MAKING YETZIAS MITZRAYIM REAL

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"

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

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

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

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

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

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.