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.

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

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

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?

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

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

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

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 !