Hakhel Email Community Awareness Bulletin
FEBRUARY 2015 DAILY EMAIL ARCHIVE
8 Adar
ESSENTIAL
ADVICE:
By clicking
here we provide essential Purim safety advice to
us all from Hatzolah and the Torah Safety Commission. Please
spread the word!
----------------------------------------------------
Special Note One:
We continue with our Erev Shabbos--Halachos of Shabbos Series:
1. When Haman complained about the Jewish People to
Achashveirosh, Chazal say he said “They spend their years with statements
like ‘Shabbos HaYom, Pesach HaYom’, and are thereby not loyal to
the king.” The Chasam Sofer explains that Haman meant to indicate
with these words that the Jewish people were so attached and enamored to
their past and to their ways, and so dedicated to Hashem, that every Shabbos
they felt as if it was truly ‘Shabbos HaYom’--the first Shabbos
ever, and that every Pesach was ‘Pesach HaYom’--that this was the
first Pesach ever. They would, accordingly, never be loyal subjects
for they had their own set of priorities. In honor of his marvelous
‘accusation’ let us truly feel the excitement of the ‘Shabbos HaYom’
on Shabbos!
2. What does the phrase of “Maharu Es Hamaneh
La’asos Es Dvar Esther” in the Zemiros of Shimru Shabsosai
have to do with Shabbos? The Eitz Yosef (in the Siddur Otzar
HeTefillos) writes that Shabbos is referred to as ‘Esther’ in the
Zohar and Tikkunim--so that this phrase in the Zemiros in actuality is
referring to us preparing the Shabbos meals with alacrity in honor of
Shabbos. The nexus between Shabbos and Esther deserves further
reflection. On a simple level, both Esther and Shabbos represent our
recognition and awareness of Hashem’s presence in the ‘hidden’ and
natural events of every day of our existence. It is on Purim and on
Shabbos especially that we have a greater Hargasha, a greater
experiential sense, of this feeling. Your additional reflections would
be very much appreciated.
3. Fascinatingly, Chazal (Megillah 23A) teach that
the seven aliyos we have on Shabbos correspond to the shiva ro’eh pnei
hamelech. Rashi (ibid.) cites the Pasuk in the Megillah for this: “Shivas
Sarei Paras U’Madai” (Esther
1: 14
).
Every Shabbos--we are reminded of the Purim miracle!
4. In preparation for the Mitzvah of reading
Parashas Zachor tomorrow, we provide the following important annual
reminders:
A.
The opportunity to read Parashas Zachor this Shabbos is of such great
significance that, according to the Mishna Berurah (Shulchan Aruch, Orach
Chaim 685, seif katan 16), if one can only come to hear either Parashas
Zachor or the reading of the Megillah, one should go to hear Parashas Zachor.
B. There
is a Mitzvas
Aseh, a positive Torah commandment, to “always remember the wicked
deeds of the people of Amalek and their attack upon us, to arouse our hatred
of them”--as they were the first to attack us without fear after the
nations quaked and trembled over us (as described in Oz Yoshir, the Song of
the Sea). See Rambam Hilchos Melachim 5:5, S’mag Mitzvas Aseh 115,
Chayei Odom 151:2.
C. The
Sefer HaChinuch (Mitzvah 603) writes that one of the purposes of this
Mitzvah is for us to recognize that one who causes pain to K’lal Yisrael
is despised by Hashem, and according to the level of enmity against K’lal
Yisrael is their level of destruction. Since Amalek’s hatred of us
was greater than that of all other nations, they are to be completely
obliterated. Indeed, the Ramban (end of Parashas Ki Setzeh) writes
that we should “teach our children and future generations--so did the rasha
to us, and that is why we have been commanded to erase his name.”
D. There is a Mitzvas Lo Sa’aseh, a Torah prohibition, of “Lo Tishkach”--not
to forget the deeds of Amalek. This means that we should not forget to
despise them despite the passage of time, and to remember that Hashem saved
us from them, and that we will eventually avenge their deeds and eradicate
them. See S’mak 53 and Sefer Yereim 189.
E.
One should review the words of Parashas Zachor (with Rashi and/or other
meforshim) before the laining. We suggest reviewing it at the Leil
Shabbos Seudah in order that you and/or others are prepared for the laining,
since the Mitzvah is to arouse within us both a strong reaction to their
despicable deeds, and our obligation to eradicate them. Indeed, the
Maharam Shick writes that we do not make a special bracha on this Mitzvah
because we do not make a bracha on hashchosa--acts of destruction.
F. The
Rambam (Hilchos Melachim 6:4) writes that an Amaleiki who makes peace with
K’lal Yisrael and accepts the seven Mitzvos B’nei Noach is not to be
hurt. In fact, some learn that the reason that the descendants of
Haman “learned Torah in Bnei Brak” (Gittin 57B) is because they were the
descendants of those sons of Haman who did not fight against K’lal Yisrael
(Sefer Adar U’Purim p. 68)
G.
The Mitzvah of Mechias Amalek, eradicating the Sonei Hashem and Sonei
Yisrael--those pure haters of Hashem and His people--began with Moshe
Rabbeinu and Yehoshua, continued in the times of Shaul HaMelech, Dovid
HaMelech and in the times of Purim, and we will be Zoche to complete it in
the times of Moshiach (S’mag-Mitzvas Lo Sa’aseh 226). As these are
days of Nissim and Geulah--miracles and redemption, may we be Zoche to do
all the Mitzvos of Hashem with Moshiach leading and teaching us, speedily in
our days.
H.
For further detail see Sefer Adar
U’Purim by HaRav Yoel Schwartz, Shlita, upon which this note is
based. For the enlightening words of the Ramban on the relationship
between the war against Amalek and the end of our current Golus
Edom
, see the Ramban in Shemos 17:9.
Special Note Two: Rabban
Gamliel Rabinovich, Shlita notes that every morning, before putting on his
Tefillin, he reminds himself that unlike the Tzitz--one of the Eight
Garments of the Kohen Gadol referred to in tomorrow’s Parasha ,which had
Hashem’s name on it one time (in the words Kodesh LaShem)--one’s
Tefillin has the name of Hashem in it 42 times. This is a great
source of inspiration and appreciation when donning Tefillin. The Bi’ur Halacha in Hilchos Tefillin adds that when we tie the knot
on our arm every morning--we are tying the “Kesher
HaYichud VeHaKedusha--the knot which declares Hashem’s Oneness and
Mastery, and the knot of Holiness. A Rav once saw his Mispalel with a
tired and distracted face as he was about to don his Tefillin. He turned to
him and said--in the Megillah what you are about to do is referred to as “Yekar”--something
very honored, and very precious. You should be smiling from ear to ear
that you have an opportunity now to wear not any crown jewels--but
Hashem’s crown jewels!
Hakhel Note 1: One of
the reasons the events which called for our annihilation at the time
of Purim occurred is because “Yoshanu
Min HaMitzvos--we were asleep with the Mitzvos”, for the Mitzvos were
‘old hat’ to us; rephrased just a bit-- we were doing the Mitzvos in our
sleep. The threat of annihilation woke us to realize that Torah was
not an instruction book with many details--but was true Orah--the
illuminating infinite light, that Yom Tov was not an interruption from
the daily routine, forced vacation, or expensive--but the ultimate joy
of special togetherness with one’s Creator even in this world; that a Bris
Milah was not simply the mark of a Jew--but was Sasson, the
reality that 24/7 one could be bonded with Hashem. So,
feeling the Yekar of Tefillin each and every day before we put them
on--especially at this time of year is an important step in making us worthy
to eventually observe and celebrate Purim. It only takes an extra
moment of two of reflection--and the difference may very well be phenomenal.
Hakhel Note 2: For
women who do not don Tefillin, their Yekar may easily be seen as the
Tznius--the clothing and comportment that befits an Am Hashem. After
all, Shlomo Hamelech, the wisest of all men, describes a woman’s clothing
with the words “Oz VeHadar Levusha--her
dress is powerful and beautiful”--quite similar to the Yekar of
Tefillin--no? In truth, men are supposed to wear their Tefillin all
day, but most are not capable; women, then, whose clothing is with them
throughout the day, succeed to sustain their Yekar far beyond the
average man. It definitely follows that just as men must spend a
little time to appreciate their Yekar, women too--especially when they see
the deportment of other females in stores and businesses--should not sleep
through--but very much appreciate, and be very grateful for the badge of
honor that envelops them daily. Let us start practicing now--so when
we begin to sing the words LaYehudim
Hoysa Orah...on Purim they have very, very special meaning to us!
Special
Note Three: The following moving message is excerpted from V’shee-Non-Tom,
by Rabbi Elias Schwartz, Shlita: “Ve’atah
Tetzaveh Es Bnei Yisrael--and you
shall command
the children
of
Israel
.” (Shemos 27:20) “The first word of this
pasuk, Ve’atah, and you, is entirely unnecessary, because the second word Tetzaveh starts with a Tuff, and that in itself means you. The word Tetzaveh in itself means “and you shall command.” What do we need the first word, Ve’atah for? In reality, Hashem is teaching us how to command others; how to inspire others; how to teach others. Ve’atah,
and
you: The
way you
act,
the
way you walk,
the way
you talk,
will be
the measure
of success
you will
have in
Tetzaveh,
in your
commanding
others
to do. If
you want
others
to follow you,
then
watch
yourself
first.
If you
want to
impress
good deeds
and good
characteristics
upon others,
then
practice
what
you preach.
Character
cannot
be taught.
It must
be caught.
You
must want
to emulate
the character
of your
parents,
Rabbonim or leaders because
you have
become
impressed
by them.
A Rebbi
must inject
his own
personality
into his
students
if he
wants them
to follow
in his footsteps.
The students
must be
captivated
by his
Midos,
by his
characteristics.
The degree
of indoctrination
is not
in
proportion to the knowledge
acquired.
It is the
personality
of the
Rebbe
that becomes
part
of his
students. They
are caught
up in the aura
of the greatness
of their
Rebbe. Thus is character
molded.
Yehoshua
was
the foremost
student of
Moshe
Rabbeinu.
He became
the leader
of K’lal
Yisrael
after his Rebbe
passed
away.
Nowhere
in the
Torah
do we refer
to Yehoshua
as the
talmid (student)
of Moshe
Rabbeinu.
He is
rather
called
“Meshareis
Moshe”--he
is referred
to as the
person
who served
Moshe.
Yehoshua
was always
with Moshe.
He observed
Moshe
all the
time.
This
molded
Yehoshua
into the
great
leader
that he became.
How can
I ever
forget
the influence
that my Rebbi,
Reb
Shlomo Heiman,
Z’tl, had on all
of us.
When
I think of the
way he
spoke,
the
way he
smiled,
the way
he walked
in the street,
I can
actually
visualize
him.
Good Midos
shone
on his face.
It became
much easier
to grow
up with
good
character
when
you
had
a Rebbe
like him
to inspire
you. As
you left Rebbi’s
home,
there
was one
little
step,
by itself,
before
you reached
the entire
flight of steps
leading
to the
outside.
Rebbe always walked
with you
till
that one step.
Besides
the mitzvah
of walking somebody
to the door
(which Rebbe
always
did), he would
say: “Watch
that
step,
don’t
trip and fall.” The
greatest
obligation
that we
have
to students
and children
is to
inspire them
with wanting
to become
men
of character
and goodness.
We may
not always
be successful
in the teaching
of the
various
phases
of Torah,
but we
can be
successful
in teaching
others to behave and grow
properly.”
Special Note Four:
Just a few additional brief points relating to this week’s Parashas
Tetzaveh. Although we cannot supply you with food for the
meal--perhaps with some food to accompany the meal:
1. At the outset of
last week’s Parasha, Teruma, Hashem commands B’nai Yisrael with the
words “VeYikchu Li Teruma --they shall take for Me Teruma.”
This week’s Parasha however begins with the words “VeYikchu Eilecha”--they shall take for you Shemen
Zayis, highly refined olive oil. Rabbi Schwartz explains why the
Parasha begins with Ve’atah--but
what is the explanation for this change from the great Li-Lishmi
lesson of Parashas Terumah to Moshe Rabbeinu’s personal involvement with
the Shemen Zayis here? Your suggestions are most welcome!
2. It is not only
women who bring honor to themselves and their people by their dress and
comportment. The Bigdei Kehuna Gedola of Aharon as Kohen Gadol are described
in the Torah as clothing which is LeChavod
U’LeSifores--clothing that brings and displays honor and glory to the
position. The clothing of the regular Kohanim are also described in
the Torah with the very same words of LeChavod
U’LeSifores. There is a moving message--even if one does not don
the garb of a Rav or the Elders of the congregation--he is still an
important part of the K’lal and brings Kavod
V’Sifores to himself and his people in his own way. Although
Aharon’s sons did not wear Eight Garments--they did wear Four Garments of
special dignity. One must therefore be mindful--especially when
going to pray or even when making a bracha in his own home that he also
bring Kavod V’Sifores (or c’v
the opposite) to his Avodas Hashem by his dress and comport. A person
who wears a cap or jacket to Mincha or Ma’ariv with a cartoon character or
perhaps another western world symbol highlighted or displayed upon it may be
demonstrating the same (or negative) degree of Kavod
V’Sifores to his Avodah as the person touting a Bluetooth-equipped ear
during Shemone Esrei. This Shabbos is a time to reattach ourselves to the
dignity of the Avodah --by rethinking the regard we intend give to it in our
everyday lives!
Hakhel Note: The concept of
wearing proper clothing for davening is codified in Shulchan Aruch (Orach
Chaim 98:4): “VeRaui Sheyiheyu Lo
Malbushim Na’im Meyuchadim LeTefillah Kemo Bigdei Kehunah--it is
befitting for a person to have nice clothing especially for davening like
the Bigdei Kehunah.” The Shulchan Aruch explains that this is because
our Tefillos are in the place of Karbonos--each
person is his own Kohein!
3. The first
of the Kohen Gadol’s Eight Garments listed in the Parasha is the Choshen.
Chazal (Zevachim 88B) teach that the Choshen brings forgiveness for
injustices in monetary matters. We can well understand why this
article of the Bigdei Kehuna is listed first--for, after all, the first
question that a person will be asked after his 120 year stay in this world
is Nossasa VeNosata Be’Emuna--did
you deal honestly with people? Straightening out our actions in
monetary and financial matters is a primary matter --a matter of first
concern. As we get set to do the Avodah-we must first be a N’Ki Kapayim--as our living in Olam Hazeh requires that clean
hands be the prerequisite for elevation of our spirit. When we think
of what to do or how to conduct ourselves in a particular monetary
matter--let us visualize the holy Choshen--and let us remember it as the
very first of the Kohen Gadol’s Eight Garments!
Special Note Five: To help continue to
arouse the spirit of Mishenichnas Adar Marbin B’Simcha, we provide
the following questions relating to the events of Megillas Esther:
1. QUESTION:
How many Pesukim are there in the Megillah?
ANSWER: 166--corresponding to the number of words in
Hallel HaGadol (Tehillim 136). (Sefer Rokeach)
2.
QUESTION: On what day and in what year did Haman intend to annihilate
the Jews?
ANSWER: 13 Adar 3405. Note: Achashveirosh
only ruled for 14 years--from 3392 to 3406. Hakhel Note: Coincidence??
3.
QUESTION: What Pasuk in the Megillah teaches us that we will
celebrate Purim even in the days of Moshiach?
ANSWER: “Vimei HaPurim Ha’eileh Lo Ya’avru Mitoch
HaYehudim Vezichram Lo Yasuf Mizaram--and these days of Purim will never
cease among the Jews…” (Megillas Esther 9:28).
4.
QUESTION: If when blowing the Shofar, we recite the bracha of Lishmo’ah
Kol Shofar, then why when reciting the Megillah do we not recite the
Pasuk Lishmo’ah Kriyas HaMegillah?
ANSWER: The reading of the Megillah involves
havanas
halev--an
understanding beyond just hearing, like Kriyas Shema (Sefer Avudraham).
5.
QUESTION: A question obvious to all--why
is Hashem’s name not written in the Megillah?
ANSWER: There are several answers to this question:
A. Since the Persians recorded the story as well, they would have
replaced any Sheim with the name of their own false deity. Accordingly, it
is an honor to Hashem for His name not to be mentioned (Maharil).
B. So that the unlearned people at the time would not mistakenly
rationalize that they could intermarry, for after all, had not Esther done
so?
C. Chazal (Chulin 139B) teach that the allusion to Esther in the
Torah is from the Pasuk Ve’anochi Hastir Astir--and I will hide
Myself [at that time]. Accordingly, we learn that Hashem wanted His name to
be hidden relating the events of Esther.
Special
Note Six: HaRav Shimon Schwab, Z’tl (Rav
Schwab on Prayer, Artscroll, p.526) poses a “I should have thought of
that” question: Why does the Megillah in some detail, and why do Chazal
subsequently in Al HaNissim, spend the time and effort to describe that
Haman was hung on a tree, and that his 10 sons were hung on the tree almost
a year later. Why do we have to remind ourselves of this every year in the
Megillah and in the Ahl Hanissim so many times?
Indeed, Rav Schwab points out—even in the Maoz Tzur of Chanukah (!)
we sing “Rov Bonov Vekinyanav Al Hoetz Tolisa—Haman and a good number of
his sons were hung on the tree.” What special significance does the tree
have to this very special day?
Rav
Schwab luminously suggests that Chazal (Chullin 139B) teach that Haman is
alluded to in the Torah with the Eitz HaDaas—Hashem asks Adam:
“Hamin Hoetz Asher…—Did
you eat of the tree which I commanded you not to eat?” What is the
relationship of Haman to the Eitz HaDaas –is it merely a play on words of
Haman and Hamin? Obviously not. There is a great lesson here. Haman intended
to commit the most heinous crime imaginable—the genocide of an entire
people. The aveirah of Adam and Chava seems to be of no comparison
whatsoever. After all, they
wanted to grow spiritually—to know the difference between Tov and Ra (Beraishis
3:5)—it was an Aveira for them to eat only because Hashem did not want to
grow in this way at this time. They succumbed to the appeal which the fruit
had to their senses—albeit a lofty one. As Rav Schwab teaches: “This was
the most exalted form of an aveirah ever committed.” Nevertheless, the
Megillah and Chazal teach that the worst possible aveirah known to
man—genocide-- had its origins in the sublime and elevated desire of Adam
and Chava. This is the route of
aveira, this is the path of the Yetzer Hora. Those ‘worst kind’ of
aveiros start somewhere—they have their origin in the slightest of aveiros.
Haman’s aveira only began…because of the Hamin that engendered it.
So,
when we read and refer to--and even pray about --the Tree of Haman, let us
make sure that we glean its great lesson. We will tell the Yetzer Hora--”No,
I am not going to begin—the one word of Lashon Hora, the one bite of
questionable food, picking up the muktza item because maybe it is a
‘mitzvah’ to do so, not paying the worker what he asks because you want
to teach him a lesson… all of the good intentions, all of the
‘practically no aveira’ of what you may be thinking, doing or
saying—remember that 50 Amos high tree-- look up to its top—and to the
Shomayim which lies beyond!
=========================
7 Adar
Special
Note One: Today is 7 Adar--and
as we know 7 Adar is the Yahrzeit of Moshe Rabbeinu.
We note a great lesson that our Chazal provide from 7 Adar:
Chazal teach that Haman was elated when the lottery of the month in
which he would annihilate the Jews fell upon the month of Adar--for this is
the month of Moshe’ Rabbeinu’s Yahrzeit--which undoubtedly was a great
calamity for K’lal Yisrael. He
concluded, therefore, that c’v
the month was opportune for further Jewish catastrophe.
He was very much mistaken, Chazal continue, because he did not know
that Moshe Rabbeinu was also born on 7 Adar, as Hashem completes the years
of Tzaddikim to the day. The
month of Adar was then an incredibly successful one for K’lal Yisrael--for
where would any of us be for all of eternity --without Moshe Rabbeinu coming
into this world?! He may
have temporarily expired from Olam Hazeh, but he is still working hard for
us in the upper world; he will
be back soon in the Techias Hameisim of Tzaddikim (which some say will occur
first before the general Techias Hameisim); and he left the legacy of
‘Toras Moshe Avdi’--for us all to live by generation after generation!
In reality, the month of Adar is a time of joy--a time very much
fitting for the salvation of the Jewish people. Most
certainly, then, we, unlike Haman, should recognize the inherent might and
greatness of this month and especially endeavor to fulfill the Mishna’s
teaching: ‘Mishenichnas Adar Marbin
B’simcha’ in whatever way that we can.
May we suggest that one begin by absolutely banishing sad,
troublesome or disheartening thoughts that may enter his mind (Yetzer Hara,
hard at work) and replace those thoughts with positive and appreciative
realizations of the elevated and unique position any one reading this has in
relation to the many, many billions of humans and other creatures on this
planet. Our elevated Simcha period will soon lead into the incomparably
potent Geulah Period of Purim and Pesach--and hopefully along with it into
the Final and Everlasting Geulah--so bring the Simcha in--and be sure let it
out and share it with all around you as well!
Special Note Two: GETTING
MEGILLAH-READY!
1. QUESTION:
What does “HaPartemim” mean in the third Pasuk of the
Megillah?
ANSWER: Rashi says it means ‘Shiltonim’,
rulers, or noblemen.
2. QUESTION:
Which of the 15 Siman of the Leil HaSeder is mentioned in the first
Perek in of the Megillah?
ANSWER:
‘Karpas’ (Megillas Esther 1:6)
3. QUESTION:
Chazal (Megillah 9A)teach that there are two words of Targum
(Aramaic) in the same Pasuk in the Megillah--which Pasuk is it, and what are
the words?
ANSWER:
The
Pasuk is Megillas Esther 1:20. The
words of ‘Pisgam HaMelech’ and ‘Yekar Leva’aleihen’
4. QUESTION:
When the letters were sent by Haman to r’l destroy the
Jewish people, the Pasuk (
3:14
)
reports ‘Pashegen HaKesav’, what does ‘Pashegen’ mean?
ANSWER:
Rashi
there explains that it refers to the text of what was contained in the
document.
5. QUESTION:
How many times is Charvona mentioned in the Megillah?
ANSWER:
Charvona
is mentioned twice in the Megillah--once at the outset of the Megillah (
1:10
) (with an aleph as the last letter of his name), and once in the more
popular place (7:9)--when he told Achashveirosh about Haman’s tree.
We may suggest that this symbolizes for us how the entire Megillah is
one story throughout--and how evil can be turned to good!
Special Note Three:
PRE
-SHABBOS
ALERT REMINDER! Please
take the time to examine your plastic garbage bags (Glad, Hefty, no brand
name, etc.) to determine how the bag is manufactured and packaged. A
reader advised us that he found that each individual Hefty ‘cinch’ bags
are fused together on their folded sides, and that by opening them you are
separating the bonded folds; other bags may have the opening at the top
fused in a special way when wrapped. We are not providing any ruling
on any one kind of bag--for some may be perfectly permissible, and others
may not. If one believes that there may be an issue with
the bags that he is using, he should show a folded bag to his Rav or Posek,
who will open it and make a Halachic determination. To be clear, there
may be one or more Melachos D’Oraysa associated with opening one of these
bags on Shabbos (easily obviated by pre-opening before Shabbos)--so real
caution is URGED and ADVISED. Like much of life--those little things
can mean a great, great deal.
Additional Note One:
By taking care of this today, you can, to the contrary, fulfill a Mitzvas
Aseh D’Oraysa--on Thursday--of Zochor
Es Yom HaShabbos LeKadsho--remembering the Shabbos day--to keep it
holy.
Additional Note Two:
Ashreinu Ma Tov Chelkeinu--How fortunate is our lot! Dealing with
plastic bags that hold waste materials is not a matter for the commoner or
proletariat--but a topic and issue for the Gedolei Haposkim, for we know
that every single part of our lives is meaningful and must be properly
undertaken and guided. A reader mused to us that he was working in
close proximity to an individual who constantly used nivul peh. One
day, our reader finally decided that ‘his ears had been burned’ and
could be burned no longer, so he turned to the foul-tongued one and
sincerely exclaimed and urged: “Can’t you stop cursing? “ To
which, the co-worker responded: “Stop?
From what? What do you think this is--church or something?!” We
understand the world and its workings much, much differently than this
co-worker. Every day, several times a day, we may recite the Pasuk Kodosh,
Kodosh, Kodosh...Meloh Chol Ha’aretz Kevodo--Hashem You are Holy--and
Your glory fills the world--every part and aspect, and every minute of it.
The most mundane, if we take it properly, will be seen to truly be among the
sacred. The Chasam Sofer notes that the Torah’s command to build the
Shulchan in last week’s Parasha comes before the command to build
the Menorah. He explains that Olam Hazeh, symbolized by the
Shulchan which housed the Lechem HaPonim must perforce come before Olam Haba--symbolized
by the Menorah as the supernal radiance and illumination of Torah.
Only if we are successful with our attitude and approach to the holiness of
the Shulchan--to bringing Kedusha to Olam Hazeh-- will we merit the Menorah
of Olam Haba. The Shulchan, after all, was in the very same Ohel Moed/Heichal--known
as the Kodesh--as the Menorah itself. Let us remember how
important each and every aspect of our lives is--so that we personally
demonstrate throughout our entire day our true recognition, our
complete belief, our whole and resounding awareness that Meloh
Chol Ha’Aretz Kevodo--His glory fills the world and every part of it--every
single part of it!
Special Note Four: We now
continue our Monday/Thursday series on the practical aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author
of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im. Of course, one should ask his own Rav
or Posek in his particular circumstance or situation for a final p’sak.
PART 110
Question
Do Sifrei
Nevi’im and megillos also require a computer check?
Answer
Although there is a well-known halachah
that Megillas Esther may be read even from a megillah with spelling errors,
that is only b’dieved. When an
error-free megillah is available, one may not use a megillah with even one
mistake. Therefore, clearly, a Megillas Esther should be computer checked.
A Sefer Nevi’im must be
spelled correctly as well. Therefore, these sefarim should also be
computer checked.
Question
My Sefer Torah is now complete and ready to use. It
occurred to me that I should make some kind of identifying mark or stamp
somewhere in the Sefer Torah to be able to track it down and identify
it should it ever be stolen, God forbid. Is this permitted? If not, is there
some other way to earmark the Sefer Torah?
Answer
To answer your first question: many poskim hold
that any extra marking on a Sefer Torah (or tefillin or
mezuzah) is prohibited. Even poskim who feel that it might not
actually be prohibited, discourage such markings on a practical level.
What can be done is to create a digital image of all, or
parts, of the Sefer Torah. Then it can be registered with any
one of a number of organizations who keep central databases containing such
information. These organizations are found in many countries and work in
conjunction with local police departments. Inquiries should be made to
determine which is most suitable to your needs.
=================
6 Adar
AVOID
RIBBIS! We
once again reminder you that we have been advised that
Emigrant Savings Bank (and Emigrant.com), Quicken Loans, and Intervest
National Bank have substantial Jewish ownership. Please consult your Rav
regarding depositing or borrowing money (e.g. mortgages) from them, as
ribbis issues may be involved. For further information please email hakhelusa@gmail.com
---------------------------------------
THE
CLIP: Many
have viewed the short clip released by a Foundation which shows the Chofetz
Chaim and other Gedolim. It is truly amazing that this 92 year old clip for
us to view at this time. An important lesson that we all can take from
actually watching the Chofetz Chaim walk and move is that yes, he was truly
alive--a human being. We too can be a Chofetz Chaim--it is within our reach!
---------------------------------------
WHAT ROLE DO OTHERS PLAY IN
ONE
’S
QUEST FOR GREATNESS? “Your
generation is your world. It is your sole opportunity. One’s parents,
one’s brothers and sisters, one’s kin, one’s wife, one’s children,
one’s neighbors and employers and employees: all are his opportunities. To
fritter it away is the greatest of catastrophes. By his relations with them
he gains the success for which he came into this world!” (From
Simcha Minute--Inspiring Quotations by Rabbi Avigdor Miller, Z’tl).
---------------------------------------
Special Note One: As
we paid special, indeed exclusive, attention in last week’s Parasha to the
Mishkan, to Hashem’s Sanctuary in this world, we recognize that it is time
for us to re-focus on the Mikdash Me’at in our neighborhoods and lives as
well. One of the great interferences and degradations of our Mikdash
Me’at, of our Shuls and Batei Midrashim in our time, is--as we have
written so many times in the past-- the wholly inappropriate use and display
of cell phones, smart phones and related devices before, after, and
shockingly even during Davening. Some more reserved individuals may only
allow themselves the luxury of texting and emailing in Shul--but they still
do so in the presence of the King and in His very throne room. While
it is true that we are waiting for the final glorious Palace to be built,
right now we MUST REALIZE that Rav Elimelech M’Lizhensk’s teaching is
real--it is our Shuls and Batei Midrashim that are Hashem’s Home in
this world. Would one have his cell phone on the Oval Office
table, if he was in a meeting with LeHavdil Eleph VeAlphei Rivevos
Havdalos the President of the United States?! In may Kehillos,
Rabbanim may have already prohibited the use of these phones and related
electronic devices in the Shul itself at any time. In those Holy
Places where this is not yet the case, we urge YOU to take an active
role in making it happen. We cannot allow those uneducated in the meaning in
the reverence one should have for a Shul or in the importance of
communicating with Hashem to spoil (really defile) the sanctity of the Place
for us all. Is there anything wrong with going over to a person
who is talking or typing and asking him to do so outside, because the walls
are imbued with Kedusha? Even if they argue that what they are doing
is for a mitzvah overess, explain to them that others will not
understand and will learn to do likewise in any circumstance. The
Torah in last week’s Parasha does not directly and openly refer to ipads,
iphones, or any less sophisticated instruments--but it does teach us, in the
form and context of a complete, non-digressing Parasha, how important
the Mikdash Me’at is to Hashem and, therefore, to K’lal Yisrael.
Let us really take action--and, in this zechus, may we literally
uplift ourselves from our Mikdash Me’at to the Third and Final, Permanent
and Everlasting Third Bais Hamikdash...speedily and in OUR days!
Special Note
Two: Remember--this
is Adar. Every day one should go out of his way to do something to make
himself and others happy--learn and/or tell a D’var Torah, give
someone a compliment, show somebody that you were thinking about them...each
person should set a daily goal over this period of Mishe’nichnas
Adar, so that when he leaves Adar to the freedom of Nissan and Pesach he
will have uplifted his mind and spirit to new and special heights. May
we strongly urge that you keep a record of your joyful accomplishments.
In the secular world, it is software and electronic devices that get updates
and upgrades, and then only it is from time to time--in the Torah world we
can and should move to upsurge in wonderful measure each and every day.
Remember--a real Simcha upgrade--today!
Special Note Three: As we
have noted in the past, the Chasam Sofer explains that the month of Adar,
according to his reckoning, is representative of Shevet Binyamin. He
explains that the stone on the Choshen for Binyomin is Yospheh--which can be
split into two words--Yesh Peh--he has a mouth. This, the Chasam Sofer
explains, is what allowed Mordechai from Shevet Binyomin to be victorious
over the Lishna Bisha--the evil words of Haman which were set to literally
destroy K’lal Yisrael. Mordechai was a descendant of Binyomin who
had a mouth--but kept it closed and did not tell his father Yaakov what his
brothers had done to Yoseph; Binyomin’s descendent, Shaul Hamelech
also had a mouth, but once again kept it closed until the time came to be
declared King; Esther HaMalka as well did not reveal ‘moladata’
where she was from despite the immense pressure from the king for her to
do so--and as a result all of K’lal Yisrael was saved. The
closed mouth of Binyomin--the Yoshpheh literally brought salvation to us
all. By following in the Yoshpheh tradition (you may even very well be
from Shevet Binyomin!), you are not only saving your mouth from evil, you
are not only immensely approving your words of Torah and your words of
Tefillah--but you are bringing us all one step closer to the Bais Hamikdash
--Hashem’s House--especially nestled to a great and special extent in the
nachala of Shevet Binyomin!
Special
Note Four: One week from tonight we look forward to Kriyas HaMegillah.
Let us continue to get ready--here is some help!
1. QUESTION:
How does one fulfill the concept of Pirsumei Nissa on Purim?
ANSWER:
The reading of the Megillah
publicizes the miracle--and as a result everyone praises (or should praise)
Hashem in its aftermath! As a matter of fact, the reason that we read
the Megillah at night and during the day is to remember how Klal Yisrael
cried out to Hashem to be saved both at night and during the day--and
through this we remember the Nes!
2. QUESTION:
On what day did the Ikar Neis of Purim occur?
ANSWER:
The thirteenth day of Adar,
when the major wars against our enemies were fought (Rashi to Megillah 2A).
3. QUESTION:
Why does the Megillah refer to Haman’s lottery with the term “Hipil
Pur, Hu HaGoral”(Megillah 3:7)-was is the difference between a Pur
and Goral?
ANSWER:
The Meforshim (ibid.)
explain that a Pur is a lottery which is intended to have a negative
result, while a Goral is intended to have a positive. Thus,
Haman had intended for it to be a Pur for Klal Yisrael--however--the
Megillah already testified at that time that it would be a Goral--a
lottery in which we were the winners!
4. QUESTION:
When was Haman hung?
ANSWER:
Haman was hung in the
evening after the 16th of Nissan, i.e., the night of the 17th
(Rashi to Megillah 15A)
5.
QUESTION: What does the word Manos in Mishloach
Manos refer to?
ANSWER: Although we commonly translate the term as
portions, Rashi (Megillah 7A) defines Manos as Minei Ma’adanim,
kinds of delicacies.
Hakhel Note: At a Hakhel
Shiur relating to Purim, Rabbi Ben Tzion Shafier, Shlita, urged everyone to
prepare for Purim by reading the Megillah anew without the influences of his
childhood thoughts--but as a Sefer of Tanach. Rather than view King
Acashveirosh as a roly- poly, fickle nitwit, we should realize instead
Chazal’s teaching on the beginning words of the Megillah: ‘Hu
Achashveirosh’--Hu BeRisho Mitechilaso Ve’Ad Sofo--he is
Achashveirosh--evil from the beginning until the end. Haman, then,
could find no better partner to annihilate the Jews than him--for their
annihilation was a great desire of his as well. It is very telling
that even after the Neis Purim occurred, he still did not allow the
rebuilding of the Bais HaMikdash for as long as he was king! Yet, with
all of his hatred for us, Hashem caused him to move his kingdom’s capital
to Shushan, the place of the Jews, so that Mordechai would not have to
burden himself in traveling any distance to his palace. With this in
mind, let us take the time to study and appreciate the depth of every nuance
and detail in the Megillah--and make many new discoveries this year.
We most certainly invite you to share your discoveries and original thoughts
with us!
===============================
5 Adar
FROM READERS:
1. “I have an idea for a
website to build that will help people work on their Middos and stick to
their Kabbalos. Do you know any web developers who might be able to help
build this website for free (and earn tremendous zechusim as a result)?”
2. “Regarding cities
which are a Safek Mimei Yehoshua,
the Ben Ish Chai includes
Baghdad
as one of those cities.”
3. A reader pointed out to
us that Shushan Purim is not, in fact, the midpoint of the year beginning
from Rosh Hashana--rather it is Rosh Chodesh Nissan. Hakhel Note: We thank
our reader for her careful reading--in any event, we are getting close to
the mid-year point. Let us focus on accomplishment!
----------------------------------------------------------
STARTING TO
THINK ABOUT MISHLOACH MANOS: Now would also
be a good time to begin thinking about not only who you have to send
Mishloach Manos to, but also who would be truly moved and appreciative
for being remembered, thought about, or reconciled with through the
Mishloach Manos. Rabbi Yechiel Spero, Shlita, in A Touch of Purity
writes that in the phrase “Mishloach Manos Ish LeRei’eihu” both
the word Ish and LeRei’eihu have the same Gematria to
indicate the level of identification, affection, and oneness that one should
have with another! Hakhel Note: Consideration in thinking about
Mishloach Manos would be to include some bakavodik--and
even healthy food. We note that at least one of the Kosher salad
manufacturers has a Mishloach Manos product.
------------------------------------------------------------
SUGGESTION OF THE
DAY
: Every day, Hashem’s kindnesses to us are
so great that we describe them in Shemone Esrei as “Ki Lo Samu Chasodecha--Hashem’s Chesed is unending”.
When reciting these all-encompassing words we should feel the bliss of the
many (countless) blessings we have at that moment--relating to the body,
soul, family, personal miracles and experiences, etc. One can and
should sense a shower of Chasodim upon him, just as one senses the pleasure
of a hot shower on a tired or perspired body--the water keeps on coming and
coming-bringing salvation, relief and renewal! Indeed, even throughout
the day--as one realizes the specific blessing here and the definite
blessing there--exclaim ‘Ki Lo Samu Chasodecha--Your Chesed keeps
coming and coming!
------------------------------------------------------------
Special Note
One: As we learned in last week’s Parasha, when one entered the
Kodesh, the Shulchan, or the table with the Lechem HaPanim on it was on
the right and the Menorah was on the left. The
Shulchan, of course, symbolizes prosperity and blessing in this world while
the Menorah represents the light of Torah and its study. We would have
better understood it if the Menorah was to the right and the Shulchan
to the left. After all, we attribute greater Chashivus to the
right, and, moreover the right was north--which was the direction in which
the Kadshei Kadshim--the most holy of Karbanos were brought. In order
to resolve this paradox, some commentaries explain that there is a great
difference between our approach to attaining the ‘Shulchan’ and our
approach to attaining the ‘Menorah’ in life. What do we mean?
Chazal (Pesachim 50B) teach that Torah can first be studied She’lo Lishmah--not
for its own sake, and that will eventually lead to Lishmah. As Chazal
especially express it: “Mitoch She’lo Lishmah Bah Lishmah.”
With this, we can understand why we first begin teaching young children with
candies and treats, prizes and more prizes. As a person grows,
however, he realizes that it is the Torah itself which is the eternal treat
and the everlasting prize. When it comes to the Shulchan, however,
there is no room for She’lo Lishmah. We cannot focus upon earthly
passions, desires, goals, and attainments as an end in itself--even with the
intent of eventually making one’s life more noble and elevated. One
should not ever place the emphasis on satisfaction of Olam Hazeh needs as an
end in and of itself. It is for this reason that the Shulchan must be
on the right--for it must always be in the ‘Lishmah mode.’ What a
great lesson! Many times throughout the day when one finds the
challenge arise as to a particular indulgence, gratification or desire, he
should remember that the Menorah is to the left… but that the Shulchan
always remains to the right!
Special Note Two:
Rabbi Eli Mansour, Shlita brings Chazal who teach about how the Yetzer Hara
operates: “HaYom Omeir Lo Aseh Kacha, U’lemachar Aseh Kacha--today
the Yetzer Hara says ‘do this’ and tomorrow ‘do this’.
Why is the same term--do this
today, do this tomorrow used? Rabbi Mansour beautifully teaches
that the tachlis of the Yetzer Hara is to keep you at status quo--whatever
you are doing today---do it tomorrow. Don’t grow, don’t become
better, don’t get anywhere in life. you are five minutes late every
day to Shul, that’s just fine--keep it like that; you don’t have
time to go over the Parasha--hey, you did that when you were younger, no
need to start something new now; you sometimes lose yourself--that’s
good, you have to every once in a while--keep it up. Our task in life
is to fight him at his “Kacha’s”--just do it and do it again. We
have to become better than yesterday--and not allow yesterday’s Kacha in!
Hakhel Note : Rebbi Yisroel Salanter, Z’tl, explains that the
Keruvim had the appearance of children--for us to realize that in our
relationship with Hashem and with others we should view ourselves as
children--not stuck in any kind of bad habit or rut--and always willing to
try something new, always trying to explore--to get up and grow. Let
us be guided by the light of doing more than in the past, doing Yoseir
MiMah She’Hayisi--not being a Kacha
Jew--but being like the Keruvim --better today than the day before!
Special Note Three: To
help continue to arouse the spirit of Mishenichnas Adar Marbin B’Simcha,
we provide the following questions (this time--and answers!) relating to the
events of Megillas Esther, which have been culled from the Sefer Sifsei
Chachomim, introduction to Mesechta Megillah, and other sources:
1. QUESTION:
What are the ten significant kingdoms that span all of human history?
ANSWER: (i) Hashem when He created the world,
and was recognized by all; (ii) Nimrod, when he rebelled
before Hashem in front of the world; (iii) Paroh Melech Mitzrayim; (iv) the
kingdom of Ahm Yisrael in Eretz Yisrael; (v) Nevuchadnezzar, king of Baval;
(vi) Achashveirosh; (vii) Yavan; (viii) Rome; (ix) Moshiach; and (x) when
Hashem once again is recognized by all as Ruler of the world, as the Navi
teaches: “VeHaya Hashem LeMelech Ahl Kol Ha’aretz”.
2. QUESTION:
We know that the Gematria of Boruch Mordechai and Arur Haman are the same.
To what is the Gematria of Arurah Zeresh equivalent?
ANSWER: Esther Livracha (Steipeler Gaon).
3. QUESTION: The
word Purim is written five times in the Megillah--twice with a Vav and three
times without a Vav--why?
ANSWER: The two times with a Vav (i.e., with the
word complete) allude to the 14th and 15th of Adar,
each of which are celebrated as Purim in all respects, only depending upon
whether the city was originally walled or not. The three times Purim is
written without a Vav represents the 11th, 12th and 13th
of Adar, days upon which in certain circumstances in the past the Megillah
could have been read (and Matanos L’Evyonim given)--but Simchas Purim was
in any event even in these circumstances celebrated on the 14th(Cheishek
Shlomo). Hakhel Note: Oh, how much we can learn from the presence
or absence of even one letter in the Megillah!
4.
QUESTION: Can you name at least three Nevi’im--other than
Mordechai and Esther--that lived at the time that the miracle of Purim took
place?
ANSWER: Baruch Ben Neryah, Sraya
Ben Machsaya, Daniel, Chagai, Zechariah and Malachi. (Rashi to Megillah 15A)
5. QUESTION:
What was the name of Haman’s mother?
ANSWER: Her name was Amasla’i (Bas Urvasi).
Chazal (Baba Basra 91A) teach that the name of Avrohom Avinu’s mother was
also Amasla’i (Bas Karnevo). One suggested reason for the two mothers
having the same name is that whenever Haman Bas Amasla’i is mentioned, it
will be me’orer the zechus of Avrohom Avinu--just as when we mention the
city of
Chevron
, we are me’orer the zechus Avos (see
Yoma 28B).
Special
Note Four: We now intensify our feelings in the words: “Mishenichnas
Adar Marbin B’Simcha”. In fact, HaRav Dessler, Z’tl, (Michtav
M’Eliyahu, Volume 2, p. 125) writes that the Simcha we experience
should be built upon day after day, so that it continuously grows through
the month. For true Simcha to be built upon, the joy must be more than
a superficial experience. As Rabbi Mordechai Becher, Shlita, pointed
out at a Hakhel Shiur, depressed people can be tickled and will laugh, but
will quickly return to their depression after the tickling has ceased. The
Simcha we look to build upon over the course of this special month relate
more to our Ruchniyus--specifically, to the Mitzvos we perform. As we have
noted in the past, the Chayei Adam (68:13) writes that “HaSimcha
HaGedolah B’Mitzvah--joy is the greatest [or at least one of the
greatest] elements in performing a Mitzvah.” He continues, based
upon the Arizal, that the happiness one experiences when fulfilling a
Mitzvah should really be more blissful than that experience when one finds a
host of pleasures and precious jewels. In fact, the Mishna Berurah (Shulchan
Aruch, Orach Chaim 669:1, seif katan 11) writes in the name of the Arizal
that the highest levels he reached came about through his great joy in
performing Mitzvos. Most certainly, the privilege and the ability to
study Torah--Hashem’s direct words and instructions--should bring us to
bliss. Every time we sit down to learn we must appreciate the joy we
bring to our inner selves--and the eternity that will result from it.
Additionally, the opportunity to stand before Hashem in prayer, with the
knowledge that the King of kings, the Creator and Provider is listening,
should likewise provide nothing less than unbridled ecstasy. Of
course, the opportunity to perform each and every Mitzvah, large or small,
easy or difficult is an opportunity of infinite Olam Haba right here in this
temporal Olam Hazeh. We should certainly not rob ourselves of an
opportunity for true spiritual joy--at least once a day during this special
month! One should make sure to put forethought into at least one
Mitzvah he is about to perform daily, sincerely appreciate and delight at
the opportunity, and simply delight in its performance.
==========================================
4 Adar
MEGILLAH
READING
--TODAY! The
Chovos HeLevavos teaches us: “Ki HaYamim Megillos Kisvu
Bahem Mah Shetachpetzu Sheyizacher Lachem--Everyone’s days
are like Megillos--write in them what you wish to be remembered for.” (Sha’ar
Cheshbon HaNefesh, Chapter 3).
-------------------------------------------
MAKE SURE THAT YOUR SHUL JOINS YESHIVAS MORDECHAI HATZADDIK THIS PURIM!
Yeshivas Mordechai Hatzaddik, in special session for one hour of
Torah study in Shul on Purim day, has hundreds of branches worldwide,
with tens of thousands participating. If your Shul does not yet
participate in this noble project (Torah study on such a busy day--what a
Zechus!), all it takes is some simple signs as to the time, several nice
raffle prizes, and perhaps a door prize for each child participating.
For further information on a discounted door prize available, please contact
avotusa@kewnet.com., and for signs or raffle ticket forms, please respond to
this Bulletin
-------------------------------------------
PURIM COSTUME ALERT: The Luach Davar B’Ito reminds all that
Purim costumes (especially hats from
Eastern
Europe
) may contain shatnez, and
accordingly should be checked in advance of Purim to make sure that the
costume is usable. The Luach also strongly advises against
using costumes which can scare others. It also suggests that the child
‘tries the costume on’ in front of a parent so that it fits, is clean
and no buttons are missing…to avoid any last minute consternation or
disappointment.
-------------------------------------------
AN IMPORTANT THING TO REMEMBER! As Purim approaches, one may feel that he has to
be a little bit tighter with Tzedaka until Purim comes, and may also feel
uneasy about all of the contributions on Purim as well. There is a
story related about R’ Itzele Petteburger, Z’tl, who reached into his
pocket and gave a stranger Tzedaka. After the person left, R’ Itzele
remarked that he felt no difficulty, no hold-back, with his act of
giving--so the Tzedaka in that case was probably not a true one. The
Yetzer Hara would only bring about hesitation and resistance when the
Mitzvah was real--otherwise, he will let it go by with pleasure. So, if you
are approached for Tzedaka within the next ten days--remember for the
large part where your inner resistance is coming from. Similarly, when
giving Matanos Le’Evyonim--overcome the challenge and remember to give
each and every person wisely--and B’Sever Panim Yafos!
-------------------------------------------
Special Note One: Now
that we are at the fourth day of Adar (!), we are reminded of the words of
Rav Dessler, Z'tl in Michtav Mai'Eliyahu (Volume 2, p.123). Rav
Dessler teaches that just as there are stages in the aveilus of Av beginning
with Rosh Chodesh --which climax on Tisha B'Av, so too is there an increase
in the Simcha one is to feel as he moves daily through Adar- reaching a
pinnacle on Purim and Shushan Purim. This avodah is not something that
we wait until the last moment with. Our joy is not marked by a
one-time chuckle at a joke or one-liner, but at the Simcha of our
relationship with HaKadosh Baruch Hu, as the world turns on the axle of His
Hashgacha Pratis over us.
In connection with this
fundamental point, we received the following correspondence from a reader:
"HaRav Avrohom Schorr, Shlita explained at his Rosh Chodesh Adar Seudah
that the Sefer Chovos Halevavos writes that one who trusts Hashem,
i.e., a Ba'al Bitochon, is always BeSimcha. It follows that if wants
to be Marbeh Besimcha, it would mean that he should work on increasing
Bitachon (such as by studying the Chovos Halevavos Sha'ar HaBitochon)
in Chodesh Adar". Hakhel Note: The Sefer Orchos Tzaddikim,
which consists of 28 Sha'arim or Chapters, each of which is named by and
describes a particular Midah, also contains a discussion of
Bitachon--can you guess the name of the Sha'ar--the topic, in which the
discussion of Bitachon is contained? Let us get the message from these
most classic of Seforim--and let us use this precious time period to expand
our Simcha horizons!
Special Note Two: To help continue to arouse the spirit of Mishenichnas
Adar Marbin B’Simcha, we provide the following questions (this
time--and answers!) relating to the events of Megillas Esther, which have
been culled from the Sefer Sifsei Chachomim, introduction to Mesechta
Megillah:
1. QUESTION:
Why is the Megillah called Megillas Esther--and not Megillas Mordechai?
ANSWER: There
are several answers given.
A. Mordechai
was on the Anshei Knesses HaGedolah that approved the Megillah's
codification as one of the Sifrei Tanach. Referring to the Megillah as
Megillas Mordechai could cause some to claim that Mordechai endorsed it
because of his own honor, or as a remembrance as to how the king raised his
position and accorded him great honor and wealth. Indeed, the Pasuk found in
the Megillah (
9:29
) records “Vatichtov
Esther HaMalka…U’Mordechai HaYehudi--mentioning Esther’s name
first.”
B. Esther acted
with greater Mesiras Nefesh, as she stated (Esther
4:16
): “V’cha’asher
Avadeti Ovodeti.” Rashi (Shemos 37:1) provides a similar comment on
the Pasuk: “Vaya’as Betzalel Es
Ha’aron--Betzalel made the Aron”. Because he did more than others,
it was called by his name.
C. The ikar
hanes occurred through Esther (see Megillah 4A Tosfos d’h she’af).
D. Esther was
the one who requested of the Chachomim: ‘Kisvuni
L’Doros--write down my story for future generations.’ (Megillah 7A).
E. Even though
Esther was a yesoma and raised by others--nevertheless a Yeshua Gedolah for
all of K’lal Yisrael came through her. This should provide a nechama to
all those who are downtrodden to strengthen their bitachon in Yeshuas
Hashem.
F. To remind us
that because Esther reported what Bigsan and Seresh intended to do in the
name of Mordechai she brought Geulah to the world--and that we too can bring
Geulah to the world, by fulfilling Chazal’s teaching (Avos 6:6): “Kol Ha’omer Davar B’sheim Amro Meivi Geulah L’Olam”!
2. QUESTION:
Are there any cities in Chutz La’aretz that could have possibly been
walled from the times of Yehoshua Bin Nun?
ANSWER: Possibly,
Prague, Czechoslovakia and Temesvar, Romania--the Shela HaKadosh writes that
an individual should be machmir on himself and read the Megillah in these
cities at night and in the day without a bracha on the 15th of
Adar as well.
3. QUESTION:
How much time passed between Vashti being put to death and Esther becoming
queen?
ANSWER: 4
years--for Vashti was killed in the 3rd year of Achashveirosh’s
reign and Esther became queen in the 7th year of his reign.
4. QUESTION:
How many generations were there from Mordechai back to Yaakov Avinu?
ANSWER: 40
(see Targum Sheini to Esther 7:6 for a listing of Mordechai’s ancestry
generation by generation).
5. QUESTION:
How many years had Mordechai been in Galus before the Nes of Purim happened?
ANSWER: Mordechai
went into Galus with Yechanya the king of Yehuda in the year 3328. The Nes
of Purim occurred in the year 3405. This means that Mordechai had been in
galus for 77 years prior to the Nes of Purim!
Special Note
Three: This time of year
represents and reminds us of the special level of Hashgacha that Hashem
graces us with. Sometimes it is
clear to see, and sometimes we may not even realize how we were led in a
particular direction or on a specific path.
Indeed, some commentaries to Tehillim 117 explain that the reason we
exclaim: “Halelu Es Hashem Kol
Goyim, Shabechuhu Kol HaUmim--praise Hashem all nations, praise Him all
nationalities” is because we do not even know the nature or extent of the
designs and schemes against us from which we were saved--and only they do.
On the other hand, with the Nes of Purim, it was clear for all to see
Hashem’s tremendous ‘behind-the-scenes’ actions for many years--and
that but for the great Hashgacha Pratis we would have been annihilated--as
had actually happened to scores of nations previously in existence.
Indeed, the term “Megillas Esther” expressly affirms the dual
nature of our Hashgacha--sometimes it is ‘Megillah,’ meaning thoroughly
revealed--and sometimes it is ‘Esther,’ meaning wholly hidden.
It would certainly be an appropriate Avodah at this time of year to
work on experiencing and appreciating the Hashgacha Pratis in each one of
our personal lives. “Why did I
feel that I was coming down with a cold and then not get it?”
“Why did my cell phone break today?”
“How did I get involved in redding this Shidduch?”
“Why did I learn this today--is there some way in which I should be
applying it?”... Although one
cannot go through an entire day noting this and noting that, it most
certainly behooves us during the month of Adar to write down at
least one Hashgacha Pratis incident of the day which you recognized as a
clear indication of Hashem’s hand in your life.
It is no secret, and we have noted here before, that once a person
recognizes the tremendous Hashgacha to which he is subject, the more Simcha
he will feel in his closeness to Hashem.
Your own personal Adar 5775 Hashgacha Pratis Calendar--a marvelous
goal and special achievement for what we hope will be a Simcha-filled month!
Special Note
Four: Special
Note Four: We now continue our Monday/Thursday series on the practical aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author
of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im. Of course, one should ask his own Rav
or Posek in his particular circumstance or situation for a final p’sak.
PART 109
One way that mistakes occur during computer checking is by
accident. This simply means that the
checker did his job properly, worked hard, was an ehrlich person, but
simply pushed the wrong button once out of 3,700 times. No-one is perfect,
and these things can and do happen.
Another way is through negligence. The checker was, for instance, distracted, and did a
quick scan of the screen before deleting everything and feeding the next
column into the computer.
A third possibility is that the checker is not qualified. If the person performing the
computer check is not an expert in the halachos of STA”M,
the possibility of a mistake increase drastically. Although there are tens,
if not hundreds of situations which prove this, we will cite just one
example.
Often
the screen will show what is considered by the program to be a problematic
letter. As we have already mentioned, most times there is nothing wrong with
the letter in question. When the computer displays the letters which are
“problematic,” they are grouped by letter. The problematic alephs
are followed by the problematic beis’ etc. A person who is
not an expert in Hilchos STA”M may not notice various flaws in
particular letters.
The
rule is: The computer checker must be a qualified and experienced magiah,
not just an apprentice learning on the job.
A fourth possibility is that the checker can sometimes be
“fooled” by the screen.
There are many different ways that the checker can be
“fooled” by the screen if he is not paying careful attention.
When
displaying its finds, the computer presents them so that an image of the
required letter appears on the right of the screen, followed to the left by
pictures of those letters in the STA”M item which the program has
deemed problematic.
Very
often the picture on the right and left are quite similar, such as with a dalet
and hei; vav and yud; dalet and chof sofis;
vav and zayin; zayin and nun sofis; hei and
tav, mem sofis and samech. There are also myriad other
possibilities where two letters which are touching can look exactly like a
different letter. For example, a chof touching a vav can look exactly like a mem, which could change a word like
“הכוכבים”
to “המכבים”.
=========================================
1 Adar
CHODESH
ADAR
HAS
ARRIVED!
A. Today, being the first day of the month
of Adar, we begin the sixth month of the year(!) Yes, we still have
the majority of the year in front of us to grow and accomplish. Shushan
Purim is the midpoint of the year--what a wonderful midpoint! Let us each
give ourselves a gentle wake-up tap across our cheeks, and remind ourselves
of our goals and hopes—and how we can practically accomplish them.
B. If
you start learning Mishnayos Megillah
today and learn just three Mishnayos a day (after Maariv, with your son,
etc.), you will complete the entire Mesechta on Purim, and if you then
continue to learn Mishnayos Pesachim starting on Purim (it is a mitzvah to
begin learning Hilchos Pesach on Purim (as brought in the Shulchan Aruch,
Orach Chaim 429; Mishna Berurah seif katan 2), you
will complete Mishnayos Pesachim before Pesach!
C. If you start today, and learn one perek
of Megillas Esther a day, you will have reviewed the Megillah in time for
its laining on Leil Purim. Remember--the
Torah Jew places special emphasis not only on the Mitzvah--but on the Hachana
--the preparation for the Mitzvah!
D. The
following contemporary Sefarim (Hebrew) are recommended by the Sefer Luach Davar B’Ito in preparation for Purim: Purim V’Chodesh Adar (HaRav Cohen); Yemei HaPurim (HaRav Schwartz); Nitei
Gavriel--Purim (HaRav Tziner);
and Yismach Yisrael (HaRav Dardik).
E. MAKE
SURE THAT YOUR SHUL JOINS
YESHIVAS MORDECHAI HATZADDIK THIS PURIM!
Yeshivas Mordechai
Hatzadik, Torah study in Shul on Purim day, has hundreds of branches
worldwide, with tens of thousands participating. If your Shul does
not yet participate in this noble project (Torah study on such a busy
day--what a Zechus!), please contact Avos U’Banim (contact information
below) to learn how you can join. Most certainly, it is a special
merit to contribute towards the prizes given to the children for learning on
this day! Avos U’Banim even supplies Shuls with a prize for every
young man that attends at a significantly reduced cost. For more
information please contact Avos U’Banim’s
US
director, Rabbi Yosef Tenenbaum at 1-845-798-6637, or contact Avos U’Banim
by e-mail at avotusa@kewnet.com
-------------------------------------------
Special Note One: We continue with our
Erev Shabbos--Halachos of Shabbos Series:
A. Many individually wrapped candies,
lollipops, ices, and other Shabbos Party type treats have lettering and/or
designs just at the spots that you would open them to take out the candy or
treat. This constitutes an Issur DeRabbanan of Mochek (Shulchan Aruch, Orach
Chayim 340; Mishne Berurah, seif katan 17). We note that this problem is
true of ‘heimishe’ products as well, as the manufacturers do not assume
that you or your children will necessarily be opening these items on Shabbos.
Perhaps we should add to the list of Erev Shabbos things to do-- checking
packaging of this kind!
B. According to the Sefer HaShabbos BeTifarta by HaRav Avrohom Adas, Shlita, reattaching a
broomstick back to a broom either by screwing it back in, or by pushing it
with force back into place, constitutes an Issur D’Oraysa of Boneh. He
likewise rules that one may not return a belt buckle to a belt on Shabbos.
C. Several important Borer points
from the Sefer “Pnei
Shabbos--Halachos HaSchichos” by HaRav Yosef Glick, Shlita of
Yerushalayim, which provides the answers to many common Shabbos Shailos: (i)
One may not pour off the liquid from cholent unless he leaves some amount of
liquid in the cholent, or eats a little bit of the liquid that he poured
off—so that he is selecting the Ochel (that which he now wants) from the
Pesoles (that which he does not now want) for immediate use; (ii) When
clearing the table, one should make sure that the dirty plates are somewhat
separated from the plates with remaining food on them that he wants to put
away, in order to avoid the potential borer of separating plates
mixed together -- removing dirty plates from the table to discard
their contents while removing plates with food to store their contents.
Likewise, there should be distance kept on kitchen counters between
the dirty plates and plates with items to be discarded, and the remaining
clean plates, or items to be stored, in order to avoid borer issues of
selecting Pesoles from Ochel or even Ochel from Pesoles for non-immediate
use; (iii) One should not remove noodles from chicken noodle soup simply
because he does not want to eat them (and vice versa, one may not pour
out the chicken soup in order to eat the noodles only), as this
constitutes borer-- selecting the Pesoles from the Ochel; (iv) One should
not remove the frosting or cream layer from a cake, unless he also removes
some of the cake along with it, or leaves some of the cream on the cake; (v)
If one took a fruit out of a bowl to eat, and then did not like the way it
looked, HaRav Shlomo Zalmen Auerbach, Z’tl writes that it may be best to
put it back into the same bowl and not somewhere else, so it does not appear
as borer; (vi) One is permitted to take the peel off fruits and vegetables
immediately prior to consumption--even if the outer layer is inedible (such
as a banana peel), because this is deemed to be its ‘derech achila.’ If
a peel is otherwise commonly eaten, such as an apple peel, there is a
Machlokes HaPoskim as to whether one can peel the apple for non-immediate
consumption. HaRav Moshe Feinstein, Z’tl forbids it; (vii) If a candy
wrapper is stuck to the candy, one should only remove the candy close to its
consumption, as the wrapper would then be treated as the peel of a
fruit;(viii) If one has different flavors of soda in the pantry mixed up
together, and wants to select a few flavors to put into the refrigerator for
the Shabbos Seudah in a few hours, there is an issue of borer, as he is
selecting for non-immediate use. Accordingly, one should keep the same
flavors grouped together so that he is not selecting one flavor from
another, or, in the alternative, not be selective about the soda he is
taking but simply picking up two or three bottles of whatever may come to
his hand. Another alternative may be to immediately drink a little of the
soda one selects before putting it in the refrigerator, so that he is
selecting the soda for immediate use; (ix) One should avoid peeling corn off
corn on the cob unless it is close to the meal (even then there may be a
separate issue of Dush--although one may eat corn directly from the cob);
(x) There are various opinions as to how close to the Seudah one is
permitted to peel vegetables, set the table, and perform other Ochel Mitoch
Pesoles activities. One should definitely not rely upon his own ‘common
sense’ in this area, which could involve several Issurei D’Oraysa within
the preparation of one Seudah. Instead, one should most definitely consult
with his Rav or Posek in any case of doubt. If one never has any issues or
doubts in this delicate area--than he is either being extra-specially
superbly careful-- or he should immediately commence the study or review of
the Halachos of borer, to help himself and others properly observe Shabbos
Kodesh!
Special Note Two: Points and pointers on
this week’s Parasha--Parashas Terumah:
A. This week, we are introduced for
the first time to the Mishkan, which we sometimes view as only a
“temporary” structure (actually used for over 400 years). Chazal,
however, teach us that the Torah emphasizes that the Mishkan was made from
“Atzai Shitim Omdim”--”standing”
Shitim wood--in order for us to know that the Mishkan will “stand”
forever. The question we pose is--why is this so? After all,
once the first Bais HaMikdash was built, were there not many more miracles
and much more glory to Hashem there, being the holiest place in the world?
Why must the Mishkan “stand”--remain with us forever? We look
forward to your thoughts.
B. As we see in tomorrow’s Parasha, the
Aron consisted of solid wood, plated inside and outside with gold. In
spite of the fact that the Aron was plated with gold much more valuable than
the wood it covered, the Aron is nevertheless referred to in the Torah as
the “Aron Atzei Shitim--the acacia wood Aron”. Why is it that the
Aron is described as wooden--and not as a more valuable and respected golden
Aron? HaRav Shimshon Dovid Pincus, Z’tl, answers that, in fact, wood
more aptly describes the Aron because wood is something that grows and that
regenerates. Indeed, even if one cuts down a tree to the ground, its
roots are left and a new tree can sprout forth. Gold may be valuable
in this world, but it has no inherent capacity to live or grow. Our
Torah is much more aptly described with wood for “Etz
Chaim He--it is a living tree”--it enables one--even one who was down
and out--to reinvigorate himself and renew his life.
Rav Pincus notes that this is the special nature of the month of
Adar, and eventually of Purim, as well. It is a time of Hischadshus--of
a new lease on life both physically and spiritually. It is no wonder
then, that after experiencing the miracles of Purim, our people’s
immediate reaction was “Kimu
V’kiblu”--a rededication and revival to Torah commitment.
C. Chazal teach that one who gives money
to a poor person is misboreich
with six brachos, while one who additionally gives him words of
encouragement and support is blessed with eleven brachos by Hashem.
A wonderful explanation of the concept is presented in the Sefer MiShulchan Gavoha, on this week’s Parasha:
There is a commodity more precious to a human being than even
money--it is his time. When a
person takes the time to encourage another, he is giving of himself
something more precious than gold. At
a Hakhel Yarchei Kallah, Rabbi Dov Brezak, Shlita, noted that he passed a
man whom he had not seen in a while on the street.
In passing, he asked him how everything was.
As they were walking by each other the man responded:
“Lo BeSeder--things are not well.”
Rabbi Brezak heard these words as he was already past the person and
had a quick debate in his mind. He
was in a rush, in fact an absolute rush, to get to a store that was going to
close. The matter was urgent for him. But,
how could he leave a man who just said that things were not well--and now 20
or 30 meters behind him?! His
Yetzer HaTov got the best of him, he ran back towards the distraught person,
and gave him words of care and Chizuk for a few moments.
A few days later the man called him to express his Hakaras HaTov to
Rabbi Brezak for stopping to talk with him.
Because of the desperateness of the situation at the time, the man
was actually contemplating suicide--and Rabbi Brezak’s thoughtfulness and
words--reversed his thinking and frame of mind!
This is literally Chaim BeYad
HaLashon--and we are all capable of it!
D. The Shach writes that it is
possible that on every utensil made in the Bais HaMikdash, a separate Bracha
was made of “Asher Kideshanu
BeMitzvosav Vetzivanu Al Asiyas Kli Ploni” so that kedusha would
come on to the Kli not only through its making-but also through the dibbur
of the Bracha! Accordingly, we once again remind our readers that
every time we say the words “Asher
Kideshanu BeMitzvosav Vetzivanu...” we are bringing kedusha on to the
Mitzvah we are performing or upon the item on which we are performing the
mitzvah.
E. We learn that those who were Nedivei Lev--givers from the heart--were able to accomplish an
incredible task--the building of a house and its furnishings the likes of
which were never built before--and which is in fact hidden away to this very
day and forever thereafter. The Sefer Orchos Tzaddikim teaches
us that there is something even more special than a Nadiv,
a giver--it is a Nadiv HaShalem--a complete giver. He writes
that a Nadiv HaShalem is one who gives--whether large or small
amounts before being asked to do so. By doing this, he performs
the act of giving not out of coercion or embarrassment, not to be ‘left
alone’, and not even out of rethinking or reconsideration--but purely
because he is a giver. It may take a little time to get used
to--but if one could sway his charitable donations, even if in only small
amounts, in this direction--he will actually move towards Shleimus in
the act of giving. The Torah teaches us the value of the Nedivei
Lev...let’s see if we can make this attribute a part of ourselves in
the most complete way possible!
Special Note Three: Why was the
Torah put into an Aron and then into the Kodesh HaKodoshim seemingly
isolated from the people? When we posed this question in the past, we
received the following excellent responses from readers:
A. “If the Torah would just be
“there” for us, it wouldn’t make us want it at all. One must
view and seek out the Torah just as one would a hidden treasure in order to
properly appreciate how invaluable it is to our lives”. Hakhel Note:
We can apply this lesson daily by treating our Maggidei Shiur and Seforim
with an added level of appreciation, care and respect--for they are very
much helping us to reach an essential part of our life--the ‘VeSein
Chelkeinu BeSoresecha’--uncovering and revealing the Torah for us, so
that we can attain our life’s potential and portion in Torah knowledge and
study. One should very much try to improve his hakara, his
recognition and affection to those who help him take the Torah out of the
Aron and imbibe Hashem’s Wisdom into his being daily-and everlastingly!
B. “The Declaration of Independence is
kept under lock and key in a pneumatically sealed chamber with atmospheric
conditions perfect for its preservation, and back in the times when it was
written, copies were disseminated among the states for their publicizing the
Declaration. Lehavdil, we need to
have one copy of the Torah that is sacrosanct as a proof that over all of
these millennia, not a dot has been changed in the Torah. We will need
this proof one day when the nations that surround us make the final
accusations, and the original scroll will appear and we will be able to
compare that the scrolls that we read in Shul today are exact copies of the
original scrolls written by Moshe Rabbeinu and dictated by Hashem Yisborach.
And since that will be Y’may
Mashiach, Am Yisrael--and the very same Torah will continue to live L’olam
Va’ed!”
Hakhel Note: We look forward to your
responses as well!
Special Note Four: At this moment in our
lives, although we may not have the ultimate Mishkan or Bais HaMikdash, we
do have our Bais Haknesses and Bais HaMidrash, as our Mikdashei
Me’at. According to many
Rishonim, the Mitzvas Asei MiD’oraysah of Mikdoshi
Tira’u applies to our Mikdashei
Me’at as well. We provide
below several points and pointers from Hilchos Bais HaKnesses (Shulchan
Aruch, Orach Chaim 150-153), as excerpted from the Dirshu Edition of the
Mishna Berurah:
A. It is a great Mitzvah to donate Sefarim
to a Shul or Bais Midrash for study. The
Chasam Sofer (Yoreh De’ah 244) writes that one fulfills the words of “Oseh Tzedaka Bechol Ais--doing an act of righteousness at all
times” by doing so.
B. The Shulchan Aruch (151:1) itself rules
that simply sitting in our Mikdash
Me’at is a Mitzvah, as Dovid Hamelech writes:
“Ashrei Yoshvei Veisecha”.
C. Chazal
teach that if a person embarrasses another in front of a Talmid Chochom,
then he is an apikores and does not have a chelek in Olam Haba.
All the more so, writes the Mishna Berurah, would this apply to one
who disgraces his friend in front of the Sefer Torah and the Kavod
Hashechina--in Shul. (151:Mishna
Berurah, seif katan 2)
D. One
should not enter a Mikdash Me’at
with a knife or similar object, because the Torah lengthens a person’s
days, and a knife shortens a person’s days in this world.
(151: Mishna Berurah, seif katan 22, Dirshu Note 20)
E. It
is inappropriate for antennas to be placed on top of a Shul, and if it was
done against the will of those who daven there, they should not take rent or
a fee for the antenna--for it is forbidden to make profit from the bizayon
of a Shul. (Shevet
HaLevi, quoted in Dirshu Note 26)
F. It
may be permissible to sell a Sefer Torah in order for a Shul to acquire
Gemaros and Halacha Sefarim--because this may be considered putting one’s
study into practice.
G. One
fulfills a Mitzvah if he enters and leaves a Shul by different entranceways;
this is based upon the pasuk relating to the Bais HaMikdash:
“HaBa’ah Derech Sha’ar
Tzafon LeHishtachavos Yetzeih Derech Sha’ar Negev” (Mishna Berurah,
ibid., seif katan 21). The
Mishna Berurah explains that this demonstrates your chavivus
to the Bais HaKnesses.
Hakhel Note: To get a better feeling of
the awe and empowerment we should feel upon entering a Shul, we provide some
of the closing words of HaRav Moshe Cordevero, Z’tl, to the Sefer Tomer
Devora:
“As one enters the Bais Knesses, he
should recite the verse “V’Ani
B’Rov Chasdecha…--and I, through Your abundant kindness, come into
Your house; I bow toward Your holy sanctuary in awe of You” (Tehillim
5:8). With this, one binds himself to the three Avos, as “Your
abundant kindness” corresponds to Avrohom, “I bow toward Your holy
sanctuary” corresponds to Yitzchok, and “In awe of You” corresponds to
Yaakov. His prayer will then be in a propitious time, for the outflow
of His Compassion will be drawn downwards towards him.”
During the upcoming weeks, as we learn
more and more about the holy Mishkan, let us make a special effort to have
the proper regard, respect and appreciation for the sanctuaries of Hashem
that are in our midst!
Special Note Five: One last thought: We
all try to improve our learning, for, after all, “VeTalmud
Torah KeNeged Kulam--Torah study is equivalent to them all.” As
we learn of the Aron’s construction in this week’s Parasha, we realize
that we must also build ourselves to house the Torah within us. Every
individual knows himself best, and can make real progress and strides in his
own way. However, one area which may be particularly frustrating to
many in their Torah growth is their inability to remember where they learned
something--e.g., where exactly it is in Shulchan Aruch or the Gemara, which
commentary said it, or what the particular language may be. If a
person would take but one item a day that he has learned that day,
write down its source, and try to commit the item and its source to memory
whether through memory association techniques or otherwise (it will
obviously require review), than over the course of a year--he will know more
than 350 sources! Each and every day has so much potential inherent
within it--if we merely ‘tap’ on it we can accomplish so much over a
month, a year, a decade...120 years!
Special Note
Six: When is ga’avah
good? One answer is that its letters--gimel, aleph, vav and heih, represent
the days upon which Purim can fall--Tuesday, Sunday, Friday and Thursday! To
help arouse the spirit of Mishenichnas
Adar Marbim BeSimcha, we provide the following questions (and answers!)
relating to introductory events to Megillas Esther:
1. QUESTION: How long was Haman a barber for before he became
Achashveirosh’s right-hand [or, perhaps, second-hand] man?
ANSWER:
He was a barber in K’far Kartzum for 22 years (Megillah 16A)
2. QUESTION:
When Haman heard that Achashveirosh ordered him to take Mordechai around on
the king’s horse--what did Haman suggest to Achashveirosh to give
Mordechai instead? ANSWER: He
said that it would be enough to give him one village or one river (ibid.)
3. QUESTION: Name at least two acts that are attributed to the Malach
Gavriel in the Purim story.
ANSWER:
He placed a tail on Vashti so that she
would be too ashamed to appear at Achashveiroh’s feast (Megillah ibid.
12B). Also, when Achashveirosh could not sleep and he ordered that his
Divrei HaYamim be read before him, Shimshi, the king’s scribe kept on
trying to erase the recording of how Mordechai had saved Achashveirosh’s
life from Bigsan and Seresh--and Gavriel kept on re-writing it (ibid. 16A).
4. QUESTION: Can you identify a Pasuk in Tanach that Haman knew?
ANSWER:
Chazal teach that after Haman told
Mordechai to get up onto the king’s horse, Mordechai advised him that he
was too weak from fasting to do so. Haman then had to bow down so that
Mordechai could step on him to ascend onto the horse. When Mordechai did so,
he kicked Haman. Haman responded: “Does it not state in Mishlei ‘Binfol
Oyvecha Ahl Tismach’?” (Mishlei 24:17) Mordechai responded that the
Pasuk does not refer to the enemies of K’lal Yisrael (ibid.).
5. QUESTION: What gezeiros
did Haman make against K’lal Yisrael, besides for his intent to ultimately
r’l annihilate them?
ANSWER:
(i) He decreed that no one could purchase a Jew as a slave--so that no one
would be protected at the time of the intended annihilation (ibid. 11A);
(ii) From the Pasuk of “LaYehudim
Haysah Orah”--which teaches how the Jews celebrated after Haman’s
plan was foiled, we learn what he decreed against: Orah--the
study of Torah, Simcha--the
observance of Yom Tov, Sason--bris
milah, and Yikar--Tefillin. Hakhel
Note: Once again, the Pasuk reads: “LaYehudim
Haysah Orah V’Simcha”--we may learn from this that the prerequisite
to Simcha is Orah--Torah. Certainly, one thing we should be learning now in
preparation for Purim is learning more Torah--especially relating to Purim
and the Megillah!
Hakhel
Note: Once again, the Pasuk reads: “Laihudim Haysah Orah V’Simcha”--we
may learn from this that the prerequisite to Simcha is-- Orah--Torah!
Certainly, one thing we should be doing now in preparation for Purim is
learning more Torah--especially relating to Purim and the Megillah!
=========================================
30 Shevat
IT
IS SO SWEET! Every morning, as part of Birkos HaTorah, we recite VeHa’arev Nah Hashem Elokeinu Es Divrei Sorasecha--please Hashem,
sweeten the words of Your Torah in our mouth…. Rabbi Dovid Goldwasser,
Shlita, in the name of the Anaf Yosef
(a classic commentary on the Siddur) writes: “After VeHa’arev Nah there
are 30 additional words in this Tefillah. The 30 words represent the 24
books of Tanach in 6 orders of the Mishna.” We pray that we, and children
from the earliest age, experience the sweetness of Torah, and that the
entire Torah should be beloved by them.
Hakhel Note: In order for this prayer to
be effective--we must have Kavannah when reciting it! Dovid HaMelech (Tehillim
19:11
) teaches that in fact Torah is: “Mesukim
M’Devash V’Nofes Tzufim--even sweeter than honey and drippings from
the honey combs.” Perhaps when reciting the words VeHa’arev
Nah we should attempt to feel the sweetness on our lips--and in our
mind!
--------------------------------------------------------------
FIVE
MONTHS OF ACCOMPLISHMENT! Since
the inception of 5775, we have hopefully succeeded in five months of real
accomplishment. Whether or not we have succeeded to the extent we wanted
to--we have seven more months of
accomplishment left in the year--let’s go to it--Teshuvah
Bechol Yom!
Hakhel Note: As the month of Shevat ends
and the month of Adar begins--today or tomorrow may be a very good time to
review who is owed money and to whom Seforim or articles of clothing must be
returned.
----------------------------------------------------------
Special Note One: Every Rosh Chodesh,
in addition to the regular Shir Shel Yom, we also recite Barchi Nafshi (Tehillim
104). The Tur writes that this is because this Chapter contains the
phrase “Asa Yorayach L’Moadim--He
made the moon for the festivals”--for through the new moon and the new
month, we know when to properly celebrate our Moadim. The Zohar (Midrash
HaNeelam, Parashas Vayera) also adds to our understanding of this
Chapter--writing that every Rosh Chodesh the souls of the Tzadikim in Gan
Eden recite this very same Mizmor!
It behooves us to recognize and
reflect upon the power and profundity of what we may sometimes view as
“nice” Minhagim--and appreciate each and every one of our Minhagim for
the sublime and purifying effect it truly has upon us--whether we know it or
not!
Additional Note One:
This morning in Musaf, we recited the words “Roshei Chadashim LeAmcha Nossata--You have given Your people the
gift of Rosh Chodesh.” If
someone today had given you a designer’s gold watch, wouldn’t you feel
uplifted--perhaps even joy--for the rest of the day?!
Today, not only being Rosh Chodesh, but Rosh Chodesh Adar(!!), we
should try to internalize a special feeling of elation for the special gift
of Rosh Chodesh that, on top of all else, Hashem Himself has given to us
directly. Will you learn for an
extra few minutes today and/or will you have a special Seudah in its honor?
Additional Note Two:
Happily, we must begin our increased Simcha tomorrow--how can we
begin to manifest it? The Sefer
Nimukei Orach Chaim (to Shulchan
Aruch, Orach Chaim Chapter 685) writes that each person should engage in
activities or do things that make him personally happy. HaRav Yoel
Schwartz adds that it is a nice custom to post signs in your home reading
“MiShenichnas Adar Marbin B’Simcha”--in
order to have a constant reminder to feel and experience an increased level
of Simcha. Start working on
Simcha…today!
Special Note Two: At the end of
yesterday’s Bulletin, we mentioned the connection between Parashas
Mishpatim and Parashas Terumah. At first blush, it seems like such a stark
contrast between two items at opposite ends of the spectrum--the Aron
HaKodesh on the one hand--and money on the other! One
simple suggestion to explain this paradox may be that before we can even
begin to establish our bond with Hashem, we must first properly conduct
our relationships with humans in the way Hashem tells us is correct.
If you want to further elevate your human existence--first get to the point
at which you can elevate it, as you can’t get to the second floor without
passing through the first. As we alluded to yesterday, however, the
Bais Halevi, explains the juxtaposition in a different way. He teaches
that Hashem is indicating to us that the money that we use to build our
spiritual goals in this world--cannot be just any money--but money that is
pure and clean. A person cannot ‘bless’ or justify tainted actions
for tzedaka or spiritual causes. The money given--as the giver
himself--must be wholesome. This lesson is beautifully furthered by
Dovid Hamelech in Tehillim (24:3) with the moving words, fervently recited
on the Yomim Noraim: ‘Mi Ya’aleh Behar Hashem U’Mi Yakum Bimkom Kodsho---N’ki Chapayim...
Who may ascend the mountain of Hashem, and who may stand in the place of His
sanctity? One with clean hands and a pure heart....”
In fact, the Chofetz Chaim (in the
Introduction to his Sefer Ahavas Chesed) writes that Hashem said that
He loved Avrohom Avinu because he would teach his family ‘La’asos
Tzedakah U’Mishpat...to do charity and justice.
Tzedaka, righteousness, appears to be beyond the letter of the law
whereas Mishpat is the letter of the law. Avrohom Avinu would
not be giving his children two contradictory messages--what does the Torah
mean? The Chofetz Chaim explains that there are two parts to a
relationship--how a person acts to his fellow man, and how his fellow man
acts towards him. One should use Mishpat--the strict letter of the law for
everything that one is doing that involves someone else’s money, and be
sure to avoid taking a penny that is not his. On the other hand, when
considering how another person is reacting to him, one should use tzedaka--employing
a degree of flexibility and compromise--so that not everything is a fight or
the ‘principle of the thing’, and so that one does not leave behind
open, jagged potholes as he travels life’s road. This is not simple
or easy--but it is the path described Dovid HaMelech in Tehillim, the path
originally paved by Avrohom Avinu for all of his descendents, and the very
way we can leave Parashas Mishpatim and arrive very quickly at the portals
of the Mishkan! Let us remember that money is not useful currency in
Olam Haba unless you exchanged it properly--very properly--when you had the
chance and when the bank was open--in the here and now!
Additional Note: HaRav Pam,
Z’tl, would often quote the teaching of the Chofetz Chaim applicable when
hiring workers of any kind: One should try to describe exactly what
has to be done, and how much will be paid for doing it. Otherwise, it
is highly probable that a problem will develop, and in the end a tinge (or
more than a tinge) of ill will and gezel, may develop. Be
clear--up front, to avoid any avoidable wrangling and aggravation.
The goal of being a N’ki
Chapayim is not for the Rabbis and Scholars, and not left to the high
Holy Days. It is the calling of the descendants of Avrohom Avinu--and
it is the basis for our building a Mishkan in this world.
How mighty are our challenges--but how immense are our
accomplishments!
Special Note Three: There are oh so many
practical lessons for life to be gleaned from Parashas Mishpatim. We
conclude our notes on Parashas Mishpatim with a the following two lessons,
presented in the incomparable Sefer Talelei
Oros:
A. The punishment for cursing a parent (skila,
or stoning) is a more severe punishment than that of hitting a parent (chenek,
or choking). The G’ra to Mishlei (18:8) explains that hitting only
affects the body, whereas speech penetrates through to the soul.
Additionally, the wound from a physical smite can heal, but the effect of
those words….
B. The story is told of how a Gadol
of our generation visited someone in the hospital, who told the Gadol—”I
am not worried, Hashem will help.” The Gadol responded: “Actually,
Hashem will heal you, it is the doctor who will help.” The Torah, with the
words VeRapoh Yerapeh (Shemos 21:19), simply allows the doctor to be
involved in the process (See Shulchan Aruch, Yoreh Deah 336:1). Modern
technological advances test our Emunah in this regard. Sickness comes from
Hashem, Who also heals us in the very same way. The purpose of the sickness
may very well be for us actually to come closer to Hashem through Tefilla.
HaRav Yechezkel Sarna, Z’tl, when in the hospital in
Switzerland
, wrote that all physical ailments are related to spiritual matters. Through
a particular zechus that a person may have he may be healed, but the
spiritual cause may still exist—this is called, he writes, a refuah,
without a yeshua, and could lead c’v
to a recurrence of the illness. It is for this reason that in Refa’enu
we ask not only for “Refa’enu
Hashem Venerapheh—but also for Hoshe’anu
Vanevashea—with the Refuah accompanied by everything we need for it to
be permanent—for the yeshua as well!
Special Note Four: We now continue our Monday/Thursday
series on the practical aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author
of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im. Of course, one should ask his own Rav or Posek in
his particular circumstance or situation for a final p’sak.
PART 108
Question
How can it be that the computer check has been
proven to detect spelling errors with 99% accuracy when we have heard about Sifrei
Torah which were found to have errors even after
having been subjected to a computer check?
Answer
There are many different reasons for these
failures which have nothing to do with the reliability of the computer. You
may be surprised to learn that the person conducting the check is often at
fault.
To gain a clear understanding of how this can be,
let us take a quick look at exactly how the computer check is performed.
Step 1: An image of the STA”M item is fed into
the computer, either through scanning or digital photo.
Step 2: The computer “reads” and “analyzes” the
text.
Step 3: All the apparent problems the computer has
identified are displayed on the screen. These may include missing letters or
words, extra letters or words, substituted letters or words, touching
letters, cracked letters, letters too far apart, words too close to each
other, etc.
Step 4: The individual conducting the computer check
must then review each and every instance to determine if it is indeed a
problem, or rather “a mere figment of the computer’s imagination.”
Step 5: If he determines that it is indeed a problem, he
clicks “Confirm,” and this will then be included in the eventual
printout of all the issues when the check is complete. Alternatively, if he
determines that there is no real problem, he clicks “Delete,” and the
issue is removed from the active file.
The creators of the program set it up in such a
way that causes the computer to take note of even the slightest possibility
of what may be a shailah. Nine times out of ten, there is no
problem, and the checker presses “Delete.”
In the average Sefer Torah, the computer
discovers anywhere between five and thirty “problems” per column. The
standard Sefer Torah has just under 250 columns. So at a rate of
about fifteen problems per column, the individual conducting the computer
check will review about 3,700 problems per Sefer Torah, and hit the
“Delete” key thousands of times!
All it takes is one press of the “Delete” key
instead of the “Confirm” key, and we have a pasul Sefer Torah.
Sometimes it is only an accident, while at other
times it is through negligence. Sometimes the checker is not
qualified, and sometimes the checker is “fooled” by the screen. Next
time we’ll explain each of these possibilities.
=====================================
29 Shevat
PUBLIC NOTICE: The cRc has concluded its review of Ricola, and
recommends the following Ricola products:
1.
Ricola Honey Herb
2.
Ricola Honey Lemon with Echinacea
3.
Ricola Lemon Mint
4.
Ricola Lemon Verbena
5.
Ricola Natural Herb (original)
6.
Ricola Sugar Free - Green Tea with Echinacea, Lemon Mint, Menthol, and
Mountain Herb
To
clarify, the cRc adds: “Yes, the recommended products are recommended
regardless of whether it has a sticker on it. The hashgachah covers
specific varieties or flavors, but whichever are certified/kosher have that
status regardless of whether it has the Rabbi’s name on it or not.”
-------------------------------------------------------------
A
REMARKABLE TEACHING: The Chofetz Chaim (in Sefer Chovas
Hashemira Chapter 8) writes that if a person follows in the ways of a
parent and speaks negatively of others, then Chazal (Sanhedrin 27) teach
that he will be held accountable for his own sins--and in addition, the sins
of up to four previous generations. Of course, this is extremely
frightening, but is squarely based on the Pasuk of Poked
Avon
Avos Ahl Banim Ahl Shileishim V’Ahl Ribei’im…. “Who”, the
Chofetz Chaim writes, “will be able to stand against the angel created by
each one of these sins of improper speech?!” Conversely, however, the
Chofetz Chaim continues: “If one strengthens himself not to sin in the way
of a previous generation or generations--and accepts upon himself the Chovas
Hashemirah, a guideline of life not to speak incorrectly--then not only will
he be clean and pure of this sin, but Bevadai
Bezechuso Yimchol HaKadosh Baruch Hu L’Avosav Gam Kein--certainly in
this zechus Hashem will forgive the previous generations as well!” We
provide this essential teaching of the
Chofetz Chaim in the Hebrew by clicking here. Please spread the
word--cleanse yourself and your previous generations! What a zechus!
-------------------------------------------------------------
QUESTION:
Did you make a commitment to understand at least the plain meaning of
every word of the week’s Parasha? In last week’s Parasha, we encountered
the unusual word (Shemos
23:23
) Vehichad’tiv--what does it mean?
-------------------------------------------------------------
THE
EFFECT OF GEULAH: In last week’s Parasha (Shemos 24:10) on the words:
“U’Ch’etzem HaShomayim LaTohar”, Rashi explains that upon our
redemption from Mitzrayim, HaYah Ohr
V’Chedvah Lefanav--there was light and joy before Hashem. If this was
true for the Geulas Mitzrayim--imagine Hashem’s radiance and delight at
the Geulah Sheleimah! Let us do our utmost in Torah, Tefillah and the
performance of Mitzvos--so that we can all experience not only our own joy,
but Hashem’s joy as well!
Hakhel Note: Perhaps we can begin by
trying to have some level of better Kavannah in all the brachos relating to
Geulah in Shemone Esrei!
-------------------------------------------------------------
Special Note One: Today is the Yahrzeit of
HaRav Nosson Zvi (B’R’Moshe) Finkel, z’tl--the Alter of Slabodka --who
merited being the teacher of so many of the next generation of
Gedolim--HaRav Aharon Kotler, z’tl, HaRav Yaakov Kamenetsky, Z’tl, and
HaRav Yitzchok Ruderman, Z’tl, to name only a few. His towering
personality encompassed all areas of personal growth. Here is just one
incident (brought in the Sefer Me’oros HaGedolim): The Alter approached a recently married
student, and asked him if he helped his wife on Erev Shabbos to prepare
for Shabbos. The student proudly affirmed to his Rebbi that of course he
did, for after all, did not Chazal teach that the greatest Rabbanim
undertook activities LeKavod Shabbos--to honor Shabbos (Shabbos 119). The
Alter responded to his student with a pasuk from last week’s Parasha:
The Torah (Shemos 23:5) instructs us to help even a donkey which is
crouching under its burden--’Azov Ta’azov Imo...you should
repeatedly help him’. If this is true regarding a donkey, said the
Alter--all the more so must one provide assistance to a human being, and
certainly one’s wife to whom one has even greater obligations, and towards
whom it is even a greater Mitzvah. When performing a Mitzvah Bein
Adam LaMakom--one should never forget the Bein Adam LeChaveiro so often very
much a part of proper conduct!”
Hakhel Note: Let us try to apply the
Alter’s teaching (at least today!), as we remember all that he did for the
generations that succeeded him.
Special
Note Two: HaRav Yaakov Galinsky,
Shlita, brings the following story with HaRav Yosef Feimer, Z’tl, the Rav
of Slutsk. The governor of
Slutsk approached him, as the Rav of the city, and asked HaRav Feimer:
“Why do you Jews glorify yourselves as ‘The Chosen People’--how
are you different than all of the other nations?”
The Rav responded: “What do you mean--how are we different?--with
everything--; we are especially circumspect in Kashrus and what we
eat--being careful to check even our vegetables; we are vigilant regarding
forbidden relationships; and we are even careful as to what we say--so what
is your question?” “True” responded the governor, “but all of this
is an aside. The majority of our
days are spent in earning a living. In
this, Jew and gentile are alike. I
believe, in fact, that Jews have a greater desire for money than us.”
The Rav readily responded: “Yes,
we spend a good portion of our day with our livelihood--but we have an
entire code of Jewish law--Choshen
Mishpat, which guides and binds us in monetary matters.
Furthermore, no matter how much we are pressed by Parnassah, when
Shabbos comes we stop everything, and try not even to think about our
business--which is a separate Mitzvah in and of itself!
Can you claim any of this?” “No”, said the governor, admitting
his defeat. “You are
right--you are The Chosen
People!” In this vein, as we
take leave of Parashas Mishpatim and its lessons of how we must guide
ourselves, we provide for review--and inspiration--certain Halachos of Masoh
U’Matan, as excerpted from the Kitzur
Shulchan Aruch, relating to the way a Jew conducts his business in this
world. The excellent English
translation of the Kitzur is
provided by Rabbi Eliyahu Touger, Shlita, Moznaim Publishing:
1.
Great care must be taken not to deceive or cheat a colleague.
Whoever cheats or deceives a colleague violates a Torah prohibition.
This applies whether the seller deceives the purchaser or the
purchaser deceives the seller, as
the Pasuk [Vayikrah, 25:14] states: “VeChi
Simkaru Mimkar…when you sell something to a colleague or buy something
from a colleague, do not wrong each other.”
[Shabbos 31a] relates
that this will be the first issue about which a person will be questioned
[by the Heavenly tribunal] in his ultimate judgment.
He will be asked: “Have you
dealt and traded honestly?”
2.
Just as one is forbidden to cheat a colleague with regard to a sale,
so, too, there is a prohibition against cheating with regard to hired work,
contracted labor, and
exchange of currency.
3.
A person who trades faithfully need not worry about the prohibition
against cheating a colleague. What
is meant by “trading faithfully”? A
person who says: “I bought this article for this amount and I want to make
this much as a profit.”
Even if he was cheated when he purchased the article--though a person
who was cheated has no right to cheat a colleague--nevertheless, the
above-mentioned practice is permitted. He
clearly tells the purchaser not to consider the worth of the article,
but the amount which he had paid for it.
4.
One must weigh and measure
generously, giving the purchaser slightly more than the required measure, as
implied by the Pasuk [Devarim, 25:15] “Aipha
Shleimah VaTzedek…a full, honest measure.” What is meant by
“honest”? The Torah teaches:
Seek honesty at your expense and
give him from your own (Bava Basra 88b).
Hakhel Note: This would
appear to apply to “billing by the hour” as well.
5.
When a person seeks to buy or rent
a certain object, whether land or goods, from a colleague - whether Jew or
gentile--and they have already agreed on the price, but before they have
completed the transaction, another person comes and purchases it or rents
it, the latter is considered a wicked person. The above applies only when a
price has already been agreed upon. However,
when a sale has been discussed, but the purchaser seeks to pay a lesser sum
than requested by the seller, another person is entitled to purchase it.
It is forbidden to encroach on a colleague’s rights with regard to
the rental of property from a gentile and other similar matters.
6.
When a person makes even a small
down payment on a purchase or marks a desired object as his own in the
presence of the seller, or the seller tells him: “Make a mark on your
purchase” - even if the transaction has not been formally
concluded--should either the seller or the purchaser desire to renege upon
his commitment, he is considered to have performed an act unbecoming to a
Jew and must receive a Mi She’Porah.
The latter term implies that he is brought to court and cursed, as follows:
“Mi She’Porah …may He
who exacted retribution from the generation of the f1ood, the generation of
the Tower of Babel, the inhabitants of Sodom and Amorrah, and the Egyptians
whom He drowned in the sea, also exact retribution from a person who does
not fulfill his word.”
7.
It is proper for a person to
abide by his word even when he gave no money, made no mark on the object of
sale, and did not complete the transaction. As
long as the buyer and the seller agreed on the price, neither should renege
on his commitment. If either the purchaser or the seller reneges, he is
considered as “a faithless person,” and the Sages do not approve of him.
It is fitting for a Jew to fulfill his word, as the Navi [Tzefania,
3:13
] states: “She’eiris
Yisrael…the remnant of
Israel
will not act perversely, nor will they speak
with lies.” A person who fears
Hashem should even carry out a commitment which he made in his heart--e.g.,
if he decided to sell an object to a colleague at a particular price and the
latter was not aware of his decision and offered a higher sum, he should
take only the sum which he had originally decided upon, in fulfillment of [Tehillim,
15:2]: “Dover Emes B’levavo…he
speaks truth in his heart.” Similarly,
a purchaser who made a commitment to purchase an object at a particular
price should not renege on his commitment. Similarly,
with regard to other dealings between a person and a colleague, he should
carry out the decisions of his heart--e.g., if he decided to do a favor for
a colleague and it is possible for him to do so, he should carry out his
commitment.
8.
In All Events: A
person should not invite a colleague
to dinner
when he knows that the colleague will not
eat. Similarly,
he should
not offer him
a present which he knows he will not accept.
It
is also forbidden
to perform any action
in which one’s statements do not express his true feelings--e.g.,
to make it appear that
he honors a colleague when he does not feel that
way. One
should speak truth and act with upright feelings and a pure heart.
Hakhel
Note: With a proper
understanding of this, we can move on to the next level--Parashas Terumah--donating
funds to build the Mishkan!
============================
28 Shevat
PHENOMENAL!
Yesterday’s Hakhel Yarchei Kallah presentation and live
demonstration by Rabbi Yosef Sayagh of the Vaad L’Mishmeres Shatnez was
truly outstanding. Those gathered learned about the importance of Shatnez
checking in fabric shoes, woolen hats, pompoms, slippers, unusual pillows,
work gloves, appliqué sweaters and other sweaters, oven mitts, certain
kinds of ties, and fabrics which list “hairs or other fibers” as part of
their material content. One
cannot be impressed by brand name and realize that coats and jackets must
generally be checked, that there is no minimum shiur to Shatnez in a garment
and when there is Shatnez, one is constantly being over
an issur as long as he is wearing the garment.
To bring this especially important presentation to your neighborhood,
contact the Va’ad at 1-877-4Shatnez.
Hakhel Notes: To obtain CD’s of
yesterday’s other outstanding Shiurim by Rabbi Yisroel Reisman, Shlita on 22 Difficult Pesukim,
Rabbi Shimon Finkelman, Shlita on Hakaras Hatov:
The All - Encompassing Middah
and Rabbi Yisroel Pinchos Bodner, Shlita, Purim 5775: Practical Shailos U’teshuvos,
please call 718-252-5274.
-------------------------------------------------------------
WHERE
DOES KIDDUSH HASHEM BEGIN? Rabbi
Dovid Goldwasser, Shlita, teaches that for every person the concept of
Kiddush Hashem must begin with himself. Chazal (Yoma 86A) teach that Rav and
Rebbi Yochanan used practical examples of their
own conduct as to what would be
befitting or not befitting, so too--should we focus on our own personal conduct--as it is seen by the outside world. As
Rabbi Goldwasser put it--because of the now instant worldwide information
and access to which our lives are subjected, we should view ourselves as
living in a fishbowl…our actions are open for all to see--and we must act
accordingly!
-------------------------------------------------------------
IMPORTANT
INSIGHT!
Rabbi Yisroel Reisman, Shlita, asks why it is that the Halachos of Kavod
Talmidei Chachomim are juxtaposed with the Halachos of Talmud Torah itself
in Shulchan Aruch Yoreh De’ah. He answers that if one wants to learn Torah
successfully--as a prerequisite one must first be mechabeid
learning and those who learn!
-------------------------------------------------------------
ANOTHER IMPORTANT INSIGHT! In the Bein
Adam L’Chaveiro area, Rabbi Reisman points out that the Torah requires
one to help an enemy before he helps his friend. If one thinks a bit into
this, this means that if one’s brother r’l,
has a flat tire on the side of the highway, and one’s enemy does as
well--he would be obligated to help his enemy fix the tire before he helps
his brother! With this, we see that the Torah is not a man-made body of laws
based upon what is socially acceptable or politically correct--but is
Hashem’s guidebook as to how we must act. Even our mishpatim
in social interactions are not guided by ‘common sense’, ‘civility’
or ‘the right thing to do’--but by the Torah, as explained by the
Rishonim, and as brought l’halacha in the Shulchan Aruch and later Poskim. Indeed, HaRav
Shlomo Wolbe, Z’tl, would say that Judaism is not a religion because it
not only describes a relationship between man and Hashem--but Mishpatim--the laws of Bein
Adam L’Chaveiro. The Aseres HaDibros contain laws of Bein Adam LaMakom and Bein
Adam L’Chaveiro --and the same detail that was given relating to
Shabbos and to the rejection of idolatry is given to the laws to respect
parents and the laws not to steal, murder or covet that which belongs to
other.
-------------------------------------------------------------
ON ACCEPTING GIFTS: The
Peleh Yoetz writes that when a
person gives a gift out of discomfort or embarrassment--it is forbidden to
take the gift and there is an element of gezel
if one does so. Accordingly, continues the Peleh
Yoetz, one should always refuse a gift until he sees that it is being
given with a full heart. In no event should one ever ask for a gift (in a
non-Tzedakah context). The same is true if one only wants to borrow an
item--if one sees that the owner does not want to lend it and is only doing
so out of shame or embarrassment, one should refrain from borrowing it.
Finally, the same would be true if one tries to push down the price of an
item and the seller agrees only out of discomfiture or frustration. One must
avoid not only gezel--but those
actions which have even a slight reek of it!
-------------------------------------------------------------
WHAT DOES LOVE TRULY MEAN? In explaining the Mitzvas Asei of V’Ahavta
L’Reiacha Kamocha, the Chofetz Chaim makes a point of emphasizing that one
accomplishes this Mitzvah through Lachos
Ahl Kavod Chaveiro U’Lesaper Beshivacho--to cherish his friend’s
honor, and to speak his praises.
Hakhel Note: This is a
great acid test. When speaking or otherwise relating to someone--is it with Lachos
Ahl Kavod Chaveiro U’Lesaper Beshivacho very much at the fore…?
---------------------------------------------------------------
Special Note One: The
Sidras Mishpat Moshe on many practical topics in Choshen Mishpat
was published under the auspices of HaRav Yisroel Belsky, Shlita (in memory
of Rabbi Moshe Sherer, Z’tl, by Ruach Country Publications). Before
taking leave of the vast amount of Hilchos Choshen Mishpat contained in and
encompassed by Parashas Mishpatim, we provide below but a few
significant points from this wonderful publication.
1. To appreciate the broad
scope of Choshen Mishpat, one must recall that its Halachos apply every
day of the week--even on Shabbos (!)--in contrast even to the essential
Halachos of the 39 Melachos on Shabbos--which apply one day a week.
2.A non-Torah person thinks
of possessions and money as being items to accumulate in any way possible.
This attitude is described by Shlomo Hamelech (Koheles
2:26
) with the words “VelaChotai
Nossan Inyan Leh’Essof VeLichnos...to the sinner he gave the urge to
gather and collect. Such a person thinks that accumulating wealth is a
goal unto itself, and accordingly pursues a path based upon terminology such
as ‘sharpness’ and ‘shrewdness’ which r’l
taint all of his possessions with at least a touch of theft or
misappropriation in some form or nature.
3. The Torah’s attitude
towards possessions and money should be studied well. In English, we
have the verb ‘to have’. One says, for instance, “I have a new car”,
or “I have a new phone”. HaRav Shamshon Refoel Hirsch, Z’tl,
points out that the verb ‘to have’ does not exist in Lashon HaKodesh.
One says instead “Yaish Li”--there
is to me--instead of I have. Rather than saying “I own this pen”, in
Lashon HaKodesh one says “There is a connection between me and this
pen”-we call this connection ownership--but all the connection really
means is that a person has some right to control the pen.
4. If one is able to
develop a fear of having someone else’s money in his possession--and
learns to feel a repulsiveness for it, one will be well on his way to
protect himself from even a small gezel--which always, of course, leads to a
larger gezel.
5. A Torah
Jew’s need for possessions and to own property should be motivated by
one’s desire to take care of one’s needs and responsibilities, to have a
place to live, to provide for one’s family, and to support the community
in a way that is filled with Torah and Mitzvos. If
one’s aspiration for money and possessions is correct, and one is careful
that they are acquired without any taint of gezel, then each one of them is
a Cheifetz Shel Mitzvah, just like a beautiful Esrog--without any
blemish. One does not have to wait until Sukkos--he can be surrounded
by the beauty of his Mitzvos --with his Chafatzim
Shel Mitzvah--every day--at home and wherever he goes!
Special
Note Two: We continue with our
excerpt from Love Your Neighbor,
by Rabbi Zelig Pliskin, Shlita, on the importance of lending objects--today
focusing on the borrower’s obligations with respect to these
objects:
1)
A borrower may use an article only in accordance with any conditions
stipulated by the lender. (Ahavas Chesed, part 2, ch. 22)
At
a New York airport shortly before his plane was scheduled to depart for
Israel, Rabbi Aharon Kotler asked to see Moshe Carlebach, a student of his. Those
present were under the impression that the Rosh Hayeshiva had an important
message to tell this student and rushed to find him. They
were surprised when they found out that Rabbi Kotler had previously borrowed
Moshe
Carlebach’s copy of Nefesh
Hachayim. Now that he was
leaving the country for a few weeks, he
wanted to ask explicit permission to take the book with him. Needless
to say, the student readily gave his permission. (Heard
from Rabbi Moshe Carlebach)
2)
A borrower may not lend the article to others. (Ahavas Chesed, ibid.)
3)
A borrower must be careful to return the article when he
finishes using it or when the time allotted to him to use the article is
over. Failure to return the
borrowed article on time might cause the lender much inconvenience. This is
especially true when the lender does not recall to whom he loaned the
article and has to search for it.
(ibid.)
4)
A borrower is obligated to pay for any damage that occurs to the article,
even if the damage was entirely accidental, unless it was in the normal
course of use (ibid.).
For
example, if a person borrows a pen and loses it or something falls on the
pen and breaks it, the borrower has to reimburse the lender. If, however, the
pen runs out of ink during normal usage, the borrower is not held liable.
A halachic authority should be consulted whenever questions
arise.
5)
In all events, we must be very careful with someone else’s possessions to
prevent their getting ruined or damaged (Rambam, Hilchos
Daios 6: 3). When one borrows
something, it must be kept away from small children.
Once
on Erev Yom Kippur,
Rebbi Yisroel Salanter was seen bringing a cat into his house. He
had a number of borrowed books in his house
and he feared that when everyone would be in Shul
on Yom
Kippur, mice might nibble on those books. If
he did not guard those books properly, he would be guilty of violating the
laws of
a borrower. (T’nuas Hamussar, vol.
1, p. 353).
================================================
27 Shevat
FILTERING
INFORMATION!
The phone number for
TAG
(Technology Awareness Group), which provides free information and assistance
on internet filtering is.718-437-1824.
------------------------------------------------
FROM
A READER: “In
last week’s Parasha the Torah records the words of Bnei Yisrael as to
their attitude toward the Torah, Na’aseh V’nishma. Do you know where it is in the Parasha? It
is in Perek 24 Pasuk 7. This is
to remind us that it is a non-stop approach, 24 hours a day, 7 days a
week--something to think about!”
-------------------------------------------------------------
THREE IMPORTANT RIBBIS ISSUES! Rabbi Avrohom Moshe Lewanoni, Shlita, points to three important contemporary Ribbis issues:
1. If one invests in a
company or in a property--and the principal
portion of his investment is guaranteed (i.e., there is no risk of
loss)--then Halachically the investment is considered a loan and a Heter Iska is required in order to go forward.
2. It is forbidden to take
interest from a Jew, no matter what the form of interest may take. This
means that one cannot direct the interest payment be made to a Shul or to
Tzedakah--it is still interest.
3. If one borrows
another’s credit card and the credit card holder is thereby solely
responsible for the payment of interest, the credit card holder becomes a
borrower from the Bank and subsequently a lender (with the interest
originally charged by the Bank) to the one who borrowed his card, which is Assur
Min Hatorah. Note: However, when one earns points from the credit card
company simply because he loaned his card to someone else, this is not
considered ribbis as it is a service provided by the credit card company,
and has nothing to do with the person who borrowed the card.
---------------------------------------------------------------
Special Note One: With so many Mitzvos in last week’s
Parasha, upon which so much Torah SheBe’al Peh is based, it is difficult
to select any one Mitzvah to delve into--but that should not stop us, to the
extent that it can. Accordingly, as but one example, we provide a bit
of iyun into the topic of borrowing and lending objects, as so
beautifully set forth in Love Your Neighbor, by Rabbi Zelig Pliskin,
Shlita:
A person is obligated to lend his possessions to others and a
borrower has an obligation to carefully guard that which he borrows.
First we shall discuss the obligation to lend articles, then we shall discuss the
borrower’s obligations.
1) You fulfill the commandment of doing chesed when you
lend any article to another person. The mitzvah
applies even to very minor items, such as a can opener or comb. This
form of chesed is easy for
everyone to fulfill, even someone who is not wealthy. (Ahavas
Chesed, part 2, ch. 22)
When Rabbi Eliyahu David Rabinowitz-Teumim (“Haaderes”) the Rabbi of
Jerusalem
, used to travel, he would take along a special satchel full of articles that
people might want to use when they travel, so that he could lend them out if they were needed. (B’tuv
Yerushalayim, p. 367)
2) If the item you lend will be used by the borrower to earn a
livelihood, the reward for lending it is even greater. (Ahavas Chesed,
ibid. )
3) The mitzvah of lending applies even when the
borrower is wealthy. But the obligation is greater when a poor person
who is unable to buy the item asks to borrow it. (ibid.)
4) Some people do not like to lend their belongings to others
even when they themselves are not using them. This is a very bad trait and must be corrected. (ibid.)
5) There are people who do not mind lending their belongings, but
mind the bother involved. For instance, if the
item they are asked to lend is in the basement, they are too lazy to go down
and get it. The cure for this is to acquire a realization of the
importance of chesed. A person should actually be happy
when he has an opportunity to
lend his possessions to others (ibid.). A person is willing to
walk to the Shul to hear the blowing of the shofar; he should also be
willing ‘to walk to do chesed!
6) It is a very big mitzvah to lend someone your seforim
(Torah books). The merit of the Torah knowledge which the borrower
will gain from the books will be credited to you. (ibid.; also see Sefer Chasidim 868-877)
7) Some people refuse to lend articles to someone with whom they
are angry. The Chofetz Chayim writes that people should consider all
the times they acted against Hashem’s wishes and still Hashem continues to
bestow His kindness upon them. (Ahavas Chesed, ibid.)
8) One should act in a very friendly manner toward someone who
wants to borrow his possessions, so that the person should not hesitate to
ask again. ‘(ibid.)
9) Although the borrower should return the article on his own
initiative, one should not discontinue lending his belongings even when it
happens that he must approach a borrower to return an article. A
storekeeper who extends credit knows that sometimes he will have to remind
his customers to pay their debts. Yet, he will not close down his
business just because he finds it bothersome to collect debts. He
knows that this is his means of a livelihood, and that no business is
without its difficulties and losses. Similarly, says the Chofetz
Chayim, a person should not discontinue lending his possessions to others
just because it is bothersome. Every loan is a mitzvah, and the
greater the bother, the greater the reward for fulfilling the mitzvah.
This is a person’s means of obtaining eternal life, arid nothing
should deter him from it. (Ahavas Chesed) It is a good idea to
have a special notebook for writing down the names of people who borrow his
possessions. As a result of the record, he will know who has a certain
article in case it is needed, and thus will be more inclined to lend his
belongings to others. Also, a person should write his name on his
belongings to insure that the borrower will remember who the owner is!
Tomorrow, BE’H, we will continue with the borrower’s obligations.
Remember--Chazal teach that in order to be saved from the Chevlei
Moshiach one should be involved in Torah study and Gemilas Chesed.
There is no better time than the present!
Special
Note Two: We provide several other important teachings from the
Parasha:
1. A
Shomer Chinam is one who performs the Chesed of watching an object
(including money) as a favor to you. The Shomer Chinam must treat
articles you leave in his possession to a standard of care which may even be
higher than he has for his own possessions. For instance, if he keeps his
car door open and leaves his own possessions inside without worry, he could
not do so for possessions that another person leaves with him. If he
did, he would be a poshe’a-negligent,
and would be responsible to you if it was damaged or stolen. What if you
give a Shomer Chinam some cash to watch and he put it into his back
pocket? Is this a satisfactory safeguarding--or is he obligated to
reimburse you for his negligence if he is pick pocketed? This question
came before the Bais Yitzchak of Lemberg, who ruled that since
in his day people keep money in their back pocket, there was no liability.
He was advised, however, that the Chasam Sofer had ruled to the contrary-and
that it was, in fact, negligence. The Bais Yitzchak thought for a
moment and explained as follows. in the Chasam Sofer’s area, men
wore short coats, so that the back pants pocket was easily accessible to a
thief--and it would, then, be negligent, to guard someone’s money by
placing it there. However, in Lemberg (
Galicia
), the men wore long jackets,
so the back pocket was difficult to access--making it a reasonable place to
safeguard another’s money. Hakhel Note: Think about what you
are watching (or what you have borrowed) from someone else--are you taking
good care of it?
2. Unlike
the world’s misinterpretation of an ‘eye for an eye’, Chazal (Bava
Kamma, Chapter 8) prove that monetary payment , as opposed to physical
blemish, is what the Torah means here for someone who has injured another.
Yet, the Torah uses this language, which many mistake, for a reason--what
would you suggest that reason is?
3. The
Torah teaches us that we may discard treif meat by ‘throwing it to the
dogs--’LaKelev Tashlichun Oso’.
(Shemos 22:30). Rashi brings that this is in appreciation for the dogs not
barking on the night we readied to leave Mitzrayim. The Chofetz
Chaim brings from the Maharal of Prague that we are to take important lesson
from these dogs and control our speech. HaRav Chaim Kanievsky,
Shlita adds that there was a nes--a
miracle-- involving the dogs here. What was that Nes? it was not,
teaches Rav Chaim that the dogs did not bark in spite of the natural
consternation and fear arising from the death and yelling and screaming of
Makkas Bechoros all around them. After all, if that was the
miracle--why would they be rewarded with meat--they had done nothing, as
Hashem had simply sealed their mouths. Instead, Rav Chaim explains,
the miracle was that Hashem gave them the sechel to understand that if they refrained from barking despite all
that was going on around them, they would enhance the Geulah--including the
Kavod Shomayim and Kavod Yisrael. This then is the lesson that the
Chofetz Chaim wants each and every one of us to learn--if dogs who were
temporarily granted sechel made
the right decision and guarded their mouths--all the more so should we , who
are blessed with sechel all of the
time. Moreover, if the dogs of that generation only, located only in
Mitzrayim only, and for one night only merited reward to dogs all over the
world for all future generations--imagine the zechusim we can build over a
lifetime of care-- for ourselves and for the world. Let us remember then
that unlike the dogs who had a night of sechel,
we are blessed with it every day--and it is our sublime duty and merit
to put it to the best possible use. As we are about to say something
that we are not sure is appropriate --remember the word-- sechel!
Special
Note Three: We now continue our Monday/Thursday series on the practical aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author
of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im. Of course, one should ask his own Rav
or Posek in his particular circumstance or situation for a final p’sak.
PART 107
Question
You refer to the computer check only in conjunction with
spelling errors. Doesn’t the computer check for other problems as well,
such as touching and cracked letters?
Answer
You
must keep in mind that the computer check is done either by scanning,
copying, or taking a digital picture and then transferring the image into
the computer (which usually happens automatically). The computer then
“reads” or “checks” that image and displays on the screen all the
“problems” it has discovered.
The
fact is, though, that factors such as lighting, resolution, and color of the
klaf, can easily affect the results, causing the computer to see
broken letters as whole, non-touching letters as touching, or the opposite
– as well as myriad other inaccuracies. Therefore, computers absolutely cannot be relied upon for such issues.
The only things which the computer has been proven to be able to detect with
99% accuracy are spelling-related issues. These include extra letters or
words, missing letters or words, substituted letters or words, and the like.
Indeed
the poskim have made it abundantly clear that the computer check may
only be used for such issues, while a live magiah must be used for everything else.
Hakhel
Note: A reader pointed out to us that although man may be unable to catch a
spelling or word error--Hashem nevertheless endowed man with the ability
to develop a computer program--which could find the mistake that he
himself could not! Niflaos HaBorei!
========================================
24 Shevat
MORE THAN
JUST
AN UMBRELLA--
LIFE
! This Shabbos, 25 Shevat, is the Yahrzeit of Rebbi
Yisroel Salanter, Z’tl. In this week’s Parasha we learn of the
laws of guarding borrowed objects--the laws of a Shomer
Sho’el. The story is told of Rebbi Yisroel who was on his way to
give a shiur in Shul in Lomza upon visiting the city. Suddenly, a
heavy rain began to fall and someone lent him an umbrella, Rebbi
Yisroel did not let the umbrella out of his sight, keeping it perched at the
bima next to him--with the full knowledge and awareness of the
responsibilities that borrowing entails. (Tnuas HaMussar,
Volume 1; p.353, brought in Love Your Neighbor by Rabbi Zelig Pliskin,
Shlita). Hakhel Note: Rebbi Yisroel was not acting like
a Tzaddik--he was teaching by example how one has to live his life!
-------------------------------------------
Special Note One: We
continue with our Erev Shabbos--Halachos of Shabbos Series:
A. This is the
third Parasha in a row containing a reference to Shabbos. Once we
have left Mitzrayim--the great importance of Shabbos is repeated and
repeated again--almost as if to give it a chazaka in the Torah!
In any event, the classic Sefer Eglei Tal on the melachos of
Shabbos provides a remarkable conclusion in its Hakdama. We know that
Shabbos is shekula--weighs against
all of the other Mitzvos and that Chazal teach that Shabbos is alluded to in
Shema with the words of “Va’Asisem
Es Kol Mitzvosai!” This, the Eglei Tal writes also
applies to the study of Hilchos Shabbos--with the study of its Halachos
weighing against the study of all other Halacha! Hakhel Note: We
once again emphasize the importance of learning Hilchos Shabbos--especially
on Shabbos itself. What an important reason to learn Halachos of Shabbos!
Imagine if only one Shabbos act is improved upon by only one person when a
halacha of Shabbos is mentioned at the Shabbos table--what a wonderful
accomplishment...and even if everyone already knew everything, you are
definitely showing a special
chiba
and affection for Shabbos by showing that you want
to get it right!
B. Chazal (Shabbos
150B) bring the following Ma’aseh: “Ma’aseh B’Chossid Echad…there
was a chossid who noticed one Shabbos that there was a breach in the fence
around his field and he resolved that it had to be fixed. Once he
realized that he had made this resolution to repair on Shabbos, he decided
not to fix the fence at all. A miracle occurred and a Tzelaf--a
caper tree grew in the place of the breach. A caper tree has three
different kinds of fruits--and the man was able to sustain himself and his
family thereafter from the tree’s produce! Fascinatingly, this
Ma’aseh is brought both by the
Rif
and the Rosh (who bring the Halachos gleaned from the Gemara), and is
explained by the Taz (Shulchan Aruch, Orach Chaim 307, seif katan 14).
Accordingly, the meaning of the story does not appear to be limited to a
wonderful story about a ‘Chossid Echad’. We may suggest
that there is a powerful lesson to us all: Even if weekday thoughts
which are not verbalized nor put into action may be
permissible on Shabbos--it is nevertheless a great accomplishment for
one to cleanse and purify his thoughts on this great day.
C.
HaRav Chaim Ozer Grodzinski, Z’tl, asks in the name of HaRav Chaim
Brisker, Z’tl why it is that in last week’s Parasha the Aseres HaDibros
specifically enjoins us from allowing children to do work on Shabbos--after
all, are we not already restricted across-the-board from allowing children
to violate the Torah with the words of “Lo Sochilum--do not feed them, do
not allow them to do prohibited acts?”
HaRav Chaim Brisker answers that the prohibitions of Shabbos are more
chamur--they are more strict and severe, and accordingly by violating
Shabbos laws, he is going even one step beyond what is already wrong.
It follows then that being especially careful with the Halachos of
Shabbos brings one to an elevated level of Torah observance--and draws mush
ruchniyus and reward into one’s life!
Special Note Two: The
Seforno at the outset of Parashas Mishpatim explains that the entire Parasha
is really a continuation of the last of the Aseres HaDibros--which is Lo
Sachmod--not to covet another’s possessions. Once we respect the
fact that someone else’s possessions are not ours--then the next step is
to recognize all of his rights in those possessions.
Special Note Three:
In his commentary in this week’s Parashas Mishpatim on the requirement of
boring a hole in the recalcitrant Eved Ivri’s ear, the Sefas Emes (5645)
notes that the measure of reward, or Middah Tovah, is always greater than
Middas Puraniyus. Accordingly, if an awl must be bored through the ear
of one who wants to stay an Eved to another human, then the reward for one
who accepts upon himself the service of Hashem and expresses the words
“V’Ahavta Es Hashem” with fervor will be granted divine assistance to
be able to clearly hear the voice of Hashem. We must make sure that we
use our ears for the right reasons--so that they be amply rewarded! Hakhel
Note: It is no coincidence (as it never, ever is) to note that our
very same Parasha contains the mitzvah of Lo
Sisa Sheima Shav--do not listen to/accept Lashon Hara or falsehood (Shemos
23:1). Fascinatingly, this prohibition against listening to
Lashon Hara is found in the Torah even before the prohibition against speaking
Lashon Hara, which does not occur until Parashas Kedoshim! We suggest
that the reason for this may be actually quite simple--without a listener
there is simply no Lashon Hara at all to be spoken-- notwithstanding that it
is at the tip of someone’s tongue already mixed with venom, pride,
disregard and anger! This is the one occasion in which one should
not at all be a good listener. Conversely, we note that of the 48
Ways in which Torah is to be acquired are set forth in Pirkei Avos
(6:6)--and the first is Torah study, the second is Shemiyas
HaOzen--attentive listening, and only the third is Arichas
Sefasayim--appropriate speech. Thus, an extremely important
Avodah for the coming week--taught to us at the outset of the Parasha so
that everybody appreciates and gets to it-- is to reevaluate and reconsider
how we treat and use our ears. Getting within earshot of an
argument between people, a conversation between two people who are of a
lower element of society, or someone screaming on a cell phone allows
destructive foreign influences to enter into your body and soul through
those precious and miraculous apertures placed on either side of your
brain for good reason. Stay Away--don’t become an Eved Ivri!
On the other hand, if you see a lively Torah discussion taking place--listen
in! Our ears heard the Voice of Hashem at Har Sinai--let them continue
in the way of their bold and royal tradition and upbringing each and
every day--let us remember that we say Shema Yisrael for good
reason!
Special Note Four:
The Shelah HaKadosh provides an amazing insight from the Zohar into
the power of Teshuva. In the Parasha, we are taught that “VeChi Yiftach Ish Bor”--if a man digs a pit in a public area he is
responsible and must pay for all of the damage that it causes. If
someone caused another to sin, which has far greater ramifications because
it can permanently affect his Olam Haba forever and ever, one would think
that the damages he is liable for are much larger and exceedingly great.
Yet, this is not so for the power of Teshuva is so great that it repairs the
damage done above, the damage done below, the damage done to oneself--and
the damage done to the world! Let us think of the pit and all the
responsibility that it entails--and realize that with Teshuva one does not
have to fall in it or anywhere near it! Hakhel Note: If the snow
does not still serve as your reminder--may these words of the Zohar serve as
an exciting reminder for...a daily inspiration of Yoseir
Mi’mah She’Hayisi!
Special Note Five: A
related teaching of the Shelah Hakadosh is on the Pasuk tomorrow “Ki Seitzeh Aish--when a fire goes out and finds thorns....”
The Shelah explains that one might think that he is not responsible for a
fire that unintentionally went out on its own from his property. The
Torah teaches that this is not the case, and that one must be especially
circumspect with fire and its power--where even for an ‘accident’ or an
‘unintentional’ act will one be held fully responsible. This,
the Shelah continues (in the name of Rebbi Menachem HaBavli, Z’tl) is an
important allusion to the ‘fire’
of machlokes
or anger--where one simply
must guard himself with greater effort and care, even if it ended up
happening by accident or without intention. The Shelah concludes
with these important words: U’Klal
Gadol Hu Zeh Lehavio LiHeyoso Kadosh Bechol HaKedushos--this is a great
principle--the recognition and practice of which will bring him to
holiness of holinesses. Hakhel Note: These are the
Shelah’s words--not ours!
Special Note Six: We
provide the following short questions and answer relating to this week’s
Mitzvah filled Parashas Mishpatim, which have been gleaned from the Divrei
Torah compiled by Rebbi Yissocher Dov Rubin, Z’tl in the Sefer Shinayim Mikrah, published by his family after his Petirah
(available in Seforim stores).
1.
Q: The first Pasuk in
the Parasha teaches us to obtain decisions from Batei Dinim.
Typically, we make a Bracha on a Mitzvah prior to its performance. Mitzvos
have Brachos Why is there no Bracha of “Asher
Kideshanu BiMitzvosav V’Tzivanu Al HaDinin” made before judges issue
a decision?
A: Many answers may
be given to this question. A simple one we may suggest is that the
parties can settle the dispute peshara
(compromise)--obviating the need for the judgment or decision.
2.
Q: Why does the
Parasha begin with a Vav--connecting the Aseres HaDibros especially to
Jewish Civil Law (relating to monetary matters)?
A: The civil law of
all the other nations of the world is based on mans own reasoning. The
“Vav “at the beginning of our Parasha teaches us that our laws relating
to monetary matters emanate from the same divine source as the Aseres
HaDibros--”Anochi Hashem Elokecha”
(Alschich Hakadosh in Sefer Toras
Moshe).
3.
Q: Chazal teach that the
first question that a person is asked after 120 years is whether he did
business with Emunah. Why aren’t Chazal more concerned with what one
spent his money on--such as Tefillin, Shabbos, Chinuch, Esrog, Chesed, etc.
A: A person must
determine whether the money in his possession is truly his to spend.
One cannot talk about Mitzvos or Ma’asim
Tovim that one performs with money--unless it is his money! (Kesav Sofer)
4.
Q: If a person finds
money in the street without any special markings, can he keep it in the
first instance--or is it better to put up signs, or otherwise try to locate
the person who lost it?
A: The Chazon Ish
(brought in the Sefer Pe’er HaDor)
told his students that there is not even a “lifnim
meshuras hadin” to try and find the original owner--and that the money
belongs to the finder. The Chazon Ish explained that losing and
finding money is part of Hashem’s way of moving funds from one party to
another for a particular reason (which could even include left over monetary
matters from the losers and finders previous lifetimes--the Sod
HaGilgul).
5.
Q: Why does the Torah
begin the Parasha of monetary matters with the laws of a Ganav--would it not
have been more pleasant to start with Chesed such as loans or acting as a
Shomer Chinam, etc.
A: The Alter of Kelm
answers that if a father has several children, all of them acting normally
except for one who is going off the derech, he is going to put a great deal
of attention on the wayward child. He will search for Eitzos and ways
to help him. So too, does Hashem place His attention on the Ganav, and
alerts us to help him as well.
6.
Q: The Torah teaches
that if one person hits another, he has to compensate him with up to five
different kinds of payments. However, if the hit causes damages of
less than a perutah, then the one
who inflicted the damages must get Malkos, as there is nothing to pay.
How could this be that one who inflicted a $100.00 worth of damage pays
$100.00 and does not get Malkos--yet a comparatively light tap which
inflicts no monetary damage gets up to 39 lashes?!
A: Rav Elchanan Wasserman,
Z’tl said in the name of the Chofetz Chaim that the Torah teaches us with
this how careful we have to be about showing the proper respect for our
friends and not hurting them in even the slightest way.
7.
Q: The Parasha
teaches (Shemos 23:25) that if we serve Hashem, He will bless our food and
drink and remove sickness from our midst. What is the connection
between Hashem blessing our food and drink and removing sickness from our
midst?
A: There are two
types of foods that we consume--a ma’achal
mevorach and a ma’achal
which is not mevorach. A ma’achal which is not mevorach
weakens a person and brings impure and evil influence upon him, even
sickening him. On the other hand a ma’achal
mevorach can remove sickness and is a great medication. What can one do
(other than obviously eating the right foods and in proper amounts) to make
his food a ma’achal mevorach?
Bentsching and making proper Brachos with simcha and tuv
lavav. The health of the other nations of the world is dependent on
their mazel. Our health is dependent on our Avodah! (Rebbi Moshe Dovid
Valli, a student of the Ramchal in his Sefer Bris
Olam).
Special Note Seven:
The Pasuk in this week’s Parasha teaches: “Lo
Siheye Acharei Rabim L’raos--Do not go after the majority to do
evil.” (Shemos 23:2. ) Rabbi Zelig Pliskin, Shlita, in Growth
Through Torah teaches the following vital lesson:
“Rabbeinu Bachya explains
that the plain meaning of this Pasuk is that if you see many people doing
something that is wrong, you should not follow their example.
“It is very natural for a
person to follow the behavior of others, when many people do something that
is wrong it is easier for a person to tell himself ‘so many other people
are doing this, it can’t be so wrong if I do it also.’ In this
Pasuk, the Torah is teaching us the principle that each person is
responsible for his own behavior. Even when many others do something
that is improper, you have an obligation to be careful with your own
behavior. It takes much courage and strength of character to be
different from others for one’s ideals. However, anyone who
appreciates that the most important thing in the world is to do the Will of
the Almighty will not be impressed by the fact that many people are doing
something. He will weigh his own behavior against the Torah standards
and not the standards of others, regardless of how numerous they are.”
The importance of the
lesson is clear--let us take common situations in which we may each
individually fall prey to following inappropriate leads--such as care in
Kashrus and Shabbos observance, proper Kavannah in Tefillah and take this
crucial message into our everyday lives.
Special Note Eight:
The Sidras Mishpat Moshe on many practical topics in Choshen Mishpat
was published in 5758 under the auspices of HaRav Yisroel Belsky, Shlita (in
memory of Rabbi Moshe Sherer, Z’tl, by Ruach Country Publications).
Before taking leave for the moment of the vast amount of Hilchos Choshen
Mishpat contained in and encompassed by Parashas Mishpatim, we provide
below but a few significant points from this wonderful publication.
1. To appreciate the broad
scope of Choshen Mishpat, one must recall that its Halachos apply every
day of the week--even on Shabbos (!)--in contrast even to the essential
Halachos of the 39 Melachos on Shabbos--which apply one day a week.
2. A non-Torah person
thinks of possessions and money as being items to accumulate in any way
possible. This attitude is described by Shlomo Hamelech (Koheles
2:26
) with the words “Velachotai
Nassan Inyan Le’essof VeLichnos...To the sinner He gave the urge to
gather and collect. Such a person thinks that accumulating wealth is a
goal unto itself, and accordingly pursues a path based upon terminology such
as ‘sharpness’ and ‘shrewdness’ which r’l taint all of his
possessions with at least a touch of theft or misappropriation in some form
or nature.
3. The Torah’s attitude
towards possessions and money should be studied well. In English, we
have the verb ‘to have’. One says, for instance, “ I have a new
car”, or “I have a new phone”. HaRav Shamshon Refoel Hirsch,
Z’tl, points out that the verb ‘to have’ does not exist in Lashon
HaKodesh. One says instead “Yaish
Li”--there is to me--instead of I have. Rather than saying “I own
this pen”, in Lashon HaKodesh one says “There is a connection between me
and this pen”-we call this connection ownership--but all the connection
really means is that a person has some right to control the pen.
4. If one is able to
develop a fear of having someone else’s money in his possession--and
learns to feel a repulsiveness for it, one will be well on his way to
protect himself from even a small gezel--which
always, of course, leads to a larger gezel.
5. A Torah
Jew’s need for possessions and to own property should be motivated by
one’s desire to take care of one’s needs and responsibilities, to have a
place to live, to provide for one’s family, and to support the community
in a way that is filled with Torah and Mitzvos. if one’s aspiration for
money and possessions is correct, and one is careful that they are acquired
without any taint of gezel, then each one of them is a Cheifetz
Shel Mitzvah, just like a beautiful Esrog--without any blemish.
One does not have to wait until Sukkos--he can be surrounded by the beauty
of his Mitzvos --with his Chafatzim
Shel Mitzvah --every day--at home and wherever he goes!
===========================================
23 Shevat
NOT A TIME FOR SILVER
AND
GOLD
: In the past, a reader pointed us to a potent
Rabbeinu Bachya on the Pasuk at the end of Parashas Yisro. The Pasuk (Shemos
20:20
--giving us the right vision!) teaches: “Lo
Sa’asun Itti Elohei Chesef Veilohei Zahav, Lo Sa’asu Lochem...do not
make images of silver and gold together with me.” The Rabbeinu
Bachya gives several interpretations to this Pasuk. His second one is as
follows: “When you are standing in Tefillah with me, do not think
about your silver and gold--for if you do, I shall consider it as if you
made silver and gold idols.” What a powerful way of moving yourself
not to think about business, work, or financial affairs during davening!
----------------------------------------------------------
Special Note One: From last
week’s Parasha, we derived the Mitzvah of Bikur Cholim (as described
earlier in the week). In this week’s Parasha, the Torah writes: “VeRapo Yerapeih--and he shall provide for healing” (Shemos
21:19
). Accordingly, it may be very appropriate to
review the bracha of Asher Yatzar, and the care we can take in reciting its
precious words. We encourage you to share with others:
A REVIEW OF THE BRACHA OF ASHER YATZAR
A. In
this bracha, after we recite the regular nusach of every bracha--”Baruch
Atta...”, we continue with the word ‘Asher’.
We usually recite the word Asher in a bracha when it relates to a
Mitzvah--such as Asher Kideshanu BeMitzvosav. We also use the
term Asher in Birchas HaTorah--Asher Bachar Banu, and in the first
of the 15 Birchas HaShachar, Asher Nasan LaSechvi…. Otherwise it is
reserved for ‘special occasions’ such as Sheva Brachos or a Bris, and is
not recited in our brachos either before or after we partake of food.
We may suggest that the word Asher is related to the word Ashrei, indicating
a special level of appreciation and thanks. Indeed, HaRav
Schwab, Z’tl, in his commentary on Ashrei Yoshvei Veisecha teaches
that Ashrei ‘definitely means happiness’ (although he does not
connect Asher to Ashrei). We use this apparent nexus of Asher
and Ashrei as a suggestion--to experience a sense of appreciation and
thanks at the outset of the bracha--when expressing the word Asher.
B. The next term, ‘Yatzar
Es HaAdam--Who formed man,’ teaches us that man was
miraculously created this way at the outset of creation, and that
accordingly, many billions of people have been blessed with a phenomenally
functioning system-- every day, several times a day--and even throughout
their entire lives. Nevertheless, we should not get lost in the fact
that our bodily functions and systems are part of an act of creation
thousands of years ago--but instead we should recognize that in actuality
Hashem is the Rofei Chol Basar (in the present tense)--the One Who
makes each system of every human being work each day--on an ongoing basis!
C. The next phrase in
this bracha is Es HaAdam. How, after all, is man
different than animal in the miraculous constitution of his body?
After all, do not a myriad of live creatures in various kingdoms have
incredibly complex and truly incomprehensible digestive, circulatory and
other body systems? What makes ours so special and unique? Do not we
in fact, conclude the bracha with the words Rofei Chol Basar--Who
heals all flesh? We may suggest that the answer lies in the meaning of
the word HaAdam. When Hashem first created Adam HaRishon, the
Pasuk states VaYivrah Elokim Es HaAdam BeTzalmo BeTzelem Elokim
Barah Oso (Bereishis 1:27). We are thus thanking Hashem not only
for all of the incredible body systems in (hopefully) perfect working order
and place, but also for our unique Tzelem Elokim. With the
expression of Es HaAdam we express our true appreciation to
Hashem for giving us the ability to lead spiritual lives in a physical
world--to elevate all of our physical processes. Indeed, there are
even Simanim in Shulchan Aruch (Orach Chaim 3,6,7) which provide specific
Halachos as to a conduct of a person when taking care of one’s needs!
We are not merely like the other creatures who Hashem keeps in miraculous
existence as well--we are sanctified as Es HaAdam in the
process!
D. With the next
phrase of BeChochma we indicate that Hashem’s wisdom is not
a wisdom which we can duplicate or even comprehend. As but one short
example to remember--miles worth of intestines within a person just a few
feet tall deserves our real attention and special appreciation!
E. The next phrase in the
bracha is U’Vara Vo Nekavim, Nekavim. The term U’Vara--and
created, explains the Malbim (Bereishis 2:7), is used to indicate Yeish
MaiAyin--something created from nothing (as opposed to yetzirah and
asiyah, which are later stages of development). Here, we
recognize that Hashem created apertures, or openings, from nothing.
What needs to be ‘created’ in an opening? Firstly, the size of
each opening, and the particular constitution of each opening, is detailed
for each individual. Additionally--it is not just one aperture that
was created but a series--and different parts of the body have openings with
different purposes. The openings in the ear help us hear, the openings
in the nose help us breathe and smell….It is perhaps for this reason that
we thank Hashem for Nekavim, Nekavim--many apertures which
function independently and relate to each other, and which provide us with
the experience of oh so many daily miracles!
F. The term Vo
means ‘within’. We thank Hashem for what is within us--that
which we cannot see, but which keep us functioning minute-to-minute and
second-to second. We cannot even claim control over them, because we
do not see them nor their processes! With our express appreciation of
the physical items within us, we will better able to appreciate in Elokai
Neshama--our Neshama--the spirituality within us which we also
cannot see--and which is also described in the same way as Shenasatah Bi!
G. In
his introduction to the bracha of Asher Yatzar, HaRav Schwab, Z’tl, notes
that the 19th-Century naturalist Alexander Von Humboldt is said to have
commented that he reviewed the prayer books of many religions, and found no
other prayer comparable to Asher Yatzar. A Rav reported to us that he
was told by someone who had visited HaRav Yehuda Zev Segal, Z’tl, that
HaRav Segal had said the bracha in three languages at the time that he has
visited with him (obviously in a manner where there were no Sheim
U’Malchus issues).
H. We
continue in the bracha with the term Chalulim,
Chalulim. As noted last week, the G’ra points out that the
Gematria of this phrase is 248--corresponding to all of the limbs of the
body. The Sefer VeZos HaBracha, provides specific examples of Chalulim--as
organs with hollows--the stomach, and large and small intestines, which
house the chemicals and enzymes necessary for digestion. As but one
example of our incredible makeup, www.designerperfect.com
teaches that the two kidneys that most human beings possess weigh only five
ounces each--and filter 450 gallons of blood each day--expelling all toxins
from the body in the process!
I. The
word Nekavim and
the word Chalulim are both
immediately repeated a second time in the bracha. We may suggest that
this is because there are two types of Nekavim and two types of Chalulim--there
are two holes within the same system (such as the opening of the mouth and
the opening of the esophagus), and the opening of the ear and the opening of
the nose--which are of two different systems. Similarly, there are two
kinds of Chalulim--within the same system--and within different
systems. We thus marvel at the complexity of each system--and of the
totality of all of the systems!
J. We
continue with the phrase “Galuy
Veyadua Lifnei Chisei Kevodecha--it is obvious and known before Your
Throne of Glory”. What is the difference between Galuy and Yadua?
We may suggest that with the term Galuy
we affirm our belief that Hashem sees everything--everything is revealed
to Him even in the most hidden of places. The term Veyadua, on the other hand, is our affirmation that Hashem
not only sees everything, but also knows everything. The term Lifnei,
of course, is a contraction of the words “Le and P’nei--
to the face of”, in which we indicate that not only does Hashem see and
know everything, but that it is directly before Him. The term Chisei
Kevodecha, explains HaRav Chaim Kanievsky, Shlita, is a term of
honor, referring to the fact that that we always stand before Hashem--before
the throne of glory itself! Picture it!
K. As many may know, the Shulchan Aruch itself (Orach Chaim 6:1),
goes into great detail explaining the meaning of Asher Yatzar in
detail. The term we are up to in the bracha is “She’im Yipase’ach Echad Mai’hem, O Yisaseim Echad Mai’hem”.
Here, the Shulchan Aruch gives several explanations. One of the
explanations is that in the mother’s womb, the fetus’ mouth is closed,
and when he enters into the air of this world, it opens. If it would
remain closed even for a short period of time (“sha’ah achas”),
or if one of the organs which are ‘closed’ (such as the heart) would
open even for a short period of time, the human being would not be able to
exist. The Shulchan Aruch also suggests that if a person had to take
care of his bodily needs too often, and the process of excreting harmful
fluids and waste occurred too continuously, the person’s life would be
endangered. In the Sefer VeZos HaBracha, Rabbi Aleksander
Mandelbaum, Shlita, adds that the phrase She’im Yipase’ach… conveys
that all of our organs are in exact measure--both in size and in proportion.
If an opening was a bit larger, or a size was a bit smaller, the processes
necessary for a person’s functioning could not continue.
L. The next phrase is “Iy
Efshar LeHiskayem VeLa’amod Lefanecha--it would be impossible
to exist and stand before you.” To
the Torah Jew, not much is impossible.
With these words, accordingly, we emphasize the extreme need for
Hashem’s continued gift to us of the proper functioning of our bodies.
What is the difference between LeHiskayem (to exist)--and La’amod
(to stand)? The Olas Tamid
(based upon the Ra’avad) explains that LeHiskayem means that
without the proper operation of our bodily systems, we would lose our human
form of existence and simply crumble back into dust, while our inability to
be La’amod Lefanecha, refers to our inability to stand before
Hashem in Tefillah and in the study of Torah--for to do so most properly
requires a clean and healthy body.
M.
The bracha concludes with the words: “Baruch
Atta Hashem” a second time. We may suggest that after having
just gone through all of the remarkable processes and descriptions in the
bracha until this point, we are now ready to recite Baruch Atta Hashem
in perhaps a more uplifted way then when we first started the bracha!
We then praise Hashem for being a Rofeh
Chol Basar. As we have previously noted, with these words we
bring our thanks to Hashem to the present moment, as the phrase is in the
present tense. We thank Hashem for His Hashgacha Pratis in keeping us
well, for we know that taking the waste matter out of our body is essential
to our continuous and continued existence. The concluding words of the
bracha is U’Mafli La’asos--Hashem
acts are simply wondrous. The Shulchan Aruch (Orach Chaim 6) and the
Rema give important explanations to these concluding words. One of the
explanations of the Shulchan Aruch is that man can be compared to a flask
full of air--if a hole is pricked in the flask all the air would go out.
Yet, man has many openings and the breath of life stays within him.
The Rema explains that the wonder is how the gashmiyus of the body
holds within it the ruchniyus of the soul. The Sefer Kavannos
(brought by the Mishna Berurah, ibid.) teaches that the Neshama is nourished
from the ruchniyus of the food and the body is nourished from the gashmiyus--and
through food they are joined together! Thus, with the term U’Mafli La’asos we affirmatively declare that Hashem
cares both for our gashmiyus and our ruchniyus. We may
add that the bracha concludes with the word La’asos--to do, which
incorporates our Tefillah for the future--that Hashem continue to perform
all of these miracles for us!
Special
Note Two: We now continue our Monday/Thursday series on the practical aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author
of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im. Of course, one should ask his own Rav
or Posek in his particular circumstance or situation for a final p’sak.
PART 106
Last time we
mentioned that eighty three of the first hundred Sifrei Torah put through
the computer check in the early 1980’s were found to contain spelling
errors. How could this be?
The answer is
that there are 304,805 letters in a Sefer Torah, and human beings are
not computers.
There is a
fascinating story which illustrates this point:
The Rebbe of
Munkacs, R’ Tzvi Hersh Shapira (1850–1913),
known by the name of his Sefer Darkei Teshuvah, was the world
renowned owner of a beautiful Sefer Torah. So concerned was he to
ensure that the Sefer Torah would meet the very highest standards of kashrus,
that he had it checked by thirty magihim!
One day, R’
Tzvi Hersh was informed that R’ Eliezer of
Brigel
,
Galicia
–
who was known as the best magiah in all of
Europe
– was passing through Munkacs. Immediately, he
dispatched a messenger to request that he check his Sefer Torah before
departing the city. Of course, the magiah was honored to have the
merit of checking the Sefer Torah of one of the giants of the
generation.
Upon
completing his examination, he gravely informed R’ Tzvi Hersh that two
words had been interchanged!
R’ Tzvi
Hersh was dumbfounded! How could thirty magihim have missed such an
error? He then asked R’ Eliezer not to reveal the mistake to him until he
had a few other magihim check the Sefer Torah. Sure enough,
they checked the Sefer Torah once again and could find no flaw at
all.
R’ Tzvi
Hersh then asked the magiah to reveal which Sefer contained
the error.
“Sefer
Shemos,” was the reply.
So again he
had the magihim comb Sefer Shemos in search of the mistake.
Once again they came up empty-handed.
“Which Parashah
is the mistake found in?” asked the R’ Tzvi Hersh. “Parashas
Beshalach,” was the reply.
When they
still could not find it, R’ Eliezer hinted: “It is in Shiras HaYam!”
However,
search as they may, the magihim could not find two words which had
been switched.
Finally, R’
Eliezer showed them that in the pasuk, מכון
לשבתך פעלת
יקוק מקדש אד’
כוננו ידיך (
15:17
) the Shem Hashem appears twice; once spelled יקוק
and once spelled אד’. In this Sefer
Torah, the sofer had accidentally reversed them!
A
computer check would have immediately uncovered such an error.
===========================================
22 Shevat
QUESTION OF THE WEEK (ESPECIALLY FOR THOSE IN THE
NORTHEAST, UNITED STATES): How many times is the word
‘Sheleg--snow’ used in Pesukei DeZimra every day (even in the summer!)
to demonstrate Hashem’s Gevura, His unfathomable potency and power?
----------------------------------------------------------
Special Note One:
Indeed, this year, the Northeastern United States has experienced a higher
than usual level of this unique Gevura, drawing our specific attention to
look up and appreciate the words of Dovid HaMelech in Tehillim--Hallelu
Es Hashem Min HaShamayim--praise Hashem--from the Heavens! We most
certainly cannot take the threats of snow, the actual snowfall itself, and
the after-effects of the snow, as merely part of mother nature and the wilds
of winter. This is Hashem talking to us--and if no one else around
realizes it--at least we should! Many messages and lessons can and
should be gleaned and utilized to grow--so that we demonstrate that we did
not merely pass through the snow--but that the snow passed through us.
We provide an exceptional lesson from the Seforno to Tehillim 51:9.
There, Dovid Hamelech prays to Hashem: “Techabeseini
U’MiSheleg Albin--cleanse me and I shall be whiter than snow.”
As we have pointed out in the past, the Seforno explains that Dovid is
teaching that “Eshmor Mikol Chait
Yoser MiMah She’Hayisi Nishmar LeShe’avar”--part of the
Teshuva process is the personal pledge that I will be more careful than I
was before--I will be whiter than the snow--I will rise above my
previous level, and not be complacent or satisfied with my previous
safeguards or results. I will be more circumspect about another’s
feelings, another’s money and of my actions and reactions. I will be
better than before--whiter than that snow.’ The snow in front and
all around many of us over the last few days teaches us where Teshuva is to
lead--it is to the level of Yoseir MiMah She’Hayisi-- which takes us over the top.
Once one undertakes that one important step, makes those small but crucial
adjustments, stays away from those few people, is more circumspect with
today’s kinds of ‘weights and measures’ while shopping or in the
office, attempts those two or three protective measures and safeguards to
avoid the home becoming a haven for outside influences--then he can look
back at the snow and regale--for he has managed to become whiter than it!
Hakhel Note: To our readers elsewhere--whether in Yerushalayim,
Netanya, Australia or Miami--you have the opportunity of joining with your
fellow Jew in a colder climate--and growing from his experience together
with him!
Special Note Two:
With this great lesson in mind, we recall that today is the Yahrzeit of the
Manchester Rosh HaYeshiva, HaRav Yehuda Zev B’R Moshe Yitzchak HaLevi
Segal, Z’tl. HaRav Segal put the Koach
HaPeh at the forefront of his Avodas Hashem and assured others that they
would experience personal Yeshuos through the proper study and application
of Shemiras Halashon. The concept of Yoseir
MiMah She’Hayisi can especially be used with the words one allows
himself to speak, for one can continuously edify and refine his speech and
his manner of speech. ’I am going to cheat on my diet with
this piece of cake.’; ’Can I steal a moment of your
time?’; ‘What a disgusting bug!’; ‘That food is nasty’;
‘I have no patience for this!’; ’I can’t talk to you bye
[click]’--are all examples of short statements which ultimately impact a
person’s mindset and overall personality. Replacing the snaps,
remarks and quips, and the gruff, negative and unseemly words with wise
words of compliment, praise, optimism and encouragement may appear to have a
limited effect upon a small part of the overall day--but actually will
impact surely and steadily on a large part of one’s personality. The time
to begin to improve with better, more chosen words is not tomorrow or
next week--if for no other reason than there is simply more to accomplish
tomorrow and more to grow in the next week. May our election to become
Yoseir MiMah She’Hayisi
with our Koach HaDibbur today, on
the Manchester Rosh HaYeshiva’s Yahrzeit, bring us the individual Yeshuos
that the Manchester Rosh HaYeshiva so seriously attributed to a worthy Ruach
Memalela--the expression of our spirit from within--as expressed to the
outside world by our power of speech. Perhaps each and every one of us can
begin his noble trek, by recording in writing in a personal, actual, short
daily Refrain from Inappropriate Word
Note--or perhaps better yet--a
daily Meaningful Compliment Note.
Life--your life--is too precious to let the days go by--without each day
being a little bit ...Yoseir MiMah She’Hayisi!
Special
Note Three: Three important
additional thoughts on Bikur Cholim:
1.
A reader had provided us with their following rules: “My rules of Bikur Cholim are as follows:
You should not visit anyone if you are angry; Do
not ask the patient personal questions, instead, ask the patient “Do you
need anything?”; Make sure to bring a smile to the patient; Treat what the
patient tells you with care--do not simply relate everything he says to
others; Treat the patient as if he/she was a relative of yours; If the
patient does not want visitors, do not press the patient for an explanation,
just leave the patient, but do so with a smile.”
2.
Chazal (Shabbos 32A) teach that a person should ask Hashem for Rachamim that
he not become sick, for if one becomes sick he needs a zechus in order to be
healed. Every day we ask Hashem to heal the sick in the eighth bracha of
Shemone Esrei, Refaeinu. We may
not, however, focus on the fact that in this very bracha we also ask Hoshieinu
Venivashei’ah--save us and we will be saved. What does this phrase
mean? The Kuntres Avodas HaTefillah explains that with these words we plead
with Hashem to save us from sickness.
Accordingly, one should most certainly have Kavannah when reciting these
words on behalf of himself and others. We additionally provide by the
following links, two short Tefillos asking Hashem to maintain one’s
health: by
clicking here and by
clicking here.
3. Rabbi Shimshon Lonner, Shlita,
asks a very important question: If
the Torah would like us to do acts of Chesed such as visiting the sick--then
why does the Torah itself not specify the acts that we should perform in
detail? Rabbi Lonner suggests that perhaps the Torah is teaching us that a
great element of the acts that we are about to perform is Es
HaDerech…--the way in which we perform them.
Our Chesed acts should not be knee-jerk reactions, but rather
accompanied by the thought of how Hashem would perform the Chesed, and how
He would like to see His children perform it. In furtherance of this, Rabbi
Lonner adds, the Torah describes at the outset of Parashas Vayeirah how
Hashem came to visit Avraham when he was sick after the Bris Milah.
Fascinatingly, the Torah does not state what Hashem said in this
regard or what He did--only that He came. As we move away from Matan Torah
of Parashas Yisro into the actual details of many laws in Parashas Mishpatim,
we must remember that a great part of the Halachos must be based in Es HaDerech…Es HaMa’aseh--the way we perform them--in the manner
Hashem would really like them to be performed!
=======================================
21 Shevat
Special Note One: In
last week’s Parasha, as what appears to be a condition precedent to
Kabalas HaTorah, the Torah first teaches us that we are to establish a
proper system of judges and leaders. The Torah adjures that they be
qualified and capable. In our days, we have Rabbonim and Dayanim who
also issue rulings and decisions in all matters--ranging from whether the
animal is kosher to whether Reuven owes Shimon five million dollars.
Yet, there are those who will complain--saying “The Rav or Beis Din is
wrong in saying that this is not kosher--or in ruling that I owe him
money--when it is he who owes me the money!” In fact, the Chofetz
Chaim (Sefer Chofetz Chaim 6:8)
writes that even if you are right,
you have no right to openly balk, criticize or complain against a
ruling--because it could very well be that, BeHashgacha Pratis, Hashem has
caused this to happen to you (see there for further detail). We should
take a lesson from the fact that the Torah places the administering of Torah
before the actual giving of the Torah itself in Parashas Yisro--without the
due respect for our Rabbanim, Dayanim and leaders we simply do not get to
Kabbalas HaTorah. It is no coincidence then (as it never is), that in
Shulchan Aruch (Yoreh Deah 243-246) the laws of respecting Talmidei
Chachimim are actually placed before the laws of Talmud Torah itself! Let us
take the lesson closely and seriously for the honor and respect due to
Hashem’s designated ones. Perhaps, to make up or any
inappropriateness in the past, we can add a meaningful Kabbalah, bli neder,
in this area. The time could not be better...
Special Note Two:
Another area of high respect we are re-instructed in tomorrow is Kibbud Av
V’aim. By now, we are all familiar with the enlightening words of
the Chayei Odom (67:3)--who teaches that the mitzvah is not only to
demonstrate your honor physically, but to also mentally contemplate and
consider that your parents are nobility. What if someone’s parents
are or were not well-respected or ‘good’ people--at least in the son’s
mind? We remind everyone that HaRav Pam, Z’tl, has the easy answer
for that--how could they not deserve great honor and respect--after all,
they were zoche to have you as a child!!
Special Note Three:
In last week’s Parasha we found the Mitzvah of Bikur Cholim--visiting the
sick. As Chazal teach “Es Haderech
Yailchu Ba--the way you shall go in--this refers to Bikur Cholim.
In order to review important highlights of this great Mitzvah, we provide a
previously published note entitled “Bikur Cholim Revisited”.
BIKUR CHOLIM - REVISITED:
1. According to the Chochmas Odom (151:3) the ikar (main point) of
Bikur Cholim is davening for the sick person while visiting him. In
fact, the Kitzur Shulchan Aruch (193:3) paskens that one has not fulfilled
the mitzvah of Bikur Cholim if he visits, but does not daven to Hashem while
there. This is because the Shechina is present above the head of the
sick person, and your tefillos are, k’viyachol,
in front of the Shechina itself (Shulchan Aruch, Yoreh Deah 335, Shach seif
katan 3). In your Tefillah, you should ask for Hashem’s mercy for
that particular choleh “B’soch Cholei Yisrael” (amongst the other sick
of
Israel
), because, in the merit of the many, your tefillos
will be better received (ibid., Shach seif katan 4).
2. Bikur Cholim should not be performed when it is convenient for the
visitor, but when it is best for the choleh. As the halacha states,
one should not visit in the first three hours of the day... the last three
hours of the day..., etc. (Shulchan Aruch, Yoreh Deah 335:4).
3. In addition to tefillah, there is a mitzvah to give the choleh
“nachas ruach” (Kitzur Shulchan Aruch 193:3). This does not mean
that one should speak on and on, or even with witticisms. Statements
should as “You’ll now have to take that medicine for the rest of your
life,” or “Next time, you’ll be more careful,” or even “How will
this affect your life going forward?” may be equated with smacking a poor
person across the face and knocking out a few teeth as you hand him a
hundred dollars with a smile.
4. The Chazon Ish (Collected Letters, Volume I:138) writes that
everyone has the mitzvah to perform “Bikur Cholim” upon himself, as
well. This means that he must take care of his body and use the most
effective means possible for his personal health.
5. One should try to tidy up and make the atmosphere more cheery for
the choleh, if possible. The Gemara (Nedarim 40A) relates that Rebbi
Akiva himself swept and cleaned the floor for his sick student. As a
result, the student told him, “You have caused me to live.” Rebbi
Akiva then taught, “He who does not perform the mitzvah of Bikur Cholim,
it is as if he spilled blood.” The reverse is also, of course, true.
In fact, the Gemara clearly teaches that one who acts wisely with the
ill will himself be saved from “a bad day” by Hashem (see Tehillim 41
and Gemara, Nedarim 40A).
6. Finally, one should consider a choleh’s status after he leaves
the hospital, and even after he returns to shul or to work. The fact
that he has somewhat healed does not necessarily mean that he is not
suffering pain or is otherwise in distress. One should continue to
daven for, and inquire as to, a person’s welfare, until he is confident
that the choleh has received his Refuah Sheleimah.
Special Note Four: A reader provided the following insight
on the Pasuk we recite every morning in Shacharis--”Anochi Hashem Elokecha Ha’Ma’alcha Mai’Eretz Mitzrayim, Harchev
Picha Va’Amalayhu...I am Hashem who raised you out of Egypt, open your
mouth wide and I will fill it. “I learned that this Pasuk teaches us
that all Hashem asks of us is to open our mouth and He will do the rest!
Just like it is so simple and easy for us to open our mouth, that’s
how easily and clear it should be to us to rely on Hashem for everything.
When remembering that Hashem took us out of Mitzrayim, we should
remind ourselves that He can do anything, big or small and that all we need
to do is something little to show Hashem that we care and that we want to be
better -something as simple as opening our mouth which takes little effort
on our part. When we show Hashem that we trust in Him, He will fill
our mouths - He will do the rest!! We can also take this lesson to
heart when it comes to financial matters. All we have to do is the
minimum hishtadlus that we need -opening our mouth and then when we see that
we have accomplished, we should remember that it is only Hashem who is the
one who filled our mouth with the bounty that we have!!
Special Note Five: As
we move towards Chodesh Adar, we provide a beautiful thought from the Sefer Tiv
HaTefillah (Rabban Gamliel Rabinovich, Shlita) on the phrase we recite
every morning at the outset of Hodu: “Yismach
Lev Mevakshei Hashem...be glad of heart those who seek Hashem.”
Rabban Gamliel explains that this Pasuk reveals something extremely
important to us. How can a person know and tell that he is truly a “Mevakesh
Hashem”--one that seeks Dveikus and Ruchniyus in his life--or whether
he serves Hashem outwardly, with his mind and thoughts really not there?
The answer is that if one is a ‘yismach lev’--if he truly feels joy when
he learns, davens, and performs a mitzvah; when was feels pleasure from his
Avodas Hashem-then he is reached the level of a Mevakesh. As the
Sha’ar HaKavanos writes about simcha: “And almost the ‘ikar
ma’aleh and shleimus’... is dependent on the joy one feels during
tefillah and when performing mitzvos.” We suggest that the feeling
of joy may begin with the sublime realization of the incomparable privilege
one has, with the incredible opportunity one experiences, each and every
time he can open a Sefer, recites 19 Brachos in Shemone Esrei (or any bracha
at all), or performs any act that Hashem Himself has requested that he
perform in the Torah. As we have just received the Torah in Parashas
Yisro, where all of these unique and special privileges-started--so it can
likewise be the place to renew our heightened awareness of this
privilege--and the special joy you should feel each and every time you
put on any one of those literally priceless crown jewels we first put on
3,327 years ago!
====================================
20 Shevat
A
TERRIFIC LESSON! “The
great Chassidic master, the Rebbe, Reb Bunim, was once asked if he would
like to change places with Avraham Avinu; he would get Avraham Avinu’s
talent and potential, and Avraham would get his. He smiled and replied: “I
would not want to change places with Avraham, because what would Hashem gain
on this exchange? There would still be one Avraham Avinu and one Bunim…!”
(excerpted from A Sense of
Responsibility, by Rabbi Sholom Smith, Shlita).
--------------------------------------------------------------
ASHER
YATZAR ENHANCED: We
provide by
clicking here a wonderful excerpt from the Siddur Kavanas
Hashem (available in Sefard and Ashkenaz), which provides the Kavannah
for each Sheim Hashem when mentioning the Sheim at every point of davening.
What a wonderful way to enhance your Asher Yatzar--by looking at the
Kavannah of the particular Sheim when reciting it!
--------------------------------------------------------------
Special
Note One:
Final points and pointers from Parashas Yisro:
A.
At the outset of the Parasha, the Torah records the
names that Moshe Rabbeinu gave to his two sons--and the reasons for those
names. Why does the Torah recount this at this point? Why is
this so timely at this point? HaRav Simche Zisel Broyde, z’tl, derives a
great lesson for us from this. Moshe Rabbeinu had just witnessed --and
even personally participated-- in miracles the likes of which the world has
not seen since. The Makkos, the Splitting of the Sea, the multitude of
Miracles in the Sea, the Mon, etc. Yet, Moshe Rabbeinu did not and
would never forget the ‘smaller’ miracles that he personally experienced
in his own lifetime--whether it was having a child, staying alive in galus,
or being saved from Paroh’s executioner. One’s personal miracles,
one’s daily survival is something that should not be overshadowed even by
something as powerful as the Geulah itself! When we give thanks to
Hashem in Modim daily--and thanks Hashem for “Ahl
Nisecha Shebechal Yom Imanu--the miracles that are with us daily”--we
should (in thought) name some of them just as Moshe named his sons--and
realize that we will be thanking Hashem for them forever--even after
witnessing the miracles of the Geulah Shelaima--speedily and in our days!
B.
From a Reader: The following is from Vedibarta
Bam by Rabbi Moshe Bogomilsky:
“And Hashem spoke all these words” Why is the giving of the
Torah recorded in Parashas Yisro?
Regarding the Torah it is stated “Ein Tov Ela Torah--the true good is only Torah
as it is written” Ki
Lekach Tov Nasati Lachem--I have given you a good teaching—the
Torah” (Pirkei Avos 6:3) The
word Tov-- Tes Vav Vais has the
numerical value of 17.
Counting from the first Parasha of the Torah (Bereishis)
Yisro is the 17th Parasha.
Thus it is most appropriate that the ultimate good
be expounded in the 17th Parasha.
C.
From a Reader (who received if
from a Rav): “Vayisyatzevu
BeTachtis HaHar. The Pasuk says they stood under the mountain.
Chazal tell us it means HaKadosh Baruch Hu turned the mountain over them
(like a pot) and threatened the Bnei Yisrael. If you are Mekabel the
Torah-good, if not, you’ll be buried under. Tosfos and the Midrash ask:
“But Bnei Yisrael said Na’aseh
V’Nishma and were mekabel
the Torah willingly--why force them?”
The
Maharal explains: It is not enough for the Bnei Yisrael to figure out on
their own that the Torah is worth receiving--this is not yet the essence of
Kabalas HaTorah. They must understand that Torah is life itself--without
Torah, we are not really living. As we know, the real definition of life
means existing in a way that it remains forever. Without Torah, every moment
of life dies away as soon as the moment passes. This is called death, not
life since it is only temporary. The only way to really live is by
transforming every instant into Chayei Olam. This is the meaning of VeChayei
Olam Natah BeSocheinu, because the Torah is what takes the ‘instant’
of physical life and makes it last forever. In truth, every moment and every
particle of existence must have a shaychus
to Torah in order to become Chayei Olam.
This
is why we had to be forced to be mekabel Torah, because Torah is life itself
and it is not up to ‘choice’ --therefore, Hakadosh Baruch Hu had to show
K’lal Yisrael that Torah is a must, and accepting it voluntarily, leaves
the thought that it is a good thing and if I want that good thing-fine, if
not, it is my decision, but forcing it shows that just as breathing is a
must and a person does not say: “I guess I will breathe now”, so too,
Torah must be accepted with the realization that I have to live a life of
Torah. So there are two parts to Kabalas HaTorah, one the great ma’alah
that we said Na’aseh V’Nishma on our own and second that we know it is
impossible otherwise.”
D. In the last Pasuk of the
Parasha of Matan Torah (Shemos
20:23
),
we learn Velo Sa’aleh B’Ma’alos
Ahl Mizbichi--you shall not ascend the mizbei’ach on steps. Rashi
explains, that by doing so, one would act in an immodest fashion in light of
the holiness of the place--thereby engaging in an act of bizayon. Quoting
the Mechilta, Rashi continues, if the Torah is concerned with the shame or
disgrace of stones--which do not have the mental capacity to be makpid on
this bizayon--then certainly must one be especially careful with not shaming
or disgracing another human being who does have the sense and sensitivity to
feel hurt--and who is, after all, a Tzelem
Elokim. The Torah is teaching us a lesson, and we must view it as timely
and apply it this week. Rather than shaming, disgracing or embarrassing a
person, we should turn the tables and instead replace the inappropriate,
hurtful phrase or phrases with words of chizuk and encouragement!
Special
Note Two: Now that we all have received the Torah again in last
week’s Parasha, we should feel energized with a new, unwavering and
vibrant commitment to Torah study. Last week, we provided several
important Halachos relating to Kriyas HaTorah on an ongoing basis. We once
again provide several additional Halachos relating to Kriyas HaTorah, once
again from the Mishna Berurah--Dirshu Edition, (Chapters 147-149):
A.
The Chofetz Chaim writes: “Ashrei Me Shenosein Kavod LaTorah--Praiseworthy
is the one who honors the Torah, as the Pasuk says “Ki MiChabdai
Achabeid”. Thus, when one honors the Torah it is considered as
if one has honored Hashem Himself. (Bi’ur Halacha, d’h Vehanachon).
B.
The opening of the Aron Kodesh is a remez to a “Sod Gadol BeOlamos
HaElyonim” (Elef HaMagen; Dirshu Note 11).
C.
The Chazon Ish rules that when the Gemara states that the one who lifts the
Torah is ‘notel sechar k’neged kulam’ (his reward is
commensurate with all of those who were called to the Torah)--this in our
day refers not only to the magbe’ah, the one who lifts the
Torah, but also to the golel, the one who wraps the Torah. This
being said, why do we sometimes given gelilah to a child under Bar-Mitzvah?
The Mishna Berurah answers the question--gelilah should, in fact, only be
given to a katan who is of an age in which he understands what a davar
shebekedusha is--and the reason we do so is to properly educate him in
the Mitzvos. (Shulchan Aruch, Orach Chaim 147, Mishna Berurah, seif
katan 7)
D.
The Rema writes that the reason that children are brought or urged to go to
kiss the Torah is lechancham u’lezarzam b’mitzvos--to
educate and to teach them to pursue the Mitzvos--rather than
perform Mitzvos passively, or to wait for the mitzvah to come to the person.
(ibid., 149:1)
E.
HaRav Shlomo Zalmen Auerbach, Z’tl, rules that the kaddish immediately
following Kriyas HaTorah was instituted le’ilui the Neshamos all of
the meisim who do not have someone to say Kaddish over them, and that
if an aveil (and not the ba’al kriyah) recites this Kaddish, then
he should have in mind that he is reciting it for the Neshamos of these
other meisim as well. (Dirshu, note 19)
F.
The Chazan holds the Sefer Torah with the open part towards the people
because “the light of the Sefer Torah” emanates to the Tzibbur from the
side by which it opens(!). (ibid., note 16) Hakhel Note:
Let us appreciate the light of the Sefer Torah when we are in its
presence--whether or not we see it!
G.
On Simchas Torah, HaRav Chaim Brisker, Z’tl, would not give away the Sefer
Torah to someone else, but would wait until someone took it from him. (ibid.,
note 21)
H.
When the Sefer Torah is being returned to the Aron: (i) it is a hiddur
to escort it back, as the Pasuk says “Acharei Hashem Elokeichem
Teileichu”, (ii) even if the Sefer Torah is not passing in front
of the person, he should move closer a bit, to be able to see it at a closer
distance, (iii) if one is unable to kiss the Torah with his mouth, he
should at least use his hand (so that an effect of Kedusha is left on his
hand), and (iv) if possible, if one is close enough it is preferred
that he hug the Torah with his right hand. (Shulchan Aruch, Orach
Chaim 149, Mishna Berurah, seif katan 3 and Dirshu note 5)
Special Note Three: We now continue our
Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The
Answers To All The Questions You Should Ask When Purchasing Or Maintaining
Tefillin, Mezuzos, Megillos, Sifrei Torah And Nevi’im. Of course, one should ask his own Rav
or Posek in his particular circumstance or situation for a final p’sak.
PART 105
Question
Do all STA”M items really need
to be computer-checked? Why can’t I just rely on the magiah?
Answer
Today, all STA”M
items must be computer checked. The job of the magiah is to check for
all kinds of problems that can arise in the writing of the STA”M.
Throughout the years, the magihim also checked spelling to ensure
that no words were misspelled because any spelling error invalidates the
entire STA”M item. With the advent of computer checking, magihim
may or can rely upon computer checking that will accompany their inspection.
As a matter
of background, in the mid-1980s the Vaad Mishmeres STA”M created a
computer program that could “read” Sifrei Torah, tefillin, mezuzos,
as well as megillos and Nevi’im, and determine if a word
was misspelled, substituted, etc.
Various communities agreed to have the Sifrei
Torah they had been using for years checked by this new computer
program. Of the first one hundred Sifrei Torah which were in use to
undergo a computer check, eighty three were found to have spelling mistakes!
Tefillin and
mezuzos, which have far fewer words than a Sefer
Torah, should also be computer
checked. This is, once again, because many
magihim will only scan superficially (if at all) for spelling errors
since they rely on the computer check to find all spelling errors. Their
primary attention will be directed toward the hundreds of other potential
problems to be found in the individual letters.
If,
however, one is absolutely certain that the magiah checked for
spelling mistakes as well, then from a halachic
perspective, the tefillin or mezuzos may be used without a computer check.
This assumes that the magiah is well-acquainted with the correct
spelling and placement of each and every word and letter.
====================================
17 Shevat
FOUR QUESTIONS ON THE PARASHA:
1.
The Rabbeinu Bachya to this week’s Parasha writes that there are exactly
620 letters in the Aseres Hadibros. To what does this correspond?
2. Har Sinai has six names.
Can you provide them, and the meaning behind each name? See Midrash Tanchuma,
Bamidbar, Piska 7.
3. Hallel HaGadol (Tehillim
136), which we recite every Shabbos Morning, contains 26 Pesukim, each of
which concludes with the words “Ki
LeOlam Chasdo--for His kindness endures forever.” The kindnesses
of Hashem found in this chapter especially focus on Yetzias Mitzrayim and
our subsequent entry into Eretz Yisrael. There appears to be a glaring
omission in the kindnesses mentioned--actually, what seems to be the
greatest kindness of all--Hashem giving us the Torah while in the Midbar--is
omitted, as the Pesukim in the chapter skip from Hashem throwing Paroh and
his army into the sea, to leading us with the Clouds of Glory through the
Midbar, and then on to defeating the mighty kings, Sichon and Og, followed
by our entry into Eretz Yisrael. What happened to Matan Torah itself
--the great event of this week’s Parasha, and indeed one of the greatest
events in History?! We invite your thoughts. As a starting
point, may we suggest the words of HaRav Avrohom Chaim Feuer, Shlita in his
work on Tehillim (Artscroll, p.1608).
4. Preceding the Aseres
HaDibros, the Pasuk (Shemos
19:19
)
records the background: “Vayehi
Kol HaShofar Holeich Vachazeik Me’od Moshe Yidabeir VeHaElokim Ya’anenu
Vekol--and the sound of the Shofar grew continually stronger--Moshe
would speak….” What is the simple meaning of the phrase at the end of
the Pasuk-- VeHaElokim Ya’anenu
Vekol? Hakhel Note: This question is part of the endeavor we are asking
everyone to bli neder undertake--look up the simple meaning of any words or
phrases that one does not understand in the Parasha!
----------------------------------------------------------
Special
Note One: We continue with our Erev Shabbos--Halachos of Shabbos Series:
A.
We provide the following thoughts on the Mitzvah of Zachor Es Yom HaShabbos LeKadesho, contained in the Aseres HaDibros:
1.
Although Shabbos itself is only one day of the week, Hashem directs us to
“Zachor”--to remember it-- not
only on Shabbos itself, but during the six days which precede it.
Every single time we purchase, bake, cook, clean, wash, shine, work late,
leave work early--we are always remembering the Shabbos! As we have
noted in the past, HaRav Shlomo Zalmen Auerbach, Z’tl, taught that one
even fulfills a Mitzvas Asei of Zachor
Es Yom HaShabbos by reciting “HaYom
Yom Rishon L’Shabbos”, “HaYom
Yom Sheini L’Shabbos...” every day prior to the Shir Shel Yom.
In fact, he would state “Zachor Es
Yom HaShabbos LeKadesho”, and then recite HaYom
Yom to demonstrate that he was fulfilling the Mitzvas Asei D’Oraysa.”
All of this, of course, teaches us the enormity of the Mitzvah of Shabbos--for
it requires so much aforethought and attention, so much preparation,
thinking and care.
2. Each of the Aseres
HaDibros is alluded to in the Kriyas Shema that we recite twice daily.
The Mishna Berurah, citing the Yerushalmi writes that the allusion to the
Dibra of “Zachor Es Yom HaShabbos”
is in the words “Es Kol Mitzvosai--all of My Mitzvos”--for
Shabbos weighs against all of the other Mitzvos combined!
3. The awesome power
and reach of Shabbos transcends this world into the next--and even extends
from the righteous to the wicked. What do we mean? The Rabbeinu
Bachya writes that the reason we do not begin Ma’ariv on Leil Shabbos with
the words: “Vehu Rachum
Yechapeir Avon…” as we do on a weekday is the following: There
are three Malochim, with the names Mashchis, Ahf, and Cheima, who are in
charge of meting out the Reshaim’s punishments in Gehenom daily. On
Shabbos, they are not permitted to mete out punishment, and the Reshaim have
Menucha on Shabbos as well. Each of these three Malochim is, of
course, alluded to in the VeHu Rachum. By our not reciting VeHu Rachum then, we indicate that these Malochim have no power
on this awesome day--for everyone must benefit from its spiritual power and
strength!
B.
The Mitzvah of Kiddush is also derived from the words “Zachor Es Yom HaShabbos LeKadesho”. Accordingly, we review certain
points about Kiddush, as presented in the Sefer Bris Olam by HaRav Binyomin (HaTzadik) Zilber, Z’tl:
1. One should make
Kiddush promptly after coming home from Shul. However, if one has not
recited Kriyas Shema in its proper time in Shul--and its time has now
arrived-- he should recite it before Kiddush.
2. A woman could be motzi’a
a man with Kiddush-but lechatchila this should not be done if they are not
from the same household. All halachos of Kiddush--such as Kiddush
Bemakom Seudah apply equally to men and women. A person cannot hear
Kiddush in one place--and then go to another place to eat--because the
listener too must have Kiddush Bemakom Seudah
3. The one making Kiddush
should tell the listeners to have Kavannah to be yotzei
with his Kiddush. One should not be walking around, and should be careful to
follow--word by word.
4. A person can be Motzi
others with Kiddush (who for some reason can’t do it themselves) even if
he has already been Yotzei his Kiddush.
5. Lechatchila, the person
making Kiddush (as opposed to another participant) should drink a minimum
shiur of a Rov Revi’is--to be safe, 2.5 ounces. It is best if
everyone drinks a little bit from the Kos--but if there will not be enough
for Kiddush and Havdala tomorrow, they need not drink.
6. In the morning
Kiddush, one should not begin with the words “Al
Kein Bairach”--as this is the middle of a Pasuk. One should instead
begin with the Pasuk of Veshamru
or of Zachor Es Yom HaShabbos
LeKadesho.
Hakhel Note One:
The Ba’al HaTurim, in his Peirush on the Pasuk of Zachor
Es Yom HaShabbos LeKadesho writes that if we can fulfill this Mitzvah
every day by doing something LeKavod Shabbos--then all the more so on Erev
Shabbos [and certainly on Shabbos itself!] He continues that this Pasuk is
the seventh Pasuk of the Aseres HaDibros, begins with a zayin
(seven), and seven
individuals are commanded to keep the Shabbos in the commandment. He
concludes that there are five words in the Pasuk, which teaches us that if
one keeps the Shabbos it is considered as if he kept the Chamisha Chumshei
Torah! It is no small wonder, then, that HaRav Moshe Feinstein, Z’tl, and
HaRav Elyashiv, Z’tl, are known to have made it a point to shine their own
shoes on Erev Shabbos!
Hakhel Note Two: Throughout
this Shabbos and every Shabbos, we can remember these inspiring words from
the Parasha--Zachor Es Yom
HaShabbos-LeKadesho--for when we sanctify the Shabbos day--we are most
certainly sanctifying ourselves as well!
Special Note Two: In the
preceding Parashiyos of Va’eira, Bo, and BeShalach, we experienced what
one may refer to as ‘physical miracles’--with the Mitzriyim being
punished and beaten, and their super power status being forever quashed,
while the Bnei Yisrael were saved from the plethora of natural and super
natural disasters, and becoming a free people with a wealth of Egypt with
them to boot! In Parashas Yisro, with Matan Torah we learn that there
can also be spiritual miracles. We not only received the blueprint of
creation at no charge--but we were elevated to the sublime status of “Mamleches
Kohanim VeGoy Kadosh--a kingdom of kohanim and a holy nation.”
There is a very great and important lesson here. We are not only
capable of being the recipients of physical miracles in this physical world,
we are capable of witnessing and being party to spiritual miracles here as
well! Indeed, as we have noted in the past, HaRav Dessler, Z’tl,
teaches in the name of HaRav Yisroel Salanter, Z’tl that even when the
Gates of Tefillah are closed, the Gates of Tefillah for Ruchniyus are
never closed. One can truly aspire to attain and pray for
spiritual heights which he previously thought were simply unattainable.
In short, the gates are wide open--one can daven for a miracle in Ruchniyus!
In fact, Chazal teach: “Le’Ukmai
Girsa, Siyatta DeShimaya Hu--one must learn and put in the effort, but
as for remembering and retaining one’s learning--that is a matter for the
Heavenly Realm.” We have to try hard, and daven sincerely--and we
too can very literally achieve Spiritual Miracles!
Special Note Three:
In the Parasha, as what appears to be a condition precedent to Kabbalas
HaTorah, the Torah first teaches us that we are to establish a proper system
of judges and leaders. The Torah adjures that they be qualified and
capable. In our days, we have Rabbonim and Dayanim who also issue
rulings and decisions in all matters--ranging from whether the animal is
kosher to whether Reuven owes Shimon five million dollars. Yet, there
are those who will complain--saying “The Rav or Beis Din is wrong in
saying that this is not kosher--or in ruling that I owe him money--when it
is he who owes me the money!” In fact, the Chofetz Chaim (Sefer
Chofetz Chaim 6:8) writes that even if you are right, you have no right to
openly balk, criticize or complain against a ruling--because it could be
that, BeHashgacha Pratis, Hashem has caused this to happen to you (see there
for further detail). We should take a lesson from the fact that the
Torah places the administering of Torah before the actual giving of the
Torah itself in tomorrow’s Parasha--without the due respect for our
Rabbanim, Dayanim and leaders we simply do not get to Kabbalas HaTorah.
It is no coincidence then (as it never is), that in Shulchan Aruch (Yoreh
De’ah 243-246) the laws of respecting Talmidei Chachomim are actually
placed before the laws of Talmud Torah itself! Let us take the lesson
closely and seriously for the honor and respect due to Hashem’s designated
ones. Perhaps, to make up for any inappropriateness in the past, we
can add a meaningful Kabbalah, bli neder, in this area. The time could
not be better...
Special Note Four:
Following is a moving description of the Events at Har Sinai: “You
were revealed in Your cloud of glory to Your holy people to speak with them.
From the heavens You made them hear Your voice and revealed Yourself to them
in thick clouds of purity. Moreover, the entire universe shuddered
before You and the creatures of creation trembled before You during Your
revelation, our King, on Har Sinai to teach Your people Torah and
commandments. You made them hear the majesty of Your voice and Your
holy utterances from fiery flames. Amid thunder and lightning You were
revealed to them and with the sound of Shofar You appeared to them, as it is
written in Your Torah: ’And it was on the third day when it was
morning, there was thunder and lightning, a heavy cloud was on the mountain
and the sound of the Shofar was very strong, and the entire people in the
camp trembled.’ And it is said, ‘and the sound of the Shofar
became increasingly stronger, Moshe would speak and Hashem would respond
with a voice.’ And it is said, ‘and the entire people saw the
sounds and the flames and the sound of the Shofar and the smoking mountain,
and the people saw and trembled and stood from afar.’”
This
special description, as many may have realized, is actually the first
paragraph of the Shofaros section of the Rosh Hashana Mussaf Shemone Esrei!
Our translation is actually that of the Artscroll Machzor. The
momentous and outstanding occasion of Matan Torah is demonstrated by its
placement at such a pinnacle point of our Rosh Hashana Tefillos-- in Mussaf
after concluding Malchiyos and Zichronos. As we daven for our lives on
the Yom HaDin, we reach back for our greatest of zechuyos to Kabbalas
HaTorah, and concomitantly bring and accept upon ourselves an elevated level
of Awe for Hashem and His Torah. The magnificent significance of this
very same Matan Torah tomorrow should be properly accepted and acted upon by
us. We must renew and reinvigorate our Torah Study in order to
demonstrate our appreciation of an event which non-coincidentally rests at
the high point of our prayers on Rosh Hashana--when we pray for life and
show that we are worthy because we recognize what life is really all about.
If someone would ask you tomorrow after laining --”What are you walking
away from Matan Torah with?”--be prepared with an answer that truly befits
you!
Additional
Point One: The three Pesukim in
Shofaros cited above refer to the great Shofar blast at Matan Torah.
The Rambam in Hilchos Teshuva writes (based upon the pasuk--Amos 3:6) that a
Shofar is used because: “Hayitaka
Shofar BaIr Ve’Am Lo Yecheradu--can it be that a Shofar will be blown
in the city and the inhabitants will not tremble?!” Certainly, when
tomorrow we take witness the blowing of the Shofar for such a miraculously
long period and from a non-human source--all the more so should we
take heed of the awesome nature of the moment and act accordingly. After
experiencing the Shofar blast tomorrow, we must also rejuvenate our Teshuva
Bechol Yom in a special way--as we look at our Kabbalah Sheet and plan for
the future!
Additional Point Two: Every morning, when we recite the words “Asher
Bachar Bonu MiKol Ho’amim VeNosan Lonu Es Toraso” in Birkas HaTorah,
it behooves us to treasure the wonder and awe of the event, for at that
irreplaceable moment in history we became forever distinguished as a People,
and each of our very souls became infused with the kedusha, the unparalleled
holiness, of a Nishmas Yisrael. We once again provide below from the
Sefer Ma’amad Har Sinai (by Rav Shlomo Rosner, Shlita) a small
portion of the description of Matan Torah, as culled from the Gemara and
Midrashim--which, we reiterate, forever changed world history, our
history--and each of our lives. The import, extent and unparalleled
nature of the event is described by the Torah itself (Devorim 4:32, 33) with
the words: ”Ki She’al Na
…--When you ask of the earlier days from the day Hashem created man on the
earth, and from one end of the heaven to the other…has there ever been
anything like this…has a people ever heard the voice of Hashem
speaking from the midst of a fire as you have heard….?!”
Just some of the wondrous
events brought by Rav Rosner, Shlita:
1.
The lightning bolts and thunder were not uniform
and consistent, but were different from each other to add to the reverence
and uniqueness of the occasion. The thunder could be seen, and the
lightning bolts heard.
2.
The Shofar blast could be heard worldwide.
3.
600,000 ministering Melachim came to attend, and
rested on Har Sinai itself.
4.
Har Sinai was raised from its place, and was
suspended in midair with the Bnei Yisrael standing underneath it.
5.
Although many were wounded and maimed from the
years of slavery in Mitzrayim, they were all healed. Moreover, they
were healed from spiritual and mental illness as well, and there were no
zavim, metzoraim, or shotim. The zuhama, the spiritual contamination
planted in man by the nachash was removed from us, so that we would have the
quality of Adam before the cheit.
6.
The mountain itself was burning, with its fire
reaching the heavens.
7.
The Seven Heavens opened up to the Kisei HaKavod--with
more being revealed to the Bnei Yisrael than was revealed to Yechezkel
HaNavi and Yeshaya HaNavi in their visions of the Merkava.
8.
The Seven Tehomos (depths) below also opened, so
that Bnei Yisrael understood that Hashem was singular in all worlds, and
most definitely that “Ain Od Milvado--there
is nothing else but for Hashem.”
9.
The mountains of Tavor and Carmel in Eretz Yisrael
were uprooted from their place and came to Midbar Sinai.
10.
The World was still and silent--the sun remained in
one place, seas did not move, birds did nor chirp or fly, the animals were
silent. Even the Serafim did not say “Kadosh,
Kadosh, Kadosh….”
11.
Tal, a special dew, fell to revive the Bnei Yisrael
after their souls had left them from the awe of the Dibros.
12.
The letters of each of the Aseres HaDibros could be
seen as they were said.
13.
Every nation heard each Dibur in its own language,
so that it could not later claim that “had it heard…”
14.
With each Dibur, the World became filled with the
aroma of besamim.
We have provided above 14
special details of Matan Torah at Har Sinai. In fact, there are 14
Azkaros--Hashem’s name is mentioned a total of 14 times--in the Aseres
HaDibros. The Tashbatz writes that there are also 14 Azkaros in the
Sheva Brachos that we recite at a Chasuna and the days following in
celebration. Indeed, a Great Wedding is taking place this Shabbos--and
you are one of the Ba’alei
Simcha--so prepare--and celebrate!
Special
Note Five: The monumental occasion of Har Sinai is relived in Shul four
times a week at Kriyas HaTorah. How so? The Mishna Berurah (Shulchan
Aruch Orach Chayim 141, seif katan 16) writes that the Ba’al Kriyah is the
Shul’s equivalent of Moshe Rabbeinu, relating the Torah to all
assembled--men and women, young and old--at the behest of the Gabbai, who
kevayachol, is “in the place of” Hashem, designating whom he wants to
call to the Torah to hear its teaching. The person receiving the
aliyah represents K’lal Yisrael, serving as their special, designated
representative! With this in mind, and for the rest of our lives, the
Kriyas HaTorah we experience--whether on a Monday or Thursday, Shabbos or
Yom Kippur must take on new and precious meaning, as we feel the unique
privilege of our participation in an absolutely incomparable event! We
provide several important Halachos relating to Kriyas HaTorah on an ongoing
basis, excerpted from the Mishna Berurah--Dirshu Edition, (Chapters
147-149):
A.
The Chofetz Chaim writes: “Ashrei Me Shenosein Kavod LaTorah--Praiseworthy
is the one who honors the Torah, as the Pasuk says “Ki MiChabdai
Achabeid”. Thus, when one honors the Torah it is considered as
if one has honored Hashem Himself. (Bi’ur Halacha, d’h Vehanachon).
B.
The opening of the Aron Kodesh is a remez to a “Sod Gadol BeOlamos
HaElyonim” (Elef HaMagen; Dirshu Note 11).
C.
The Rema writes that the reason that children are brought or urged to go to
kiss the Torah is lechancham u’lezarzam b’mitzvos--to
educate and to teach them to pursue the Mitzvos--rather than
perform Mitzvos passively, or to wait for the mitzvah to come to the person.
(ibid., 149:1)
D.
The Chazan holds the Sefer Torah with the open part towards the people
because “the light of the Sefer Torah” emanates to the Tzibbur from the
side by which it opens(!). (ibid., note 16) Hakhel Note:
Let us appreciate the light of the Sefer Torah when we are in its
presence--whether or not we see it!
E.
The Chazon Ish rules that when the Gemara states that the one who lifts the
Torah is ‘notel sechar k’neged kulam’ (his reward is
commensurate with all of those who were called to the Torah)--this in our
day refers not only to the magbe’ah, the one who lifts the
Torah, but also to the golel, the one who wraps the Torah. This
being said, why do we sometimes given gelilah to a child under Bar-Mitzvah?
The Mishna Berurah answers the question--gelilah should, in fact, only be
given to a katan who is of an age in which he understands what a davar
shebekedusha is--and the reason we do so is to properly educate him in
the Mitzvos. (Shulchan Aruch, Orach Chaim 147, Mishna Berurah, seif
katan 7)
F.
HaRav Shlomo Zalmen Auerbach, Z’tl, rules that the kaddish immediately
following Kriyas HaTorah was instituted le’ilui the Neshamos all of
the meisim who do not have someone to say Kaddish over them, and that
if an aveil (and not the ba’al kriyah) recites this Kaddish, then
he should have in mind that he is reciting it for the Neshamos of these
other meisim as well. (Dirshu, note 19)
G.
On Simchas Torah, HaRav Chaim Brisker, Z’tl, would not give away the Sefer
Torah to someone else, but would wait until someone took it from him. (ibid.,
note 21)
H.
When the Sefer Torah is being returned to the Aron: (i) it is a hiddur
to escort it back, as the Pasuk says “Acharei Hashem Elokeichem
Teileichu”, (ii) even if the Sefer Torah is not passing in front
of the person, he should move closer a bit, to be able to see it at a closer
distance, (iii) if one is unable to kiss the Torah with his mouth, he
should at least use his hand (so that an effect of Kedusha is left on his
hand), and (iv) if possible, if one is close enough it is preferred
that he hug the Torah with his right hand. (Shulchan Aruch, Orach
Chaim 149, Mishna Berurah, seif katan 3 and Dirshu note 5)
Special
Note Six: The Fifth of the Aseres HaDibros is the Mitzvah of Kibbud Av VaEim.
This Dibra is the only one in tomorrow’s leining which describes
the reward for its performance--so that your days will be lengthened upon
your land that Hashem gives you. HaRav Chaim Kanievsky, Shlita, was
asked whether, in addition to length of days, the reward also implied good
health during the lengthened days. He replied that even though the
reward does not absolutely imply briyus--but
it is ‘yitachein’-- it can
well be it includes good health as well(!). We provide this Teshuva in
order to especially emphasize the great care in which one should undertake
the Mitzvah of Kibbud Av VaEim. Strikingly, Rabbeinu Sa’adya Gaon
writes that: “And that which the pasuk established the reward for
honoring one’s parents as length of days is because sometimes a person’s
parents can live a long time and could be perceived by the children as a
heavy burden. Therefore, Hashem by providing the reward of long life,
indicates to the children that you should give them their due honor in their
older age and live with them--and if one is mitzta’er
because of their life then he is essentially being mitzta’er
on his own life--for his length of days comes through his parents!
In connection with this
great Mitzvah, we provide the following essential review points as provided
in the past:
A. Unless a parent is
knowingly mochel, it is forbidden to refer to your father or mother by their
first name (even when requested for identification purposes) without a title
of honor preceding the first name, whether or not they are present and
whether or not they are alive. When being called to the Torah, one
must refer to his father as Reb or Avi Mori. Whenever referring to
one’s mother, one can use the title HaIsha or Moras (Yoreh Deah 240:2).
Hakhel Note: “Even if a parent foregoes [is mochel] his
honor, a child still fulfills a mitzvah by nonetheless honoring him, but in
such a case he will not be punished for failure to do so. (Chidushei
Rebbi Akiva Eiger).”
B. When honoring
parents, very special care and concern must be taken to do it B’sever Ponim Yafos —pleasantly (Yorah De’ah 240:4).
The Sefer Chareidim (Mitzvos
Asei of the Heart 1:35) and Rav Chaim Shmuelevitz, Z’tl (Sichos Mussar
5731:22) both explain that in order to properly perform the mitzvah, one
must mentally gain a true appreciation and honor of their parents and
literally view them as royalty. Indeed, the Chayei Adom (67:3) known for his
succinctness in recording Halacha, writes that the “Ikar
Kibud”--the most important [aspect of] Kibud is that “He should view
his parents as GREAT personages and important dignitaries.
Hakhel Note: What if
someone ‘s parents are or were not well-respected or ‘good’ people--at
least in the son’s mind? HaRav Pam, Z’tl has the easy answer for
that--how could they not deserve great honor and respect--after all, they
were zoche to have you as their child!
============================
16 Shevat
SUITABLE
FOR FRAMING! We
provide by
clicking here a famed teaching of the Alter of Kelm, relating to the
value of even our responses in Tefillah, and to the extraordinary importance
of our Torah study.
--------------------------------------------
Special
Note One: As we take leave of
the magnificent Shiras HaYam, we realize that we are blessed with the
opportunity of reciting it on a daily basis--including Shabbos, Yom Tov and
even Rosh Hashanah and Yom Kippur. Indeed,
the Mishna Berurah brings from the Zohar that one should recite the Shira
daily BeSimcha and visualize himself as if he is that very day passing
through the Sea (ibid. 51, Mishna Berurah, seif katan 17). Accordingly,
although we are nearing the end of Pesukei DeZimra, and may be struggling to
keep pace with the Shaliach Tzibbur who may not be aware of this Mishna
Berurah (don’t be shy--tell him about it!), we should put special effort
into the feeling of joy as our personal experience.
In
fact, there is a further remarkable teaching from the classic Sefer Chovos
HaLevavos (Sha’ar HaBechina, Chapter 5). The Sefer first notes the
miracles that took place at the time of Moshe Rabbeinu--the changes in the
normal course of events and nature-- the awesome wonders to induce Emunah,
which resulted in a newfound and everlasting “VaYa’aminu
Bashem U’vemoshe Avdo.” The Chovos HaLevavos then incredibly
continues (translation adapted from the monumental “Duties of the
Heart”, translated by Rabbi Doniel Haberman, Shlita; Feldheim Torah
Classics Library): “If a
person in our own times would like to witness something similar to these
miraculous events, let him simply look at our position among the nations
since the beginning of our Galus, at our orderly condition in their midst,
though we disagree with them in our beliefs and practices, as they [very]
well know. He will see that, in regard to standard of living and
subsistence, our situation is close to theirs.... He will see that their
middle class and villagers toil more than the middle and poorer classes
among us. This is as we were promised by Hashem: “VeAf Gam Zos...yet for all [the aveiros that B’nai Yisrael may
have done] when they are in their enemies land, I will not abhor them...as
to break my covenant with them” (Vayikra 26:44); and as the Kesuvim
further state “Ki Avadim Anachnu...though
we are servants, Hashem has not abandoned us in our servitude...” (Ezra
9:9); and as we recite in Tehillim: “Lulei
Hashem SheHaya Lanu...Had it not been for Hashem, who was for us...” (Tehillim
124:1-2). Thus, our daily
miraculous existence, as a sheep among the lions and the wolves-- the
superpowers and third world countries--with some of them being hungrier than
others--is an actual and practical example of the Sea Splitting for us
daily. So,
as you rejoice in the Shiras HaYam as the Mishna Berurah instructs-- realize
that you are not only reliving that grand and glorious moment of
passing through the Yam Suf--but that you are very miraculously passing
through the Sea of Galus daily as well--Miracle upon Miracle--day after day
anew!
Special
Note Two: Our recent celebration
of Tu B’Shevat brought to light some important Halachos of Brachos for the
year round. As the Minhag is to eat Pairos Ha’Ilan--fruits of the
tree. As in all matters of Halacha, one should consult with his own Rav or
Posek for a final Halachic ruling:
1.
Could one eat cranberries or
‘Craisins’ and be considered as having eaten fruits of the tree--does
one make a Borei Pri Ha’Eitz on them? The Sefer VeSain
Bracha by Rabbi Pinchos Bodner, Shlita writes (in the name of HaRav
Shlomo Zalmen Auerbach, Z’tl) as follows: “Technically,
the cranberry vine is considered a tree; however, there is a minhag not to
make Ha’Eitz on berries from bushes which are less than nine inches high.
Since cranberries grow within nine inches of the ground, its bracha is
Ha’Adama.”
2.
Are candied Esrog slices--which
clearly look like Esrog, but which have much sugar on them to make them more
pleasant to eat--still considered an Ha’Eitz? The Sefer VeSain Bracha writes that: “The bracha for sugar coated nuts such
as sugar coated almonds is Ha’Eitz. The bracha for sugar coated peanuts is
Ha’Adama. This applies when the coating is soft and the nut will be eaten
in the first bite.” Based upon this reasoning, it would appear that
as long as the clearly recognizable fruit is eaten with the first bite, the
bracha would be an Ha’Eitz (and the producers who marketed it as a Tu
B’Shevat fruit were Baruch Hashem not mistaken!). For further reference,
see Shulchan Aruch Orach Chaim 204, Mishna Berurah seif katan 51.
3.
If a tray (such as a leftover Tu
B’Shevat Assortment) of various fruits is placed before you, and you
intend to partake of one of each to appreciate Hashem’s bounty [as we have
noted in the past, the Mishna Berurah to Shulchan Aruch Orach Chaim 207,
seif katan 5, writes that this is what the words in Borei Nefashos “Al
Kol MaShebara LeHachayos Bahem Nefesh Kol Chai” refer to--specifically
thanking Hashem for providing us with so many beneficial foods beyond our
requirements]--then which fruit from the impressive platter should you place
into your right hand (lefties into their left hand) to make a bracha over?
The Shulchan Aruch (ibid. 211:1) rules that one should first take a fruit of
the Sheeva Minim, the seven species for which Eretz Yisrael is praised--such
as a grape, date, fig, etc. and make the bracha on that, If there are no
Sheevas Haminim fruits, then he takes a Shalem--a whole (not cut-up or
sliced) fruit such as a plum or peach. If there are no whole fruits, then
one takes the fruit he usually likes best.
The
common denominator in the above Halachos is that there is more to reciting a
bracha then mouthing ten words or so. Like any Mitzvah, it deserves a moment
or two of thought, to ensure that the privileged words one is about to
recite are proper and pure!
Special
Note Three: We now continue our Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The
Answers To All The Questions You Should Ask When Purchasing Or Maintaining
Tefillin, Mezuzos, Megillos, Sifrei Torah And Nevi’im.
Of course, one should ask his own Rav or Posek in his particular
circumstance or situation for a final p’sak.
PART
104
We once again provide Rabbi Mendlowitz’
important teachings on the G’ra Megillah
“One of the more sought after items this
time of year is the famous “G’ra Megillah”. Although many
people know that they want it, few people actually know why they want it or
what it is. And even among those who know that it is an 11 line Megillah,
few know why it is so. Most people would be surprised to hear that the G’ra
himself never insisted on an eleven-line Megillah, nor did he ever own
one. With all this in mind, let us explore the origins of “The 11 line, G’ra
Megillah”.
In the Talmud Yerushalmi, we find the
following passage: “R’ Yosi, the son of R’ Bun, said [about writing
the names of the ten sons of Haman]: The word ‘ish’ must be at
the beginning of the page, and [the word] ‘es’ at the end of the
page.” The Maseches Sofrim adds: “Ish at the beginning of
the page, es at the end of the page, written on eleven lines, aseres
at the end of the page.”
Some explain the words “beginning and end
of the page” to mean the “top and bottom of the page.” According to
them, even if the Megillah has many more than eleven lines, the names of the
ten sons of Haman must be written on a separate page to allow the word ish
to be the first word on the top of the page, and the word aseres the
last.
The Gra disagrees with this
interpretation and explains that “beginning and end of the page” means
“beginning and end of the line.” According to him, then, the word
ish needs to be at the beginning of the page – on the right side of
the page, i.e., the beginning of the line. And the word es needs to
be at the end of the line. The Gra does agree that the word aseres
should be at the bottom of the page.
Practically speaking, what this means is
that, according to the Gra, as long as the word ish is written
at the beginning of the line, even if many regular lines are written
above it, the Megillah has been written properly.
Moreover, argues the Gra, the
Megillah should be written that way. The reason is that according to
the other opinions – which place the word ish at the top of the
page and the word aseres at the bottom – the aseres bnei Haman
must be written in enlarged letters in order to fill up the page. For
instance, in a twenty-eight line Megillah, the letters would have to be more
than double their normal size. In a forty-two line Megillah the letters
would have to be almost four times the normal size‼ Since we find no
tradition that the names of the aseres bnei Haman should be enlarged,
this practice is an obvious error. The Gra, therefore, felt that the aseres
bnei Haman should be written as the last eleven lines of the column in
regular-size print.
The other opinions argue that such a
Megillah is not correctly written since other lines are written above the
names of the aseres bnei Haman, and the word ish is not at the
top of the page. A possible reason for having no clear tradition to make
enlarged letters can be simply because, theoretically, one could write an
eleven-line Megillah and not have to enlarge any letters – i.e., the only
requirement is to have ish as the first word on the page and aseres
as the last. There is indeed no tradition as to the size of the letters
simply because this varies based on how many lines the Megillah actually
has.
The custom in all of Klal Yisrael
is in accordance with these other poskim who say that the Megillah
should have the names of the aseres bnei Haman written on their own
page. Hence, in order to accommodate the opinion of the Gra as
well, the concept of an eleven-line Megillah was “created.”
This way the aseres bnei Haman are on their own page with no lines
above them while at the same time the print is the same size as the rest of
the Megillah.”
======================================================
15 Shevat
FROM A READER:
“Good morning: Now, I look
outside and I still see homes that are not cleaned, and why is that, maybe
we should have a class called “How to clean snow in front of your home or
business”, that way, we can save a life. Remember that Hashem gave
you the monies to take care of yourself and your family, and by not
cleaning, you put lives in jeopardy, and what about the consequences of
someone falling and getting hurt or dies and what are the ramifications of
making a Chilul Hashem. I am not accusing anyone, but when I am asking by
non-Jewish people, what can I say or what should I say….”
----------------------------------------------------
HOW CHAVIV
IS IT? Now that many
of us are enjoying new and tasty fruits today, we provide an essential
teaching from the Mishna Berurah (Shulchan Aruch, Orach Chaim 225, seif
katan 19): “Kasvu HaAchronim B’Sheim HaYerushalmi D’Mitzvah
Le’echol Me’at MeKol Min Chadash BaShanah, VeHata’am Kedei LeHaros
Shechaviv Alav Briyaso Shel HaKadosh Baruch Hu--the Achronim write in
the name of the Talmud Yerushalmi that it is a Mitzvah to eat a little from
each species in season--and the reason is to show how precious the
creations of Hashem are to you.” As we look at the many
colored fruits, at the blue sky, the white snow, the so-many shades of green
in the various grasses, shrubs and trees, the color of water, milk and
wine…as we hear the sound of the wind, thunder and the ocean waves…as we
smell the scores of scents of flowers and spices…as we taste the fruits,
the vegetables, the fish and the meat…as we touch all aspects of the world
at large--let us express our appreciation and endearment of what Hashem has
endowed us with--by exclaiming (Tehillim 104:24): “Mah Rabu
Ma’asecha Hashem Kulam BeChochma Asisa Mahl’ah Ha’aretz Kinyanecha--how
great are Your works Hashem, You make them all with wisdom, the world is
full of Your creations!”
------------------------------------------------
BUG-
FREE
TU B’SHEVAT, ACCORDING TO RAV MOSHE VAYE’S
SEFER BEDIKAS HAMAZON, UPDATED 5775 -
USA
:
The following fruits do not require checking:
apples
(including dried)
apricots,
canned
bananas
banana
chips
Brazil
nuts
coconut
(whole and shredded)
craisins
(cranberries)
esrog,
candied
fruit
leather (in closed pkg.)
hazelnuts
kumquat,
candied
Macadamia
nuts
mango
melon,
round
papaya
from abroad (fresh, dried, canned)
passion
fruit
pecans
in shell
pecans,
sugared
peaches,
canned
peanuts
pears
pignolias
(pine nuts)
pineapple,
canned
pomegranate
prunes
quince
(imported, yellow smooth peel)
star
fruit (wash well before eating)
watermelon
Hakhel
Note: Some may be confused over the bracha for papaya. According to the Halachos
of Brochos by Rabbi Yisroel Pinchos Bodner, Shlita, the correct bracha
is Borei Pri Ha’adama.
------------------------------------------------
Special Note One: We
provide the following point and pointers relating to Tu B’Shvat, and the
custom to partake of fruits today:
1.
The Magen Avraham writes that
the reason that we do not recite Tachanun today is because it is the Rosh
Hashana LeIlanos (Shulchan Aruch Orach Chaim 131:6).
Indeed, the Mordechai (to the first Perek of Mesechta Rosh Hashana)
writes that it is forbidden to fast on Tu B’Shvat because it is a Rosh
Hashana. The G’ra (ibid.) adds
that all four Rosh Hashanas that are written in the beginning of Maseches
Rosh Hashana are all Yomim Tovim. Hakhel
Note: The very fact that it is
called Rosh Hashana should remind us that it is another opportunity to start
again!
2.
It is the custom to eat fruits from trees on the Rosh Hashana
LeIlanos (ibid, Mishna Berurah seif katan 31).
This is the case even though it is on Shavuos that we are judged on
fruits of the tree. The author
of the Luach Bnei Yaakov suggests
that perhaps we eat fruits today because man is compared in the Torah to an
“Eitz HaSadeh”--and the fruit that he consumes today is to remind him of
his own fruits--what are his deeds like, is he producing beautiful
fruits…? After all, it is four
and half months since Rosh Hashana--and we will not experience the great
spiritual resurgence of Pesach for an additional three months.
Accordingly, it is a time to remind ourselves of our own personal
fruits, and further nurture them--to ensure that they are worthy of Bracha.
3.
Some eat 15 fruits, and recite the 15 Shir HaMa’alos.
One of the reasons for this may be to remind everyone in a grand way
that the Year is a new one for Terumos and Ma’asros, Orlah, and Netah
Revaii for the fruits of Eretz Yisroel.
Yesterday, we provided a Tefillah from the Ben Ish Chai to be recited
on Tu B’Shvat for the coming year’s Esrog as well.
4.
We additionally note that many have the custom of reciting the brocha
of Shehechiyanu on new fruits in season today. The recitation of this
Bracha has become a bit more complicated in today’s times because of the
availability of many fruits all-year round, taking them out of a particular
season, and also because of grafted fruits (See Piskei Teshuvos II, p.
911-918 for further detail). We therefore recommend that you consult
with your Rav or Posek prior to making a Shehechiyanu for a final P’sak on
whether or not to recite the bracha on a particular fruit in your area.
Of course, if one intends to eat dates, figs or carob, he should make
sure that he knows how to properly check them for tolaim, and that dried
fruits (banana chips, apples, etc.) he is given to partake of “in order to
make a Hoetz” have an acceptable hashgacha. We do not intend to be
party poopers--we just want to ensure that it is a party that in which
Hashem is honored! Even if one does not make a Shehechiyanu, a special feeling of
Simchas HaChaim is certainly in order!
5.
If one has a plate of fruit in front of him which includes fruits of
the Sheeva Minim, then he should make his Borei Pri Haeitz over a Sheeva
Minim fruit (unless he doesn’t want to eat any Sheeva Minim fruit).
Note that within the Sheeva Minim fruits there is a priority as
well--dates come before grapes (unless, of course, one does not want to eat
dates). See below for further
detail!
6.
The Bracha on beer is Shehakol. Therefore,
even though it comes from barley which is one of the Sheeva Minim, it has no
bracha priority. The following
is the priority order of Brachos: (a)
Hamotzi--with a preference of wheat bread over barley bread.
(b)
If not making a Hamotzi, Mezonos with preference of a wheat product over a
barley product. (c) A Haeitz
with the actual Bracha itself (which will cover all fruits one intends to
partake of) to be made over a fruit in the following order of preference:
olives, dates, grapes, figs, pomegranates, any other fruits.
Note: If one made a Borei
Pri Haeitz over an orange, and had intended to eat the grapes in front of
him as well, the Bracha over the orange would cover the grapes BeDieved.
However, if one made a Shehakol over a drink or a candy, or a Borei
Pri Haadama over a carrot, he would nevertheless still make a Borei Pri
Haeitz over fruit that he wanted to eat, as he clearly did not intend for
the Shehakol or Haadama, which are more general Brachos (and could
theoretically encompass the fruit that he intends to eat), to cover the
fruit as well. Please be sure to
consult with your Rav or Posek to consult with any particular Bracha Shaila
you may have. The very first
Mesechta in Shas is Mesechta Brachos--this shows you how important Brachos
really are!
7.
The Mishna Berura (Shulchan Aruch Orach Chaim 207, seif katan 5)
specifically writes that the word “VeChesronam” in Borei Nefashos specifically includes Hashem’s
gift to us of fruits above and beyond the needs of our daily sustenance.
We should have fruits in mind every day of the year!
==============================
14 Shevat
FROM A READER
ON THE DAF YOMI SIYUM OF MESECHTA YEVAMOS: “As one who is a Maggid Shiur for Daf
Yomi - I think a great Yeyasher Kochacha goes to all who have studied
Mesechta Yevamot. It is an extremely hard gemara and personally I am
thrilled that so many talmidim tried their utmost to understand it. That
really is Limud Torah!”
------------------------------------------
DOES
ONE
MAKE A BRACHA ON COUGH MEDICINES? The following is excerpted from the Halachos of
Brochos, by Rabbi Yisroel Pinchos Bodner, Shlita (Feldheim): “Foods which are unpleasant tasting, but are eaten for
medicinal purposes (e.g., mineral oil), do not require a bracha.
However, foods which are eaten primarily for medicinal purposes, but are
pleasant tasting (e.g., herbal teas, cough drops, chewable vitamins, etc.)
are subject to a bracha. Medicines, such as cough preparations that are
pleasantly flavored with a sweet syrup, are subject to a bracha. Some Poskim,
however, rule that they are not subject to a bracha and it is advisable,
therefore, to have intention to exempt the pleasant tasting medicine by
first making a Shehakol on another food or drink other than water (unless he
is drinking the water in order to quench his thirst, in which event one can
recite a bracha on the water as well).”
---------------------------------------
Special
Note One: Today, 14 Shevat, is the Yahrzeit of the Pnei Yeshoshua (R’
Yaakov Yehoshua B’R’ Tzvi Hersh Falk, Z’tl), the mechaber the Pnei
Yehoshua on Shas and the grandson of the mechaber of the Maginei
Shlomo after whom he was named. The following moving incident is
excerpted from Me’Oros HaTzaddikim.
To subscribe to Me’Oros HaTzaddikim,
email: meoros.hatzaddikim@gmail.com
He
served as the head of the rabbinical court in Lwow after the Chacham Tzvi
and afterwards in Berlin, Metz and Frankfurt. During his tenure in Lwow a
terrible calamity occurred and there was an explosion of several barrels of
gun powder which caused a terrible fire that killed thirty six Jews
including his in laws, his wife and daughter. It was during this tragic
episode which the author of Pnei Yehoshua describes in great detail in the
introduction to his multi volume Talmudic commentary, that he was trapped
under the rubble. Lying there beneath the heavy beams of his destroyed home,
paralyzed by shock he waited for the collapsing structure to subside. As he
lay there immobile he vowed to Hashem that just as his illustrious maternal
grandfather, the author of Maginei Shlomo, for whom he was named, authored a
commentary on the Talmud, should Hashem help him survive this terrible
calamity, he vowed that he, too, would not rest until he had studied,
reviewed and authored a similar Talmudic commentary. Miraculously, no sooner
had he vowed this, then the rubble mysteriously parted and he found a path
through which he crawled out unscathed and unhurt. Seeing this open miracle
and understanding that Hashem had accepted his vow, he undertook to study
and write novel interpretations and commentary on the Talmud and its
commentaries, Rashi and the Tosfos. It is this famous multi volume work
which has preserved his fame till this day.
Hakhel
Note: There are many remarkable additional incidents relating to the Pnei
Yehoshua. When opening the Sefer or other Seforim such as these, we should
be moved by the dedication and greatness of the authors who compiled them!
Special Note Two: The
following remarkable insight is excerpted from www.umeinvumein.com,
a site that contains powerful teachings in Amen and Amen
Yehei Shemei Rabba in Hebrew, Yiddish and English. The following
is especially appropriate for this week, as Chazal (Brachos 48B) teach that
Moshe Rabbeinu composed the first bracha of bentsching upon Bnei Yisrael
receiving the Mon, as described in this past week’s Parasha.
“Oftentimes
one would like to have bread for breakfast but when he reminds himself that
Birkas HaMazon will be required he opts for a quicker Mezonos item and short
Ahl HaMichya. The Zohar HaKadosh says: “When one bentsches Birkas
HaMazon, he is given his Parnassah with happiness and ease”. People
look for all kind of segulos for Parnassah, especially in today’s
difficult economy times. The Sefer HaChinuch states the best segulah
for Parnassah: “A person who says Birkas HaMazon with Kavannah is
guaranteed that he will not lack food his entire life”. It is not
enough just to recite Birkas HaMazon, one must also take care as to how it
is recited. As it is written in Midrash Talpiyos: “One should have
Kavannah when saying Birkas HaMazon and be careful not to swallow his words.
One should always bentsch from a Siddur because the written word arouses the
Kavannah.” Take a look at the amazing words in the Maharsha:
“Since a man’s Parnassah is as difficult as Kriyas Yam Suf, the Ribono
Shel Olam commanded that one who eats and is satisfied should bentsch,
because that is how Hashem actually fulfills the bracha of Parnassah. Since
every person has mekatrigim that
work against his earning a Parnassah, he needs the brachos of Birkas HaMazon
to act as his melitzei yosher against
the mekatrigim.” It is well
known that the holy Maggid of Mezritch, Z’tl, said that Birkas HaMazon
needs more Kavannah than Tefillah, as Birkas HaMazon is D’Oryasah and
Tefillah is D’Rabanan.”
Special
Note Three: We
provide the following point and pointers relating to Tu B’Shevat
(tomorrow), and its various customs:
1. In honor of Tu
B’Shevat, we provide by
clicking here a
moving Tefillah from the Ben Ish Chai to be recited for your Esrog this
Sukkos (courtesy of Mesivta Yochanan Shraga of Monsey). Before
reciting the Tefillah remember how important the role of Tefillah is in
actually accomplishing what one sets out to do.
2.
The G’ra (Shulchan Aruch Orach Chaim 131:6) writes that all four
Rosh Hashanas that are written in the beginning of Meseches Rosh Hashana are
all Yomim Tovim. Hakhel Note:
The very fact that it is called Rosh Hashana should remind us that it
is another opportunity to start again!
3.
It is the custom to eat fruits from trees on the Rosh Hashana
LeIlanos (ibid, Mishna Berurah seif katan 31).
This is the case even though it is on Shavuos that we are judged on
fruits of the tree. The author
of the Luach Bnei Yaakov suggests
that perhaps we eat fruits on Tu B’Shevat because man is compared in the
Torah to an “Eitz HaSadeh”--and
the fruit that he consumes on Tu B’Shevat is to remind him of his own
fruits--what are his deeds like, is he producing beautiful fruits…?
After all, it is four and a half months since Rosh Hashana--and we
will not experience the great spiritual resurgence of Pesach for an
additional three months. Accordingly, it is a time to remind ourselves of
our own personal fruits, and further nurture them--to ensure that they are
worthy of Bracha.
4.
Some eat 15 fruits, and recite the 15 Shir HaMa’alos.
One of the reasons for this may be to remind everyone in a grand way
that the year is a new one for Terumos and Ma’asros, Orlah, and Netah
Revaii for the fruits of Eretz Yisrael.
5.
We additionally note that many have the custom of reciting the bracha
of Shehechiyanu on new fruits in season on Tu B’Shevat. The
recitation of this bracha has become a bit more complicated in today’s
times because of the availability of many fruits all-year round, taking them
out of a particular season, and also because of grafted fruits (See Piskei
Teshuvos II, p. 911-918 for further detail). We therefore recommend
that you consult with your Rav or Posek prior to making a Shehechiyanu for a
final P’sak on whether or not to recite the bracha on a particular fruit
in your area. Even if one does
not make a Shehechiyanu, a special feeling of Simchas HaChaim is certainly
in order!
6.
Of course, if one intends to eat dates, figs or carob or other types
of Bedika fruits, he should make sure that he has properly checked them for
tolaim in accordance with current Halachic guidelines.
7. We
received the following wonderful idea from Parasha
Thoughts relating to Tu B’Shevat:
“Why does the world have to be colorful, wouldn’t a black and
white world have sufficed? Do we need such variety of foods? We would be
able to sustain ourselves with (plain) bread and water! R’ Yaakov Naiman,
Z’tl, in the Sefer Darchei Mussar,
explains that the reason Hashem created the world in color with a whole
variety of foods was to make the world pleasant for mankind and give them Joie
de vivre. Because we are
obligated to follow in His ways, we therefore have the responsibility to
make other peoples’ lives more pleasant in any way we can.
It doesn’t take much to make someone’s day more pleasant.
Never underestimate the power of a smile or a kind word.”
8.
The Siddur Ya’avetz
writes that eating Peiros HaIlan
on Tu B’Shevat creates a Tikun Gadol
BaOlamos HaElyonim--a great tikun in the upper worlds.
9.
Some have the special custom of eating Esrog jelly--as this is our
premium example of our Pri Eitz Hadar--our
finest fruit!
==============================
13 Shevat
REMINDER
REGARDING DRIED FRUITS: With
the growing popularity of dried fruits (and the increased number of Heimeshe
brand dried fruits), we remind our readers to exercise caution as to the
appropriate bracha over the particular dried fruit. For instance, dried
guava may literally be the product of pureed guava, in which case the bracha
would be a Shehakol--just as in the case of fruit leather. Similarly, dried
fruit mixtures such as ‘kiwi/pineapple’ slices which appear green and
are in larger slices than the size of a kiwi may very likely constitute a
bracha of Shehakol. Let the proper bracha reciter beware! Hakhel Note: If
one is not sure, he should make the possible brachos that are necessary on
other foods, with the dried fruit in mind--or simply not eat the dried fruit
until he determines what the bracha is.
----------------------------------------------------------------
AN
INESCAPABLE CONCLUSION: At
the outset of Sefer Chofetz Chaim,
the Chofetz Chaim definitively writes: “Vecha’asher
Nachpesah Deracheinu…when we investigate all of our deeds we will find
that although there may be several significant aveiros that have contributed
to the length of the current Galus, it is the cheit of Lashon Hara that
overrides them all.” No matter how many times we hear it or think about
it, we have to emphasize and re-emphasize this point to ourselves. Lashon
Hara overrides them all. This Galus is so difficult, and so differs from the
life we can lead after Geulah. Each and every one of us must work
hard to bring the Geulah as quickly as possible!
----------------------------------------------------------------
Special Note One: In
the outstanding book To Remain a Jew
(which we hope to discuss a bit more later this week), Rav Yitzchak Zilber,
Z’tl, brings the following from his first cousin, who was with this
Chofetz Chaim: “The Chofetz Chaim sighed and said to his son,
“Listen, you are colder than I am. Your children will be colder than
you are. And their children will be even colder. How far will
this cooling go?” Yesterday, we witnessed the sad event of Yeshiva
Bochurim, Bnei Torah, dedicating several hours of their life, in a spirited
way, to watch the other nations of the world engage in sport--a sport of
battle for pay. How can we not but quiver at the words of the Chofetz
Chaim coming true before our very eyes. To witness the horrifying
sight of Torah-filled youth being brought to the level of the uneducated
bully, to the partying masses, and to one’s with time to waste, is sad and
disheartening. What can we do--the Yetzer Hara is strong, the
generation is weak, and the possibility of their immediate Teshuva (without
the Moshiach coming) is not apparent. We did not ask Rav Chaim
Pinchas Scheinberg, Z’tl, this question. However, we know that HaRav
Scheinberg would often suggest to one who was in a difficult situation, or
who had done something wrong to “Give Tzedakah”. Perhaps we can
show our Achdus and Achvah for the Bochurim who so sadly fell prey yesterday
by giving Tzedakah to Talmidei Chachomim or otherwise to the poor in Eretz
Yisrael or in our community. If you need an address, we provide www.yadeliezer.org
May it help bring a Kapparah for us all.
Special Note Two:
Several points and pointers relating to Parashas BeShalach:
A. HaRav Eliyahu
Lopian, Z’tl, teaches we should focus upon what finally ‘did the
Mitzriyim in’. It was, essentially, their bad Middos! They
chased after their money (losing the majority of their money with which they
decorated their chariots in the process), and their pride was belittled by
the servants departing. Had they not chased after the Bnei Yisrael for
these reasons, they would have been left as a people. The pursuit of
money and the pursuit of Ga’aveh can ‘do in’ not only an
individual--but an entire people--forever!
B. At the outset of
the Parasha we learned that Moshe Rabbeinu took the Atzmos Yosef, while each
Shevet took the Atzamos of their own ancestor (Reuven, Shimon, Levi…).
The obvious question is: Why did Menashe and Efraim not take out the
Atzamos of Yosef who was their ancestor? Some answer that when two
people or groups have job to do, it does not get done, because each party
will look to the other. We may suggest a different approach. The
Bnei Yisrael were responsible for sending Yosef down to Egypt, into exile.
It became their responsibility, Middah
K’neged Middah to remove him from exile. The one who makes the
mess ultimately will have to clean it up. If one avoids getting angry,
speaking Lashon Hara or causing another harm, he will be far better off--for
he will not have to go through a difficult and very much required process of
rectification.
C. Before Kriyas Yam
Suf, Bnei Yisrael cried out to Hashem. Rashi points out that they
grabbed hold of the Umenos of their forefathers (Shemos 14:10)-- the tried
and true profession that their forefathers had taught them. HaRav
Yisroel Dovid Schlesinger, Shlita, points out that one can analogize calling
out to Hashem to making a phone call. All the numbers which constitute
the full number must be dialed and they must be dialed in a particular
order. If one number is missed, or if all of the numbers are dialed
except that even two are transposed, the call will not get to the right
party. All the elements of Tefillah or important for “the call to
get through”. One must daven from the beginning until the end,
consciously following the proper order. With the proper care in our Tefillos--we
too can be zoche to Dabeir El Bnei Yisrael VeYisa’u!
D. At the Yam Suf,
Nachshon Ben Aminadav jumped in to the stormy demonstrating his Mesiras
Nefesh for the command of Hashem. Is this kind of Mesiras Nefesh
possible in our time? Well, there is a documented story about HaRav
Mechel Yehudah Lefkowitz , Z’tl. He was a bachur riding on a train
in Europe when a woman in inappropriate dress walked in to the car.
Rather than face the situation which he obviously felt could impact upon his
Kedusas Einayim, he actually threw himself out of the moving train.
While we may not necessarily expect ourselves to jump in the same way as
Nachshon ben Aminadav or Reb Mechel Yehudah, we must realize that we are
capable of much more than the world would ascribe to an ordinary human.
One should jump--in his own way, and at the time when he too can
demonstrate that he would rather follow the will of Hashem--then cave to his
human frailty. We know where the Mesirus Nefesh took Nachshon and Reb
Mechel Yehudah. Where will it take you?
E. Although
the Malachim were not allowed to sing Shira Al HaYam, Bnei
Yisroel were allowed to do so. What was the difference? Some answer
that when Bnei Yisroel wanted to sing Shira, the Mitzriyim had already been
thrown into the sea. As a result, the Mitzriyim merited being Mekadesh
Shem Shamayim through the punishment that they received. Thus, the Bnei
Yisroel were not singing over the death of the Mitzriyim--but over the ten
different ways in which the Mitzriyim perished at the sea, demonstrating in
detail how HaKadosh Baruch Hu controls the world, punishing when he has to
punish, and rewarding (the Bnei Yisroel at the sea) whenever he can. Indeed,
Rabbeinu Ovadia MiBartenurah (Avos 5:5) highlights the Pesukim in the Shiras
HaYam which detail the differing punishments that the Mitzriyim received.
With Yetzias Mitzrayim, and perhaps with the war of Gog U’Magog, we
witnessed and will witness Hashem’s Hand in both reward and punishment. We
look forward to the day, as we exclaim in Aleinu every day of “LeSaken
Olam BeMalchus Shakai VeChol Bnei Vasar Yikre’u ViShmecha…when the
need for punishment will no longer exist--and Hashem’s Name will be
sanctified by the unified goodness of all the world’s inhabitants. May our
sincere Tefillos in Aleinu bring us closer to the reality that we seek!
Special Note Three: We now
continue our Monday/Thursday series on the practical aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author
of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im. Of course, one should ask his own Rav
or Posek in his particular circumstance or situation for a final p’sak.
PART 103
Before Purim approaches, every socher
of St”am begins to receive phone calls inquiring about Megillos Esther –
usually from Chanukah time! Often the potential consumer wants one for
himself, while equally common is one who wishes to purchase the Megillah as
a present for a son-in-law, husband etc. It is therefore worthwhile to take
some time out and explore some of what one should be aware of when entering
the Megillah market.
1.
Price. Many who are interested in purchasing Megillos
are expecting to pay in the $700-800 range. It is important to understand
that in the current economic climate it is difficult to find mehudar
Megillos for under $1,200. The equation is simple. Most good sofrim charge
no less than $100 per 42-line column. Klaf for a Megillas Esther is no less
than $150. Since a Megillas Esther is the length equivalent of ten 42-line
columns, we have come to a $1,150 minimum – before checking and computer
checking. And of course before the socher has added his fee.
I would like to be perfectly clear – this is not to say that a
mehudar Megillah cannot be obtained for under $1,200. Rather,
I believe that the majority of Megillos sold for under $1,200
are not mehudar.
2.
Kashrus. A line often heard from potential clients is;
“I don’t need such a good Megillah, as long as it is kosher l’kriah
that’s fine too.” What they are referring to is the famous halachah that
only requires a Megillah to be 51% kosher. As long as this is the case one
may lein from the Megillah. This however, is an error. Halachah
clearly dictates that a Megillah be kosher. Only b’dieved, when no
kosher Megillah is available may a Megillah with even a single
pesul be used. The fact is that the majority of inexpensive Megillos (below
$1,000) are written by inexperienced sofrim and rarely undergo a quality
hagahah. Hence, such a Megillah should not be used to lein from
unless it has been meticulously examined by a quality magiah.
3.
HaMelech. One of the most common phrases a socher hears
this time of year is, “Do you have a nice HaMelech Megillah available?”
This is referring to the purported “hiddur” of HaMelech being the first
word on each column. The fact is that no such hiddur exists. How this “got
in” as a “recognized” enhancement of Hilchos Megillah to the extent
that it is often the first question asked by the potential consumer, remains
top me one of the great unsolved mysteries of modern times.
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