Hakhel Email Community Awareness Bulletin
MAY 2013 DAILY EMAIL ARCHIVE
22 Sivan
KIRUV
CARDS:
There are several important Jewish websites which
can provide useful and non-challenging information to our unaffiliated and
uneducated brethren. You may simply suggest in a courteous and
pleasant conversation to one who you realize needs to learn more that he/she
browse any of the following sites: Ohr.edu, simpletoremember.com, beingjewish.com, or aish.com. A related and useful site is jewishresourcecard.com, which provides information as to how one can
obtain a personal study partner for free, or learn about weekend retreats
and live events. In order to obtain ‘Kiruv-cards’, in which these
websites are listed and which you can have available to hand out after
meetings and other occasions, please call: 718-501-2110. For further
information, please visit www.kiruvcards.com
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BRACHOS
QUESTION
AND
ANSWER: We
were asked the following “Summer Brachos Question”, and in turn we posed
it to Rabbi Yisroel Pinchos Bodner, Shlita, author of Halachos
of Brochos:
Q:
Someone who bikes for a couple of hours and drinks from a water bottle every
so often while biking, does he recite a bracha rishona and achrona every
time he drinks.
A: Yes. He should make a new brocha rishona every time he drinks, and a
brocha achrona (if he drinks a revi’is
within the appropriate time span) after each drink. See
Shulchan Aruch Orach Chaim 190, seif katan 8 and Halachos
of Brochos, p. 162-163.
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FROM
A READER:
“Which is the only Pasuk in the Torah that begins and ends with the
same three words?” Hakhel Hint: It is in this week’s Parsha!
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FROM
A READER: For your ‘Automobile
Opportunities for the Torah Jew’ list: Make it a point not to look into other people’s cars--even if they pull up next to
you at a light (and even if you can tell they are looking into your car!). Additionally,
when at a light, don’t scan the streets and sidewalks around you--in all
likelihood you will be seeing things that you don’t want to see!
Hakhel Note: We may definitely state
that these suggestions should not be limited to a person driving (or
passengers in the car)--but to pedestrians on the street walking as well.
Most certainly, as the summer begins to warm in the Northern Hemisphere, the
Torah Jew’s approach should be to keep his head down and pre-occupy
himself with meaningful thoughts--until he reaches his destination. Oh, how
many Mitzvos will be accomplished--and
aveiros avoided.
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THE THOUGHT DOES COUNT!
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!
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QUESTION OF THE WEEK:
In this week’s Parsha, 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 Parsha--it is because after the Cheit
HaEgel, 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
HaEgel and how do the Menachos
and Nesachim of a Korban Yachid
help to effect a Kappara for the Cheit
HaMeraglim?
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ADDITIONAL
QUESTIONS OF THE WEEK:
As we quiver from the details of this week's Parsha, 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.
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 do Chazal learn out that for a Davar She'Bikedusha we need a Minyan of 10
men from the 10 Meraglim--who are called an Aida Ra'ah--an
evil congregation? why do we learn good from evil?
4.
Why did Yehoshua send out Meraglim to Yericho after the horrific 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: We
continue with our Erev Shabbos--Halachos of Shabbos Series. [We note that we
were unable to coordinate receipt of Rabbi Webster’s Hilchos Borer Shailos
U’Teshuvos this week, and sincerely look forward to continuing them next
week!]
A. Shabbos Kodesh is the 23rd day of Sivan--which
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 additionally permitted them
to write in the letters--“Katov
Be’Eynechem--whatever is favorable in your eyes, and in the name of
the king…”
The Luach Dovor B’Ito
writes the following about this very special day:
1. One should try to recite
the relevant Pesukim in Esther (Esther 8:3-17).
2. 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!
3. 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 Rebbe 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 Nazis, 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, Tefillah and
Tzedaka so that the King writes beautiful letters on our personal behalf,
and on behalf of all of K’lal Yisroel!
Hakhel Note: One
may question why it took 70 days--from
the 13th of Nissan when the First Letters were issued, to the 23rd of
Sivan--when the Second Letters which nullified them, to be issued.
After all, was not Haman hanged on the sixteenth of Nissan--just several
days after the First Letters were issued. What took so long?! Why
were the Jews still subject to the scary decree for over two months after
Haman was taken care of?! In fact, Chazal (Yerushalmi
Sotah 8A) answer the question, somewhat enigmatically. Chazal
there explain that the 70-day period in which the First Letters were extant
was k’neged--seemingly, in payment or exchange for--the 70 days that
the Egyptians performed Chesed with Yaakov Avinu--from the time he was
niftar and all the way through the time they escorted him to his final
burial in Meoras HaMachpaila. This Chazal requires elucidation. What
do the Mitzriyim have to do with the decree by the Persians? What does
the Chesed of Yaakov Avinu have to do with our nation being in danger and
fear for 70 days? What is the significance of 70 days? We
welcome your insights and explanations!
B.
Now moving back to Shabbos Kodesh itself--the following remarkable lesson is
found in the Sefer Nichusah Shel Torah
(the teachings of HaRav Moshe Shmuel Shapiro, Z’tl): Chazal (Shabbos
10B) teach that Hashem refers to the Shabbos as a “Matana
Tova--a Good Present”. What
meaning should this have to us? The following is a true story that happened
in the Shul in
Petersburg
,
Russia
, in which the members were all extremely wealthy
contractors for the Czar in various industries. It was Yom Kippur, and Pesicha
L’Neilah was being sold to the highest bidder. The bidding opened at
the high sum of 500 rubles. Baron Ginsberg decided to put an end to the
bidding--announcing that he bid 2,000 rubles--which was an astronomical
sum--the equivalent of hundreds of thousand dollars in today’s terms. The
hushed crowd immediately assumed that the bidding was over. However,
suddenly another voice was heard--it was that of Baron Pollak, who was a Jew
who only attended Shul ‘three times a year’: “I bid 2,500 rubles!”
Silence. Baron Pollak won the bid! The crowd was stunned. Pesicha
L’Neilah was being sold for what was the equivalent of many hundreds
of thousands of dollars--to a Jew who attended Shul only on the Yomim Noraim!
If that was not enough, Baron Pollak then turned to his neighbor and said:
“What is Pesicha L’Neila?”
His neighbor, incredulous, asked him: “You
bought Pesicha L’Neilah for
2,500 rubles--and you do not even know what it is?!” Baron Pollak
responded: “All I know is that if a seasoned merchant and businessman like
Baron Ginsberg bid 2,000 rubles for it--it is well worth the 2,500 rubles
that I spent!” Now let us turn to the Chazal:
Hashem Himself calls Shabbos a Matana
Tova. Who knows better than Hashem, the Creator, Master and Controller
of everything in the World what a good present is?! Oh--how we should
appreciate the Shabbos! HaRav Shapiro adds that in the Shabbos davening we
recite: “V’Lo
Nesato Hashem Elokeinu LeGoyei Ha’aratzos--Hashem did not give Shabbos
to the nations of the world.” What is the chiddush
in this? After all, the nations did not receive any of the 613 Mitzvos in
the Torah that are directed to the Jews?! The explanation, Rav Shapiro
teaches, is that aside from the Mitzvah, the nations do not benefit MiSegulasah U’Mishefa Birchasah U’Kedushasah--from the
abundance, the bracha and the Kedusha of the Shabbos in and of itself--which
we bask in for free each and every Shabbos. What a treasure! What a gift!
C.
One other lesson-filled incident from the Nichusah
Shel Torah: When HaRav
Shapiro was visiting
Lakewood
one year, thousands of Bnei Torah came to greet
him at a Shabbos Kiddush. HaRav Shapiro made Kiddush and would not proceed
any further until he was absolutely assured that his Rebbetzin had received
wine from Kiddush. Literally
thousands of people were waiting to make sure that the Rebbetzin received
the wine! HaRav Shapiro noticed that those around him were very
surprised--why was this so important, why should thousands of people be
waiting just to make sure that this happened? HaRav Shapiro explained: “Do
you think that the requirement to honor one’s spouse that is found in
Chazal is simply that--only a requirement? That is not Chazal’s
intent--simply to impose an obligation of honor. No, the explanation is that
a person must have such strong feelings of Hakaras HaTov to his spouse, that
it should emanate from the depths of his heart--and he should recognize that
everything that he has is in his spouse’s zechus.
When Rebbi Akiva said (Nedarim 50A): ‘Sheli
V’Shelachem Shelah He--that which we have belongs to her’--he was
not speaking in a metaphor--he meant it! Hakhel Note: After HaRav Shapiro
would cut the challah every Shabbos, he would stand up from his seat, walk
over to where the Rebbetzin was sitting and place the challah in front of
her--not using a basket, a plate or someone else to do so. Such was his
feeling of Hakaras HaTov to her! Shabbos Kiddush and the Shabbos Seudah can
be a place for each and every one of us to express our heartfelt Hakaras
HaTov to our spouse and others as well in many beautiful ways!
Special
Note Two: Such an essential
lesson of the Parsha, is the disaster that the sin of Lashon Hara wreaks
upon the person and the community. Accordingly, we provide the following
important guidelines:
A.
From the Sefer Hilchos
Lashon Hara U’Rechilus by Rabbi Kalmen Krohn, Shlita:
1.
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.
2. 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.
3.
One has committed an issur even when he starts walking to relate Lashon Hara or Rechilus,
as the Pasuk states “Lo Seileich
Rachil BeAmecha.”
4.
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.
5. 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).
6.
If one agrees to 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 Misaper Lashon Hara.
7.
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.
8.
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.
9.
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.
10.
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.”
B.
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 HaKadashim 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!
C. There is an especially
moving S’forno (Bamidbar 1:2) who writes that not only did the Jewish
people suffer from the sin of the Meraglim, but that the Canaanim, who were
the then inhabitants of Eretz Yisroel, suffered immensely as well--for if
Bnei Yisroel would not have sinned at that time, they would have entered the
land immediately, and the Canaanim would simply have been chased out, as
their sins had not yet reached the level for which they deserved death.
As a result of the 40-year delay, their sins continued to accrue and
compound, and, as a result by the time of Bnei Yisrael’s arrival, they
(except for the Girgashi) all deserved to be killed. Because they were
killed, all of their future generations were never born into the world.
Thus, the S’forno concludes, Loshon Hara destroys not only the lives
of those immediately involved, but by its very nature, destroys the world.
Similarly, the S’forno writes, because the Bais HaMikdash was
destroyed as a result of Loshon Hara, the entire world fell spiritually, and
continues to exist in a spiritually-bereft state.
There is one additional,
important and very beneficial point we can make. The Chofetz Chaim
writes that if one has spoken Loshon Hora, and the Loshon Hara has been
accepted, then the speaker must ask forgiveness from whom he has spoken
about (i.e., the victim) in order to do Teshuva. HOWEVER, if the
person listening does not accept, and in fact, rejects, the words of Loshon
Hora, then the words have had no damaging effect, and the sin remains one of
Bain Odom L’Makom, so that the Teshuva process need not include the
embarrassment of asking a victim of Loshon Hora for forgiveness (see Sefer Chofetz
Chaim, Hilchos Loshon Hara 4:12). It behooves us, then, to always
be on the alert not to be Mekabel—not to accept, and in fact, reject--Loshon
Hora so that you not only avoid hurting the victim, but actually eventually
help the former culprit in his Teshuva process as well!
Special Note Three: Additional Points and Pointers on the Parsha:
A. 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!
B. Rashi teaches us that the Meraglim began their
argument with something true (the land is “Zavas
Cholov U’Devash”), 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. What can we do now to stop it?
Many things are possible. 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!
==============================
21 Sivan
CHESED FROM THE BEGINNING HaRav
Chaim Pinchas Scheinberg, Z’tl, brings the Chazal that teaches that the
Torah begins with Chesed and ends with Chesed. Where does it begin
with Chesed? Chazal say it is with Hashem’s clothing of Adam and
Chava after their cheit. HaRav Scheinberg pointedly asks: “Wasn’t
there so much Chesed before Hashem clothed Adam and Chava? After all,
didn’t Hashem just create a whole wide world, with everything that Adam
and Chava needed to live for free within it--and with them at the top?
Wasn’t that an infinitely greater Chesed?! HaRav Scheinberg answers
that the Chesed of clothing them came after the stark and shocking rebellion
of Adam and Chava against Hashem. Even after this great offense,
Hashem nevertheless bestowed Chesed upon them, covering their shame-- a
disgrace which was the direct result of their rebelliousness! We, too,
HaRav Scheinberg teaches, should also be sure to do Chesed to those who do
not appear at all to deserve any Chesed from us as well. By doing so,
we will follow the FIRST chesed attributed to Hashem in the Torah!
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GRANOLA BARS REMINDER:
Rabbi Belsky and Rabbi Bodner both rule that the proper bracha
rishona on Nature Valley Granola Bars is Borei Pri Ha’adoma. Rabbi
Bodner adds that the bracha achrona is problematic--as it theoretically may
require a bracha achrona of Ahl Ha’adoma Ve’ahl Pri Ha’adoma (see
Brachos 37A, Tosafos d’h’ Hakosses), but the text of this bracha
does not exist. Since we have no text for such a brocha, the Shulchan
Aruch brings that a yorei shomayim should only eat a product such as
this during the course of a bread meal to avoid the need to make a bracha
achrona (Shulchan Aruch Orach Chaim 208: 4; and Mishna Berurah ibid., seif
katan 17); otherwise, the ‘default’ bracha achrona would be Borei
Nefashos. Alternatively, one can eat less than a k’zayis, which will avoid
the need to make a bracha acharona (e.g.,
Nature
Valley
packages contain 2 granola bars. Eat less than ¾
of one of those bars, wait 6 minutes before eating another ¾.) (see Halachos of K’zayis by Rabbi Bodner, p. 130). Rabbi Bodner rules
that a child need not classify himself as a yorei shomayim and could
accordingly eat a shiur and recite a Borei Nefashos.
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FROM A READER:
“For your ‘Automobile Opportunities for the Torah Jew’ list:
(1) I had begun
saying “Thank You, Hashem” whenever I would come to a green light,
especially at difficult intersections. Then it was pointed out to me
that I could add David HaMelech’s great advice (Tehillim 81:11): ‘Harchev
Picha Va’amal’aiyhu--open wide your mouth and I will fill it.’
The footnote in the Artscroll Tehillim enlarges: ‘Harchev Picha --open wide your mouth, with requests, and I will
fulfill them.’ Hashem urges K’lal Yisrael to ask of Him all that
its heart desires (Ibn Ezra). By asking Hashem for everything that he
needs, a person demonstrates his faith that Hashem’s power and generosity
know no bounds (Yerushalmi, Ta’anit 3:6). So now every time I say
Thank You, Hashem, I also add a bakasha because I trust that Hashem can give
me what I want or need (if it’s good for me!).
(2) I have heard of people
who will offer a short Tefillah whenever an emergency vehicle goes
past with sirens blaring--that the person in the ambulance have a
Refuah Shleimah, or the fire not end up being serious and that no life will
be harmed or lost.
(3) Many of my friends
report that listening to Torah tapes while driving helps them to not react
with Middos Lo Tovos (road rage)
to the traffic situations around them.”
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Special Note One:
We B’EH continue our Monday/Thursday study of the Sefer Mitzvos
HaKatzar, with the Mitzvos Lo Sa’asei which the Chofetz
Chaim writes are applicable in our times. Today, we
present Mitzvos Lo Sa’aseh 140 and 141:
140. Shelo
Yikach Kohen Gerusha--this is the Mitzvas Lo Sa’aseh which prohibits a
Kohen from marrying a woman who had been previously divorced. MiD’Rabbanan,
a Kohen cannot marry a chalutzah as
well. If a Kohen marries either a zonah,
chalalah, or gerusha, he
receives makkos.
141. Shelo
Yitameih Kohen Lameis--this is the Mitzvas Lo Sa’aseh which prohibits
a Kohen from becoming defiled by a deceased person--whether by touching him
(or his blood), forming a ‘tent’ over him, carrying him, or touching a
grave. If a Kohen does so intentionally, he receives makkos. However, for a Meis
Mitzvah, a Kohen does defile himself. This Mitzvah applies in all places
and at all times, for male Kohanim who are kesheirim
(not chalalim), but does not apply
to a female--a bas Kohen.
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:
1.
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 is.
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?
2. In Power
of Words, Rabbi Zelig Pliskin, Shlita, provides the following
outstanding guidance: “If you were to see a painting that was considered
to be masterpiece painted by one of the most famous artists of all time, you
would not be able to throw mud at it. Your
respect for the artist and his painting would not allow you to soil his work
of art. Having an awareness that
each human being is the creation of the Creator of the universe will give
you a similar respect for people. Keep asking yourself, “If I were to
sincerely view this person am now talking to as created in the image of the
Almighty, how would I speak to him?” The next step is to actually try this
out. Even if you haven’t as
yet reached this level, act for a while “as if” you were.
After speaking this way for a period of time it will become natural
to you. This is especially important to do with those people you presently
do not talk to as you should. Make a list of people you will do this
with.”
3.
Positive
Word Power, produced by the Chofetz
Chaim Heritage Foundation, provides the following potent, contemporary
guidance: “In the age of
email, the challenge of restraining one’s words has become enormous. The
spontaneous nature of the medium makes people far looser in their verbiage
and far quicker to respond. At
the click of a mouse, their diatribe can travel through cyberspace, and one
can assault another person’s dignity within milliseconds.
The time needed for composing a ‘snail-mail’ letter, including
printing, addressing and mailing can serve as a cooling-off period, at the
end of which a person can decide that it is better that the letter not be
sent. With email and text
messaging, this barrier is gone. There
is no ostensible time for second thoughts.
When used properly, however, writing can offer tremendous help in
curbing ill-conceived communication. Even email is less spontaneous than
verbal dialogue. The writer can,
in fact, take his time in framing his interaction or reaction.
He can review his words and think about how they will be received.
He can erase and rewrite. Someone
whose goal it is to address a problematic situation while avoiding insult to
the other has every opportunity to do so when the written word is the
medium.”
4. The Pasuk
(Shoftim
6:14
) teaches us that Hashem told Gideon: “Leich
Bechochacha Zeh Vehoshata Es Yisrael--go with this strength and you will
save the Bnei Yisrael.” What
was this strength?
Chazal explain that it was his Limud
Zechus on Klal Yisrael--he asked Hashem to look at things in their
favor, and not blame them for what they had done.
In this zechus, he was chosen to lead Bnei Yisrael out of the Midyanite
oppression! We understand from
this important teaching of Chazal just
how important it is to be melamed
zechus on our family members, our friends and on others.
We, too, can help to be a Moshi’an
Shel Yisrael!
Additional
Note: 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 one
of those who bask in this light!
==============================
20 Sivan
FROM
A READER: “Please
add the following to your list of Automobile
Opportunities for the Torah Jew: Buckling up and teaching kids to buckle
up is V’nishmartem Me’od
L’nafshoseichem!”
--------------------------------------------
Special Note One:
One other point from the wonderful Sefer by Rabbi Castle we referred
to yesterday: Rabbi Castle
emphasizes that according to the majority view, the Mitzvah of VeAhavta
LeReiacha Kamocha is not only fulfilled in deed, but
in attitude. This means that
by feeling the love and the oneness with another, at any time of the
day or night, which can be done even in unclean places, he has fulfilled a
Mitzvah Keyumis of the Torah. One
need not waste his time anywhere--he can be thinking of Shidduchim for
another, how he can help his friend or neighbor--or even simply feel the
pain or enjoy the happiness of your friend or acquaintance.
As the Sefer Ha’Ikrim concludes--loving your fellow is like loving
yourself, for the Gematria of the word Ahava (love) is 13, which is the same
Gematria as the word Echad (one)!
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 quotes the following five powerful words from the Sha’ar
HeKedusha of HaRav Chaim Vital, Z’tl:
“Behazkircha Ro’as
Chaveircha Yisapru Avonosecha--when you mention something negative about
your friend, in Heaven they mention your sins.”
The Chofetz Chaim writes that the converse is also true, and that
regarding a mouth which does not have the cheit
of Lashon Hara associated with it the satan will not be able to be mekatreig.
What an incredible opportunity--rather
than empowering the satan--rendering
him powerless--through the beautiful Mitzvah of Shemiras HaLashon!
Special Note Three:
Today (the 20th of Sivan) is the very day, described in Parshas
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 of the Mi
She’Berach can be viewed 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. 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, 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 taavos--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. The Ra’avad writes that breaking a desire is a key factor
and display of Teshuva. From that extra helping of unhealthy food,
that tempting smorgasbord, that unnecessary electronic (adult) gadget (no,
there is no Mitzvah to discover every last trick your cell phone can do),
that extra measure of honor... anything in your house that seems to be in
overabundance 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 Mehallel 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 Four:
Shlomo HaMelech, the wisest of all men, provides one important yesod
in three different pesukim in Mishlei:
1. Lev Sameiach Yeitiv Panim U’Veatzvas Lev Ruach Nechei’ah (
15:13
)--a merry heart makes a cheerful face, but by
sadness of heart comes a breaking spirit.
2. Lev Sameiach Yeitiv Geiha V’Ruach Nechei’ah Teyabeish Garem (
17:22
)--a merry heart enhances one’s body and a broken
spirit dries the bones.
3. Ru’ach Ish Yechalkel Machaleihu V’Ruach Nechei’ah Me Yisa’enah
(
18:14
)--a man’s spirit will sustain his illness, but a
broken spirit--who will bear it?
From these Pesukim, we
learn that a person’s broken attitude can hurt him even physically--but
that a spirit of Simcha can help him overcome even those very same physical
difficulties or maladies. Hashem
has blessed us with a mind to help us overcome the challenges that each and
every one of us faces, each in our own way, each being personalized tests of
life to guide us and lead us to maximize our potential in this world. If we
start with the guideline of a Lev
Sameiach in every aspect of our daily lives--we will be well along
the way to achieve that potential!
==============================
19 Sivan
Special Note One: In
last week’s Parsha, Beha’alosecha, we were taught that Aharon HaKohen
performed the Hadlakas Haneiros of the Menorah ‘KaAsher
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 58 years of marriage. “Mrs. Stein” said the judge—”you
have been married for 58 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, scores,
even hundreds 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 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, (whose Yahrzeit is today) 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 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:
In the past, we have provided suggestions for making the car driving or car
riding experience a more worthwhile and spiritually rewarding one. We have
mentioned, for example, the practice of someone from
Atlanta
,
Georgia
reviewing the Six Constant Mitzvos upon entering
the car, utilizing the car mirrors. Others may recite Tehillim Chapter 130
as a Tefillah for a safe local trip. Parents doing carpool may have in mind
that they are assisting others study Torah, or especially fulfilling the
Mitzvah of assisting children in the study of Torah. Yet others may use the
time to practice patience by not honking or complaining in situations when
others may do otherwise. A person can look for opportunities for Hachnosas
Orchim for people who need a lift after shopping. The car guest can share
unique, complimentary words and/or a Dvar Torah. Red lights can be special
opportunities reserved for thinking about improvement in a particular area.
After 120 years, each and every one of us would all like to say that we used
modern transportation well and to our advantage. We are compiling a
more complete list of ‘Automobile Opportunities for the Torah Jew’—and
look forward to your recommendations and suggestions!
Special Note Four: The
following are excerpted from the treasured work To Live Among
Friends--Laws and Ethics of Everyday Interactions by
Rabbi
Dovid
Castle
, Shlita (Feldheim):
1. The Chazon Ish was
asked to describe the highest spiritual level a person can attain in this
world. He replied, “Going through life without ever hurting
another Jew.”
2.
In 1914 there was an important meeting in the home of Rabbi Avraham
Yitzchak Kook, Z’tl, who was the Rav of the area. The Rebbetzin
served tea and cookies to all the very distinguished guests. Among the
distinguished guests was Rav Yosef Chaim Zonnenfeld, Z’tl. When he
lifted his cup of tea, his son quickly reminded him that he was in the
middle of a Yahrtzeit fast, but the saintly rabbi seemed to ignore the
reminder. After leaving, Rav Yosef Chaim explained, “Since Rav Kook
and his Rebbetzin were receiving guests, which is considered even greater
than receiving the Shechinah, how could I refuse and not taste anything?
It is likely that this would have slighted their honor. Therefore,
I permitted myself to taste the tea on the fast because I tasted less than
the amount that would be considered breaking one’s fast.”
A
genuine sensitivity to people’s feelings sometimes calls for passing up
other acts of service to Hashem, which may be classified as spiritual
luxuries by comparison. One must be careful though, because only a
true talmid chacham is capable of properly weighing and measuring such
things. This is included in what Chazal have said: “An ignorant
person (in Torah) cannot be extremely pious. Hakhel Note:
Accordingly, it is important for us to consult with Talmidei Chachomim not
only with Shailos in Halacha, but also with proper modes of conduct and
behavior--especially in particular situations that one finds come up from
time to time.
3.
Hashem gives priority to Mitzvos between man and his fellow, and we should
too.
Rav Nosson
Tzvi Finkel, Z’tl, the Alter of Slobodka, kept a personal diary which
included a list of resolutions. The first resolution on his list was:
To be as careful as possible about the honor of my friends, (to treat
them) with patience, with soft speech, and never once with agitation, and to
be careful to the utmost degree never to embarrass anybody.
Rabbi
Castle
concludes that the Mitzvah of Lulav and Esrog on
Sukkos is truly one of the dearest mitzvos to most observant Jews. Even
many nonobservant Jews enjoy and respect this Mitzvah. Since the Esrog
represents the heart, we look for an Esrog that is free of even the
slightest blemish. We are prepared to invest much time and effort in
finding the most beautiful Esrog without the slightest blemish. The
Esrog only “represents” our heart. Perfecting our real hearts is
more important and dear, and is a lifelong project that requires much
investment and effort!
==============================
18 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
BRACHA ON BLUEBERRIES: We
had recently provided the cleaning instructions for blueberries, as provided
to us by Vaad HaKashrus of the Five Towns (we noted that other Kashrus
organizations may differ). A Rav asked us to point out that for one who eats
properly cleaned blueberries, the bracha rishona for packaged
blueberries is Ha’eitz, while
the bracha rishona for wild
blueberries which grow on low bushes is Ha’adama. If sour cream is
eaten to enhance the blueberries, no additional bracha is required for the
cream (Halachos of Brachos Handbook by Rabbi Yisroel Pinchos Bodner, p. 15). Note:
Rabbi Bodner also notes (at p. 245-246 of the Sefer), that according
to some Rishonim, natural items which are whole, (e.g., a whole blueberry or
a whole chick pea) require a bracha achrona even if they are smaller than a
kezayis. Other Rishonim disagree and require a kezayis to be eaten for there
to be a bracha achrona. Accordingly, the Shulchan Aruch advises that one
should not eat such items whole, unless he plans on eating a kezayis….
--------------------------------------------------
Special
Note One: We B’EH continue our Monday/Thursday study of the Sefer
Mitzvos HaKatzar, with the Mitzvos Lo Sa’asei which the Chofetz
Chaim writes are applicable in our times. Today, we
present Mitzvos Lo Sa’aseh 138 and 139:
138. Shelo
Yikach Kohen Isha Zonah--this is the Mitzvas Lo Sa’aseh which
prohibits a Kohen from marrying a woman who is classified as a Halachic zonah
(which is not the colloquial use of the term)--which includes a woman who is
not a Bas Yisrael, or a Bas Yisrael who has had a forbidden relationship
with a man whom she is otherwise forbidden to marry including a chalal.
There are, however, certain forbidden relationships which a woman may have
engaged in which do not render her prohibited to marry a Kohen, as
enumerated in the Sefer HaMitzvos
HaKatzar. This Mitzvah applies in all places and at all times.
139.
Shelo Yikach Kohen Chalalah-- this is the Mitzvas Lo Sa’aseh which
prohibits a Kohen from marrying a woman who is classified as a Halachic chalalah
(one who is the progeny of any of the women forbidden to a Kohen, or a
women forbidden to a Kohen who has had a forbidden relationship with a Kohen
or who married one). This Mitzvah applies in all places and at all times.
Special Note Two:
We are now in the week which bridges the end of Parshas
Beha’aloscha--the sin of Lashon Hora against Moshe Rabbeinu, with Parshas
Shelach--which contains the words of the ten Meraglim--one of the most
diabolical acts of Lashon Hora that the world has ever known or ever will
know. This week accordingly,
must be a week in which we take special strides to demonstrate that we
recognize the importance of our words, our speech, our writings, and our
gestures--so that we bond and unite rather than disassociate ourselves from
one another. The Chofetz Chaim
brings from the Zohar that our Tefillos in Shul cannot rise up to Shomayim
if they are uttered by mouths which speak Lashon Hora.
We ask our readers to recall the story of the Rav who wanted to enter
a Shul where there was barely a Minyan.
However, he advised the Mispallelim that he was unable to enter
because the Shul was too crowded. One
of the Mispallelim pointed out that there were many empty seats and that he
could certainly enter. The Rav
responded that the Shul was filled with Tefillos which were trapped within
its four walls and ceiling--and he therefore had no room to daven!
Our Yetzer Hara constantly bombards us with thoughts like ‘This
time it’s OK’ or ‘Say it, just say it!’ or ‘You have the right to
get angry at this, and once you do, say whatever you want’….
This week, it is certainly a
time for us, each person in accordance with his own battlefront, to begin to
make a special effort to triumph over the Yetzer Hara of Improper
Speech--battle after battle after battle.
As the G’ra teaches, each victory is of such great proportions that
even the Malochim in Shomayim cannot fathom the reward!
PRACTICAL SUGGESTION:
If one is involved in redting
shidduchim, or one is otherwise friendly with a person who may not have the
same level of Lashon Hara awareness, may we suggest that before commencing a
conversation on the phone relating to Shidduchim or with a less careful
person (even if that person means well), one open up a specially designated
notebook and commit to write down anything one proposes to say which may be
borderline Lashon Hara (or worse)--without being sure that it is
permissible. One may also write that which he has heard and which is
questionable--immediately committing to be Dan
Lechaf Zechus. An empty and clean notebook on a daily basis is a sign of
true victory! Of course, what one may and should write in his ledger is:
Ask the following Shailah--and whether he must, can (depending upon
certain facts), or should not relate it!
Special
Note Three:
Today is the Yahrtzeit of the Mirrer Masghiach, HaRav Yeruchem
Levovitz, Z’tl, one of our Mussar giants.
The Luach Bnei Yaakov
reports that HaRav Chaim Shmuelevitz, Z’tl ate with HaRav Yeruchem and his
wife every Shabbos for five years. Rav
Chaim especially noted how constantly and consistently over the five years,
Rav Yeruchem was always looking and discovering new Ma’alos in his wife!
This is one great lesson that each and every person can take to heart
with any one of his close relatives or friends!
==============================
15 Sivan
QUESTION
OF THE WEEK: In this week’s Parsha, Moshe
Rabbeinu is described as “Anav Me’od MeKol HaAdam” (Bamidbar 12:3)--Moshe was very
humble, more than any other person on the face of the earth.
Mesechta Avos (4:4), however, teaches that:
“Me’od, Me’od
Hevei Shefal Ruach--one should be very,
very humble. Why was
Moshe only very
humble, while Chazal implore everyone to be very, very humble?
-------------------------------------------------
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:
“In the recent Artscroll sefer
that came out on HaRav Pinchos Scheinberg, Z’tl, I was particularly struck
by an incident that is recorded there. I am paraphrasing: Once, a talmid in
his Yeshiva did not come to Shiur. HaRav Scheinberg saw him the next day and
asked him why. The bachur responded: ‘I
had something to do.’ HaRav
Scheinberg then told him: ‘Do
you mean that you only come to the Bais Midrash when you have nothing to
do?!’ “ Hakhel
Note: HaRav Scheinberg was
especially emphasizing that even when we
have something to do--we must
still make it a point to keep our daily Torah study times and sessions!
-------------------------------------------------
THE MUD IS GONE! The
Baalei Mussar raise the following question: Teshuvah is so potent. Isn’t a
person who has sinned and repented in a better position than a person who
has not sinned at all--after all hasn’t he worked on himself to a greater
extent and grown from the experience. They answer with a simple Mashal: If
one is walking home in the rain, is it better to walk home on the
sidewalk--avoiding puddles and collections of mud--or is it better to step
in the puddles and roll in the mud--in order to enjoy the feeling of coming
home and cleaning oneself up!
-------------------------------------------------
PISKEI HALACHOS:
Rabbi Chaim Aharon Tomback, Shlita, in the Sefer
Nichusa Shel Torah, writes in
the name of Rebbi Akiva Eiger, Z’tl, that:
“Ahf Divrei HaMussar Shel
Rabbeinu Yona Shehaya Posek HaDor Heima Bichlal Piskei Halachos--even
the words of Mussar that are found in the Sefer Sha’arei
Teshuva are considered Piskei Halacha!”
Hakhel Note: We can now
well understand why the Chofetz Chaim utilizes the words of the Sefer Sha’arei
Teshuvah as a key source in the Sefer Chofetz
Chaim. We should also appreciate then, that whenever we study the Sefer Sha’arei
Teshuvah--we are not only study a Mussar Sefer, but a Sefer of Halacha!
-------------------------------------------------
Special Note One:
We continue with our Erev Shabbos--Halachos of Shabbos Series:
A. We continue with our
Erev Shabbos--Halachos of Shabbos Series. Every
Wednesday HaRav Yisroel Dov Webster, Shlita, noted Posek, Dayan Sha’arei
Mishpat, and author of The Halachos of Pregnancy and Childbirth,
gives a Hakhel Shiur to women in
Borough
Park
attended now by approximately 100-125 women.
This past winter he gave a series of Shiurim on Hilchos Borer, and at the
end of the series the women were given a bechina of 100 questions. We have
previously provided the answers to the first 15 questions, and we will now
continue with the goal of completing all 100 questions. For tapes and CD’s
of the Shiur, please call: 718-435-6974.
Hakhel Note:
The Shiur is from
10:00AM
until
11:00AM
at Agudah of
18th
Ave
,
5413 18th Avenue
. Rabbi Webster is currently giving the Shiur on
Hilchos Tochein….
16.
Is one permitted to use an apple corer?
No,
the poskim consider this to be a specialized utensil, and using it
would violate the prohibition of Borer.
17.
Is one permitted to use a slotted spoon, or is it considered a specialized
utensil?
There
is a dispute among the Poskim if one is permitted to use a slotted spoon.
Some Poskim are of the opinion that one is permitted to use a slotted spoon
in order to quickly remove food from a pot. However, one may not hold the
slotted spoon in order to drain the liquid e.g. one may not hold the spoon
up against the side of the container or pot to drain the liquid). The same
would be true with regard to using a fork to remove coleslaw from a
container--one may not position the fork in a manner which would drain the
juice. Other Poskim are of the opinion that one may absolutely not use a
slotted spoon to remove food that contains liquid. However, one would be permitted
to use it to remove a totally dry item.
18.
Is one permitted to use a vegetable peeler on Shabbos?
There
is a dispute among the Poskim if one is permitted to use a vegetable peeler.
Some Poskim are of the opinion that one is permitted to use a vegetable
peeler. They consider it to be nothing more than a fancy knife. Other Poskim
are of the opinion that one may not use a vegetable peeler. If so, why is
one permitted to use a knife? The Poskim consider the vegetable peeler to be
a specialized utensil for borer, while a knife is less precise, because it
generally peels away parts of the vegetable/fruit when being used.
Therefore, they do not consider it as a specialized utensil for borer.
19.
If one has a tea bag in liquid, may one remove the tea bag?
See
Question 17. According to some Poskim, one can quickly remove the tea bag
from the cup without holding it in the air to drip. Other Poskim rule that
even this method is not permitted (even for one second). Their reasoning is
that extracting essence from the tea bag by taking the tea bag out of the
cup allows the liquid to drain from the bag and is considered as using the
tea bag as a specialized utensil (strainer).
20.
What does M’Yad mean?
When
one wishes to select, sort, etc. edible or non-edible items it must be done M’Yad--”immediately”
prior to using the item. The question is--how does one define
“immediately”? After all, when one is preparing a meal there may be many
bore related acts which one needs to perform. If so, what should one do? The
Poskim state that all these activities are included in meal preparation and
are considered as one large act of borer, so that cutting up salad, peeling
eggs, arranging a cake platter for kiddush, arranging a meat platter,
setting the table are all to be viewed together. Performing these acts at
any time during the meal preparation is permissible as long as the ‘meal
preparation’ was done in the time frame of “immediately”. Accordingly,
the time frame of immediately is
not fixed--but will vary--as it will depend on how much work is needed in
the course of meal preparation. If one is preparing a small meal, then
“immediately” may mean only ten minutes before the serving the meal. But
if one is having a large meal which requires forty-five minutes, then
“immediately” means forty-five minutes. If one is making a kiddush
requiring two hours of preparation, then that entire period of time is
considered “immediately”. During the meal preparation, one is not
required to delay any act of borer to the last possible moment. The act of
borer may be done at any time during the general meal preparation period.
However, in no event is one permitted to prepare for a meal early with the
intent to rest or perform other non-meal activity after the preparation is
completed.
Special Note Two:
In this week’s Parsha (Bamidbar
9:23
), we learn that “Al
Pi Hashem Yachanu, V’Al Pi Hashem Yi’sa’u--by the word of Hashem
they encamped, and by the word of Hashem they traveled.” The renowned
Mashal of HaRav Chaim Shmulevitz, Shlita, is as follows: A baby is in
its mother’s lap on the bus ride from Tel Aviv to Yerushalayim. At
any one point in the trip, where would you say the child is? Near
Motza, Telz Stone, K’far Chabad? No, one would say that the child is
in its mother’s lap. We are always in Hashem’s embrace--whether we
are in a restaurant, ice cream store, dress store, home... If we can
remember and appreciate this--would we go after that second dress, second
helping--and yes even second scoop?!
Special Note Three:
At the end of this week’s Parsha, we learn of the incident of
Miriam and Aharon speaking about Moshe Rabbeinu.
It is obviously the time to inspire ourselves in the area of Shemiras
HaLashon--for our reading this Parsha now is obviously with great Hashgacha.
Accordingly, we provide a few simple, but important points:
A. Hashem reprimands Aharon
and Miriam for speaking against Moshe Rabbeinu with the words (Bamidbar
12:7): “Lo
Chein Avdi Moshe BeChol Beisi Ne’eman Hu--How could you have spoken
against Moshe Rabbeinu--after all, in My entire house he is the trusted
one?” The question on this
Pasuk is blatant. Why did Hashem
have to give Aharon and Miriam a
reason for not speaking Lashon Hara--after all, we cannot speak Lashon
Hara--even if the person we are speaking about falls very
far short of Moshe Rabbeinu?! Would
it not have been sufficient (and at first blush more appropriate) for Hashem
to say: “Why did you speak
against Moshe Rabbeinu--when you know you are not permitted to do so against anyone?” Indeed,
the prohibition of Lashon Hara applies to speaking about a child in grade
school as well! We may suggest
that the Torah is teaching us to remind ourselves before
we speak how important each and every one of our friends is to HaKadosh
Baruch Hu. You may be upset,
angry, insulted, you may feel you have to teach him a lesson, or you may
feel that because you are tired you are entitled to have a little less
control--but ultimately, remember that the person you are about to speak
about is someone loved by Hashem. As
the Pasuk (ibid. 12:9) continues: “U’Madua
Lo Yireisem L’Daber B’Avdi V’Moshe--How could you not have feared
to speak about My servant, Moshe?” We
are all Hashem’s beloved
creations--Hashem is a loving Father of us all--so how could we think or
express anything against His children?!
Let us think of Hashem’s powerful words--Hashem’s explanation as
to why Lashon Hara should absolutely and positively be far removed from our
thoughts--let alone our tongues, lips and mouths!
B. 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!
C. An
immediate way to rectify an act of Kabbolas Lashon Hara is to reverse the
kabbalah by being Dan LeChaf Zechus.
This means that one must change his understanding of the facts, of the words, of the event--so that what had previously been Lashon
Hora is redirected to an unpainful and perhaps even positive direction.
If the damage had not been done--you can still undue it!
D. 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!
E. In
the Sefer Shemiras HaLashon (II:3),
the Chofetz Chaim writes that after 120 years, the Parshios of the Torah
will be reviewed together with a person.
Because many Parshios 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 Parshios are
studied in Shomayim and others will bask in the light of their Torah, the
one who has ignored the lessons from the Parsha 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!
============================
14 Sivan
Special Note One:
We B’EH continue our Monday/Thursday study of the Sefer Mitzvos
HaKatzar, with the Mitzvos Lo Sa’asei which the Chofetz
Chaim writes are applicable in our times. Today, we
present Mitzvos Lo Sa’aseh 136 and 137:
136. Shelo
Yavoh Petzuah Daka U’Chrus Shafcha BaKahal--this is the Mitzvas Lo
Sa’aseh which prohibits men with specified physical blemishes from
marrying a Bas Yisrael. The punishment is makkos.
They may, however, marry a giores,
and even a Kohein who is a petzuah
daka may marry a giores. The
Chofetz Chaim goes on to provide the actual definitions of petzuah
daka and chrus shafcha (both
of which are blemishes that occur after birth). This Mitzvah applies at all
times and in all places.
137. Shelo Yavoh Mamzer BaKahal--this is the Mitzvas Lo Sa’aseh which
prohibits a mamzer from marrying
into K’lal Yisrael. A mamzer is
progeny born from a relationship in which the participants are chayav kareis, except in the case of a niddah relationship, in which
the child is a pagum and not a mamzer.
A mamzer can marry a ger, but their children are mamzerim. There are also mamzerim
Midivrei Sofrim in certain circumstances. This Mitzvah applies at all
times and in all places.
Special Note Two:
As the summer approaches, we begin to find situations in which people
(including children) may not be properly dressed. Accordingly, the question
arises as to the age from which a child must be properly clothed in order to
make a bracha while facing the child. The following is excerpted from Children
in Halacha by Rabbi Simcha Bunim Cohen, Shlita (p. 24):
A. It is forbidden
for a male to recite a bracha facing a female three years of age or older
who is ‘improperly dressed’ [as will be defined below]. This applies
even to members of one’s family (e.g., wife, sister, etc.). The
prohibition of reciting a bracha in the presence of one’s improperly
dressed daughter [only], however,
begins at the age of eleven. Some Poskim rule that the prohibition of
reciting a bracha while facing an improperly dressed female begins at an age
older than three years. [Hakhel Note: Accordingly, every person should
consult with his Rav or Posek in this regard].
B. It is forbidden
for a female to recite a bracha in front of a male nine years of age or
older whose private parts are exposed. It is also forbidden to recite a
bracha in front of another female three years of age or older whose private
parts are exposed. However, a female is permitted to recite a bracha in
front of another female who is improperly dressed.
C. The Halachos of
proper dress differ between boys and girls. If a boy’s private parts are
covered, he is considered adequately dressed [for these purposes]. However,
for a female to be adequately dressed, the following parts of her body must
be covered: (a) the area(s) below the neck; and (b) the elbows and above;
and (c) the knees and above the knee.
Hakhel Note:
In the Halachos of Brachos,
Rabbi Yisroel Pinchos Bodner, Shlita, adds: “According to many Poskim,
exposure of the legs below the knee also constitutes nakedness….the
prohibition of making a bracha while facing an improperly clad woman also
applies to the exposed hair of a married Jewish woman.”
Additional Note:
Based upon these Halachos, every person should exercise the proper caution
and concern prior to reciting Hashem’s Hallowed Name--making sure it is in
an appropriate setting!
Special
Note Three: With Chasuna season upon us, it becomes necessary to once
again review the Halachos of Sheva Brachos, so that we can be better guided
when attending a Sheva Brachos Seudah, or being asked to be the “Panim
Chadoshos”. We present below several such Halachos, as excerpted from the
Sefer Oholei Yeshurun by Rabbi
Aharon Felder, Shlita. As always, one should consult with his Rav or
Posek for a final P’sak or in the case of any doubt:
1.
If a Chasuna occurs near sh’kia and the meal cannot begin on the same day
(before sunset), then the seven days begin on the following day (i.e. the
day of the actual Chasuna meal).
2.
If the final meal on the seventh day concludes after sunset, Sheva Brachos
may still be recited.
3.
It is preferable that Sheva Brachos be recited each day. Therefore, a
Chassan and Kallah should not travel to places where Sheva Brachos cannot be
recited.
4.
Sheva Brachos may be recited at a meal in any place--as long as the meal was
prepared specifically for the Chassan and Kallah. Therefore, Sheva
Brachos could not be recited if the Chassan and Kallah enter a restaurant to
have a private meal. Rather, if Sheva Brachos are to be recited in a
hotel, restaurant or other place where people are otherwise served meals,
then the people who will participate should be notified ahead of time that
the meal is in honor of the Chassan and Kallah.
5.
Sheva Brachos would not be recited if a Chassan and Kallah are
attending a Bris, unless special food was added in their honor.
6.
Both Chassan and Kallah must be present both at the meal (even if they
arrived late), and at the Sheva Brachos.
7.
Sheva Brachos is recited only once, even if there are several
Chassanim and Kallos at the same meal.
8.
A minimum of seven males above Bar Mitzvah must recite Birkas Hamazon in
order to recite Sheva Brachos. The remaining three people needed for
the minyan may eat a kezayis of any food or drink a revi’is of any liquid
(except for water). If one had started his meal elsewhere (such as
Friday night), and was asked to Bentsh with the Chassan and Kallah for Sheva
Brachos, he must eat a kezayis of bread at his own meal, and he must then
eat a small portion of food with the Chassan and Kallah--unless he is one of
the seven people required to eat bread--in which case he must eat at least a
kezayis of bread at the Sheva Brachos location. However, if he is one
of the other three people needed, then he may eat a kezayis of any food or
drink a revi’is of liquid (except water), as above.
9.
The Panim Chadashos cannot have been present at a previous meal tendered in
honor of the Chassan and Kallah, but may have attended the wedding ceremony
itself.
10.
If the two Kosos are not the same size, the larger Kos should be used for
Bentsching, which is more chashuv. Both cups should be filled before
washing Mayim Achronim.
11.
If one of the Brachos was temporarily skipped by mistake, it should be
recited despite the fact that it will not be in the proper order.
12.
The person Bentsching should have kavana to be motzi others with his
Borei Pri Hagofen, and those intending to drink (such as the Chassan and
Kallah) should also have in mind that they are being yotzei with his bracha.
He should drink at least an ounce of wine--and preferably a revi’is--so
that he can make a bracha achrona on the Kos Shel Bracha.
Hakhel Note:
Whether or not you were honored
with one of the Sheva Brachos---don’t leave without giving your own
personal bracha to the Chassan and Kallah!
====================================
13 Sivan
FROM A READER:
“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.”
---------------------------------------------------------------
FROM THE VAAD HAKASHRUS OF THE
FIVE
TOWNS:
Steps For Cleaning Strawberries:
1.
1)
Carefully cut off the green leaf on top of the strawberry without
making a hole in the top of the berry.
2.
2)
Fill a receptacle with water and a soapy solution. The receptacle
should be large enough to accommodate the amount of strawberries you are
using and still enable you to vigorously agitate the berries, as described
below. The amount of soapy solution should be enough to make the water
feel slippery and be “sudsy”.
3.
3)
When a strawberry has a crevice or indentation (like a twin berry),
the strawberry should be cut in half prior to the washing, and then rinsed
carefully under a strong stream of water.
4.
4)
Place strawberries in this soapy solution and let them soak for
three minutes.
5.
5)
After soaking, vigorously agitate strawberries in water. This
should be done by taking one to two strawberries (depending on the size of
the berry) in the hollow of your fist and, while being submerged under
water, vigorously shake the berries in your fist in a back and forth or side
to side motion.
6.
6)
Continue doing this for all of the berries.
7.
7)
After the shaking under water has been done, place each berry
under a strong stream of water completely rotating the berry from top
to bottom and side to side. Using your fingers, guide the stream of water to
directly reach each part of the berry.
8.
After this procedure has been done the berries can be eaten without
further inspection.
Hakhel
Note:
Every person should consult with his own Rav or Posek regarding the
strawberry checking standards he should follow.
Additional
Note: A reader advised us
that his mother was a prisoner of war in a concentration camp during World
War Two. She had received
counterfeit papers and was not treated like other Jews in the camp. Nevertheless,
food was scarce and negligible. She
is now in
America
,
and refuses to eat any fruits or vegetables which have the possibility of
insect infestation--”There is so much to eat here--why do I have to look
for difficulties?!”, she explains.
---------------------------------------------------------------
APPROVED
FISH LIST: The following is a
list of types of fish currently approved by Kehilah Kashrus (Brooklyn, New
York), which we understand was originated by the Kashrus Council of
Lakewood:
·
Carp
·
Flounder-Only: Channel, Fluke, Georgia Banks
·
Gefilte Fish
·
Herring fillet (according to many Poskim)
·
Lox (unless marked wild)
·
Minced fish sticks, minced fish patties, minced fish cakes
·
Mullet
·
Pike
·
Pollok-Only Atlantic
·
Red Snapper-except Pacific
·
Sable-Only when marked: Farm Raised Black Cod
·
Salmon-Farm Raised
·
Sardines-Morocco and Philippines
·
Sardines (skinless and boneless)-all countries
·
Sea Bass - Blue Nose (
New
Zealand
), Grouper (
Mexico
),
Striped Bass
·
Tilapia
·
Trout
·
Tuna
·
Whitefish: Great Lakes
·
Whiting
Due to infestation of Anasakis, Kehilah Kashrus no longer allows
the use of any color masago/caviar.
---------------------------------------------------------------
Special Note One: 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 your day, an
important question that you can ask yourself is--what
chased me today? If you need to fix it the next day --may we
suggest beginning with the way you get out of bed and/or the readiness in
which you prepare for and begin your morning Tefillos. If a commoner
quickens his pace when he nears the restaurant or shopping mall--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 Two: Rabbi Yosef Eisen,
Shlita, relates what he believes was the last story he had heard from HaRav
Shmuel Berenbaum, Z’tl: HaRav
Berenbaum recalled that when he was a young boy there was a wagon driver who
would take passengers and products from city to city and in this way earned
his living. He would do Chesed from time to time--taking the destitute who
were going in his direction, when there was room to do so. On one such
occasion, as he was traveling to another city, he took an indigent person
and told him to simply lie down on the shmattas
that he was transporting to that city. As he arrived in the inn at the
city outskirts, a businessman saw the poor man disembark from on top of the shmattas
and asked the wagon driver if the man had paid for his ride. The driver
responded “No, I did it as a Chesed. It was really pretty effortless.”
The businessman then asked him whether he could purchase the Mitzvah
from him. The driver laughed it off, but the businessman insisted that he
was serious, and offered him a pretty sum (perhaps something like 50 rubles)
for the Mitzvah. The driver was both surprised and happy with the offer--and
accepted it! When he arrived home the next day, he told his wife how he had
made a tidy sum-’easy money’--by selling the Mitzvah he had performed in
bringing a poor man to the other city. His wife was outraged--”How can you
sell a Mitzvah? Are you crazy?! I don’t even know how you can remedy
this--I demand that you go to the Rav right now and ask him what to do.”
The husband agreed, for, after all, he knew that the Rav was a ‘sensible
person’, and his wife would be assuaged. He assuredly related the entire
story to the Rav. At the conclusion of the story, the Rav stood up and told
him: “Your act was a heinous
one! You were mezalzel in the Mitzvah of Chesed. You must pay ten times the
amount you received to Tzedaka as a penalty for your horrible deed!”
Hakhel Note:
We sometimes forget the greatness and inestimable spiritual benefits
that we bring onto our guf and neshama by our
daily acts of Chesed--acts which may not even cost us much time or money. We
should, nevertheless, appreciate them for what they are--Olam Chesed Yibaneh--literally what the world is built on today and
every day! Just as one makes it a point to properly daven and study Torah
daily, he must likewise make it a point to properly cherish and complete the
third leg of our table--Gemilas Chassodim on an unrelenting, constant and
consistent daily basis. There is no ‘standardized’ Chesed--everyone has
the responsibility and the privilege to personalize his daily meaningful
acts to his situation and the circumstances of those with whom he shares his
life! Let us not be mezalzel--but
be mechabev
these great opportunities of life!
=====================================
12 Sivan
Special
Note One: As we continue to
shine from the glow of Shavuos, we should most definitely have increased
appreciation and Kavannah in the Birchos HaTorah.
One of our readers has asked us on more than one occasion to remind
all that we should make sure to pronounce the words of the
second bracha properly: It is BAW.char BA.nu and not Baw.
CHAR
Baw.NU. It is NAW.san LAW.nu, and not Naw.
SAN
Law.NU.
Hakhel Note: HaRav Ezriel
Erlanger, Shlita teaches that he heard from his father-in-law, HaRav Shlomo
Wolbe, Z’tl, that at Matan Torah what came down to the world forever was Ernstkeit- a sincere and serious approach to life. The antithesis of
this approach would be kalus rosh,
a lightheaded, unfearful, so-what, it does not really matter, approach.
HaRav Erlanger explains that when the Torah provides a punishment for an
aveirah, such as Mos Yumas--he
shall surely die, it not only means that you are playing around with your
life--it also means ‘be serious’. With a proper attitude towards life,
many aveiros could be prevented. Indeed, Sara Imeinu told Avraham Avinu that
Yishmael must leave their home because he
was misacheik--he played
around with his life, leading himself in the wrong direction and to the
worst of aveiros. HaRav Erlanger brings from the Sefer HaKuzari
that we daven three times a day in Shul because we have to re-ignite, for in
between our Tefillos, we go into the streets where we see people not taking
life seriously, and it is hard to resist their approach when so many do it,
and because it is an easier manner in which to live.
In Shul, we are to experience the Dah
Lifnei Me Attah Omed--which brings us back to the meaning of life. With
the proper study of Torah as well, we grow to appreciate the greatness of
our mission in this world. It is reported the HaRav Yecheskel Levenstein,
Z’tl, passed by a bachur who was studying in Yeshiva with his legs crossed
and his shtender slanted towards
his chest. HaRav Levenstein told him something like:
“You may think you are learning, but you certainly cannot become a
Torah personality in this way!” As
we look into a Sefer or listen to a Shiur, we should appreciate that what
comes along with the Torah is a mission of life--and that acting with Ernstkeit
throughout the day is the resonation of that mission!
Special
Note Two: At his recent audio-Shiur to the Flatbush community, HaRav Gamliel
Rabanovitch, Shlita, reminded everyone that on Shavuos each and every one of
us was mekabel the Torah again.
“What does it mean to be mekabel
the Torah?” he asked. “It is
to be makayeim the Shulchan Aruch--to
fulfill all Halachos properly.” He
emphasized that Halacha guides us through our day even to the extent of
which sleeve or section of trousers we are to put on first. He urged all to
take upon themselves the daily study of Kitzur Shulchan Aruch. To fulfill
HaRav Rabanovitch’s essential directive, in addition to the Kitzur
Shulchan Aruch Yomi Program, which begins on Rosh Hashana of every year, and
ends on Erev Rosh Hashana (completing the Kitzur Shulchan Aruch in one
year), his students have this week begun an email of three Halachos of
Kitzur Shulchan Aruch a day (with an English translation). To subscribe,
contact szelcer@gmail.com. An audio
version of the Halachos is also available.
Hakhel
Note:
As an example of how important it is to review Halachos, which we
believe we may otherwise sufficiently know, we provide a few Halachos in
Hilchos Kibbud Av V’Eim from the
Kitzur Shulchan Aruch (143), which was the subject of the Kitzur Shulchan
Aruch Yomi Program (Rosh Hashana to Rosh Hashana) earlier in the week:
A.
When a person honors his father and mother, Hashem says:
“I consider it as if I dwelled with you--and you honored Me!”
(ibid., seif 1)
B.
A person should stand in honor of his father and mother (ibid, seif 7).
Hakhel Note: It is reported that
HaRav Shlomo Zalmen Auerbach, Z’tl, was once asked why it is that in our
days children do not stand when their parents enter the room. His response
was: “You mean they don’t?!”
C.
If one’s mother asked him to do something, and then his father appeared
disturbed by his action and asked him who told him to do it--he should not
tell his father that it was his mother and instead he should take the blame
upon himself. (ibid., 6)
D.
One should not listen to a parent if the parent tells him to violate a Halacha
MiD’Rabanan. If a father tells a child not to speak to a person and
not to forgive him, and the son wants to make peace, then he should not
listen to his father. (ibid.,
11)
E.
If one shames his father or mother--even with words and even by
allusion or hinting, he puts himself under the curse of “Arur
Makleh Aviv V’Imo” (Devarim 27:16). (ibid., 14)
F.
It is forbidden to hit a child of any age (even below Bar or Bas Mitzvah),
if one realizes that it will antagonize the child to the extent that he will
respond verbally or physically. One who hits his child in such a situation
violates the Lo Sa’aseh of Lifnei
Iver Lo Sitein Michshol. (ibid., 18)
G.
One who truly wants to honor his father and mother should be oseik
in Torah and Ma’asim Tovim--for this is the greatest honor for a parent
when someone remarks about their child “Fortunate is the father and mother
who raised a child like this!” (ibid., 21)
Special
Note Three: The Chofetz
Chaim was once asked why the Navi teaches us that the B'nai Yisroel had to
spend time and money in the maintenance and upkeep of the Bais Hamikdash.
After all, this is Hashem's House--He could keep it in a perfect state of
repair without the need for painting, re-facing or anything else.
Clearly, just as the B'nai Yisroel did not need new clothes in the Midbar
because they were kept beautifully clean by the Ananei Kavod, so too the
Bais Hamikdash could have remained perennially immaculate and pristine. The
Chofetz Chaim answered that this was of course most certainly true, but that
Hashem wanted to provide B'nai Yisroel with zechusim of being involved in
beautifying the Mikdash, Hashem's dwelling place. Our own personal
involvement most certainly demonstrates our own care and love for the One
Who Dwells there. Even in our times, we have this opportunity in our
own Shuls and study halls--where items need fixing, repair, a better idea,
or something new--but don't seem to be getting done. To take the
initiative in this area indicates that you want to have a part in
beautifying Hashem's sanctuary. Indeed, HaRav Moshe Shternbuch, Shlita
asks that if the Third Bais Hamikdash is to come down already built directly
from Shomayim--what part at all will we have in its rebuilding? He
answers with the words of Tefilas Mussaf--'VeSamcheinu Besikuno'--we
will be happy to put on the 'finishing touches' to the Mikdash that Hashem
will leave for us. We may suggest that those concerned with the
Tikkunim needed in our current Mikdashei Me'at may be in an especially good
position to be involved in the Tikkunim then--may it be speedily and in our
days. Everyone--younger and older, man and woman, can identify
something in their Mikdash Me'at that needs some additional attention or
care--and utilize the G-d Given opportunity--to edify His House!
=====================================
11 Sivan
AMAZING! There
are four (4) Parshios 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?
--------------------------------------------------
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.
--------------------------------------------------
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!
--------------------------------------------------
U’MAFLI
LA’ASOS!
By popular request, we provide a thought we had previously published on U’Mafli La’asos: In the Haftarah of last week’s Parsha,
Parshas Naso, the Pasuk states that upon hearing the news from the angel
that Shimshon would be born, Manoach brought a Korban. The Pasuk
continues U’Mafli La’asos--and
a wondrous thing happened, “as fire came out of a rock to consume the
offering that Manoach had brought” (Shoftim
13:19
).
The Metsudos and other Meforshim there explain that the word Mafli is rooted in the word Peleh--an
amazing and phenomenal event had just occurred--something shocking,
astonishing and miraculous--fire out of a rock!! Chazal
then remarkably “borrow” this two word phrase “UMafli La’asos,” as the conclusion and climax of the Asher
Yatzar Bracha, which we recite several times a day in recognition of Hashem
giving us the capability to take care of our needs. By using this
phrase, Chazal may want us to understand that it is the same “Mafli La’asos” that Manoach and his wife witnessed as they saw
fire coming out of a rock to consume a Karbon--as we witness every time we
successfully take care of our bodily needs. It is a Peleh--wondrous and extraordinary--like fire out of a rock!
We should not, c’v, have to wait for an occasion when it is difficult or
temporarily impossible for us to witness the daily Peleh we experience in ourselves in order for us to appreciate the
miracles inherent in the Asher Yatzar. Each and every time we conclude
Asher Yatzar, it should not be with a feeling that we are just about ready
to move on to something else…. Rather--it should be with a huge
acknowledgment--with a climactic recognition and blissful declaration--“UMAFLI
LA’ASOS!”
--------------------------------------------------
Special
Note One: We B’EH continue our Monday/Thursday
study of the Sefer Mitzvos HaKatzar, with the Mitzvos Lo Sa’asei
which the Chofetz Chaim
writes are applicable in our times. Today, we present Mitzvos Lo Sa’aseh
134 and 135:
134.
Shelo Lehachzir Gerushaso--this is the Mitzvas Lo Sa’aseh which
prohibits a man from remarrying a woman whom he has divorced, if she married
someone else in the interim. If one attempts to do so he violates this
prohibition and Beis Din forces them to separate, even if she only received
Kiddushin from a second man. This Mitzvah applies at all times and in all
places.
135.
Shelo Tinasei Eishes Hameis LeIsh Zar--this is the Mitzvas Lo Sa’aseh
which prohibits a widow who did not have children from marrying someone
other than her deceased husband’s brother, as yibum
or chalitzah by the deceased’s
brother has a first priority. If she does marry a third person, they both
violate this prohibition and he must divorce her with a get. She must then
receive chalitzah from the
deceased’s brother. This Mitzvah applies at all times and in all places.
Special
Note Two: In last week’s
Parsha we find Mitzvah 364, the Mitzvah of Vidui--verbally confessing to
Hashem that one has sinned. The
Chidushei Harim points out that the Mitzvah of Vidui is found in the Parsha
in the course of discussing a stolen item (Vehisvadu
Es Chatasam--Bamidbar 5:7) because whatever the sin might be--when one
sins he is stealing--stealing Hashem’s aspirations of him, and stealing
from his own potential! 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!
Special Note Three:
We are in the Shivas Yemei Tashlumim--commemorating all of the Karbanos that
would be brought BiZ'man HaMikdash--for which there was no time on Yom Tov
itself--Let us take just one example of how everything will be different
when the final Geulah comes. One of the vestiges of the service in the
Bais HaMikdash practiced even today to some extent in Eretz Yisroel and
Chutz La'Aretz is Birkas Kohanim, which we caught a glimpse of over Shavuos
and in last week's Parsha. The Mishna in Sotah (37B), however,
provides a list of differences between the Birkas Kohanim as we know it
today and the Birkas Kohanim in its pristine form in the Bais Hamikdash:
1. Outside of the Mikdash,
they are three separate Brachos--whereas in the Bayis it is one
uninterrupted bracha.
2. Outside of the Mikdash,
the Shem Hashem is pronounced in the same manner as when we make all other
brachos, whereas in the Mikdash the Ineffable Shem is used.
3. Outside of the Mikdash,
Kohanim lift their hands to shoulder height, whereas in the Mikdash the
hands are raised above their heads with the Shechina above their fingers.
Thus, even what we can do
now will simply be performed on a more sublime and supernal level when the
Bais Hamikdash returns. We have a lot to look forward to!
Special
Note Four: With the passing 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 pharim 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!
===============================================
8 Sivan
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 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: 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 caramel
cheesecake. One practical, easy
and important suggestion is to think about the Ma’amad Har Sinai--in which
we miraculously ‘heard’ the lightening and ‘saw’ the thunder, and
witnessed the opening of the sky and of the earth, the unrelenting Shofar
blast, the literal shaking of the hills and mountains, the fearful and
wondrous awe of cloud and darkness, 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 incomparable gift and inestimable privilege we
thereby received forever. Every
morning--no matter how tired we are, how many things we have on our head,
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 in which we recite
Birkos HaTorah are our moments of realization 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 to us.
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 simply 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:
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 important 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 Three:
To further elaborate on the prior Note, we provide the following
fantastic Mashal from HaRav Shimshon Pincus, Z’tl:
A young man, eager to have
a successful future, is advised to go to the local gardening store, and to
purchase all kinds of fruit tree seeds.
Even though he may not see the benefits of his investment
immediately, over the years those handfuls of seeds will produce many trees
and a wonderful abundance of fruit for consumption and sale.
The young man eagerly purchases many different kinds of seeds.
Upon realizing how easy and cheap they were to buy, and how the
profits to be reaped are geometrically proportional to the investment of
time and physical effort, the young man was not as careful as he should have
been. He lost some seeds here,
threw some seeds at some birds there, planted some seeds too close to each
other, and then did not properly take care of the trees that did eventually
begin to grow.
The easy, almost sure
investment, was nearly squandered largely due to a lack of use of his
intelligence, a simple failure of adequate care and an almost surprising
degree of flippancy. True, a
small part of his final relative failure may have been due to bad weather,
occasional illness and other factors, but they were minor compared to his
carelessness, inattention and perhaps even negligence.
That is the Mashal.
The Nimshal is clear. Each
one of us is given the incredible opportunity to harness our unique and
individual portion in Torah during our lifetime.
The little seedlings with which we began--Torah
Tziva Lanu Moshe, Shema Yisrael,
Bereishis Bara--must be wisely planted and nurtured.
Even when they grow into full-sized trees, they must be properly
watered, pruned and harvested.
Yet, many unfortunately do
not follow the road to personal success.
A person drops seeds here, needlessly throws away seeds there, and
does not take care of the tree when planted--by failing to keep his daily
study commitment; not buying or reading a new Torah book or Sefer even if it
is of interest to him; not joining a new shiur in Shul or watching a Shiur
on www.torahanytime.com when he has some time at his computer, and not
progressing (or feeling advancement) on a yearly basis in the Parashas
HaShavua or in Halacha. There
are other examples--a five-minute Chavrusa, a telephone shiur (718-906-6400
is one example), Shemiras Halashon HaYomi, etc.
The possibilities are almost endless.
So much of our opportunities are free, and much of our learning can
be done in a group setting, which also makes it easier.
We just have to be diligent, and care.
We are at the day after
Shavuos! If not now--then when is the time to evaluate and re-evaluate
Torah’s place in our life? Chazal
(Chagiga 3A) actually provide one definition of a shoteh
(an insane person) as one who loses what is given to him.
We should not, c’v, place
ourselves anywhere near that category--squandering those seedlings which can
be nurtured into such big and beautiful fruit-bearing trees.
Rabbi Pincus actually
teaches that we should view every five or ten minutes as one seed.
That is literally how powerful and meaningful every short period of
Torah study can be. If one
throws away a seed of his time, then he has discarded not only the seed, but
all of the neutrons, protons and electrons within it, the entire
DNA
,
all of the life-filled potential bound within.
Just five minutes a day is
1,825 minutes a year. Over
twenty years, this amounts to 36,500 minutes, which is more than 600 hours.
According to the Vilna Gaon’s calculation, as explained by the
Chofetz Chaim (see Shenos Eliyahu to Peah 1:1), if one would have been
learning during these five minutes every day, he would have accumulated over
7 million mitzvos [Hakhel Note…and Talmud Torah K’negged Kulam]! We now can appreciate how taking
care of that seedling could produce such a beautiful and glorious tree.
Let us make the
commitment--Bli Neder--to especially and intentionally study just an
additional five minutes of Torah a day--just so that we show how much we
care about that seedling--no--that tree!
Special Note Four:
We provide the following post-Shavuos notes to our readers:
1. In a pre-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 (Petach Tikva) 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 (page 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 Rebbe 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 Five:
With the new cycle of Pirkei Avos commencing this Shabbos, we continue with
a thought for the coming week. Firstly, we remind everyone of the
wonderful thought from the Sefer Mincha
Chadasha: The meaning of “Kenai
Lecha Chaver” is not necessarily limited to spending money to acquire
a good friend--but can also refer to purchasing a “Chibur” or seforim
from which to learn. The Mincha
Chadasha also learns that because the Mishna (Avos 1:2) teaches that the
world stands on three pillars, Torah, Avodah and Gemilus Chasodim, one
should 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 Tzibur) before you leave your “davening time” or
otherwise start your day. Avos teaches us at its very outset (Perek 1,
Mishna 2) 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!
Special Note Six: We
continue with our Erev Shabbos--Halachos of Shabbos Series. Every
Wednesday HaRav Yisroel Dov Webster, Shlita, noted Posek, Dayan Sha'arei
Mishpat, and author of The Halachos of Pregnancy and Childbirth,
gives a Hakhel Shiur to women in Borough Park attended now by approximately
100-125 women. This past winter he gave a series of Shiurim on
Hilchos Borer, and at the end of the series the women were given a bechina
of 100 questions. We have previously provided the answers to the first 10
questions, and we will now continue with the goal of completing all 100
questions. For tapes and CD’s of the Shiur, please call: 718-435-6974.
Hakhel Note: The
Shiur is from 10:00AM until 11:00AM at Agudah of 18th Ave, 5413 18th Avenue.
Rabbi Webster is currently giving the Shiur on Hilchos Tochein….
11. If one has a cluster
containing superior and inferior grapes, how does one take the grapes that
he wants?
One must remove only the
superior grapes, leaving the inferior ones behind. The act of selecting must
be done by hand, and must be for immediate use.
12. If one has mixed nuts
and one prefers a certain type, what should one do?
One must remove only the
nuts that he wants from the mixture and leave over the other nuts, even if
the nuts he wants are the minority. Again, this must be done by hand, and
must be for immediate use.
13. If one has a pile of
mixed cutlery, may one set the table before one davens or goes to shul?
No, as stated above, one
must satisfy all three conditions. Due to the fact that the cutlery is part
of a mixed pile, there would be a prohibition of borer to set the table
before davening for it is not considered as immediate use.
14. How does one define BeYad-by
hand?
The selecting must be done
by hand and not with the help of a utensil. This means that one may not use
a specialized utensil for borer, e.g. sieve, sifter, colander, but could
also include the use of an ordinary utensil, e.g. silverware, if the
ordinary utensil is being used for selecting. However, if the utensil is
being used purely as a matter of convenience for eating, then it is
permitted to be used and is not considered as a specialized utensil for
borer. See Question 15 below, for further discussion.
15. When is one permitted
to use a fork, spoon or knife?
The invention of
silverware was for the purpose of table manners, and was not created for
selecting. Therefore, unless being used for selecting purposes, the Poskim
generally consider using silverware as an extension of one’s hand.
Example: One is permitted to use a fork, knife, spoon as an extension of
one’s hand either because: 1) one does not want to get one’s hands
dirty--e.g. one may use a fork, knife to eat fish so that he does not get
his hands dirty, 2) one cannot reach the item without the help of the
utensil--e.g. one cannot get to the bottom of a pot of cholent without the
help of a utensil, or 3) one cannot eat the item without the help of the
utensil-- e.g. one cannot peel an apple without the help of a utensil.
However, once again, one is prohibited to use silverware if the purpose is
not for table manners, but rather to perform and achieve borer--whereupon,
the silverware becomes a utensil for borer.
=================================================
5 Sivan
CHEESE
CAKE
!
In
the Sefer Halachos of Brochos,
Rebbi Yisroel Pinchos Bodner, Shlita, provides the following direction on
the brachos over cheese cake:
Bracha Rishona:
If made with a thin layer of dough (i.e., the dough is being used
merely to enrich the appearance of the cake), the proper bracha to be
recited is a shehakol; if made with a thick layer of dough (i.e., being used
for sustenance and flavor), the proper bracha to be recited is mezonos.
Bracha Achrona:
Because a kezayis of the mezonos is usually not eaten within a kedei
achilas pras, in most cases the bracha achrona is borei nefashos
(provided that between the cheese and the mezonos at least one kezayis is
eaten within kedei achilas pras).
Hakhel Note:
We have discussed in the past the circumstance of cheese cake being
made with corn flakes crumbs. One should discuss with his Rav or Posek as to
the proper bracha in this event.
Additional Note:
One should make sure that his brachos over the cheese cake are joyous
and inspired!
--------------------------------------------------
Special Note One:
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.
According to many sources,
today is the day that K’lal Yisrael exclaimed:
“Na’aseh V’Nishma”,
and received the two crowns, perhaps also representing Torah
Shebichsav and Torah Shebe’al
Peh. Although we are now 3,335 years away from Har Sinai…we must feel
and experience that tonight we received our crowning glory--then and
forever!
Special Note Two:
We provide below several points and pointers relating to Yom Tov:
A. Remember that those
very issues involved with moving mail are no different on Yom Tov than on
Shabbos.
B. 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.
C.
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 Klal Yisrael 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.
D.
Remember when making She'hechiyanu on the first night of Yom Tov to
have in mind that you are reciting it over the Mitzvah of Yom Tov, the
Mitzvah of Simchas Yom Tov, and the completion of the Mitzvah of Sefira
(which is like the building of the Sukkah before Sukkos!).
If you can, focus on the difference between those three precious
words--Shehechiyanu, Kiymanu and Higianu!
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, “D’vash VeCholov
Tachas Leshoneich--honey and milk (the Torah) is under your tongue.”
F.
HaRav Elyashiv, Z’tl, taught that one
should daven for a Refuah Sheleima when the Aseres HaDibros are read on
Shavuos morning--as Bnei Yisrael 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 HaRav Elyashiv, 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!
Hakhel Note One: Some
try to be at or near the Sefer Torah when the Aseres HaDibros are being
read, so that they can directly glean the healing effect!
Hakhel Note Two: Let us remember that just as the Aseres Hadibros
were first heard in Fear and Awe, we, too, no matter how tired we may be
should feel the awe and power of the occasion, for we are re-living through
the moment once again!
G.
For Ashkenazim in Chutz LaAretz, until the Moshiach comes, Shavuos is
the last time Birchas Kohanim is recited in 5773.
We wish to remind our readers that the Bi’ur Halacha (Shulchan
Aruch, Orach Chaim: 128, Introduction) brings from the Sefer Chareidim
that just as the Kohanim fulfill a Mitzvas Aseh when they bless K’lal
Yisrael, so, too, do the Bnei Yisrael have a part of the Mitzvah when they
stand in silence and have Kavannah to receive the Bracha from the Kohanim!
H.
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
Halachos 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 Yisrael--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 Yisrael!
It is the Bnos Yisrael 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 Yisrael
in its stead.
Special Note
Three: On Shavuos itself, we
should take the time to rethink the Torah, and the Torah’s place in our
lives. As we recite three times daily in Shemone Esrei, the Torah is a Toras
Chaim--a Torah of life itself! Among the suggested items for
contemplation are:
A. We are
taught that the Torah is comprised entirely of Sheimos of Hashem, in ways
that we do not understand. We should accordingly recognize in all instances
its unfathomable depth. It is no coincidence, as it never is, that the
Parshas HaShavuah before Shavuos is Bamidbar, which relates to our
encampment in the Midbar, and which does not appear to be directly related
to us. Then in the Parsha after Shavuos, we read about the twelve Nesi’im,
each of whom seemingly brought exactly the same Korbanos, yet for each and
every one the Torah repeats the same Korbanos separately.
The Torah seems to be emphasizing to us with these Parshios which are
read immediately before and after the giving of the Torah, that although we
cannot fathom it--we must appreciate the Torah’s pure ruchniyus
and amkus and always be awed by
its every word and letter!
B.
Chazal teach that Hashem said: “I
created the Yetzer Hara, and I created the Torah as its antidote”. The
Yetzer Hara is so unrelenting--attacking from so many directions, and coming
back, and back, and back. A reader commented to us that if he does not have
enough challenges in raising his children from iPods and iPhones--how did
baseball cards come back into vogue?! This
is the strength of the Yetzer Hara--not letting himself get down, and always
looking for new and old avenues of approach. Yet, remarkably, the Torah can
defeat that Yetzer--its study can give the person the resolve, the
dedication, the wisdom, and the added measure of Hashem’s personal
assistance--in defeating the Yetzer and succeeding at life!
C. Chazal teach
that Torah is not found in tagarim
and sachranim--in long-distance
and short-distance merchants and traders. The obvious question is--many of
us must earn a living--what are we to do and yet properly relate to and
study Torah? We suggest that it is a matter of attitude. What
is the ikar, and what is the tofel?
Does one prioritize or push aside his work for Torah study or his Torah
study for work? Does one rearrange his Torah study, his davening, his Chesed
around his business schedule or appointments--or vice versa?
To be sure, if a Chavrusah, Shiur or Seder must be rearranged, one
must make sure that it is on an extremely
infrequent basis. One should encourage others in the primacy of Torah as
well….
D.
It is fascinating to note that when reciting the Birkos HaTorah, we
first recite the bracha of La’asok BeDivrei Torah, and then continue with VeHa’arev Nah (please make my Torah learning sweet). A great Rav
pointed out that Chazal (by making this the order of Birkos HaTorah), are
teaching us that one should study even though it appears difficult and not
sweet at first--for through the initial effort--the sweetness will come!
E.
There were Asarah Ma’amaros in which the world was created (Avos 5:1) and
there are Aseres HaDibros which
directly correspond to these Asarah
Ma’amaros in which the world was created. Rashi (ibid.) explains that
must understand and appreciate that the creation of the entire world was for
the Torah and now rests on the Torah--and that it is our unparalleled
privilege and our bearing to maintain the world’s existence--until we can
bring it through the Torah and its Mitzvos--to its final successful
conclusion! We should be moved to sing Ashreinu
Mah Tov Chelkeinu happily and heartily on Shavuos (and more often as
well)!
Special Note Four:
Matan Torah--the delivery of the infinite blueprint from HaKadosh
Baruch Hu--at no charge--to each and every one of us!
The Torah describes in unusual detail the awe of the event, and this
description is also a primary focus of the bracha of Shofaros on Rosh
Hashanah. We provide below from
the Sefer Ma’amad Har Sinai (by Rav Shlomo Rosner, Shlita) a small
portion of the description of Matan Torah, as culled from the Gemara and
Midrashim-- which forever changed world history, our history--and each of
our lives. The import, extent
and unparalleled nature of the event is described in and by the Torah itself
(Devorim 4:32, 33) with the words: “Ki
She’al Na …--When you ask of the earlier days from the day Hashem
created man on the earth, and from one end of the heaven to the other…has
there ever been anything like this…has a people ever heard the voice of
Hashem speaking from the midst of a fire as you have heard….?!”
Just some of the wondrous
events brought by Rav Rosner, Shlita:
-
The lightning bolts and thunder were not
uniform and consistent, but were different from each other to add to the
reverence and uniqueness of the occasion.
The thunder could be seen, and the lightning bolts heard.
-
The Shofar sound did not weaken--but
strengthened as it continued--and the blast could be heard worldwide.
-
600,000 ministering Malachim came to attend,
and rested on Har Sinai itself.
-
Har Sinai was raised from its place, and was
suspended in midair with the B’nei Yisrael standing underneath it.
-
Although many were wounded and maimed from the
years of slavery in Mitzrayim, they were all healed.
Moreover, they were healed from spiritual and mental illness as
well, and there were no zavim, metzoraim, or shotim.
The zuhama, the spiritual contamination planted in man by the
nachash was removed from us, so that we would have the quality of Adam
before the chait.
-
The mountain itself was burning, with its fire
reaching the heavens.
-
The Seven Heavens opened up to the Kisei
HaKavod--with more being revealed to the B’nei Yisrael than was
revealed to Yechezkel HaNavi and Yeshaya HaNavi in their visions of the
Merkava.
-
The Seven Tehomos (Depths) below also opened,
so that B’nei Yisrael understood that Hashem was singular in all
worlds, and “Ain Od Milvado--there
is nothing else but for Hashem.”
-
The mountains of Tavor and Carmel in Eretz
Yisrael were uprooted from their place and came to Midbar Sinai.
-
The World was still and silent--the sun
remained in one place, seas did not move, birds did nor chirp or fly,
the animals were silent. Even
the Serafim did not say “Kadosh, Kadosh, Kadosh….”
-
Tal, a special Dew, fell to revive the B’nei
Yisrael after their souls had left them from the awe of the Dibros.
-
The letters of each of the Aseres HaDibros
could be seen as they were said.
-
Every nation heard each Dibur in its own
language, so that it could not later claim that “had it heard…”
-
With each Dibur, the World became filled with
the aroma of besamim.
We have provided above 14
special details of Matan Torah at Har Sinai.
In fact, there are 14 Azkaros--Hashem’s name is mentioned a total
of 14 times--in the Aseres HaDibros. The
Tashbatz writes that there are also 14 Azkaros in the Sheva Brachos that we
recite at a Chasuna and the days following in celebration.
Indeed, a great wedding is taking place this Shavuos--and you
are one of the Ba’alei Simcha--so celebrate!
GUT YOM TOV!!
======================================
4 Sivan
TWO QUESTIONS AS WE PREPARE FOR MATAN TORAH:
A.
Har Sinai has six names. Can
you provide them, and the meaning behind each name? See
Midrash Tanchuma, Bamidbar, Piska 7.
B.
The Yerushalmi teaches that each one of the Aseres HaDibros is
alluded to in Kriyas Shema. Can
you find them? See Shulchan
Aruch, Orach Chaim 61, Mishna Berurah, seif katan 2.
AS SHAVUOS APPROACHES,
we provide the following important reminders as to Kashrus standards for
cleaning blueberries and grapes. We note that other agencies or Rabbanim may
have different standards, and every person should follow his Rav or Posek in
this area.
A.
Blueberries. (Va’ad
HaKashrus of the Five Towns) Thrips can be found on the top of the
berry near the hole. Until recently, cultivated premium
blueberries (Grade A) were able to be used without any special preparation. However,
blueberries have been found, both in the
U.S.
and in Eretz Yisrael, to have thrips on the top of
the blueberry near the hole. Therefore,
the following simple process should be followed. Note: The
following steps are for premium blueberries (Grade A) and to the
exclusion of wild blueberries that can be found in the country or other
similar areas which can be infested with insects.
Steps
for Cleaning Blueberries
1.
Fill up a large receptacle with
water and a soapy solution. The receptacle should be large enough to
accommodate the amount of product you are using and still enable you to
vigorously agitate the berries as described below. The amount of soapy
solution should be enough to make the water feel slippery and be
“sudsy”.
2.
The product should be completely
submerged in the water and allowed to soak for three minutes.
3.
Vigorously agitate the berries
in the soapy solution.
4.
Remove the blueberries from the
receptacle, place them in a colander and rinse them very thoroughly, making
sure the stream of water reaches all the berries.
5.
No further inspection is necessary.
B. Grapes. (Kehilah
Kashrus--Brooklyn, New York)
Steps for Cleaning Grapes
1. Place cluster of
grapes in a large receptacle or sink filled with water. Larger clusters
should be broken down to manageable sizes.
2. Hold cluster
firmly and thoroughly agitate in a circular motion, first in one direction
and then in the other direction.
3. Refill or fill
another large receptacle or sink with very soapy water, then
fully submerge and soak grapes for 5 minutes.
4. Repeat step #2 in
the soapy water.
5. Under a heavy
stream of water rinse grapes very well. (Please be sure water pressure is
very strong)
6. No further
inspection is necessary.
--------------------------------------------
Special
Note One: We B’EH continue our Monday/Thursday
study of the Sefer Mitzvos HaKatzar, with the Mitzvos Lo Sa’asei
which the Chofetz Chaim
writes are applicable in our times. Today, we present Mitzvos Lo Sa’aseh
132 and 133:
132.
Shelo Legalos Ervas Niddah--this is the Mitzvas Lo Sa’aseh which
prohibits a man from engaging in a forbidden relationship with a woman who
is in a niddah status, and has not become tahor through tevilah in a mikvah.
If one engages in a forbidden relationship with her, the punishment is kares
(if done intentionally) or a korban chatas (if done
unintentionally), and if a child is born, the child is a pagum. A woman is also considered a niddah after childbirth, and
must observe different periods depending upon whether a son or a daughter is
born. The Torah repeats that if one violates this prohibition, it is
considered to be a to’eivah
which is metameh ha’aretz and metameh
hanefesh. If one violates this prohibition he is considered a rasha
gamur, is pasul l’eidus is
called a poshei yisrael begufo.
The Chofetz Chaim then further describes his horrific punishment, and urges
that one combat the modern day Yetzer Hara in this area, by living in a
place where the halachos can be properly observed.
133.
Shelo Legalos Ervas Kedeisha--this is the Mitzvas Lo Sa’aseh which
prohibits a man from engaging in a forbidden relationship with a woman who
is mafkirah atmzah lezenus. If one
engages in a forbidden relationship with her for immoral purposes, they both
violate this prohibition. This Mitzvah applies at all times and in all
places.
Special Note Two:
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, “al 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. 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?
Indeed, the Chofetz Chaim (Chomas
HaDas, Chapter 8) writes that through Torah study, each person in
accordance with his potential, one builds his palace in Olam Haba, day by
day, brick by brick. Have you ever noticed houses undergoing
construction which stop and start, stop and start, stop and start, their
construction? Some days there are no workers there, some days just a
few. The building process seems almost endless, and, in some cases does not
get completed, or at least completed properly, because of all the
inconsistency, the delays, the jumps and reversals, otherwise absent in the
day-to-day consistency to completion. You do not need 20 workers
there, if everyone has his job, and knows what to do--daily,
until completion.
A wise person once noted
that the last pasuk of the second parsha of Shema states: “LeMaa’an Yirbu Yemeichem....Kimei HaShomayim Al Ha’Aretz...--[In
the merit of Mitzvah observance your days will be] increased like the days
of the Heavens on the Earth--what does this mean? What do increased
days have to do with Heavens on the Earth? The answer may be that if
we look up to the Heavens for our days, if we make each day heavenly, by
learning and living what Moshe Rabbeinu was able to wrest away from the
angels on high, then our days are literally Heaven here on Earth.
As we are about to take the
Heaven’s treasure, 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 3300
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!
It should happen to each and every one of us!
Special
Note Three: A few notes on davening
over the next several days:
A.
Every day, three times a day at the very end of Shemone Esrei, we ask Hashem
for V’Sein Chelkenu B’Sorasecha--grant us a share in Your
Torah. Let us make sure that these words do not ‘slip by us’ over
the next several days. We importantly add that in each of the
Shabbos and Yom Tov Tefillos before reciting Boruch Atta Hashem
MeKadeish HaShabbos or MeKadeish Yisroel V’Hazemanim, we also
plead the very same words--V’Sein Chelkenu B’Sorasecha!
What more auspicious and propitious time could there be for reciting these
words slowly and with Kavannah than the next several days! Please
recall the words of HaRav Chaim Kanievsky, Shlita, we had recently brought,
in which he taught that for one’s Torah learning to have a Kiyum, he has
to keep on davening and davening to Hashem for it.
B.
We provide by
clicking here a beautiful Tefillah sent to us by a reader that the Shlah
HaKadosh provides to be recited after one concludes his learning on Leil
Shavuos!
C.
Reminder: Because on Shavuos we are judged on Pairos HaIlan
(fruits of the tree), many have the custom to daven for a beautiful Esrog on
Shavuos. Our Tefillos should be focused on Hiddur Mitzvah--enhancing
the Mitzvah of Esrog--in the year 5774!
D.
Let us make sure that we remember to have special Kavanna when reciting
Birkos HaTorah. The Shulchan Aruch actually teaches (Orach Chaim
47:1): “One must be very careful with Birkos HaTorah.” The Mishna
Berurah explains that, according to many Rishonim, Birkos HaTorah is
Mid’Oraysa, and that one must make the Brachos “BeSimcha Gedola--with
great happiness,” recognizing that Torah is not just another study--and
adds that we must be sure to express our special thanks to HaKadosh Baruch
Hu in choosing us to be the recipient of His “Clei Chemdoso”--His
treasured possession!
Special
Note Four: HaRav Chaim Volozhiner, Z’tl, provides the
following insights on the study of Torah, as culled from the Sefer Nefesh HaChaim (4:3), and the Sefer Ruach Chaim (on the Sixth Perek of Pirkei Avos):
A.
The reason that one of the qualities needed to acquire Torah is:
HaOmer Davar B’Sheim Omro--to
say something over in the name of one who originated it, is because by
knowing who said it, one will be able to associate his other opinions that
he has studied, and formulate a consistency in approach by a particular
Tanna, Amora, or anyone else. He
is thus not simply amassing knowledge, but is able to associate, combine,
deduce and explain. It is
therefore essential for us to try to remember the names of the Tanna, Amora,
or other Torah personality who had expressed the statement--for our own
Torah--and the Torah in general will be enhanced!
B.
Before studying, one should be meharher
in Yiras Hashem. As Rebbi
Chanina Ben Dosa teaches (Avos 3:11): “Kol
Sheyiras Cheto Kodemes L’Chachmaso, Chachmaso Miskayemes--he whose
fear of sin precedes his wisdom, will have his wisdom endure.
One should also have a hirhur
of Teshuvah so that his study of Torah is Betahara.
C.
When a person is MeChadesh
a Chiddush, he should realize that
this is something that a Malach
cannot do(!). His joy in having the privilege of learning and delving deeper
into Hashem’s greatest of gifts should be K’Nesinasam
MiSinai--as the joy we experienced when we received the Torah at Sinai.
When one learns Torah with joy for an hour, he will learn much more than if he learns
without joy--even for several hours. Hakhel
Note: The Sefer Eglei Tal powerfully echoes this thought with the words:
“Ki Zeh He Ikar Mitzvas Limud
HaTorah LiHeyos Sos V’Sameach U’Mishaneg BeLimudo VeAz Divrei Torah
Nivlaim BeDamo U’MeiAchar Sheneheneh MeDivrei Torah Hu Na’aseh Davuk
L’Torah--when one studies Torah for the sake of the Mitzvah and
rejoices in his studies, the words of Torah become absorbed into his
bloodstream, and because he has enjoyed his learning he becomes one with the
Torah.” Indeed, the Eglei Tal writes that Yetzer HaTov is Misgadel Mitoch Simcha Shel Torah.
When one learns L’Sheim
Mitzvah, with joy, his Yetzer HaTov continues to become greater and
greater!
D.
An essential aspect of our Torah study is that it be Lishma.
What does Lishma mean?
According to HaRav Chaim Volozhiner, it means L’Sheim
HaTorah--one must study, understand and expound upon the Torah for the
sake of Torah study itself. One
must seek to get to the truth according to the best of his capabilities, and
one should be driven to delve deeper and deeper into his Torah study because
of his Chavivus HaTorah and Ahavas
HaTorah. One must recognize
that there are two aspects to Torah--one is to know what the Torah requires
in order to fulfill it--this is Yediyas
HaTorah. The second is Eisek HaTorah--making Torah study an end and not just a means to an
end. Thus, Lishma means that one must toil and study Torah in depth to gain
greater and greater understanding of the Torah itself--even without the
practical Mitzvah applications. The
more one delves into Torah for its own sake, the more light one sees.
The matter can be compared to entering into the King’s palace and
going further and further towards the throne room from inner room to inner
room--with each inner room shining with more light than the previous one.
Hakhel Note: Based upon
this Yesod, the Bais HaLevi (in his introduction to the Sefer Bais
HaLevi) is able to answer the following two questions:
(A) Chazal teach that when the Bnei Yisroel said Na’aseh
(we will do) before Nishma (we
will hear) they merited to have two crowns--why was it only because they put
Na’aseh before Nishma (we will listen) did they merit two crowns?; and (2) Why in
actuality did they not say Nishma
V’Na’aseh--let us listen and [then we will be able to] do--would
that not have been more sensible? The answer is that these two words
represent the two separate and distinct aspects of Torah study--Na’aseh--we have to know what to do, and Nishma--we have to learn Torah for its own sake.
If we had simply exclaimed Nishma
V’Na’aseh--it would have appeared as if we wanted to study the Torah
only in order to properly perform
the Mitzvos--that there is only one reason and purpose for Torah study.
Once, however, we put the Na’aseh
first, we affirmatively demonstrated that one reason to study Torah is for
us to know how to properly perform the Mitzvos, and beyond that there is a
separate and distinct reason--Nishmah--
the delving into Torah Lishma--for
its own sake. This is how we
were zoche to two crowns--for the
two distinctive and very special Kabbalos!
=====================================
1 Sivan
RICOLA--FROM
KEHILAH KASHRUS OF FLATBUSH: “Subsequent to a great
deal of research by the
CRC
of Chicago, the following flavors of Ricola Drops have been found to be
acceptable for use in our establishments TO
THE EXCLUSION OF
ALL
OTHER RICOLA VARIETIES: Green
Tea with Echinacea (sugar free), Honey Herb, Honey Lemon with Echinacea,
Lemon Mint (sugar free), Lemon Mint, Lemon Verbena, Menthol (sugar free),
Mountain Herb (sugar free), Natural Herb (original)”
Special
Note One: We
continue with our Erev Shabbos--Halachos of Shabbos Series:
A. Tomorrow, Shabbos Kodesh,
is the Yom HaMeyuchas--the day upon which Hashem told Bnei Yisrael: “V’Heyisem
Li Segulah Mikol Ho Amim” (Shemos 19:5, and Rashi there)--You shall be
to Me the most beloved treasure of all peoples.
What a great day--to be declared the greatest treasure of all peoples
by the Creator of all! Accordingly,
especially this Shabbos, we should try to perform at least one Mitzvah with
at least a little more preparation, kavannah, and zeal glowing--while
knowing and showing that you are--literally--Hashem s prized possession!
Additional Note:
Some say that the second day of Sivan is known as the Yom HaMeyuchas
because it does not have its own Segulos, but rather because it views itself
as having a relationship with the day before (Rosh Chodesh) and the days
after (the Sheloshes Yemei Hagbalah). This
is a tremendous level--looking to and joining together with-- the maalos
of others, and it is this that we must emulate!
B. Rebbi
Menachem Mendel of Vorki, Z tl asked if Shabbos HaGadol is the Shabbos
before Pesach and Shabbos Shuvah is the Shabbos before Yom Kippur, what is
the Shabbos before Shavuos known as? He
answered that it is Shabbos Derech Eretz--a Shabbos in which one works on
his Middos--because Derech Eretz is Kadma L Torah!
C.
Every
Wednesday HaRav Yisroel Dov Webster, Shlita, noted
Posek, Dayan Sha'arei Mishpat, and author of The
Halachos of Pregnancy and Childbirth, gives a Hakhel Shiur to women in
Borough
Park
attended now by approximately 100-125 women. This
past winter he gave a series of Shiurim on Hilchos Borer, and at the end of
the series the women were given a bechina of 100 questions. We have
previously provided the answers to the first 5 questions, and we will now
continue with the goal of completing all 100 questions. For tapes and CD’s
of the Shiur, please call: 718-435-6974.
Hakhel Note: The Shiur
is from
10:00AM
until
11:00AM
at Agudah of
18th
Ave
,
5413
18th Avenue
. Rabbi Webster is
currently giving the Shiur on Hilchos Tochein….
The answer to Question 1
(last week) has been revised and is as follows:
1. What is the
definition of Borer?
Borer is
defined as improving a mixture that consists of different types of items by
selecting, sorting, separating or organizing items in the mixture. In order
for an action to qualify as borer, the action must constitute an improvement
to the mixture. If the action does not make any kind of improvement, then it
is not an act of borer. Example: One has a bowl containing a cluster of
grapes. The bowl contains superior and inferior grapes (even though the
inferior grapes are edible, they are of a poorer quality than the rest of
the grapes in the cluster). In order improve the mixture, making it easier
to eat, one would remove the inferior quality grape and leave the one of
superior quality.
We now continue
with Questions 6-10:
6. What are
“different” items that constitute a mixture?
Different items
include not only items that are obviously different, but also:
·
Items that are
naturally present--such as bones in fish
·
Different items
of the same type--such as different types of nuts mixed together
·
See Question
and Answer 7 for additional detail
7. In
the following pairs, which are considered the same, and which are considered
to be “different”, constituting a mixture?
roast chicken
and boiled chicken
panty hose and
knee highs
boiled meat and
roasted meat
black socks and
blue socks
sweet apples
and sour apples
burnt popcorn
and non-burnt popcorn
large oranges
and small oranges
forks and
knives
soup spoons and
tea spoons
big plates and
small plates
In all of the
above cases, the pairs are considered two different items constituting a
mixture to which the Halachos of Borer apply. We define “different” also
by different taste and different function, even if they are from the same
‘family’ type. The one possible exception to the pairs above being
considered “different” is in the case of oranges, as it may not make a
practical difference if the oranges are larger or smaller.
8. In order for
one not to perform the Melacha of Borer, what conditions must be met?
There
are three conditions that must be met, all
three conditions must be satisfied in order to permit Borer:
(1) Ochel Mitoch Pesoles--the Ochel must be taken from the Pesoles, and not vice versa
(2) BeYad--the Ochel must be removed by hand
(3) MiYad-- the Ochel must
be removed for immediate use.
9. What is the
definition of each of the conditions that is stated in Question 8?
(1) Ochel Mitoch Pesoles--the first condition is that one must select the good (the item that
one wants to eat or use) from the mixture
(2) BeYad--the second condition is that the selection must be done
by hand (or an extension of the hand, such as cutlery) and not through a
specialized utensil for this purpose (such as a sieve)
(3) MiYad-- the third
condition is that the Ochel is being selected to eat immediately,
or for immediate use
10. If the
above three conditions are all
satisfied, why does that make Borer permissible?
With respect to
food, selecting in a manner in which these three conditions are satisfied is
considered as Derech Achila--the
normal manner of eating. There is a distinction in Halacha between an action
that is considered as Derech Achila
and an action that is done for borer. Any action that is done through an act
of borer is always prohibited. However, an if the action is performed Derech
Achila, then it
is permitted because it is an act of eating and not an act of borer. In
other words:
(1) Ochel Mitoch Pesoles--when one eats, one takes the
desired item from the undesired item.
(2) BeYad--when one eats, one eats by hand and not with the use of
a specialized vessel. The use of a fork and knife is an extension of the
hand.
(3) MiYad--
when one selects food to eat, one does so immediately prior to eating.
Special
Note Two: TODAY’S
OUTSTANDING OPPORTUNITIES:
1. Today we begin
the cycle of the Sefer Praying with Fire II, which is an absolutely
outstanding Sefer on Emunah and on the advanced (but not esoteric) study
of Tefillah.
We provide below the moving
words of the Sefer Chovos HaLevavos on the sheer importance of
appropriate focus on proper Tefillah. The translation below is
substantially excerpted from the outstanding Feldheim English translation Duties
of the Heart:
“Look into the meaning of the words
of your Tefillos, and the intention of their contents, so
that when you recite them before Hashem you will understand the words you
are uttering and what it is that your heart is asking for. Do not
[continue to] act in a haphazard fashion, without
understanding the meaning [of what you are saying]. Contemplate
them….”
Hakhel Note: We are tempted to, but will not, (because you are too old for it)
provide a money-back guarantee for all of those who purchase Praying with
Fire II and go through the cycle--and do not have a greater appreciation
and understanding of what Emunah is, and how, when and why to daven!
2. Today, we
also begin the first day in the new cycle of the Sefer Chofetz Chaim and
in its related English language Seforim. How can we re-energize
ourselves in this life-giving cycle, which has provided (and will continue
to provide) personal Yeshuos for so many--and will hopefully hasten
the Geulah Sheleima in our day? Once again, we provide
the following rejuvenation suggestions for the coming Shemiras HaLashon
cycle HaBa’ah Aleinu LeTova:
A. Learn as a Zechus
for something or someone in particular, and so state before each study
session.
B. Read the daily
portion out loud, instead of just with your eyes.
C. Change the Sefer
that you learned the last cycle, as there are so many wonderful Seforim to
choose from.
D.
After reading the daily portion with your lips, re-read it--reviewing
it immediately. In the alternative, read the daily portion in the morning,
and then again in the afternoon or evening. This would be a beautiful hiddur!
D. Spend five-ten
minutes to learn the daily portion with a family member or friend. A
Chavrusa always helps sharpen the study, and gives chizuk to its
members.
E. Even if you cannot
learn with a Chavrusa, make it a point to talk to someone about the day’s
study.
F. Keep the Sefer you
are learning on your desk or table at home as a daily reminder for Shemiras
HaLashon.
G. Pass on the
following information to as many people as you can, and keep it on hand to
continuously pass on: To order Shemiras Halashon tapes, books,
learning programs and the Chofetz Chaim Heritage Foundation’s free catalog
call at 866-593-8399.
For free Shiurim in the Sefer Chofetz Chaim call the Chazal Hotline at 718-258-2008
(press 5). For the Shemiras HaLashon Shailah Hotline (expert Poskim in
Shemiras HaLashon to anonymously answer your real-life Shailah before saying
the right or wrong thing), please call 718-951-3696,
between the hours of
9:00PM
until
10:30PM
(EST).
H. Observe a one or
two hour Machsom L’fi daily. For further information on Machsom
L’fi please call 845-352-3505.
I. Recite the
complete Tefillah of the Chofetz Chaim on Shemira HaLashon daily, provided
by clicking here. The Chofetz Chaim himself writes at the end of
the Sefer Chovos HaShemira that one should recite this Tefillah in
the morning after davening, or at any other time that he is able.
There is, of course, a shortened version of this Tefillah--but recitation of
the extended version may demonstrate a re-dedication on your part for the
new cycle.
J. Many high schools
and elementary schools now have programs through the Chofetz Chaim Heritage
Foundation in Shemiras HaLashon. Make it a point to ask your child or
another child what they learned to be mechazek them.
K. Check yourself at
the end of each day before retiring--and determine whether you have stopped
yourself from speaking or listening to Lashon Hara or Rechilus at least one
time during the day.
Special Note Three:
Today is Rosh Chodesh Sivan, the day upon which Bnei Yisrael entered Midbar
Sinai, and changed the history of the World. This month’s mazal is
Teumim (Gemini, or twins). The Sefer HaTodaah by Rabbi Eliyahu
Kitov, Z’tl, suggests that the reason for this is that both Moshe Rabbeinu
and Aharon HaKohen were together essential in bringing the Torah to our
people!
Special Note Four:
The oft-quoted words of HaRav Boruch Ber Lebowitz, Z’tl, Rosh HaYeshiva of
the Kamenitz Yeshiva is quoted in Growth Through Torah (p.287) as
follows: “What can I compare to my situation? I wake up in the
morning, and it is as though I have the Shaagas Aryeh, the Ketzos HaChoshen
and Rebbi Akiva Eiger at my bedside. I can’t wait to wash my hands
and arise to my riches!”
Truth be told, the riches
referred to by Rav Boruch Ber are not unique to Roshei Yeshivos or world
renowned Talmidei Chachomim, but, as Shlomo HaMelech teaches in Mishlei (
3:14
) “For its [the Torah’s] commerce is better
than the commerce of silver, and its gain [is better] than fine gold.”
We must remember that unlike money, which is fixed, objective and extrinsic
(you put it in your pocket--not in your heart or brain), Torah is so
infinite, subjective and internal that it relates to every single person
living at any time in his own way and on his own particular level. In
fact, HaRav Chaim Kanievsky, Shlita, learns that when the Gemara (Nidah 30B)
teaches that an Angel learns Torah with a fetus in his mother’s womb--it
does not necessarily refer to all of Torah, but to
that person’s chelek, or part, in Torah. While we are expected
to cover some ground in Torah, in no event will two individuals’ quantity
or quality of learning be the same.
It is truly a primary
responsibility to discover our part in Torah, in at least the same way as we
try to be successful in our business, at our jobs, or even when shopping.
Not always is what is easy or convenient most meaningful. The
G’ra writes in Sefer Evehn Sheleima that one can go to many
lectures, and hear many “shmuessen”--but ultimately a person’s
strategy must come from within--from his particular self-knowledge, to be
successful. As succinctly stated by Hillel in Avos (
1:14
)--”If I am not for myself who will be for
me?”
As we reach closer and
closer to Shavuos, we all, men, women and children alike, should begin to
prepare for the “closing”--for the acquisition of something more
precious than anything we can even imagine. Somehow the coveted
contract is ours--unbelievably, we are the purchasers! So what can we
do to prepare for this day? Each person must reflect upon, research
and study what he is going to do with his new acquisition. Is he
learning enough now? What is his potential? What must he change?
Will he leave more learning to retirement age--even though the wisest of all
men has already told him which business is more important?
At the Internet Asifa in
New York almost exactly one year ago, Rabbi Ephraim Wachsman, Shlita,
suggested that perhaps we select an “Internet Mesechta” [or “Internet
Mishnayos”, or “Internet Sefer Tanach”] which one studies in lieu of
the few minutes he would have otherwise engaged in himself in ‘traveling
about’ or reading interesting items on the Internet.
The first step in all
events is reflection.
This reflection can be
accomplished by actually sitting down with a pad and paper and an open mind.
This is by no means limited to men--there are many Halachos and
Hashkafos, shiurim, books and self-study that are imperative for women, as
well.
We all should wake up every morning to our riches at our bedside--why
leave them in the locked Bais HaMidrash?!
Special Note Five:
Each one of the Shalosh Regalim is keneged
one of the Avos. Pesach--Avraham; Shavuos--Yitzchak, and
Succos--Yaakov. The relationships between each Chag and each one of
the Avos is clear. Our Avodah then, the service of Hashem that we look
to, for Shavuos, is the particular service for which Yitzchok Avinu is most
noted. Yitzchak’s trait is Avodah and Yirah--Service of Hashem with
awe. Matan Torah demonstrates our acceptance, over all of the other
nations of the world, of Avodas Hashem, and we recall the Yirah--the awe of
Matan Torah itself--every day in Birchas HaTorah as we recite the words “VeNasan Lanu Es Toraso”. In fact, Rav Shlomo Wolbe, Z’tl,
said that he heard from his Rebbi, HaRav Yeruchem Levovitz, Z’tl, that we
received the Torah in order for us to always remember the Yirah of that day!
As we are now less than a
week before Shavuos, we should consciously prepare not by searching for
Chometz or building a Sukkah, but by thinking about the eternally awesome
sight of Matan Torah, and by thinking about “Shivisi Hashem L’Negdi
Samid--placing Hashem’s Presence before us”--at different points of
the day. In this way, we will raise our level of Awe before
Him--throughout the day.
Additional Note: Just
as each one of the Shalosh Regalim is keneged
each one of the Avos, so too, is each one of our daily Tefillos instituted
by a different one of the Avos: Avrohom--Shacharis, Yitzchok--Mincha,
and Yaakov--Ma’ariv. It would behoove us then, as we strive to
emulate Yitzchak Avinu, to improve the Avodah of our Tefillas Mincha in the
coming week, as well. It is no secret that of the three Tefillos,
Mincha is the most difficult to focus upon, for it is strategically placed
in the middle and course of one’s daily activities. We can well
understand why it is that Chazal tell us that “A person must always be
careful with Tefillas Mincha, for Eliyahu HaNavi was answered against the
hundreds of nevi’ei haba’al at this time.” Let us make the
extra-special effort in the coming days at Mincha time, so that we build
toward the Avodah and Yirah of Yitzchak on Shavuos--and become zoche to receive the Torah as expected of us--through the Middos of
Yitzchok Avinu!
Special Note Six:
Chazal (Horios 13B) list items which cause one to forget one’s learning,
and items which assist one to remember one’s learning. One of the
items that causes one to forget one’s learning is when one is ‘HaRagil
B’Zaisim (one who is used to eat olives)’, and one that has a
positive effect on learning is when one is ‘HaRagil B’Shemen Zayis (one
who is used to using olive oil)’. HaRav Chaim Kanievsky,
Shlita, points out that the Torah’s admonition of “Rak Hishamer Lecha
U’Shemor Nafshecha Me’od Pen Tishkach--only beware for yourself lest
you forget...” (Devarim 4:9), may very well apply to one who is lax in
this area and acts without concern regarding items which cause one to forget
their learning. He recalls that the Steipeler, Z’tl, would basically
not eat olives, because he was unsure as to what the standard was of ‘Regilus’--one
who is ‘used to’ consuming olives. Hakhel Note: When we find
things in Chazal (and in Halacha) which are Kashe LeShichecha (cause
a person to forget), we should take them quite seriously--as the precious
amount of Torah that we do possess is at the epitome of our
accomplishments--which we must do our utmost to retain!
Special Note Seven:
HaRav Moshe Feinstein, Z’tl, likewise explains that it is no
coincidence (as it never is) that the Parsha almost always read before
Shavuos is Parshas Bamidbar, which counts the individual members of Bnei
Yisroel. The Torah is teaching us that each
and every one of us counts, and that no one can hide behind his
Rabbi’s frock, his profession’s desk, or his living room sofa. Furthermore,
Rav Shimshon Dovid Pincus, Z’tl explains the Posuk which states that the
Torah was given in front of “Kohl
Yisrael” 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
this week’s 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. He explains that the
reason the Torah was given “B’Kolos
U’Vrokim”--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.
Over the next several days,
let us not get sidetracked--but instead let us make the effort to remember
that we too will be receiving the Torah this Shavuos. We know that
Hashem counts us and is counting on us. Now, let us take the time to
count ourselves in!
=======================================
29 Iyar
Special Note One: Today is
the Yom Kippur Koton for Rosh Chodesh Sivan. The Shelah HaKadosh composed a
Tefillah to be recited by parents for their children—especially on Erev
Rosh Chodesh Sivan. Of course, the Tefillah can be recited any time as well.
We would like to thank Artscroll for providing the Tefillah of the Shelah
HaKadosh to us in Hebrew and English by the following link: http://www.artscroll.com/parentprayer.html
For those familiar with the Hebrew, we attach a slightly longer version of
the Tefillah from our website available at the following link -
http://tinyurl.com/4u6epl
Special
Note Two: We B’EH continue our
Monday/Thursday study of the Sefer Mitzvos HaKatzar, with the Mitzvos
Lo Sa’asei which the Chofetz Chaim writes are applicable in our times.
Today, we present Mitzvos Lo Sa’aseh 129-130 and 131:
129-130.
Shelo Legalos Ervas Achos Aviv/Achos Imo--this is the Mitzvas
Lo Sa’aseh which prohibits a man from engaging in a forbidden relationship
with the sister of one’s father or the sister of one’s mother. If one
engages in a forbidden relationship with her, the punishment is kares
(if done intentionally) or a korban chatas (if done
unintentionally). This Mitzvah applies at all times and in all places.
131.
Shelo Legalos Ervas Achos Ishto--this is the Mitzvas Lo Sa’aseh
which prohibits a man from engaging in a forbidden relationship with his
wife’s sister during his wife’s lifetime. If one engages in a forbidden
relationship with her, the punishment is kares (if done
intentionally) or a korban chatas (if done unintentionally).
This Mitzvah applies at all times and in all places.
Special Note Three:
It is now less than one week to Shavuos…and counting (Baruch Hashem)!
We should remember that in addition to our commemoration of receiving the
Torah, there are other mitzvos associated with Shavuos.
Firstly, although Shavuos
is only one or two days, the Mitzvah of Simcha is no different on Shavuos
than on Pesach or Succos. To properly prepare for this Mitzvah, we
must make sure that everyone has what they need to be in the proper state of
Simcha on Yom Tov (including sleep!). This especially means that meat,
wine, new clothing and special treats must be purchased as needed.
Indeed, the Mishna Berurah (Shulchan Aruch, Orach Chaim, Siman 529, seif
koton 2) quoting Chazal (Baitza, 16A), writes that a person’s exact income
is determined on Rosh Hashana, except that if one expends additional monies
on certain designated Mitzvos, his income will be increased “dollar for
dollar” for the additional monies spent on these Mitzvos. One of
these Mitzvos is additional money spent for the sake of Yom Tov. [One should
consult with his Rav or Posek if he is already in credit card or other debt,
or cannot pay his bills in the ordinary course, for Halachic instruction on
Yom Tov purchases.]
Secondly, the Shulchan
Aruch (ibid.) writes that one must make sure that the “Ger,
Yasom, Almanah, together with other poor people, are taken care of on
Yom Tov, as well.” Accordingly, we must give Tzedaka now (i.e.,
today!) to make sure that others less fortunate than ourselves have the
opportunity to celebrate Simchas Yom Tov in Eretz Yisroel and abroad. Tzedaka
organizations in Eretz Yisroel are especially hurting—hurting--for funds
to feed the poor. You can go to www.YadEliezer.org
right now to help a family in the Holy Land smile and be happy on Shavuos
together with you, to fulfill Chazal’s teaching--”I was happy, and I
made others happy too.”
Thirdly, we should remember
that there are certain mitzvos relating to the Yom Tov--actually, essential
to the Yom Tov--which we will be unable to perform this Shavuos unless the
Moshiach arrives first. The Mitzvos of Aliyah L’Regel to the Bais
HaMikdash--yes, even for only the one day of Shavuos; the various Karbonos,
including the one-time-a-year Kivsei Atzeres and Shtai Halechem,
the Olas Re’iya, Shalmei Chagiga and Korbanos Musaf
are all physically and spiritually, shatteringly and irreplaceably, lost
from us if the Moshiach does not come. At the very least, we should attempt
to study these Mitzvos as a preparation for or at least on Yom Tov itself,
so that we are not totally forsaken of them. For starters, one can
study the Sefer HaChinuch, the Siddur Bais Yaakov of HaRav Yaakov
Emden, or even easier, the Parshios of the Torah relating to these many
Mitzvos. We should also purposefully daven over the next week that we fully
and finally celebrate this Shavuos with the Shechina in Yerushalayim Ir
Hakodesh!
Special Note Four:
Dovid HaMelech teaches us in Tehillim (119:59): “Chishavti
Derachai…”--I had many things to do, when I was unsure what to do I
would go to the Beis Midrash and study. (translation based upon the
Alter of Novordak). When we are unsure what to do, Dovid HaMelech
teaches us, we turn to Torah--we allow the physical to be guided by the
spiritual and not vice versa.
We are probably all
familiar with the story told by Rabbi Berel Wein, Shlita, about his
predecessor at the OU, Rabbi Alexander Rosenberg. The story go
something like this: “I remember how Rabbi Rosenberg would just sit
there and silently listen to the latest proposals which the salesmen claimed
would enhance Rabbi Rosenberg and the stature of the OU, in addition to
being a great boon to civilization. Rabbi Rosenberg would patiently
wait for the salesman to make his spiel and then he would just peer at him
with those hooded blue eyes. Then he would pounce, falcon-like and ask
just one question that was comprised of but four words--'Und
Vos Zugt Gott? (and what does G-d say?) Would you tell the
IRS
such a story?'”
Throughout the day we must
make decisions, some more difficult, and some less problematic. In all
instances if we reflect for a moment, and pull ourselves into our Bais
HaMidrash before we make the decision--before we decide what to do or which
way to turn, we will be looking at what G-d has to say, and will be
following the path of royalty--of Dovid HaMelech…and ultimately of
Moshiach!!
Special Note Five:
Shlomo Hamelech, the wisest of all men, teaches us in Mishlei
3:18
, “Eitz Chaim Hi Lamachazikim Bah--it is
a tree of life for those who grasp it.” Many raise the
question--shouldn’t the phrase be “Lamachazikim Osah--it
is a tree of life to those who support it?” One beautiful p’shat
related is that we do not support the Torah--it is the Torah that supports
us--if we grasp on to it. Just as the Aron is “Nosei Es Nosav”--the
Kohanim were even carried over the Yarden River by the Aron (!), so, too,
does the Torah carry us through our Olam Hazeh, if we are “Machazikim
Bah.” Based upon this thought, it is very well understood why we
recite this Posuk as we put the Torah away into the Aron HaKodesh--for we
indicate that although we may be putting the Torah back in the Aron, we
continue to cling to it as we face our daily needs and challenges--until the
next time that we read from it again.
Additional Note: In
this very special time, perhaps we can consider purchasing some Sefarim
(which may include Chumashim and Siddurim) for our Shuls and Batei Midrashim.
In this way, we are helping others to cling on to Torah and Avodah as well!
=================================
28 Iyar
RECEIVED FROM AGUDATH ISRAEL OF AMERICA: “To
Distinguished Rabbonim and Leaders of Agudath Israel of America: Please
permit me to call your attention to the Kol Korei [Hakhel
Note: We
provide the text of the Kol Korei by clicking here], issued by the
Moetzes Gedolei HaTorah of America, calling upon Yidden in their local
communities to gather together for special tefilah this Thursday, Erev Rosh
Chodesh Sivan (May 9), in light of the threat facing Torah scholars and
charedi families under policies being promoted by the new government in
Israel. These policies, if
enacted, would plunge large segments of the charedi community into abject
poverty, rob charedi schools of their independence from intrusive
governmental regulation, and pressure charedim to radically change their
religious lifestyle. This
unprecedented campaign against Torah scholars and charedi families is cause
for deep concern and dismay. As
you will see below, leading Gedolei Yisroel in Eretz Yisroel have designated
Erev Rosh Chodesh Sivan as a day of special tefilah, and now the members of
the Moetzes Gedolei HaTorah of America have added their voices to the call.
We respectfully urge you to disseminate the urgent message of these Kol
Koreis, and to arrange for special tefilos to be said in your local batei
knessios and yeshivos.”
----------------------------------------------------------
WHY STAY IN DEBT? Some
have the inappropriate custom of waiting until Erev Yom Kippur, Erev Rosh
Hashana, or perhaps Elul to begin to recognize his aveiros and take action to cleanse them. As the aveiros accumulate
over the year, this becomes an overly daunting task--especially if one does
not write them down. In last week’s Parsha (Vayikra 26:40), the Torah
reminds us right here and now--even before the summer begins(!)--“Vehisvadu Es Avonam…they will confess their sin.” At any point
during the day, if one realizes that he has fallen prey to the Yetzer Hara,
what is the good explanation or reason for him not to do Teshuva
immediately?. After all, it involves but three basic steps--Charata--truly feeling sorry for what one has done, Vidui--articulating
it in words, spelling it out, and Kabbala
Ahl HaAsid--undertaking not to do it again. Doing Teshuva now rather
than waiting until later can perhaps be analogized to paying in cash--rather
than requesting an extension of credit. Why be a ba’al
chov when you have the cash?!
----------------------------------------------------------
A TIME OF NEED: It
is fascinating to note that the Ninth and Tenth Brachos of Shemone Esrei (Boreich
Aleinu and Tekah B’shofar) relate to Parnassah and Geulah, respectively.
There appears at first glance to be a great contrast between the two
requests--one seemingly very much focused on Gashmiyus, and the other
putting the gashmiyus aside and
pleading for our ruchniyus. Why
would the Anshei Knesses HaGedolah put them side by side? We may suggest
that just in the case of Parnassah one pleads earnestly with Hashem for his
personal needs, so too, must one recognize that it is also his personal time
of need to daven for the Geulah each and every day--until Hashem fulfills
it!
----------------------------------------------------------
Special Note One:
Today is the Yahrzeit of Shmuel Hanavi. Dovid Hamelech wrote about
Shmuel Hanavi as follows “Moshe V’Aharon BeChohanav U’Shmuel B’Korei Shmo (Tehillim
99:6)… Moshe and Aaron are among His leaders, and Shmuel is among those
who call out His name—they called out to Hashem and He answered them.”
We see from here that Shmuel was contrasted to Moshe and Aaron
together--with Shmuel being answered by Hashem in the same manner as Moshe
and Aharon! There is a great lesson here. Shmuel Hanavi teaches us how a
person can raise himself up to new heights-- and be literally included
together with others of great stature in the service of Hashem. What an
inspiration this should serve for us all. Think of your Rav, Posek, or Rosh
Yeshiva, and truly endeavor to reach his Middah or Madreiga—at least in
some way!
Special Note Two: In
one week from today, we will celebrate Matan Torah with Shavuos. Much
in the same way as we get closer and closer to Yom Kippur do we feel a need
to do Teshuva, or as we get closer and closer to Pesach do we feel a need to
rid ourselves of our Chometz, so too, should we demonstrate our recognition
of the advent and approach of Matan Torah. One should not take lightly
the need to ready himself for receiving the Torah. Indeed, Chazal (Pesikta
D’Rav Cahana, Piska 12) teach:
“HaKadosh Baruch Hu said
to Klal Yisrael--when you read this Parsha [of Ma’amad Har Sinai] to me
every year, I will consider it as if you were standing before me on Har
Sinai and receiving the Torah.”
So, we must do something:
waiting on line in the bakery for cheesecake (and reflecting on how many
reasons you know for why we eat cheesecake on Shavuos) or even setting up a
Chavrusah for Shavuos night, should not satisfy us. Just as B’nei
Yisroel were conscious that they were traveling directly from Egypt to Har
Sinai, and that they required several days of further preparation upon their
arrival at Har Sinai, so, too, must we begin to sense the need to draw near
and experience and inspire ourselves with Torah anew.
One easy method to
accomplish this is simply taking the time out in the week before Shavuos to
learn an extra ten to fifteen minutes a day. If one were told that he
was going to be receiving the Crown Jewels as a gift in one week, he would
most certainly begin to demonstrate a newfound special love and care, a
unique concern and appreciation--and a desire to learn more about them!
A second, more difficult,
but likewise more rewarding and lasting, manner of demonstrating awareness
of the time period that we are now in, is a point we have touched on in the
past--properly fulfilling what Chazal describe as one of our important
purposes in life--setting aside time for Torah study (Shabbos 31A).
Indeed, every night in Maariv we recite “Ki
Heym Chayeinu--for they are our life”… Likewise, Shlomo
HaMelech (the wisest of all men) writes in Mishlei (3:18) “Eitz Chaim He…”--it is the Tree of Life for those who grab hold
of it. So, just as one may need, on a daily basis, to imbibe oxygen,
to take a particular treatment, to ingest a particular medication, in order
to remain alive, we, too, must be sure--very sure--that we, too, are
dutifully taking our daily dosage of Torah study, as well. There are
several important points made by the Mishne Berurah (Shulchan Aruch, Orach
Chaim 155) relating to Kevius Itim--designating
those special times during the day. These are the Mishne Berurah’s
recommendations:
A.
One should set aside time for Torah Study
immediately after davening in the morning and the in the evening so that he
is not sidetracked (or hoodwinked) by the Yetzer Hara and his emissaries;
B.
One must be sure that in addition to any daily
study of Tanach/Mishna/Gemara, to study books of Halacha. In fact, if
one does not learn several hours a day, it is proper for one’s “Ikar Limud”--primary study--to be in Halacha L’Maaseh, in a way
that he will understand and practically apply his studies;
C.
If something happened which prevented him from his
regular designated time of study, he should make it up as soon as possible,
but the latest before going to sleep. Even if one cannot study at all,
because of some event beyond his control, he should not depart from his
place after davening until he has at least learned one Pasuk or one Halacha;
D.
It is recommended that the set time for Torah
study, if at all possible, be in a particular, designated place, and that
the place should preferably in Shul;
E.
If one learns as part of a group of people, it
brings greater Kavod Shamayim (Bi'ur
Halacha there); and
F.
The Mechaber (Shulchan Aruch, Orach Chaim 238)
writes that one should be even more careful with this set time for Torah
study at night than by day (see Mishna Berurah there for a detailed
explanation).
Let us take the time out to
rededicate and reinvigorate ourselves with our Tree of Life, as we properly
utilize this wonderful preparatory period for our very own, our very
personal, Kabalas HaTorah!
=================================
27 Iyar
A GREAT KAL V’CHOMER! Chazal
teach that Hashem looks at us doing Chesed towards each other and exclaims:
“Each one of them needs their own Chesed--and yet they perform
Chesed on behalf of others. I, who do not need any Chesed--should certainly
perform Chesed to them!” This
is Hashem’s Kal V’Chomer. We
must recognize that it is A REALITY that whenever we perform Chesed in this
world, Hashem makes His Kal V’Chomer and provides additional Chesed
[and it is a Chesed that only Hashem can perform!] on our behalf. Let’s
get going--for our human act of Chesed brings incalculable Heavenly Chesed
upon all of us as well!
----------------------------------------------
TORAH U’TEFILLAH: We
all know that Sefer Tehillim is part of Tanach, and that accordingly, when
we study a Chapter of Tehillim, we are studying Torah. It would appear,
then, that especially if one recites his Tehillim slowly, with intent on
meaning of the words--he is both davening and learning Torah
at the same time!
----------------------------------------------
DERECH ERETZ! HaRav Ezriel Erlanger,
Shlita, teaches that in days before Shavuos, we must be careful to
demonstrate a high level of Derech Eretz--proper respect and appreciation
for others, for after all, Chazal teach: “Im Ein Derech Eretz Ein Torah”
(or “Derech Eretz Kadma LaTorah”). HaRav Erlanger explains that
Torah is the ‘Second Floor’, which will only be reached by first taking
the steps from the ‘First Floor’ of Derech Eretz.
Respect…Dignity…Appreciation…Actions of Caring…Always Finding Favor
in the Eyes of Others….From the ‘First Floor’ we can get to a very
lofty and supernal ‘Second Floor’!
----------------------------------------------
CHOVAS HASHEMIRA: Last week, we brought the
Pasuk in Mishlei (5:9 and Rashi there) as well as the words of the Chofetz
Chaim which teach that a person should select a Mitzvah in which he is
unfaltering, and in which he develops a special constancy, consistency and
expertise. We noted that the Chofetz Chaim urged that this Mitzvah be
Shemiras HaLashon. Rabbi Yosef Eisen, Shlita, reminds us that in the Sefer Chovas
HaShemira, the Chofetz Chaim teaches that over and above catching
oneself from speaking a Lashon Hara statement, one should also accept upon
himself (at the outset of the day, for instance) the Chovas HaShemira--the
duty to abide by the laws of proper speech. With this prior Kabbala, this
prior dedication--the performance of the Mitzvah will not be only on an
occurrence-by-occurrence basis, but will based upon an established
enthusiasm and devotion to… the Chovas HaShemira!
----------------------------------------------
DO YOU WANT TO BE A CHASSID?
In last week’s Pirkei
Avos (5:17), Chazal teach that there are four types of those who go to the
Bais HaMidrash…one who goes but does not study has the reward for going;
one who studies at home but does not go to the Bais HaMidrash has the reward
for accomplishment; and one who goes and studies is a chassid. We
clearly see from Chazal’s teaching that while studying in and of itself is
a tremendous accomplishment--studying in the Bais HaMidrash is on a
different level, is called something else--and in fact renders the person a
chassid in Talmud Torah! When
contemplating whether to stay home, learn in a friend’s house or go to
Shul or a Yeshiva--let us take Chazal’s teaching very much into
consideration! A chassid in Talmud Torah is truly a magnificent
accomplishment!
----------------------------------------------
Special Note One:
We
are all familiar with the Chazal that teaches: “If the Yetzer Hara
attempts to take hold of you, pull him into the Beis HaMidrash” (Kiddushin
30B). This tactic should not necessarily be viewed as some form of
circumvention or defensive maneuver. Rather, the Maharal (Tiferes
Yisroel, Chapter 25) explains, your action is a positive and productive
one--for you are drawing your body and Yetzer Hara towards their purpose and
mission in life--to be sanctified.
This is why, explains the
Sefer Sifsei Chaim (Moadim 3, p. 76), that the korban brought on
Shavuos, the holiday of Matan Torah, was uniquely made of chometz
(representing gashmius), and also the reason that all agree that on Shavuos
we are required to celebrate with “Lachem”--we
are enjoined to rejoice with food and drink, and are forbidden to fast (Pesachim
68B). Shavuos, then, is a holiday which requires no other or
additional symbols or Mitzvos, for it is the Yom Tov of the person
himself--the soul and body united in holiness!
With this realization, we
can likewise understand why Shavuos (unlike Pesach and Sukkos) is only one
day--for it unites the neshama and the guf, and as such, nothing further is
necessary. We can likewise better understand why Megilas Rus is so
essential to Shavuos. When Elimelech and his family leave Eretz
Yisroel (i.e., their ruchniyus) in order to protect their wealth, and in
search of their physical needs in a foreign land, they failed in a horrible
way. However, when Naomi and Rus (a scion of Moav royalty) bring their
bodies “back to the Beis HaMidrash”--to Eretz Yisrael, to once again
subjugate the physical to the spiritual, they are incredibly successful.
Their road back leads to the Malchus of Beis Dovid--and to the ultimate
achievement of Moshiach!
We each have the power
within us to fulfill our purpose in this world. Sometimes, it may
appear that all fingers point in the direction of Moav. We must
realize that it is to the Torah--its study and performance--that we must
constantly turn to in order to be steered in the right direction—not only
for the soul’s good, but for the body’s good, as well!
Special Note Two:
Before taking leave of last week’s Parsha of Behar, it is
imperative that we review again this year one of the key Mitzvos found in
the Parsha (Vayikra 25:17): “VeLo
Sonu Ish Es Amiso…--each of you shall not aggrieve his fellow.”
Accordingly, we once again present below a listing of statements
constituting Ona’as Devarim, as
culled from The Power of Words, by Rabbi Zelig Pliskin, Shlita.
It would most certainly pay to review this listing from time-to-time,
to keep one’s mind and tongue in check.
Please feel free to share it with your friends and help turn the
period between Pesach and Shavuos into a true Chol
HaMoed--as the Ramban refers to it!
Careful--don’t say:
-
“How
many times do I have to tell you?”
-
“If I’ve told you once, I’ve told you
1,000 times.”
-
“I told you so.”
-
“Didn’t I tell you not to…”
-
“You forgot again?”
-
“I think that it runs in your family.”
-
“You look like I feel.”
-
“This time you’ve outdone yourself.”
-
“Who appointed you king?”
-
“You’re off your rocker.”
-
“Klutz!”
-
“You make no sense.”
-
“Who cares what you think?”
-
“You don’t match.”
-
“You’re impossible.”
-
“You forgot to make supper again?”
-
“How can you live in this mess?”
-
“You keep on making the same mistake.”
-
“Leave me alone!”
-
“You never…/You… always”
-
“Can’t you take a joke?”
-
“I don’t believe you.”
-
“You blew it!”
-
“What’s wrong with you?”
-
“What do you think you are doing?”
-
“Where are your brains?”
-
“What a nerd!”
-
“You really overpaid for this thing.”
-
“Let me show you the right way to do it.”
-
“I know that this is hard for someone like
you, but…”
May we suggest that, to battle Ona’as Devarim,
one work on appropriate phrases that become part and parcel of his/her every
day lexicon. Here is a small
sampling--please feel free to liberally add to the list!
-
It’s
a privilege to know you.
-
You
have a knack for doing the right thing.
-
I
need your advice.
-
You
really bought this at a good price.
-
Smart!
-
I’m
impressed.
-
It
looks so good on you.
-
You
remind me of your father/mother.
-
I
really appreciate your effort.
-
You
do so many good things.
-
You
are truly the right person to be around.
-
How
do you find time to do all of this?
-
This
is delicious.
-
Can
I give you a bracha?
-
Can
you give me a bracha?
-
What
a wonderful idea.
-
You
probably know the answer to this.
-
I
know you’re someone I can count on.
-
Beautiful!
-
My
compliments to the chef.
-
You
look like a million dollars.
-
Your
parents did something right.
-
Some
people really have their head on straight.
-
You
did a great job.
-
What
a chesed!
-
You
have amazing taste.
-
You
are so special.
-
You
did this all by yourself?
-
I
know that your word is your bond.
-
You’re
great!
Is our list beyond
anyone—anyone? Let us
leave “anyone” aside and focus on you. The Torah (and your Maker)
knows that you can do it…and
your life will surely be much enhanced if--no, when--you do!
=================================
26 Iyar
NINETEEN WEEKS!
We are now in the second of the
nineteen week period prior to Rosh Hashana. In the past two years, we have
proceeded weekly, Bracha by Bracha, through Shemone Esrei with a special
emphasis on Kavannah on that week’s Bracha.
This week’s Bracha is
Gevuros--a spectacular recollection of different aspects of Hashem’s
Gevurah. We provide by
clicking here our notes to the Nineteen Brachos for the years 5771 and
5772. May we highly recommend the Nineteen Week Program again this
year--either based upon your own study (such as by utilizing the magnificent
Rav Schwab on Prayer or another similar work), or by utilizing the
link provided on a daily basis throughout the week.
--------------------------------------------------
QUESTION OF THE
DAY
:
The last Pasuk in Parshas Behar teaches (Vayikrah
26:2): “Es Shabbsosai Tishmoru U’Mikdashi Tira’u Ani Hashem.”
This very same Pasuk--even down to the very same trup--is
found at the outset of Parshas Kedoshim (19:30), which we leined
only two weeks ago. What is this
new, but seemingly identical Pasuk
teaching us?
--------------------------------------------------
Special Note One: We
B’EH continue our Monday/Thursday study of the Sefer Mitzvos HaKatzar,
with the Mitzvos Lo Sa’asei which the Chofetz Chaim
writes are applicable in our times. Today, we present Mitzvos Lo Sa’aseh
127 and 128:
127.
Shelo Legalos Ervas Achoso--this is the Mitzvas Lo Sa’aseh which
prohibits a man from engaging in a forbidden relationship with his sister
(whether from the same father or the same mother, and whether or not the
parent was married at the time). If one engages in a forbidden relationship
with her, the punishment is kares
(if done intentionally) or a korban
chatas (if done unintentionally). If she is also the daughter of his
father when married to his mother, then he must bring two chataos--as she is both a sister and the daughter of his father’s
wife (see Mitzvah 128 below). This Mitzvah applies at all times and in all
places.
128.
Shelo Legalos Ervas Bas Eishes Avis--this is the Mitzvas Lo
Sa’aseh which prohibits a man from engaging in a forbidden relationship
with the daughter of his father and his father’s wife, and if he does so,
the punishment is kares (if done
intentionally) or a korban chatas
(if done unintentionally). If the girl is his father’s wife’s daughter
from another marriage, he may marry her lechatchila.
This Mitzvah applies at all
times and in all places.
Special Note Two:
Today is the Yahrzeit of HaRav Moshe Chaim Luzzato, Z’tl (the
Ramchal). We recall that the first word of the Sefer Mesilas
Yesharim is Yesod--and his Yahrzeit falls out on Yesod
SheB’Yesod. We once again provide below several notes from HaRav
Mattisyahu Salomon, Shlita (may he have a Refuah Sheleima BeKarov) from his
Sefer Matnas Chelko, which contains his notes on the Sefer Mesilas
Yesharim:
A. HaRav Zundel
Salanter, Z’tl, asked HaRav Chaim Volozhiner, Z’tl, what Sefer Mussar to
study. HaRav Chaim responded: “All of the Sifrei Mussar
are good to learn, but the Sefer Mesilas Yesharim should be your
guide.” HaRav Mattisyahu explains this to mean that one does
not only get aroused by the Mesilas Yesharim, but that one can use
this Sefer as a handbook to lead one’s life--in order to attain Ma’alos
in Avodas Hashem. In fact, HaRav Mattisyahu teaches, the Sefer is
uniquely appropriate for everyone to find his way in Hashem’s
service.
B. The G’ra would
say that if the Ramchal had lived in his times, he would have traveled 50 mil
(100, 000 amos!) to hear Mussar from him. HaRav Mattisyahu
teaches that this is not an exaggeration--and that with all of the hasmada and hakpada on
time that the G’ra had--this is what he actually would have done! HaRav
Shach, on commenting on the statement of the G’ra, explained that we see
from here how important the study of Mussar really is.
C. The Mesilas
Yesharim is based upon the Braisa of Rebbi Pinchas Ben Ya’ir in
which he teaches that Torah leads to Zehirus, Zehirus leads to Zerizus,
Zerizus lead to Nekiyus…. There is a Chapter on each one of the
Middos mentioned in the Braisa--except for Torah. HaRav
Mattisyahu explains that the Ramchal does not begin with Torah, because
Torah is the beginning, the middle and the end--for each madreigah
that one attains must be accompanied by Torah in order to grow in Avodas
Hashem.
D. The Mesilas
Yesharim begins with the phrase: “Yesod HaChassidus--the
foundation of Chassidus. What is Chassidus? HaRav Mattisyahu
teaches that at the root of Chassidus is the teaching of Chazal: “Ashrei
Adam She’amalo BaTorah VeOseh Nachas Ruach LeYotzro--a Chassid is one
who toils in Torah and gives Nachas Ruach to Hashem. Just as true
Nachas to a parent is when his child does more than what is otherwise
expected--so too, our Nachas to Hashem is to go beyond our ‘technical
requirements’, and demonstrate by our deeds our desire to give Him Nachas.
In this regard every person is different-- for every person has his
own Olam, his own world in which he relates to Hashem based upon his own
facts, his own situations and his own circumstances. Hakhel Note:
Each person gives his own personal Nachas to Hashem--in his very own
way! Additional Note: In his hesped for Rabbi Yosef Rabinowitz, Z’tl,
Rabbi Eliyahu Brudny, Shlita, taught that many forget the words of the first
Chapter of the Mesilas Yesharim which
describes the basic goal of life--and instead focus upon details, and get
involved in habits--which do not further the focus on the purpose of life.
Accordingly, Rabbi Brudny urged everyone to study (and re-study) Chapter 1
of the Mesilas Yesharim.
E. Just as a
businessman has a plan on how he intends to become wealthy, so too, should
one have a ‘plan’ as to how he is going to advance in Ruchniyus. A
person who intends to learn Shas will show greater determination and
dedication than someone without this goal. Likewise, a person with a
drive towards the ultimate goal of Ruach HaKodesh (the highest level we can
reach before Techiyas HaMeisim), will have a greater success than the person
who takes matters as they come along.
F. An uninformed
person may think: What purpose is there to this world, in which he has
finite years of life, and during which time he may be beset with various and
sundry difficulties? What does he have to thank Hashem for--should a
person love a king because he puts him into a beautiful jail? We know
better-- we know that there is a Olam Haba, which is the true and
everlasting world. Based upon this, we can appreciate that Hashem has
taken this temporary world and has made it as comfortable for us as He deems
and knows to be within our best interests. Picture one who is
traveling to his son’s wedding--and needs to run at full speed in order to
catch the train, and then has to stand for hours sandwiched between people
on the train--does he not realize that his destination is the great Simcha,
which will put everything in its proper perspective? We thus owe
Hakaras HaTov to Hashem for making our ‘ride’ in Olam Hazeh as doable as
He can for us--in order to get to the final destination of Eternity!
G. HaRav Eliyahu
Lopian, Z’tl, taught HaRav Mattisyahu (HaRav Mattisyahu refers to HaRav
Lopian as his Rebbi), that whatever Middos a person has in this world, he
will have in the next world. If, for example, a person is jealous in
this world, he will feel jealousy in the next world--to those who are on a
higher Madreiga than him. The Middos that one establishes and develops
here are, very literally, the Middos that will be with him forever.
Accordingly, one must undertake all appropriate action to develop Middos
Tovos now. One should not view the concept of ‘remembering the
day of death’ as something fearful, but should view it as a Hisorerus
to repair and grow while one can. This can be compared to one who is
working in the fields being told by his friend: “It will soon be
dark outside, do whatever you can now.” Will his response to his
friend be: “Don’t tell me that?!” Not at all, for his friend does not
want to scare him--but to give him good advice for his betterment and
benefit!
H. Since Torah is the
Tavlin (the antidote) for the Yetzer Hara, if one properly studies
Torah, why would he ever have to do a Cheshbon HaNefesh? Should
not the study of Torah itself be enough, without one having to spend
specific time on Yiras Shomayim and on learning Mussar? HaRav Yisroel
Salanter, Z’tl, answers that Torah study itself can serve as the exclusive
antidote if certain conditions are met--i. e., that one demonstrates his Chashivus
HaTorah and Hasmadas HaTorah, and also additionally learns Torah
Lishmah. HaRav Yisroel adds that when Torah study acts as the
exclusive antidote to the Yetzer Hara it does so as a Segulah, and for
a Segulah to work, it has to be undertaken completely, with all
conditions fulfilled. For instance, if one knows of a Segulah
for Parnassah in which one must do something three days in a row, and he
only does it two day in a row, it will simply not work. Since it is
difficult for us to fulfill all of these conditions completely, we must also
undertake acts of Yiras Shomayim, including Cheshbon HaNefesh and the study
of Mussar, in order to fight the Yetzer Hara and reach our full potential.
HaRav Mattisyahu adds that, in fact, if one engages in Cheshbon HaNefesh in
order to supplement his Torah studies and fight the Yetzer Hara--then the
act of Cheshbon HaNefesh is considered as part of one’s involvement in
Torah as well! He brings a ma’aseh with his Rebbi who once found many Talmidei Chachomim who
were studying a piece of leather very intently. His Rebbi asked them
what they were doing--and they responded: “We are trying to
ascertain how to make a Chalitzah shoe out of this leather.”
His Rebbi was enlightened and exclaimed: “If when studying a piece
of leather one can fulfill the Mitzvah of Talmud Torah--so too when we
contemplate words of Mussar (such as thinking about the Mitzvah of VeAhavta
LeRei’acha Kamocha), do we also fulfill the Mitzvah of Talmud
Torah!”
Special Note Three: As we are only a little more
than a week away until Shavuos, we continue to look for practical,
meaningful and real ways in which we can improve our Torah study. May we
suggest that at the top of one’s list is Tefillah
for success in one’s Torah studies. Tefillah can be all-encompassing,
and it can be specific. For instance, if one cannot seem to remember or
cannot seem to find a Pasuk or a Chazal that he has on his mind, he can
daven for it in the same way that he davens for…a lost object. Remember--Atta
Chonein L’Adam Da’as--Hashem not only gives us the Torah, but the
wherewithal in order to study, remember and apply its teachings!
===========================================
23 Iyar
HILCHOS BORER TEST! Every
Wednesday HaRav Yisroel Dov Webster, Shlita, noted Posek , Dayan Shaarei
Mishpat, and author of The Halachos of
Pregnancy and Childbirth, gives a Hakhel Shiur to women in
Borough
Park
attended by approximately 100-125 woman. This past winter he gave
a series of Shiurim on Hilchos Borer, and at the end of the series the women
were given a bechina of 100 questions. By
clicking here we
provide a listing of the 100 question Borer bechina. Please review--how
well would you do? Rabbi Webster has graciously agreed to provide us with
the ‘right’ answers, which we hope to provide weekly in our Erev
Shabbos--Halachos of Shabbos Series (starting today!). Hakhel
Note: The Shiur is from
10:00AM
until
11:00AM
at Agudah of
18th Ave
,
5413 18th Avenue
. Rabbi Webster is currently giving the Shiur on
Hilchos Tochein.
--------------------------------------------
ZECHUS
OF THE WORLD STANDING! Chazal (Chulin 89A) teach: “In whose Zechus
does the World stand?--In one who keeps his mouth closed during a time of
dispute.” The next time you have the opportunity to dispute--think to
yourself: I would rather be responsible for the world’s existence than
winning this argument, getting in a good repartee, or even defending myself.
We recognize that sometimes it is the principle of the matter, and other
times it is that the truth prevails, but if one can also leave a window of
opportunity for the world when the dispute is not that important, he will
have accomplished an unrecognized, but much more important, service for
mankind. This should be remembered--and acted upon--as often as
possible!
----------------------------------------------------------
Special Note
One: We continue with our Erev
Shabbos--Halachos of Shabbos Series, with the first five questions:
1) What is the
definition of Borer?
Borer is defined
as selecting or sorting an item that is in a mixture.
2) Does the
prohibition of Borer apply only if I sort the entire mixture?
No, the
prohibition applies even if I select one item from a mixture.
3) Where does
the prohibition of Borer apply?
The prohibition
applies to both edible and non-edible items.
4) Since the
prohibition of borer applies only when there is a mixture, how do you define
a “mixture”?
A “mixture”
can include:
1) Two different
items mixed together e.g. nuts and shells or two different types of food
items mixed together.
2) Two items
that are attached to each other e.g. fat attached to a piece of meat.
3) A pot of
liquid that contains impurities or unwanted items e.g. fly in cup, sediment
from a tea.
4) Separating
one liquid from another e.g. fat from a soup.
5) Separating a
food item from a liquid e.g. pouring off the water from a cholent
6) Non-food
items mixed together e.g. mixed cutlery.
7) Items that
are piled on top of another e.g. pile of coats.
Due to the fact
that the prohibition of Borer is a Biblical prohibition one must be
stringent when selecting or sorting etc. items. Items that are not
separately discernible to the eye (for instance, they are close together)
should be considered as mixed. However, items can also be considered to be
mixed even if each item is recognizable.
5) In the above
cases we define borer as 2 different items mixed together. Does the
prohibition of borer apply also to a mixture of the same
type of items, e.g. a bowl of oranges?
No, there is no
prohibition because one is not selecting from a mixture of different items.
Special Note Two: In keeping with
our spirit of Talmud Torah enhancement in this now short period of time
before Shavuos, we provide the following points and pointers from HaRav
Chaim Kanievsky, Shlita (culled from the Sefer Derech Sicha):
1. The reason that Torah teaches us
the actual day that we left Mitzrayim, but does not disclose the day that we
received the Torah is because every day that we learn Torah is a Zecher
of Matan Torah!
2. When Chazal (Megillah 6B) teach
that “Le'ukmei Girsah Siyata Min Shamayah He--for one to remember
his studies, he needs help from Hashem”--they mean to emphasize that one
should daven to Hashem that he remember his studies. The more one davens-the
more success he will have. This is the Segula for one to remember his
learning.
3. The younger one is when he
studies, the better he will remember it. One should accordingly not
push off any of his studies even for a day--for the day prior, one is a day
younger!
4. There is a ma’alah to
learn from a Sefer that many have learned from. As Chazal (Brachos
39B) teach--once a Mitzvah has been done with it, let us do more Mitzvos
with it. HaRav Chaim actually showed that he still uses his Mishnah
Berurah that he purchased while still in Yeshiva.
5. When one learns as a zechus for a
Refuah Sheleima for someone, he must learn something extra,
and he cannot simply learn what he was learning anyways. The zechus is
generated by the fact that more Torah is studied than what would have
otherwise been--not that one has ‘given away’ the Torah that was in any
event was going to be learned.
6. For one who fell asleep during a
Shiur--if it is the first time he should be awoken, based upon the notion
that he would want to be (even if he will feel slightly ashamed). If
it is a more than one time occurrence, the sleep-needy person should be
asked what he prefers--and one should follow his instruction.
7. If one made a neder to
learn ten dafim of Gemara, and he said a Daf Yomi Shiur in which there were
9 students, he has not fulfilled his Neder--although he has the
zechus that ten dafim were learned through him.
8. HaRav Chaim reports in the name
of his father that one should not put a metal object on a Sefer--for in this
sense the Sefer is like a Mizbei’ach, for which the Posuk says:
“Lo Sonif Aleihem Barzel--do not place on them iron!”
9. Chazal (Sanhedrin 98B) teach that
for one to be saved from the Chevlei Moshiach, he should involve himself
with Torah and Gemilas Chessed. This however, only refers to one who
cannot otherwise be involved in the study of Torah constantly.
Otherwise, the greatest Chesed is the study of Torah, for one can answer
questions of others and teach them. Indeed, one can write a Sefer and
is automatically doing the Chesed of teaching others!
10. HaRav Chaim reports that his
father, the Steipeler, Z’tl, would read the words in Old French in Rashi
and explain: “Since Rashi wrote them, they are Torah!”
Hakhel Note:
The Chofetz Chaim (Chovas
Hashemira, Chapter 13) ponders the following question: A person takes
out insurance on his house, so that if, c’v a fire occurs, he will
have enough funds to rebuild his home. But a house is made only of
wood or brick and it is only a safek that it will actually burn down.
A person’s body, on the other hand, which is so holy that it houses
the neshama, will certainly be consumed in the end, because all
people die. Why does not everyone purchase Techiyas HaMeisim Insurance,
in order to insure that his body will come back to life at Techiyas
HaMeisim?! Neither cash nor a broker is needed to purchase this
important insurance. The Chofetz Chaim explains that Techiyas HaMeisim
Insurance is the study of Torah. As the Pasuk (Yeshaya 26:19) teaches “Hakitzu
V’Ranenu Shochnei Ofor Ki Tal Oros Talecha”--Awaken and sing you who dwell in the
dust, for the Dew of Light [of Torah] is Your Dew”--this, Chazal explain,
will be what allows our revival at Techiyas HaMeisim (Kesubos 111B).
The Chofetz Chaim goes on to teach that the Light of Torah that will revive
a person can actually be a combination of his Torah, the Torah of others
that he supports and even the Torah of his children that he sends through
Yeshiva. It would seem that just as with insurance, where the larger the
face amount of the policy, the larger is the amount that will be collected,
so too with Techiyas HaMeisim Insurance, the more Torah to one’s credit,
the more…
Additional Note: Now, is there anything
that specifically prevents one from arising at Techiyas HaMeisim? The
Chofetz Chaim (ibid.) quoting Chazal (Sotah 5A) states that the sin
of ga’avah (arrogance) prevents a person’s earth from moving
during Techiyas HaMeisim. Additionally, lending money with ribbis
prevents one from arising (Pirkei D’Rebbi Eliezer 33). Even if a
Heter Iska is used, the Chofetz Chaim writes, one must make sure that it is
properly completed in order for it to be valid. The Chofetz Chaim (Dovor
B’ito, Chapter 2) also writes that lack of proper care in matters of
kashrus will also cause a person great difficulty at the time of Techiyas
HaMeisim. His proof is clear: The chait of Adam HaRishon, which was
eating from the Eitz Hadaas, brought death to Adam HaRishon and death to the
world, because the consumed sin traveled through the bloodstream and
infected his entire body and consequently, the bodies of all future
generations. One who consumes ma’acholos asuros in his lifetime,
without exercising the proper care, likewise infects his entire body and
demonstrates that he has not learned from the chait of Adam Harishon,
who was punished with death. How then can such a person awaken from his
death at Techiyas HaMeisim?! In fact, the Chofetz Chaim answers that in such
a case, one’s body will then require a ‘Tikun Norah’ or, as he also
puts it, a “dreadful operation,” to remove the horrible infection in all
of the limbs and organs of the body caused by ma’acholos asuros, in
order to make him worthy to arise. With this idea, we can understand the
words of the Mesilas Yesharim (Chapter 11) who writes that forbidden food is
poison, and that one should take the same steps to avoid it as one takes
precautions to avoid death. One should never indifferently or naively
put the blame on the mashgiach at a hotel catered affair, Shabbos retreat or
restaurant--for it is your body, and your Techiyas HaMeisim! One must
be careful to avoid these pitfalls--and insure himself with
the light of Torah!
Special Note Three: HaRav
Matisyahu Salomon, Shlita recently provided a special insight into the
Avodah of the Sefira Period based upon the words of the Sefer Avudraham.
The Avudraham brings the words of Yirmiyahu Hanavi (
5:20
-25) specifically referring to Shavuos: "Shavuos
Chukos Kotzir Yishmor Lanu..." --in which Yirmiyahu reproves the
people for "having eyes but not seeing' and for "having a heart
that turns away" --for failing to say in their hearts let us fear
Hashem ...". What do these words of reproof have to do
particularly with Shavuos--what is this Nevua teaching us?
The Avudraham
explains that Hashem actually commanded us to count during the Sefira so
that we would feel the 'tza'ar ha'olam'--the pain of the world in desperate
need of food and livelihood during these days of judgment and harvest of
crops of the field and crops of the tree--and to turn to Hashem in Teshuva
with a full heart, and beseech Hashem to have mercy on us, on the earth and
on all of creation--"so that the crops will be as they should be, for
if there is no kemach there is no Torah." In short, Rav Salomon
explains, the days of Sefira are really like a second Elul--days in which we
are to recognize the Awe and Majesty of HaKadosh Baruch Hu, tremble before
his awesome might, and straighten out our ways. These weeks are oh so
critical--our gashmius and our ruchniyus depend on their outcome! It is for
this reason that Chazal (Megillah 31B) teach that we read the Tochacha of
Bechukosai this Shabbos --in advance of Shavuos--just as we read the
Tochacha of Parshas Ki Savo in advance of Rosh Hashana--the two are very
much related--for we demonstrate that we want to rid ourselves of any
vestige of sin and any iota of curse--and instead be successful going
forward with our Shavuos and Rosh Hashana.
To this end, the Radvaz explains that we
do not make a bracha of She'hechiyanu on Sefiras Ha'omer because it is the
pre-requisite Mitzvah to the Ikar Mitzvah of Shavuos. The analogy is
to Sukkos--where although building the Sukkah is a Mitzvah (Chag
HaSukkos Ta'aseh Lecha)--we wait to make the She'hechiyanu until we
actually dwell in the Sukkah--and then the She'hechiyanu is made on both
Mitzvos. We are now accomplishing the equivalent of building the
Sukkah--just like there is no Chag HaSukkos without a Sukkah, we must build
ourselves up, make ourselves ready with the pre-requisite Mitzvah of Sefira
for the Ikar Mitzvah---Chag HaShavuos. The Navi teaches us how--'let
us fear Hashem, Who supplies rain...in its proper time, and Who preserves
for us the weeks appointed for the harvest!" We are to prepare
with Yiras Shomayim!
We now have less than two weeks to hear
the words of Yirmiyahu Hanavi. In years gone by, we have experienced
many Tisha B'Avs in wonderment--how could they not have listened to
Yirmiyahu--a Tzaddik, a Kohen, a Navi, who was so exceedingly Moser Nefesh
--risking his life time and time again in order to save us from a long and
bitter galus, and the Bais Hamikdash from devastation and destruction.
Now, it is our turn to test ourselves--will we listen to his cries, to his
heart wrenching pleading, to his prophetic appeal -- and do what we
are supposed to do during these essential days before Shavuos?!
We can begin, suggested Rav Salomon, to demonstrate our Yiras Shomayim--our
Awe for our Creator--our recognition that He is the One and Only source of
our ruchniyus and gashmius-by taking the instruction of the Chofetz Chaim:
At points during the day simply stop what are you doing and think about the
Ribono Shel Olam: Realize that you have to watch yourself because it
is Hashem Himself who is watching you.
Special Note Four:
In the first of this week’s two Parshios, Behar, we find one of the
paradigm mitzvos given to us by Hashem in order to affirm and strengthen our
Bitachon—trust--the mitzvah of Shemitah. We are incredibly commanded
to let the source of our Parnassah lay fallow and open to all, and are, in
turn, promised that we will be (according to the laws of nature,
miraculously) sustained and actually will prosper until new crops begin to
grow again in the eighth year (Vayikra 25:21). It is important, very
important, for us to realize, however, that the mitzvah of Bitachon is not
related only to the Sabbatical Year--or even to the strict requirement that
we not work one day a week on Shabbos Kodesh. Rather, our Bitachon is
built-up of even smaller building blocks, tangible to all on a very
recurring basis. With this awareness, HaRav Chaim Friedlander, Z’TL, (Sifsei
Chaim, Middos V’Avodas Hashem volume I, page 587) writes that we can
better understand the words of the Shelah HaKadosh (on the topic “Emes
V’Emuna”). The Shelah teaches that prior to undertaking any act or
item of accomplishment such as buying, selling, meeting with someone, etc.
one should say “Ani Botayach BaShem--I believe in Hashem,”
recognizing that the act and its outcome is totally in Hashem’s hands, and
then relate it to the specific action or event in front of you. This
recognition, appreciation, and actual statement, will have the added benefit
of forging a greater bond between your infinite Father and you as his son,
and will help to eliminate some of the worst human character traits
possible--anger at people for what they have done or not done for you;
jealousy of others who were successful in doing the same thing when you were
not; and haughtiness and pride over your personal ingenuity and craftiness. Rebbi
Yisroel Salanter, Z’tl, in letters to his son on Bitachon (Ohr Yisroel,
Letters 24-25), additionally advises him to draw upon the words of our
Tefilos, and the words of Tehillim, to inspire and develop a full faith and
trust that our very being--and our every being--is in Hashem’s great
Hands. For example, we recite in Pesukei D’Zimra, “Ashrei
SheKel Yaakov B’Ezro”--Praiseworthy is one whose hope is in
Hashem--He is the Maker of Heaven and Earth, the sea and all that is in
them, He safeguards truth forever…. In fact, once you take note, you
will find that Pesukim relating to Bitachon abound--“Kavei El Hashem…”
(Tehillim 27:14); “Einai Tomid El Hashem…” (Tehillim
25:15)….Bitachon is such a crucial aspect of our existence. We must
take the time out to be fluent with a few Pesukim (from our davening or
otherwise) relating to Bitachon which should calm us and put the actions and
events of our life in Torah perspective, and follow the advice of the Shelah
HaKadosh--start by saying the words “Ani Boteyach Ba’Shem” in
the everyday and the not-so everyday circumstances and occurrences that we
face or that come our way--no--that Hashem brings our way!!
We are handed
so many straightforward and simple, daily gifts and opportunities to build
and refine our trust in Him daily. Hashem is not looking to find fault with
us--instead, He gives us all that we need, at no charge, and many times
without any additional effort, to come close. As HaRav Chaim
Shmulevitz, Z'tl, taught -- the young child who is in his mother's lap on
the bus ride from Tel Aviv to Yerushalayim does not consider himself to be
in or near Tel Aviv, Yerushalayim, Lod, Mevasseret, or any of the other
cities sighted or seen along the way; the child views himself as only being
in his mother's lap--no matter where he is. We have to start feeling
the purity of that child in our daily Tefillos and in our daily experiences.
If we can, we will take the lessons of the Parsha with us this week, and,
moreover, we will be taking the 'final' instructions of Chabakuk's
teaching--bringing Emunah to life--which in the end will be the 'Yichye---the
source of life for us itself!
Special Note Five: Rashi writes at the
beginning of the Parsha, that from the fact that the Torah states that
the mitzvah of Shemita was given at Sinai, we learn that all Mitzvos were
given there, even if not explicitly stated.
Let us examine this for a moment.
What did Sinai initially provide to us? It provided our connection,
our relationship to Hashem for all time--for mankind never again experienced
the event, nor needed to. Why not? Because the Mitzvos embody and
carry Har Sinai with us daily. Had we remained at Har Sinai forever,
we would have needed no Torah and Mitzvos, for our relationship with Hashem
would have always remained on that skyscraping altitude. But this was
not the world's purpose. So, the Torah teaches, it is through Shemitah,
with all the other Mitzvos derived therefrom, that we are to extend our Har
Sinai experience--our unbelievable connection and relationship with Hashem
into everyday life.
Over the last 100 years, the great Mitzvos
associated with Shemitah have been renewed in Eretz Yisroel. Indeed,
the open miracles promised in the Torah in connection with Shemitah
observance have been visible to the naked eye in the strictly Shemitah
observing community of Komimius. We must, however, recognize that
according to most authorities, the Mitzvos associated with Shemitah today
are D’Rabbanan, and not from the Torah.
Moreover, those who live far from Eretz Yisroel, from
New York
to
Moscow
, and from
Montreal
to
Melbourne
, have their direct Shemitah experience limited to, perhaps, a “Prozbol”
(a unique method which allows debts which Shemitah would have otherwise
cancelled to remain extant). What then could be our “lead”
commandment, our paradigm mitzvah, to guide us in our relationship with
Hashem, to carry us from Sinai in a very meaningful way?
We suggest that Parshas Behar is always
read close to Shavuos, for it teaches us what can bring us close to Har
Sinai. Let us see what the next Mitzvah is after Shemitah in the
Parsha--it is “Lo Sonu...”--the
great prohibition against cheating or deceiving someone else. Even if
Shemitah does not apply today to the same extent as it will when the Geulah
comes (speedily and in our day!). The
Mitzvah of Lo Sonu most certainly
applies in our times in full force. In fact, there is a very detailed
Siman in Shulchan Aruch (Choshen Mishpat, 227) that provides the Halacha in
many, many “tricky” situations. In order for us to fathom the
paramount relevance of honesty in monetary matters with our relationship
with Hashem, we need only look to the Gemara in Shabbos(31A), which teaches
and reminds us that the **FIRST** question that a person will be asked after
120 years is--“Did you deal honestly in business?”
JUST
AS SHEMITA FORGES OUR EMUNAH IN HAKADOSH BARUCH HU--SO
TOO
DOES DEALING HONESTLY
AND
PROPERLY IN BUSINESS
AND
FINANCIAL MATTERS FOSTERS, DEVELOPS
AND
BUILDS THAT VERY SAME RELATIONSHIP.
Perhaps , then, it is also no coincidence
that the word “cheat” is so
closely related to the word “chait”--sin--for
a key aspect of chait--a real source of estrangement from HaKadosh Baruch Hu
is deceit, for it destroys the connection established at Sinai and fostered
in us for thousands of years.
Whether as consumers, businessman,
housewives, professionals or even Rabbis and teachers, we are constantly
faced with judgment calls--whose money is this? Is it mine or is it
his? Shouldn’t it be mine? Although there are those who have
defined capitalism as the economics of putting your money into my pocket, we
suggest that the Torah defines economics as the great method of maintaining
and expanding a close relationship with your Maker. Every little
struggle, and certainly every greater struggle, in this area brings us
infinitely closer to that very time that our very souls stood at Sinai!
=====================================
22 Iyar
THE
GREATEST HISHTADLUS:
Rabbi David Ashear, Shlita in a recent daily Emuna Daily message made
the following essential insight into hishtadlus
in Parnassah: "The greatest
Hishtadlus one makes in Parnassah is his recital of the bracha of Barech
Aleinu three times daily." Hakhel
Note: Hopefully, this greatest
hishtadlus is accomplished with kavannah. Everything else that one does
at work is hishtadlus in parnassah as well--but we must be sure to separate
the ikar from the tafel!
------------------------------------------------------
Special
Note One: We B’EH continue our Monday/Thursday study of the Sefer
Mitzvos HaKatzar, with the Mitzvos Lo Sa’asei which the Chofetz
Chaim writes are applicable in our times. Today, we
present Mitzvos Lo Sa’aseh 125 and 126:
125. Shelo Legalos Ervas
Dodasso--this is the Mitzvas Lo Sa’aseh which prohibits a man
from engaging in a forbidden relationship with his father's brother's wife
(his father and his brother being from the same father). If one engages in a
forbidden relationship with her during his uncle's lifetime, the punishment
for both of them is chenek--for she is an Eishes Ish (Mitzvah 124).
If he does so when his uncle is no longer alive, he receives kores
(if done intentionally) or brings a chatas (if done unintentionally).
This Mitzvah applies at all times and in all places.
126. Shelo Legalos Ervas
Eishes Achiv--this is the Mitzvas Lo Sa’aseh which prohibits a
man from engaging in a forbidden relationship with his brother's wife, and
if he does so, the punishment for both of them is chenek--for
once again she is an Eishes Ish (Mitzvah 124). If his brother had
previously divorced her or had passed away (and this was not a case subject
to yibum) he receives kores (if done intentionally) or brings a chatas
(if done unintentionally). This Mitzvah applies at all times and in
all places.
Special
Note Two: May is here! So, what does
that have to do with us? The Sefer Ohaiv Yisroel by the Apter Rav (as
brought in the Luach Dovor B’Ito) writes that “We recite Pirkei Avos
during the days of Sefira to purify ourselves, and to return BeTeshuva
Sheleima--and these days are referred to by the nations of the world as ‘May’--for they also recognize that these days are mesugalim for
refuah, for healing. The Gematria of ‘May’--Mem and Yud--adds up to
50, for these are the days in which the soul is healed as we move towards
Mattan Torah on the 50th day (and in which likewise our bodies
can be healed as well).”
For those who have asked for a specific Nusach that one can recite not to
become ill, we refer you to the Tefillas
HaBori by clicking here. We
add that the classic Sefer Seder HaYom (which is the first known source for
the text of the Modeh Ani which we recite upon awakening in the morning)
writes that “One should recite Asher Yotzar word for word with Kavannah…”
as this will greatly assist a person in avoiding the need for doctors and
medications." Finally, for the men who are in shul, we remind them that
Chazal teach “All who answer ‘Amen Yehei Shemei Rabbah Mevorach’ with
Kavannah and strength (with feeling, and not just an expression of words)
will have a Gezar Din against him torn up.” This 'segula’ is brought
lehalacha by the Mishne Berurah in Shulchan Aruch, Orach Chayim 56, Seif
Katan 1. We once again refer you to the Kavannas Amen Yehei Shmei Rabbah by
clicking on the following links— in
English and in
Hebrew provided by Rabbi Mayer
Birnbaum, Shlita.
Special Note
Three: In last week’s Perek (Avos
4:28), we studied the well-known teaching of Rebbi Elazar HaKappar--HaKinah, V’Hata’avah, V’HaKavod Motzi’in Es Ha’Adam Min HaOlam--jealousy,
desire and glory-seeking take a person out of the world.
Some point out that the term Motzi’in
is a very telling one--as it refers to the present tense--rather than the
future. If a person is jealous
of another, if he lets his desires overcome him, and if he seeks glory
(rather than modesty), then he is actually ‘taking himself out’ of his
current purpose in life during those very moments that he is engaging in
this circumspect conduct. It is
not something for which he is 'chayav
missa' on later. Rather--it
is the person himself who is literally and truly killing his own time in the
present. It is no small wonder
that the Sefer Sparks of Mussar
brings from the Chofetz Chaim that he overheard Rebbi Yisroel Salanter
repeating this Mishna for an entire night.
After all, what could be worse than a person punishing himself to
death?! Hakhel Note:
At a Hakhel Shiur, Rabbi Jonathan Rietti, Shlita, pointed out that
the word ‘Chayim’ in Lashon
HaKadosh is in plural form, for it demonstrates that we live two lives--one
in Olam Hazeh and the other in Olam HaBah.
If we waste time with jealousy, needless desire, and Kavod-seeking in
this world--we are wasting our eternal time as well.
On the other hand, if that very same moment was filled with Torah or
Gemilas Chassodim--it would likewise translate to an eternal moment in Olam
HaBah. There is an important
additional thought--how this teaching relates to others.
When one assists or inspires another to make his moment fruitful, he
is assisting that person for ever and ever.
Here is a practical example relating to the study of Torah, which we
continue to focus upon (see next Special Note as well) before Shavuos:
If one notices in the Shul or Beis Midrash that there are those
studying, but that it is quiet, he should raise his voice in Torah study to
uplift and energize those around him to do so as well.
Because his Torah study is more inspired, their Torah study will be
more inspired as well--as the sound of Torah spreads through the study hall.
On the other hand, if one begins to sing a song (even if pretty) in
the Shul, Beis Midrash, or wherever a group is studying, one will notice
that others will begin to sing as well--and everybody’s study is
interrupted as a result. We
therefore have great power to infuse not only our lives--the life of Olam
Hazeh and Olam Habah with very special moments--but to directly aid in
infusing others with their own meaningful and priceless time--carrying
through in this world and the next!
Special
Note Four: In preparation for
Matan Torah, one must of course review his Torah study, and determine how he
can improve. One important
qualitative way is by identifying the ‘rough edges’ in one’s study and
making them a bit softer. For
example, at times one may remember having learned something such as a
Halacha or Gemara, and then realize that the detail, and perhaps most
importantly, the conclusion has been forgotten.
A significant technique to practice in order to remember more of
one’s learning is to go back and look up (even research if necessary) that
which one has forgotten at the time that this realization occurs--without delay.
Even if one cannot do it at that moment, he should write it down, and
make it a priority over the next
several hours or day. As the
learning has become a separate, stand-alone item to which one has dedicated
a few special moments, it should now stay with him for a much longer period
of time--and the Ameilius and Ahavas HaTorah that he has demonstrated will stay with him forever!
==============================
21
Iyar
Special Note One:
HaRav Pam, Z’tl, as quoted in the wonderful work Careful
Words, by Rabbi Sholom Smith, Shlita, brings the following important
lessons:
1.
Every Jew should speak favorably about his fellow man, despite the
fact that K’lal Yisrael and ‘Reb Yisrael’ have their faults and
weaknesses. It is not hard to criticize others and highlight their
shortcomings. But that causes deep distress to Hashem. No father
wants to hear a bad report about his child, even if it is true. Vice
versa, a father is extremely appreciative of a person who can find good
things to say about his child. So, too, is Hashem grateful when a person
defends his children before Him even if they are lacking in merits. Jews
must look for opportunities to praise the accomplishments of their fellowman. Who
can estimate the far-reaching effect this advocacy will have in Heaven and
the blessings it will bring upon the Jewish people?!
2. A talmid chacham controls his power of speech because, as
the Vilna Gaon writes in his Igeres HaGra, “HaPeh
Kodesh Kedoshim--the mouth is
holy of holies” and, as such, should not be sullied with
improper speech. In fact, the Gaon adds that, “Winged creatures
(heavenly angels) follow a person around wherever he goes and record every
word he speaks.” On the Day of Judgment there will be an entire,
unimpeachable stenographic record of all the words each person spoke during
his lifetime and he will certify with his own signature that everything is
recorded accurately.
3. The Rambam (Moreh Nevuchim 3 8) writes that our language
is called Lashon HaKodesh, the
holy tongue, because it does not contain any indecent words or
expressions. Even when it must refer to something of a delicate nature, it
uses a euphemism (see also Ramban to Shemos 30:13). This
refined manner of speech is not limited to the greatest scholars of the
nation. It is expected of every member of our people. It is for this reason
that a pig is very often referred to as a davar acheir (lit., another thing) and not with its proper name, chazir
(see Shabbos 129b). A blind person is not called an iveir,
blind, but a sagi nahor, which
means full of light (see Yerushalmi Peah 5:5), so as not to denigrate
him because of his handicap. There are many other examples of this
meticulous care in using a refined manner of speech, even by those who are
not scholars. Similarly, the Yiddish language is full of expressions that
have become ingrained into the speech patterns of Jews, and avoids the use
of words that are immodest or, simply, inappropriate.
4.
The sefer, Erech Apayim, by Rabbi Avrohom Yellin, Z’tl, is the
classic work on uprooting the harmful trait of anger. Among the many
excellent practical suggestions on how to rid oneself of this bad middah is
an insight based on the Mishnah (Avos
1:15
),
Say little and do much. Here
is one example: A father needs something done in the home and asks
his teenage son to take care of it. The boy grunts and mumbles something
under his breath, and a half hour later it is still not done. Another
example: A mother asks her daughter to run an errand and it gets done only partially.
Yet another example: A husband asks his wife to take care of
something, and, with her many responsibilities in the home, she forgets all
about it. The reaction to all these situations follows a familiar pattern.
There is an outburst of anger which quickly escalates into a “shouting
match,” or worse. “Why do you always ask me? How come you never ask my
brother (sister) to do anything?” Or, “Can’t you see how busy and
overworked I am? I can’t take care of everything in one minute!” What
can be done to minimize and mitigate these common, daily situations which
are the source of explosions of anger and recriminations and often threaten
the fragile Shalom Bayis of the home? The solution can be Say
little and do much. The parent or the spouse should try to minimize his
(or her) requests and give fewer instructions while doing as much as he can
himself. The fewer requests one makes of others, the fewer opportunities
there are for outbursts of anger. In one of his letters, the Chazon Ish writes
that a person should avoid asking favors of others if he knows that they may
refuse or grudgingly comply. This often leads to hard feelings if and when
they decline to help. One should not say, “I’ll ask him and see what he
says. If he says ‘no’ I won’t be upset...” This is not what usually
happens and is the cause of much ill-will and resentment. One will spare
himself these problems…by saying little and doing much!
Special Note
Two: HaRav Shimshon Pincus,
Z’tl, provides a fascinating mashal which sheds an absolutely glowing
light on the importance of each day of Sefirah:
If one is told
that he has won the $10 million lottery, and that he will receive his check
(less 50% taxes, of course), in about 7 weeks, you can imagine how quickly
he would wish those seven weeks would pass in order for him to have that $5
million check in his hands. Oh, how we would wish that those 24-hour
days were only 18 hours or less!
However, if one
was told that he would be receiving his $5 million lottery proceeds over a
50-day period, in increments of $100,000.00 at the end of each day, how he
would look forward to, and appreciate each and every single day--for each
and every day is an important building block and integral step towards his
$5 million final aggregate end goal.
That is the
Mashal. The Nimshal is clear: Shavuos does not just come, as a
$5 million check, all at once. We are to arrive there, in paced and
steady installments, until our final goal is reached. Each and every
day of Sefirah is to be utilized in some way--with some level or type of
accomplishment--in Torah and Mitzvah appreciation, study, performance or
teaching. Most certainly, as we get closer and closer to Shavuos, we
should sincerely attempt to successfully gain those daily $100,000.00
installments so that we can be most proud of our Kabolas HaTorah on Shavuos.
Here is a
practical suggestion for today, among the many others you can think of:
HaRav Chaim
Kanievsky, Shlita, notes that in the bracha of Ahava Raba which we recite
immediately prior to Shema in the morning, which relates significantly to
Torah study, we make no mention of Simcha or joy in our Torah study.
Yet, in the parallel Ahavas Olam Tefillah in Maariv, we state “V’Nismach
B’Divrei Sorosecha--we will rejoice in the joy of Torah study.”
HaRav Kanievsky explains that in the morning usually prior to having
studied that day, one has not yet appreciated the Simcha of studying Torah. By
the Evening Prayers, after having studied something during the day, one has
(or should have) already felt the Simchas HaTorah.
Based upon
this, may we suggest that while studying or listening to a Torah Shiur, or
at some point while reviewing a Torah thought during the day, one take the
time to feel the happiness and joy with his ability to study, teach, and
hopefully, properly apply, what he has learned--so that when he recites “V’Nismach B’Divrei Sorosecha” that evening, he really means
it!
Special Note Three: We
provide below some additional insights in preparation for the joyous and
awe-inspiring moment of Kabbalas HaTorah:
A. The
Sefer Pele Yoetz (under the heading “Kesiva”) teaches that a
person should take the time to write down nuances that he discovers in his
Torah study--whether big or small--for through writing he brings
the Torah in a demonstrable way into this world, and it is as if he actually
taught Torah “to the multitudes.” Perhaps one can keep his own
notebook, and over time marvel at how much he actually accomplished!
B. Chazal
(Shabbos 31A) teach that one of the first questions a person will be asked
after 120 years is whether “Kavata
Itim L’Torah--Did you have designated times for Torah study daily?”
The Levush (Yoreh De’ah 246:1) writes that by usage of the plural “Itim”--times,
Chazal are teaching that we must set aside some Torah study time by day
and by night (i.e., at least a few minutes immediately after
Ma’ariv, or before going to bed). In this regard, the Sefer Piskei Teshuvos (Volume 2, Page 304) brings from other noted sources
that during these designated times for Torah study, one should view himself
as not being in Olam Hazeh, but rather in Gan Eden before the Shechina!
See Shulchan Aruch, Orach Chaim, Chapters 155 and 238 on this vital topic.
C. The
Zohar (Parshas Vayeishev) writes that if someone puts in the effort to study
Torah in this world, even if he does not understand or remember what he
learned, he will have the knowledge and understanding that he strived for in
this world--but also in a more important world--Olam Haba. As we
recite when we complete our day of study, or when we complete a particular
tractate or portion of Torah: “For they toil and we toil--they toil and do
not receive reward (i.e., they may not see the fruits of their labor), but
we toil and [definitely] receive reward.” In other words, there
is no such thing as a “failed business venture” or an “unsuccessful
business project” in Torah--there is only success!
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