Da Kani Ma Chaser?

Parshas Vaeira: That's Gratitude For Ya

2010-12-30T14:03:00.003-05:00

Each week IPA Deputy Director of Public Policy Howie Beigelman takes a look at the weekly parsha and discusses it in a way you may never have seen. Any hashkafic, halachic or political opinions are personal and do not reflect the official psak or policy of the OU.

Vaeira 5771: That's Gratitude For Ya

Pharaoh may have been evil, but nowhere in Jewish tradition is he described as foolish, naive or stupid.

Are we really to believe that Moses, surreptitiously arriving in the Egyptian palace as an infant cared for by the Pharaoh's daughter, raised as her son (and as Steven Spielberg would later put it, Prince of Egypt) attracted no royal notice? That Batya's hiring of a Jewish wet nurse was immaterial to the king's spies? That the timing of the baby's appearance - at the height of a royal decree of infanticide - was brushed aside as coincidence?

So the king allows Moses to grow up in his home, feeding him, clothing him, and presumably educating him. He attends royal family gatherings with his adopted mother, benefits from the protection of the palace guard, and has the king's courtiers serve him. When Moses kills an Egyptian - a government employee no less - and escapes to Midian, Pharaoh allows bygones to be bygones. There is no extradition request made and no squad of Egyptian Marshals are sent to bring the fugitive to justice.

Imagine then the Pharaoh's utter embarrassment when the rebel leader arrives for the requested parley and in walks the man he raised as his own grandson.

How is that for gratitude? What lesson does Jewish tradition hope this teaches us? Because, Jewish tradition makes much of the fact that the Lord instructs Moses to instruct Aaron to perform the first plagues - turning the Nile to blood, bringing forth the frogs and transforming sand to lice. G-d was teaching and Moses was modeling the Jewish value of gratitude, hakarat hatov. Left in a rickety basket on the river until found, the Nile played a role in Moses' rescue. The sand too, with which Moses covered the body of the Egyptian taskmaster he had slain, had done Moses a service. It would have been ungrateful to then turn and use them as basis for plagues.

But the entire lesson collapses of its own weight. The Nile and the sand aided Moses. Therefore, he must show them gratitude and not punish them, misuse them or mistreat them, even if the plagues were G-d's will, and one would think, Moses would be doing the Nile and the desert a good turn by bringing them in on it. If so, Moses mere presence before Pharaoh is an affront to basic gratitude.

Mark Twain said that "The proper office of a friend is to side with you when you are wrong. Nearly anybody will side with you when you are right," but perhaps that isn't the Torah's view on things. Perhaps the greatest gratitude one can have for someone they care for or respect is to tell them they are in error. Moses knew the only way Pharaoh would save his kingdom, his country, his throne, is to free the Jewish people. Moses was giving Pharaoh the advice - and the chance - he needed.

Sometimes elected officials, dictators or other leaders surround themselves with "yes men." People who either tell them what they want to hear or refuse to challenge their leadership, publicly or privately, with a different view, the potentially unnoticed consequences to action or inaction. But true friends and employees, volunteers and servants who truly care are those who will tell you there's a better way or there's something you're not considering. If they are particularly close - or particularly loyal - they will zero in on why you are making the error, and point out a deep seated personal flaw that's made a blind spot for you.

Everyone needs those friends. Friends to tell leaders when it's time to move on, or step down, to tell parents when to let go, and children when to grow up. And everyone needs to be those friends, risking friendship for it, and if you are Thomas Becket, for example, giving your life for it. We need them - and need to be them - at work, at play, at home and in our community institutions.

And while being that "ingrate" requires courage - especially when the object of our advice can fire us, imprison us, or worse, sometimes the greater courage comes from hearing such no holds barred words and taking them to heart.

At least one strain in the Jewish tradition thinks Pharaoh, somewhat late, may have learned his – and this – lesson. After the defeat at the Sea of Reeds, Pharaoh eventually becomes king of the City-State of Nineveh, the people to whom Jonah initially refused to offer total truth. But when Jonah finally lives up to his need to tell them the truth, it is the King of Nineveh who descends from his throne, dons sackloth and orders every man and beast in the city to fast and avert tragedy.

Parshas Vayeitzei - "Going On The Right Path"

2009-12-03T16:04:00.003-05:00

At the conclusion of Parshas Vayeitzei, we read the story of Lavan and Yaakov. After spending 20 frustrating years of his life working for Lavan, Yaakov flees Haran with his family in search of a better life. Upon learning of Yaakov’s escape, Lavan follows in suit while accusing Yaakov of stealing his idols and animals. After having a peaceful exchange of words, the Torah ends the story using very interesting language. The Torah says, “V’yashav Lavan Limkomo.” “And Lavan went back to his place.” What does it mean that Lavan “went back”? Where was he? Why doesn’t the Torah simply say, “And Lavan returned to Haran”?

Rabbi Dovid Rosenbaum of the Young Israel Shomrei Emunah in Silver Spring, Maryland offered some beautiful insight on this story. Rabbi Rosenbaum related that, throughout Lavan’s life he had been exposed to many important people. In his youth, he met Eliezer the servant of Avraham. He had grown up with Rivka and lived with Yaakov for twenty years. Nevertheless he continued along his dishonest path. This is what the Torah means when it says, “V’yashav Lavan Limkomo.” After spending a substantial amount of time with Yaakov and his family, Lavan simply went back to his regular lifestyle. He refused to introspect about the encounters that he had with Yaakov in order to better himself as person.

On the flipside, the Torah tells us that “V’Yaakov Holach lidarko” “Yaakov continued on his way.” Rabbi Rosenbaum explained that after Yaakov had spent nearly twenty years of his life living in the home of the wicked Lavan, he remained steadfast to maintain his religious observances and convictions. He refused to be swayed by the waywardness of his father-in law. It is for this reason that the Torah specifically chooses to use these terminologies of “V’yashav Lavan Limkomo.” and “Yaakov Holach Bidarko.”

In our lives we have many regular encounters with extraordinary people. The story of Yaakov and Lavan teaches us that instead of going about our daily lives with blinders on our eyes, we should try to take in all of these encounters, and learn from them. We must feel comfortable with who we are as people and religious Jews because only through this can we be leaders and “Holach Bidarko” like our forefather Yaakov.

New! Kosher Dining Guide

2009-04-24T17:31:00.005-04:00

Have you ever been hungry while traveling on the road but not known where you could find Kosher food?

Gone on vacation with your family and not known which Kosher restaurant to go to?

Look no further!

Jewishupdates.com has just added a Kosher Dining Guide to their new beautiful and comprehensive website.

URGENT!!!!!!!!!

2009-04-06T02:07:00.003-04:00

David Rottenstreich, who is currently studying at Yeshiva University, was rushed
suddenly to the hospital late last week after an infection suddenly spread in his body. He is currently on life support.

Everyone is asked to please daven for Dovid Chaim YOSEF ben Sima Perel. A
Tehilim sign-up list has been posted at THIS SITE

The Wicked Son

2009-04-01T10:38:00.004-04:00

The Haggadah discusses four sons and provides answers for each. It is curious that the response to the wicked son is not the verse associated with the question. The Vilna Gaon explained that we don’t answer the wicked son; anything we say to him will only make matters worse. However, we have to provide an answer to all the other people at the table who heard the wicked son ask his question. We cannot let his challenge of Jewish tradition stand without a response.

* From a recent post on Hirhurim

May Woman Recite Birchas HaChama?

2009-03-30T17:19:00.005-04:00

There is a mitzvah to recite the bracha of Birchas Hachama once every twenty-eight years, when the sun and moon return to the exact position in the sky in which they were placed at the time of creation. This phenomenon will occur this year, on April 8th, Erev Pesach. {Shulchan Aruch w/Mishnah Brurah 229:2, Mes. Berachos 59b}

The bracha to be recited is the same as said when one sees lightning: “Boruch Attah Hashem Elokeinu Melech Haolom, Oiseh Maaseh Bereishis.” {Shulchan Aruch w/Mishnah Brurah 229:2}

There is major disagreement amongst the poskim as to whether women are obligated, or even permitted to make this bracha. For Ashkenazim, many women rely on the p’sak of the Chazon Ish and the Maharil Diskin, who permitted women to make the bracha with the name of Hashem. For Sefardim, however, the Ben Ish Chai, and more recently Rav Ovadia Yosef, rule that women should not make the bracha on their own. Rather, they should answer Amein to the baracha made by a man.

{Birchas Hachama (citing Chazon Ish), S’U Maharil Diskin 2:KA:5:26, S’U Yechave Daas 4:18, Ben Ish Chai Parshas Eikev 19, S’U Minchas Yitzchok 8:34, S’U Chasam Sofer OC 56, S’U Ksav Sofer 34}

* From Matzav.com

UPDATE: I had the privilege of hearing a shiur about this yesterday from Harav Tzvi Sobolofsky Shlit"a. Unfortunately the article above neglects to go into the detail of the machlokes between those who say that woman should or should not recite Birchas Hachama.

I strongly recommend listening to this shiur to understand some of the Halachik implications of this uncommon occassion.

Sportsmanship

2009-03-29T19:59:00.004-04:00

This past week I received a beautiful email from a Rebbe of mine (Rabbi Dov Lipman). In it, he left a link to an article that had written on aish.com. In his interesting way, Rabbi Lipman will often take sports scenarios and transfer them into meaningful lessons for us as growing Jews. Fortunately for Rabbi Lipman, the scenarios which he details in this piece required little to no explaination.

JEWISHUPDATES.com

2009-03-27T16:21:00.004-04:00

I would like to bring to your attention a new Jewish news outlet called JewishUpdates.com. It is a compilation of links from all of the major US and Israeli Jewish news sites. Instead of surfing the web looking for Jewish news, Jewish Updates brings all of the news to you in one simple click.

Please feel free to share this website with your friends and family and have a restful Shabbos.

REMEMBER: JEWISH UPDATES

Jelly Donuts – With a Fork and Knife???

2008-12-28T00:40:00.002-05:00

The Elya Rabbah writes (170:11) that one should use utensils to eat with and refrain from using their hands. Additionally, one should refrain from taking large bites of food and make sure not to get any food particles caught in their beard or on their clothing. The Elya Rabbah concludes by stating all these guidelines should be followed even when one eats alone in his home.

The Piskei Teshuvos writes (170:11) that if it is accepted by the general public to eat a certain food with one's hands (i.e. jelly donuts, bagels, or pizza), there is nothing wrong with eating without utensils. However, the Piskei Teshuvos quotes others who say that it is best to be stringent in this area and always use a fork and knife.

Courtesy of Revach.net

B'LEV ECHAD

2008-12-20T20:27:00.006-05:00

In light of all of the terrible things that have happened in our holy community-- I strongly urge everyone to get involved in this beautiful effort to bring achdus and Torah to our nation.

Learn Torah for Klal Yisroel!

Do Mitzvos for Klal Yisroel!

Do Chessed for Klal Yisroel!

PLEASE READ THE FOLLOWING:

IS YOUR SCHOOL OR COMMUNITY SIGNED UP FOR A HISTORIC CELEBRATION OF JEWISH UNITY?

On February 24th 2009 (Rosh Chodesh Adar), the first yartzeit of the Mercaz Ha'Rav massacre, eight sifrei Torah will be dedicated in honor of the eight boys and young men who
were killed. Jews all over the world will unite to commemorate and celebrate
these students and the Torah to which they were so committed. The event will
take place in Jerusalem while schools, yeshivot, college campuses, and
institutions around the world participate in this event via a live
broadcast. The event will also conclude a worldwide learning initiative and
worldwide mitzvah project.

*This event will be an unprecedented celebration of unity as schools and
communities all over the world come together as one. Sign up your school or community. Sign up as a volunteer. RIGHT NOW at www.BlevEchad.com

Please post comments to this post if you have any questions about this project or are interested in volunteering.

Tizku LiMitzvos!

Parshas Vayeishev - Q & A

2008-12-19T11:08:00.003-05:00

1)Why does the Torah use the root SHAV (VAYEISHEV) to describe Yaakov living and GUR (MEGUREI) to describe his father living? (37:1)

2)Reuven never told his brothers that his plan was to rescue Yosef from the pit. What, then, could Reuven have meant when he discovered that Yosef was missing and he proclaimed, AND I, WHERE WILL I GO? (37:30)

3)Why does the Torah interrupt the narrative about Yosef with a seemingly unrelated story, specifically about Yehuda? (chapter 38)

ANSWERS

1)The Kli Yakar explains that SHAV refers to a more permanent dwelling while GUR is more temporary. Yitzchak viewed his dwelling in this world as completely temporary and he never felt at home in this world. Yaakov's mistake was desiring a more permanent and comfortable dwelling in this world as captured by the use of SHAV and this led G-D to bring him struggles and challenges which eventually uprooted him and forced him to live in a more temporary manner.

2)The Ohr HaChayim answers that Reuven was saying that now that Yosef is gone, he, as the first born would be asked by Yaakov to search the world for Yosef. Had Yosef been killed by an animal in the pit as appeared to the brothers to be Reuven's plan, then they could simply bring the dead body to Yaakov. But now that Yosef is missing, Reuven asks, WHERE WILL I GO in the search which Yaakov will demand of me? This is why Reuven was pacified with the plan to dip Yosef's coat into the blood which would stop Yaakov from asking for a search.

3)The Seforno teaches that Yehuda, as a leader of the tribes, could have saved Yosef by convincing the brothers to simply return him to Yaakov. Instead, Yehuda led the brothers in the selling of Yosef into slavery thereby causing Yaakov years of grief and sorrow with Yosef missing. G-D punished Yehuda immediately for this and two of his sons die in this chapter. Thus, this interruption in the story shows G-D's attribute of justice at work.

*Courtesy of Rabbi Dov Lipman Shlit"a
*Picture from yosefdreams.com

Q & A on Parshas Vayishlach

2008-12-14T11:31:00.003-05:00

1)G-D has related that the Jews will be like the stars, the sand, and the dust. Why does Yaakov choose the symbolism of the Jews as sand when praying to G-D prior to his encounter with Eisav? (32:13)

2)The Torah teaches that since Yaakov was injured in his thigh, THEREFORE Jews should not eat the GID HANASHE. (32:33) Why should we refrain from eating this part of an animal simply because Yaakov was injured? What message or lesson can this possibly convey?

3)Why does the Torah bother relating that the city was named SUKKOT because Yaakov built booths (SUKKOT) for his animals? The name, itself, seems meaningless and it certainly seems to be lacking any eternal message!

ANSWERS
1)The Kli Yakar teaches that the symbolism of the stars captures the times in history when the Jews are the dominant force in the world. The dust captures when we are suffering immense persecution and dark exile. The sand refers to those times when we are being persecuted but where G-D steps in and provides salvation. The ocean water threatens to wash away the sand but then recedes with the tide. Since Yaakov is about to face Eisav which presents a danger to him and his family, he evokes this image of the sand, with the hope that G-D will save them from this time of difficulty.

2)The Da'at Zakainim MiBaalei HaTosafot explain that Yaakov was left open to the attack because he was left alone. The Jewish people were negligent and left someone unaccompanied and this resulted in the injury. Thus, we refrain from eating that part of the body to remind us of the importance of the mitzvah of not leaving people unaccompanied.

3)The Ohr HaChayim answers that at this time and place, Yaakov became the first person in world history to build shelter for his animals to provide them with comfort. This extra level of care and concern was worthy of being captured in the name of the city and it certainly teaches us a lesson about the importance of caring for all living thing.

* Courtesy of Rabbi Dov Lipman Shlit"a

Michael Medved: Chanukah

2008-12-08T21:49:00.003-05:00

I happened to have been going through my daily blog searching routine when I happened upon the following blog post on Townhall.com, a political online publication. It was written by Michael Medved:

In this holiday season, Americans hear lots of talk about “Hanukkah” but most Christians—and most Jews, for that matter—don’t know what that word actually means. No, Hanukkah doesn’t mean “Festival of Lights,” or “Festival of Tolerance” – the Hebrew word means, simply, “dedication.” It refers to the re-dedication of the Temple in Jerusalem in 165 B.C., after its desecration by Hellenists who worshipped Greek Gods in the shape of men. The holiday calls for our re-dedication to resisting secularism and assimilation, and recommitting to God’s commandments. The word “Hanukah” has the same root as “Hinukh” –education—emphasizing that there’s no meaningful education without dedication to divine truth. At the darkest time of each year, the glowing candles of Hanukkah signal dedication to bring light to a world that too often worships men, instead of God.

Heroes of Mumbai

2008-12-03T23:51:00.001-05:00

Mumbai....Let's Make a Difference

2008-12-03T23:43:00.001-05:00

My Dear Fellow Jew,

On Wednesday night I logged onto Reuters on my Blackberry and I saw
something about terrorists in Mumbai. No connection to me. Or so I thought.

The next morning the news slammed home when my chavrusa told me that his
cousin is the Chabad shaliach in Mumbai and that there was some kind of
attack and they can't seem to get him on the phone.

For the next 24 hours I, my family and everybody I know had only one thing
on our minds - the fate of the Chabad shaliach, his wife and the unknown
number of hostages inside the Chabad house.

Information was so conflicting. We tried to make sense of it all, grasping
at straws, hoping against hope that somehow, somehow they would come out
alive. And we davened. Hundreds of thousands of Jews. We all poured out
our hearts in Tefilah in every country, city, neighborhood, yeshiva, shul
and home. An unprecedented outpouring of Tefillah.

And then the news came that the counterattack had begun and commandos were
storming the building. How we sat on edge, imaging in our mind's eye the
commandos fighting room to room…through the bullets and the explosions…

And while all this was going on I thought to myself…

"Ribono Shel Olam, look at your amazing people. Hundreds of thousands of
people gripped by fear, davening for people they never knew and from
sections of Klal Yisrael that they don't belong."

Last Thursday it didn't matter if you were Chabad, Bobov or Toldos Avrahom
Yitzchok. OUR brothers were in that house and we reacted instinctively -
with the love of brother.

And so I wonder, my dear brothers and sisters:

Imagine we could always be this way!

…Imagine we walked in the street and gave a smile and a Sholom Aleichem to
every Jew, even if he didn't look like we did.

…Imagine there was a way we could hold onto the incredible Ahavas Yisrael
that was displayed this past Thursday, that showed we are one nation!

Yes, I know. I realize it's not so simple because tragedy has a way of
uniting people – but it's not impossible! Consider this:

If there wasn't Ahavas Yisrael in our hearts in the first place we wouldn't
have reacted so powerfully and instinctively with nonstop Tehillim…We
woudn't have listened to the news 20 times that day!

If we can just shake loose of the yetzer hora that pushes us to be
divided…If we just took a good look in the mirror we would see that under
that tough exterior we are all really Ohevi Yisrael - lovers of Jews.

My Rav spoke about Mumbai yesterday. He quoted an excerpt from the sefer
Amud HaAvodah. This is a quote from the sefer:

"It is a fact that when Yidden in one city hear that tzaddikim in another
city have been tortured and killed by gentile murderers, the Yidden in the
first city are certain to be terribly pained and anguished. Even if they
had never known them. Even if they had never seen them. Their hearts ache
upon hearing of Jews killed with cruelty.

This phenomenon is rooted in the unity of the souls of the Jewish people.
This is indeed a proof to the existence of this unity.

And so now the horrific truth of what happened in India has become revealed
to the world. My brother died in that Chabad house as did yours…

…and the immense Ahavas Yisrael that we Jews have for each other was
revealed - to the world, and more importantly to ourselves!

But we must not let this event slip by like a ship in the night!

Let's each make a kabalah – a personal resolution - that starting right now
we and our family will take something on that shows we care about every
single Jew.

Not just lip service - but a real goal. One that we write down and post in
our house, tell our friends about, and monitor weekly to see how we're
doing.

For instance:

…Maybe we should work on the way we greet tzedakah collectors at our door –
you know, put ourselves in their position of having to knock on a
stranger's door…

How we would we like people to greet us?

…Or maybe to really daven for specific people from our shul for their
childrens shidduchim or livelihood. And certainly to work on not speaking
loshon hora about individuals and certainly not sections of Klal Yisrael.

Hashem thrust the kedoshim who died in India on the stage of Jewish history
for a few days last week. But their impact can last a lifetime i f w e a
c t!

The last few months have seen major calamities befall the world at large.
They are affecting – and could further affect - Klal Yisrael very
profoundly.

Let each Jew as an individual and as a family take on one resolution - a
single kabbalah - of Ahavas Yisrael, so that in these trying times Hashem
will look down at us and see the love we have for each other. The love
that proves we're a family. His family. And with that impetus may Hashem
redeem His children from all the tzoros and bring us, as the one family
that we are, to our home in Yerushalayim.

Let's just do it NOW! Please pass on this letter to as many people as
possible so together we can keep the flame of Ahavas Yisrael burning.

With a sad but hopeful heart,

Chofetz Chaim Heritage Foundation

Parshas Toldos - "Bless me FATHER"

2008-11-30T10:28:00.005-05:00

Q: Why does the Torah mention that Yitzchak was Eisav's father, (27:39) a fact which is quite obvious from the entire story until this point?

A: The Ohr HaChayim teaches that Yitzchak had no plans to give Eisav a blessing at this point. However, upon hearing Eisav cry (27:38), Yitzchak's compassion for his son emerged and he decided to bless him. The words HIS FATHER explain why Yitzchak chose to give this blessing to Eisav.

* Courtesy of Rabbi Dov Lipman Shlit"a

Parshas Vayeira - "Open Door Policy"

2008-11-15T22:09:00.002-05:00

After Maariv on Thursday nights I usually meet up with a Lubavitcher friend of mine and we trade divrei Torah. This week he told me a very nice one bisheim the Lubavitcher Rebbe.

He asked, why in Parshas Lech Lecha are Lot's guests referred to as angels, whereas in Parshas Vayeira these same angels are called men?!

The Rebba beautifully answers that in the story involving Lot, the Torah refers to his guests as angels because that was the only reason why Lot invited them into his house, because of their prestige. By Avraham however, he was known for having a tent with four doors. His reputation was that of an ish chesed, therefore regardless of who his visitor was he was without a doubt going to bring them in. Not wanting to diminish Avraham's chesed it refers to his guests as "men" because Avraham would have brought anyone in need into his home.

Parshas Lech Lecha - "Math of the Week"

2008-11-13T15:37:00.002-05:00

The Baal Haturim says that the first words in Parshas Lech Lecha are foreshadowing what is to come at the end of the Parsha. At the beginning of this weeks Parsha we are introduced to Avraham and his many fascinating characteristics but he seems to be missing one thing, fatherhood. After years and years of searching and looking for meaning in his life he lacks the one thing that he wants most, a child.

The Baal Haturim tells us that the words Lech lecha in this weeks Parsha hint to Avrahams eventual bracha of becoming a father. If one were to add up the words lech lecha. It would equal 100 which is the age at which Avraham was zoche to have Yitzchak. The problem is however that Yitzchak was Avraham’s second child not the first!? He answers that that too is hinted to in the words “Lech Lecha.” If we count up the nekudos (dots equaling 10 each and lines equaling 6) then they add up to 86, which was Avraham’s age when Yishmael was born.

Parshas Noach - "Bon Apetit"

2008-11-13T15:34:00.002-05:00

In this weeks Parsha we learn of Noach’s teiva (ark). Noach takes his progeny with him onto the ark to seek a safe haven for them so they too will not be decimated by the tumultuous flood. Noach did not go on the ark as a measure of panic, but strictly because Hashem told him too.

Rav Weiss from Kfar Roeh writes that, on Shabbos we have a chiyuv to eat three meals. The first meal is on Friday night after a long week we are famished and looking forward to a delicious and warm meal. On Shabbos day as well, after a long Shacharis and Mussaf in Shul we are anxious to get home to fill our stomachs with the fine delicacies that have been prepared. The third meal however, is different from the previous two meals. It occurs shortly after the second meal when our stomachs are full of food. Nevertheless we still eat this meal because Hakadosh Baruch Hu tells us to. Therefore we don’t call this meal Shalosh Seudos to reflect that even though it appears that we ate the first two meals in order to satiate our own palates we infact ate them for the same reason why we ate the third meal, because Hakadosh Baruch Hu asked us to.

Just like Noach who could have used the teiva as a safe haven but instead enters it because Hashem tells us to. We eat our meals on Shabbos not only because we have delicious food but primarily because Hakadosh Baruch asks us to.

Parshas Bereishis

2008-11-07T10:53:00.005-05:00

Bereishis 1:1 "Bereishis Bara Elokim Es Hashamayim V'Es HaAretz"

The the Lubavitcher Rebbe, poses the following question:

Why does the Torah start with a "Beis" [Breishis]? Wouldn't it make more sense for it to start with an "Aleph"?

In his introspective and profound manner the Rebba answers that the reason for why the Torah starts with the letter "beis" is because reading the Torah is the second thing that we are supposed to do. The first thing that we are supposed to do is reflect on the year past. We should internalize the Tishrei season that we just experienced and try to carry it with us into the coming year. Only once we have done that, can we restart the Torah by chanting the famous words, "Bereishis Bara Elokim Es Hashamayim V'Es HaAretz"

Know The Words is Back!

2008-10-04T23:42:00.004-04:00

I would like to bring to your attention that after taking a brief hiatus for the summer CR and Knowthewords are back!

For those of you who have not had the opportunity to visit this site before I invite you to read a review that I previously wrote about the site.

CR has decided to dedicate his time in order to educate Klal Yisrael to make their Shiros and Simchos more meaningful and enjoyable.

Kudos CR and I look forward to hearing of your future success.

Parshas Vayeilech - "Grabbing a Helping Hand"

2008-10-03T16:45:00.005-04:00

QUICKIE/FUNFACT: The Parsha begins by relating AND MOSHE WENT before speaking to the Jewish people. Where did Moshe go and why?

The Ibn Ezra teaches that Moshe went to each tribe to inform them about his upcoming death. He too this extra step to provide them with the extra level of strength and courage he knew they would need to carry on with Yehoshua as their leader and without Moshe's presence.

*Courtesy of Rabbi Dov Lipman Shlita - http://www.rabbilipman.com/

(Devarim 32:7) "...Ki Atah Tavoh Es HaAm HaZeh... - ...for you shall come with this people..."

The above verse is contextually referring to Moshe's directions to Yehoshua. Soon Moshe is to expire and it will be Yehoshua's responsibility to go with them into Eretz Yisrael. Thus the Torah makes it clear that the role of Yehoshua when he enters into Israel will not be as a leader but as a civilian.

Shortly after in Pasuk 23 however, Hashem tells Yehoshua, "for you shall bring the Bnei Yisrael to the land." This Pasuk seems to be emphasizing that Yehoshua will be responsible for taking Klal Yisrael into the land as a guiding figure.

This begs the obvious question was Yehoshua's job description that of a regular citizen or one of leadership?

Rav Moshe Feinstein answers that it was Yehoshua's job to lead Klal Yisrael into the land of Israel but "one leader must seek advice in every matter from other leaders of the generation, the elders and the Sanhedrin."

Hashem in fact taught us this lesson in (Breishis 1:26) when He says, "Let us make man." Rashi explains that Hashem consulted other celestial beings about the making of man.

Hashem was telling Yehoshua that it is his responsibility to consult others in his legislative doings but as the Gemara in Sanhedrin (8a*) says, only one man can speak with authority in each generation, not two.

Often times we are stuck in situations when important decisions have to be made. Unfortunately we do not hold an objective point of view on the matter which sometimes will draw us to take the wrong steps. Hashem's guidance to Yehoshua was in fact one for the generations. In a time of need it is essential that we grab a helping hand and accept an objective point of view so that we can make the appropriate decisions for our futures.

* Maareh Makom from Mein Bes Hashoeva by Rav Schwab

HAVE A FANTASTIC SHABBOS!

As an aside, I saw in Rabbi Lipman's "Parsha Pointers to Ponder" that the Ohr HaChaim HaKadosh gives a different answer to our question by saying that Hashem was telling Yehoshua that he was simply the human leader and that it was entirely Hashems doing that they would make it into Eretz Yisrael.

Parshas Nitzavim - "The World Was Created For Me"

2008-09-26T17:52:00.002-04:00

I was talking to the famous Ben Yeamans today and he brought something very interesting to my attention. He told me that the Sfas Emes says that if this Shabbos is observed correctly it is michaper for all other sins that have been done on previous Shabbosim.

QUICKIE/FUNFACT: Why does the Torah say that we are responsible to listen to all that G-D teaches TODAY? (30:2)

A: The Seforno answers that the word TODAY teaches that throughout all generations we must strive to perform mitzvot with a freshness and excitement as if they were given TODAY and never by rote.

* Courtesy of Rabbi Dov Lipman Shlit"a - www.rabbilipman.com
(Devarim 29:9) "Atem Nitzavim Hayom Kulchem....Rasheichem Shivteichem"

"You are standing today, all of you...the heads of your tribes..."

The literal translation of the words "Rasheichem" and "Shivteichem" is is your heads, your tribes. This seems to be a rather peculiar language when referring to our leaders. Surely there is more graceful terminology of our lay leaders?

Rav Moshe Feinstein Zt"L answers that it is forbidden for any person to denigrate himself by saying that because his talents are so minor, he cannot be a great man or leader; such humility is actually the evil inclination!

Rather, every man must develop the self esteem to realize that he, too, can be a leader of his generation, and so he must learn the Torah in its entirety and in great depth with all of his ability. If man does his part the Hashem will surely finish off mans plan by instating him as one of the greats.

If man chooses to belittle himself and says that he will never be great in Torah or at good deeds then as a slippery slope he will never learn Torah and nothing that he does will ever be suitable.

For this reason the Torah chooses to write, "your heads, your tribes" instead of saying "the heads of your tribes" to show us that everyone must hold themselves in the highest regard and that everyone is capable of leadership.

We must hold dear to ourselves the concept of "Bishvili Nivra HaOlam - The world was created for me" for without it we accomplish very little. We have outlived many of the greatest civilizations in the world. We hold the most Nobel prizes.It is this adage in addition to the help of the Ribbono Shel Olam which has made us, Jews, successful.

HAVE A FANTASTIC SHABBOS!

Parshas Ki Teitzei - "The Endless War"

2008-09-12T13:16:00.003-04:00

QUICKIE/FUNFACT: Why does the Torah say the seeming extra word FOR YOU when it describes the soldier taking the yefat toar as a wife? (21:11) Of course if he marries her it will be FOR HIM!

The Kli Yakar explains that this hints to the fact that there are going to be problems with the children which come from such a union and not a marriage from a true relationship. The marriage will be FOR YOU but it won't be beneficial to the children from that marriage.

*Courtesy of R'Dov Lipman (www.RabbiLipman.com)

Devarim 21:10 "Ki Teitzei Lamilchama Al Oivecha, Unisano Hashem Elokecha Biyadecha VShavta Shivyo"

"When you will go out to war against your enemies, and Hashem, your G-d, will delive him into your hand, and you will capture [its people] as captives."

The above verse forces the reader to delve deep and truly ask themselves whether or not the pasuk is true. Fore we know all too well that there have been many instances throughout Jewish History (even dating back to Yehoshua in Ai) when the Jewish people have been entrenched in wars and have still suffered terrible defeats. So how come Hakadosh Baruch Hu is phrasing this pasuk as if it is a given that Klal Yisrael will win all of their battles?

The Baal Haturim answers this question by telling us a message that we have heard many times but as the maxim goes - "it is easier said than done". Yaakov Ben Asher of Toledo Spain tells us that the answer to our success in battle entirely lies in our belief in the Ribbono Shel Olam. If we truly believe that Hashem will deliver our enemies into our hands then we are ensured victory. If not however, we are destined for failure. This can be derived by the juxtaposition of words from last week's Parsha to the words at the beginning of this week's Parsha. Parshas Shoftim ends with the words, "Ki Taaseh HaYashar BiEinei Hashem - For you shall do what is upright in the eyes of Hashem" while Parshas Ki Teitzei starts with the words "Ki Teitzei Lamilchama Al Oivecha -When you will go out to war against your enemies…." This integral juxtaposition is teaching us that the key to success against our enemies lies entirely in fulfilling what is 'upright' in the eyes of Hashem.

Interestingly, the Chofetz Chaim writes that the introductory verse of this week's Parsha is not talking about physical battle but a psychological, philosophical, and physiological battle that occurs between man and the Yetzer Hara. Unlike physical battles which have a beginning point and ending point, the human battle with the Yetzer Hara is never ending. Rav Asher Weiss Shlit"a posits that we must battle the evil inclination with a steadfast conviction and an"earnest struggle" then Hashem will make sure to handle the rest.

As the days of Rosh HaShana and Yom Kippur approach us we must stop and think about even the most mundane of decisions. The Yetzer Hara is persistent and will not relent but Hashem promises us that as long as we do our part Hashem will, "deliver them into our hands".

HAVE A FANTASTIC SHABBOS!

* Image courtesy of judaica-art.com

Parshas Shoftim - "A License To Carry"

2008-09-07T13:45:00.001-04:00

QUICKIE/Funfact: Why is the mitzvah of appointing judges and community leaders juxtaposed to the mitzvah of not planting an asheira next to the mizbeach. Rav Meir Shapiro (creator of the Daf Yomi movement) answers that just like the inside of the mizbeach is made out of dirt and the outside is made of copper, our judges should also be humble and wise yet stern and competent on the outside ready for judgement.

"V'Haisa Imo V'Kara Bo"
"It Shall be with him and he shall read it"

When discussing the mitzvos that surround the institution of the Kingship and the King himself the Torah says that the King must have two sifrei Torah. One to carry on himself at all times and one that should be kept in his royal archives. At second glance however one realizes something very interesting with the introductory words of this Pasuk, "V'Haisa Imo V'kara Bo". The work V'Haisa has a feminine connotation while the words V'Kara Bo are male. Why is this so?

The Daas Zikainim answers that the King would carry with him a single sefer Torah which in actuality only had in it the Aseres Hadibros. The entire Aseres Hadibros are composed of 613 letters which is the equivalent of all of the mitzvos in the Torah. Therefore it is called a Sefer Torah even though it is really only "one" Parsha. A single parsha is a feminine word much like the Eretz Yisrael is also nikaiva (feminine). Therefore the beginning of the pasuk is feminine because it is talking about the Torah that the King had on him at all times (10 commandments) while the second half of the pasuk is talking about the Kings (male) responsibility to read the second Torah which he keeps in his royal archives.

HAVE A FANTASTIC SHABBOS!

Parshas Re'eh - "Every Quarter Counts"

2008-08-29T13:52:00.002-04:00

QUICKIE/FUNFACT: Why does the Torah teach that IT WILL BE GOOD FOR YOUR CHILDREN specifically with regards to the command not to eat blood? (12:25)

A: The Kli Yakar explains that the reason why the Torah doesn't allow eating blood is because ingesting blood leads one to develop negative character traits. That, in turn, would certainly impact one's children as well. Thus, the Torah relates that refraining from eating blood will BE GOOD FOR YOUR CHILDREN as opposed to the negative results which would result from eating it.

*Courtesy of Rabbi Dov Lipman Shlit"a

(Devarim 15:7 )"If there be a destitute person among you, of one of your brothers in any of your cities, in your land that Hashem, your G-d, gives you, you shall not harden your heart not shall you close your hand against your destitute brother."

From the above verse we learn that the Torah instructs Klal Yisrael to give Tzedaka . Charity is an incredibly important mitzvah (commandment). This also can be seen in Mishlei 21:3, "Doing tzedaka and justice is preferable to HaShem than a sacrifice". In addition the Prophet Isaiah (1:27) says that It is through the mitzvah of tzedaka that the Jews shall be redeemed, as it says, "Zion will be redeemed through justice, and those who return to her through tzedaka". Giving tzedaka however is not just a noble act, giving tzedaka demonstrates a basic principle in Judaism. The statement is that our money and possessions are not truly ours, but are merely given over to us by HaShem to use as He commands us to.

The Alshech says that the above verse contains an additional moral lesson for man, which comes to explain the logic of the mitzvah of Tzedaka. The Pasuk says, "You shall not harden your heart, nor shut your hand from your brother who is poor; rather, you shall surely open your hand to him." The Alshech expounds that whatever we do now, when we die we will have to open our hands. At that time, none of our material riches will go with us. All that will go with us are our good deeds. Why then, the Alshech posits, should we refrain from opening our hands when we have the ability to open them to others who are in more need than we are?

The Alshech seems to strike a nerve when he explains this mitzvah. In our day to day lives, we seem to live through our money and our material positions. Baruch Hashem many of us have been blessed with good fortune but how often do we think about our brothers and sisters who are living off of welfare when we get something excessively expensive? We should teach our children at a young age the importance of putting a quarter in the Tzedaka box. For Chazal say that "a person should grow accustomed to giving tzedaka by giving time after time, and then giving will become second nature with him, and he will not attempt to avoid giving by using various excuses."

May we receive chizuk from these words of Chazal and may our perspective change ever so slightly so we can not only help others but also help ourselves.

HAVE A FANTASTIC SHABBOS!

Parshas Va'eschanan - "Looking In All Directions"

2008-08-15T15:35:00.002-04:00

QUICKIE/FUNFACT: (Devarim 5:12-16) "Shamor EsYom HaShabbas Likadsho…Kabeid Es Avicha V'Es Imecha…"

Why are the commandments of honoring ones father and mother and maintaining the sanctity of the Shabbos juxtaposed to one another?

The Baal Haturim in his commentary on the Chumash answers that just as one is supposed to honor his father and mother by dressing them nicely and by feeding them fine delicacies they are also supposed to celebrate the Shabbos by dressing beautifully and eating lavish meals.

(Divarim 3:27) "Aleh Rosh Hapisga V'Sah Enecha Yama V'Tzafona V'Teimana U'Mizracha V'Rieih BiEinecha Ki Lo Taavor Es HaYardein HaZeh"

The above Pasuk requires some explanation. After being told by Hashem that he wasn't going to be able to enter into Eretz Yisrael, Hashem tells Moshe Rabbeinu to go up on the mountain top and to look out to Eretz Yisrael. To the east, north, south and west. It makes perfect sense that Hashem would tell Moshe to look out onto Eretz Yisrael from the east, north and south because that was holy land that he was not going to be able to touch. Why would Hashem tell him to look in the east? The east isn't Eretz Yisrael?!

Rav Shimon Schwab Tz"l answers that it is correct to say that the land in the east is not Eretz Yisrael. It is however a land known as Ever Hayardein, which was later to be occupied by Bnei Reuven and Bnei Gad. A land that after the capturing of Eretz Yisrael contained a degree of Kiddushas Eretz Yisrael.

For this reason Hashem instructs Moshe to look onto the west as his final measure. Only after Bnei Yisrael captured the land in the east, north and south was the land in the west considered holy. Moshe was being told to first look at Eretz Yisrael proper and all of its borders and afterwards to look at Ever HaYarden fore there also there is an element of kiddusha. First comes the complete holiness of Eretz Yisrael and then the partial holiness of Ever Hayarden.

HAVE A FANTASTIC SHABBOS!

Anonymous On The Parsha

2008-08-14T11:57:00.002-04:00

לא תגנב

The famous story of Solomon's wisdom in threatening to split a child in half is known far and wide. There is another story of lesser, but similar wisdom that is told of the Maharal of Prague. There was a Pauper in Prague who because of lack of funds was forced to go to Hungary on business. On the journey home he was traveling home by foot and he happened upon a well to do citizen of Prague. The kindly man offered him a ride in his wagon. The pauper was only too happy to accept the offer. The wealthy citizen was transporting Barrels of wine back to Prague and the pauper hid his savings in one of the barrels for safe keeping for the duration of the trip. Upon arrival back to Prague the pauper went to retrieve his earnings and saw it was missing. Sensing foul play he called "The Kind Sir" to the Maharal of Prague for a Din Torah. The Maharal understood the situation and right away came to his decision. He said since the man who owns the barrels says he did not take the money I can only draw one conclusion on the trip one of the Gentile workers opened the Barrel looking for money. Then it would seem that I must rule all the Barrels to be Yayin Nesach, as he most probably went through all the barrels looking for money. Now our "Kind Sir" broke into a sweat, as the mere penance he had stolen from the pauper was hardly worth the thousands of rubles the wine was worth. The Mahral's decisions meant his shipment would be almost worthless. It was at this point the Sir made a wise decision and asked to see the Rabbi in his private study and the kind Rabbi was only to happy to oblige his request. There he admitted to the indiscrepency, but the Mahral told him that all is good and fine but I can not believe you to change my judgment because of the Talmudic law that a person can not incriminate himself.The only way he would accept his repentance and reverse his decision was if he got up publicly in the Shul and admitted in front of all to his heinous crime.

*Talelei Oros

Parshas Balak - "One Step in the Wrong Direction"

2008-08-13T18:06:00.002-04:00

This is the first of a series of catch up posts that I am doing while on vacation with my family. I'm sorry for missing these Parshios. I will Bli Neder try not to make this a habit in the future.

FUNFACT/QUICKIE: “VaYomer Moav El Ziknei Midian Ata Yilachichu HaKehal Es Kol Sivivosav Kilachech HaShor Es Yerek Hasadeh…etc.”

It makes sense to explain why the parable of the ox eating the vegetables is specifically apropos in this case. The reason for this is because it is not the way of an Ox to eat vegetables, they usually just eat grass. The vegetable is in fact unique to the diet of the human. When the ox eats the grass on the edge of the garden he reaches with his long tongue and subsequently eats a few of the vegetables from the side of the field. This is what the Moabite elders said to Midian. They said that after the Israelites beat the Amorite people and after they inherit the lands of Sihon and Og (they were the crux of their inheritance) they will subconsciously destroy all of the nations on their borders. Just like the ox eats the vegetables on the side of the garden.

“VaYiftach Hashem Es Pi HaAson VaTomer LiBilaam Ma Asisi Lach Ki Hikisani Shalosh Rigalim”

Rashi on this Pasuk emphasizes that the pasuk specifically says the terminology shalosh regalim because it is a hint that Bilaam is trying to uproot the nation that celebrates the three rigalim. Nevertheless this still requires further explanation. In what way does this pasuk specifically point to it being that Jewish people who specifically believe in these three holidays?

It seems that the donkey truthfully wanted to explain to Bilaam why he refused to move. It didn’t want to move because it did not want to go even one step against the will of HaKadosh Baruch Hu. It is written in Sota 22a that if there are 2 Synogogues, One close, and one far, it is appropriate that the man walk to the farther house of prayer because there is more of a reward for walking more steps to get there. It must be mentioned at this point that there is no idea like this anywhere else in the Torah. Only by this case when talking about the length between the 2 Synagogues is there discussion concerning excess reward that would be received.

The truth is that the idea of receiving a reward for walking somewhere is not concerning the walk to Synogogue but it is because of the shalosh regalim and the aliyah laregel. The farther that people came to pay homage to the temple the greater the reward. Therefore it is important to mention this by Shuls also because they are considered to be a small Beis HaMikdash.

This is exactly what the donkey was telling Bilaam. He was telling Bilaam, “You want me to walk extra steps to go against Hashem.” In response the donkey responded negatively by refusing to walk even an extra inch to walk against the will of Hashem. He was saying that just like there is a reward for every step there is also a punishment for every negative step taken.

Crocs For Tisha B'Av?

2008-08-08T13:55:00.004-04:00

Crocs For Tisha B'Av? - Rav Elyashiv and Rav Shternbuch On Tisha B'Av it is assur to wear leather shoes. Crocs are synthetic and do not contain any leather. However there is a Machlokes between Rashi and the Rambam if wooden shoes that are not wrapped in leather, are assur on Yom Kippur because since you cannot feel the ground they are like shoes even though they don't have leather. The Shulchan Aruch (614:2) paskens like the Rambam who says that it is permissible while the Mishna Brura (5) says we should be Machmir like Rashi.

On one hand, Tisha B'Av is not as stringent as Yom Kippur, which is Min HaTorah, so maybe we need not be machmir. On the other hand, Crocs are worn by millions of people as shoes every day of the year. The Gilyon Halacha U'Maaseh asked the leading poskim their opinion.

Rav Elyashiv said that since Crocs are worn all year round you are not permitted to wear them on Tisha B'Av. Rav Moshe Shternbuch said that while technically you may wear them, on Tisha B'Av it is better not to. Similarly Rav Nissim Karelitz and Rav Meir Brandsdorfer held that it is not assur but Yirei Shamayim should not wear them.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.
* From Revach.net

Reb Shmelke of Nikolsburg

2008-08-06T12:51:00.006-04:00

(Devarim 1:17)"...Lo Saguru mipnei ish ki hamishpat lelokim..."
"...You shall not tremble before any man for the judgement is G-d's..."

When Reb Shmelke first moved to the town of Nikolsburg to be their Rabbi and Judge he immediately hung a staff and pouch up next to his stand. He said, "I want everyone to know, especially the Parnassim that my judgment will not be swayed by shochad (bribes) or individual relationships."

The staff and pouch were a sign to everyone that the Rabbi would not find immediate favor in their eyes. That he would leave town before judging a friend or confidant favorably without knowing the truth.

* The above image is a picture of Reb Shmelke's 6th generation descendant, Rav Mechel Lebowitz Shlit"a

* Here is a Wikipedia entry on Reb Shmelke: (link)

R' Enkin on Tisha B'Av ~ Rashash Story

2008-08-05T15:57:00.004-04:00

Rabbi Ari Enkin over at Hirhurim has written a beautiful piece on the prohibition of learning Torah on Tisha B'Av. He finishes the post by relating the following story:

The Rashash was once “caught” studying Torah on Tisha B’av by some of his students. Sure enough, the students quickly rebuked the rebbe for studying Torah on the day of mourning, thereby violating the halacha, as well as what he had taught them. The rebbe, not to be outdone, quipped back: “Yes my students, you are correct, Torah study is forbidden on this day and I have violated the law. But let me ask you, how could God possibly punish us for studying His Torah?”

H.T : Onthemainline for the picture

Eleh Hadevarim - AL"H

2008-08-05T12:30:00.004-04:00

(Devarim 1:1) "Eleh hadevarim asher diber Moshe el kol Bnei Yisroel..." "These are the words that Moshe spoke to all of Israel"
The words Eleh as is mentioned above means 'these' in English. But what is it in the word eleh that Moshe has to specifically mention to everyone?

The Gemara Bava Metzia 156a says that "many people steal, some enter illicit relationships, but everyone speaks Avak Lashon Hara."

If one were to break up the first word of this weeks Parsha (Eleh) they would be left with three seperate hebrew letters. Aleph. Lamed. Hey. which stand for the words Avak Lashon Hara. Moshe is telling Klal Yisrael that Avak Lashon Hara is something that he has to speak to ALL of Bnei Yisrael about.

Devarim OR Devorim (Bees)

2008-08-05T12:12:00.004-04:00

I was just perusing the Internet and while on one of my favorite sites (Revach.net) I found something that was very interesting and true.

The beginning of this weeks Parsha begins with the word Devarim. Rebbi Yehuda HaChassid however reads it differently. He suggests that perhaps the word is really Devorim (Bees). Moshe begins this parsha by bringing multiple admonishments against Bnei Yisroel. What R' Yehuda HaChassid is saying however is that his mussar was like dvash.

(I found it to be most interesting because the gematria of Mussar and Dvash are equal to each other at 306).
ASIDE: Rashi says that Moshe's mussar was in a sense his last will and testament to the Jewish people. When he was admonishing them he purposely neglected to mention the actual sins that they partook in and instead hinted to them by just mentioning the location where they took place.

Goldwasser and Regev = Joseph

2008-07-18T14:32:00.003-04:00

My mother sent me the following article that was written by Dr. Erica Brown. I find it to be rather profound and true. This article most definately puts a rather delicate subject into perspective.

Weekly Jewish Wisdom

Seeking Closure

By Dr. Erica Brown

“Joseph made the sons of Israel swear, saying, ‘When God has taken notice of you, you shall carry up my bones from here.’”

Genesis 50:25

This week, all eyes turned to the Middle East as a prisoner swap shook Israel and Lebanon. The remains of two Israeli soldiers abducted in 2006 – Ehud Goldwasser and Eldad Regev (may their memories be for a blessing) – were exchanged for 5 living Lebanese prisoners. The word “swap” communicates an evenness of exchange. Nothing could have been more uneven. There are people on every side of the political spectrum arguing about the controversy of this painful arrangement. Will it stimulate more kidnappings? Was it fair? Was Israel too soft? Too harsh? Too late? Did they hold out long enough?

All of the politics may mask some of the profoundly human questions we ask about death at times like this. We may get lost in debate and lose sight of the respect owed the actual body and the last wishes of those who can no longer communicate them to us. We often wonder, as we contemplate death, where we will go in the fullness of time. Some people take great comfort in buying burial plots simply because it is a small way to control that which is beyond our control. It is a way of envisioning some physical end when we have little understanding of what spiritually lives after us.

The idea of having one’s remains brought back to Israel for burial is as old as the book of Genesis itself. Abraham and Sarah and their children are buried in Israel; they also died in Israel. Jacob, however, bemoans the fact that he is to die in Egypt. He feels himself unworthy of the legacy of his ancestors because he did not live out his days in the Holy Land. Consequently, he makes a request of his sons: “Bury me with my fathers…” and then enters a lengthy description about the burial plot of his father and grandfather.

In a remarkable act, Joseph asks Pharaoh for permission to return to Canaan with his brothers to bury their father with dignity following Jacob’s last wish. The text conveys the formality of the procession; “all the officials of Pharaoh” came with Joseph on this mission. The group stays in Canaan for seven days and returns. This trip is striking on many fronts, not least of which is that they make this journey there and back so quickly; in only one chapter’s time, we begin the book of Exodus that presages the same return. This time, it takes forty years.

In the very same chapter, Joseph approaches his own death and utters with his last breath the request that his remains be carried back to Canaan. He tells his brothers that they will not stay in Egypt forever but will make their way back following a covenantal promise to Abraham. At that time, they are to take Joseph’s bones back to where they truly belong. Joseph understands that this process may take years but that eventually his remains will reside eternally in the land where he could not live in his lifetime.

This wish enables Joseph to die in peace. In the biblical text, both Jacob and Joseph die immediately after assurances that this promise would be kept. The promise is a comfort and a hope. It is a plea for continuity with the land for those who live after them. It is a way of keeping the memory of these individuals alive by having a marker in a place where their memory will stay sacred. It is also a way for each of them to put closure to a life spent in a place not of their own choosing. It is a way to imagine the rest in resting place.

This week, Israel kept an ancient tradition through tears. Putting aside the politics of it all, this enormous sacrifice offered closure to waiting families and friends. It offered Jews around the world the closure of our open prayers. It helps us understand that there really is no price for a life. It offered dignity to death and gave memory a place to live.

Shabbat Shalom

Bais Ovi: Tefila For The Israeli Government in Shul During Davening

2008-07-15T12:17:00.003-04:00

A Rav in Amsterdam wrote a letter to Rav Yitzchok Isaac Liebes saying he was concerned that Shuls say a Mi SheBeirach during davening for the Israeli government. Even more worrisome to him was that they use the language "Medinas Yisroel, Reishis Tzemichas Geulaseinu", the State of Israel the beginning of the sprouting of the redemption.

Rav Liebes in Shu"t Bais Ovi (5:69) addresses the issue of davening for the government and the origins of the Minhag. He says that it is a very old minhag in Germany and in all of Europe to bless the King, Queen, and the heir to the throne each Shabbos by davening, whether they are friendly or even antagonistic towards the Jews, because of Sholom Malchus. This Minhag is brought in the Abudraham and some say the even the Machzor Vitri, a Talmid of Rashi. The Mekor for this Minhag is the Mishna in Avos (3:2) where Rebbi Chanina Sgan HaKohanim says to daven for the peace of the kingdom (although Rebbi Chanina never said to daven publicly).

Even when monarchies were replaced by democracies and the tefila became less relevant, there were still communities that continued to say this tefila. Therefore in these places, if they choose to add a tefila for the state of Israel one should not start a tumult over it. As far as the language of Reishis Tzemichas Geulaseinu, he doesn't see it as a Kefira in Bi'as HaMoshiach. He says that the Imrei Emes of Ger said during the 1947 war, "Kach He Geulasam Shel Yisroel, Kim'ah Kim'ah" that is the nature of the Geula, slowly slowly.

Therefore he concludes, do not feel bad and do not make calculations and get involved in politics. He who goes innocently will rest securely.

* As seen on Revach.net

Parshas Chukas - "Holy Cow"

2008-07-03T14:52:00.004-04:00

Systematically this weeks Parsha begins with the laws and parameters that surround the Para Aduma (Red Heifer). It then follows with the death of Miriam and Klal Yisrael's insistence that they receive water. As a result Moshe Rabbeinu hits a rock to draw water instead of speaking to it, which he was commanded and is punished by being forbidden entry to the Land of Israel.

The seminal topic of discussion in the weeks Parsha is the Red Heifer. At the beginning of his commentary of this weeks Parsha the Baal HaTurim offers an explanation for the laws that surround the red heifer. He says that the laws that surround it are a kappara (repentance) for the sins that occurred at Sinai. His proof is that the gematria of Para Aduma is the same as the words "Al Avon HaEgel - on the sin of the calf."

When mentioning the topic of the red heifer one cannot help but recall the famous story involving Dama Ben Nisina:

Dama Ben Nisina was approached by the Chachamim as they wished to purchase (for an exorbitant amount of money) a jewel that was to be used for the Kohein's breastplate. Upon researching the wearabouts of the jewel Dama realized that the key to the vault inwhich the jewel was located was under his fathers pillow. Refusing to wake up his father regardless of the loss that the family would incur, Dama turned away the Rabbis because of the dire respect which he had for his father. Years passed and Dama's family was repayed by Hashem by having their cow give birth to a Red Heifer. The Rabbi's returned and paid Dama's family a tremendous amount of money for the heifer so that it could be used in the temple.

One can't help but ask, why was Dama's family specifically repaid with a Red Heifer Hashem could have repaid Dama by giving him direct exorbitant wealth or by giving him power?

The Chiddushei HaRim answers that after Dama refused to wake his father, angels in heaven started criticizing the Jewish people. They claimed, "why don't the Jews treat their parents like this? Would they incur a tremendous loss to do a mitzvah?" To quite the angels Hashem provided Dama with a Red Heifer. To most, a red heifer is nothing more than an odd looking cow. Nothing more and nothing less. To Jews however a Red Heifer holds much value. So much so that one cannot possibly put a price tag on how much it is worth. Hashem quieted the angels by showing them that the Jews would go out of their way and even pay exorbitant costs for a simple cow. Something that non-Jews would never do!

Parshas Shlach - "D.N.A of Gossip"

2008-06-21T23:02:00.003-04:00

QUICKIE/FUNFACT: Q: Why does the Torah teach us the seemingly irrelevant and meaningless fact that they called the place from where they took the cluster of grapes, NACHAL ESHKOL? (13:24)

A: The Sforno teaches that the Canaanites were the ones who called the place NACHAL ESHKOL when they saw the spies taking the cluster of grapes. They were astonished to see how amazed the spies were to see these large clusters since, in actuality, there were clusters like these all over the land. Thus, this seemingly meaningless occurrence actually teaches us that the land of Israel was filled with these oversized clusters of grapes.

* Courtesy of Rav Dov Lipman Shlit"a

(Bamidbar 13:1) "Vayidaber Hashem El Moshe Leimor, Shlach Licha Anashim V'Yasuru es eretz Kina'an…"

"And Hashem spoke to Moshe saying, send, for yourself, men, and have them scout the land of Cana'an..."

Rashi on the introductory words of this weeks Parsha famously explains that the reason why the story of the miraglim (spies) is juxtaposed to the story of Miriam's tzaaras is to show that these men did not learn from the story of Miriam and that there exists an issur (prohibition) of lashon hara. It seems from this that because they were punished, there must be some sort of a chiddush in the laws of lashon hara that was learned from the story of Miriam that was otherwise not known. The question is however, what was this chiddush?

Rav Shimon Schwab Zt"l points out that It is known by all that the mitzvah of lashon hara is one that exists between man and his friend. And that at the root of this prohibition lays the reason that the negative words that have been spoken about any given subject are bound to hurt them and cause them damage. Therefore if someone were to speak Lashon Hara about a rock or another inanimate object they would not be performing Lashon Hara because there would be no pain experienced by a rock.

The aforementioned was the understanding of the miraglim. They felt that there was no prohibition in speaking negatively about eretz kina'an because it was nothing more than a land or sticks and stones. What they failed to realize however was that they should have learned that this was not allowed from the story of Miriam. Miriam felt that because Moshe was an "Is Anav MiOd – a very humble man" that her words would not affect him. In essence she was talking about a rock. Her mistake was that she was talking about an object of kiddusha (holiness). The chiddush of lashon hara which can be learned from Miriam is that even when you have an inanimate object, if it is infused with holiness it is forbidden to speak negatively about it. The meraglim failed to learn from the story of Miriam and thus miscalculated and assumed that Eretz Kina'an was just a land. They should have realized that the land was infused with holiness and that speaking negatively about it would only bring them sorrow and pain.

HAVE A FANTASTIC SHABBOS!

Parshas Beha'aloscha - "Living it Right"

2008-06-15T11:44:00.001-04:00

QUICKIE/FUNFACT: Why does Moshe initially describe the journey of the Jewish people to Israel as a NESI'A (NOS'IM ANACHNU) and then switch to calling it a HALICHA (LECHA ITANU) when imploring Yitro to join them on this journey? (10:29)

A: The Kli Yakar explains that NESI'A connotes a complete break from where one has been with no ongoing connection to the origin of the trip. HALICHA implies that a connection and relationship remains with that original location. The Jewish people were not rooted anywhere and were not going to maintain a connection of any kind with the desert when they settled Israel. Therefore, their journey is called a NESI'A. Yitro, however, would be leaving his homeland and his people. He could not be expected to simply forget Midian and start completely anew in Israel. Thus, his trip would be a HALICHA as captured by Moshe saying LECHA ITANU.

- Courtesy of Rabbi Dov Lipman Shlit"a

In this weeks Parsha, Moshe Rabbeinu approaches (kiviyachol) the Ribbono Shel Olam and admits to him that he can no longer lead Klal Yisrael alone. As a response to Moshe's plea, Hashem tells him to gather 70 wise men (zikainim) in front of the Mishkan and there Hashem will give them all Ruach Hakodesh, so much so that it was similar to that which Moshe Rabbeinu had (I'm not sure because I think the Gemara in Sukka says that its impossible to have as much Ruach Hakodesh as Moshe Rabbeinu – Aspaklaria Hameira…).

Suddently all at once all of the zekainim received a vision from Hashem in front of the tent of meeting. Interestingly however, two people from the nation of Israel who did not attend this gathering also received this vision. Their names were Eldad and Meidad.

Rav Shimshon Raphael Hirsch points out that being appointed to an important position is not delegated based on a previous stead that may have been held. If a person is deserving of attaining Ruach hakodesh then he will receive it. He does not have to be a Rov or a Rosh Hayeshiva.

Eldad and Meidad were simple Jews who lived lives as true Torah Jews. As a reward they were given the uncomprehensible gift of prophecy.

-Revach.net

HAVE A FANTASTIC SHABBOS!

* Picture from azimioaratheartist.com

Shavuos - "The Beautiful Flowers"

2008-06-08T19:54:00.001-04:00

The Holiday of Shavuos is well known for many things. One of which is its many names. Whether it be known as Zman Matan Torateinu, Yom Habikurrim, Chag HaKatzir, Atzeres or Chag Hashavuos it is ubiquitously known as the time when the Torah was given to the Jewish people.

One of the many customs which are preformed on Shavuos is to decorate ones home and Synogogue with greenery and flowers:

What on earth do greenery and flowers have to do with the giving of the Torah?

The Mishna Brura 494:10 replies that the custom serves to recall Mount Sinai which was surrounded by foliage, as it is written “Even the flock and the cattle may not graze facing that mountain.” The Bnei Yissochor writes that it is customary to “prepare roses and other fragrant plants for Shavuos and also to decorate the Torah scrolls with them.” He quotes the following midrash as a source for this custom:

As time passed a King came to inspect and orchard and found it in ruins, covered with thorns and thistles. As he was about to command his men to chop down and destroy the desolate ruins, the king spotted one beautiful rose among the thorns. The king took the rose and smelled it, as his spirit was restored. He said, “Because of this one rose, the entire orchard will be saved.”

Similarly the world was created only for the sake of Israel. Twenty six generations after creation, Hashem looked down on his world to evaluate what had become of it: He saw that twice people had been destroyed by water and that plenty of other terrible things continuously were occurring in his world. His world was very much deserving of destruction and renewal once again. But then Hashem looked down again and he saw is one rose, Israel, and smelled its fragrance when they willingly accepted the Ten Commandments. His spirit was restored when they proclaimed, “We will do and we will listen.” Hashem declared, “In the merit of this rose, the orchard shall be saved. In the merit of the Torah and those who study it, the world will be saved” (Shir HaShirim Rabba 2:3)

As we look around our homes and communities during this beautiful Shavuos season we can look at the beautiful plants as a symbolism not only of what Har Sinai looked like when we got the Torah like what the Mishna Brura suggests but as a direct correlation to Am Yisrael’s willingness to study and live by Hakodosh Baruch Hus Torah.

- I saw this in Artscroll’s, Shavuos – Its Observances, Laws and Significance

HAVE A CHAG SAMEACH!

Anonymous On The Parsha

2008-06-06T18:46:00.002-04:00

Anonymous said...: נָשֹׂא אֶת-רֹאשׁ בְּנֵי קְהָת מִתּוֹךְ בְּנֵי לֵוִי לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם
(במדבר )
There is an amazing occurrence involving this weeks Parsha. Naso is the longest containing 176 Pesukim. The longest Perek in Tehillim has 176 Pesukim, and Baba Basra, the longest Masechta in Shas, has 176 Dafim. What is the significance of this recurring number? Rav Isbeeז"ל answers there are 22 letters of the Aleph-Beis. This number represents Torah. The natural world (Teva) is always in sevens: there are seven days of the week, there are also Shivas Minim, seven continents, seven notes on a musical scale, and last but not least, the seven seas. Accordingly, eight always represents the world beyond nature (L’maaleh Min HaTeva). Now we uncover the secret of the number 176. When you take the Torah (represented by 22) and multiply by L’maaleh Min HaTeva (numerically 8) it equals 176. Through this number, Hashem is showing us that the Torah is above other studies, it is L’maaleh Min HaTeva.

דבר אל בני ישראל ואמרת אלהם איש או אשה כי יפלא לנדר נדר נזיר להזיר לה'
(במדבר ו:ב)
The Torah describes a Nazir as one who separates himself from worldly pleasures, specifically refraining from consuming wine products and haircutting, in order to attain an elevated spiritual level, greater Kedusha. The Gemara in Nedarim, addressing a person seeking spiritual ascension through acceptance of optional fasting, writes כל היושב בתענית נקרא חוטא. It would seem natural for a person climbing the spiritual ladder to take an active role in reaching his goal of spiritual growth, why then, does the Gemara view it so negatively? The Ostrovtze Rebbe provides profound insight into the true intent of the Gemara's statement. The Gemara is not condescending to one who seeks spiritual elevation through abstinence of worldly pleasures. The words are כל היושב literally translated as “one who sits,” meaning he tortures himself needlessly. He is physically refraining from Hashem’s gifts, yet since the message is not absorbed, is considered spiritually inactive, a יושב. Only in such a case is the Gemara critical and stating that he is נקרא חוטא.
שְׁלֹשִׁים וּמֵאָה הַקְּעָרָה הָאַחַת כֶּסֶף וְשִׁבְעִים הַמִּזְרָק הָאֶחָד כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע-מֵאוֹת בְּשֶׁקֶל הַקֹּדֶש כַּפּוֹת זָהָב שְׁתֵּים-עֶשְׂרֵה מְלֵאֹת קְטֹרֶת עֲשָׂרָה עֲשָׂרָה הַכַּף בְּשֶׁקֶל הַקֹּדֶשׁ כָּל-זְהַב הַכַּפּוֹת עֶשְׂרִים וּמֵאָה.
The Torah tells us that each Nasi brought a set of gifts to the Mizbeach. For what reason does the Posuk mention only the Keilim that held the gifts but omit the seemingly more essential contents of these containers? Furthermore, conversely, regarding the ladles full of קְטֹרֶת that the Nessim offered, we find explicit mention of the contents of the ladles! What is the reason for this apparent dichotomy? The answer requires a brief refresher in Hilchos Kodshim. There is a Halacha instructing that anything made hekdesh/consecrated must be offered on the same day. Violation of this edict results in Lina and the expired offerings become Pasul. Accordingly, the Brisker Rav directs our attention to the גמרא שבועת דף יא. stating that the din of Lina does not apply to the consecration of incense. Knowing this, the Nessiim were not hesitant to preload the incense into the ladles. However, as the Nessiim correctly suspected, Hashem dedicated an entire day to the gifts of each Nasi. Had the Nessiim arrived all at once with their gifts prepackaged, all of the offerings except for those of the one Nasi awarded the first day would fall into the category of Lina and consequently become Pasul. With this in mind, they arrived with the containers for their gifts but left the gifts separate. Only when it was their special day for presenting gifts did they add the gifts to the baskets they had prepared prior.

Parshas Naso - "Humility is the Key"

2008-06-06T18:44:00.001-04:00

I hope that you all had a great week. My apologies for not getting a Dvar Torah out last week. It was kind of crazy around here and Bli Neder I will try not to make a habit of it. At any rate, this week was one of celebration and Mazel Tovs for our readers! I would personally like to wish a Mazel Tov to Andy and Samantha Van Houter upon their Wedding AND to Dovi Lamet and Ilana Singer, Michael Schertz and Yael Koenigsberg, and Saul Haimoff and Sara Rosengarten upon their engagements.

Here is a little something...

QUICKIE/FUNFACT: This parsha begins with the census of the family of Gershon. Why was the family of Kehat, a younger son, counted before Gershon who was the first born?

The Kli Yakar answers that G-D wanted us to learn that honor is given first and foremost to those who are involved with Torah, even if they are younger. Thus, G-D gave the responsibility of carrying the Aron which represents Torah to Kehat, a younger son, and then counted that younger son before older sons to teach us the honor due to those involved with Torah.

- Courtesy of Rabbi Dov Lipman Shlit"a

Bamidbar 7:12 "Vayihi Hamakriv bayom harishon es korbano Nachshon ben Aminadav L'Mateh Yehuda"

"And it was the one who brought the sacrifice on the first day was Nachshon ben Aminadav from the Tribe of Yehuda"

In the above Pasuk the Torah oddly chooses not to preface the calling of Nachshon ben Aminadav by calling him a Nasi. Why is this? Rav Shimon Schwab suggests that the reason may be because Elisheva, Nachshon's sister was mourning the loss of her sons, Nadav and Avihu. For this reason the Pasuk chooses not to show the greatness of Nachshon ben Aminadav and lists him as a simple person from the tribe of Yehuda. In addition, we can now understand why the pasuk says "V'karbano" in the adjoining area to show us that Nachshon was clearly in pain for his sister's loss and therefore did not feel the simcha in the bringing of his korban.

The Tur writes that the Torah prefaces all of the Nasiim with the name Nasi except of Nachshon ben Aminadav because he was from the tribe of Yehuda. This gesture was symbolic of Nachshon or the entire greater tribe of Yehuda who both now and eternally will be held in high regard by society and that they will have to teach themselves to be humble. For we see in (Shmuel 1 17:14) "David hu hakatan – David he is the smallest." Even though he was the King!

We learn in many places that a humble person is not considered humble because of his actions but because of his inner self. Nachshon ben Aminadav did not see himself as a Nasi, even though he most definitely was. He saw himself as a simple man from Yehuda even though he was realistically one of the most powerful people in Am Yisrael.

HAVE A FANTASTIC SHABBOS!

Last Bear Minyan

2008-06-02T12:20:00.002-04:00

Bear Minyan - Hatzlacha vBracha

May 30, 2008

To the Bear Stearns Minyan, one last time:

After two great years at the Bear, and having been observant for about the same amount of time, I have chosen to exit galus and the world of gashmius (at least temporarily) in order to immerse myself in the ruchnius that I hope to find at Ohr Somayach in eretz Yisroel. I had been planning to go learn at some point, and despite having had a potential opportunity to go over to JPMorgan, the events that took place in mid-March made my decision that much clearer. Not only has Hashem provided me with the ability to go learn but he has blessed me with a “scholarship” care of JPM.

The Bear mincha minyan was really my first regular minyan and it provided me with much inspiration. The whole concept was foreign to me. The idea that a few dozen men at a major financial institution would take time out of their busy schedules and express their gratitude to Hashem, in a conference room within the building no less, was a big motivator for me. Moreover, nobody was talking, rarely were there any cell phone interruptions, and some were even able to achieve serious kavanagh. Thank you to everyone who davened for inspiring me with your tefillah.

While I sympathize with those who lost money and jobs, we know that everything happens for a reason and it will all work out for the best. That being said, the collapse of BSC provided a great deal of mussar to all who wish to see it. There are some employees who gave their heart and soul to the company for many years, and some lost thousands or even millions of dollars (Jimmy literally lost a billion!) – they learned the hard way that money is fleeting. Still there are others who were with the company for only a few months who will receive a nice severance package and have already accepted offers elsewhere at higher salaries. There are those, who because of the extraordinary amount of time that they spent at the office, missed out on many milestones (birthdays, weddings, etc.), and lost it all. And there are those who were just in the right place at the right time. And of course there are stories of everything in between. There are no accidents. Hashem is in charge of the world. Sometimes when we are in certain situations it is difficult to have a clear perspective. In the business world it is so easy to get caught up in the day to day and to lose sight of what really matters This experience has truly served to clarify for me the idea that the only “things” that are timeless are the mitzvahs that we do and the tzedakah that we give in olam hazeh. Bear Stearns will soon be a distant memory but hopefully this lesson will remain with us.

There is a famous story of an extraordinarily wealthy man who wrote two wills. When he passed away his children were instructed to immediately open will #1 and then 30 days later to open will #2. Will #1 indicated that the man’s last wish was to be buried in his favorite pair of socks. The chevra kadisha informed the children that this would not be possible. The children pleaded, informing them that their father was a very powerful man who had given a substantial amount of tzedakah throughout his life. They asked, “Do you know who our father is?” Still, the chevra kadisha told the children that it was not halachically permissible. They informed the children that the dead could only be buried in a white kittel. The children sadly buried their father unable to fulfill his final request. After 30 days had passed will #2 was read to the children. “By now children, you have buried me without my socks. I want you to realize that no matter how many millions of dollars you accumulate in your lifetime, you cannot even take your socks with you to the next world.”

There was once a man traveling through Europe in the 1800’s. He came to the town where the Chofetz Chaim had lived. The traveler stopped in to meet the great Talmid Chuchum. When he arrived at the house, he saw that the Chofetz Chaim lived in a tiny home. He knocked on the door and when he looked inside he saw a nearly empty one-bedroom apartment. The traveler asked the Chofetz Chaim, “aren’t you the great Chofetz Chaim? How can you live like this? Where are all of your possessions?” The Chofetz Chaim turned to the traveler and posed the same question. “Where are all of your possessions? All you have with you is a suitcase.” The traveler answered, “Well, I am just passing through,” to which the Chofetz Chaim responded, “I too am just passing through.”

These are old stories but their messages are powerful. It is of course important to make a living and support a family but it is also important to learn Torah b’yom u b’layla, to treat others with respect, to be a Kiddush Hashem and to always act l’shaem shemayim. As I have been inspired by everyone at the minyan, and certainly affected by the events that have transpired at Bear, I hope that you are all inspired by the messages that Hashem sends us on a daily basis and that you continue to strive to achieve a true closeness to the Rabbeinu shel Olam.

Nachum and I had a brief conversation with our CEO, Alan Schwartz, in the elevator on the way to Mincha yesterday. We invited him to daven with us though we conveyed our feelings that maybe our prayers for the well-being of Bear Stearns had not been received in the way that a lot of people had hoped. He had a meeting to attend but he left us with some great mussar. He said something along the lines of ‘don’t worry fellas – your prayers are being answered – we just don’t know how.’ Now I don’t know if he has been meeting with a Rabbi over the past few months or if it was just the power of the pintele Yid but I thought it was a great attitude reflecting on what has no doubt been the most tragic part of his career. Hashem sends us messages all the time and from the most unexpected places.

A big hakores hatov to Andy on behalf of the entire minyan for all his hard work and for being our shaliach mitzvah. By the way, if you have noticed that Andy hasn’t been around as much lately it is because he has been spending his mornings learning in Yeshiva. Yafeh!

Hatzlacha vBracha!

Robert Savit

Vice President

Bear, Stearns & Co. Inc.

Parshas Bichukosai - "If You Reject..."

2008-05-23T18:56:00.002-04:00

QUICKIE/FUNFACT: Why does the Torah teach that we will LIVE SECURELY in the land and then repeat AND I WILL PLACE PEACE IN THE LAND in the very next verse? (26:5-6)

A: The Ramban, Ibn Ezra, and Ohr HaChayim all explain that PEACE IN THE LAND refers to peace among Jews. Aside from the blessing of security from our enemies, we will be blessed to be living in peace and harmony with fellow Jews.

(Vayikra 26:3) "Im Bichukosai Teileichu" - "If you abide by my laws"

What is the opposite of the above verse?

(Vayikra 26: 15) "Im Bichukosai Timasu" – "If you reject my laws"

According to the textual content of the above two verses it seems that there is no middle ground. Either you abide by Hashems laws and you are rewarded or you reject his laws and you are punished. Why can't there be a middle ground?

HaGaon Rabbi Eliezer Man Shach, the late Rosh HaYeshiva of Punivitch answers that the answer to the above question is in a sense axiomatic of life.

If one sits and works at learning Torah, then he will eventually have the ability to study and comprehend everything. His belief will be unaffected and all of his actions will be for the sake of Hashem. But if G-d forbid one makes the decision not to learn Hashem's Torah (remaining stagnant in his religious growth), he will start to decline in his belief system. He will slowly but surely end up rejecting the entire Torah and those who learn it, eventually leading to a full hatred of it. Any Torah that he does take in will be without a backdrop of belief and will make him question everything that he learns eventually causing him to throw it all away.

There is no acquisition of Torah knowledge without a sense of fear of Hashem. Even if the emunah and fear is simple it has the potential to be built upon tremendously allowing people to reach tremendous heights.

HAVE A FANTASTIC SHABBOS!

Anonymous On The Parsha

2008-05-23T18:46:00.002-04:00

Anonymous said...: Parshas Bechukosai
אִם-בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת-מִצְו‍ֹתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם
1) The Mincha Belulah addresses the reason for the word אִם in our posuk. He says the word אִם is an acronym for the great leaders of Klal Yisrael in Golus. It is an acronym for Aharon and Moshe, Mordechai and Esther, and when Moshiach comes speedily in our day it will be Moshiach and Eliyahu Hanavi.
2) What is the significance of תֵּלֵכוּ in our Posuk? The Tiferes Yonason answers in the Torah people are called הולכים and Malachim are called עומדים. This is because Malachim don’t work on themselves so they are standing still and not moving henceעומדים.Then there are people who are always moving growing as people from one level to the next hence הולכים .Therefore the posuk says תֵּלֵכוּ because if you keep moving spiritually then in the next posukim it says וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם you will reap the rewards.
וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיו
Why does the Posuk use the word גִשְׁמֵיכֶם your rain?
Rav Moshe Feinstein answers the question based on a famous Medrash. The Medrash says that Alexander went to meet another king in Africa. During the visit a court case came in front of the king. The case was one man bought a field from the other. They found gold on the field. He claimed he only bought the field and taking the gold would be theft. The second party claimed he sold the field and everything on it and taking it now would be theft and he would have no part of it. They now stood in front of the king for judgment. He asked one do you have a son, he answered yes. He then asked the second party do you have a daughter he answered yes. The king then issued his judgment your daughter will marry your son and they will share in your joint wealth. When Alexander heard this he remarked if it was me I would judge very differently. The African king asked him how would you judge? He said I would chop both their heads off and take the money myself. The King replied do you have rain in your kingdom; Alexander replied yes. The king then asked do you have small animals he said yes. The king told him you should know the reason you receive rain is because of your small animals. Now says Reb Moshe we understand our posuk. The king established it is possible to receive rain not in our own merit but on the merit of small animals so our posuk is telling if you learn torah you will get the rain in your own merit.
What is the significance of the word בְּעִתָּם?
1) The Bnei Yissachar answers it is judged on Rosh Hashanah how much rain that person receives that year. The word בְּעִתָּם tells you if you do Aveirous then hashem could send all the rain at once and there would be no Bracha in fact it would be ruinous so the posuk says בְּעִתָּם it will be in a timely matter that the rain will be for Bracha.
2) The last Posuk in Behar ends off you should watch my Shabbos. The Posukim in Bechukosai promise וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם what is the connection? The answer lies in two Gemara's .The Gemara in Shabbos said whoever keeps Shabbos all his Aveirous are forgiven. The Gemara in Taanis says when the rain does not fall all a persons Aveirous are forgiven. Now we understand the correlation of our posukim. If you want the rain to fall on time like the posuk in our Parsha then keep Shabbos and you will be forgiven so you don’t need Hashem to hold back the rain in order to receive your forgiveness. You therefore see the correlation between the last Parsha and ours. ֹ
וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר וּבָצִיר יַשִּׂיג אֶת-זָרַע וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע
Rashi translates this Posuk to mean you will eat a little and be full. The Sefer Taam Vadaas asks why eat a little and be full why not get a lot? The answer today is tremendously clear. The high rates of obesity and Diabetes and other diseases that come with living in a rich society clear show us Rashi had the right idea. The Torah had the great foresight to say it is not a lot of food but being satisfied with a little that is the key.
Anonymous said...: Final Updated Draft
Parshas Bechukosai
אִם-בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת-מִצְו‍ֹתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם
One time someone came to the Chofetz Chaim and complained "Rebbi, I learn and struggle and yet I don’t understand my learning". The Chofetz Chaim answered him look in Parshas Bechukosai in the first Posuk. There it says אִם-בְּחֻקֹּתַי תֵּלֵכוּ and Rashi says on the Posuk שתהיו עמלים בתורה meaning to struggle in the torah so apparently you are reaching your goal!!!
2) The Mincha Belulah addresses the reason for the word אִם in our posuk. He says the word אִם is an acronym for the great leaders of Klal Yisrael in Golus. It is an acronym for Aharon and Moshe, Mordechai and Esther, and when Moshiach comes speedily in our day it will be Moshiach and Eliyahu Hanavi.
3) What is the significance of תֵּלֵכוּ in our Posuk? The Tiferes Yonason answers in the Torah people are called הולכים and Malachim are called עומדים. This is because Malachim don’t work on themselves so they are standing still and not moving henceעומדים.Then there are people who are always moving growing as people from one level to the next hence הולכים .Therefore the posuk says תֵּלֵכוּ because if you keep moving spiritually then in the next posukim it says וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם you will reap the rewards.
4) Rashi says שתהיו עמלים בתורה the Gemara in Brachos says אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר .This means we work and get שכר they work and don’t get שכר. The question is how can you compare our work is Torah and their work is a job. The answer is we do the same work but just our approaches are different. The Rambam say if you do your work and have in mind you do it for hashem it is as if you did Avodas hashem all day. Therefore we go to work to make work an Avodas Hashem. They go and think how will to get the most money for the least work. Now the עמל is the same we just get the שכר.; וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיו; Why does the Posuk use the word גִשְׁמֵיכֶם your rain?
Rav Moshe Feinstein answers the question based on a famous Medrash. The Medrash says that Alexander went to meet another king in Africa. During the visit a court case came in front of the king. The case was one man bought a field from the other. They found gold on the field. He claimed he only bought the field and taking the gold would be theft. The second party claimed he sold the field and everything on it and taking it now would be theft and he would have no part of it. They now stood in front of the king for judgment. He asked one do you have a son, he answered yes. He then asked the second party do you have a daughter he answered yes. The king then issued his judgment your daughter will marry your son and they will share in your joint wealth. When Alexander heard this he remarked if it was me I would judge very differently. The African king asked him how would you judge? He said I would chop both their heads off and take the money myself. The King replied do you have rain in your kingdom; Alexander replied yes. The king then asked do you have small animals he said yes. The king told him you should know the reason you receive rain is because of your small animals. Now says Reb Moshe we understand our posuk. The king established it is possible to receive rain not in our own merit but on the merit of small animals so our posuk is telling if you learn torah you will get the rain in your own merit.
2) What is the significance of the word בְּעִתָּם? The Bnei Yissachar answers it is judged on Rosh Hashanah how much rain that person receives that year. The word בְּעִתָּם tells you if you do Aveirous then hashem could send all the rain at once and there would be no Bracha in fact it would be ruinous so the posuk says בְּעִתָּם it will be in a timely matter that the rain will be for Bracha.
3) The last Posuk in Behar ends off you should watch my Shabbos. The Posukim in Bechukosai promise וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם what is the connection? The answer lies in two Gemara's .The Gemara in Shabbos said whoever keeps Shabbos all his Aveirous are forgiven. The Gemara in Taanis says when the rain does not fall all a persons Aveirous are forgiven. Now we understand the correlation of our posukim. If you want the rain to fall on time like the posuk in our Parsha then keep Shabbos and you will be forgiven so you don’t need Hashem to hold back the rain in order to receive your forgiveness. You therefore see the correlation between the last Parsha and ours. ֹ; וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר וּבָצִיר יַשִּׂיג אֶת-זָרַע וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע; Rashi translates this Posuk to mean you will eat a little and be full. The Sefer Taam Vadaas asks why eat a little and be full why not get a lot? The answer today is tremendously clear. The high rates of obesity and Diabetes and other diseases that come with living in a rich society clear show us Rashi had the right idea. The Torah had the great foresight to say it is not a lot of food but being satisfied with a little that is the key.

וַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם; When arriving in Israel the Yemenite children where taken on a tour of Ponevitch. Much to the dismay of the adults the children started to make fun of the new immigrant children and their Peyos, which they call Simanim. Rav Yitzchok Zilberstein came over to remedy the situation .He told them it said in this week's Parsha it says וַאֲבַדְתֶּם בַּגּוֹיִם you will be lost among the nations. The Medrash on the Posuk says that the Jews are like a lost object. Therefore said Rav Zilberstein you call them Simanim, because a lost object with Simanim in the context of lost objects meaning distinct demarcation are not considered lost as they can always be identified. The children where consoled, and they learnt a Jew with Peyos can not be lost.; לֹא יְבַקֵּר בֵּין-טוֹב לָרַע וְלֹא יְמִירֶנּוּ וְאִם-הָמֵר יְמִירֶנּוּ וְהָיָה-הוּא וּתְמוּרָתוֹ יִהְיֶה-קֹּדֶשׁ לֹא יִגָּאֵל; Reb Moshe Feinstein takes an interesting lesson from this Posuk. At the literal level Rashi explains it to mean that you are not allowed to set it up that the best animal be the tenth animal that comes out of the Pen to make it Masser. Then it says וְלֹא יְמִירֶנּוּ "You should not substitute it". It would seem pretty simple to say if I am not allowed to set up which should come out tenth of course I cant replace it? Rav Moshe says the lesson for us is we may not say בֵּין-טוֹב לָרַע on ourselves. You may not say I can not learn so therefore I will not, but my friend has a good head let him learn. This is the talking of the Yetzer Hara. Therefore the Torah specifies and says וְלֹא יְמִירֶנּוּ you should not replace yourself from learning.; וְאִם-בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת-מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת-כָּל-מִצְו‍ֹתַי לְהַפְרְכֶם אֶת-בְּרִיתִי
The Baal Hatanya in Likutie Torah said that the curses in these weeks Parsha are in actuality Brachos. The concept is found in the Gemara in Moed Katan. There the Gemara has a story. Reb Shimon Bar Yochai sent his son to get a Bracha from Reb Yonasan and Reb Yehuda. They told him things that seemed like the worst curses .He came to his father who explained the actual meaning. It was only then that he saw the greatness of the Bracha. The curses follow this prototype. The first example is וְהָלַכְתִּי אַף-אֲנִי עִמָּכֶם בְּקֶרִי hashem tells them and I will go with you in anger. A person in anger is rash and lashes out at the people around them. When the person realizes his mistake he is apologetic and will go out of their way to appease. The curse here is a Bracha Hashem will punish but after there will be an appeasement were we will receive extra Bracha. A second example is וְעֵץ הָאָרֶץ לֹא יִתֵּן פִּרְיוֹ the land wont give fruit .The Milo Haomer points out it wont give fruit but continue to sprout so it will be clear to you that the lack of fruit is a punishment .Then you will realize your shortcomings and do the teshuva that is required. A third and final illustration is the posuk וַאֲבַדְתֶּם בַּגּוֹיִם you will be lost among the gentiles, this is also Bracha .We all know what it is to lose an expensive object. It can be very upsetting and but later when it is found there is a sense of happiness. The same is true of our relationship with Hashem. When we do Teshuva and are no longer lost we cause Hashem great happiness. The overall perspective we should have on the curses is best explained with a moshul. When a child is punished in his mind his father has done the greatest injustice, but a reasonable adult realizes that the opposite is true. The adult knows the punishment is for the child's own good. In this example we are the child to which Hashem gave the curses. We where warned yet we did not listen. Then we complain of the injustice done to us. We must realize that we are the child and really these curses are a Blessing in disguise. A friend of mine Rabbi Pollack pointed out another way this is true. The Christians have a theory called Replacement theory. This means the Jews where the chosen people but Hashem was dissatisfied the Jews and chose Christianity instead. Their proof is study the suffering the Jews throughout time it must be the Jews are no longer in Hashem's good graces. These Posukim illustrate the opposite is true. It is these very actions that prove we where and still are the chosen nation.

אִם-בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת-מִצְו‍ֹתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם
One time someone came to the Chofetz Chaim and complained "Rebbi, I learn and struggle and yet I don’t understand my learning". The Chofetz Chaim answered him look in Parshas Bechukosai in the first Posuk. There it says אִם-בְּחֻקֹּתַי תֵּלֵכוּ and Rashi says on the Posuk שתהיו עמלים בתורה meaning to struggle in the torah so apparently you are reaching your goal!!!

וַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם
When arriving in Israel the Yemenite children where taken on a tour of Ponevitch. Much to the dismay of the adults the children started to make fun of the new immigrant children and there Peyos, which they call Simanim. Rav Yitzchok Zilberstein came over to remedy the situation .He told them it said in this week's Parsha it says וַאֲבַדְתֶּם בַּגּוֹיִם you will be lost among the nations. The Medrash on the Posuk says that the Jews are like a lost object. Therefore said Rav Zilberstein you call them Simanim, because a lost object with Simanim in the context of lost objects meaning distinct demarcation are not considered lost as they can always be identified. The children where consoled, and they learnt a Jew with Peyos can not be lost.

Can I Use This?

2008-05-20T20:49:00.004-04:00

It is an often occurrence that while one may be perusing through a Beis Medrish and alike, they find a Sefer that finds their fancy. The only issue is that their Sefer of choice very clearly belongs to another person. Is it permitted to borrow another person's sefer without first asking them for permission?

A: The Shulchan Aruch rules that the assumption among the masses that an owner would be pleased to have others preform a mitzvah with their property does NOT apply to seforim. This is because, unlike other ritual objects, sefarim tend to tear and could easily get damaged during learning. The Mishna Brura 14:16, quoting the Pri Megadim rules in accordance with this view and prohiits borrowing any sefer, even for occasional use, without previously asking for permission.

Several Poskim (Aruch Hashulchan and others) nevertheless suggest that nowadays, when seforim are plentiful and inexpensive, we can assume that most owners will not object to others learning Torah from their seforim, especially if the sefer is used only occasionally. In addition, some poskim maintain that leaving a sefer in a shul or a yeshiva is an indication that the owner wants his sefer to be used by others to learn Torah.

* Adapted from Diyunei Halacha - The Daily Halacha Discussion

Kippot Or Yarmulkes?

2008-05-17T23:01:00.003-04:00

Q:Why do we call it Kippot or Yarmulke.

A: The word Yarmulke is a Yiddish word. It derives from the Polish word "jarmulka" meaning a cap The claim that it comes from an Aramaic phrase "Yari Malka", is meaning "Fear of the King," is without evidence, as is the claim of the Hebrew phrase "Ya'are me Elohim", "To tremble beneath the Lord". The interpretation is that it is a tribute to God is emotionally resonant for Jews, which explains the popularity of this folk etymology. Thats why we call it Yarmulke. Kippot In Hebrew, the word kippah means dome. It is fascinating that the ancient Gothic word kappel still exists in the Yiddish termtoday. The equivalent of the Hebrew word kippah is the French "calotte" and the Italian "calotta", meaning an architectural dome. and that's why we call it kippot.

From Skullcap.com

Parshas Behar - "Laying Fallow"

2008-05-16T19:30:00.004-04:00

QUICKIE/FUNFACT: What does the Torah mean when it refers to shmita as A REST FOR G-D? (25:4)

The Kli Yakar explains that it was abnormal for farmers to continue planting for six consecutive years. Farmers would usually rest the land after two years of planting. Thus, observing the Torah's command and planting for six years and only resting the land on the seventh year demonstrates that this is not being done for the benefit of the land but, rather, because G-D commanded one to do so as the words A REST FOR G-D indicate.

* Courtesy of Rabbi Dov Lipman Shlit"a

(Vayikra 25:2)"Ki Tavou El HaAretz Asher Ani Nosen Lachem V'Shavta HaAretz Shabbos L'Hashem"

"When you come into the land that I gave you, the land shall observe a Sabbath rest for Hashem."

After reading this Pasuk many commentators are troubled by its terminology. More specifically, why does the Torah chose to say the words, "Asher Ani Nosen Lachem" (That I chose to give to you), don't we already know that Hashem gave this land to his nation, Klal Yisrael?

The Maharam Shick answers this question in his commentary on Pirkei Avos. Many meforashim have written that the reason for the Shmitta year is so that the nations of world will come to the realization that Hakadosh Baruch Hu reigns supreme over this world with his omniscience, omnipotence and omnipresence. From the shmitta year it becomes clear to all that the sustenance of the land does not come from the craftiness of man but from the kindness of G-d.

A person who honors the Biblical demands of the Shmitta year is seen as a believer in Hashem, while one who chooses to work during this year is seen as a scoffer and nonbeliever. Even this person may keep most of the mitzvos and keep a kosher home, their emunah (belief) is seen to be lacking, fore he thinks that man truly controls the successes of the land. This is the reason that the punishment for desecrating the shmitta year is galus (exile). For, a person who feels that the land is his, will ultimately be exiled from it, and only through these means will he realize that G-d is in charge.

This is the reason why the Pasuk begins with the Words, "Ki Tavou El HaAretz," when you come to the land the first thing that you should realize is, "Asher Ani Nosen Lachem," That I, Hashem, gave it to you. Only once you come to this realization will you be able to take the next step and allow the land to lay fallow on the seventh year.

* From the Sefer, Kimotzei Shalal Rav

HAVE A FANTASTIC SHABBOS!

Anonymous On The Parsha

2008-05-16T00:51:00.004-04:00

I once again would like to thank the "anonymous commentor" who has very thoughtfully been contributing beautiful pieces on the parsha for the past few weeks.

Please enjoy the most recent installments......

Anonymous said...

PARSHAS BEHAR
וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה בְּהַר סִינַי לֵאמֹר דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל-הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה
הָאָרֶץ שַׁבָּת לַיהוָה שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶך

What is the significance of seven years? The Matteh Moshe has an interesting answer. The solar Year is 365 days .Within this time period there are 52 Shabbosim. Therefore it comes out that the number of Shabbosim in a Shmitah cycle is 364 days rounded you get the Shmitah year. The Chida has a more exact answer. The Gemara in Brachos says Rava told his students during Nissan and Tishrei don’t come to Yeshiva to learn, work the fields so you have the means to learn for the rest of the year. If you do the math over the six years it adds up to twelve months. Therefore the seventh Year is Shemita.
וַעֲשִׂיתֶם אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם וִישַׁבְתֶּם עַל-הָאָרֶץ לָבֶטַח
Why does the torah change the language from the חוקים to the משפטים by the חוקים it says עֲשִׂיתֶם and by the משפטים it says תִּשְׁמְרוּ? Rabbi Frand offers an interesting Pshat. The difference between a חוק and a משפט is that a חוק is without logic we do it because Hashem told us too. A משפט is a logical law like not murdering or stealing. Now the change in the Posuk makes sense. A חוקwhich we do without logic and are done without reflection into its logical reasoning we say to do it ַעֲשִׂיתֶםor to continue doing it. Then there are משפטים which are logical, but here we are thrown a loop if the logic does not make sense to our modern sensitivities we are no longer so sure. The advocacy for euthanasia is a simple case in point as is abortion, so maybe murder is not so simple after all the a person is suffering, and the child will just be a drain on society. Stealing is also not so simple we all grew up on Robin Hood. His motto was steal from the rich and give too the poor this makes perfect sense to most of us .Now it becomes clear that when it comes to משפטים we have to watch them and make sure we don’t loose our torah Ethics to our modern Sensibilities.
וְכִי תֹאמְרוּ מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף אֶת-תְּבוּאָתֵנוּ.
The question seems to be wrong, in the seventh year we eat the crop of the sixth year so what is the posuk asking what will be in the seventh year, it is the wrong question? The Sefer Peh Kodesh has an amazing Psychological insight. The Gemara in Yoma says
אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו .That means that a person who knows that he is provided for in the future is more psychologically fulfilled. Now we understand the Posuk easily. It is talking about the seventh year but since in his mind he is concerned about the upcoming year he is unfulfilled so Hashem in the next posuk
says וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם so he knows this year and next year he will be fulfilled.

כִּי-לִי בְנֵי-יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר-הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם

Why does the Posuk have a double wording עֲבָדִים עֲבָדַי? There is a din in the Rambam that a slave immerses himself and he has in mind for his freedom he goes out free. The din only applies when he was sold by his previous owner, but if was sold by the government "גבהו הגוי בחובו" his intention by the immersion does not affect the status of the Slave and he does not go free. In our Posuk Hashem is saying I bought you as Slaves but you can't immerse to be free like the din of a slave because I bought you as a governmental purchase מֵאֶרֶץ
מִצְרָיִם.

אֶת-כַּסְפְּךָ לֹא-תִתֵּן לוֹ בְּנֶשֶׁךְ וּבְמַרְבִּית לֹא-תִתֵּן אָכְלֶךָ. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר-הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם לָתֵת לָכֶם אֶת-אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵאלֹהִים

The Yalkut says on this Pasuk whoever lends with interest it is as if he is saying he has nothing to do with Yetizas Mitzrayim. What is the connection between Yetizas Mitzrayim and interest? The first answer is if someone gives you a lot of money and tells you my gift is conditional. The condition is if any of my children need money in the future you will lend it to them without interest so to says the Chasam Sofer Hashem when we left Mitzrayim Hashem took us out with great wealth. There was a condition in the torah lending without interest to Jews who are Hashem's children. This is the connection between Yetizas Mitzrayim and interest The Darash Vihaiyun has another answer. They ask why where the Mitzrayim Punished for enslaving the Jews after all Avraham was told in Golus the Egyptians would ועבדום וענו אותם the Ravad answers they added the work was בפרך and now we understand the connection between Yetizas Mitzrayim and Interest that is the Egyptians worked us בפרך hence taking interest.
וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר
The Har Tzvi points out a inconsistency in our Parsha. When talking about Yovel all the Issurim are written in plural לא תורעו ולא תקחו .Then by Shmitah it speaks in singular. The answer is simple the Din of Yovel is Only when most Jews are in Israel the din of Shmitah is if even one Jew is there he must keep Shemita. Therefore the Posukim are exactly to this point.

וְקִדַּשְׁתֶּם, אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה, וּקְרָאתֶם דְּרוֹר בָּאָרֶץ, לְכָל-יֹשְׁבֶיהָ; יוֹבֵל הִוא, תִּהְיֶה לָכֶם, וְשַׁבְתֶּם אִישׁ אֶל-אֲחֻזָּתוֹ, וְאִישׁ אֶל-מִשְׁפַּחְתּוֹ תָּשֻׁבוּ

The Pnei Yeshouah asks what does it mean לְכָל-יֹשְׁבֶיהָ.It is only the slaves are going free? He answers based on a Gemara in Kiddushin. The Gemara says "whoever buys himself a Jewish slave Buys Himself a Master". This is Because Halacha says if there is one pillow in the house the servant gets it, and the servant must be served food of equal or greater quality then his master. Therefore now the Posuk is clear לְכָל even the masters of the slaves.

לֹא-תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא-תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲו‍ֹת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ

The Chasam Sofer asks if Hashem dislikes stone floors why did he command that the Beis Hamikdash be made with them and what is the connection to Shabbos? The answer is simple stone floors in the Beis Hamikdash are needed because of the blood of the Korbanos would muddy a sand floor. The connection to Shabbos is because on Shabbos you would need to clean it up. That would mean you would be Desecrating Shabbos it is this very reason that Hashem wants the stone floors. Therefore the Parsha ends talking about the stone floors and Shabbos.

Anonymous said...

וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְעָשָׂת אֶת-הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים

Why does the posuk use the word צִוִּ everything was created with a commandment? Later in the torah Rashi provides with the answer there the posuk saysצַו אֶת-אַהֲרֹן Rashi says on it לזרז במקום שיש בו חסרון כיס Its talking about a place where there is loss of money. The posuk is saying with help of Rashi's explanation that even thought there is a loss of money if you keep Shmitah Hashem will make up for it.

Anonymous said...

2) The Chasam Sofer asks on this Posuk why hashem has to cause a miracle to happen why not just cause a sudden influx of money from an external source. He answers based on a Gemara in Baba Metziah which says a person would rather have a Kav (measure of grain) of his own then from his friend. Therefore Hashem in order for us to enjoy the Bracha fully makes it seem like our own work.

וְכִי-יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר-לָךְ לֹא-תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד

Rav Shlomo Gantzfreid the Baal Kitzur Shulchan Aruch asks why does the Posuk use repetitive language saying עֲבֹדַת עָבֶד? He translates don’t do the work of a slave. This is busy work to assure he does not become lazy. Hashem is warning us when you have a Jewish slave don’t work him as you would a regular slave there is an extra precaution you have to take.

Anonymous said...

וְכִי תֹאמְרוּ מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת

The Dubbno Maggid why is it that only if you ask questions on Hashem then you get a Bracha? He answered there are two types of Brachas one he will cause a open miracle and there will be more grain in the field and he will be forced to hire extra help. Then there is a second miracle that you eat less and you are satisfied this is the higher level of miracle, and that you get without questioning.

Sefira Beards

2008-05-12T09:16:00.002-04:00

Hat Tip: eSefer

Parshas Emor- Sabbath of all Sabbaths

2008-05-09T18:39:00.003-04:00

Quickie/Funfact: The Torah usually lists FATHER before MOTHER when the two are mentioned. Why does the Torah switch the order regarding the allowance for a Kohein to come in contact with relatives who have died? (21:2)

The Kli Yakar answers that since the Kohein's mother married into the priesthood but is not inherently a kohein, one might have thought that the kohein would not be allowed to be involved in her burial. Since the halacha regarding the mother is less obvious, she is mentioned first in this situation.

*Courtesy of Rabbi Dov Lipman Shlit"a

"Sheishes Yamim Taaseh Milacha U'Vayom HaShivi Shabbos Shabbason"

"On Six Days Work is done, and on the Seventh it is the Sabbath"

HaGaon R' Dov Ber Rappaport, makes a very interesting observation on the wording of this Pasuk. There are three places in the Torah when the Torah makes reference to Shabbos and calls it "Shabbos Shabbason" (Emor,VaYakel, and KiTisa) nevertheless in Parshas Yisro (Aseres Hadibros) and in Parshas V'Eschana the Torah makes no reference to Shabbos Shabbason and only calls the day "The Seventh Day, Shabbos". Why does the Torah do this?

Rav Rappaport answers that a distinction can be drawn from the Gemara in Messeches Brachos (35b). The Talmud states, "A time when Klal Yisrael does what Hashem wants of them, other people will do their work for them." We see from this adage that those people who do what Hashem asks of them every day of the week it is "Shabbos," because they have no work to do! Therefore if every day is Shabbos for them, then the real Shabbos is really Shabbos Shabason – The Sabbath of Sabbaths. According to this logic anyone who does not do the will of Hashem, and do manual labor during the week for them in fact, Shabbos is Shabbos not Shabbos Shabbason.

From here we can now properly understand why the Torah makes different references to Shabbos at different times in the Torah. In Vayakel and KiTisa the Torah is talking about those people who do the will of the Ribbono Shel Olam, therefore the Torah says "Shabbas Shabbason." In Parshas Yisro and V'Eschanan however the Torah says, "For Seven Days you shall work." In this case the Torah is referring to those people who do not do to the will of Hashem and are therefore forced to work for six days of the week and only on the Seventh do they celebrate the Holy Shabbos.

HAVE A FANTASTIC SHABBOS!

Anonymous On The Parsha

2008-05-08T20:17:00.003-04:00

Once again, I would like to give a tremendous thank you to the "anonymous commenter" on the last post, who so graciously offered these beautiful Divrei Torah :

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה אֱמֹר אֶל-הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא-יִטַּמָּא בְּעַמָּיו

Rashi says on this Posuk is teaching us to warn the adults regarding the minors. What does this mean? The Chasam Sofer offers a few answers .The Cohen's children are of a special status genealogically. The reason for this is because of the Laws of the Kehunah. The reason by a non-Cohen a child is believed to be of his Parents is because of the law of majority. This in legal reasoning is a weak argument. This means we believe the mother to say who the father of the child is on her word. This by a Cohen says the Chasam Sofer is different. There is a law in Kehuna that if the wife of a Cohen is attacked, the wife is no longer allowed to live with her husband. The reason for this is if there is a child sired thereafter it has a special status of a Chillul. This child loses the special status of Kehunah and can not do the service in the temple. It also brings shame to the family to prevent all of this we know that the wife of the Cohen will admit right away that she was attacked, and will not consider continuing living with her husband. Therefore her children have the special strong genealogical status so Rashi says you have a special connection with your children henceforth you the Cohen must be extra careful about your minors. The second less legalistic reason is also to do with the Technical aspects of Kehuna .Kohanim do not receive a plot of land in Israel as do the other tribes. The Kohanim also subsist on Terumos and Masseros .It is for these reasons the Kohanim have a special warning from Rashi to watch out for the younger ones. That is because there was no regular source of income not land or regular finances. Therefore Rashi specifies that special care must be taken of the Minors as they have no source of income. A third reason given by the Chasam Sofer has to do with the special Genetic trait that all Kohanim are supposed to have that is they are a "Lovers of Peace and a pursuers of Peace" as there grandfather Aharon HaKohen was. Therefore they are especially meant for doing Hashem's work of bringing the Jews closer to Hashem. This being defined as Kiruv with this holy work says the Chasam Sofer comes great responsibility. That is to "warn the adults regarding the minors" meaning to warn them not to got overly involved in the others peoples lives seeing that they can influence you the other Kohanim in the negative so it is your job to forewarn them that is to be לְנֶפֶשׁ לֹא-יִטַּמָּא

וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה לַיהוָה לִרְצֹנְכֶם תִּזְבָּחוּ

The Posuk structure is very strange what does it mean "When you give a Korban it should be willingly? The answer is Profound the Korban we are referring to is a Todah which is given after going through a life threatening experience. The person might say to himself, why should I thank God After all the reason I got out of this situation is because God put me into this situation? The Posuk foresees this situation and says no that is not the case you must give it לִרְצֹנְכֶם, and you must recognize that even though in your limited life view it was a negative experience your belief in Hashem tells you needed it.

בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה חַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַיהוָה
וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ-עָבֹת וְעַרְבֵי-נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים

The Sefer Bnei Yissachar has some very interesting Remazim for Succos. It is said that the Lulav includes all of the Torah. The Bnei Yissachar Illustrates this point .The Torah starts with the word בְּרֵאשִׁית and ends with the words לְעֵינֵי כָּל-יִשְׂרָאֵלthe navi starts with וַיְהִי אַחֲרֵי מוֹת מֹשֶׁה and ends in Divrie Hayomim with אֱלֹהָיו עִמּוֹ וְיָעַל you put together the last and first letters you get Lulav. It is also interesting to note that Lulav is an Acronym for the words וטהר לבנו לעבדך באמת take the first letters and again you have Lulav. Another interesting one comes from the word Sukkah the structure of the letters can actually teach you the Halachos of how many walls are required to have a kosher Sukkah. There are 3 types of Kosher Succos one a Samech which has 4 walls first letter of the word Sukkah. Then a Mem which has three and half walls the second type of kosher Sukkah and then a Heh 2 and a partial wall the Third type of Kosher Sukkah and making up the word Sukkah.

וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם כָּל-מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ חֻקַּת עוֹלָם בְּכָל-מוֹשְׁבֹתֵיכֶם לְדֹרֹתֵיכֶם

The Posuk makes a very strange comment "and you call in middle of this day" what is its significance? The Brisker Rav answers based on a Rambam months are sanctified based on two witnesses. It would happen every once in a while that the witnesses would come late and say a while back I saw the moon and it was Rosh Chodesh. The Rambam says in this situation we declare the day the witnesses saw the moon Rosh Chodesh. This means in middle of the day it can theoretically become a day of Yom Tov. This Posuk is talking about Shavous which is not based on Rosh Chodesh but on Sefirah meaning once Pesach happened count Sefirah and in the end is Shavous. Therefore our Posuk says בְּעֶצֶם הַיּוֹם הַזֶּה on Shavous is the only day you can be מִקֹדֶשׁ in middle of the day because it is definitely Shavous because Rosh Chodesh does not affect it.

דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי יְהוָה אֲשֶׁר-תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא-קֹדֶשׁ כָּל-מְלָאכָה לֹא תַעֲשׂוּ שַׁבָּת הִוא לַיהוָה בְּכֹל מוֹשְׁבֹתֵיכֶם

Why did this Parsha in the first Posuk start talking about Yom Tov and in the next Posuk talk about Shabbos? The Vilna Gaon provides the answer there are שֵׁשֶׁת יָמִים that are from the Torah but you are allowed to do Melacha for food. The first and last day of Pesach make 2 days and a third is one day of Shavous a Fourth is a single day of Rosh Hashanah and then again 2 days of Succos adding up to 6 days that the Torah gave us But then the last Yom Tov is שַׁבַּת שַׁבָּתוֹן Yom Kippur and Hence the connection of the two Posukim is Explained.

וְלֹא תְחַלְּלוּ אֶת-שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל

The Posuk seems to be repetitive "do not desecrate my name and I will be holy"? The Posuk is issuing a special warning. The Posuk is addressing certain special situations where there is potential for booth. The airplane minyan has a lot of potential for people who have never seen a davening before to see it first hand and take part aוְנִקְדַּשְׁתִּי ְ but on the flip side it also has potential to be תְחַלְּלוּ אֶת-שֵׁם קָדְשִׁי with people being inconsiderate to the people sitting in this seats closest to the Minyan. Therefore Hashem in this Posuk is telling us see the Posuk when you go to make a Kiddush Hashem make sure וְלֹא תְחַלְּלוּ אֶת-שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי.

Parshas Kedoshim - "Saying It Right"

2008-05-01T23:52:00.004-04:00

QUICKIE/FUNFACT: The Torah commands to leave the corners of our fields for the poor. (19:9) Why does it begin the command in plural (U'VIKUTZRECHEM - WHEN YOU HARVEST) and then switch to the singular (LO TICHALEH - DO NOT COMPLETE)?

The Ohr HaChayim answers that the Torah switches to singular to teach that even if it is just one person who has a field and it will provide the poor with very little to eat, the mitzvah still applies.

- Courtesy of Rabbi Dov Lipman

Vayikra 19:17 “Lo Sisna Es Achicha Bilvavecha Hochiach Tochiach Es Amisecha, V’Lo Tisa Alav Cheit”

“You shall not hate your brother in your heart; you shall reprove your fellow and do not bare a sin because of him.”

Much ink has been used in discussing the parameters of the positive Commandment of, “Hochiach Tochiach Es Amisecha – admonish your fellow.” From the context of this Pasuk it seems that if one sees his fellow going astray, he must rebuke him for doing so. The obligation of tochachah is to communicate to one’s fellow the wrong of the past or to inform him of the inappropriateness of the action so that he should not transgress this commandment in the future.

Many Rabbinic authorities are troubled by the following question. It seems to make perfect sense to “reprove your fellow” but what does the end of the verse mean, “and do not bare a sin because of him?”

Rashi on this pasuk suggests that the end of Pasuk is telling us that when one is delivering mussar to his friend he should do it in a manner which doesn’t embarrass him. If you do embarrass your friend then you will bare a sin because of your friend’s original mishap.

The Ramban however takes a different approach at understanding the end of the posuk. He is of the opinion that the only way that you will bare a sin is if you continue to allow your friend to partake in inappropriate activities. If you do allow him to continue then your friend’s bad deeds become your bad deeds.

After analyzing both Rashi and the Ramban’s pshat on this pasuk, The Radansker Rebbe offers a different explanation. The Gemara in Brachos (55b) says that dreams comes true based on how they are interpreted. If it is interpreted with a positive spin, then the outcome will be good. If however, the interpretation comes out of one’s mouth with a negative connotation then the outcome will be harmful.

Similarly in Mishna 1:6 in Pirkei Avos the author says that when dealing with one’s friends it is virtuous to be “dan likaf zechus” “give them the benefit of the doubt.” The reason for this is because when you judge them kindly and appropriately then he is given a positive administering angel in heaven that will advocate positively on their behalf. If you judge them negatively however, then you will be forcing a negative angel on your friend which ultimately will lead to your friend’s demise. The Radansker makes it clear that the same is true in our pasuk of “Hochiach Tochiach Es Amisecha Vlo Sisa Alav Cheit.” When you give mussar to your friend you should make sure not to mention the sin which your friend just partook in because then that will give them a negative angel. We must report positively when speaking to others. Thus helping them by not only placing them on the path of teshuva with a clean slate.

* This week's Dvar Torah was told to me by my night seder Chavrusa, Effie.

Anonymous on the Parsha

2008-05-01T19:08:00.004-04:00

On the previous post an "anonymous commenter" graciously wrote a slew of beautiful divrei Torah. After reading through them, I think that they will serve as a true gem and will enhance the Shabbos of their every reader.

Thank you very much for sharing your Torah. On that note, if anyone wants to add words of Torah to this forum, please contact me and Iy"h I will be sure to post it.

Parshas Kedoshim

דַּבֵּר אֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם
Rashi says: This teaches that this Parasha was said during an assembly. What is the significance of the fact that it was said in the assembly? What is Rashi's underlying message? The Chasam Sofer gives a simple yet profound answer. Kedoshim means to be holy, but says Rashi even when you are Holy you still must be among the assembly. The Jewish religion does not have the concept of the Monk who is a hermit separating himself for G-d. The Jewish religion says no you must be amongst people, and none the less be holy. This means to behave on a higher moral level, even against the tide. Our Halachos are structured purposefully make us go out and be among others. Mitzvahs like Minyan and Hachnosas Orchim and Kiruv are prime examples. It is our Job to go out and live on a higher level and serve as Hashem's prototypes. Thereby showing that living on a higher spiritual plain is the definition of being a proper Jew.

לֹא תֹאכְלוּ עַל-הַדָּם לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ
The Halacha we learn out of this Posuk is that we do not eat before Davening. What is the correlation between this Posuk and Davening? The Chasam Sofer offers an Intriguing answer. A person's essence is Blood: דָּם it is his life-force which his body needs for its every day functions and the posuk says כי הדם הוא הנפש. Therefore a man is דָּם .Now we know Hashem is the first as he created all creations including time therefore he is Aleph the first letter in the Aleph Beis. The second way we relate to Hashem is as a commander Known as the Aluf .The fact that it is phonetically similar is not by chance it is becuase Hashem is represented by the letter Aleph. The way we connect to the Aleph meaning Hashem is of course through Davening .Now we take the דָּם the base character of man and Daven thereby adding the א you now become an אדם.Therefore we now understand the meaning of the Posuk לֹא תֹאכְלוּ עַל-הַדָּם Don’t eat while we are still the דָּם before Davening only after we join the Aleph then we are an אדם and now we can Halachicly eat.

וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן-הָעַמִּים
Rashi says on this Posuk If you are separated from them, behold, you are Mine, but if not, behold, you are Nebuchadnezzar's. What message is Rashi trying to send us? There is an Idea in Halacha of going after the Majority הולכים אחרי הרוב. The Medrash in Vayikra brings a story where an Emperor asked if you have this concept then you should join us as idol worshippers after all we are the majority? The Sefer Pilpul Chariftah uses our Posuk as the answer. It explains if you behave as קְדֹשִׁים meaning separate in your behavior defined as acting on a higher moral level then the concept of majority no longer applies. This is because nullification only applies when the object is indistinct. This means the emperor's question is legitimate only when we behave as those around us. It is only then we are בטול ברוב nullified among the majority .If we follow the advice of the Posuk and act as וָאַבְדִּל אֶתְכֶם מִן-הָעַמִּים by acting in distinction then a second law of nullification comes to the forefront. That is that an object that is distinct does not become nullified דבר הניכר איני בטל. Therefore Rashi tells if you don’t take the moral high road you are Nebuchadnezzar's because of the din of Bittul.

Chag Sameach!

2008-04-18T12:56:00.003-04:00

At each of our Sedarim we have many unique opportunities. One of them is that we get to see friends and family who come from a variety of backgrounds and likes.

As the seder progresses we will begin to realize that the Exodus from Egypt was not simply something that happened to "ME" but that it was experienced by myriads of Jews from different walks of life.

Enhance your Seder with an eclectic collection of Divrei Torah (link)

And Remember that this isn't just a Story but that it happened to the greater YOU!

HAVE A CHAG KASHER V'SAMEACH!

Matzah

2008-04-18T11:46:00.003-04:00

"V'Tzivanu Al Achilas Matzah"
"We were commanded on the Matzah"

The Rokeach commenting on these words in the Bracha during Motzei Matzah adds that everyone who eats Matza according to Jewish Law becomes a partner with G-d in the creation of the world.

The reason for this is because our Exodus from Egypt was the completion of the creation of the world. The ten makkos uncovered the ten maamaros of creation. Therefore one who eats Matzah, which symbolized our freedom is aiding G-d in the creation of the world.

On this note, R' Mordechai Elon explains the words, (Shemos 7) "You shall eat matzos for seven days". Following this pattern of seven days was also the days of creation. For while one eats the matza he becomes more cognizant of the days of the week thus appreciating creation.

We Were Slaves - Don't We Know That Already?

2008-04-18T00:28:00.000-04:00

"Avadim Hayinu L'Pharaoh B'Mitzrayim..."
"We were slave to Pharoah in Egypt"

An explaination of the above verse was once given over by Rav Yechiel Michel Epstein, author of the Aruch HaShulchan. He explained that the entire idea that can be deduced from yetzias mitzrayim is that we are now obligated to be the servants of hkb"h. This is known from the Torah when it says, "Ki Li Bnei Yisrael Avadim, Avadai Heim Asher Hotzeisi Osam MeiEretz Mitzrayim" "Fore Bnei Yisrael are slaves to me, my slaves who I took out of the land of Egypt."

Almost immediately after reading "Ki Li..." one should realize the apparent redundancy that appears towards the end of the verse when the Torah says "Avadei Heim" - didn't we JUST acknowledge earlier in the verse that we are G-d's servants?

In Shulchan Aruch (Y.D. 267:5) the matter of acquiring a servant is described. More specifically the Halacha is that a person may not acquire a servant against the man's will.[The same is mentioned in Yivamos (12b)] This law only applies however, when one is acquiring a person who was previously free. If however, they were previously servants then one may acquire then even against there will.

Therefore when the we were in Mitzrayim we were not allowed to say to Hkb"h that we didn't want to be his servants and that He had no right to acquire us against our will because we were not free men! We were slaves to Pharaoh!

This is what the Pasuk means when it said "Ki Li Bnei Yisrael Avadim". Why? "Avadai Heim" Because Hkb"h took us out of Mitzrayim where we were previously slaves!

Keep Talking!

2008-04-18T00:04:00.003-04:00

The Imrei Emes from Gur has an alternative explanation as to what Chazal meant when they said, "Lechem Oni - Lechem Sheonim Alav Harbei" (bread that matters are extensively discussed over). The Imrei Emes makes an emphasis on our obligation to discuss matters that relate to Passover.

The pasuk says,"For seven days you shall eat matzos, lechem oni." It can be derived from here that we are supposed to continue our Pesach discussions even after the sedarim are over and continue then through the whole seven days of the holiday.

Zichira Vs. Sippur

2008-04-17T20:40:00.004-04:00

The Gri"z, Harav Yitzchak Zev HaLevi Soloveitchik, used to say that every year on the night of the seder, his father, HaRav Chaim HaLevi M'Brisk, used to explain to all of the children of the house the uniqueness of the mitzvah of Sippur Yitzias Mitzrayim in comparison to the mitzvah of Zechiras Yetzias Mitzrayim which one has on every day of the year.

He listed three differences:

A. In order to fulfill the mitzvah of zechira one only has to remember the yetzias mitzrayim whereas the mitzvah of sippur requires one to tell over the story to other people (in the form of questions and answers).

B. During the Zechira which we are required to do during the rest of the year we have to specifically remember yetzias mitzrayim (B'Klal). On Pesach night we have a mitzvah to talk about every detail which occured during the Exodus. "LiHaschil BiGenus U'Misayeim B'Shvach - Starting with our sorry and ending with our exalted state."

C. Zechira is on the Yetzias Mitzrayim itself. In addition to the the mitzvah of Sippur Yetzias Mitzrayim requires for one to explain and understand all of the reason for the mitzvos which we perform on the eve of Pesach.

The Aruch LaNer adds, in Messeches Sukka (28a)it is recorded that "on the night of Pesach it is not enough to take part in zechiras yetzias mitzrayim but that one also has to go a step further and take part in the mitzvah of Sippur Yetzias Mitzrayim. This is accomplished through 'V'Higadita L'Vincha' as well as through the in depth discussion of Pesach, Matzah and Marror.

Why Don't We Make A Bracha on the Mitzvah of Sippur Yetzias Mitzraim?

2008-04-17T16:33:00.002-04:00

A question which is often brought up at the seder is, why don't we say a bracha on the mitzvah of sippur yitzias mitzraim?

The Ritva on Messeches Pesachim (7b)adds that the reason the Rabbanan established that one should make a bracha before taking part in a mitzvah is to make it known that the reason we are preforming the mitzvos is because of our belief in the Ribbon Shel Olam. The Rosh while commenting on this Ritva says that there are some mitzvos that do not require a bracha because they, in their essence, serve the same purpose as the Bracha itself.

(Brief Tangent: A similar question is asked when discussing the topic of why there is no Bircas HaMitzvah before Krias Shema. The Avudraham elegantly answers that the entire purpose of a bracha is to be mikabel ol malchus shamayim. There is no reason to do this before taking part in Shema because being mikabel ol malchus shamayim is the who purpose of its mitzvah!)

Another answer to this famous question is offered by HaRav Dovid Oppenheim, Av Beis Din of Prauge. The Gemara in Megilla (18a) says that a person should not participate in praising Hkb"h more than normal. The Marsh"a while commenting on this offers his explanation of the Talmud Megilla by saying that this only applies when it is in the context of a Bracha. (proof: Gemara Brachos 25a - we ask a person who says too many praises of Hkb"h, "Have you said enough?!?!") From this it is implied that if one excessively praises the Ribbono Shel Olam without the context of a bracha then it would be alright.

For this reason we do not say a bracha at the beginning of the Seder. The following discourse may occur at your Seder:

Head of the Seder - "We have a mitzvah to discuss Yitzias Mitzraim

Member of the Seder- "Why don't we precede this mitzvah with a bracha, like my all other mitzvos?"

Head of the Seder - "V'Chol Hamarbe Lisapper B'Yitzias Mitzraim Harei Zeh Mishubach - It is praiseworthy for one to be plentiful in the telling of the Exodus from Egypt." Therefore we cannot say a bracha, fore when we say a bracha we are not allowed to say an excessive amount of praise to Hkb"h. For this reason the Rabbanan never established that there would be a bracha on the mitzvah of sippur yetzias mitzraim. So that we can spend an entire seder singing out praises to the Ribbono Shel Olam for taking us out of Egypt!"

Still Pure

2008-04-17T02:30:00.002-04:00

One might think that the order in which we list the first two stages of the Seder should be reversed. The Seder should start with Urchatz so that we can remove our impurities and then we should drink the wine.

Admor Rebbe Avraham From Sokotzov the author of the Avnei Nezer answers that in Yetzias Metzrayim we were redeemed even though we weren’t worthy.

For this same reason we start the seder with the Kadeish and not Urchatz. To show that regardless of the shameful things that we take part in during the year, we are still holy and fit for the redemption.

OUR Holidays and Their Holidays

2008-04-17T02:12:00.003-04:00

“Asher Bachar Banu MiKol Am…V’Titein Lanu…BiAhava Moadim LiSimcha Chagim UZmanim LiSason”

“Who Blessed us from all other nations….and gave us…with love the festivals for happiness and holidays to celebrate”

Why is it that specifically during Kiddush and Bircas HaTorah we remember that Hashem chose us from all other nations? Shouldn’t we be doing this for all other mitzvos as well (after all, the other nations weren’t commanded to do the other mitzvos either?!)

HaGaon Rav Avraham Erleinger Shlit”a answers that the other nations of the world also have yomei menucha (rest days). They also have rules and laws that dictate the way that they live. Therefore we say “Ashar Bachar Banu…” to show that there is no connection between our laws and their laws, our days of rest and their days of rest. Our laws come specifically from the fact that we are Hashem’s people. To us the Torah is not just a book of laws; on the contrary it is a living Torah which allows us to live our laws vicariously through it. We don’t have a rest day that we call Shabbos. We have Shabbos that happens to be a day of rest. Our holidays are “Mikra Kodesh” specifically to separate us from the other nations of the world.

What is the reason why is it that we specifically say “Asher Bachar Banu….” On Yom Tov? Because it is on these days more than on any other that we have to proclaim, “Ki Vanu Bacharta ViOtranu Kiddashta MiKol HaAmim UMoadei Kodsheicha, BiSimcha Uvisason Hinchaltanu.”

- From "Bircas Avraham" - On Messeches Pesachim (Kuntris Al HaHaggada)

Parshas Metzora - "When Speaking Is Chirping"

2008-04-11T16:40:00.005-04:00

QUICKIE/FUNFACT: *Regarding the Korban tof a wealthy person the Torah says, "The Kohen brings him atonement. (14:20) Regarding the offering of the poor person the Torah states, "To bring him to atonement before G-d." (14:29) Why does the Torah word it so differently, especially with a slight implication that the wealthy person receives complete atonement while the poor person is on his way but not completely there yet?

The Meshech Chochma points to the fact that according to our Sages, Tzaaras comes as a result of haughtiness. The haughtiness of a wealthy person, while wrong, is at least somewhat understandable. The Torah itself describes people becoming wealthy and haughty. (Devarim 8:13-14) However if a person is acting conceited, there is no explanation for this other than bad character. Thus, the Torah indicates that his atonement is not yet complete with the oil being placed on his head.

* From R' Dov Lipman Shlit"a

(14:4) "Then upon the priest's instructions, one bird should be slaughtered (allowing its blood to fall) into an earthenware vessel (containing) spring water."

Commenting on this Pasuk, Rashi describes the messeges behind each of the objects used to purify the person with tzaaras. The birds and the wood are symbolic of the causes of tzaaras; gossip and haughtiness. The crimson wool and the hyssop are metaphoric for the remedy to tzaraas, humility.

Rashi when talking about the birds emphasizes that by the fact that the Torah says that the birds must be "tahor" it means that they must be kosher birds. It seems rather odd however that Rashi decided to tell us this. Isn't there a Kal VaChomer (one of R'Yishmael's 13 characters of learning) that can be applied here. If we can't eat non-kosher animals than it takes a tremendous amount of chutzpa to offer a non-kosher animal to Hashem. There must be a different reason as to why the Torah says that a person must bring a "tahor" bird. That reason is "because lesions of tzaraas come as a result of gossip, which is done by chattering. Therefore this person is required to bring birds for his ritual purification, which twitter constantly with chirping sounds."

The Torah therefore uses the terms, "live" and "pure" to tell us about two aspects of gossip that bring tzaraas.

a.) The content of the gossip. Gossip is impure speech which maligns another person. Therefore, to remove tzaraas, a pure kosher species of bird must be brought, hinting that the person's speech from now on must be totally pure.

b.) The manner of the gossip. In addition to the content of the gossip, the manner in which gossip is carried out is also sinful. For a person tends to gossip incessantly, with energy and enthusiasm.

For this reason, the only sacrafice that could be brought to purify and cure the gossipmonger is a bird that is not treife, i.e a bird which is not terminally ill and thus lacking energy. This hints to the person that his sin was not only that of gossip, but furthermore, that of "twittering constantly." And furthermore, his gossip was with energy and enthusiasm - "with chirping sounds."

*From the Toras Menachem in the Gutnick Chumash.

HAVE A FANTASTIC SHABBOS!!

Bridge the Gap

2008-04-10T22:51:00.003-04:00

*Courtesy of Aish.com

Sometimes we tend to ostracize the people closest to us, because of simple differences. We neglect the reality of the situation: we have more in common than we think...Thousands of years together and a shared goal.

The next time that you see one of your brethren on the street. Say hello or smile.

Bridge the gap

Rabbi Jacob J. Schacter On A Major Element Of The Seder

2008-04-09T22:53:00.012-04:00

In the last sugya (topic of discussion) in the fifth perek of Gemara Pesachim it is mentioned that there was a unique manner in which people used to carry home the Korban Pesach from the Beis Hamikdash. They used to take the Korban, wrap it up in the hide of the animal and then sling the hide over their shoulders. Rashi comments in the Gemara that this was specifically reminiscent of the way that the Yishmaelim (Arabs) used to travel.

Rav Shlomo Kluger asks a fascinating question in his commentary, Yirios Dvash, which can be seen in Rav Yaakov Emdens siddur. Why does Rashi feel the need to mention that this was the way the the Yishmaelim used to travel? Is that really something noteworthy?

Rav Kluger answers that when we come to our Seder we spend much time discussing our traumatizing experiences in Egypt and our feelings of jubilation as we left Egypt, but we spend no time talking about how we got to Egypt (the Yosef story!). When Bnei Yisrael brought the Korban Pesach home, they were showing their families, that before one begins a recollection of history they first have to recognize, how it all began.

The question now rises, how do we give over this message at our Sedarim today (we no longer bring the Korban Pesach)? The answer starts with KARPAS. Rashi in Parshas VaYeishev says that Yosef's Kitones Pasim (the coat of many colors [dreamcoat]) was made out of KARPAS U'TICHEILES (some sort of fabric). Therefore today we specifically start off the seder with KARPAS to show that chronologically all journey down to Egypt all started with Yosef.

We need not only analyze the Karpas to reach Yosef, one can also examine the four cups of wine . It is often recorded that the four cups are a direct correlation to the four different types of redemption (Hotzeiti,Hitzalti,Goalti, and Lokachti). The Medrish as well as the Gemara Yerushalmi however answer differently. The reason for why we drink four cups is because of the four times the word "kos [cup]" is mentioned in the story with Yosef and Pharaoh.

Rabbi Jacob J. Schacter Shlit"a however, notes a different understanding of the message that we should take from Yosef and the 4 cups. We should recognize from the story of Yosef, the real story of redemption. Yosef lived a life of many ups and downs. He started off on top in his fathers house. He was then sold to Arab peddlers. He lived in Potifars house. He was thrown in jail. Only after years of uncertainty did he, with the help of Hashem, take the stead of the viceroyship.

The story of Yosef is not linear like the four geulas (Hotzeiti,Hitzalti,Goalti, and Lokachti) but it shows us, Klal Yisrael, that our redemption is a process. A complicated and painful process that requires time and belief. For this reason, we vicariously bring Yosef to our Seder table through the Karpas, the four cups, and the Korban Pesach.

We, as Jews, have experienced an interesting history. One of suffering and triumph. The Passover story reminds us that the road to salvation is jarring. It requires patience and belief. Only through them, with we experience the Geula

*As heard at a Shiur given in the Yeshiva University Beis Medrish by Rabbi Jacob J. Schacter Shlit"a 4/9/08

CAUGHT MY EYE: "Geirim/Converts Are Often More Meticulous In Mitzvos"

2008-04-08T18:43:00.007-04:00

As I was perusing through my blog roll, a post that was written by R' Micha Golshevsky, relating to Geirim and misiras nefesh caught my eye.

Hat tip: DixieYid

Yirushalayim.....Amen.

2008-04-07T21:01:00.002-04:00

Within the context of the Bircas Hamazon (blessing after meals) there seems to be confusion as to the proper appropriation of the word "Amen" after the Bracha of "Uvinei Yirushalayim."

In O.C. Siman 188 S' 1 the S'A says that after finishing the bracha of Uvinei Yerushalayim one should answer Amen (after his/her own bracha) because it is the end of the sequence of brachos which are Deoraisa (Commanded from the Torah). This Amen should be said quietly, in order that passer byers should give the same amount of respect to the next bracha (hatov vihmeitiv) as they did to the uvinei yirushalayim.

The Sefer Piskei Teshuvos ascertains that the aforementioned law only applies to Sfardim and that Ashkenazim are encouraged to say Amen with a normal tone [1][2].

The Mishna Brura adds on this topic that one should not say "Bonei Birachamav Yirushalayim, Amen" in one breath. Rather he or she should wait a little bit after saying the word Yerushalayim and then follow it with the word Amen. The reason for this is to separate the Amen from the Bracha. However one should be sure[3] not so pause for more than the shiur of Toch Kidei Dibbur (the amount of time that it takes a person say, "Shalom Alecha, Rebbe U'morei").

________________________________________________________________
1. There are Ashkenazic Poskim who support the psak of the S'A as seen in the Shulchan HaTahor S' 2, in the Orach HaShulchan S'3.
2. Ba"Ch [Sham]
3. PM"G 48 S"K 1 - others who are listening along may answer Amen immediately.

MAKING YETZIAS MITZRAYIM REAL

2008-04-06T13:50:00.003-04:00

Click here to see an unbelievable movie clip that brings Yetzias Metzrayim to life.

* Sent to me by R' Dov Lipman Shlit"a

Parshas Tazria - "The Beauty At The Bottom Of The Barrel"

2008-04-04T01:44:00.003-04:00

QUICKIE/FUNFACT: The Torah describes the three kinds of Tzaraas as SEIS, SAPACHAS, AND BAHERES. (13:2) How do these words relate to this spiritual disease?

Rav Moshe Sternbuch Shlit"a teaches that these words allude to three types of people who speak lashon hara, the sin which leads to tzaraas. SEIS is related to the Hebrew word for UPLIFT. This refers to people who put down others in order to increase their own importance and lift themselves up. SAPACHAS is related to the Hebrew word for ATTACH. This refers to people who speak lashon hara, not as part of their nature but simply as a result of attaching themselves to the wrong people who do speak this way. BAHERES is related to the Hebrew word for "clear." This refers to people who think they have complete clarity and know everything. This gives them the right to speak about others and their flaws. Regardless of the reason for the person speaking lashon hara, it still makes the speaker impure.*

* From R' Dov Lipman Shlit"a

There is a novelty in Halacha that is recognized in this week's Parsha when discussing the topic of the Metzorah (loosely translated as a leper, I believe that it has been proven that this is not the proper translation anymore). The Torah states that after a Metzorah has been afflicted with Tzaraas on every inch of his/her body, instead of being considered tainted, they are considered to be entirely pure! This seems to be nothing short of a phenomenon that only makes sense within the context of Judaism. How can something so tainted really be pure?!

While discussing this topic Rav Shimon Schwab Zt"l says in his Sefer Me'in Beis HaShoeva, that Tumah does not have a life of its own, it 'survives' off of purity. If there is no purity to feed off of the impurity can no longer live. In this manner the person whose body has been totally taken over by the tzaraas is considered to be pure. Throughout the time that his/her affliction was growing it could only survive because of its ability to continue in growth. At the point when it has used up all of its potential and it can no longer grow, the person is pure.

It is also said, in the (Gemara Sanhedrin 97a) "R' Yitzchak says, 'The Messiah will come only when the entire kingdom has switched to heretics'. We can properly explain the Gemara in Sanhedrin that speaks about the kingdom full of heretics bringing the Messiah. If the town has any signs of good, there is still room for negative influence, thus stunting the growth of anything positive. On the opposite side of the coin, if the town is full of heretics there is no more room for evil to grow thus sparking the beginning of the Geula.

This same idea was realized during the time of the Meraglim. (Bamidbar 13:27) Before the spies said anything negative about the land of Israel they introduced their observations with an inkling of truth about the land. With this they were believed by the people. Without this inkling of truth they had no credibility.

It sometimes seems that we have reached the bottom of the barrel and that we can no longer go any deeper in sin. We feel that we are forever abandoned by our creator. It is at this point however, when we are most susceptible to do Teshuva and to be the purest that we have ever been.*

*Imrei Baruch by R' Baruch Simon Shlit"a

HAVE A FANTASTIC SHABBOS!!

The Greater Picture

2008-04-03T22:37:00.004-04:00

It happens that sometimes we look at some of our friends who have been more successful than we have and we wonder, "how is it possible that they have attained so much, while I have attained so little?"

Rabbeinu Bachayei says in Chovevos HaLevavos that at this point one should introspect and come to the realization that just as I wish to serve the Ribbono Shel Olam so does my dear friend.

When it comes to situations like these we should realize that as we suffer though trials and tribulations, we are part of a greater nation that G-d loves.

In and Out of Your Mouth

2008-04-03T13:43:00.002-04:00

By: R' Dovid Schechter Shlit"a

Why is the parsha of 'negaim' right after the parsha of 'ma'achalos asuros' (the end of Parshas Shmini which deals with kosher and non kosher species)?

The Baalei Musar explain that this is to teach us that it isn't enough to be careful with what goes into our mouth, that it should be kosher but also with what comes out of our mouths it should clean and kosher.

New Blog! - Know The Words

2008-04-02T19:58:00.005-04:00

It has happened far too often, that I have danced at weddings, bar mitzvahs, and other celebrations and have found myself not knowing the words of the song that is being played by the band. Nevertheless, in the spirit of the simcha, I continue dancing and muttering random sounds that seem to somewhat flow well with music.

After discussing the matter with a few of my friends they too have confessed that they often find themselves in this same situation.

My good friend CR has answered our silent outcry and has set out on a mission to correct this problem. He has constructed a blog that methodically goes song by song, writing out the words of the songs and their translations. He then follows with a beautiful anecdote that explains and adds meaning to the words of each song.

I very much encourage that everyone check out his blog. Not only will it enrich your simcha but it will also bring more meaning to the songs (www.knowthewords.blogspot.com).

Kol HaKavod CR! And I anxiously await your every post.

Washing With Rings

2008-04-01T09:38:00.003-04:00

The following is a piece of Torah that is Halacha Limaaseh for most woman and many men...

Q: Are men or women required to remove their rings before washing their hands for the morning netilas yadayim (negel vasser)?

A: L'chatchila, (O.C. 4:7) all the rules that govern netilas yadayim for a meal apply to the morning netilas yadayim as well. Just as a chatzitza (halachic obstruction) invalidates netilas yadayim for a meal, so, too, it invalidates negel vasser, l'chatchila. Generally, a ring is considered a chatzitzah since the water cannot easily touch all parts of the finger when a ring is on the finger. Even though a loose-fitting ring does allow the water to reach all parts of the finger, the poskim maintain that it is difficult to assess what, exactly, is considered loose and what is considered tight(Igros Chazon Ish 1:4). All rings, therefore, should be removed before washing negel vasser. But b'diavad, a chatzitzah does not invalidate the morning netilas yadayim and a woman (or man) who forgot or failed to remove her rings need not repeat the washing(Eishel Avraham, O.C. 4). Moreover, if a person has a hard time removing the ring from his finger, he may leave it on when washing netilas yadayim in the morning.

A ring is considered a chatzitzah only for men or women who sometimes, even on rare occasions, remove it from their finger. The occasional removal signifies that the person is sometimes particular about having the ring on his/her finger, rendering it a chatzitzah. But men or women who never take their rings off, even when kneading dough, swimming, or performing manual labor, may l'chatchila wash their hands while wearing a ring (MB 161:19 and Aruch HaShulchan 161:6 - a woman who removes her ring only when immersing in a mikvah may still wash with a ring on her finger).

* Taken from R' Neustadt's Diyunei Halacha - The Daily Halachic Discussion
**Please consult your Local Rabbi on the matter before coming to any Halachic Decisions

There is a time and place for everything

2008-03-28T10:22:00.003-04:00

Every week I get a Dvar Torah from my Alma mater, OJ. While reading this weeks newsletter I happened upon a beautiful Dvar Torah based off of the words "Vayidom Aron".

By R' Dovid Schechter (Yeshivas Ohr Yerushalayim)

"Vayidom Aharon" and Aharon was silent. The midrash asks "What could he have said? and responds he could have said 'ubayom hashmini yimol b'sar orlaso' (and on the eighth day circumcise his foreskin)".
The 'Yalkut Sofer' explains this seemingly unexplainable midrash; just like we are born uncircumcised because Hashem wants our action in fullfiling the mitzvah of milah, maybe it should be better to bring a fire that a person lit to the mizbei'ach and not wait for the G-d given fire. Aharon could have said a sevara based on the mitzvah of milah to show the innocence of Nadav and Avihu who wanted to fullfil the mizvah of bringing the fire on their own. Aharon chose instead silence.

*I also saw this in the Sefer Shallal Rav, it was quoted in the name of Yisuos Malko.

The Yishuos Malko says on this same midrash that Aron's response would have been viable after the Mishkan was inaugurated. On the day of its inauguration however, which carries with it the same happiness that came with the creation of the heavens and the earth, there is no reason for one to bring of the hediot (like what we do at a bris), therefore making their offering a "foreign fire, in which G-d did not command". There is a time and place for everything.

Parshas Shemini - "It Can't Hurt To Take A Closer Look"

2008-03-28T02:07:00.005-04:00

Vayikra 11:4 “But this is what you shall not eat form among those that bring their cud or that have split hooves: the camel , for it brings up its cud, but its hoof is not split – it is clean to you;”

The famous Rav Yeruchem of the Mir Yeshiva says that one should not think that the signs of a kosher and non-kosher animal are arbitrary or that they are merely external. The fact that the animal is not kosher, that itself CAUSES the external signs to be present. The fact that an animal is not kosher, that itself is the cause of the signs. And, we see that if even one non-kosher sign is present, even though in its other signs the animal seems to be kosher, the animal is NOT kosher. Says Rav Yeruchem: wherever there is lack of purity, you will see the signs! Whenever something not kosher is present, even in only one small aspect, you will see the signs!

*From Rav Asher Balanson Shlit”a (Also can be found on RavBalanson.com)

Vayikra 10:6 “… your brethren the entire House of Israel shall bewail the fire that Hashem ignited”

In his hesped for the Vilna Gaon, Rav Binyamin Wolf Lau explained the above pasuk by first explaining another pasuk from Parsha Ekev (Devarim 8:5) “…Just as a father will chastise his son, so Hashem, your G-d, chastises you.” The meforshim on this pasuk explain that it is the nature of a father not to have his child punished by someone else (lest he overpunish him and hurt his dear child). Therefore the father insists that he be the one who punishes his child.

We see this same thing by the death of wicked people, which is carried out by the malach hamaves (angel of death) who is a messenger. By the death of tzaddikim however, their deaths are carried out by Hakadosh Baruch Hu himself. We see this very clearly from the death of Moshe Rabbeinu who died with a kiss.

Hopefully we can now somewhat get a picture of what types of people Nadav and Avihu were. They were so great that the entire nation of Israel broke out into tears over the “burning that Hashem burnt”. This means to say that Nadav and Avihu were of such a high stature that their father, hakadosh Baruch hu wanted to deliver their deaths himself. This was a direct sign for all of Klal Yisrael that although they had brought a ‘foreign fire’, they were still nevertheless still held in the highest regard by Hashem. Which is why Moshe told Aron, “They are greater than both you and I.”

Sometimes we are too quick to judge, we look at people like Nadav and Avihu and we assume that because they went against the rules and were punished for them, they must be bad people (like the miraglim). After flipping around the situation and looking at it from a different perspective it turns out that these people were holier than the average man, and thus deserve recognition for their avoda.

It can’t hurt to take another look…

HAVE A FANTASTIC SHABBOS!!!

Aaron's Clean Hands

2008-03-28T01:39:00.005-04:00

Vayikra 9:22 "Aaron raised his hands toward the people and blessed them..."

It seems that there is special meaning behind this pasuk. Did Aaron arbitrarily decide that he wanted to bless Klal Yisrael? Was there any specific reason for it?

We see in Tractate Brachos (32b) "any Kohen who kills a person can not [duchan] raise his hands". Furthermore we know that Aaron took part in the golden calf, which caused many people from Klal Yisrael to die. How could he duchan afterwards?

One can answer that becuase it was an Ones, Aaron could not be held accountable for his actions for he feared that the idolators would have killed him like they did to Chur. Therefore Aaron was allowed to Duchan.

Rebbi Yosef Schwartz says that this is the reason for this pasuk. "Aaron raised his hands" to show Klal Yisrael that his hands were clean from murder, and that he was fully able to bless them through Bircas Kohanim.

Do We Have to Wait?

2008-03-26T17:39:00.005-04:00

I'm sure that many of you who are reading this post are hoping that it is premised on one of mankind's many existential quandaries. Unfortunately, or should I say fortunately, this post is about something of a different nature:

Namely, does one need to wait six hours (or however long they wait) after tasting - but not swallowing - chicken or meat soup before eating dairy?

Tasting: Merely tasting and not swallowing or chewing solid or liquid meaty foods does not render on "fleishig"(Tzitz Eliezer 14:47; Be'er Moshe 2:28). As long as one drinks and rinses their mouth they may eat dairy products without having to wait. One can "clean" their mouth by eating a chunk of parve and chewing it thoroughly. "Rinsing" the mouth cmeans washing out the mouth with water or taking a drink of water or any other beverage. (Pischei Halacha says that Brushing teeth does this as well)

Chewing: One who chewed meat or chicken but did not swallow any, should clean and rinse his mouth and teeth and wait at least one hour before eating dairy. (R' Akiva Eiger 89:1, the Pischei Teshuva is more stringent and says that one would have to wait their full waiting time)

Swallowing: One who swallowed even without cheing any solid or liquid meaty food, should wait however long he normally waits after eating meat before eating dairy.

* Taken from R' Neustadt's Diyunei Halacha - The Daily Halachic Discussion
**Please consult your Local Rabbi on the matter before coming to any Halachic Decisions

Happy Birthday

2008-03-25T22:21:00.004-04:00

I have been meaning to write something on Birthdays for quite some time now. This idea was sparked by a friend of mine who told me (after I had exuberantly wished him a happy birthday) that there was no source for celebrating ones day of birth.

In short, I began a mission in order to find a source of celebrating Jewish birthdays. I quickly got my hands on an article that was written on Friday August 22, 2003 by Mark Mietkiewicz, titled Judaism's rich traditions of birthdays. It was an interesting article but I wasn't sure about the credibility of many of his sources. (If anyone wants to read the article please post a comment on the matter and I would love to send it to you.) This morning I was "surfing" the web and I found myself reading a fascinating article about celebrating birthdays in Halacha on hirhurim.blogspot.com. I hope that you enjoy it as much as I did.

By: Rabbi Ari Enkin

“Most people cherish the day on which they were born and make a party on that day.”[1]

Judaism teaches that a birthday is not just another day. The Torah even offers some insights and party tips on how a birthday is to be observed.[2] Everyone should be sure to know the date of his or her Hebrew birthday. One is advised to send a greeting card to others on the occasion of their birthday.[3] Oddly enough, the only time we find a birthday party mentioned anywhere in Tanach is in relation to the wicked Pharaoh,[4] though historically Jewish kings would celebrate their birthdays as well.[5]

The Jewish nation as a whole celebrates its birthday every year – Pesach! This holiday of liberation and redemption has often been referred to as the birthday of the Jewish nation. Indeed, no less a personage than the prophet Ezekiel recommends that we observe Pesach as a national birthday party.[6] Rashi even suggests that we should each imagine that we’re newborn babies every year at Pesach.[7] Pesach is also the birthday of Yitzchak Avinu.[8] In fact, the inauguration of the Mishkan was delayed from it's completion in Kislev until Nissan in order that the inauguration serve as both a dedication of the Mishkan as well as a celebration in honor of the birthday of Yitzchak Avinu.[9] Similarly, Shavuot is somewhat of a birthday party for King David as well.[10] It is interesting to note that the date on which the world was actually created remains unresolved, and hence, we don’t truly know when to celebrate its birthday.[11]

While a birthday party should include some delicious birthday cake, one might want to consider avoiding the practice of lighting candles on the cake, as it's actually an evil pagan custom, according to Philochorus, the Greek historian. It was even believed that birthday candles have the power to make dreams come true, hence the custom of making a wish before blowing out the candles.[12] It is also worth noting that blowing out candles at any time is to be discouraged, due to the close symbolic connection between a candle and a soul.[13]

The day of one’s birth offers that individual the mystical benefits and powers of what is known in Kabbala as “ascending fortune.” In fact, when having attacked the Jewish people, the evil Amalekites sent those soldiers who were celebrating their birthday to the front lines in confidence that the merit of their birthday would make them victorious and protect them from harm.[14] Similarly, to Haman's dismay, it was the merit of Moshe Rabbeinu's birthday that the Jewish people were saved from Haman's evil plot.[15] It is therefore considered worthwhile to seek a blessing from one celebrating their Hebrew birthday. Such blessings are said to have a better chance of being fulfilled.

It is appropriate on one’s birthday to focus on one’s individuality and reflect on one’s personal interpretations of the Talmudic teaching that “the world was created for me.”[16] It is also appropriate to hold a celebratory meal on one's birthday. When one says Divrei Torah at such a meal, it turns the entire experience into a Seudat Mitzva.[17] We are told that even the angels celebrate the birthdays of Tzaddikim and consider the day a Yom Tov.[18]

The acceptance of good resolutions in honor of one’s birthday contributes to the Jewish nation as a whole, and helps bring Mashiach closer. The power of change in one's behavior on one’s birthday has the potential of bringing the redemption on that very day.[19] It goes without saying that the 12th birthday for girls and the 13th birthday for boys have special significance. The Zohar teaches that from the perspective of joy and celebration, the day of one's bar mitzva is comparable to the day of one’s wedding.[20]

Just as the birthday of our people is celebrated each year with rites and rituals, so too, the birthday of every individual Jew should be observed accordingly. In recent years, rabbinical authorities, most notably the late Lubavitcher Rebbe,[21] have compiled a number of customs to be observed in honor of one’s birthday, which include to endeavor to be called to the Torah on the Shabbat before one’s birthday (when the birthday occurs on a day that the Torah is read, one should be called to the Torah on that day, too), to dispense extra charity on one's birthday, and to throw a party with one's family and friends. Any mitzvot that one performs one's birthday, especially the giving of charity, will have a greater impact both in terms of accomplishment as well as character development.[22] Some authorities suggest making a siyum in honor of the occasion.[23]

Additionally, in the spirit of the day, it is commendable to pray with greater intensity and concentration (especially with the recitation of Tehillim), to accept upon oneself some new act of piety or Torah observance, and to make resolutions for the coming year. One should study the Psalm that corresponds to one's age, along with the traditional commentaries, on one's birthday. For example, one who is 30 should study Chapter 31 of Tehillim. It suggested that one recite the chapter of Tehillim which corresponds to one's age every single day.[24] It may just be that one's 60th birthday celebration should be the most joyous.[25] Other sources, however, seem to suggest that it is the 50th birthday that is especially significant,[26] while other authorities list the 70th,[27] and 80th birthdays as the most significant.[28]

It is interesting to note that there exists a view that a birthday is actually no cause for celebration at all.[29] This idea being based on the famous Talmudic dispute which concludes that it would actually have been better if man had never been created.[30] It is also noted that in light of the fact that the only scriptural mention of birthdays is in relation to Pharaoh, it may be reason to suggest some hesitation in celebrating them.[31] Other authorities consider celebrating birthdays a Gentile custom.[32] There is also a view that one should consider making the anniversary of one's bris the occasion for an annual celebration rather than one's birthday (a brisday party?).[33]

Nevertheless, the normative Torah approach is not like these views. A Jewish birthday is indeed to be considered a very special day.[34] It is certainly not a day to be wasted, but rather a day to be maximized with Torah study and mitzvot. We must also be sure to thank God for our milestone, which some do by reciting the blessing of Shehecheyanu in conjunction with new clothing, or the like.[35] There were even great sages who celebrated their birthdays.[36] The Talmud even notes the birthdays of our forefathers which conveys to us the importance of a birthday.[37]

**********

[1] Midrash Sechel Tov, Bereishit 40:20.
[2] Bereishit 40:20.
[3] Iggeret Tiferet Yisrael 6, Sefer Mayim Hahalacha
[4] Bereishit 40:20. See also Avoda Zara 10a
[5] Hoshea 7:5;Metzudat David. Cited in "Yom Huledet L'or Hamekorot" by Rabbi Efraim Weinberger
[6] Based on Yechezkel 16:4.
[7] Ibid.
[8] Bereishit Rabba 48:12, Shemot Rabba 15:11, Tosfot;Rosh Hashana. Cited in "Yom Huledet L'or Hamekorot" by Rabbi Efraim Weinberger
[9] Pesikta 6, Midrash Rabba Pekudei 52:2. Cited in "Yom Huledet L'or Hamekorot" by Rabbi Efraim Weinberger
[10] O.C. 490:9, Sha'arei Teshuva 494:7
[11] Rosh Hashana 10b.
[12] Cited in Rabbi Avrohom Blumenkrantz, The Laws of Pesach, 2001.
[13] Mishlei 20:27.
[14] Yerushalmi Rosh Hashana 3:8, cited in: http://www.bknw.org/pafiledb/uploads/Birthdays.pdf
[15] Megilla 13b;Rashi
[16] Sanhedrin 37a.
[17] Pitchei Teshuva Y.D. 217:16, Be’er Sheva 72, Kaf Hachaim 223:29, Kaf Hachaim 568:25, Yabia Omer O.C. 6:29
[18] Sefer Hasichot 5703, p. 90 and p. 186
[19] Based on Tehillim 95:7.
[20] Zohar Chadash, Bereishit.
[21] Sefer Haminhagim (Chabad) Birthdays
[22] Rabbi Chaim Paladgi, cited in: http://www.bknw.org/pafiledb/uploads/Birthdays.pdf
[23] Ketav Sofer Y.D. 148, Minhag Yisrael Torah O.C. 225
[24] Igrot Kodesh Vol. 3, p. 451
[25] Mo'ed Katan 28a, Kaf Hachaim 223:29
[26] Ketav Sofer Y.D. 148
[27] Chavot Yair 70
[28] Beit Yisrael #32, cited in: http://dafyomi.co.il/mkatan/insites/mo-dt-028.htm
[29] Arugot Habosem 215, Sefer Divrei Torah 5:88, cited in http://www.bknw.org/pafiledb/uploads/Birthdays.pdf
[30] Eruvin 13b
[31] Sefer Otzar Kol Minhagei Yeshurun. Rabbi Yaakov Weinberg of Ner Yisrael noted however that it is not foreign for the Torah to associate even legitimate ideas with wicked people. He endorsed the celebration of birthdays.
[32] Arugat Habosem 215, Minhag Yisrael Torah O.C. 225
[33] Chatam Sofer;Torat Moshe to Parshat Vayeira, Ben Ish Chai;Parshat Re’eh 17 both cited in http://www.bknw.org/pafiledb/uploads/Birthdays.pdf
[34] Ketav Sofer Y.D. 148, Ben Ish Chai Vayera #17, cited in Minhag Yisrael Torah O.C. 225
[35] Ginzei Yosef 1:4:2
[36] Hakatan V'hilchotav 84
[37] Rosh Hashana 11a

DRINK O' METER

2008-03-19T19:28:00.006-04:00

The Beur Halacha asks the question, how can Chazal say that people should drink if they run the possibility of hurting themselves?

The Eliya Rabba answers that people do not have to drink it is just Lichatchila to. This is a day of Kedusha, not a day to be idiots, a cheshbon MUST be made so that no brachos are missed!

The Gemara in Messeches Megilla 7b tells the story of Rava and Rav Zeira who ate their Seuda together. Rava drank so much that he ultimately killed Rav Zeira. Rav Zeira came back to life. Upon being asked to rejoin him the next year, R’ Zeira responded, “We do not depend on Miracles”. The Q is…….

Q: How much should one drink on Purim?

- The Gematria of Arrur Haman and Baruch Mordechai is 502 – When you can no longer figure out the Gematria you have drunk too much.

- (Taz and Gr”a) Until you can no longer contemplate which victory was greater: The win of Mordechai or the demise of Haman.

- (Yad Efraim) Drink enough that you still understand (Ad Bichlall) the difference between Arrur Haman and Baruch Mordechai. Once you pass this point you have lost the ikkar mitzvos hayom.

- (Tosafos) Until you no longer know the words to Shoshanas Yaakov

- (Baal Hamaor) The Gemara tells the story of Rava and R’ Zeira to show that Chazal were entirely mivatel the Chiyuv to drink. (Problem: If this was true then why did R’ Zeira turn down Rava the next year?)

- (Rambam) Until one falls asleep from being drunk.

- (Rama) Until one can fall asleep/ a little bit more than one is used to.

Please Do not Drink and Drive!

*All Heard from R' Shaya Greenwald Shlit"a (Yeshivas Ohr Yerushalayim)

This is Why We Call Our Holiday Purim

2008-03-19T19:23:00.002-04:00

Megillas Esther 3:7 “In the first month, which is the month of Nissan, in the twelfth year of King Achashveirosh, pur was cast in the presence of Haman from day to day, and from month to month, to the twelfth month, which is the month of Adar.”

“Tanna: When a lot was pulled from the month of Adar, Haman was incredibly happy. He said, ‘I picked a lot that represents the month that Moshe died.’ He didn’t know however that on the 7^th of Adar, Moshe died and that on the 7^th of Adar he was also born.” – (Megillah 13b)

Why was it such a great thing that Moshe was born in Adar, regardless he also ultimately died during that month? Also, why is the holiday called Purim, don’t we usually name our holidays based off of the miracle that happened to us; the Pur was the key to our supposed downfall?

Rav Moshe Feinstein Zt”l explains in the introduction to his work Darash Moshe, that the other Nations of the world believe that there are specific people who are considered to be ‘holy’. These people wear distinct clothing, they don’t get married, and they don’t drink alcohol. All of this however is fake holiness. Using this system, the rest of the people can respond that only the holy people have to keep the commandments of morality and trust but normal people are free to do whatever they please. Not only that but if by chance one of these ‘holy people’ slips and sins all of their observers will rationalize that because this clergyman can sin, so can they. The rules of modern society are thus dictated by these ‘holy people’ who can toy with the rules as they please.

The Torah however is not like this. The Torah tells us that everyone must abide by the same laws and moral code. We are all on the same level. This can be learned out from Moshe Rabbeinu who was born and who had a wife. He matched everyone else. Every person whether they be great or simple has the same laws. From this it can be that a great person learns from a simple person and vice versa. For both of them were born and their present stature is only a testament to the amount that they have worked.

As a result of this, if a great and knowledgeable Torah scholar slips from the path of the Torah, people do not follow his ways because they realize that all of the scholar’s greatness is from the Torah. Once this person leaves the path of the Torah he is no longer considered to be a Gadol. (As discussed in, “A Nation of Mordechais”)

Now we can understand why Haman was ecstatic to see that the lot fell in Adar. Haman was of the understanding that since Moshe, the great leader of Klal Yisrael had died their grasp of the Torah had weakened as well. The truth however was the complete opposite. Just like Moshe died during this month he was also born. Each and every Jew, from the moment of their birth has the potential to be great like Moshe. Moshe’s death was just a reminder to the Jewish people that Moshe was not supernatural but that he was a great person. Not only that but when people see that a great Talmid Chacham has died they feel the need to fill this void with more Talmidei Chachamim. A Tzaddik’s death only strengthens Klal Yisrael.

We therefore see that when Haman picked the “pur” and it was the month of Adar, He made a tremendous miscalculation. This miscalculation was our fortune. This is why we call our holiday Purim.

HAVE A FREILECHEN PURIM !

A Nation of Mordechais

2008-03-19T19:19:00.002-04:00

Megillas Esther 3:6 “However, it seemed contemptible to him to send [his] hand against Mordechai alone, for they had told him of [Am Mordechai] the people of Mordechai”

It is said over in the name of Rav Itzele Blazer that at the beginning Haman’s plan was to force Mordechai to bow down to him. He wanted to do this because he realized that Mordechai was their leader and if he bowed then they would all ultimately bow down.

Haman eventually learned of ‘Am Mordechai’, i.e. Klal Yisroel, a nation that had a strong tradition and had stood the test of time. Only then, did Haman realize that even if Mordechai were to succumb and bow down to him, HIS NATION still would not. Jewish law dictates that if a Talmid Chacham violates the Torah he is considered to be a weak link in the congregation. If Mordechai were to make the decision to bow down to Haman, Klal Yisrael would immediately lose respect for him. Not only would they not bow, but they would become a stronger force than they had previously been. After coming to this realization, Haman refocused his hatred not only to Mordechai but to the Nation (Am) Mordechai as well.

Was Esther Crazy?

2008-03-19T15:52:00.003-04:00

Megillas Esther 7:6 “And Esther said, a despicable man, this terrible Haman”

“Rabbi Eliezer said, we can learned from here that Esther originally pointed to Achashveirosh when she said, “a despicable man”, immediately an angel came and pushed her hand in the direction of Haman” – (Yalkut Shimoni Esther)

It seems rather crazy, how is it possible that Esther HaMalka ever would have considered pointing at Achashveirosh?! Didn’t she realize that by doing so, she was putting herself and the rest of Klal Yisrael in danger?

Rav Shlomo HaLevi Alkabeitz answers in Manos HaLevi (his work on Megillas Esther) that Esther wanted to give herself up for death.

Esther knew the law, that if anyone in the royal family dies all of the Kingdom’s edicts and decrees were relinquish, she therefore wished to give up her own life, so that Klal Yisrael would not have be annihilated.

Charvonah Zachor LaTov!

2008-03-19T15:45:00.003-04:00

Megillas Esther 1: 10 - “Charvonah”

Interestingly, in Megillas Esther when speaking about Achashveirosh’s Servant, Charvonah, his name is spelled in two different ways. In the first Perek ( 1:10)an ‘Aleph’ is at the end of his name and in the seventh Perek, (7:9) “Charvonah one of his officers said before the king, here is the tree that Haman had made for Mordechai…” his name is spelled with a ‘Hey’?!

In his Responsa, Mayim Chaim, Rav Chaim HaKohen Rappaport answers that in the Sefer Beis Shmuel on Gittin it is written that when a name ends with an ‘Aleph’ it means that the name is a secular name, but when it ends with a ‘Hey’ it is a holy name.

Rav Rappaport continues to answer that at first Charvonah’s name was mentioned with an ‘Alef’, because that was his true essence, he was a gentile officer of the King. In the seventh Perek however Chazal say that the Charvonah that was mentioned was not the gentile officer but that he was Eliyahu HaNavi coming in the form of Charvonah to tell Achashveirosh that Haman should be killed on the gallows that he had set aside to kill Mordechai on. Therefore he was truly a holy person, and the name Charvonah is written with a ‘Hey’.

How did Mordechai feed Esther?????????

2008-03-17T12:47:00.002-04:00

2:7 “Vayihi Omein Es Hadasa Hi Esther Bas Dodo”

The Medrish in (Breishis Rabba, Parsha 30) mentions a “Peledicka Zach”: Mordechai looked around all of Shushan for a wet-nurse for Esther. After much time spent-- he couldn’t find one. In the end, Hashem did a miracle and gave him the ability to nurse her.

Where in the Megillah can this interesting Medrish be learned out from?

Rav Chaim Kanievsky Shlit”a writes that it is possible that this Peleh can be learned out from the pasuk, “Vayihi Omein es Hadassa Hi Esther”. We know that every time that the term Vayihi is used it connotes something negative (See [Va]yihi vs. [Vi]haya). What was the negative thing that happened here?

Rav Chaim answers that Mordechai needed an Omenes (wet nurse) but could not find one. When it said Vayihi Omen it connotes that he himself fed Esther.

After discussing the matter with my friend Gabi, he told me about a Rama Mipanu in Shaar Hagilgulim which quotes a story about a man who needed a wet-nurse. After much time searching, he still could not find one. One day, “out of the blue”, Hashem gave him the ability to nurse his child. The Rama MePanu says that this person was a gilgul of Mordechai!

[Va]yihi vs. [Vi]haya

2008-03-17T11:26:00.002-04:00

Megillas Esther 1:2 “Vayihi Bimei Achachveirosh” – “And it was in the days of Achashveirosh”

(Esther Rabba, Psichtos, 11) Every place when it says “Vayihi” – it connotes sorrow. What is the sorrow that is suggested at the beginning of Megillas Esther? Haman HaRasha began his ruse to destroy the Jewish people.

Adding on to the above Midrash, the Nachlas Dovid points out that every place it says, “ViHaya” it is a connotation of happiness that is to come.

The root of the word Vayihi = Yihi (will be) however is clearly connected with something that is to happen in the future. By simply adding a vav at the beginning of the word we change the word from future tense to past tense – [Va]Yihi.

The same has proven to be true with the word ViHaya. By simply adding a vav infront of the word haya (it was) the word becomes – [Vi]Haya, which has a connotation towards the future. (“Vihaya Biacharis Ayamim” – “And it will be in the end of days”)

Now that we understand that the added Vav entirely switches the meaning of the word. We can begin to understand as to why the word Vayihi = sorrow and why Vihaya = happiness.

One who is left in sorrow wishes to switch the circumstances of their present situation to the way that it used to be in the past. On the flipside, one who is presently in a state of happiness wishes that their happiness and good fortune will stick with them into the future.

Megillas Esther leaves us with mixed feelings. At the beginning we started with a VaYihi nevertheless at the end we had feelings of a Vihaya. Iy”H, we should only have to say Vihaya and no longer be forced to say the painful and sorrowful term - Vayihi.

Parshas Vayikra - "Putting Yourself Out There"

2008-03-14T02:39:00.002-04:00

QUICKIE/ FUNFACT: Vayikra 1:2 "…When a man among you brings an offering to Hashem…"

The Sforno commenting on this passage says that an animal offering is not only an offering of one's animal but it is also an offering of oneself. An obvious question is, how does a person bring himself as an offering to G-d? Rav Eliezer Man Shach Zt"L answers that we can learn a tremendous lesson from the bringing of Korbanos. A person brings themselves as a Korban before Hashem when they stand before G-d and admit their nothingness with a broken heart. When a person shows this humility, even if they have a physical imperfection, which would disqualify them as a karban in the mikdash, they are still considered to be a perfect Sacrifice before the Lord. Not only are they Kosher as a Korban but they are considered to be an Olah offering, one that is most desired by the Ribbono Shel Olam.

The opening of the third book of the Torah begins with something unique and special. We are left to understand the small aleph that is written at the end of the first word of the parsha, Vayikra. After working on the Mishkan, and its construction was complete it was still lacking something. It was lacking the appeasement of G-d. Within this Calling (Vayikra) which Hashem did to Moshe, the Mishkan was now officially complete. It was until this point in history that Klal Yisrael waited for this Calling from Hakadosh Baruch Hu to Moshe. This calling was Hashem's notion of breathing life into the Mishkan and deeming it a valid resting spot. To make note of this point a small aleph is written in the Torah.

Why was this calling that was done by Hashem, specifically one that related to the Karbanos? If a person wants to be forgiven for a sin the Karban is not the most essential part of the offering but it is the Viduy and the Charata that comes with it that is the most important part! The Ramban answers that when a person brings a Karban it is not just like he is bringing the animal but it is like what we said earlier, he is bringing himself. A person should feel that his atonement is coming because all of the things that he is presently doing to the animal are also happening to him (Slaughtering, Skinning, spilling of the blood). therefore the giving of the Karban is one in the same with the Viduy and the Charata.

It says in the Midrash at the beginning of this Parsha that we should start teaching our children from Parshas Vayikra and not from Breishis and Shmos. Why is this? One would assume that they should try to amuse their children with the beautiful stories of our forefathers and then make an attempt at teaching them the more complicated details of the sacrifices. The Shulchan Shlomo answers, that quickly after commencing the studies of the Karbanos a person realizes that there is only so much that a Karban can fix. If one sins by mistake then he brings a Karban Chatas. If he sins on purpose however, he either pays with his life or some other sort of physical affliction. The Midrash says that we should start teaching our children from Parshas Vayikra because they will instantaneously realize the sensitivity of sin and they will distance themselves from it.

We are too teach our children the message of, Sur Meira Viasei Tov. This message is not only important to the children but it is equally as important to us as adults. When reading the Karbanos we are too imagine the scene as if we are being sacrificed on the mizbeach. The messege is clear we just have to internalize it.

HAVE A FANTASTIC SHABBOS! and a Shabbat Shalom ~

Letter From The House Of A Mourner

2008-03-11T18:44:00.004-04:00

From:

Sent: Monday, March 10, 2008 4:33 PM
To:
Subject: wrote this about one of the murdered in Israel on Thurs...

To my dear friends and family,
_____ and I just got back form paying a shiva call to the family of Segev Avichayil, the young boy murdered in the terrorist attack Thursday night. I was expecting a terrible scene of crying and shouting, of blaming and lots of unanswered questions. What we encountered was the exact opposite.
the apartment was a modest one, the only interior design being the sefer lined living room walls. this was clearly a home of torah and yirat shamayim. at least a hundred people were crowded into the room, all listening while the father of this young man spoke with total composure and clarity. Segev's mother and sister sat quietly listening to words which are difficult to imagine coming from a man whose son had been so cruelly torn from him. I tried to absorb every word, knowing that I was in the presence of greatness and would probably never encounter strength like this again.
Rav Avichayil was telling all the heartbroken people who came to comfort him that he was not broken. He said that he and his wife, and all of their remaining children were stronger in their faith and love for Hashem than ever. He said that Hashem has chosen this time for the Jewish nation to return to its borders, and the terrorist was just a shaliach to test our resolve to resettle the land. Hashem had now chosen a new path for him and his family to embark on, and all he could do was thank Hashem for having been graced with such a precious neshama for the years his son lived.
someone there asked if he had questions for Hashem. He said that the gemara is written in a way that there are always more questions to be asked, deeper layers to reveal and understand. He said that he did not have questions of Hashem, he just knows that he can not understand everything yet. he said that he had no questions, just perhaps he felt a lack of clarity. He went on to describe his son Segev, a boy so connected to torah at just 15 years old. he loved to learn with his father, and had deep respect for his father. He stood when his father entered the room, and always was very interested in how his father was doing. He called from yeshiva all the time to speak to his parents and siblings aways caring so much for what they were doing and how they were. He went regularly to the hospital to dance and sing and make people happy. His father asked him once if he was embarrassed to do it, and he could not understand the question. Why should he be embarrassed to make people happy. We have truly lost a special neshama.
Segev's Rav from Merkaz Harav was there. He told us that the reason Segev had been in the library the night of the shooting and not in the Bait midrash was because the Bait midrash was crowded and he did not want to be distracted from his learning. the terrorist killed all the students who could not escape the library fast enough. Segev died with his sefer still open in his hands.
May Hashem bring a nechama to this beautiful Jewish family, who raised their son with the most beautiful torah values and love for yidishkeit. May we see the yeshuah quickly in our days. We must all continue to daven for Shalom for klall yisrael in Eretz Yisrael, and for protection from the evil reincarnation of Haman and Amalek.
Besurot Tovot, ___________

How We Celebrate Purim

2008-03-10T16:21:00.002-04:00

ADAR @ Mickey D's!!!!!

2008-03-09T18:13:00.005-04:00

* Maybe the sign should say rarely or usually not Kosher....who knows!?
**Click on the Title for more info on Adar!

Torah from Benjy's Room

2008-03-08T22:39:00.006-05:00

While snooping around my little brothers room today I found the following piece of Torah.

Shemos 38:21 "These are the accounts of the Mishkan"

After reading through the beginning of this past weeks Parsha, you will read something rather peculiar. Why did Moshe only render detailed accounting for the silver? Didn't people also donate gold and copper?

R' Yonason Eibeshutz answers that Moshe specifically had to count the silver because the gold was derived from voluntary donations while the silver consisted of half shekels that every Jew had to bring. Moshe felt that some people who had made the obligatory donation may have been skeptical and therefore demand an exact accounting of what had been done with their money, but generous individuals who had made voluntary donations of gold would not be so petty as to insist on such a report.

MiShnichnas Adar Marbim BiSimcha

2008-03-07T03:46:00.003-05:00

It says in the Shulchan Aruch ( Siman 686 Sif 3 M"B S"K 8) "MiShenichnas Adar Marbim BiSimcha" "When Adar starts everyone should be overtaken with happiness".

It is therefore a mitzvah to be overcome with joy during this month. We should feel this wholeheartedly both through our feelings and our actions. There are those that even go so far as to say that the month of Nisan also carries with it this obligation to be overcome with joy. The reason for this is because miracles happened for Klal Yisrael during both of these months.

The most common practice in Jewish communities is to hang up signs that say Mi Shenichnas Adar Marbim BiSimcha". Some however, make a point of placing this sign directly on top (covering) of the heker that they have in their house to remember the destruction of the Beis Hamikdash. We do this specifically to make it known that this is not a time to be downtrodden but it is a time to be truly happy.

GUT CHODESH!

Parshas Pekudei - "Living With G-d"

2008-03-07T03:29:00.002-05:00

FUNFACT/ QUICKIE: Shemos 38:21 "These are the accountings of the Mishkan, the Mishkan of Testimony, which we counted at the word of Moses; the work of the Levites in the hand of Ithamar, son of Aaron the Kohen"

Why did Moshe Rabbeinu have to do these accountings? Why wasn't he believed by everyone that all of the money that was given to him was going to be used for the Mishkan?

Rav Baruch Simon answers in his sefer Imrei Baruch that Moshe knew that there were going to be scoffers, he therefore felt that if he wanted to be trusted by Klal Yisrael as their leader he had the responsibility to show them where each and everyone of their charitable donations had been allotted within the building of the Mishkan. Moshe felt that it was his responsibility as a role model for generations to come to exemplify the pasuk, (Bamidbar 32:22) "And you shall be clean amongst Hashem and Israel"

The Mishkan (Tabernacle) as we know it, is the place within the camp of Israel in which G-d dwelled (Mishkan = Shachen). This being the case, it was a common practice that many members of Klal Yisrael would come and bring offerings there to the Ribbono Shel Olam. Seemingly however the Mishkan was only effective as G-d's dwelling place only so long as the Luchos (Tablets) were there. Why is that?

The Ohr Hachaim HaKadosh along with many other commentators answers that the Mishkan was only effective as G-d's dwelling place so long as the tablets were there. This was because the Luchos were all encompassing. They featured the commandments that were between man and the divine as well as between man and man.

In order for the Shechina to dwell amongst Klal Yisrael it was/is imperative for both of these ideas to be together. There had to be a firm understanding amongst the people that they did not only have a religious responsibility to the Lord, but that they also had a responsibility to mankind. This is exemplified in the passage, (Bamidbar 32:22) "And you shall be clean amongst Hashem and Israel". When there was no Aron with the tablets inside of it there was no true judge of the Mishkan. If Klal Yisrael did not truly understand the difference between Bein Adam Lichaveiro and Bein Adam Limakom then there was no place for the Shechina to dwell there.

It is said in Meseches Shavuos 30a that it is important that everyone judge their friends virtuously. In addition it says in Meseches Avos (1:6) and in the Torah (Vaykira 19:16) that we must be "Dan Likaf Zechus". Meaning that if we see one of our friends doing something openly that may seem in our minds to be abominable both religiously and personally, it is our responsibility to analyze the situation fully and come to a positive conclusion that places our friend in a meritorious light.

The Mishkan, with the Luchos inside, was symbolic of Klal Yisrael's dedication to valuing their relationship with both G-d and mankind. This can be shown through the pasuk, "And you shall be clean amongst Hashem and Israel" nevertheless even if one person amongst us makes a mistake, the Torah also tells us that we have to be give them the benefit of the doubt and be "Dan LiKaf Zechus".

Many of G-d's commandments regarding the building of the Mishkan seemed meaningless and sometimes strange. Nevertheless after looking deeper and using the two concepts that are learned from Shavuos 30a (it is everyone's responsibilities to judge their friends virtuously) and Avos 1:6 (giving everyone the benefit of the doubt) the Mishkan made a lot more sense.

HAVE A FANTASTIC SHABBOS AND A GUT CHODESH

MiShEnIcHnAs aDaR MaRbIm BiSiMcHa!

Acheinu - Mercaz Harav

2008-03-06T23:16:00.007-05:00

Today, R"L, there was a terrorist attack on Yeshivat Mercaz Harav which is located at the entrance of Yerushalayim. The Torah of Yeshivat Mercaz Harav has most definately touched each and everyone of us in a special way. May our Tefillos and Talmud Torah be Liilui Nishmas those who perished in the attack and for the speedy Refua Sheleima of those who were injured.

Our hearts go out to those who lost family members in the attack, "Hamakom Yinaschem mitoch aveilei tziyom biYerushalayim". "May Hashem, who is everywhere, comfort you amongst the other mourners of Zion and Jerusalem".

Unfortunately it takes times like these to remind us that Acheinu Kol Beis Yisroel....

Please say the following piece of Tehillim for those who are critically wounded:

* פרק קל
א שִׁיר הַֽמַּֽעֲלוֹת מִמַּֽעֲמַקִּים קְרָאתִיךָ יְהֹוָֽה
: ב אֲדֹנָי שִׁמְעָה בְקוֹלִי תִּהְיֶינָה אָזְנֶיךָ קַשֻּׁבוֹת לְקוֹל תַּֽחֲנוּנָֽי
: ג אִם־עֲוֹנוֹת תִּֽשְׁמָר־יָהּ אֲדֹנָי מִי יַֽעֲמֹֽד
: ד כִּי־עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵֽא
: ה קִוִּיתִי יְהֹוָה קִוְּתָה נַפְשִׁי וְֽלִדְבָרוֹ הוֹחָֽלְתִּי
: ו נַפְשִׁי לַֽאדֹנָי מִשֹּׁמְרִים לַבֹּקֶר שֹׁמְרִים לַבֹּֽקֶר
: ז יַחֵל יִשְׂרָאֵל אֶל־יְהוָה כִּֽי־עִם־יְהֹוָה הַחֶסֶד וְהַרְבֵּה עִמּוֹ פְדֽוּת
: ח וְהוּא יִפְדֶּה אֶת־יִשְׂרָאֵל מִכֹּל עֲוֹנֹתָֽיו

HAMAPIL: The Night Time Prayer

2008-03-05T22:22:00.005-05:00

Imagine the scene, after a rough day at work you put your kids to bed, after returning to your room and reciting the hamapil prayer, your child begins to cry insistently. You jump out of bed and turn on the lights. Running to the childs room you realize that you had already said HAMAPIL!

Are you allowed to sing your child back to sleep? Can you verbally bribe your child child to sleep?

Unfortunately there is little to no time to think about the Halacha, what do you do?

Although the act of sleep is sometimes involuntary, the laws that surround it and the prayer that must be said beforehand require a deeper analysis.

The major requirement of the recitation of Shma at night, before going to sleep, is the act of saying the blessing of Hamapil.

The Mishna Brura (239:3) while quoting the Seder Hayom (order of the day) says that one is supposed to recite Hamapil during the final seconds before closing his/her eyes at night.

Although we do not rule in accordance with this opinion we do try to say hamapil as close to this time as possible. In the best case scenario a person should try to prepare accordingly so there is little to no interruptions between the recitations of Hamapil and sleep itself.

Unfortunately for some, sleep only comes after hours of tossing and turning!

How should these people appropriate the blessing of Hamapil, while distancing themselves from a hefsek?

Halacha dictates that if one forgot to daven Ma’ariv, say Bracha Achrona, or count Sefiras HaOmer, at night and mistakenly said Hamapil he can recite whatever Tefillah or Bracha that he missed and does not have to worry even though he already said Hamapil.

Based on this many contemporary Poskim come to the following Halachik conclusion: One who uses the bathroom after saying Hamapil says an Asher Yatzar afterward or if he/she hears lightening then the appropriate bracha most definitely should be said.

(As an aside, if one needs to say Hamapil in another place aside from his/her bed then it is permissible, being that we do not care about shinui makom (change of location) by this particular bracha.

Being that all of the above is allowed to be preformed after saying Hama’apil, there is almost no excuse that could excuse a person from saying krias shema at night.

There are still those however (Tos. Brachos 11b) who say that regardless of all that we have said above, one may say hamapil and continue with his night as he pleases. Tosafos comes to this conclusion by explaining the mizvah of Sukkah. When one eats in a Sukka he has a mitzvah to say a bracha of “Leishev Basukka”, why is it that when one sleeps in the Sukkah he does not have the similar mitzvah to recite a “Lishan Basukkah”?

Tosafos answers that because of the possibility of rainfall one might recite the bracha and then go inside to sleep. Some Poskim use this Tosafos as a proof for it being permissible for one to talk after reciting Hamapil.

Hopefully now after knowing a few of the sources about Hamapil you will be able to come to an educated decision about how to properly prepare for sleep at night.

*Please speak to your Rav before putting any of the Halachik ideas that are discussed above into practice.

*Click on the Title of this post to have a better understanding of what defines being "asleep".

Maybe We Can be like Moses

2008-03-04T09:44:00.009-05:00

Check out this article that was written by R' Gil Student on his blog, Hirhurim - Musings. It is an interesting piece about the level to which we should judge ourselves and others.

After reading the article I recommend actually seeing the Gemara Yoma 35b (a Gemara that he quotes) in the text, it gives you more of a perspective.

I would be remiss if I forgot to tell you to check out the Gemara Rosh HaShana 15a.....the Gemara is pretty clear about the pro's and con's within the chapter of judging others aswell. It's a good one not to forget.

G-d Willing I will be writing up a few more pieces soon. Thank you for your patience.

Parshas Vayakel - "What Do We Want Our Names to Be?"

2008-02-29T01:46:00.004-05:00

Quickie/Funfact: Shemos 35:2 "On six days, work may be done, but the seventh day shall be holy for you, a day of complete rest for Hashem; whoever does work on it shall be put to death."

Rav Baruch Simon Shlit"a quotes in his sefer, Imrei Baruch, a Shl"A HaKadosh (Meseches Shabbos P'Ner Mitzvah O'9) that has to do with the way that we greet each other on Shabbos. The Shl"A comments that it is most appropriate that when a person greets a friend on Shabbos he not greet him in the same way that he would greet his friend during the week (Good Morning, Good Afternoon, Good Night). Rather he should try to say "Shabbat Shalom" in order to specifically be mikayeim the mitzvah of "Zachor es Yom HaShabbos". Furthermore it is specifically fitting to finish off the greeting with the word "Shalom" because Shabbos is a day of peace. It is the responsibility of every person to distance himself from anger as much as possible on Shabbos.

(Shemos 35:30) "Moshe said to the Children of Israel, See Hashem has proclaimed by name, Betzalel son of Uri son of Hur, of the tribe of Judah."

The Midrash Tanchuma on this weeks Parsha says that whenever a person takes part in a abundance of mitzvos he acquires a name for himself. The Midrash continues to explain that a person is given three names within their life time. One name is given by ones parents, one name is given by ones friends, and one name is given based how a person distinguishes himself in life. No person could be more exemplary of this midrash other than Bitzalel, he created a great name for himself and therefore merited to build the Mishkan.

Bitzalel acted skillfully by preparing to erect the Mishkan by acquired wisdom, understanding, and knowledge from Hashem. For the verse says, (Shemos 35:31-32) "He filled with Godly spirit, with wisdom, insight, and knowledge, and with every craft. To weave designs, to work with gold, silver and copper." Nonetheless it is the Jewish belief that a person cannot accomplish anything that he was not destined to initially accomplish. From Bitzalel's birth he was destined to be a vessel that was to be utilized for the good of Klal Yisrael in order to build the Mishkan. Nonetheless a person cannot become something that they do not bring upon themselves. Bitzalel honed his skills and used them to serve Hashem and for the betterment of Klal Yisrael.

Rav Eliezer Simcha Weiss notes that according to the Midrash each person has three names: The first is given from one's parents, the second is given by one's friends, and the last which a person makes for himself. Bitzalel was not his first or his second name, rather Bitzalel was his third and most important name, it was the one that he had made for himself because of his many merits during life.

Although we can change our legal names, when we are in the earliest stage of infancy our parents give us a name that we identify ourselves with. Often times our friends will give us an additional name that somewhat represents a few of our character traits and the surroundings in which we dwell. Our real name however, is the name that we create for ourselves. The name that we create based on the way that we chose to lead our lives.

Bitzalel chose to live in the shade of G-d, thus he merited having an honorable name. What do we want our names to be?

Have a Fantastic Shabbos.......or should I say SHABBAT SHALOM!

Simcha Enhancers

2008-02-28T14:59:00.007-05:00

Most recently I struck up a conversation with my good friend Moshe Jacobs. I had noticed that Moshe had been very busy and I wanted to know if everything was alright. After seeing the glow on his face I realized that he must have been up to BIG THINGS.

The answer to what had been consuming all of his time can be said in two words, Simcha Enhancers. Moshe had taken it upon himself to spearhead an initiative that will G-d willing change the face of simchas in the Tri-State area forever.

After attending a few weddings he was disappointed by the amount of simcha that was displayed (or lack there of). Of course, every one was smiling, clapping, and dancing with the new bride and groom, but the simcha was still lacking. Immediately he devised a plan. He was going to create a wedding shtick gemach that would be available to any simcha-goers, in order to enhance their event.

It started with just an idea, but after creating a catalog and website (www.SimchaEnhancers.com), Moshe now finds himself spending most of his time dealing with this unbelievable chesed.

After perusing the world wide web for a good way to contrast a traditional wedding with a Jewish wedding, I stumbled upon an article that was written by Emunah Braverman on Aish.com.

Simply put, "At a non-traditional wedding, after the ceremony is over, the newly married disappear in the middle of the dance floor briefly surfacing to hear some toasts. There's tremendous pressure to have the right dress, and even more pressure, to bring an appropriate date. A Jewish wedding is different. The whole goal -- the only goal -- is to make the bride and the groom happy. It's not about the food, the dance partners, their lives. This is the bride and groom's special moment. And it's up to us to create it."

Just remember, two words, SIMCHA ENHANCERS.

Torah from Beis Yeamans

2008-02-24T19:09:00.006-05:00

This past Shabbos I had the privilege of staying with the Yeamans family in beautiful Scarsdale,NY.

After davening on Shabbos day, the Rav and the Rebbetzin of the community came over to the Yeamans home for a brief Kiddush and discussion of the weekly Parsha.

As conversation changed from the conventional chatter that comes with introductions, The Rav proceeded to ask a question stemming from Parshas Ki Sisa that he said, "had been bothering him for quite some time."

The Gemara Brachos 7a (See "Parshas Ki Sisa - "...First isn't the worst") discusses Moshe's refusal to see the Ribbono Shel Olam's face, even after G-d insists that he does. With an inquisitive tone the Rabbi asked, "If G-d offered Moses the Divine opportunity to see his face, who is Moses to say no?!"

After internalizing the question for a moment or so, I suggested (Yes, I believe that I raised my hand!), Perhaps Moshe did not refuse. He saw G-d "panim al panim", but he chose not to internalize his vision.

There are times in our lives when we read, see, or even experience things that we chose not to internalize. Moshe Rabbeinu saw the Ribono Shel Olam in His full glory, he just never saw him with the right perspective. Only when he stood on Har Sinai did he chose to view G-d with the correct intentions. Unfortunately, by that point in time it was too late.

It seems that many of our mistakes throughout history have not been in practice but in perspective. So much so that the Second Temple was destroyed because of it. It is said that the Temple was destroyed because we did not say Bircas HaTorah before learning Torah. Can this be? Did every person in Klal Yisrael make the same mistake? Is it possible that after generations of saying a blessing, that everyone communally made the decision to drop this piece of their tradition?

One is forced to answer that the reason for the Temple destruction was not because they didn't say Bircas HaTorah, of course they did! The reason was because they didn't have the right perspective or approach to the learning of Torah. It was more of an intellectual pursuit than a way of life. We had the wrong perspective

The lesson that Moshe learned at Har Sinai was not one of his generation a lone but it is one that will remain for Dorei Doros. Moshe might have been the first person to have a test at a burning bush, but each and every one of us regularly is tested at a burning bush of our own.