shimusha
Rabbah
(written by an unknown scholar in the Gaonic
period – circa 650–1040
C.E.) states that sha’atnez getz only applies to specific letters in a mezuzah. Tefillin,
on the other hand, have no such requirement. Instead, he provides a list of
other letters which require varying numbers of tagin, and adds that tefillin
missing these tagin are pasul.
Therefore,
although we make tagin on all
sha’atnez getz,
many people consider it a hiddur to add the “Shimusha Rabbah tagin.”
This custom is especially prevalent – almost standard--among those who
write Kesav
Arizal.
Nevertheless, the prevalent custom when writing Kesav Beis Yosef
or Kesav
Velish parashiyos is not to include these tagin. A number of reasons are given to explain
their omission.
-
Many
sources mention lists of tagin, but none of these lists (even the
ones which are “copied” from the Shimusha Rabbah) are
identical. They differ both with regard to which letters have tagin
as well as how many tagin should be added.
If
one would want to make all the tagin which are mentioned in all Rishonim,
it would come to 288 extra tagin!
-
If
even one of these tagin is detached from the letter upon which it
was written, the kosher status of the entire set of parashiyos is
in doubt.
-
By including so many extra tagin, the sofer
can very easily ruin the correct shape of a letter, thereby causing it
to become pasul.
-
A number of the Sephardi Kabbalists are quite
forceful in their opposition to the addition of these tagin.
============================
13 Sivan
PLEASE
WRITE THIS ESSAY: The
topic for your essay is “From Challenge to Success!--Utilizing the Facts
and Circumstances of Today’s Times to Become a Ben
Olam Haba.” We would very much appreciate your submissions to us!
--------------------------------------------------------
ONE
-
MAN
RACE
: As
we look around us, we will notice that there are those whose Ruchniyus in
life appears to be greater, and others whose Gashmiyus seems more expansive,
than our own. We can well understand that each and every person has his own
Nisyonos and his particular purpose and mission in life. What is more
difficult to fathom, however, is when to accept, and when to reject, the
advice, the guidance and the direction of others. HaRav Chaim Kanievsky,
Shlita, provides the following parable, which he believes to be an ancient
and time-tested one: “Once a father and son were traveling, with the
father riding on a donkey and the son accompanying alongside, walking on
foot. Soon after setting off, a passerby looked up to the father and said:
‘Is this how you treat your son--have you no mercy on your own
progeny?!’ The father quickly alighted off the donkey and put his son on
it instead. Soon after, a second passerby looked up to the son riding high
and shouted: ‘Is this your Kibbud Av?!’ The son reacted quickly, urging
his father to join him for the ride on the donkey’s back. Traveling a bit
further, they encountered a third pedestrian who looked up at them and
shouted: ‘Have you no mercy on this poor donkey?!’ They promptly both
descended from the donkey and walked alongside it. A short while later, a
fourth passerby looked at the scene and said to his friend--loud enough for
all to hear: ‘Look at this--three donkeys walking next to each other!’
The father and son realized there was only one other alternative left--they
jointly took the donkey and put it on their shoulders, carrying it for the
remainder of the trip!” This is the end of a person who takes each and
every person’s influence as to how he should lead his life, what he should
be accomplishing-and how and what he should be doing. One cannot be
influenced by all of his surroundings, and all those that surround him. Does
he need this or that because it is indispensable to the next person, or
because ‘there is no other way to live’ according to that person.
Instead, he should look into himself, understanding who he is and who he
should be, take the suggestions and advice of others--and look to direction
from his Rav or Posek to guide his needs, his conclusions and his actions!
--------------------------------------------------------
FROM
A READER:
On the point we recently made regarding standing during Sheva Brachos at a
Chasunah--a reader pointed out that it is very questionable as to whether
one should stand when the Chasan (and certainly when the Kallah) enters the
Chuppah room. Accordingly, one should likewise seek the guidance of his Rav
or Posek in this area--either to determine that the act is a justified or
justifiable one--or is a Minhag with no real foundation.
--------------------------------------------------------
A
TZIBBUR! Chazal
(Megillah 23B) derive that a Tzibbur consists of ten men from the fact that
the Meraglim who spoke disparagingly against Hashem consisted of ten men
(i.e., to the exclusion of Yehoshua and Kaleiv). At first blush, it is
astounding that the basis for ten people reciting Kaddish, Kedusha or Barchu
together is derived from the deed of these Reshaim--which became one of the
most despicable acts in all of Jewish history. How can we explain
this--how/why do we learn the Halachos of a Tzibbur for Devarim
Sheb’kedusha--from the Meraglim?!
--------------------------------------------------------
Special
Note One: As we are in between
the Parshios of the chait of Miriam last week, and of the Meraglim this
week, we note the powerful words of the Chofetz Chaim in the name of Rebbi
Chaim Vital, Z’tl: “BeHazkircha Ro’as Chavericha Yisapru Avonosecha--when you mention
the bad in your friend, they will speak in Shomayim of your sins as well.”
Moreover, the Chofetz Chaim adds that the aveirah
as recorded in Heaven is directly proportional to the quality of the
person’s Neshama. In all
events, all Jews who sin in this regard bring tumah
into the Kodesh in the Bais HaMikdash Shel Ma’alah--in the Bais HaMikdash
above which currently remains in existence.
A person should, the Chofetz Chaim concludes, quiver at the thought
that the mention of his sins could even reach the Kodesh HaKodoshim.
Let us take the remainder of
this week to be especially vigilant with our tongues to demonstrate how
seriously we take the lessons from the Parshios in front of us!
Special Note Two: Rabban
Gamliel Rabinovitch, Shlita, made the following fascinating observation
relating to the incredible nature of Chasunas: A wedding is a time of
unique Ahavas Yisrael, represented by the uniting of both the Chasan and
Kallah, and of two families previously (usually) unrelated and independent.
Moreover, when everyone at the Chasuna joins together in Simcha below,
Hashem and the Malochim with Him join together in the Simcha above.
Finally, at the Chasuna, when the Chasan and Kallah are married, the
Shechina joins together with them. Each partner therefore owes the
other unremitting and unrelenting love and respect because his/her partner,
by joining together with him/her, has actually brought the Shechina Itself
into his/her life!
Special Note Three:
We provide the following important points relating to Tefillah, as excerpted
from the Mishna Berurah, and the Dirshu commentaries:
1. When reciting the
Posuk “Pose’ach Es Yadecha”,
one should have in mind that Hashem is the ‘Mashgiach Al B’riosav
U’Mefarnesam’ (Mishna Berurah 51; seif katan 15). The Dirshu
commentary brings from Rabbeinu Bachya that one should also recognize the
Niflaos HaBorei and His chasadim when reciting these words.
2. It is more
important to recite Kriyas Shema and Shemone Esrei with Tefillin on than to
daven B’Tzibbur without Tefillin (Mishna Berurah 66; seif katan 40).
3. If two Chazanim
are otherwise equal, than a Kohein comes before a Levi, a Levi before a
Yisroel, and a Talmid Chochom comes before an Am Ha’aretz, even if the Am
HaAretz is a Kohein (Mishna Berurah 53; seif katan 36).
4. A Ger can recite Elokei
Avoseinu because Avrohom Avinu was the ‘Av Hamon Goyim.’
Fascinatingly, the Mishna Berurah explains that he was called the Av Hamon
Goyim, because he taught the entire world Emunas Hashem (ibid.; seif
katan 50). Hakhel Note: Can we not follow in Avrohom Avinu’s
footsteps?
5. If there is a
Machlokes as to who should be the Sheliach Tzibbur, one should not Daven
even if someone who is not haggun will Daven instead (Mishna
Berurah; 581; seif katan 11). Hakhel Note: !!!
6. The Igros Moshe (Orach
Chaim
2:17
) writes that the Siddur one uses to daven with
makes a difference in one’s Tefillos and their acceptability.
Accordingly, he warns against utilizing a Siddur for which there was even a
suspicion that it was printed on Shabbos, even if by non-Jews.
7. We pronounce the
last two words of Yishtabach as ‘Chei
HaOlamim’. The Tosfos Yom Tov (at the end of Mesechta Tamid)
writes that the word ‘Chei’
actually means that Hashem not only lives in the world, but He is the Mechayeh--He
instills life--into all worlds!
8. Finally, we
conclude with a thought on our bracha of emphasis this week--Atta Chonein.
The Mishna Berurah to Orach Chaim 115: seif katan 1 writes, that
this bakasha is the Ikar HaShe’eilah that a person
should ask of Hashem--that Hashem give him the sechel and da’as
yashar to shun evil and choose good. The Sefer Baruch
She’amar adds that the word Haskeil is intended to denote not
only knowledge but success at attaining the knowledge. We can
now better understand, why, in Nusach Ashkenaz, Haskeil is our final
request prior to concluding the Bracha--we
need the success of making our intellect work for us as well!
=============================
12 Sivan
One
More Reminder--You Owe It To Yourself! With the advent of Shavuos,
Bikkurim can now be brought in the Bais HaMikdash! Accordingly, it is
a particularly propitious time for the daily study of Mishnayos Mesechta
Bikkurim. Mesechta Bikkurim is a short Mesechta (only three perakim)--actually
the last Mesechta in Seder Zeraim--and one can demonstrate his real will and
desire to bring Bikkurim today (u’neshalma
parim sefaseinu, as well) by learning the Mesechta. Moreover,
since one has until Sukkos (or, the latest, Chanukah) to bring the Bikkurim--and
we certainly hope the Bais HaMikdash will be here by then--we will each know
much more about what we have to do and how we have to do it--and it is
always better to be learned than (unnecessarily) unlearned! Let us
accomplish--Zerizin Makdimin!
----------------------------------------------------
Special
Note One: As the Shivas Yemei
Miluim draw to a close, we must be sure to have the effects of Shavuos
continue with us --even as we may have now caught up on our sleep, or
finished the last vestiges of milichig delicacies.
One practical, easy and important suggestion is to think about the
Ma’amad Har Sinai--in which we incomparably ‘heard’ the lightning and
‘saw’ the thunder, the continuous and unrelenting Shofar blast, the
literal shaking of the hills and mountains, the fearful and wondrous awe,
the stillness of creation, the fire pillaring from Har Sinai into the
heights of heaven--all so that we would forever realize and appreciate the
moment of Hashem revealing Himself to man in this world--and the eternal
gift and inestimable privilege we thereby received forever.
Every morning--no matter how tired we are, how many things we have on
our mind, how much we have to do in the morning alone, and even if we are
terribly late--we must remember that those few short moments of Birchos
HaTorah are the moments that we have to testify that we recognize and truly
value that we are a precious and irreplaceable part of the most valuable
chain that the world has ever known--conveying Hashem’s personal and
direct message as to the purpose of man and the meaning of life.
We owe it to ourselves to treasure these few moments, in great
appreciation and thanks, as we visualize the event, and dedicate ourselves
to Torah and Mitzvos in the day ahead in a manner befitting the grandeur and
glory--and unparalleled importance--of the most precious of heavenly
possessions that was gifted to us then--and is gifted to us anew every
single day!
Special
Note Two: In the Bracha before
Shema every morning, very close to the end of the bracha and immediately prior
to Shema we recite the words “Lehodos Lecha--to offer praiseful
thanks to you “(Artscroll translation). The Magen Avraham (Shulchan
Aruch Orach Chaim 60) brings from the Sefer Kavanos that “HaPeh Lo Nivra Rak Lehodos Velo LeDaber Lashon Hora VeZehu Zechiras
Ma’aseh Miriam--the mouth was created only to give thanks and not to
speak Lashon Hora”--so with these words we remind ourselves --right before
our recitation of Kriyas Shema that we are to keep our mouths Lashon Hora
free--and use our mouth only for its truly intended, real purpose!
The Chofetz Chaim similarly writes that on Yom Kippur--prior to the
Kohen Gadol doing the great Avodos Hadam in the Kodesh HaKodoshim and
in the Kodesh--he first had to bring the ketores in the Kodesh HaKodoshim to
attain Kapara for Lashon Hora--and only then begin the Avodos Hadam.
The unified message is clear--we must first be clear, very clear about the
role of our mouths in our lives--and we can then take the next step
on the road to greatness. As we move towards Parshas Shelach and its
poignant message, let us jump ahead and remind ourselves--Lehodos Lecha!
Special
Note Three: Chazal (Brachos 6B) teach that one should run to Shul (at
least when he is in close range), citing the pasuk (Hoshea 6:3): “VeNaidah
Nirdefa Loda’as Es Hashem--let us know, let us be chased to know
Hashem...:” There is a great lesson here. The Navi does not
merely tell us to run (‘narutza’) to know Hashem--but to put that extra
effort, that extra gas into the Mitzvah--as if you were not only running--
but ‘nirdefa’-- as if being
chased. It is that little bit of extra effort that makes one among the
first to be in Shul, or among the first to be at the Shiur, or among the
first to help. It is more, though, than a ‘numbers’ game of being
among the first or earliest,--it is the quality of the Mitzvah that is being
performed--a Mitzvah with an especial zeal, a real striving, a Mitzvah of
added desire, respect and longing. Even if one has difficulty
physically running at the ‘being chased’ level, or even running at all,
one can demonstrate his alacrity and eagerness with his timeliness, zest and
enthusiasm. It is said in the name of the Chofetz Chaim that as part
of one’s lot in life he may have to be subjected to ‘redifos’--to
being chased. Instead, the Chofetz Chaim suggests, of being chased, c’v, by tzaros, or by monetary matters, or by the Yetzer Hora, one
may attempt to replace the redifos with chasings by and of Mitzvos and
Ma’asim Tovim. At the end of one’s day, an important question that
he can ask himself is--what chased me today? If one needs to fix it
the next day--may we suggest beginning with the way he arises out of bed
and/or the readiness in which he prepares for and begins his morning
Tefillos. If a commoner quickens his pace when he nears the bar or
restaurant--what should we do when we draw near to Shul or the place where
we will be helping someone?!
Additional
Note: Although one moves quickly as he draws near to the Shul or the
place where he will daven, the Mishna Berurah (Shulchan Aruch, Orach Chaim,
Introduction to Chapter 46) writes that before actually entering the Shul,
one should pause and wait a little in order to feel and appreciate the
fearsomeness, the awe and the majesty of the place, and of the moment.
Special
Note Four: As bli ayin hara we are in Chasuna season before the complete onset of
summer, we once again provide below several informative questions and
answers from HaRav Chaim Kanievsky, Shlita (Sefer Derech Sicha ),
relating to Chasunahs:
Q:
Does
a Chassan who is “Domeh LeMelech” have to nevertheless stand up
for his father?
A:
Yes--for
even a King must stand up for his father. In fact, according to Rav
Elyashiv, Z’tl, a Chassan must also stand up before a Talmid Chacham, even
though a Melech does not. This is because a Chassan is only “Domeh
LeMelech--like a king”, but is not fully a king!
Q:
Does
the Chassan have a mitzvah to be MeSameach himself?
A:
It appears that it is a Machlokes
Tanoim (based on a Sugyah in Meseches Avodim Chapter 2)
Q:
In order to properly fulfill the
Mitzvah, must one be MeSameach both the Chassan and the Kallah?
A:
No--being MeSameach either one fulfills
the Mitzvah and brings all of the reward.
Q:
Is it permissible to turn down a Kibbud
at a Chasunah?
A:
Yes, one can only not turn down the
offer to lead Birkas HaMazon.
Q:
In the order of “Ailu Devarim She’Adam Ocheil Peiroseihem BaOlam
Hazeh” that we recite every morning, we recite “Bikur Cholim,
Hachnosas Kallah, U’levayas HaMeis.” Why is Hachnosas Kallah
placed in between Bikur Cholim and a Levaya?
A:
In the name of his father, the Steipeler--this teaches us that if one who is
sick gets involved in Hachnosas Kallah, it can literally save his life.
Q:
Should a Chassan avoid going to Shul during the Sheva Brachos week, because
if he goes, the Tzibbur will not say Tachanun?
A:
The Mishna Berurah states that a Chassan should not go to Shul, so that the
Tzibbur will say Tachanun. However, the Chazon Ish states that this is
not the Minhag--and that Chassanim should go to Shul [for a discussion as to
the Mishna Berurah’s intent here, see Piskei Teshuvos Vol. II,
p.74].
======================
11 Sivan
AMAZING!
We are still in the Shivas Yemei Tashlumin for Shavuos, and we therefore
present the following timely question:
There
are four (4) Parashios in the Torah in which Shavuos is referred to--Mishpatim,
Emor, Pinchas and Re’eh. Each of the four refer to Shavuos by a different name--why?
Hakhel Note One: One important, practical and effective thought
that we can take with us from Shavuos is: “Ki
Hashem Yitein Chochma MePiv Da’as U’sevunah” (Mishlei
2:6)--ultimately the Torah knowledge that we have is gifted to us by
Hashem--as Chazal echo the thought “Le’ukmei
Girsa Siyata Min Shamaymah Hi” (Megillah 6B). In addition to our
dedication and important toil and efforts--we must simply demonstrate our
yearning and ask--really plead-- with Hashem to make the Torah a part of us
and make us one with the Torah. One special place that we can do this every
day, three times a day is in the bracha of Atta
Chonein L’Adam Da’as--reciting it with this Kavannah in mind. It is
certainly the hallmark of the Torah Jew to, rather than waste opportunities,
successfully and meaningfully utilize
them!
Hakhel Note Two: HaRav
Shimshon Pincus, Z’tl notes that the only bracha in the brachos of request
in Shemone Esrei which does not begin directly with a bold request of
ours --but instead first describes Hashem’s power in that area-- is
the bracha of “Atta
Chonein L’Adam Da’as”(You graciously endow man with
wisdom). Why does this particular bracha begin in this way? Based upon the
words of HaRav Pincus, we may suggest that it is because when it comes to
Torah study, we must first recognize that not only is the Torah Min
Hashamayim, but that our ability to study it is only because Hashem infuses
us with the ability and the wherewithal to do so. LeHavdil,
unlike other teachings and disciplines, we have no separate teacher and
separate textbook—Hashem is the Author and He is the Melamed and the
Nosain --giving us the ability to study, understand and absorb the words of
Torah into our very being. We must pray in Atta Chonein to Hashem based upon
this realization--whenever, however, and whatever we actually study daily
—young and old, man and woman-- and we must daven to Hashem that He guide
us and maximize for us that which we do learn so that we truly aspire to our
potential in Torah study. Once again, we have the Source of eternal blessing
on our side —it is up to us to have the sechel to use it!
--------------------------------------------------
B’KOL!
At
the end of the first Perek of Mesechta Avos, the
classic Mishnayos commentary Tiferes
Yisrael provides general Kelalim for Hatzlacha in Torah study. One of
the very important points he makes is that Kol--studying
aloud causes foreign, side-tracking thoughts to disperse--focusing oneself
entirely on the Torah before him. Moreover,
adds the Tiferes Yisrael, learning
aloud makes a
special Roshem B’Nefesh--which causes one to better remember his learning
as well!
Additional Note: The
Mincha Chadasha learns that because the Mishna (Avos 1:2)
teaches that the world stands on three pillars--Torah, Avodah and Gemilas
Chasodim--one should therefore try to accomplish all three as soon as
possible every morning to do his/her part in keeping the world going!
One’s ‘Avodah’ can be accomplished by his/her Avodah of the heart--i.e.,
davening, the pillar of ‘Torah’ is accomplished by especially learning
even if only for a few moments before or after davening--and the pillar of
Chesed can be performed by making sure to perform some act of Chesed (for an
individual or if you are in Shul for the Tzibbur) before you leave your
‘davening time’ or otherwise start your day. Avos teaches us at
its very outset that each and every person should keep the world going --and
we can all easily do our part as we start the day ahead of us!
---------------------------------------------------
OBSERVATION!
The Sefer HaChinuch writes
that Vidui is a separate requirement in the Teshuvah process because through
orally admitting his sin, one demonstrates that he believes that Hashem
knows all of his thoughts and actions and one cannot hide from Hashem, or
even pretend that Hashem does not see him. Additionally, when one verbally
expresses his sin and his remorse, it will aid him to not return to his
previous misdeeds. We are now less than four months…to Yom Kippur! If we
know of a sin that we have committed, why wait until then, when we can
purify ourselves today. Most certainly, whenever we realize we have sinned
(whether it be Bein Adam LaMakom
or Bein Adam LeChaveiro)--the
order of the day…and the order of the hour should be the immediate Vidui!
------------------------------------------------------
WHAT
TO DO AT A CHUPPAH: When
one attends a Chuppah, he finds most people sitting, and some standing along
the sides. What should one
do--after all, is not one witnessing a Mitzvah, and should not one stand in
the presence of one performing a Mitzvah?
The Be’er Heitev (Even
HaEzer 62:1) does indeed rule in the name of the K’nesses
HaGedolah that one is chayav--one
is obligated to stand during sheva
brachos at a Chuppah. One
should in all events consult with his Rav or Posek as to the proper conduct
in this regard.
--------------------------------------------------
Special Note One: In last week’s Parasha, Beha’alosecha, the
pasuk teaches: Vaya’as
Kein Aharon, Ehl Mul Pnei HaMenorah He’eloh Neiroseha--Aharon did as he was commanded and he lit the
three lights on the right, and the three on the left all faced inward--as
the pasuk further specifies Ehl Mul
P’nei HaMenorah Yo’iru Shivas HaNeiros. HaRav Meir Schuck, Z’tl,
suggests that by Aharon doing so, he taught us a great and lofty ideal.
Man’s deeds must always have a spiritual uniting force (Lechavein
Kol Dovor Ehl Hashoresh). Our actions have to be focused to the center,
to the central purpose in our lives, to serve Hashem. We don’t work or eat
or engage in any activity for a trivial purpose or for its own sake, but
rather to be able to get to our goal which is Avodas Hashem. Without this
central connective link, our actions may be empty, and our lives suffer the
same fate. To the contrary, when we face towards that central point--our
thoughts, our actions and our lives are--quite literally-illuminated!
Special Note Two:
During this pivotal week between the misdeed of Miriam and the cheit
of the Meraglim, we continue with our thoughts on strengthening ourselves in
Shemiras HaLashon. The Chofetz
Chaim (Sefer Shemiras HaLashon II,
end of Chapter 6) writes that when a person watches his words, he profits
continuously--for each time that he wants to speak, he considers for a
moment whether what he is about to say is or includes Lashon Hora, Ona’as
Devarim, Leitzanus and the like, and he quashes his desire to so speak.
When this happens, in Shomayim it is considered as if he fulfilled a
Mitzvah with his actions, as Chazal (Makkos 23B) specifically teach:
“Yashav Adam V’Lo Avar
Aveirah Ke’sheh Bah L’Yado, Nosnin Lo Sachar Ke’Oseh Mitzvah--when
one has the opportunity to do an aveirah and does not do so, Hashem credits
him with having fulfilled a Mitzvah by his
inaction!” The
Chofetz Chaim concludes: over
the year, by inaction, one will amass several thousand more Mitzvos to his
credit!
Special
Note Three: We continue an exciting Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The Answers To All The Questions You
Should Ask When Purchasing Or Maintaining Tefillin, Mezuzos, Megillos,
Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART XLVIII
We continue our discussion of hiddurim in Sta”m:
R’
Chaim (“Nisht ariber gein” – “not going [writing] over”)
It
is written in the name of HaRav Chaim Soloveitchik, Z’tl, that when
writing tefillin or mezuzos, the sofer must make sure that
once he has begun writing any particular letter, never to “go back”
and touch up an earlier letter. For instance, once the sofer has
begun writing the ayin in the word Shema, he may not go back
and touch up any part of the shin or mem – not even the tagin.
The
logic behind this is the following: R’ Chaim suspected that when ink is
added to a letter, only the upper layer of ink has halachic validity, while
the original layer “disappears” (from a halachic perspective).
Many
people feel that even according to R’ Chaim, if ink is added alongside
the original ink, instead of on top of it, the mezuzah or tefillin remains
perfectly kosher since the original mem was kosher, and none of it
has “disappeared.”
Be
that as it may, “R’ Chaim’s chumrah (stringency)” has not
been generally accepted, and many earlier poskim (including the Shulchan
Aruch itself) have ruled otherwise. As a practical matter from a
sofer’s perspective, it is a very difficult chumra
to follow, as parashiyos do almost inevitably need some kind of
‘touching up’ before being handed over to the customer. There is
typically a loose tag (crown) or a letter which needs a bit of ink
added to make it just a bit more black; or a vav which needs a bit of
ink added to make it just a touch longer, or any one of a long list of
possibilities. A sofer who is writing “R’ Chaim parashiyos”
will not make these corrections later because he does not want to nullify
the parashiyos based on R’ Chaim’s chumrah. Accordingly,
one should be sure to consult with his Da’as Torah before making request
of this special shita of HaRav
Chaim.
======================
8 Sivan
BIKKURIM!
With the arrival of Shavuos, Bikkurim can now be
brought in the Bais HaMikdash! Accordingly, it is a particularly propitious
time for the daily study of Mishnayos Mesechta Bikkurim. Mesechta
Bikkurim is a short Mesechta, actually the last Mesechta in Seder Zeroim--and
one can demonstrate his real will and desire to bring Bikkurim today (u’neshalma
parim sefaseinu as well) by learning the Mesechta. Moreover, since one
has until Sukkos (or, the latest, Chanukah) to bring the Bikkurim--and we
certainly hope the Bais HaMikdash will be here by then we will each know
much more about what we have to do and how we have to do it--and it is
always better to be learned than (unnecessarily) unlearned! If
you learn just two (2) Mishnayos a day of Bikkurim--you can still make a
Siyum this month! Let’s do it--Zerizin Makdimin!
--------------------------------------------
DETERMINATION!
HaRav Tuvia Goldstein, Z’tl, teaches
that there was one trait that brought about the Malchus Beis Dovid--which
will lead us to Moshiach. That
trait is revealed in the Pasuk that we read in Rus over Shavuos:
“Vateireh Ki Misametzes…she
was determined to go” (Rus
1:18
).
When Na’ami realized how determined Rus was to follow her, she let her
come along…and Dovid HaMelech was born just a few generations later. On
the other hand, Orpah was not as determined, and turned back, with her
progeny to be Golias instead. A great lesson we are to take with us from
Shavuos, then, is dedication, drive and determination in Torah and Mitzvos….For
if it will bring about the Moshiach--it will certainly help each and every
one of us in our daily lives! (Heard from Rabbi Yosef Eisen, Shlita)
--------------------------------------------
Special Note One:
Isru Chag means that we are still tied to the Chag--that we simply
don’t want to let go. In fact,
when it comes to Shavuos, we are blessed with Shivas
Yemei Tashlumin--seven days after
the Chag in which to bring the Karbanos that could not be brought on the
Chag. There are obviously very
many great lessons here. To name but a few--(1) Shavuos is only one day and
all of the effort to be Oleh Regel for a man and his family was worth it to come for one day
if one could accomplish his tasks--but if he couldn’t or didn’t--Hashem
understands and gives him the opportunity to make it up;
(2) When it comes to the primacy of Torah in our lives, we need only
one day to learn, appreciate and understand it--but we need the next seven
days to solidify and bolster that knowledge--and bring it to ongoing
reality; and (3) If one did, in fact, accomplish his tasks in the Bais
HaMikdash on the day of Shavuos itself, he really only had to stay in
Yerushalayim overnight and then could go home--and any remaining stay for
the next several days or week was “voluntary” or “optional.”
A great secret of success in Torah study is learning not because you
have to--but because you want to. You want to accomplish; you want to know;
you want to bask in Hashem’s wisdom; you want to do what Hashem says is
the right thing to do. It is not
only Shavuos night--but the week after Shavuos that is an important element
in demonstrating the new and renewed verve and vitality that you have for
Torah study. You have just
received your annual recharge at the power station--but must realize that
every time you engage in Torah study--you are, in fact and in deed,
re-charging your very life!
Additional Note:
The Chidushei HaRim explains that the reason Shavuos is called Z’man
“Matan” Toraseinu, and not Z’man “Kabbalas” Toraseinu--the day
that the Torah was “gifted” to us, and not the day that we
“received” the Torah--is because this indicates that the gift began
on that date--and the actual receipt of the gift continues to take place
daily--day after day, every time we learn another perek, another daf,
another pasuk, another word of Torah--the Streaming Heavenly Flow of Torah
continues.
Special Note Two:
We provide the following post-Shavuos notes to our readers:
1. In our Erev
Shavuos Bulletin, we had mentioned that the term “Simcha” is used two
times by the Torah relating to Shavuos, and suggested an explanation.
A reader noted a related explanation. He writes that Rav Pam Z’tl
would always emphasize that Limud HaTorah was always to be B’Simcha, with
appreciation and joy for the opportunity. Accordingly, one
“Simcha” in the Torah could refer to the joy of Torah study on Shavuos
itself, and the other “Simcha” to the joy one should feel and experience
when studying Torah daily.
2. We had discussed
the concept of Shavuos being only one day, to emphasize the importance of
even one day of Torah study. A mashal provided by Rav Yaakov Neiman,
Z’tl further enlightens us in this area. Before navigation systems
(and even street lights) were invented, a Jew traveled at night along a dark
highway, hoping to reach his important destination peacefully. He came
upon a fork in the road, and a sign in front of it. However, because
it was the middle of the night and rain clouds blocked the light of the
moon, he could not even read the sign. Suddenly, a bolt of lightning
shot forth and illuminated the sign for a very brief moment. Success!!
He now knew where he was going. The road to the right was his path.
He needed no further instruction. Shavuos provides us with that
incredible illumination. All we need to do now is keep ourselves on
the road. Hashem has done what He had to do--it’s now up to us.
3. Chazal (Shabbos
88B) teach that the Malochim protested Hashem’s gift of the Torah to
mankind, for the Torah was so divine, it belonged only in Heaven.
Moshe Rabbeinu was able to best them by showing that the Torah’s Mitzvos
and prohibitions were (at least on a simple level) directed to human
beings--do not steal, do not kill, do not speak Lashon Hara, etc…. The
Malochim knew this, but they still believed that there was no place for the
holy among the profane. So how was Moshe Rabbeinu able to win his
debate? The Darchei Mussar (p. 332) explains that Moshe
Rabbeinu was able to convince them that while the Torah remaining in Heaven
would make Heavenly life more beautiful, the Torah on Earth was much more
than that--for it was as essential to life on this planet as the very air we
breathe.
In fact, the Gemara (Pesachim
112A) relates that Rebbi Shimon Bar Yochai visited Rebbi Akiva in jail and
asked Rebbi Akiva to teach him Torah. Rebbi Akiva refused to do so
flagrantly in the presence of the Roman authorities, fearing for Rebbi
Shimon’s well-being (Rebbi Akiva was already incarcerated for the very
teaching of Torah). Rebbi Shimon Bar Yochai, unbelievable as it may
sound, threatened his Rebbi with trumped-up charges against him to the
government (apparently even worse charges than he had been jailed
for)--unless he would teach him Torah! What was this all about?
After all, Rebbi Akiva was only trying to protect Rebbi Shimon Bar Yochai
from the authorities! And how could Rebbi Shimon threaten his Rebbi in
this gross way?! The answer seems to be that Rebbi Shimon Bar Yochai
was complaining to Rebbi Akiva that, without Torah to breathe, he faced such
lowliness, such decadence, such a meaningless life, that he could actually
become the lowest of lows-a moser--an informer--against his very own Rebbi!
Moshe Rabbeinu gave the
Malochim an understanding of how the Earth--whose creation was also
Hashem’s will--simply could not function without the life breath of Torah.
As we study Torah daily, we should really take a moment before, and/or
during and/or after our study to recall Moshe Rabbeinu’s debate with the
Malochim--and realize that we have Torah’s precious words because it is
our air, our joy, and because it put us on the road to our glorious
destination.
Special Note Three: How can
one retain his Torah learning? The following is based upon the Piskei
Teshuvos (Volume 2, p. 305) who provides sources in detailed footnotes:
A.
Simply putting in the time to toil and review, as Shlomo HaMelech (the
wisest of all men) teaches in Mishlei (
16:26
)
“Nefesh Amel Amlo Lo--the soul
of a laborer labors for his needs….” Nothing, absolutely nothing,
can replace one’s own efforts;
B.
Having Kavannah in “Ahava Raba/Ahavas
Olam” every morning--especially as we recite the words “V’Sein
B’libeinu…”--instill in our hearts [the ability] to understand and
elucidate, to listen, learn, teach, safeguard, perform, and fulfill all the
words of Your Torah’s teaching with love. And enlighten our eyes in
Your Torah… (translation from the Complete Artscroll Siddur);
C.
Voicing the words of the Torah you are studying, rather than only reading
them;
D.
Learning in a set or designated place especially in the Bais Midrash, and
even in one’s home;
E.
As a Segulah, kissing the Sefer when opening and closing it; and
F.
Avoiding actions and items which Chazal/Halacha teach cause forgetfulness,
which are enumerated in the Piskei Teshuvos (ibid. p. 486-487), and which
include leaving a Sefer open on
the table and walking out of the room.
Special Note Four: As we
noted above, having Kavannah in the Tefillah of “Ahava Raba/Ahavas Olam”
every morning is important advice for retaining our Torah knowledge. In
fact, Rav Matisyahu Salomon, Shlita, points out that the ma’alah of Tefillah is not listed by Chazal as one of the 48 ways
to acquire Torah (Avos 6:6). He explains that this is because Tefillah
is so vital to acquire Torah, that it is needed for, and is a part and
parcel of, each and every one of the 48 ways. In fact, the Mishna in
Brachos (28b) provides that we are to recite a Tefillah every morning prior
to study and a Tefillah in the evening after the conclusion of our studies.
This is brought L’Halacha in Shulchan Aruch, Orach Chaim (110:8).
One can likewise daven before any study session that his learning be
as sweet and successful as possible. In contrast, one can (and should)
daven if he is having difficulty in studying, listening or understanding.
Indeed, it is said in the name of Rav Chaim Sanzer that the reason the
Ketzos HaChoshen became such a highly accepted Sefer in the Torah world, was
because prior to learning, its author would go into a special room and
cleanse himself with tears and Tefillah. Torah is not a field of
academics; as Chazal (Megillah 6B) teach: Even after all the effort is
put in, we require “Siyata
D’Shmaya”--actual Heavenly assistance to retain our learning. This
is why a proper attitude--and heartfelt Tefillah--is so important in
attaining what Shlomo HaMelech (the wisest of all men) called our most
precious treasure (see Mishlei
3:15
).
Special Note Five: We continue with our Erev Shabbos--Halachos of
Shabbos Series. The following Halachos relate to the consumption of sushi on
Shabbos. Of course, by these Halachos, we do not mean to advocate at all the
consumption of sushi, as this is an issue for which one would seek his own
Rav’s or Posek’s guidance. The halachos have been edited by, and are
published with the permission of Rabbi
Yisroel Hisiger, Shlita, Executive Secretary, Kashrus Information Center (KIC),
and were written by Rabbi Heshy Kahan, Chaver HaKollel of the Manhattan
Beach Community Kollel, originally published in its publication The Stieble.
Eating
sushi on Shabbos
Q:
May one roll his own sushi on Shabbos?
A:
Since there are those who hold that, if one is creating a food entity for
smoothing for aesthetic purposes, one would be transgressing boneh
(building), one should ask a halachic authority whether one may rely on
those who are not concerned with “building” this kind of food on Shabbos.
Q:
Is raw fish considered muktza?
A:
Although raw meat and raw fish is in
general muktza and may not be moved under most normal circumstances, if the
fish is designated to be used for sushi before Shabbos, it is completely
permissible to move and there are no muktza concerns.
Q:
Are there any halachos that are relevant to opening up a packet of soy sauce
on Shabbos?
A:
1)
Although one may not make a k’li
on Shabbos, if it is a package that will be immediately discarded, it is not
considered to be a k’li and may,
therefore, be opened.
2) While one may not tear things to an exact measurement because of
the melacha of mechataich (in the
mishkan, sometime after smoothing the skins, they would cut them down to an
exact size, hence doing this on Shabbos is prohibited), since one has no
interest in taking off an exact sized piece of the wrapper, there is no
issue of transgressing any melacha
and, in fact, one need not avoid doing so.
3) The actual tearing is non problematic, because one is ripping in a
destructive manner in order to get to a food item, hence then the melacha of
koraya (tearing) does not apply.
4) One should be careful to avoid ripping through the words, as
tearing a word in half would put one in the category of melachas
mochek (erasing).
Q:
Is one permitted to make wasabi on Shabbos?
A:
Since
combining a solid and liquid to make a thick mass is prohibited under the
melacha of losh (kneading), one would be prohibited to make this kind of
mixture on Shabbos. If one were
to turn the wasabi into a loose mixture by adding more water than usual and
employ two shinuim by: (i)
switching the order of what usually goes in first, and (ii) mixing it in a
crisscross motion, then it would be permitted.
Q:
Is it permitted to break apart chopsticks on Shabbos?
A:
Since one is unable to use the chop sticks prior to breaking them
apart one, is in essence, completing the last step towards making it a
functional k’li.
This concept is placed under its own melacha
in the category of makeh b’patish
(the final hammer blow)--similar to ripping apart two pages of a book or sefer
that are still attached and had not been cut by the printer.
Since one would now be making these pages fit to be read, it is as if
he has completed the final act of “creating” these pages.
It is very possible that, by opening these chopsticks, one may be
transgressing an issur min hatorah, therefore, one should make all effort to make
sure that they are separated before Shabbos (or just use a fork instead).
Q:
May one have a non Jew come to a simcha to set up a sushi stand if there
will be some issurim that will be transgressed in the interim?
A:
Assuming the rice was cooked before Shabbos and the non Jew is doing melacha on his own accord and not because the Jew asked him to, then
it would be permitted. For
example, if one tells the caterer that he would like a sushi stand and the
chefs, themselves, build a showcase (i.e. umbrellas, sushi paraphernalia,
etc.) in order to enhance their presentation, this would be of no halachic
concern as the non Jew is doing melacha to fulfill his wishes, not the
Yisrael who hired him. The fact
that the Yisrael appreciates this is of no consequence. Hakhel Note: It may
be easy to rationalize here--be careful!
Special Note Six:
In
this week’s Parasha, Parashas Beha’alosecha, we
are taught that Aharon HaKohen performed the Hadlakas Haneiros of the
Menorah’ ‘Ka’asher Tzivah Hashem
Es Moshe (Bamidbar 8:3) --as Hashem had commanded Moshe Rabbeinu that it
should be done. Rashi, quoting the Sifri, writes that this constitutes a
praise of Aharon, who did not change or deviate from Moshe’s instructions.
Upon reading this Rashi, everyone asks--I myself wouldn’t change
what Moshe Rabbeinu told me that which Hashem had commanded---why would--how
could--the great Aharon do otherwise—why would he even consider such a
thing?
We may suggest an answer
based upon the apocryphal story of the woman who petitioned the court for a
divorce after 64 years of marriage. “Mrs. Stein” said the judge—”you
have been married for 64 years and you want to get divorced?!” “Your
Honor”, she responded, “Enough is enough!”
Aharon HaKohen, although
older than Moshe Rabbeinu, and the leader of Bnei Yisrael prior to Moshe
coming back from Midyan (See Rashi to Shemos
4:13
),
initially greeted Moshe upon his return to Mitzrayim with joy of heart
(ibid, 14). However, after two years with his younger brother, Moshe
Rabbeinu, as the ultimate leader and in charge of Kriyas Yam Suf and
Kabbalas HaTorah, and after finally getting the opportunity to be a leader
on his own as the Kohen Gadol, Aharon might have wanted to demonstrate that
he was a somebody too—by lighting the Menorah in some special or
distinctive way (which would not even have contradicted any of the specific
instructions of Moshe). Nonetheless, Aharon followed the instructions of
Moshe to the letter—without adding, subtracting, modifying or deviating
from his word.
There is a great lesson
here for us. We may have accustomed ourselves to act and speak properly
and/or with patience with a particular person, understanding either that the
person has his own idiosyncrasies, or that the person is a close relative,
and that peaceful family relations, calmness and breaking one’s middos is
of paramount importance. Every once in a while, however, a person may have a
feeling to let loose—after all, I have controlled myself dozens or scores
of times—now it’s my turn! An infrequent indulgence, a brief
‘lesson’ to him, a rare demonstration of what you are otherwise capable
of….Aharon HaKohen, who was the role model for us in Ohaiv
Shalom VeRodeph Shalom—in perfection of human relations—teaches us
not to let it happen --even once!
It is interesting to
note that the Torah gives us no temporary dispensation for any aveira. One
could make the argument that if he was given one day a year to do any and
all aveiros that he wanted to for the year to get it out of his
system—that he would have 364 days of real control and to greater success
in Kiyum HaMitzvos. Even if
all aveiros weren’t
permitted—maybe a day without Kashrus or without Lashon Hara restrictions
would take care of the animal within him, and allow the vast majority of the
year to be celebrated in Ruchniyus.
Yet, in fact, the Torah makes no such allowance. Quite to the contrary, the
Torah provides for one day a year of greater
Ruchniyus--Yom Kippur--to raise our level for the coming year. What a
perspective! We are not to look down for the one-time capitulation—but to
look up for those special one-time opportunities for growth.
Rabbi Shlomo Yisroel Gelber,
Z’tl, taught that “A Mensch Darf
Altz Hubben Seichel Far Zich”—a person has a full-time obligation
use his mental abilities to benefit himself. If he turns away--even
temporarily—he is disregarding his capabilities as a human being, and the
true potential for greatness that he really does have.
The Torah goes out of its
way to praise Aharon HaKohen—not deviating even for a good purpose, a real
reason, just that one time….. By doing so, the Torah teaches how we can,
and should, follow in his footsteps consistently and at all times in those
circumstances, situations, relationships and challenges that give us the
good opportunity to do so!
Special Note Seven: Chazal
give the reason that Parshas Beha’alosecha concludes with the Chait of
Miriam speaking against Moshe Rabbeinu and Parshas Shelach begins with the
Chait of the Meraglim. It is to
teach us that “Reshaim Halalu Ra’u Veloh Lakchu Mussar--these Reshaim saw what
happened to Miriam and did not take the Mussar lesson from it.”
HaRav Yeruchem Levovitz, Z’tl, points out that although the key
Aveira of the Meraglim was Lashon Hara--it all began to roll downhill for
the Meraglim (and for K’lal Yisroel) because they did not take the Mussar
that they should have from the event. It
all starts with the proper study of Mussar….
When
the colossal Aveira was concluded, it was ultimately
one of Lashon Hara. In order to better
perceive and understand the
pervasive and encompassing
nature of this Aveira, we
provide
by clicking here a one-page listing of the 17 Mitzvohs Lo Sa’aseh, 14
Mitzvohs Aseh, 4 Arurrim--and their applicability to the speaker and the
listener. This chart may serve a person best if placed near a phone,
framed near a table or otherwise put in a position where it could otherwise
help save a person (especially you!) from a wrong remark once or even
several times a day!
======================
5 Sivan
60 MINUTES:
We provide by the following link http://tinyurl.com/oknj8nt
a
wonderful guide entitled Shavuot in 60 Minutes (Or Less) published by
Partners in Torah to enhance your Yom Tov-and enhance yourself. Enjoy!
-------------------------------------------------
STOVES
AND
OVENS: We provide
by clicking here an extremely helpful article, written by Rabbi Tsvi
Heber, Shlita and reviewed by Rabbi Yisroel Dov Webster, Shlita, on stove
and oven issues on Yom Tov. After
reading this brief article, at the very least one should be able to ask his
Rav the right questions!
-------------------------------------------------
LEARN FROM ACHISOEFEL!
In last week's Pirkei Avos (6:3) we learned that
Dovid HaMelech showed special respect to Achisofel because he taught him two
things--the first being that when one walks into Shul, he should not enter
in an upright position--but bowed --as Dovid HaMelech learned to exclaim (Tehillim
5:8): "V'Ani Berov
Chasdecha Avo Veisecha Eshtachaveh Ehl Heichal Kadshecha B'Yirasecha--as
for me, because of Your abundant kindness I will enter Your House, I will
prostrate myself toward Your holy sanctuary in awe of You." It is
certainly our turn to take this lesson now from Dovid HaMelech--reciting
this Pasuk each and every time we enter our Mikdash Me'at in a
contrite and meaningful way!
-------------------------------------------------
LEKET YOSHER: The Leket Yosher
writes in the name of the Terumas HaDeshen that one should make the
effort to get a Sefer, rather than swing around his chair or swivel a
table--for the extra effort exerted will bring about a greater Kiyum in the
Torah one is learning. The effort invested in Torah--that is what it is all
about!
-------------------------------------------------
SIMCHA! As
we take Heaven’s treasure tomorrow, we should remember that the Torah uses
the word “simcha” twice in discussing the holiday of Shavuos. Our
joy is twofold, for we not only received the Torah on that great day more
than 3,300 years ago, but we commit to take this remarkable gift, compared
to water and fire, to bread and wine, to milk and honey, and use it as our
daily guide to navigate the pathways of Heaven on Earth. A real
Shavuos inspiration should bring us to remember this primacy throughout the
year--especially at those very times when the Heavens feel oh so distant.
A Torah bite at lunch, a shiur on CD in the car between errands, a vort
before going to sleep, sharing a Torah thought with a friend while
exercising, all serve to remove those roadblocks, eliminate the weighty
sandbags, and raise us up very high--as we see the Earth meeting our Heaven!
-------------------------------------------------
Special
Note One: The following
monumental words are excerpted from the classic Shaarei Teshuva (3:156) by Rabbeinu Yonah:
“Included among the
apikorsim are those who say, “‘Of what use to us are the scholars with
their studies?’ Is there anything about which they say, ‘See this
is new? They have never permitted us to eat raven, nor forbidden us to eat a
dove.’” People such as these have not heard, nor known, nor opened
their ears to the values that lie in occupation with Torah. Because of
this, occupation with Torah is lowly in their eyes; they have become rebels
against the light of its nobility, and have no share in the World to Come.
We have, therefore, been obliged to teach the sons of Yehudah the
values that lie in occupation with Torah….those who do not have the
ability to learn--let them recognize the beauty of the honor of occupation
with Torah, and let them acquire merit through this realization.”
This appears to be Rabbeinu
Yonah’s 700 year old comment on those who disapprove of Kollel study.
We now present you with a more recent perspective.
An outstanding
story is brought about Rebbe Yisroel Salanter, Z’TL, who spent significant
time with a simple, elderly poor man advising him of all the merits of
learning in Kollel. Rebbe Yisroel was questioned by his students as to
the necessity of talking to him about this--after all, the man was poor and
could not support anyone in Kollel, and was simple and elderly and himself
not prepared for Kollel study. Rebbe Yisroel responded beautifully as
follows: “I wanted this man to have a feeling and a desire, a
longing, to learn in or support a Kollel. Obviously, he does not have
the actual means to do either, but to HaKadosh Boruch Hu, he has fulfilled
whatever he could by his feelings, desires and longings. It is for
this reason that I spent the time I did with him.”
At this time of
year, as we move closer to our receiving the Torah anew, let us give special
consideration, thoughts, and appreciation for those who study Torah day and
night, and who keep the world going with their Torah study. Perhaps
one way we can demonstrate our feelings is by providing some new or
additional support or charity to an: institution of Torah
learning. Why not write that
check today-- on Erev Shavuos!
Special Note Two: The
Ramban (Devorim 4:9) writes that the Torah provides such great detail as to
Ma’amad Har Sinai (please review the vivid Pesukim referred to in
yesterday’s bulletin) in order to impress upon us the absolute need to
constantly visualize and envisage this unparalleled event in our minds--and
permanently plant it in our hearts.
Indeed, just as we believe
in the “Splitting of the Sea” in all of its detail, so, too, must we
realize that, among all the other miracles that took place at the time the
Torah was given, the mountains actually shook (“Heharim
Rukedu K’Ailyim”, Tehillim 114:4), Har Sinai itself was literally
burning with fire up to the heart of the heaven, and Hashem Himself spoke to
us (which is otherwise unimaginable) from the midst of the fire. It is
so important for us to remember the Ma’amad that the Torah very unusually
writes, “Rak Hishamer Lecha
U’Shemor Nafshecha Me'od (Devorim 4:9)--only beware for yourself and
greatly beware for your soul lest you forget the things that your eyes have
beheld and lest you remove them from your heart all the days of your life”
[that which you saw at Har Sinai].
The Ramban writes that our
recollection of the Revelation at Sinai as described in this Pasuk actually
constitutes the fulfillment of a Mitzvas Asei (in remembering the Event) and
a Mitzvas Lo Sa’asei (in not forgetting It).
How can we properly fulfill
the Torah’s teaching here? HaRav Matisyahu Salomon, Shlita, brings
the words of the Tur and the Bach (Orach Chaim 47) to guide us. The
Tur writes that there are, unusually, two Brachos on the Mitzvah of Talmud
Torah that we recite every morning. This is because the first Bracha
refers to the Mitzvah of learning Torah, while
the second Bracha reflects upon the Ma’amad Har Sinai itself. The
Bach in explaining the Tur writes that the second Bracha is, in fact, not a
Bracha on the Mitzvah of learning Torah, but
a Bracha of praise and thanks to Hashem for giving us His special treasure
in such a phenomenal fashion--no other nation ever claimed or could claim
such a revelation from Hashem Himself, with the explicit details of the
Event passed on from generation to generation.
Every day, then, when
reciting the Birkos HaTorah in the morning, we must awaken ourselves from
our slumber and put our heart and feeling into visualizing and appreciating
the stature, the legacy, and the enormity of the relationship of Hashem, the
Torah and Bnei Yisroel, as we re-experience Sinai!
Special Note Three: HaRav
Salomon also notes that the Torah expends many infinitely valuable words on
describing the scene at Har Sinai as the Torah was being given.
Indeed, while the Event may not now be in the forefront of our short term
memory, the Torah teaches that the covenant was made with us all there (See
Devorim 5:3). What was the scene like? Rather than obtaining
some third party account, we urge you to refresh your recollection, either
before or on Shavuos, by reviewing
the Pesukim describing the Ma’amad, which powerfully describe the
surroundings. Specifically, we refer you to Shemos 19: 9, 16, 18, 19,
and
20:15
, and then to Devorim
5:19
-26. The world never before, and never again,
would witness such awe, as the Torah itself testifies (Devorim
4:32
-34). Moreover, Rashi (Devorim 4:35) brings
Chazal who describe that the seven heavens, and the deepest depths, all
opened wide on this day--specifically in order for us to get a once-in-a-worldtime
full view!
The opening of the Heavens
and the Earth--the resounding noises and thunder--the blasting Shofar-- the
great fiery fire--the fearsome darkness!!! And then, as Dovid HaMelech
writes in Tehillim (114:4--part of the Hallel we will recite on Shavuos)--even
[the mighty] "mountains trembled like rams, the hills like young
lambs." It is no small wonder, then, that the millions of people
present recoiled a great distance. Why is the giving of the Torah a
day of such literally unparalleled trepidation?
Rav Salomon answers that,
when we receive the Torah, it is not a stand alone. It is not simply
"lamdus", or a body of halacha, a guidebook to success in life, a
set of eternal instruction, an inspired and meaningful life outlook, an
all-encompassing world philosophy, or any one more of the myriad aspects of
its Divine wisdom--a wisdom so beyond us that Chazal teach that there are
600,000 explanations to each Posuk in the Torah (!) (cited by the Chofetz
Chaim in the introduction to Etz Pri). So, what is it that must
stand side-by-side with the Torah--it
is Yiras Shomayim--the enveloping, inspired awe of Hashem that must
accompany the study and observance of Torah if one is to succeed (Shabbos
31A-B). As the Navi teaches (Yeshaya 33:6)--"Yiras
Hashem HE OTZARO"--it is the fear of Hashem that precedes and is
the storehouse of Torah, for without a treasure house, there is no
treasure--at least for very long.
With this we can understand
why the bracha one makes over a Torah Scholar is "...Who gave of His
wisdom to **THOSE WHO FEAR HIM** (L'YEREIOV)". For it is a
profound and powerful awareness of Hashem that must accompany our Torah
study and our Torah observance. Indeed, the Torah itself commands us (Devorim
4:9-10) that we MUST REMEMBER ALL THE DAYS OF OUR LIVES the day that we
stood before Hashem at Har Sinai.
Rav Salomon therefore
concludes that it would be a mistake to think that the proper observance of
Shavuos is limited to total immersion in Torah study, without a rededication
to the ever-necessary Yiras Shomayim that is the Torah's special partner in
our life. The Shofar, the thunder, the fire--they must all accompany
our Torah study daily.
It is told that HaRav Chaim
Shmuelevitz Z’TL, Rosh Yeshiva-Mir Yerushalayim, once noticed two
chavrusos who continued to learn Gemora, even though Mussar seder had begun.
He approached them and asked that they now study Yiras Shomayim. “Rebbe,”
they asked, “if the study of Mussar is so important, why do we study
Gemora for ten hours a day, and Mussar for only twenty minutes during the
same day?” He responded--“The study of Mussar may be likened to
the Kodesh HaKadoshim. One need only enter for a few moments for it to
have a very lasting impact upon him. So, too, if we study the Mesilas
Yeshorim, or the Orchos Tzaddikim, or the Shaarei Teshuva,
or other similar classic works for only a few minutes a day, it will leave
an indelible impact upon our Torah study, and raise us to new heights, as we
not only observe what happened at Sinai, but actually climb the mountain
ourselves!
Special Note Four: Perhaps
one of the most popular questions raised regarding the Giving of the Torah,
is why it was given in the desert. You probably could count five
answers on one hand with what you have heard over time.
HaRav Shimshon Pincus,
Z’tl, looks at the question from a different perspective. HaRav
Pincus asks not why the Torah was actually given in the Midbar, but rather
why the Torah was **not** given in Eretz Yisroel. After all, does not
the very air of Eretz Yisroel itself make one wise? Wouldn’t the
intense Kedusha of Eretz Yisroel per se have a unique and special effect on
those receiving the Torah? Is not the complete performance of the
Mitzvos dependent on their performance in Eretz Yisroel in any event?!
HaRav Pincus answers that
we must put the Giving of the Torah in its proper perspective. On
Pesach, HaKadosh Baruch Hu chose us as his Kallah, as his bride. The
Shidduch was made, and we celebrate our new relationship over Pesach.
The days of Sefirah are the equivalent of the engagement period--between the
Vort and the Chasuna itself. Shavuos is then, the Great Wedding, where
Hashem came out to greet us as a Choson steps forward to greet his Kallah.
The period after Shavuos is the time in which the newfound relationship was
to be firmly and eternally established.
We can now understand why
the Torah had to be given in the desert. The proverbial Choson and
Kallah needed time with each other, without any distractions whatsoever--not
even holy or important ones--in order to form an eternal bond. Giving
the Torah in Eretz Yisroel would be the equivalent of getting married in a
kitchen, even if it was Glatt Kosher LeMehadrin--as soon as the Chupa was
over, the Choson would soon be learning how to use the Shabbos Clock, and
the Kallah would start figuring out how to make cholent! Just as the
Yichud room follows immediately after the Chupa so that the newlyweds can
focus on each other and only on each other, so, too, did we need our special
time to be separated from everything else and unite with HaKadosh Baruch Hu.
Baruch Hashem our
relationship started off properly. We had the proper Yichud, our
connection with Hashem was developed without interruption or disturbance.
As a result, our potential for dveykus--for a close and tight bond--with
Hashem is, and always will be, at a maximum level.
So, we are now like the
Choson and Kallah a day before the Chupa. The anticipation, the
last minute preparations, the prayers that everything goes right…but we
must also remember that the goal to be achieved when Shavous arrives is not
only the marvelous and incomparable moment of the Wedding itself, but also
the raising of our own personal ever-special and eternally-lasting
relationship that must follow, as expressed by the love that we have for
Hashem, the improved way in which we study His Torah and the devoted manner
and especially warm care with which we perform His Mitzvos!
Special Note
Five: Additional related points as we approach this Awesome and Joyous Chag:
A.
Since the term “Bais Yaakov” is first mentioned right here at Kabbalas
HaTorah, women must also be astute to study that which they especially need
to know as the Mitzvos of women. We may add that one of these crucial
areas--as learned from Rus on Shavuos--is Tznius. Women may not
realize this--but men, whether or not justifiably, may not know the Halcahos
of Tznius--and rely upon women (including their wives and daughters) to be
doing the right thing. As all kinds of exercise garments worn under or
with clothing become more prevalent, as shorter and closer fitting becomes
more in secular vogue making it difficult to obtain other styles, and as the
warmer summer months approach--every Jewish woman as a charter member of the
Bais Yaakov--should view it as her responsibility to know what to do, and to
help others that she is close to as well. The Halachos that she knows
and practices--(from age 5 to age 120) have an impact not only upon her--but
LITERALLY on all of K’lal Yisroel--for as we know in the order of the
Pasuk (Shemos 19:3), FIRST the Bais Yaakov is addressed...and only
afterwards do we get to the Bais Yisroel! It is the Bnos Yisroel who
start the rest of us on the track of Kedusha and Kabbalas HaTorah.
Accordingly, perhaps now is the special time to likewise be mekabel bli
neder something new and special in the area of Tznius! May the zechus
stand by and for you, your family and k’lal Yisroel in its stead.
B. In
last week’s Perek (6:2) we learned: “VeChol
Mi She’Osek BeSalmud Torah Harei Zeh Misaleh--and anyone who engages
in the study of Torah becomes elevated.” Let us remember these
poignant words of the great Rebbe Yehoshua Ben Levi before we study or
listen to a Shiur by really feeling elevated! We certainly shouldn’t
have our elbow on the table with our head perched in the cup of our hand
anymore--for instead we are perched together with something the Malachim
didn’t want to give up--right here in front of us!
C.
It is well known that HaRav Elyashiv, Z'tl, teaches that one should
daven for a Refuah Sheleima when the Aseres HaDibros are read on Shavuos
morning--as B'nai Yisroel were healed then and we are re-experiencing that
very Matan Torah anew! A Rav advised us that he feels one can actually
think about the Refuah Sheleima needed at the time the Aseres HaDibros are
themselves being read. If you would like to utilize the Eitzah of a
Gadol HaDor in our generation, you may want to consult with your Rav or
Posek in advance as to his opinion on the optimum time and method of
accomplishing this great task! Bracha VeHatzlacha!
=================================
4 Sivan
JUST
ONE
DAY
! The Sefer Kav HaYashar (Chapter 92) poses the question: If the
Yomim Tovim of Pesach and Sukkos span seven days, why is it that Shavuos,
over which there is so much to celebrate, is observed for only one day? The
Sefer brings an answer, “Ahl Pi Kabala”, that Shavuos is rooted in
Hashem’s oneness, and that our oneness as a “Goy Echad Ba’Aretz”
then stems from Hashem’s oneness, all of which is symbolized by the
oneness of Shavuos. Of course, the profundity of this concept is enormous,
and we are already ahead by just acknowledging its depth. As we have in the
past, we may add an additional simple suggestion as to the one day nature of
our beloved Zeman Matan Toraseinu: It teaches us the power of One Day. In
just one day, one can go up to Shomayim and receive a Torah--in only one day
one can accomplish so much in Torah study, and yes, just one day can mean
the difference between you and billions of others on this planet--so how can
we let even one day go by without some kind of meaningful Torah study?
-----------------------------------
Special
Note One: We provide below several notes relating to the approaching Yom Tov:
A.
A few simple reminders:
•
Don’t forget to buy wine for Simchas Yom Tov, and also those special last
minute dainties and surprises, to make your immediate family members happy
for Yom Tov!
Remember
that those very issues involved with moving mail are no different on Yom Tov
than on Shabbos.
•
For those who have trash pick-up over Yom Tov, please review with your Rav
or Posek the permissibility of bringing trash cans out to the front of your
home, or of bringing them back, on Yom Tov.
•
The Sefer Mincha Chadasha writes that the teaching in Avos: “Knei Lecha
Chaver”--usually translated as acquire a friend for yourself, could be
interpreted to mean “Purchase for yourself a Chibur, a Sefer.” Today,
Erev Shavuos, is an especially auspicious time to purchase a new Sefer or
set of Sefarim for yourself--or for your Shul!
B.
If you have not yet done so, please remember your Yom Tov donation to assist
poor families in celebrating the Chag. Please reach out to yadeliezer.org.
C.
Since we are judged on fruits of the tree on Shavuos, many have the custom
to daven for a beautiful Esrog on the Chag.
D.
The Ya’avetz writes that the Mitzvah of Simchas Yom Tov on Shavuos is
greater than on all the other Chagim, as it is the day that we received the
world’s Prized Treasure--the Torah. The Yesod V’Shoresh HaAvodah
powerfully comments that it is fitting for every member of K'lal Yisroel to
bring “Simcha Atzumah--great Simcha” into his heart and mind, and to
remember to give thanks to Hashem for giving us a portion and lot in the
Holy Nation.
E.
It is the custom among many to eat honey (such as Challah dipped in honey,
or foods with honey) on Shavuos because the Torah is compared to honey, as
the Pasuk in Shir HaShirim teaches, “Devash VeChalav Tachas Leshoneich--honey
and milk (the Torah) is under your tongue.”
F.
Simply understood, the reason Shavuos especially requires Lachem--enjoying
the physical aspects of the Chag, is because we must demonstrate that the
Torah guides our lives not only in matters of Ruchniyus, but in matters of
Gashmius as well—and that one’s physical existence can, and must, be
sanctified. Accordingly, we provide the Halachos of the Brachos –on
cheesecake:
HaRav
Binyomin Forst, Shlita, in The Halachos of Brachos (Artscroll) writes that
the bracha on cheesecake with a crust added for flavor “as is generally
the case” is a Borei Minei Mezonos. However, if the crust is added solely
to hold the cheese, then the bracha on the cheesecake is Shehakol. HaRav
Yisroel Pinchos Bodner, Shlita in The Laws of Brochos (Feldheim) writes that
if the cheesecake is made with a thin layer of dough which is being used
merely to enhance the appearance of the cake, then the bracha is Shehakol.
However, if the dough is being used for substance or flavor, the bracha is
Borei Minei Mezonos. The after-bracha on cheesecake will usually be Borei
Nefashos and not Al HaMichya, as one can eat a kezayis combination of cheese
and flour within a kedai achilas peras of three minutes, but it is unlikely
that one will consume a kezayis of Mezonos within the three minute span. In
sum, on cheesecake, one bracha rishona is recited, which may likely be a
Shehakol, but even if a Borei Minei Mezonos is recited, the bracha achrona
will in ordinary circumstances be a Borei Nefashos! If you are in doubt as
to the appropriate brachos on the cheesecake you will be consuming—why not
bring two to your Rav—one for the Shaila—and one to him for Shavuos!
Hakhel
Note: A reader wrote that if the cheesecake crust is made not from mezonos
but from corn flakes, the bracha would still be Shehakol, as the corn flakes
would be considered tofel to the ikar, which is the cheese cake. This
appears correct, but if one has this issue, he should consult with his Rav
to confirm—especially if the corn flakes are there because he especially
enjoys their taste.
Special
Note Two: The following are important Halachos relating to moving flowers,
by Rabbi Yisroel Dov Webster, Shlita:
1.
There are a number of issues that come into play regarding moving cut
flowers from one place to another. The first issue is whether or not there
is a problem of muktza on such flowers. The Shulchan Aruch states clearly
that branches of a tree are muktza unless designated for a function on
Shabbos. The Mishna Berurah rules that branches that were cut to enhance and
beautify one’s home are not muktza. The fact that they were designed to
decorate and beautify one’s home is in itself a function, which precludes
it from being muktza. A second issue relates to moving flowers that have not
yet fully opened. As will be discussed below, one of the issues of placing
flowers in water on Shabbos or Yom Tov is the fact that doing so causes the
flowers to open. Although zoreya [planting or facilitating growth] is
limited to items attached to the ground, nonetheless the Rabbanan forbade
placing flowers in water as it can be perceived as facilitating growth. The
issue arises as to whether moving flowers and causing the water level to
rise would in fact cause them to open sooner and be included in this Issur
D’Rabbanan. The Poskim rule that one may move even unopened flowers on
Shabbos or Yom Tov (HaGaon HaRav Y.S. Elyashiv Z'tl). There are, however,
Poskim who maintain that one should be stringent and move the vase slowly to
avoid causing the water level to rise (See Sefer Shalmei Yehuda 3-10)
2.
Once a flower is detached from the ground it is no longer a living plant.
Consequently, there can no longer be an issue of planting with detached
flowers. However, the Rabbanan forbid the placing of flowers in water on
Shabbos. Firstly, as to flowers that have not yet fully opened, placing them
in water would cause them to fully open which can be perceived as planting
because of its similarity (O.C. 336:11). Additionally, the Rabbanan forbid
the actual filling up or adding of water to a vase of flowers since they
felt this involves undue exertion which can detract from the aura of Shabbos
and resembles weekday activities (M.B. 336-53). Based upon the second
reason, one may not fill up a vase even for flowers that are fully opened.
There is a dispute among the Poskim whether one may place fully opened
flowers into a vase that was filled before Shabbos began. If one forgot to
place his flowers in a vase that was filled before Shabbos, he may rely on
the lenient opinion and do so on Shabbos (Sha'ar Hatziyon 336:48). According
to all opinions, one may return fully opened flowers into water where they
had been and were subsequently removed (M.B. 336:53). There is a slight
difference between Shabbos and Yom Tov in this matter. As mentioned above,
one may not even add water to a vase with flowers on Shabbos. On Yom
Tov, however, one may add water to a vase containing opened flowers
(Neshamas Shabbos 3-242). Nevertheless, one may not empty out and refill the
vase with fresh water (see O.H. 654).
3.
We are familiar with the concept that one may not take pleasure from this
world without first reciting a blessing and thanking Hashem for the item.
This rule applies to smell as well. However, the Halacha is that one only
recites a blessing when the item was placed in that location for the purpose
of giving off a scent. If there was a different motive, even though the item
may emit a pleasant fragrance no blessing is required (Based on O.C. 217:1,
M.B. 1). However, if one takes it into his hands to smell it then a blessing
is required. (See however Chazon Ish O.C. 35-1) Flowers generally are placed
in the home for their pleasing appearance, rather than for their scent.
Hence, unless one took the flower into his hand with the intention of
smelling it, no blessing is required. If one did take hold of the flower to
smell it, the following blessing would be recited. On leaves or flowers of
trees the blessing is Borei Atzvei Bisomim. This would include roses,
carnations, jasmine and honeysuckle. On grasses, herbs or flowers that grow
from the ground the blessing are Borei Isvei Bisamim.
Special
Note Three: On special request, we repeat the following Note--especially for
today:
It
could happen to any one of us.
Someone
taps you on the shoulder and, in an inquisitive tone, asks, “Are you
excited?” Perhaps you are tired, but you cannot put your finger on what he
is talking about. In your mind, you quickly scan through what is happening
at your job, at home, perhaps it is the Mazel Tov of a friend that you
forgot about. However, your unstated slight bewilderment leads him to state,
“I mean Kabbalos HaTorah--it’s almost here! The count-up is almost
over!” Slightly impressed at his idealism, and not terribly troubled by
your oversight, you smile politely, and eke out a “Well, we’re
trying!”
We
are now in the heart of the “Sheloshes Yemei Hagbala”--the three-day
preparatory period before Shavuos in which we surrounded Har Sinai to begin
to appreciate and inculcate within us the enormity of the Event we were
about to experience. We celebrate this very same period today. Just as the
days before Pesach and before Sukkos are full of their particular Pre-Yom
Tov preparations, and the days before Rosh Hashana and then Yom Kippur have
their special meaning, so too do we have the three designated days prior to
Shavuos to “surround the mountain”, in order to ensure that when Shavuos
arrives, we will absorb the Event in all of its holiness and meaning.
Indeed,
Chazal (Shabbos 129B) teach that it is prohibited to be “makiz dam”--to
let blood for healing purposes, on Erev Shavuos, lest the person put himself
in sakana--in danger, by letting blood while not having properly prepared
for his receiving of the Torah on Shavuos. This is by no means homiletics.
The Rema in Shulchan Aruch Orach Chayim (468:10) brings this Chazal
l’halacha--and the Mishna Berurah there even explains that it is forbidden
to let blood on every Erev Yom Tov, so that he does not forget and let blood
on Erev Shavuos. (See Teshuvos V’Hanhagos 4:109 for a further discussion.)
While we may not let blood as a matter of course, the importance that even
the halacha attaches to proper preparation of each and every one of us to
receive the Torah on Shavuos is self-evident. Rav Shimshon Dovid Pincus
Z’tl explains the Posuk which states that the Torah was given in front of
“Kol Yisroel”teaches us that even if one member of K’lal Yisroel had
been missing, the Torah would not have been given(!).
So
what are we really to do? We could try to review the 48 ways to acquire the
Torah found in the last chapter of Pirkei Avos (6:6), and select at least
one way to work on. HaRav Shmuel Berenbaum, Z'tl, suggests the following, as
well: Work on the honor due to Torah study (which we discussed recently in
the context of Kovod Seforim). He explains that the reason the Torah was
given “B’Kolos U’Verokim”--with loud noise and thunder--is to
forever instill within us the attitude and approach that one should not
learn Torah with his face leaning on his elbow, or slouched over, head back,
sefer on lap....you get the picture(s). This could be a very significant
Kabbala--resolution, for a person to monumentally increase the quality of
his Torah study.
One
other point: Chazal (last week's Pirkei Avos--6:9) bring the story of Rebbe
Yosi ben Kisma who was asked to take a lucrative position in a city devoid
of Torah scholarship. The person making the offer was obviously doing so not
because he wanted Rebbe Yosi to become mayor or chief of police--but because
he wanted Rebbe Yosi to bring some level of Torah into the town. Yet, Rebbe
Yosi insisted that he would only live in a place of Torah. Undoubtedly,
Rebbe Yosi knew enough to learn and grow on his own in a distant city, and
could have probably used the endowment he would have received to write
dozens of seforim and learn on his own 24/7 for the rest of his life, yet
none of this--none of this--could replace being in a Torah atmosphere. Of
course, Rabbonim, teachers and Kiruv professionals fulfill their roles and
goals in far-flung places in fabulous and unfathomable ways, but there is a
special lesson here from Rebbe Yosi for each and every one of us in our
daily lives. We must endeavor to the extent that we can to put ourselves in
a Torah atmosphere. We must make the effort to acquaint ourselves with those
above us in Torah scholarship…to sit in the right locations, to stand
among the right people in Shuls, at Simchas, where shopping, when commuting
or traveling. We must make sure we are “living”in a place of Torah when
we have the choice between this block and that block, this friend or that
friend, this conversation or that conversation, this situation or that
situation. A very important part of the Torah is our Torah atmosphere. We
should recognize the situations in life--and they come up often
enough--where we have the choice--and make the right one. At any such time
or occasion, we need only think--what does the Rebbe Yosi ben Kisme within
me say?!
Special
Note Four: We continue an exciting Monday/Thursday series on the
practical aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita,
author of Inside Sta”m--An Insider Reveals The Answers To All The
Questions You Should Ask When Purchasing Or Maintaining Tefillin, Mezuzos,
Megillos, Sifrei Torah And Nevi’im.
For
a fuller treatment of all topics to be discussed, we urge you to purchase
the Sefer, which provides practical and meaningful information and ideas.
PART
XLVII
We
continue our discussion of hiddurim in Sta”m
The
“Chayei Adam”
The
famous ruling of the Chayei Adam (which is quoted by the Mishnah Berurah)
concerns the halachah known as “chak tochos.” Literally translated, this
means to “scrape the insides.” The practical application in terms of
Hilchos STA”M is that a letter must be created by writing, but not through
scraping or erasing.
In
other words, should there be a blotch of ink on the klaf, a sofer would not
be permitted to merely scrape away parts of the ink and thereby create the
form of a letter; rather, the form of the letter must be written.
There
are literally hundreds of details which come into play in applying this
general halachah. And the details relate to a great many applications.
Since
the specific halachos are so detailed and complex, and include many
differing opinions among the poskim, the Chayei Adam felt it best to
stipulate with his sofer that the tefillin written for him may not include
any scraping and erasing of any sort.
Note
that this is not a halachah or even an opinion mentioned by any of the
poskim. Consequently, it is difficult to even term this practice of the
Chayei Adam as a halachic hiddur. And practically speaking, it can be quite
difficult to find a sofer who will agree to write with such a condition. It
could also cause the sofer to write the letters spaced too far apart because
he is afraid of two letters touching – which he would then be unable to
separate. Nevertheless, if the STA”M item has been written in such a
fashion, one can rest assured that at least there will be no possible
problem of chak tochos.
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