Hakhel

Hakhel Email Community Awareness Bulletin

MARCH 2018 DAILY EMAIL ARCHIVE

14 Nissan

CHECKING MATZOS: We asked Rabbi Yisroel Pinchas Bodner, Shlita, if he could provide us with some guidance on checking Matzos (as he is an expert in this area as well). He provided the following two basic rules:

1. With regard to bugs, if the Matzah has been saved from a previous year, one should check it for bugs by holding the Matzah and observing if there are any webbing strings hanging from the Matzah. If not, then the Matzah is fine.

2. With regard to Kefulos, examine the Matzah to see if there are any folds, i.e., there is a part which folded and two layers are stuck together. Also check for a bubble where the inside of the bubble remained not fully baked. Break off the piece in question and discard. When in doubt, one should throw out. Hakhel Note: For more detail, one can study the specially written Pesach books, and can also see http://star-k.org/kashrus/kk-passover-matzoh.htm

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REMINDER! PRE-SEDER TEFILLAH! By the following link, we provide a special Tefillah to be recited before commencing the Seder from the Siddur Ha’Arizal, which is not found in many Haggados. May this Tefillah make its way directly to the Kisey HaKavod, and may it inspire our entire Seder!

http://hakhel.info/archivesPublicService/TefillahLeilSeder.pdf

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ON THE HAGGADAH! By the following link http://www.hakhel.info/archivesPublicService/PesachKuntres5777.pdf we provide a kuntrus entitled MeiAfar Kumi, by Rabbi Ronen Shaharbany, Shlita, on Inyanei Pesach and the Haggadah with all new chiddushim. Please feel free to distribute further!

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QUESTION OF THE DAY FOR EREV PESACH: When is it that on Erev Pesach we blow Tekiah Teruah Tekiah three separate times i.e., nine Kolos all together, as on Rosh HaShana!? Hint: See Mesechta Pesachim, Perek 5, Mishna 5.

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IF YOU LEARN just three Mishnayos a day of Mesechta Chagiga over Pesach--you will finish the entire Mesechta in Mishnayos by the end of the Chag--if you cannot bring a Korban Chagiga--this could be an important indication of how much you want to….

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FROM A READER: “Years ago, when speaking with Rebbetzin Kamenetsky, she suggested that every time I thank Hashem but don’t immediately ask Him for something, I am not ‘doing my job’--showing my Emunah and Bitachon ... so I took her words to heart, and since then have been asking for something of HKB”H every time I thank Him, which is many, many times a day. Usually it is for the Refuah Shleimah of someone on my lists, sometimes it is to ask Him to fix something that seems awkward Bein Adam L’chaveiro, or any one of the things I’m concerned about at the moment. It is so clear that He runs the world and nothing happens except if He decides so ... and I have found that the more I thank Hashem and ask for something, far from being greedy or a nuisance to Him as I had worried, I think He is pleased, because He continues to give me more and more... so I am left with only these words which I also say often: Hodu LaHaShem Ki Tov, Ki L’Olam Chasdo!”

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FROM A READER: “When Yaakov first meets Rochel, he is at a well with some shepherds, waiting for enough to come by to move the stone that protects the well. As she approaches, he asks the shepherds if all is well with his cousin Lavan, and they answer, “All peaceful, Vehinei Rochel Bito Ba’ah Im Hatzon — and here is Rochel his daughter, coming with the flock” (Bereishis 29:6). A few pesukim later, “When he is still speaking to them, VeRochel Ba’ah Im Hatzon--and Rochel came with the flock that belongs to her father” (Ibid v 9). Notice that one time “ba’ah” is used to mean that Rochel was on her way, the other that she had arrived already. Rashi clarifies with a grammatical point; it makes a difference which syllable gets the trop mark and stress. The first usage was “ba’AH”, with the stress on the second syllable, meaning “she is coming”. The second, “BA’ah”--”she came”.

Everyone assumes that the line said at the end of Yom Kippur and the Pesach Seder is “Leshanah haBA’ah biYrushalayim--the coming year in Jerusalem”. But the Satmar Rav, HaRav Yoel Teitelbaum, Z’tl, said this is a mistake.

We voice this desire at the close of Yom Kippur, shortly after the year began on Rosh HaShanah, and on Pesach, shortly after the beginning of the year of months, the beginning of Nissan. We say it when a year just arrived. The line should not be said with the stress as “ba’AH” but rather say “BA’ah”--We are speaking of the year that just came!

Leshanah haBA’ah biYrushalayim habenuyah!”

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REMINDER FOR PESACH! If you learn just three Mishnayos a day of Mesechta Chagiga over Pesach--you will finish the entire Mesechta in Mishnayos by the end of the Chag--if you cannot bring a Korban Chagiga--this could be an important indication of how much you want to….

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FROM A READER! Rav Gamliel Rabanovitch, Shlita, teaches that Erev Pesach is the time to be Misgaber on the Kelipos Paroh which is represented by the challenges of Anger and Ga’ava.

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SEVERAL POINTS MADE BY RABBI MOSHE TUVIA LIEFF, SHLITA, WHICH RELATE TO THE SEDER:

A. The tone of the Seder must be emotional, inspirational, ‘geshmake’, and one of celebration. One’s language should be the language of the heart, and one should personalize and connect everyone to Hashem.

B. ‘Ke’ilu Yatzah MiMitzrayim’ means that one must project to others that he himself has left Egypt.

C. According to the Rosh, the Matzos are Lachmei Todah, intended to express our thanks for our freedom, our family, our friends, our possessions. With this, we can understand why we do not make a bracha before we start the Seder--after all, how can we say ‘VeTzivanu--and He commanded us’ on sincere feelings of pure thanks?!

D. The Shulchan Orech part of the Seder is like a Seudas Hoda’ah (see Rambam, Hilchos Chometz U’Matzah 7:8). The ultimate way to serve Hashem is through Hakaras HaTov and Hoda’ah!

E. The Birchas HaMazon on the Leil HaSeder is very important--do not ‘gulp it down’ because you may feel momentarily weary or fatigued. Wake up, meet the challenge, and regal in the experience!

F. The family and minhagim should be kept--even if there may be nicer or other ‘up-to-date’ tunes.

G. One should be sure to practice savlanus--to be extremely patient, and not be angered--during the course of testy moments at the Seder. Fascinatingly, Rabbi Lieff related that HaRav Shlomo Zalmen Auerbach, Z’tl, used Halperin machine Matzas, which he felt were the best choice, while each of his sons and sons in-law, had their own different kind of Matzas next to him at the Seder.

H. Tzafun teaches us that a lot of good things are hidden away for us--we just have to put the Matzah away…until it is revealed!

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LET’S TALK HAGGADAH!

Below are some practical Haggadah notes, which we have culled from Ba’alei Mussar and Maggidei Shiur:

1. Since it is of the essence of the Seder to feel that YOU PERSONALLY left Mitzrayim, you and those around you should consider closing your eyes, putting yourself there,

· and thinking about/describing the “Avodas Perech” and the pain of enslavement--YOU ARE THERE

· and thinking about/describing the Makkos, and its effect on the Mitzri’im and on B’nei Yisrael--YOU ARE THERE

· and talking about the miracles, other than the Makkos, that YOU witnessed in Egypt --YOU ARE THERE

· As you prepare for the Geulah--describe what you took (would take), how you reacted (would react) to the news that the time had come (as you would for Moshiach) and picture and discuss the events of the night and day of the Geulah. How could three million people gather together so quickly? What was the scene like?

2. The night should be emotional. Everyone can provide their own personal reflections of miracles and/or Hashgacha Pratis stories that happened to them or that they personally know about.

3. Our focus should be on the salvations commencing with “Arami Oved Avi” through “Rabban Gamliel Haya Omer”--rather than getting caught up in nuances. We should focus on the order of the Makkos and the Middah K’Neged Middah--How all was according to Hashem’s complete design and control. Remember, we are becoming Avdei Hashem tonight and we should spend time on recognizing the opportunity of “Cheirus Olam”--the eternal, incredibly incredible position we have claimed tonight.

4. It is important not be critical or short-tempered. Remember, the Yetzer Hara is working overtime (past midnight!) to put a wrench into our precious Mitzvos D’Oraysa, Mitzvos D’Rabbanim and Minhagim of the Night.

5. Rav Moshe Feinstein, Z’TL, in the Sefer Kol Ram explains “Pesach, Matzah and Maror” in a unique way. The Korban Pesach represents how we--in Goshen, many miles away from the Makkas Bechoros in Mitzrayim Proper--still appreciated how it was the Hand of Hashem watching over us, notwithstanding that the danger did not appear to be imminently upon us. In all situations, we realize that it is Hashem who is watching and protecting us, even if we sense no immediate danger or concern. Further, explains Rav Feinstein, Matzah, symbolizes how things can suddenly change. Hashem needs no preparation time. Therefore, though a person might be in the depths of despair, his situation can suddenly change, and he can go from the forty-ninth level of impurity to complete redemption. The reverse may also be true, and therefore, a person cannot rely on the good by which he is surrounded and expect that it will be there tomorrow. We must always pray to, and rely upon, Hashem to be our “Ozer, Moshea and U’Magen”--to come to our aid, save us and shield us--at all times. Finally, Maror teaches us that we cannot rely upon any government, notwithstanding that the current situation may be sweet and good. The Mitzriim turned upon us, as did the Germans and many others of their predecessors (the Spanish, the English, and the French to name a few). Once again, we see a great lesson of Leil HaSeder is that we are now privileged to look to, and pray to, Hashem for all of our salvations in every step of our lives.

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MORE SEDER POINTS AND POINTERS:

A. One important point to remember as we talk about the astounding Makkos is that they did not occur in one neighborhood or in one city--but across an entire country, and exactly within the boundaries of that country. If we consider a flood or Tsunami affecting one city, or earthquakes in a particular city or area and the devastation they wreaked in seconds--consider a Makka lasting seven days (168 hours, or 604,800 seconds!) Multiply that by numerous Makkos and the fact that the Bnei Yisrael living in and among the people of Mitzrayim were unaffected--and we can begin to fathom the enormity of the miracles--and the great Emunah we are to imbibe on the Seder night!

B. In Makkas Choshech--those members of K’lal Yisrael who were not inspired and actually stayed in the dark--r’l ended their lives there in galus. The tragic results were that neither they nor the hundreds of generations that would have succeeded them were zoche to live in this world with the Torah and bask in the reality of eternity. As we look at our brethren immediately around us, we must realize that this is Hatzalas Nefashos--not only for their lives-but for all of their future generations as well. You don’t have to be in Hatzalah for this--nor do you have to take any special training--you just have to stretch out your hand with a desire to save--as did Bisya bas Paroh--and we know the results for her, and for all of K’lal Yisrael!

C. As we continue our preparations for Pesach, we ONCE AGAIN note that one aspect which is me’akev--an absolute requirement--for men [and some women] at the Seder is the act of Heseibah (translated as reclining) while eating Matzah, drinking the Daled Kosos, and possibly when fulfilling other Mitzvos during the evening. As we have recently noted, in order to accomplish Heseibah it is insufficient for one merely to tilt his body to the left. What should one actually do---besides asking someone to bring a pillow to put on your chair? May we recommend that you ask your Rav or Posek for a visual demonstration? Don’t wait until you get home on the Seder night--realizing that you are not exactly sure how to do this...

D. At the Seder, two out of the 15 Simanim (more than 10%) are comprised of washing of the hands--U’Rchatz and Rachtza. Clearly, this is a meaningful and significant activity, and should be viewed as much more than a ministerial or perfunctory act that we do daily. To get ready for the Seder (if you wash Mayim Achronim you will actually wash a third time), may we suggest that rather than thinking about nothing too important or letting your mind wander when washing over the next several days, that with each pour of water over each hand you think--”Thank you Hashem! Thank You Hashem!” and think of something else you are thankful to Hashem for with each pour! Having difficulty starting? You can start as far back as Yetzias Mitzrayim, and as close by as having the ability to pick up the cup and pour... and there is much--very much--in between to be thankful for!

E. The Mitzvah of Chinuch on the Leil HaSeder is perhaps at its peak for the entire year. For those who have children below the age of Bar/Bas Mitzvah, one should be careful to review his responsibility and his child’s responsibility, as to the different aspects of the Seder--eating of the Matzah, the drinking of each one of the Four Cups, Heseiba (reclining), Hallel, Marror, and the other Mitzvos, minhagim and halachos of the night. See The Halachos of Pesach (by Rabbi Shimon Eider, Z’tl) and Children in Halacha (by Rabbi Simcha Bunim Cohen, Shlita) for further elaboration in these areas.

F. All are in agreement that a major theme of the Seder is Hakaras Hatov. Indeed, we uniquely and especially read from the Parasha of Bikurim at the Seder--in which a person specifically expresses his thanks to Hashem for enabling him to fulfill the Mitzvah of Bikurim. HaRav Mattisyahu Salomon, Shlita, points to the language of the Targum Yonasan Ben Uziel on the key words “Higadeti HaYom LaHashem Elokecha”, contained in the Parasha of Bikurim. The Targum explains that the word Higadeti (related to Haggadah) means to thank and praise Hashem. In our Haggadah too, then, this must be a main focus. At the Seder, we should especially emphasize words of Hakaras HaTov--expressing sincere thanks for the hard work and important thoughts of others, as well as words of praise and compliment wherever there is even the slightest doubt as to whether they should be given!

G. An additional, essential theme of the Leil HaSeder is, of course, Emunah, and its transmission from generation to generation. One should seek out stories of Emunah, and should now think about and jot down situations and events personally and globally over the past year, which clearly evidenced the Yad Hashem. The relating of these stories on the Leil HaSeder should be especially mesugal to strengthen the Emunah of all those present.

H. At the Seder, we will be reciting the word “Dayeinu” fifteen times, multiplied by the number of times we sing the word. Dayeinu means “it would be enough for us”. What “would be enough” for us? Let us look at the first passage of Dayeinu: “If Hashem had taken us out of Mitzrayim…it would have been enough…” Clearly, just leaving Egypt , in and of itself, would not have been enough. We would not have received the Torah, we would not have entered Eretz Yisrael and we would not have had the Bais HaMikdash, for starters so what would “have been enough?” The Siach Yitzchak therefore explains that it would have been enough in and of itself to thank Hashem from the bottom of our hearts for that one thing he had done for us. We then go through an additional fourteen items and realize that it would have been enough to thank Hashem for each and every one of them because he gave us such great gifts, and we did not deserve that which we received. Thus, the springboard of all the Dayeinus--of all of the realization of the enormous and eternal thanks that we owe Hashem is His taking us out of Egypt --the first of the Dayeinus. This is then the blastoff on the Seder night for us to express and discuss the great and unlimited thanks and gratitude that we owe to Hashem for each and every item that he provides us with. Now, sing along--Day- Dayeinu, Day-, Dayeinu, Day-Dayeinu, Day-Dayeinu. This is what we ought to be talking--and singing--about!

I. One should especially note the words and phrases in the Haggadah with which he may have difficulty translating--and make sure that he understands them. For instance, the word ‘Misboseses’ or the term ‘Ba’adi Adayim’, may not be familiar--and there may be important meanings, translations and explanations which are lost because one skips over the word. In fact, this year, perhaps one should make a special effort to explain those precious words of the Haggadah, which he may have glossed over in the past. As an example, Rabbi Moshe Tuvia Lieff, Shlita, explains that even though the blood we are referring to with the word Misboseses is the blood of the Karbon Pesach and the blood of Milah--really not too much blood--the word Misboseses would seem to indicate a great amount of blood that is flowing. Why, then, would we use this word here? Rabbi Lieff explains that if a king or a prince cuts his finger, the people in the palace rush around, the royal physician is called and there is much more commotion than there would otherwise be if this was ‘only’ the cut finger of a commoner. On the night of the Seder, we must appreciate that for us--our blood is Misboseses--every drop is royal blood!

J. The following is excerpted from the Laws of the Seder by Rabbi Dovid Feinstein, Shlita (Artscroll), and it relates directly to those who wish to drink a glass of water or a cup of coffee after Kiddush on the Leil HaSeder: “It is permitted to drink anything, including wine, between the first two cups (Rashbam, based on Pesachim 10:7, Orach Chaim 473:3). To do so, however, one must be sure to have had these additional drinks in mind when he recited the bracha of Borei Pri HaGafen over wine during Kiddush [which would then include these additional drinks as well, without the need to make a further bracha]. Otherwise, one would have to recite another bracha before drinking, and this would create the problem of ‘apparently adding onto the number of cups’, a prohibition mentioned by Rema (472:7), although we are not aware of a Talmudic source for this stricture…Nevertheless, the Shulchan Aruch [because of the opinion of the Kol Bo] rules that one should refrain from drinking between the first two cups.” Hakhel Note: Accordingly, it would appear that whether one could drink between the first two cups may be a matter of difference between Ashkenazim and Sefardim, and accordingly, one should consult with his Rav or Posek for a final ruling in one’s particular situation.

K. As in past years, the following is the start of a sampling of questions which should perhaps be addressed as the Seder progresses. Please feel free to add to the list, and to share your thoughts with us on additional points as well!

1. Why were we exiled?

2. If we had to be exiled, why couldn’t it be to Lavan’s area?

3. Why were we taken out of Mitzrayim--and what can we do today to achieve a similar result?

4. How many time is Moshe Rabbeinu’s name mentioned in the Haggadah?

5. Lehavdil, how many times is Paroh’s name mentioned in the Haggadah?

6. What is the Middah K’Neged Middah of each Makkah?

7. Why did Hashem let the Chartumim mimic the first two Makkos?

8. You are a witness of Makkas _____________--describe it!

9. What Nissim happened in Mitzrayim besides for the Makkos?

10. Give three reasons why Matzah is called Lechem Oni.

11. Why were the Mitzriim told we would only be leaving for three days?

12. Why were items only “borrowed” from the Egyptian homes?

13. Why did we not leave when Paroh told us to--why did the process of redemption start at night and continue on through the day?

14. Why is the Seder not in the daytime, if we left in the daytime?

15. What Pasuk is recited three times in a row in the Haggadah, and why?

16. Can [each participant] give five things that he has Hakaras Hatov to Hakadosh Baruch Hu for?

17. Why does the first of the Aseres Hadibros say that I am Hashem Who took you out of Egypt, and not I am Hashem Who created the world?

Hakhel Note: Remember--if you were told that you had won the $640 million lottery, oh what inspiration and excitement you would feel! You are gaining a lot more on the Seder Night!

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HISORERUS! The following is a famous observation of HaRav Yisroel Salanter, Z’tl: Young non-Jewish farmer boys were drafted into the Russian Army for 20 years. Prior to their induction, they were care-free, not orderly and not particularly concerned with their cleanliness. During their stay in the Army, they were drilled with discipline, hygiene and orderliness. Nevertheless, on their return home many years later, they almost immediately reverted to their old habits. After 20 years of constant, professionally supervised drilling and training--how could this happen so easily? He said that the answer was very simple: The farmer boys had no interest in internalizing what they were taught--even though they lived it for 20 years. There had to be a yearning, a sincere desire, to change, to improve their way of life. This was absent. What they accomplished was only a temporary, external habit.

There is a great lesson here. When we perform the Mitzvos on the Leil HaSeder we must overcome our satisfaction with only external performance of the Mitzvos, and be Me’orer (arouse) ourselves internally to appreciate that when performing these Mitzvos, we rise to the heights of human existence in this world. Moshe Rabbeinu (who David HaMelech in Tehillim teaches us was one step away from being an angel--Tehillim 8:6) was called an “Eved Hashem” (See Bamidbar 12:7 and Devarim 34:5). And on the Leil HaSeder we, too, have stepped away from being servants of this world--Avdei Paroh--and have instead became Avdei Hashem! Your appreciation and utter exuberance over this new-found incredible, boundless and eternal gain should run over and flow through to those around you. For additional elaboration, see Sefer HaChinuch, Mitzva 16.

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THOUGHTS ABOUT MATZAH: What can we think about while we are dedicatedly eating our Matzah at the Seder, and we cannot talk? Of course, we should reflect that we are doing the Mitzvah as Hashem commanded and to give Him Nachas Ruach. To further “taste” the Matzah, you may also reflect upon the following teaching of Rav Chaim Friedlander, Z’tl, (Sifsei Chaim 2:342): Chometz represents a process by which “naturally” (i.e., without the assistance of outside forces) fermentation will occur--hiding Hashem’s hand in the dough. To the contrary, the quick preparation of the Matzah--its sudden production and completion--shows that Hashem’s hand overrides “nature.” We therefore do not eat Chometz on Pesach in order to distill any notion of “mother nature,” “the laws of nature,” and the concepts of “coincidental,” “by chance,” “as luck would have it” and the like, and in order to enrich us with the appreciation that it is the Yad Hashem, and the Yad Hashem only, that is conducting and directing--as the Master of all masters--all of our affairs, every minute of the day--notwithstanding the “chometz” of nature apparently occurring every day by itself anyway. In turn, Matzah is referred to by the Zohar as the food of healing, for it cures us of all of these false notions which are harmful to our existence in this world, and which then perforce harm our existence in the eternal World-to-Come.

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HILCHOS PESACH: We Once Again Provide Our Chol Hamoed Review Highlights:

PART 3

1. One cannot schedule a “routine” medical or dental checkup or exam for Chol HaMoed.

2. One cannot put off to Chol HaMoed filling up the car with gas, going to the bank, etc., when he has time or an opportunity to do so before Chol HaMoed.

3. In specific “davar ha’avad” situations where an actual loss will occur, if work (even if skilled) is not performed on Chol HaMoed, it may very well be permissible, and your Rav should be consulted.

4. Cutting nails/manicure is permitted for Sefardim (if needed), and prohibited to Ashkenazim (unless needed, and one had previously cut nails on Erev Yom Tov as well).

5. Rav Moshe Feinstein, Z’tl, ruled that setting/cutting a sheitel is considered skilled work and therefore is prohibited even for the sake of the Mo’ed or the Last Days of Yom Tov.

6. Standard writing (not calligraphy) is considered unskilled work and is permitted for the sake of the Moed. One can type, send e-mails, e-faxes and text messages, but not print them out (unless permitted as a “davar ha’avad”). Similarly, one can utilize a digital camera as long as the pictures are not printed out, and a standard camera, as long as the pictures are not developed.

The above, obviously, only briefly highlights some common Halachos. In fact, Hilchos Chol HaMoed encompasses 20 chapters in Shulchan Aruch (Orach Chaim 530-549). We additionally refer you to Rabbi Zucker’s wonderful Sefer. You may want to ask your Rav to give a Shiur this Yom Tov on the Halachos and Hashkafos of Chol HaMoed for everyone’s benefit. Remember, with any question, or difficult or special situation, please consult your Rav--and have Simchas HaMoed!

HAVE A HAPPY, KOSHER AND SWEET PESACH!

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13 Nissan

REMEMBER--A TIMELY ASSET--THE 5778 EREV PESACH CHECKLIST: We provide by the following link http://www.hakhel.info/archivesPublicService/ErevPesachChecklist5778.pdf our Checklist for Erev Pesach 5778. Please feel free to distribute further!

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FOR ALL THOSE ABOUT TO TAKE A HAIRCUT! The Kosher Haircut Guide--http://www.hakhel.info/archivesPublicService/PeyosPoster.pdf

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THE HESEIBA VIDEO! HaRav Yisroel Belsky, Z’tl, explains that Heseiba is not intended to be an act of contortion, but a comfortable way to eat in a reclined fashion, as if one is on a short bed. By the following video link we provide HaRav Yisroel Belsky, Z’tl, demonstrating how Heseiba should be done-- http://tinyurl.com/k6ks6gf

To further emphasize the point, the following is excerpted from the outstanding Guidelines Halacha Series, by Rabbi Elozor Barclay, Shlita, and Rabbi Yitzchok Jaeger, Shlita.

“Question 323: How should a person recline? Answer: Ideally, he should sit on an armchair or on a chair with armrests, and lean to the left side. Preferably, a pillow or a cushion shall also be placed on the left side of the chair to support the body while reclining. This adds to the feeling of comfort and freedom.

Question 324: What if the has only a regular chair? Answer: He should recline on the table or on a second chair placed to his left. Alternatively, he may sit sideways and recline on the back of the chair. If possible, he should use a pillow or a cushion to create a comfortable position. A person does not fulfill the Mitzvah by leaning to the left in midair without supporting his body on anything, since this is not the way of a free man.”

Hakhel Note: If one is unsure as to what is to be done, he should promptly consult with his Rav or Posek.

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A “HEADS UP” FOR FRIDAY MORNING: For special reasons, Erev Pesach afternoon is unique--we are generally not permitted to perform any melacha that we would not do on Chol HaMoed. We must, therefore, cut our nails, shave and take haircuts before Chatzos (midday) on Erev Pesach. If however, one forgot to do so, he may cut his nails in the afternoon. If one was not able to take a haircut before Chatzos, the Halacha permits it to be given by a non-Jew only. It does not help to be “already waiting” in the Jewish barber shop as Chatzos arrives. Please plan your morning accordingly!

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QUESTION OF THE DAY: After Bedikas Chametz and Biur Chametz, we will recite the words Kol Chamira. As we refer to Chametz, why don’t we refer to Lechem, bread directly--but only indirectly with the term “Chamira”?! Hint: See Shulchan Aruch, Orach Chaim, 434 Ba’air Haitaiv, seif katan 5.

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NOTES ON BEDIKAS CHOMETZ:

A. By the following link--http://tinyurl.com/7tljavl we provide practical guidance from Rabbi Yisroel Dov Webster, Shlita, on the Mitzvah of Bedikas Chometz. Do it Right--not only on Pesach Night--but on the Night Before, as well!

B. Bedikas Chometz is truly an activity of the body and soul--as we are to simultaneously rid ourselves of the leavened products in our homes, and the “Yetzer Hara B’libeinu”--the leaven that exists within us. The pre-Pesach toil, sweat, fatigue and enormous costs and expenses indicate our sincerity and dedication to both of these tasks. At Bedikas Chometz, we are nearing the epitome of our achievement--can we let it go with a perfunctory search of our homes because everything “has already been cleaned ten times anyway?” How could a serious bedika take less than half hour or an hour--depending on the size of your home? Indeed, if you merely go around to collect the 10 pieces, your bracha is considered a bracha l’vatala (Kitzur Shulchan Aruch 111:8). Picture yourself waiting on line for two hours to get to the observation deck in the Empire State Building --as soon as you got up, would you ask the attendant where the line was for the down elevators? Hakhel Note: In a related vein, at a Hakhel Shiur, HaRav Yisroel Belsky, Z’tl, suggested that one search for Chometz as if he were searching for a valuable coin or piece of jewelry--would you shrug your shoulder and not look here or there, or not make the extra effort when you realize how much is at stake? Go for the gold!

C. The Sefer Darchei Mussar likens falling prey to the Chometz of the Yetzer Hara to a thoughtless individual who elects to warm himself up on a cold day by rolling in freshly laid hot tar. He certainly will warm himself up and feel good for the moment--but will most certainly be left with an awful lot of sticky and smelly tar to contend with, which will require much time and effort to remove. He also likens a person’s relationship with his Yetzer Hara to the relationship between a Cossack and his horse--the Cossack must feed, bathe, and properly take care of his horse--but, has absolutely no ownership rights over it. That being the case, who is really in control--the Cossack or the horse? So, too, if we “feed and support” our Yetzer Hara--who, then, is really in control of our lives? This is the unique purpose of the time we are in--not only to finish up the macaroni, and carefully eliminate the challah crumbs from underneath the radiator--but to ALSO rid ourselves of the wretched Cossack’s plight--and to ensure that we do not act like the careless fool who jumped into the tar! Let us complete the cleaning--without--and within!

D. To help with the cleaning, we note that the Sefer Mesilas Yesharim in the Sha’ar Nekiyus (coming clean!) provides the four major Middos for one to work on--as all other Middos Ra’os stem from them. Here is the important List of Four to remove from our lives: (i) Ga’avah, (ii) Ka’as, (iii) Kinna, and (iv) Ta’avah. Especially at this time of year, one may theoretically be more jealous than at other times of the year--as others have money to buy new clothes, better foods, “go-away”, take far-away Chol HaMoed trips, or because they have a large family or extended family for the Seder or over Yom Tov. However, the Pasuk goes out of its way to teach us: “Rekev Atzamos Kinna”--what will cause the bones to rot (after 120 years) is jealousy. The Maharal explains that this is so, Middah K’Negged Middah, because if a person feels that he is lacking, then his body in fact is or will be lacking as well. Each of us must recognize that we have our own role on Pesach (and otherwise!)--whether it be in Eretz Yisrael, in a hotel, with friends, with children…. Pesach is a time to enjoy all of the Mitzvos, to rejoice in the fact that Hashem molded us into His Chosen Nation, and to individually inspire ourselves for the entire year. Putting ourselves in the proper (true) state of mind is an essential preparation for a wonderfully successful Pesach!

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HILCHOS PESACH: We Once Again Provide Our Chol Hamoed Review Highlights:

PART 2

1. Unskilled work is permitted for the sake of the Moed or the Last Days of Yom Tov. Therefore, if necessary, one may sew a button on in an unskilled manner.

2. A non-Jew cannot do work for you that you yourself cannot perform. For example, your lawn cannot be mowed or landscaped--and your gardener must be sent away if he comes to perform work for you.

3. Skilled work is generally prohibited--even for the sake of the Moed or the Last Days of Yom Tov. Once again, anything prohibited for a Jew to do is prohibited for a non-Jew to do for you. There are certain exceptions in which skilled labor is permitted, which relate to “Tzorchei HaGuf,” such as a serious roof leak or a necessary oven or air conditioner repair. With respect to car repairs, it would depend on the type of repair necessary, the need for the repair, and other factors, and a Rav must be consulted.

4. Laundering clothing can only be done for young children who have soiled their clothing and have nothing else to wear. You cannot add other clothing into the washing machine once their clothes are being washed. Once again, a non-Jewish housekeeper cannot do for you what you yourself cannot do. Spot cleaning, if necessary, is permitted. Drying clothing is permitted.

5. Going shopping is only permissible (even if you otherwise enjoy shopping) if needed for Chol HaMoed or the Last Days of Yom Tov, or if it would constitute a “davar ha’avad” (See paragraph 13 below). One cannot “trick” the Halacha (and yourself) by “wearing it on Chol HaMoed too”. Similarly, one should not push off buying a pair of shoes to Chol HaMoed if he can do so before Yom Tov (unless he simply ran out of time). Rav Moshe Feinstein Z’TL once told a Yeshiva bochur to come back to Yeshiva a day later in order to go shopping for clothing after Yom Tov, rather than shop on Chol HaMoed.

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12 Nissan

KEEPING THE PEACE: The Ritva in his Haggadah (on the words “Vayehi Shum L’Goi), writes that our pe’rud, our lack of unity and friendship, is the “ikar gezeiras hagalus--the main reason that Galus is decreed” upon us(!). Today and every day, even with and in spite of with the possible tension and pressure that one may feel, let us do what we can to abrogate this decree by keeping our focus on helping our “reyim: in any reasonable way that we can--whether it be with an offer to get an item for someone else during a shopping trip or “How can I help you, I know that….?”--you can fill in the rest, depending on the status and situation of your neighbors and friends. Hashem wants people who think, and certainly those who think about others.

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VALUED SERVANTS: HaRav Matisyahu Salomon, Shlita, asks why the Shulchan Aruch makes a point of our taking out our most valuable objects for the Seder table, and in a related way why it was so important for us to leave Mitzrayim with a ‘rechush gadol’--to the extent that Hashem assured Avrohom Avinu of this at the bris bein habesarim. HaRav Salomon answers that there are two types of avodim: (a) a bedraggled, impoverished and lowly eved who fulfills the will of his master because he must so for his daily bread and because he has no choice; (b) an eved with prominence who serves his master with dedication, zeal and happiness--who recognizes that his master has granted him riches, elevated status…and, in fact eternity! We must appropriately demonstrate on the evening of the Seder which kind of eved we truly are!

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AS PESACH APPROACHES, WE PROVIDE THE FOLLOWING IMPORTANT NOTES:

1. We once again recall the story of the man who looked around for “Kulos”, for leniencies, his whole life. After 120 years, the Heavenly Court reviewed his records, noted that he followed the laws, and advised him that he would be going to “Gan Eden.” The angels escorted him to his final place, which turned out to be a dark, dingy and rather damp cell. “This is Gan Eden?!” “Yes,” they replied, “according to some opinions.”

2. Pesach is a time when we are machmir, where we follow stringencies because of the force the Torah puts into Pesach itself, with 8 Mitzvos D’Oraisa in our time (and 24 in the times of the Bais Hamikdash--may it be rebuilt for this Pesach). Its tremendous significance is underscored by Yetzias Mitzraim being referred to 50 times in the Torah. For further elaboration on its relevance to our daily lives, please review the famous last Ramban in Parashas Bo.

3. The word “Mah” is traditionally translated simply as “what.” However, Rabbi Meir Schuck, Z’tl, offers a more penetrating and insightful definition of the word. Rabbi Schuck cites three well-known uses of the word “Mah.” Yaakov Avinu, upon reaching the place of the future Beis Hamikdash exclaimed: “Mah Nora Hamakom Hazeh--What an awesome place this is!” Similarly, on the night of the Seder the young child calls out “Mah Nishtana Halayla Hazeh--what is so different about this night?” Indeed, Bilam himself, who initially recited the Pasuk of “Mah Tovu,” also did so because he was stunned by the difference between the homes of the Bnei Yisrael and those of the world at large. The word “Mah,” then, indicates something strikingly new--a remarkable realization, an awareness and appreciation of a place or event that did not previously exist. There are other moments at the Seder where you will use the word “Mah”--make a mental note to try and find them and see how wonderfully this new definition of the word can be applied in each instance.

Additional Note: The word “Mah” itself is indicative of how refreshed we should be, no matter how tired we are, when we participate in the Seder. Rabbi Moshe Tuvia Lieff, Shlita, at a Hakhel Shiur, mentioned the story of the man whose torn Haggadah was repaired on Erev Pesach by someone who could not read Hebrew. Regrettably, he mixed in pages from a Machzor as well, and finished his job right before Pesach. As the newly-bound Haggadah was read that night, without reflection and with hunger, the head of the household hurriedly read “Dam, Tzefardeiah, Kinnim, Ashamnu, Bagadnu, Gazalnu…” For no reason or at any time should one lose his appreciation of the heightened sense of the evening--and of the great importance of every word of the Haggadah.

4. There is one positive commandment that pervades and invigorates every day of Yom Tov--the Mitzvah of Simchas Yom Tov. Every day--including each day of Chol HaMoed--is a separate Mitzvas Aseh! Let us now consider how to actually best fulfill this daily Mitzvah for ourselves and for others--and act upon it. Pesach is a Chag in which the preparation far surpasses the length of the Chag itself--providing a great lesson for us in the importance of aforethought and planning--the need for “hachana” in Mitzvah observance. It may be a pair of shoes, rainbow ices, different kinds of wine or a silver brooch...but please remember that we should take the lesson from the Nesi’im and not wait until the last moment--diving into Yom Tov with cherry ices because the mango was sold out!

5. It could never, ever hurt--and may help in ways we will never know about--to sincerely daven over the next few days that we have a “Chag Kasher V’Sameach”. Each one of these requests--Kasher and Sameach--is a mouthful (once again, pun intended). People have reported, for instance, that they have found non-Kosher L’Pesach items on Kosher L’Pesach shelves in supermarkets. Others may be fooled by a lot of Hebrew lettering on a label which is not meaningful, or perhaps, not even true. The word “Sameach” is also loaded, as it is such an essential element of the Yom Tov, and may be challenged at any moment by any number of situations or events. In addition to our earnest prayers for ourselves in this regard, when extending this wish to someone else over the next several days, we should likewise express it with sincerity and feeling.

6. At the Seder, we will be reciting the word “Dayenu” fifteen times, multiplied by the number of times we sing the word. Dayenu means “it would be enough for us”. What “would be enough” for us? Let us look at the first passage of Dayenu: “If Hashem had taken us out of Mitzrayim…it would have been enough…” Clearly, just leaving Egypt, in and of itself, would not have been enough. We would not have received the Torah, we would not have entered Eretz Yisrael and we would not have had the Bais HaMikdash, for starters so what would “have been enough?” The Siach Yitzchak therefore explains that it would have been enough in and of itself to thank Hashem from the bottom of our hearts for that one thing He had done for us. We then go through an additional fourteen items and realize that it would have been enough to thank Hashem for each and every one of them because He gave us such great gifts, and we did not deserve that which we received. Thus, the springboard of all the Dayenus--of all of the realization of the enormous and eternal thanks that we owe Hashem is His taking us out of Egypt --the first of the Dayenus. This is then the blastoff on the Seder night for us to express and discuss the great and unlimited thanks and gratitude that we owe to Hashem for each and every item that he provides us with. Now, sing along--Day- Dayenu, Day-Dayenu, Day-Dayenu, Day-Dayenu. This is what we ought to be talking--and singing--about!

7. Finally, on the matter of speech, it is important to note that after having thanked Hashem, and recited Hallel with true sentiment and emotion, we conclude the Hallel with the words “Ana Hashem Hoshea Nah--please Hashem save us.” The Haggadas Seder HaAruch points out that after thanking Hashem, which demonstrates our recognition for what He has done, we must, as a matter of faith, immediately thereafter plead with Hashem to do more, which demonstrates our continuing faith in Him. Thus, as we conclude the Haggadah, we verbally affirm that our Emunah is complete!

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MEANING OF DAM PESACH AND DAM MILAH: Chazal teach that we needed the Mitzvos of Dam Pesach and Dam Milah--the blood of the Korban Pesach and the blood of Bris Milah in order to be redeemed.

HaRav Shlomo Zalman Auerbach, Zt’l (brought in the Haggadas Arzei Halevanon) asks why it was that these two Mitzvos were chosen specifically by Hashem to give us that final Zechus that we needed for redemption. He answers that we know that the entire creation is dependent upon our kiyum hamitzvos, our fulfillment of mitzvos. If we fulfill a mitzvah in a natural way, such as walking to Shul, eating kosher food, or lighting candles for Shabbos, then we keep the world going in an otherwise natural way. However, if we fulfill a mitzvah by going against our nature, then Hashem in turn will conduct the world in a manner which is beyond its nature as well.

Since we needed something beyond nature, something miraculous, for us to leave Egypt, Hashem gave us two mitzvos which were extremely difficult to perform: The mitzvah of Milah which involved making a wound in one’s own body, or in the body of a small child or infant, and the Mitzvah of Korban Pesach which involved taking the Egyptian god in front of them (at that time, our masters and tormentors) and slaughtering it, both certainly defy human instinct and reason. The Torah even records that the Bnei Yisrael wondered, “How can we take their god from in front of them [for the purpose of slaughtering it] without their stoning us?!” (Shemos, 8:22 ).

Thus, through these two mitzvos which we performed with dedication and perseverance, the miracles that we so desperately needed for Geulah occurred.

There is a great lesson to be derived here. We are all looking for Geulah. There is a time that it will come naturally, by itself, no matter what. However, if we want to change that nature and bring it closer, we have to try to perform mitzvos at a time or in a manner which may be considered against our nature. Hashem’s message here is yet another one in the manner of Middah K’neged Middah--if you break your nature, I will break the nature of My World!

Each one of us can try to do his part in overcoming his teva--natural inclination--and producing that Dam Milah or Dam Pesach, those very specially-performed Mitzvos--to bring nachas and Simcha to Hashem, to us all, and to the world, with that so-yearned after Geulah. Please, please pick that special Mitzvah right now--and may we be truly zoche to the Geulah!!

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HILCHOS PESACH: We Once Again Provide Our Chol Hamoed Review Highlights:

PART 1

Chol HaMoed are days designated--set aside--for holiness. We can therefore understand why someone who disgraces these days “has no share” in the World to Come (Avos 3:15). According to the Bartenura (ibid.), disgracing the Moados means doing unnecessary work on them, and eating and drinking in the same manner as one would on a regular weekday.

The following highlights are from a Hakhel Shiur, given by HaRav Dovid Zucker, Shlita, author of the Sefer Chol HaMoed (Artscroll 2005), and Rosh Kollel of the Chicago Community Kollel. This Shiur was broadcast via satellite to 13 locations in the United States and Canada by the Torah Conferencing Network.

1. The Avnei Nezer teaches (based upon the Zohar) that the Kedusha of Chol HaMoed may be likened to the light of the Moon--reflecting the Kedusha of Yom Tov itself. Chol HaMoed is indeed enveloped by the Kedusha of the First Days and the Last Days of Yom Tov.

2. One should wear nicer clothes on Chol HaMoed than on a regular weekday. The mitzvah of Simchas Yom Tov applies to Chol HaMoed as well.

3. Rabbi Zucker stated that he felt that just as Kedushas Shabbos was the nisayon (the test) of 75 to 100 years ago, Kedushas Chol HaMoed is the nisayon of Galus Jewry today.

4. The laws of working on Chol HaMoed for a salaried employee depend upon whether the employee: (a) has vacation coming to him; (b) has no vacation coming to him, but can take time off without pay; (c) asking for time off will cause him to lose his job; or (d) asking for time off will not cause him to lose his job, but will have undesired effects. Our notes here are intended to highlight these distinctions, but not provide the halachic parameters, which are detailed and often require consultation with a Rav. For further information, you may study the Sefer itself, or obtain a copy of the Shiur on cassette tape or CD by calling (718) 252-5274.

5. Self-employed individuals and employers must consult with their Rav as to how/when to remain open on Chol HaMoed. One should not rely on “everybody does it” or “ignorance is bliss”--remember, we are talking about the World to Come, and that is true bliss--and infinity. The story is told of a factory owner who refused, despite the Chofetz Chaim’s pleadings, to close his factory on Shabbos--he told the Chofetz Chaim, “Rebbe, you don’t make money from a posuk in the Torah.” When the Bolsheviks confiscated all of his property a few years later, he wrote a letter of contrition and apology to the Chofetz Chaim.

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11 Nissan

SHEMIRAS HALASHON--SALVATION FROM SAKANA ATZUMAH! The Chofetz Chaim expressly writes that when one is challenged with the possibility of consciously speaking words of Lashon Hara, he is in a ‘sakana atzumah’--great danger. The Chofetz Chaim does not write that it is only a spiritual danger that he is in. We may suggest that if one saves himself from the sakana atzumah of Lashon Hara--on a middah k’neged middah basis, he will be saved from sakanos atzumos in this world and the next!

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REMINDER--DAVEN! This week, as we B’EH intently prepare for Yom Tov--let us remember to daven to Hashem that we successfully do so, without any Michsholim in the preparation--or in the ultimate result--of a Chag Kasher V’Sameiach!

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ATAH CHONEN: As we daven for special Siyata Dishmaya this week, we recall the words of the Mishna Berurah on the bracha of Atah Chonen in Shemone Esrei (Shulchan Aruch, Orach Chaim 115:1, seif katan 1): “Ikar HaShe’eilah Shetzarich Ha’adam Lishol Mei’eis HaBorei Yisborach Sheyitein Lo Seichel V’Da’as Yashar Limos B’ra Velivchor BaTov--the ikar request of a person to Hashem should be that Hashem grant him the wisdom and clear knowledge to abhor that which is wrong and to choose that which is good.”

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YOU CAN’T GO WRONG! The Pasuk clearly and expressly teaches that (Shemos 2:23-25): “VaYizaku…Vayishma Elokim Es Na’akasam…Vayeida Elokim--Bnei Yisrael cried out to Hashem, and Hashem heard their voices and knew that it was time for the redemption. This is what took us out of the Galus of Mitzrayim--one would certainly not go wrong in concluding that our crying out for salvation can take us out of this bitter Galus as well!

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AMEN! Perhaps the most concise statement of one’s Emunah is his recitation of the word “Amen”--an acronym for Keil Melech Ne’eman. The Sefer Shomer Emunim brings from the Midrash that the Pasuk states: “Emunim Notzer Hashem” (Tehillim 31:24). That Hakadosh Baruch Hu saves and guards over each and every “Amen” that we answer, and that this special Shemirah will serve in a person’s stead in this world and in the next. One must be careful, then, to answer “Amen” properly at the end of a bracha--not too early before the bracha is completed, nor too late after the bracha is well over, and one must be sure that he has answered the full word of “Amen”--sincerely and enthusiastically expressing its acronym!

Hakhel Note: Especially in this time of Nissan, we can bolster our Emunah in a very significant way by demonstrating greater care and earnestness with our recital of “Amen”!

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MORE THAN TWO SODA CANS! We must be careful to check each and every Pesach product that comes into our home. A reader had once sent us a picture, presented by the following link http://tinyurl.com/jmhttgp which shows two seemingly identical cans of coke--see if you can tell the difference. He had found the same issue with Mayim Chaim seltzer on the same shelf. A Rav reported a similar experience of members of his Kehillah with cooking oil. The lesson reverberates time and time again--each and every year--one must check each product!

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FROM A READER: “With regard to your note on the 1,820 in Maggid of the Haggadah, I remember HaRav Avrohom Schorr, Shlita, mentioning the above once, at his Pesach shiurim. He told us afterwards that the Avoda of Yom kippur, (I think Nusach Sefard) of Ata Konanta has 1,820 words as well. Hakhel Note: For further information on this topic, please see the following link: http://www.hebrewbooks.org/5635“

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PRE-SEDER TEFILLAH! The following link contains a special Tefillah to be recited before commencing the Seder from the Siddur Ha’Arizal, which is not found in many Haggados. May this Tefillah make its way directly to the Kisey HaKavod, and may it inspire our entire Seder! http://hakhel.info/archivesPublicService/TefillahLeilSeder.pdf

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QUESTION OF THE DAY ONE: When did the Geulah take place--on the night of the fifteenth, or the day of the fifteenth? Hint: See Ramban on Ibn Ezra to Shemos 12:31,

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QUESTION OF THE DAY TWO: Who was the first person to say “Halleluka Hallelu Avdei Hashem”?

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QUESTION OF THE DAY THREE: If a majority of the Tzibbur was not Tamei Mais, and if the Kohanim were not Tamei--but the K’li Shareis were Tamei--would the Korban Pesach be brought? Hint-see Rambam, Hilchos Korban Pesach 7:1.

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THE LEIL HASEDER: For practical and meaningful Shiurim on how one should conduct his Seder, we provide an audio link to masterful Shiurim by Rabbi Yosef Eisen, Shlita (each approximately 60 minutes):

https://www.dropbox.com/sh/vvzy9l3gkt4k5hs/AACDeFoIkRRJTCSwOAOt0Ncza?dl=0

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WHO IS THE MASTER OF YOUR HOME?: It is said that a person can live for seven days without eating. The Yetzer Hara lives on haughtiness and desire, symbolized by Chometz. We accordingly ‘starve him’ over the seven days of Pesach--with the hope that he will never return! In this regard, we provide an outstanding and moving story provided in the wonderful work Commentator’s Haggadah, by Rabbi Yitzchok Sender, Shlita (Sh’or Yoshuv Institute):

“Rav Menachem Mendel of Kotzk said that people make a mistake if they believe that Eliyahu HaNavi comes in through the door. In truth, he must enter through our hearts and souls. A story is told of a man who came to the Maggid of Mezeritch and complained that evil thoughts entered his mind and he had no control over them. The Maggid advised him to go on a journey to visit the Tzaddik, Rav Zev Wolf of Zhitmor. The man followed his advice and embarked on his journey. He arrived in Zhitmor late one winter’s night and knocked on Rav Wolf’s door. Nobody answered, and even though he continued knocking and shouted and begged to be let in, nobody answered. Suffering from the bitter cold, he had no choice but to seek out the local Shul and sleep on a bench there until morning. Early the next morning, he made his way once more to Rav Wolf’s door. This time the great Rav himself answered his knock and welcomed him, saying nothing about the previous night. After some hesitation, the man told Rav Wolf that the Maggid of Mezeritch had sent him. “It is well that you have come,” answered the Rav; “For you have now learned the lesson that one is master of his home, and whomever he does not want to let in, cannot enter.:.”

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HILCHOS PESACH: At a Shiur on the Halachos of Pesach, Rabbi Shlomo Pearl, Z’tl, taught:

A. It is a Mitzvah to eat Shalosh Seudos this Shabbos--even though the Leil Seder Sheini will begin a few hours later. It is best if one davens Mincha on Shabbos early, goes home, washes and eats Shalosh Seudos with Matzah. Indeed, the Aruch HaShulchan (Orach Chaim 291:12) writes “Chalila LeHakel Shelo Le’echol Pas LeSeudas Shelishis…” [If one cannot find an early minyan for Mincha, and in his Shul they will be davening Ma’ariv soon after Mincha, then one can also eat Shalosh Seudos before Mincha].

B. There are different Minhagim as to which brachos are recited by all participants in the Seder. The Minhag Sefarad is generally that the Ba’al HaBayis makes all brachos (even over the four Kosos) and is Motzi everyone in order to fulfill the Hiddur of Berov Am Hadras Melech. Others have a Minhag to the contrary, based upon the ruling of the Magein Avraham, and everyone recites his/her own Kiddush, Al Achilas Matzah and Al Achilas Marror, etc.. A third opinion attributed to HaRav Moshe Feinstein, Z’tl, is that the Ba’al HaBayis makes Kiddush and HaMotzi, and everyone makes all of the other brachos on their own. Everyone should, of course, follow their own Minhag. However, for those whose Minhag it is for the women to recite their own Kiddush on the Leil HaSeder--will they also recite Havdalah immediately following Kiddush on the second Seder Night? The Debriztiner Rav, Z’tl, held that they would; as to whether women recite the bracha of Borei Meorei HaEish--this is a matter of further discussion (see Bi’ur Halacha 296, d’h Lo Yavdilu). Hakhel Note: Accordingly, one should consult with his own Rav or Posek as to how to properly conduct himself.

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10 Nissan

IMPORTANT--BE A PART OF IT! It is just five days until Erev Yom Tov, and we received the following from Yad Eliezer: For Pesach we have a donor who will give $265,000 if we come up with $100,000. The money will give all almonos and grushos in Tzefas and Teveria $1,000 each for Pesach. This is almost $3 for each dollar we raise and will change Pesach for many people.

Please, please respond generously--as you multiply your Chesed so beautifully. You may call 718-258-1580, or visit yadeliezer.org, and in the Comment section list for almonos and grushos in Tzefas and Teveria.

Please note that the Yad Eliezer address has changed to 410 Glenn Road, Jackson, NJ 08527.

Please remember: The Chasam Sofer, in his explanation to the two Nuscha’os in the Haggadah of Ha Lachma Anya and K’Ha Lachma Anya explains that there is a fundamental distinction between the Geulas Mitzrayim and the Geulah of our time--may it come speedily and in our days. The difference is that our Geulah can be hastened, the Ba’al Haggadah teaches us, by Kol Dichfin Yeisei V’Yeichol--by feeding the needy…. Let us hasten our Geulah now!

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THE FOLLOWING IS AN AUDIO LINK TO HARAV ELYA BRUDNY’S OUTSTANDING PRE-PESACH VAAD FOR MEN (APPROXIMATELY 30 MINUTES):

https://www.dropbox.com/s/vxdzawe1g4mkhra/Rav%20Brudny%20Vaad%20Nissan%205778.MP3?dl=0

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AN INVALUABLE AND TIMELY ASSET--SPREAD THE WORD! In the approximate 15 minute video available by the following link http://www.hakhel.info/ArchivesPrograms/TevilasKeilimVideo.mp4 Rabbi Moshe Hillel Kaufman, Shlita, presents the mistakes a person can make when toiveling keilim--and how easy they are to rectify. Many misunderstand Tevilas Keilim as a “chumra”--whereas in many/most cases it is a Mitzvah D’Oraysa. Please view this video for yourself--and spread as far and wide as possible, as the biggest Tevilas Keilim season of the year has begun.

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ADDITIONAL CHOMETZ REMOVAL: As we rush to rid ourselves of our last-minute Chometz items, let us not forget that this is an appropriate time of year to rid ourselves of other ‘kinds of Chometz’-- e.g., videos, DVD’s, CD’s, periodicals and papers which are simply not befitting the home of a people that experience Geulas Mitzrayim, and separated and distinguished themselves from the Umos HaOlam. A Jewish Home should be sure to have only Jewish content!

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PRAYERS FOR PEACE: Let us try this week, in spite of its whirlwind nature, to especially focus in the bracha of Sim Shalom--asking Hashem to bring us peace, without any further terrorism, injury or loss of life. As we know from the Yetzias Mitzrayim, it is only HaKadosh Baruch Hu Who can do this--it is only He Who is the Sim Shalom!

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NON-GEBROKTS ALERT: Please remember that many cake-like products now available--(yes even the week before Pesach!) are non-Gebrokts, and that the appropriate brachos on them are Shehakol and Borei Nefashos. Even if you know it--you may be used to making a Mezonos on the cake and Shehakol on the coffee--so extra special care is required. Pesach is a time for enriching our Emunah--a wonderful place to begin is with enriched and carefully-made brachos. Start Today!

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LESHONOM: One of the highlights of the Seder is relating the Zechusim we had to leave Mitzrayim. A central reason provided by Chazal is that Shimru Es Leshonom--we as a people did not speak Lashon Hara (see Pirkei D’Rebbi Eliezer 48, Otsar Meforshei Hagaddah). As many of us know, the Ramban teaches that the Geulas Mitzrayim was the predecessor for the Geulah we hopefully will soon experience. As we approach the Seder night(s), let us come clean now--this week-- with an especial diligence and vigilance in Shemiras Halashon--so that we can reflect at the Seder and think--with this zechus--I am ready!

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HILCHOS PESACH: We continue to provide Halachos (currently, Shulchan Aruch, Orach Chaim 431, et al.) relating to Pesach. The following is culled from the Notes of the Dirshu Edition of the Mishna Berurah. Of course, one should in all events consult with his own Rav or Posek pertaining to his particular facts or circumstances:

A. HaRav Shlomo Zalmen Auerbach rules that if parents and grandparents are present at the Seder, a father can rely on the grandfather’s teachings, for the Mitzvah of Vehigadeta Levincha simply requires the son to hear the Sippur Yetziyas Mitzrayim on the Leil HaSeder--not that the father specifically be the one to relate it. If one has no children present, one nevertheless has a duty to himself to review in detail the Sippur Yetziyas Mitzrayim. The Kaf HaChaim adds that when one reviews the Sippur to himself, he should do so in a loud voice.

B. HaRav Nissim Karelitz, Shlita, writes that the Sippur Yetzias Mitzrayim should be related on the Leil HaSeder in the manner in which all gathered understand, feel and are moved by what happened to us in Egypt--bringing them to give hoda’ah to Hashem for what has occurred. Any other pilpulim, drashos and kushiyos are unrelated to Sippur Yetziyas Mitzrayim and to the reading of the Haggadah.

C. Women are obligated to recite Hallel just as men are at the Seder.

D. The use of the term ‘stealing’ the Afikomen is objectionable--as Jewish children do not steal. In fact, HaRav Shlomo Zalmen Auerbach, Z’tl, did not allow the children to take the Afikomen, for it is colloquially known as stealing--and how can we allow children to steal and get rewarded for it? Accordingly, HaRav Shlomo Zalmen rules that if one does have the Minhag in his family, he should not use the negative verb of ‘stealing’ but rather ‘chatifa’--or grabbing, which is more palatable (forgive the pun). HaRav Chaim Soloveitchik, Z’tl, objected to the practice as well, because the Afikomen needed to be guarded--as all Matzos Mitzvah, based upon the Pasuk “U’Shemartem Es HaMatzos”. It was also not a custom in the Steipeler’s home for the child to take the Afikomen.

E. The Brisker Rav writes that everyone at the Seder should eat their first kezayis from Matzos that were on the table when the Haggadah was being recited--properly fulfilling the term Lechem Oni--bread over which the Haggadah was recited.

F. When using ground chrain for Maror, HaRav Chaim Kanievsky, Shlita, rules that because it is difficult to dip into Charoses, one can simply place a little bit of Charoses on top of the Maror.

G. The Tur writes that reason that we do not make a bracha over Charoses, is because it is tafel to the Maror.

H. Although we do not eat the Maror B’heseiba because it is zecher l’avdus, the Mishna Berurah rules that one may nevertheless eat it B’heseiba.

I. One should be sure to drink a revi’is of the fourth cup--as he is making a bracha achrona of Al Hagefen after this cup.

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THE TENTH OF NISSAN: Today is the tenth day of Nissan, which is marked by at least three great milestones:

A. It is the day that the Bnei Yisrael took the Egyptian gods--their sheep--away and tied them to bedposts in order to inspect them for blemishes before Shechita four days later. This was an act of tremendous faith by Bnei Yisrael, not only in taking them for slaughter, but also in holding them this way for four days. In fact, the Egyptians ended up being powerless to stop Bnei Yisrael or harm them.

B. Towards the end of our stay in the desert, Miriam HaNevia passed away. Miriam was so great that even as a young girl, her suggestion to her father Amram, the Gadol HaDor, was accepted and the decree he had made to have the husbands and wives of Bnei Yisrael separate was annulled.

C. Just one year after Miriam’s passing on this date, Yehoshua Bin Nun and Bnei Yisrael crossed over the Yarden River which had dried up through a miracle. Some recommend reading from Sefer Yehoshua, Chapters 3 and 4, and reciting Tehillim Chapter 114 in honor of the occasion.

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GREAT WEALTH--STEP ONE: One must come into the Seder stocked with stories and mesholim, which hopefully will help to enhance and in-trance. To help along, we provide the following Mashal of the Dubno Maggid as presented in The Maggid of Dubno and his Parables by Benno Heinemann (Feldheim):

“Hashem had given Avraham Avinu a glimpse of the future of the nation which would be descended from him. He told Avraham that Bnei Yisrael would be enslaved and know great suffering, but that, in the end, they would “go forth with great abundance” as free men. Now what was this great abundance? Chazal tell us that it was the Torah that the Bnei Yisrael received in the wilderness on Har Sinai. But, if this is indeed true, why were we, before leaving Mitzrayim, actually commanded to ask the Mitzriyim for money and goods? The Maggid of Dubno would reconcile this contradiction with one of his famous Mesholim: A young man had hired himself out to a wealthy merchant to serve him for six years, for which he would be paid with a bag of silver coins. When the six years were over and the time came for the servant to leave, it occurred to the master that a bag of silver was much too small a reward for the splendid services the boy had rendered him. He therefore put the silver aside and instead wrote out a check in an amount many times that of the total value of the silver coins. But the servant, instead of thanking his master for his generosity, sullenly stuffed the piece of paper into his pocket and went home weeping. The next day his father called at the merchant’s house and said to the wealthy man, “You have been most generous to my son and I want to thank you. But the boy is still a child and does not comprehend the value of a check. All he knew was that he expected to receive a bag filled with shiny new coins and that instead he got a plain sheet of paper. I should be most grateful, therefore, if you would let him have at least part of his wages in solid silver.”

In the same manner did Avraham Avinu come to Hashem, saying, “You have been generous indeed in promising the Torah to my descendants. But the nation will be young and not mature enough to understand the value of the Torah, and if they will have to leave the slavery of Mitzrayim with empty hands they will say ‘Indeed, Hashem has fulfilled part of His promise. We did become slaves. But what about the great abundance which we were to receive at the hour of our deliverance?’ ”It is for this reason, that Bnei Yisrael were clearly commanded to take gold and silver vessels from the Mitzriyim. This would be tangible wealth which they could appreciate at that time. In this manner, the Bnei Yisrael would see immediately that the promise given by Hashem to their righteous forbearer had retained its validity. It was only as Bnei Yisrael grew in wisdom that it came to understand that its true wealth lay not in the coins and trinkets gathered in Mitzrayim but in the Divine gift of the Torah, which has stood by our side to this very day.”

Hakhel Note: In addition to this outstanding work on the Dubno Maggid, there is also a Haggadah which is comprised entirely of Mesholim related by different Gedolim (including the Dubno Maggid), entitled The Palace Gates Haggadah (translated from the Hebrew--Feldheim).

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7 Nissan

HILCHOS PESACH: We continue to provide Halachos relating to Pesach in this especially spiritual period--less than thirty (30) days before Pesach! Of course, one should in all events consult with his own Rav or Posek pertaining to his particular facts or circumstances:

A. The Kollel Los Angeles, under the leadership of Rabbi Gershon Bess, Shlita, has once again prepared 5778: A Passover Guide To Cosmetics And Medications, a detailed list of acceptable products that may be used on Pesach, which is available by contacting the Kollel at 323-933-7193. Rabbi Bess writes that HaRav Elyashiv, Z’tl, and HaRav Wosner, Z’tl, urged his continued publication of this listing--both for reasons in Halacha and in Minhag Yisrael. At the outset of the Guide, Rabbi Bess warns “no one should refrain from taking any required medication, even if it contains Chometz, without first consulting his/her physician and Rav.” The list does not address whether a particular product is Kosher--but only its Chometz-free status. Something can, of course, be non-Kosher and Chometz-free.

B. Of particular note is that, among others, items in the Advil, Purell, Gold Bond, Mary Kay, Previcid, Ultramax, Phisoderm, Cortizone, Claritin, Amoxicillin, Erythromycin, Prevident, Eucerin, 4Kids, lines do contain Chometz. Page 3 of the Guide provides a list of ingredients to be on the lookout for. Page 70-72 of the Guide provides a list of products to be on the lookout for.

C. For questions to Rabbi Bess regarding the Guide, one may email rgbess@hotmail.com. For the latest updates to the Guide, we refer you to www.kehilasyaakov.org

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WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:

We focus on this week’s special Shabbos--Shabbos HaGadol:

A. In Kiddush on Leil Shabbos we recite the words “Zecher LeYetzias Mitzrayim.”--a remembrance of our leaving Egypt. What does Kiddush on Leil Shabbos have to do with leaving Egypt. HaRav Yonasan Eibeshitz, Z’tl, in Sefer Ya’aros Devash 2:8 provides an incredible explanation-- see there. Tosfos (Pesachim 117B) writes that in Mitzrayim the Jews were forced to perform the 39 prohibited Melachos on Shabbos, as the term “Bepharech” is equal to the 39 Melachos based upon the Att-Bash formulation. We thus celebrate our freedom from Bepharech by not performing these Melachos on Shabbos.

B. One beautiful thought from Rabban Gamliel Rabanovitch, Shlita, in his Sefer on the Haggadah: The Shabbos before Pesach is not just another day before Pesach --it is still Shabbos. It should not be put into a back position merely because it comes two days before Pesach. In fact--this may be one reason that it is called Shabbos HaGadol--to remind us that notwithstanding its position in the year--it must be given the great respect that it deserves, and we should not take away from its kavod or oneg with any inferior meals or zemiros, by missing usual Shabbos guests, or in any way be lacking Divrei Torah relating to the Parasha.

C. On Shabbos HaGadol in Mitzrayim, the Bnei Yisrael took the Egyptian gods--the sheep--and tied them to their bedposts. The Pri Chadash (to Shulchan Aruch Orach Chaim 230) writes that the reason it is known as Shabbos HaGadol, it because it is when we began to perform Mitzvos-with the first Mitzvah being the taking of the Korban Pesach.

D. The Mabit teaches that after this Shabbos, Bnei Yisrael no longer returned to work for the Mitzriyim.

E. In Nishmas that we will recite tomorrow, we state that there are “Rivei Revavos--tens of thousands” of things to thank Hashem for. We then begin with a short and poignant list. What is the first one listed there....from this we see how foundational and fundamental Pesach is to our lives!

F. The Sefer HaToda’a writes that it is referred to as Shabbos HaGadol because it is on this day that the Shabbos which is an odd number day that has no partner finally obtained its partner--Bnei Yisrael!

G. The Bnei Yissaschar writes that the reason the Rav gives a special Drasha on Shabbos HaGadol is because Moshe Rabbeinu also gave a Drasha on Hilchos Pesach to Bnei Yisrael on the Shabbos before their leaving Egypt.

H. The last Pasuk in Shemone Esrei is also the first Pasuk of the Haftara for Shabbos HaGadol--VeArva LeHashem Minchas Yehuda VeYerushalyim Kiymei Olam U’Cheshanim Kadmonios--then the offering of Yehuda and Yerushalayim will be pleasing to Hashem as in days of old and former years (Malachi 3:4). Why is the Karbon Mincha used as the ultimate example of Nachas to Hashem? HaRav Moshe Feinstein, Z’tl, answers that when a person brings an animal as a Karbon, he may be essentially bringing something that he put little effort into. The animal can feed itself, clean itself, and otherwise take care of its needs. However, in order to make something into bread or Matzah, ten to fifteen Melachos may be involved, and a person may perceive that it his own efforts and skills that are producing the end result. By bringing this object as a Mincha to Hashem, he acknowledges that it is not Kochi VeOtzem Yadi--his own power and prowess--that produce this result but that Hashem is the true source of anything and everything--including all of what is otherwise perceived to be human effort. Perhaps we can go into Pesach with a goal to recite this final Pasuk of Shemone Esrei three times a day with a special yearning to bring a Karbon Mincha in the Beis HaMikdash--fully and finally demonstrating one’s closeness and recognition of Hashem as the source of life and all of the blessing that comes with it!

Additional Note One: As noted in the past, the Gematria of Yeiush--despair is 317. The Gematria of Eliezer--Hashem helps me is 318. Let us always remember that in any and all events Yeiush should be overridden by the realization of Eliezer!

Additional Note Two: The Levush writes that the reason we read the Haftara of “VeArva” on Shabbos HaGadol is because it relates to the future Geulah, just as Moshe Rabbeinu advised the Bnei Yisrael of their imminent Geulah. May this year’s Shabbos HaGadol Drasha lead directly to our Geulah Shleima as well!

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A REMINDER FROM THE PARASHA TO ENERGIZE DAILY!: In this week’s Parasha, Parashas Tzav, we learn of the Korban Minchas Chavitin--a Korban that the Kohen Gadol brought every day. Rabbi Moshe Scheinerman, Shlita, explains (based upon a teaching of HaRav Moshe Feinstein, Z’tl) why the Kohen Gadol brought this Korban every day--while all other Kohanim brought this Korban Mincha only once in their lifetime--on the day that they were inaugurated into the Avodas Bais HaMikdash. The Kohen Gadol’s bringing it every day--one half in the morning and one half on the afternoon especially symbolized the need for a person of spirit and aspiration to be constantly renewing his energies, being aware and alert that each new morning and each new afternoon was OPPORTUNITY, NEW OPPORTUNITY that was presenting itself especially to him, and would not be available again on the morrow. Each one of us, without actually having to bring the Minchas Chavitin, can alert ourselves to the invaluable and irreplaceable treasures that await us each morning and each afternoon in Torah, Tefillah, Chesed, and Middos Development. Every day, we have our own OPPORTUNITIES, NEW OPPORTUNITIES--and we too can come before Hashem as a Kohen Gadol in his loyal, sincere and elevated service!

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THE DIRSHU EDITION OF THE MISHNA BERURAH PROVIDES THE FOLLOWING IMPORTANT POINTS AND POINTERS RELATING TO HILCHOS PESACH (SHULCHAN ARUCH, ORACH CHAIM 431, ET AL.):

PART II

(INCLUDING REVIEW OF CERTAIN HALACHOS)

1. On Erev Pesach, the Chasam Sofer, Z’tl, would himself prepare the Seder table with a zriyzus nifla’ah and simcha atzumah. The Michtav Sofer, based upon this, writes that every Yirei Shomayim should begin to set the Seder table after Chatzos on Erev Pesach, and make sure that everyone’s kos has a proper shiur and is fit for use.

2. The Mishna Berurah defines heseibah as one’s head leaning to the left while seated, with a pillow placed underneath the head. HaRav Elyashiv, Z’tl, explains that in addition to one’s head, most of one’s body should be leaning as well. However, the leaning should not be to the extent that one feels uncomfortable in the position he is in. The Ohr LeTzion writes that the position is one somewhere between lying and sitting--at least at a 45 degree angle. Additionally, one must be leaning on something--if he is leaning in the air, HaRav Elyashiv rules that this is not heseibah.

3. The Mishna Berurah writes that the Haggadah itself is not recited b’heseibah, but instead B’Eimah U’V’Yirah--in awe. Likewise, HaRav Shlomo Zalmen Auerbach, Z’tl, rules that the brachos over the wine and the Matzah should not be recited b’heseibah--as a bracha requires awe as well.

4. Although it is brought that the Yom Tov meal at the Seder be eaten b’heseibah as well (see Mishna Berurah, Orach Chaim 472, seif katan 23), the Chazon Ish, Z’tl, the Steipeler, Z’tl, and HaRav Shlomo Zalmen Auerbach ruled that if one feels uncomfortable eating b’heseibah, he need not do so, and they in fact did not do so.

5. In a similar vein, HaRav Elyashiv rules that the drinking of wine at the Seder to demonstrate cheirus should not be overbearing--and that one could use eitzos to make the drinking more pleasant--for instance adding grape juice to some extent--as long as the taste of the wine is still felt, so that derech cheirus remains. The Chazon Ish, the Brisker Rav, Z’tl, the Chobiner Rav, Z’tl and HaRav Shlomo Zalmen Auerbach, all rule that one can be yotzei cheirus with grape juice. HaRav Moshe Feinstein, Z’tl and Rav Elyashiv require wine. One who follows the latter p’sak should consult with his Rav or Posek in the event of any health or other issue regarding the intake of wine.

6. The Steipeler would give treats to the children before the Seder began, so the children would get excited and begin to ask questions as to what was happening.

7. Before Kiddush, HaRav Shlomo Zalmen Auerbach would especially advise all those at the Seder that they should have in mind that the bracha of Shehechiyanu covers all of the Mitzvos of the night.

8. The Mishna Berurah rules that if one does not have zero’ah for the ke’arah, he can take any type of meat. If one does take the zero’ah, it should have some meat on it, as it is zecher l’korban Pesach. The Chayei Adam writes that it is a bizuy mitzvah to throw out the zero’ah; instead, it should be eaten on the morning of the second day (or in Eretz Yisrael, on the first day) as part of the Seudas Yom Tov.

9. The egg for the ke’arah need not be roasted; it can be cooked as well, for it is zecher l’korban Chagigah which could be roasted or cooked.

10. The Mishna Berurah rules that when drinking each one of the four kosos, one should drink a rov revi’is from the kos at one time.

11. There is a dispute among authorities as to whether one can combine two different kinds of maror together to make up the Shiur. The Orach HaShulchan brings that some do have the Minhag to do so, whereas HaRav Shlomo Zalmen Auerbach and the Minchas Yitzchak are concerned that one may take away from the taste of the other. In all events, if one expels the Maror without swallowing it, he is not yotzei the Mitzvah.

12. The Steipeler would leave pieces of cinnamon which were not ground in the charoses so that it resembled straw--zecher l’teven.

13. When dipping must be done, such as the karpas in salt water, HaRav Chaim Kanievsky, Shlita, rules that the dipping should be done before the bracha is recited. There is a Machlokes Haposkim as to whether one should eat the karpas b’heseibah. HaRav Chaim Kanievsky and HaRav Nissim Karelitz, Shlita, for instance, rule that it is not eaten b’heseibah. On the other hand, the Kitzur Shulchan Aruch, as well as the Brisker Rav and others, require heseibah.

14. The Maharil writes that when the Mah Nishtanah is recited, it should be done in a beautiful tune, with the intent of praising Hashem. The one asking the Mah Nishtanah need not be a child--it can be an adult as well. HaRav Shlomo Zalmen Auerbach rules that the person leading the Seder is obligated to specifically explain the answer to each one of the four questions of the Mah Nishtanah--and how through the Parasha of Avadim Hayinu all of the questions are resolved. One should not simply rely upon the “Rabban Gamliel Omer” at the end of the Haggadah.

15. HaRav Shlomo Zalmen Auerbach rules that if parents and grandparents are present at the Seder, a father can rely on the grandfather’s teachings, for the Mitzvah of Vehigadeta Levincha simply requires the son to hear the Sippur Yetziyas Mitzrayim on the Leil HaSeder--not that the father specifically be the one to relate it. If one has no children present, one nevertheless has a duty to himself to view in detail the Sippur Yetziyas Mitzrayim. The Kaf HaChaim adds that when reviews the Sippur to himself, he should do so in a loud voice.

Hakhel Note: At a Hakhel Pre-Pesach gathering, HaRav Moshe Tuvia Lieff, Shlita, emphasized that one must experience the Leil HaSeder as a Derhobiner Nacht--personally feeling a level of Kedusha, together with a Simcha Atzumah--the personal euphoria of Yetziyas Mitzrayim. We may add that one who truly feels and is elevated and uplifted by the experience of our previous Geulah--will be well trained and ready to experience the Kedusha and Simcha of our Geulah Sheleimah--BeMiHeirah V’Yameinu!

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PESOKIM OF HARAV SHMUEL KAMENETSKY, SHLITA: The Sefer Kovetz Halachos of Pesach contains the Piskei Halachos of HaRav Shmuel Kamenetsky, Shlita, as wonderfully compiled (with extensive footnotes) by a close Talmid, Rabbi Doniel Kleinman, Shlita. We once again provide below a sampling of the important P’sokim relating to Pesach contained in this exceptional Sefer. We note, of course, that with respect to any particular p’sak or circumstance, one should consult with his own Rav for guidance:

1. Every person is obligated to study the Halachos of Pesach within the thirty day time period before Pesach. Some even say that it is an obligation Min HaTorah. It is, in any event, an obligation--and not only a meritorious act.

2. Being involved in the baking of Matzah is a Mitzvah in and of itself, and not only a Hechsher Mitzvah. One can appoint a Shaliach to bake Matzos for him, and this is why “Chaburah Matzos” are preferred.

3. A person who checks to see whether the Matzos are Kefulos fulfills the separate Mitzvah of “U’Shemartem Es HaMatzos” [Hakhel Note: We must be sure that our Matzos are checked against being Kefulos or Nefuchos. Many of the contemporary Pesach Seforim and publications provide clear guidelines as to what to look out for when inspecting your Matzos before Pesach].

4. The correct Nusach in the Bracha over fruit trees is “Sheloh Chisar BaOlamo K’lum” (not Davar). Women should also make the Bracha. Rabbi Kleinman brings in his footnote that the Aruch HaShulchan writes that Yirei Hashem are careful to make this Bracha, and that HaRav Shlomo Zalmen Auerbach, Z’tl, was very careful with this Bracha and remarked that from the time he became Bar Mitzvah, he never once missed making the Bracha.

5. Women’s rings do not require Haga’ala, but they should be cleaned very well, and preferably not be worn for 24 hours prior to the time of Issur Chametz.

6. One need not Kasher braces, but should be careful not to eat hot or sharp Chametz for 24 hours prior to time of Issur Chametz.

7. If one did not Kasher the expensive utensils in his breakfront, one should cover the glass on the breakfront, rather than leave them exposed to view over Pesach.

8. When performing Bedikas Chometz, one need not turn off the electric light in the room.

9. If one will not be able to perform Bedikas Chometz on the night of the fourteenth, it appears to be better to check on the night of the thirteenth than the fourteenth by day.

10. If one must take care of his bodily needs during the Bedika, he should make an Asher Yatzar immediately. Similarly, if he heard a Bracha from someone else, he should answer Amen.

11. Pockets of clothing need not be checked by candle light; it is enough if they are shaken out. One may check his pockets at any time, and one need not necessarily check them the night of the fourteenth. However, even if one did check his pockets on the night of the fourteenth, one should shake out the pockets of the clothing he is wearing when burning the Chametz on Erev Pesach in the morning. When checking clothing, one should also check cuffs.

12. One need not check suitcases, as one does not typically put food in them, and even if one does, he usually empties out a suitcase upon arriving home. Accordingly, it has a Chazaka of being checked.

13. One is obligated to check Seforim that he brought to the table while eating during the year, if he will use them on Pesach, for even if the Seforim contain only crumbs, the crumbs could get stuck to his hands, and he can inadvertently touch Pesach food with them. When checking Seforim, it need not be by candle light, and one need not check every page, but only shake out the Sefer and its pages. Even after checking, it is still best not to bring back any Sefer to the table, as there still may be crumbs stuck in the Sefer.

14. On the night of the Bedika, one should check areas even though he will still be eating Chametz there in the morning--and he should then check the area again in the morning.

15. If one has already put his Pesach items into the refrigerator and cabinets, he need not check them on the night of the Bedika, as they are no longer considered a place in which Chametz would enter.

16. When searching for Chametz, one need not move any item which is difficult to move [such as underneath a refrigerator]; however, if it has wheels, one should move it and check underneath it and in back of it.

17. One must check an open porch or patio, and cannot rely on the fact that birds or squirrels would eat any leftover Chametz.

18. In an apartment building or multi-family dwelling, all of the residents have a joint obligation to check the stairwell and the laundry room.

19. One should check his car on the night of the Bedika with a flashlight.

20. A garbage can belongs to its owner, and one is not permitted to put Chametz directly into a garbage can, as it will remain it his possession. One should put any leftover Chametz into a bag and leave it in the street.

21. If one finds Chametz in his home after the Bedika--even if he knows that this Chametz was not there at the time of the Bedika--he need not check his whole dwelling again based upon the notion that Chametz was brought into other areas, as well.

22. If one will be selling an area of his home to a non-Jew on the day of the fourteenth, one should still check it on the night of the fourteenth, as the area is still in his possession at the time of the Bedika. One may enter the area that was sold on Pesach even though it has been sold, for a purchaser would not be makpid if one did so.

23. Even if one’s custom is not to sell Chametz Gamur to a non-Jew, one may Lechatchila purchase Chametz after Pesach from a grocery or supermarket which properly sold its Chametz Gamur to a non-Jew before Pesach.

24. One need not burn the Chametz on his own property, but it is best that one burn his Chametz on his own, and not give it to someone else to burn for him.

25. It is permissible to pass by a non-Jewish bakery on Pesach even though a smell emanates from the store. However, it is forbidden to intentionally inhale the smell of the Chametz.

26. The prohibition to do work on Erev Pesach after Chatzos is less stringent than to do work on Chol HaMoed, and therefore any work that can be done on Chol HaMoed (such as a Dovor Ha’Aved) is permissible on Erev Pesach after Chatzos.

27. If it is one’s custom not to recite Hallel in shul on the Leil Seder and he is davening at a Shul which is reciting Hallel, he should not recite Hallel with them (even without a Bracha), but rather leave the Shul in a manner which is not evident that he is being poresh from the rest of the Tzibbur.

28. One should strive to set the table for the Leil HaSeder with nice utensils. Even though one could fulfill the 4 Kosos with a plastic cup, one should nevertheless use a nice cup. It is preferable to use a silver becher over a glass [the Sefer Kaf HaChaim writes that silver alludes to the Middah of Chessed.]

29. When one makes the Shehechiyanu at Kiddush, he should have in mind all of the Mitzvos of the evening.

30. If someone is strict to eat only hand Shemura Matzah, he may nevertheless Lechatchila be Yotzei with Machine Shemura if there is a reason for it, and he does not need to be Matir Neder.

31. Lechatchila guests who are using their host’s Matzah should have Kavanna to be zoche to the Matzah (or the Ba’al HaBayis should have Kavannah to give the Matzah to them)--so there is no issue of it not belonging to them (‘Lachem’).

32. The Ke’ara does not have to remain complete until the end of the Seder; rather, one can take all of the Karpas at the time of Karpas without leaving anything in the Ke’ara...and the same is true for Maror and the other items on the Ke’ara.

33. One is permitted to eat the roasted egg at the Seudah, but one should not eat the roasted zero’ah at night. One should also be careful not to throw the zero’ah into the garbage in a derech bizayon (as this is bizuy Mitzvah). Instead, it is a Mitzvah to eat the zero’ah at the seudah during the day.

34. If one uses a large Kos which holds more than Revi’is, one is only required to drink a Rov Revi’is. Some, however, rule that one must drink a Rov Kos, a majority of the cup--whatever its size. Therefore, if one only wants to drink a Rov Revi’is, it is best that he use a cup which only holds a Revi’is.

35. The Ba’al HaBayis should not pour the Kosos for himself. Instead, another should pour for him as this is Derech Cheirus.

36. The age at which a child is “Hig’ia LeChinuch” for the Daled Kosos is when he understands the concept of servitude and freedom. There is no set age, as it depends on each child’s understanding and awareness.

37. Although males must eat Matzah and drink the Kosos BeHeseiba, one need not make the Bracha on the Kos BeHeseiba.

38. The Mitzvah of Heseiba is to move one’s body to the left; it is not enough that one tilt his head to the left. It is likewise not Heseiba if one is merely leaning into the air, rather than leaning on something. One can, for instance, move his chair so that the back of the chair is to his left and lean on that. [Hakhel Note: If one has questions as to how to properly perform Heseiba--especially if he does not have an armchair--he should consult with his Rav or Posek.] Boys who have reached the age of Chinuch for eating Matzah or drinking the Kosos should also be taught to eat and drink BeHeseiba.

39. With respect to Karpas, one should wash his hands with all the stringencies he uses for washing his hands for Matzah, without making the bracha. One should dip the Karpas into the salt water with his hands and not with a fork, because if one dips the Karpas with a fork, he does not really require Netilas Yadayim.

40. Lechatchila a woman should read or listen to the entire Haggada and recite the entire Hallel at the Seder. If, however, she is busy with her children or other matters, she should at least read or listen to ‘Avadim Hayinu’ and ‘Rabban Gamliel Haya Omer’ through the drinking of the second cup.

41. It is a Mitzvah to tell over the story of Yetzias Mitzrayim to children who can understand the exodus. The Mitzvah does not only apply to boys and girls who are Ketanim, but also to children who are gedolim--even if they are married.

42. Children who have reached the age of Chinuch should be taught to recite the Haggadah as well.

43. When asking the Ma Nishtana, the youngest child should ask the questions first.

44. If one forgot to remind everyone to have Kavannah to fulfill the Mitzvah of Achilas Matzah before washing--then bedieved he may do so even after making the bracha of Al Netilas Yodaim, and it is not considered a hefsek.

45. With respect to placing Charoses on Maror, the minhag is not to dip the entire piece of Maror into Charoses, but only a small portion of Maror into the Charoses, and then to shake it off so that the taste of the Maror is not lost.

46. After eating the Afikoman and for the rest of the evening, one should not rinse his mouth out with mouthwash so as not to lose the Ta’am Matzah.

47. If there is a mezuman at the Seder, then at the first Seder the Ba’al Habayis should lead the mezuman, and on the second night, he may invite a guest to do so.

48. One should recite Parashas Shema and Birchas Hamapil before going to sleep, but need not recite the other Pesukim of Kriyas Shema Al Hamittah, as it is a Leil Shimurim.

49. Shir HaShirim is recited BeSimcha at the conclusion of the Seder, until sleep overcomes him. This does not mean that one must fall asleep at the table--but that one is at the point of tiredness that would otherwise cause him to go to sleep.

50. For the 50th level--May we all be zoche to Chasal Siddur Pesach Kehilchaso!

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6 Nissan

GETTING PRACTICAL! The Rambam provides eight chapters in Hilchos Chometz U’Matzah. If one begins today and studies one Chapter a day, he will have completed all of Hilchos Chometz U’Matzah in the Rambam by Erev Pesach! There is another way for us to get practical as well--the Rambam also provides Hilchos Korban Pesach, which is 10 Chapters. We all still have the opportunity to bring the Korban Pesach this year, as a Tzibbur Betumah. To study these Halachos before Pesach (a bit more than a Chapter a day) demonstrates our Emunah that the Geulah Sheleimah can come at any time--even at any moment! We recall the words of Chazal--B’Nissan Nigalu U’V’Nissan Asidin Liga’el--as we have noted in the past, Geulah is a reality to us at all times, and most certainly in Chodesh Nissan!

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HILCHOS PESACH: We continue to provide Halachos (currently, Shulchan Aruch, Orach Chaim 475, et al.) relating to Pesach. The following are culled from the Notes of the Dirshu Edition of the Mishna Berurah. Of course, one should in all events consult with his own Rav or Posek pertaining to his particular facts or circumstances:

A. The Bach rules that with each achilah of a kezayis of Matzah on the Leil HaSeder, we accomplish a separate Mitzvas Asei Min HaTorah.

B. For the Afikoman, Lechatchila one should eat two kezaysim--one Zecher LePesach, and the second Zecher to the Matzah that was eaten together with the Pesach. HaRav Shlomo Zalmen Auerbach, Z’tl, writes that based upon the Bach’s opinion that every kezayis of Matzah is a Mitzvah, it is certainly befitting that we eat Matzah (and not another food) Zecher LePesach.

C. The Shelah HaKadosh writes that he has seen bnei aliyah who would kiss the Matzos and the Marror (just as they would kiss the Sukkah upon entry and upon exit) to show affection for the Mitzvah. The Shelah HaKadosh concludes: “VeAshrei Me She’oved Hashem BeSimcha--fortunate is the one who serves Hashem with joy!”

D. Some have the custom of only dipping twice at the Seder--with no additional dippings during the meal--in order to show that the dippings of the evening are L’Sheim Mitzvah.

E. It is proper to wash the kos before pouring wine into it for the kos on Birkas HaMazon, so that it is fresh and clean.

F. If some at the table only eat hand Matzah and some only eat machine Matzah, they should consult with a Rav as to whether they can recite zimun before bentsching together.

G. The Pasuk in Shir HaShirim of “Hashme’ini Es Koleich”--in which Hashem says to Bnei Yisrael “Let Me hear your voice”--refers to us reciting Hallel in a beautiful niggun!

H. There are different minhagim as to when the Kos Shel Eliyahu is poured. Some pour it when pouring the fourth cup. From the Kitzur Shulchan Aruch (119:1), it would appear that it is already poured when pouring the wine for the first kos at Kadeish [some have the custom of then adding a little bit of wine to the kos Shel Eliyahu every time an additional kos is poured for the participants].

I. The Chok Yaakov teaches that we open the door at Shefoch Chamosecha so that if Eliyahu is coming--he will find an open door--and we will be able to run out to greet him.

Hakhel Note: The Otzar Meforshei Haggadah presents the following insights regarding the Shefoch Chamosecha:

1. When opening the door for Eliyahu HaNavi, some have the custom of reciting “Baruch HaBa!”

2. There are four Pesukim which comprise this Tefillah, three of which are from Tehillim, and the last is from Eicha. These four Pesukim represent the “Four Cups of Punishment” that will be meted out against the Four Nations which subjugated us in the Four Galios.

3. The opening of the door signifies that unlike the redemption from Egypt in which we could not leave our houses during Makas Bechoros, and which was only immediately realized in its entirety by Bnei Yisrael and not by the other nations of the World, at the time of our final Geulah we will witness the punishment of the wicked, and all the nations of the world will openly and immediately appreciate our redemption. Additionally, our opening of the door reminds us of the opening of the gate of the Bais HaMikdash exactly at Chatzos on the Seder night. [Even when we open doors, it has great significance!]

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THE DIRSHU EDITION OF THE MISHNA BERURAH PROVIDES THE FOLLOWING IMPORTANT POINTS AND POINTERS RELATING TO HILCHOS PESACH (SHULCHAN ARUCH, ORACH CHAIM 431, ET AL.):

PART I

(INCLUDING REVIEW OF CERTAIN HALACHOS)

1. The Shulchan Aruch HaRav rules that the reason that we do not make a bracha of Shehechiyanu on Bedikas Chometz, is because the Shehechiyanu on the Leil HaSeder covers the preparation for the Yom Tov, in the same way as the bracha of Shehechiyanu on Leil Sukkos covers the building of the Sukkah.

2. The Rosh rules that Lechatchila, the time for one to perform Bedikas Chometz is the beginning of the evening (tzeis hakochavim), and if one tarries in beginning the Bedika at the beginning of the evening, he violates a Takanas Chazal.

3. The Pri Megadim rules that the proper bracha is Ahl Bi’ur Chometz. If one recites Ahl Bedikas Chometz, he is not yotzei with the bracha.

4. HaRav Elyashiv, Z’tl, rules that if one takes care of his needs during the Bedika, he recites an Asher Yatzar. HaRav Vosner, Z’tl, adds that one can answer Amein and Baruch U’Varuch Shemo to the brachos of others, and can additionally recite the brachos over lightning and thunder.

5. The Shulchan Aruch HaRav rules that the obligation to check in places where it is common for Chometz to be is MeiD’Oryasah if he has not been mevatel the Chometz, but in places where it is not common to bring Chometz, but it is possible for Chometz to have been brought there in some way, the obligation to check is MiD’Rabanan.

6. HaRav Elyashiv, Z’tl, rules that in a condominium building (such as those in Eretz Yisrael), every resident is obligated to check the common area stairwell until the area that leads to his apartment--but does not have an obligation to check higher floors, even though he pays his portion of the va’ad bayit and sometimes takes the stairs up.

7. HaRav Nissim Karelitz, Shlita, rules that although adults do not bring Chometz to the bathroom, children may, and that accordingly, where children are present, one must check the bathroom and even the bathtub.

8. HaRav Karelitz, Shlita, also rules that if one cannot extend his hand in back of or under a bookcase or cabinet, then he does not have to check there and even if there is Chometz there he need not remove it--with bitul alone being sufficient. This is true even though if one lost a precious item behind or underneath the bookcase or cabinet he would move it. [Hakhel Note: We assume that if there was a child in the home whose smaller hand could reach behind and pull out the Chometz, then the area would have to checked according to HaRav Karelitz.] In a similar vein, Chometz found in a mixer which would require an uman to open and close it need not be removed--and bitul alone would likewise be sufficient. Also in a similar vein, HaRav Elyashiv, Z’tl, rules that in the event Chometz is found between the stove and the sink and it cannot be reached, one need not remove the stove, and bitul is sufficient. It should be noted, however, that if one intended after Pesach to remove the Chometz and use it (let us say it is within a package), he would not be able to do so--for his bitul would be invalid--and it would be Chometz She’avar Alav HaPesach.

9. The Mishna Berurah writes that if one appoints another to check for Chometz, this does not mean that the representative has the authority to be mevatel the Chometz, and in fact in such event he does not have the authority to do so.

10. There is a dispute among authorities as to one who is leaving his home before the night of the fourteenth, and performs the Bedikas Chometz earlier--should he or should he not put out ten pieces of bread (for those who have the minhag). The Minchas Yitzchok rules that he does not, as the reason for putting the pieces down is so that the bracha would not be levatalah if he found no other Chometz, and one who performs the Bedika before the night of the fourteenth does not make a bracha on the Bedika. HaRav Elyashiv, Z’tl, rules that because there are other reasons for placing the ten pieces of bread, one can put them down even if he performs the Bedika at an earlier time than the fourteenth.

11. The use of a flashlight during the Bedika is a matter of dispute among the authorities. HaRav Elyashiv, Z’tl, HaRav Aharon Kotler, Z’tl and HaRav Moshe Feinstein, Z’tl, permit it; whereas HaRav Shlomo Zalmen Auerbach, Z’tl, rules that in the first instance it should not be used because the Takanas Chazal was to use a candle. The Poskim write that if the lighting in the room will aid the Bedika, one should leave on the lights in the room to supplement the light of the candle. When checking Seforim for crumbs, the Chazon Ish rules that one should not use a candle, but instead daylight or electric light.

12. In the Nusach of Bitul Chometz, we recite the words “Debiyartei U’delah Biyartei--which I have burned/destroyed and which I have not burned/destroyed.” If it has been destroyed--why does one need to nullify it? There are many reasons: (i) perhaps the subject Chometz has not been completely burned or destroyed; (ii) one intends with these words to include Chometz upon which something has fallen and which one does not intend to uncover, but still requires bitul; and (iii) the words also cover Chometz which has been removed by being sold to a non-Jew, and the possibility exists that the sale did not properly take place.

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5 Nissan

QUESTION OF THE DAY: What happened to the mateh of Moshe Rabbeinu?

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PROPER MEASURES! Rabbi Dovid Braunfeld’s highly researched and masterful Sefer on weights and measures in Mitzvos, known as Moznei Tzedek (Israel Bookshop) provides an in-depth explanation and listing of amounts required for the Mitzvos of the Pesach Seder and other Mitzvos throughout the year. The Sefer includes charts for Shiurim of Matzah depending upon whether one purchases 6, 8 or 10 Matzahs to the pound. An incredible resource!

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TREASURING EVERY WORD: The Sefer Otzar Pelaos HaTorah brings from the Sefer Ahavas Torah that there are 1,820 words in the Haggadah--corresponding to the 1,820 times that Yud-Kay-Vuv-Kay is found in the Torah! Oh, how we should treasure each and every word in the Haggadah!

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FROM EMUNA DAILY: The Chasam Sofer teaches that every brick that we laid in Egypt as slaves, each and every bitter event that occurred--all added up to the Cheshbon of our redemption! Hakhel Note: HaRav Gedaliah Schorr, Z’tl, in the Sefer Ohr Gedalyahu teaches that the Galus we are in is very much in and of itself a part of our Geulah. Based upon this, he explains that Hashem had to redeem us when we had sunk to the forty-ninth level of tumah--and before we sank to the fiftieth level--because at the fiftieth level we would have reached a nadir from which Geulah would not have been possible--Hashem of course could have redeemed us even then--but we literally would simply have been a different people. The brilliant Mashal he gives is to a seed planted in the ground which, while in the process of dissolving becomes a growth and bears fruit. If the seed had totally disintegrated, no fruit could be attributed to that seed. The lesson to us is as we feel the pangs of Galus--even within the trying period that Torah Jewry is now experiencing in Eretz Yisrael--we must recognize that if we act and react properly, the last brick we had to place will have been laid--and the Geulah will have come sooner, instead of later. Let us feel for the Roshei Yeshiva and the Yeshiva students, let us do good deeds for them…and let us daven to Hashem with fervor, remembering: “Shelo Echad Bilvad…VeHakadosh Baruch Hu Matzileinu Miyadam!”

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A NEW LEVEL: The first letters of “Yismichu HaShomayim VeSogel Ha’Aretz--the heavens will be glad and the earth will rejoice”, a Pasuk that we recite twice in Shacharis every day, actually spells out the name of Hashem (Yud Keh Vov Keh). In fact, al pi kabala, when we recited the name of Hashem on Rosh Chodesh Nissan in the special (fourth) bracha of the mussaf of Rosh Chodesh--we were to have this phrase in mind. It is no small wonder why --it is, after all, a month that demonstrates the Yismichu HaShomayim VeSogel Ha’Aretz--spring blossoms everywhere (in the Northern Hemisphere, anyways), our faith is renewed--and the opportunity of Hischadshus is tangibly evident in everything around us. Let us not squander the message and the opportunity --by actually taking the time to change. We must really try to get through the next few days in situations where things would have gotten out of hand in the past--and instead move through them without anger, without despair, with calmness, and with the sense that all that I am doing--all of the minutiae, the shopping, the hustle and bustle, the hassle and multi-tasking --is all for a great and noble goal and an incomparable, supernal purpose. The Mitzvah will most certainly be elevated and purified--and Pesach itself will have thereby attained a new level in Avodas Hashem!

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HOW TO TREAT THE RASHA: Rabbi Yisroel Reisman, Shlita, provides the following insight into our response to the Rasha in the Haggadah. We are instructed by the Ba’al Haggadah to “Hakheh Es Shinav.” This is often misinterpreted/translated as knock out the Rasha’s teeth. In truth, it means to blunt his teeth. Hakheh is spelled with a Kuf not a Kaf. The difference is explained by Rabbi Reisman with the following famous story:

HaRav Aharon Kotler, Z’tl, together with another Gadol went to collect for Chinuch Atzmai--and there was a stingy G’vir who did not contribute. So they went to his office--without an appointment--and asked his secretary if they could see him. The secretary said he was not in. They knew what that meant. So they said they would wait for him. So they waited. And waited. And waited him out. Finally, the G’vir burst out of his office and gave it to them. He was furious. “You come here without an appointment and you harass me for money. I have no Menucha.” He continued his harangue without Derech Eretz to these Gedolim. After the fury of the G’vir was put to rest, the Gadol accompanying Rav Aharon said to the G’vir, “Now that you gave us what we deserve, could you give Chinuch Atzmai what it deserves?” Quieted, the G’vir cut them a handsome check.

That is P’shat in blunting the Rasha’s teeth. Further, Chazal say that in Gematria if you subtract Shinav (teeth) from the word Rasha, you get Tzaddik…there lies a Tzaddik in every Rasha once his sharp teeth are removed!

Hakhel Note: If this is a key element in defining a Rasha, we should be especially careful in this regard. Why only end up being a Tzaddik, if we can start out being one?! Perhaps this is another great lesson of the Haggadah--using our mouths for hours in a positive, beautiful, thankful, and inspiring way!

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HILCHOS PESACH: We present the following rulings of HaRav Yisroel Belsky, Z’tl, relating to Hilchos Pesach, as presented at the OU/Hakhel Shiur as well as from Piskei Halacha of Rav Belsky, as compiled by Rabbi Moishe Dovid Lebovits, Shlita. We urge everyone to consult with his own Rav or Posek, as to his particular facts and circumstances.

BEDIKAS CHOMETZ: Even if one goes away for Pesach, he should be sure to designate an agent to be bodek Chometz and to be mevatel and sell his Chometz as well. Going away does not create ‘an exemption’ from Chometz.

LIBUN: One should not make his own determination as to how to Kasher his stove--which is perhaps the most important item to properly Kasher for Pesach. One should consult with his Rav as to just exactly what to do and how to do it.

SIYUM BECHORIM--One must eat some food at the siyum in order to be able to eat later.

SEDER: The Seder is intended to be a time of enthusiastic renewal--what does it mean to be an eved to anything--and what does it mean to be free? A person can be a slave to a potato chip--if he must eat the next one and the next one. On the Leil HaSeder, every person should bring himself to internal and external cheirus. Hakhel Note: We likewise refer to freedom from the servitude to a Smartphone.... As HaRav Eliyahu Lopian, Z’tl, teaches--a truly free person is not one who does what he wants--but one who does not do what he wants!

HESEIBAH: Heseibah is not intended to be an act of contortion, but a comfortable way to eat in a reclined fashion, as if one is on a short bed. If one does not know how to do Heseibah, or is unsure--he must consult with his Rav as to how to properly perform the Mitzvah

HAVDALAH ON MOTZA’EI SHABBOS: Even women who recite Kiddush together on the Leil HaSeder should not recite the Havdalah portion of Yaknehaz on Motza’ei Shabbos and should instead answer “Amen” to the brachos over the Ner and Havdalah.

Hakhel Note: It is important to consult with your Rav on this issue--especially as it relates to family Minhag.

TOOTHPASTE: Toothpaste is made to be palatable, and certainly made to be able to be swallowed accidentally. Very often, the glycerin product in the toothpaste is not Kosher. No one should fool themselves by purchasing a non-Kosher toothpaste. There is adequate Kosher toothpaste on the market.

DEODORANT--Some say that liquid deodorant is nifsal me’achilas kelev and may be kept in one’s house on Pesach. Thus far no one has demonstrated that this is so; no test as to whether this substance is potable has been conducted. Others argue that this is similar to kufas se’or l’yeshiva (Shulchan Aruch, Orach Chaim 452:9), meaning that once it is permanently designated for a non-food use it is considered to be batel, and is no longer a Chametz item. This opinion has appeared in some recent halachic works and it is a total misconception. Kufas se’or loses its status as Chametz because the Chametz does not contribute to its functionality. In the case of the deodorant, the alcohol contributes to its functionality. Whether it is designated as a food or non-food is irrelevant.

SHAMPOO--The alcohol that shampoo in America contains is almost certainly not Chametz since most of the alcohol in the United States is derived from corn. Wheat extract in the shampoo is batel in more than 1/60. However, it is still better not to use any products on Pesach without checking to see whether it is permitted.

STARCHED SHIRTS--According to the basic premise of the law, one may wear starched shirts on Pesach as long as the starch was applied before Pesach. It is customary to refrain from wearing them in case the starch might fall into the food during meals.

LICKING ENVELOPES--Glue which is on the back of envelopes should not be licked on Pesach because the glue might contain wheat starch which would be Chametz. .

TUMS--When there are no Tums available, the best remedy for treating heartburn is to consume a combination of baking soda and water. The baking soda eliminates the heartburn immediately.

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4 Nissan

A SPECIAL TEFILLAH! HaRav Chaim Friedlander, Z’tl (brought in the Sefer Sifsei Chaim) brings a meaningful Tefillah to be recited before entering the streets around us which do not honor or at least follow the same principles that we have been taught. This very same Tefillah can in fact be recited when it is necessary for us to turn to the Internet--which in many cases is essentially bringing the streets into your office or home office. This is the concise and potent Tefillah that he brings: Hineni Holech Begai Tzalmovess Bemakom Mesukan. Hoshieini MiYetzerHora U’MaiChatoim U’MaiAvonos, U’Bifrat [specify here any Chait that may be an issue based upon the circumstances]. HaRav Friedlander then suggests that the following Pasuk from Tehillim (119:37) be added: Ha’avair Einai Mair’os Shav--Bidrachecha Chayeini--Avert my eyes from seeing futility; in Your ways give me life! Hakhel Note: Although we have not yet found anyone who has composed a Tefillah Before Internet Use, our solution above based upon HaRav Friedlander may be a good start. One thing is certain--for one who must use the Internet, Tefillos are definitely in order. There is no better time to add on this ‘prayer before a search’ than the month of Nissan--in which Tefillah played such a vital role not only in the salvation of an individual--but in the salvation of our entire nation!

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SPECIAL RESOURCES: We provide by the following links wonderful Pesach Handbooks for your distribution--as made available by Ohr Somayach and Partners in Torah--Mi KeAmcha Yisrael!!

Ohr Somayach http://ohr.edu/pesachbook/org.php

Partners in Torah http://www.partnersintorah.org/jewish-holidays/passover

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SEIZE THE OPPORTUNITY: The opportunities for us to recite “Mashiv HaRuach U’Morid HaGeshem” and “V’Sein Tal U’Matar L’Vracha” in 5778 are becoming fewer and fewer. Please remember to make them really count!

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FROM THE OUTSTANDING TORAH TAVLIN HAGGADAH: “Rav Zalman Guttman, Shlita, writes that Emunah means knowing that Hashem is the Creator and Supervisor of every single action in this world, and that everything He does is for the good! All negative traits, such as anger, frustration and kefirah, can be traced back to Paroh, the one who said: “Who is Hashem that I should listen to His voice?” (Shemos 5:2) Hakhel Note: You may want to reflect upon this teaching and its significance a bit further.

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THE RIGHT TIME OF YEAR: Rabbi Eliyahu Schneider, Shlita points out that Tosfos reconciles the fact that according to Rebbe Eliezer the world was created in Tishrei, and according to Rebbe Yehoshua the world was created in Nissan as follows: In fact, there is no disagreement, Hashem’s ‘Machshava’, His thought to create the world originated in Tishrei--but the Ma’aseh, the Creation itself, was actualized in Tishrei.. Based upon the teaching of HaRav Yitzchak Hutner, Z’tl, Rabbi Schneider explains that in Tishrei we follow the lead of Hashem and work upon our Machshavos--our thoughts. We are busy with Hirhurei Teshuva, with thoughts of self-improvement, and intent to change over the coming year. Nissan, on the other hand, is the time that the world was actually created--it is the time of Ma’aseh, of deed, of action. All of the Chometz removal, all of the pre-Yom Tov preparation--the Matzah, the shopping, kitchen, the Seder preparation , the Yom Tov foods--this is exactly the Avodah of this time of year! We are fulfilling the map and direction established by Hashem at the time of creation itself. So as you toil, as you work, as you prepare and perform the Mitzvos--recognize and appreciate--be glad of heart and regale--in your fulfilling the LeMa’aseh of creation--exactly at the right time of year!

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UNGETZOIGENKEIT! Rabbi Yosef Eisen, Shlita (in the name of HaRav Avrohom Schorr, Shlita) brought an EXTREMELY POWERFUL Kedushas Levi relating to this time of year. The heilige Kedushas Levi studied Jews scurrying about with so many Mitzvos before Pesach, and wondered to himself HOW IT COULD REALLY BE that the Moshiach did not arrive. He was left with one conclusion--it must be due to our Ungetzoigenkeit--our being too on-edge, too tense, too irritable, too obviously sleep deprived, too reaction-filled, too short-fused, to make the Millions of Mitzvos performed at this time of year as pure and pristine as they needed to be to turn the tide and bring us the Geulah Sheleima. This week, as our To-Do list gets longer and our time to accomplish it gets shorter, as there is legitimate basis for concern that there is so much to get done with the clock ticking, as not everyone around seems to be ‘pulling their weight’ the way they should, as the food prices seem to match the gas prices--let us remember that--at least according to the Kedushas Levi, we can do our part in finally BRINGING US HOME by not losing ourselves, by keeping a perspective, by the judicious uses of a Kepitel Tehillim before doing this errand and a Kepitel Tehillim before speaking to that person, by maintaining a soft tone and sharing thoughtful and kind words or compliments, by not responding to a shout or a sarcasm with something in kind, by helping to calm another, all of which will serve to project our Mitzvos on the very special, direct and precise course to Geulah. Let’s try to keep a record (or at least a mental note) over the next week of all our Geulah-bringing actions and reactions that would make the Kedushas Levi so proud. The time is not next week or the following one--the Time is now!

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A PROPOSED TEN DAY MIDDOS JOURNAL:

The Middos Journal

Ma’avir Ahl HaMiddos (this could include anger as well): ___________________________

Kiddush Hashem:______________________________________________________________

V’Rachamav Ahl Kol Ma’asav:___________________________________________________

Sever Panim Yaffos:____________________________________________________________

Emes--Truthfulness:____________________________________________________________

Chesed in Private:______________________________________________________________

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HILCHOS PESACH: We continue to provide Halachos relating to Pesach in this especially spiritual period--less than thirty (30) days before Pesach! The following are culled from the Notes of the Dirshu Edition of the Mishna Berurah. Of course, one should in all events consult with his own Rav or Posek pertaining to his particular facts or circumstances:

A. At a Hakhel shiur, HaRav Belsky, Z’tl, suggested that one search for chometz as if he were searching for a valuable coin or piece of jewelry--would you shrug your shoulder and not look here or there, or not make the extra effort when you realize how much is at stake? Go for the Gold!

B. At the same shiur, HaRav Belsky ruled that one could simply place his stove top grates into the self-cleaning oven to kasher them, rather than subjecting them to intense heat via placement of a blech on top of the stove.

C. At the Seder, two out of the 15 Simanim (more than 10%) are comprised of washing of the hands--U’Rchatz and Rachtza. Clearly, this is a meaningful and significant activity, and should be viewed as much more than a ministerial or perfunctory act that we do daily. To get ready for the Seder (if you wash Mayim Achronim you will actually wash a third time), may we suggest that rather than thinking about nothing too important or letting your mind wander when washing over the next 10 days, that with each pour of water over each hand you think--”Thank you Hashem! Thank You Hashem!” and think of something else you are thankful to Hashem for with each pour! Having difficulty starting? You can start as far back as Yetzias Mitzraim, and as close by as having the ability to pick up the cup and pour... and there is a lot--a lot--in between to be thankful for! Then--when it comes to the Seder--let your thanks reach a crescendo!

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3 Nissan

PLAYDOUGH! A pre-school teacher advised us that she contacted Playdough regarding its kashrus (as her students had used a rolling pin to roll Playdough, and then began to roll real dough, and she wanted to put the dough into the nursery’s oven). Playdough itself advised her that it actually contained non-Kosher ingredients! Let the consumer beware!

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FROM A READER: Rabbi Menachem Zupnik, Shlita, Rav of Bais Torah U’Tefilah of Passaic, New Jersey poses the practical question as to the appropriate age of chinuch for the arba’ah kosos. He notes from the Shulchan Aruch HaRav (Hilchos Pesach 472:25) in which it is written that until the child is able to understand the context of all four cups, the Kedushas HaYom associated with the first cup at Kiddush, Sipur Yetziyas Mitzrayim over the second cup, praising Hashem for our food in Birchos HaMazon over which the third cup is recited, and the thanks and praise we give to Hashem during Hallel on the fourth cup, only then is the child considered at the age of chinuch for the four cups. The lesson is clear: it is not enough to mimic the actions of ma’aseh ha’mitzvos, one has to ensure that the context is absorbed as well, in order to properly impart the mesorah to one’s children.

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TODAY! Yesterday, the second day of Nissan, the Parah Aduma was burned under the auspices of Moshe Rabbeinu and Aharon HaKohein. Today, the third day of Nissan, is the first day that the unparalleled and purifying Parah Aduma waters were first sprinkled on anyone ever! Accordingly, it is a day that holds special tahara capability, individually and for our nation, and we should be sure to use that capability by purifying ourselves in some way. The Luach Davar B’Ito points out that if there is anything that you can think of that could use some tahara--the time is extremely auspicious, and the opportunity is very great. For some on-point ideas, we refer you to Chapters 16 and 17 of the Sefer Mesilas Yeshorim (which is on the topic of tahara). You may think that if so few know about this, can it really be that effective? Please consider, on the other hand, that when there are fewer customers purchasing, there will be much greater selection, and much better pricing!

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MORE ABOUT TODAY! We have already reached the third Nasi today--the Nasi of Zevulun, Eliav ben Chailon. Although Zevulun was the tenth son of Yaakov Avinu, he merited to bring the third Korban as Nasi. Chazal (Bamidbar Rabbah 13:17) teach that the “tenth” son became the “third” son here--a 300% plus prioritization--for one reason alone: It was because “Shechibav Es HaTorah VeHirchiv Yodov Lefazer Es Mamono LeYissocher--his cherishing of Torah caused him to open his hand wide and support his brother Yissocher in his Torah studies.” With this wise and generous act, he fulfilled the words of the wisest of all men, Shlomo Hamelech, who teaches in Mishlei (18:16), “Matan Adam Yarchiv Lo, Velifnei Gedolim Yanchenu--A man’s gift will make room for him, and it will lead him before the great.” In fact, Chazal (Bamidbar Rabbah, ibid.) even conclude with respect to Zevulun that “Godol Hame’aseh Yoser Min Ha’oseh--he was greater than Yissocher because, but for him, Yissocher would not have been able to study, and would not have produced 200 leaders of the Sanhedrin. It would appear to be especially auspicious to write a check to a Kollel member or to a Kollel today. Additional Note: The Navi teaches that ‘VeShaveha B’Tzedaka--those who return will be redeemed with the giving of Tzedaka. In this season of Geulah we should try to give whatever we can!

ACCORDINGLY, For Pesach we have a donor who will give $265,000 if we come up with $100,000. The money will give all almanos and grushos in Tzefas and Teveria $1,000 each for Pesach. This is almost $3 for each dollar we raise and will change Pesach for many people.

Please, please respond generously--as you multiply your Chesed so beautifully. You may call 718-258-1580, or visit yadeliezer.org, and in the Comment section list for almonos and grushos in Tzefas and Teveria.

Please note that the Yad Eliezer address has changed to 410 Glenn Road, Jackson, NJ 08527.

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THIS MONTH ONLY! The Ohr HaChaim HaKadosh highlights for us how important the Torah considers this month, the month of Nissan. The Torah uses the words (Shemos 12:2): “HaChodesh HaZeh Lachem Rosh Chadashim”, and then continues: “Rishon Hu Lachem LeChadshei HaShana”--this month to you is the first of the months, the first of the months is it to you…. There is, the Ohr HaChaim HaKadosh teaches, no redundancy here. The Torah is emphasizing that the inherent powers of this month are so great that it was intentionally made the first month of the year. It is up to us, then--Lachem--to unleash these powers. If we begin to characterize our Pesach work as a ‘mitch’, or a bother; if we express our frustration and cynicism at high prices, or complain of other Pesach-related ‘hardships’, then we are defeating the Lachem which the Torah reminds us about twice in the same Pasuk. It is with a sense of joy and privilege that we should approach the next eleven days leading us to Pesach--a Chag upon which our souls became eternally free, even if our bodies may otherwise be bound in a temporary (hopefully at this point, very temporary) Galus Edom. There is a related point, as well. This year, there appear to be so many individuals and organizations in need--many more than in previous years. There are those who are making a yeoman’s effort to keep their Ma’os Chitim and Tzedaka donations on par with previous years. Others, may, however, fall short because of the financial position they are in. If one finds himself in a better economic position this year than last, he should realize that Hashem is empowering and directing him to give more than in previous years--to help make up the slack of others. Especially in these times in which we look to HaKadosh Baruch Hu’s Tzedaka and Chesed to save us in Eretz Yisrael and the world over, we should view the extra Tzedaka collectors and needy organizations as a means given to us by Hashem for us to exercise Tzedaka and Chesed. Why? The Pasuk states: “VeNassan Lecha Rachamim VeRichamcha VeHirbecha.” HaRav Pam, Z’tl, explains that this Pasuk teaches that Hashem will give us opportunities for Rachamim and that if we exercise them, He will, Middah K’Neged Middah shower Rachamim upon us. Let us do what we can-- over the next week and a half--giving of ourselves and of our money--with Simcha, and with trust! Let us rise to the occasion!

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ZERIZUS!: One of the hallmarks of Chodesh Nissan and Pesach is its call for Zerizus. Making sure that one’s home is free of Chometz well in advance of the holiday and making sure that one’s Matzah does not rise well in advance of the time that it could--are key aspects of our Pesach preparations. Indeed, and almost symbolically, it is fascinating that the Korban Pesach is brought during the day--even though it can only be eaten later that night--and once the time actually comes that we can consume it at nightfall, the short Mitzvah window is only until dawn or even only Chatzos. It is no small wonder then that the Halachic principle of Zerizin Makdimin LeMitzvos--those who are Zerizim, those who view Mitzvos with energy and enthusiasm, make sure to perform Mitzvos early is actually taught in Mesechta Pesachim (4A)! Similarly, Chazal teach (in Pesachim 5:7) that although the Torah mandates that the Korban Pesach is to be brought in the Bais Hamikdash in Three Groups--during which time the Group recited the Hallel and repeated it if need be until the entire Group had completed bringing their Karbanos, the last of the Three Groups was always so small that they would never even get up to ‘Ahavti’ (near the beginning of Hallel) and all of the Karbanos were already completed! Yes, there were supposed to be Three Groups--but the Torah was certainly not requiring YOU to be part of that Third Group. We may additionally suggest that Chazal especially point out that the Third Group ‘never reached Ahavti’--perhaps symbolizing that their love to HaKadosh Baruch Hu may have been somewhat lacking as demonstrated by their dilatory ways. We must try to use this Month to act with a true Zerizus standard and yardstick--measuring our Mitzvos by the zeal and dedication by which they are performed. We note that even though we are permitted to eat Chometz on all other days of the year besides Pesach--there is one Chometz Prohibition that does stay with us the Entire Year. It is--Mitzvah Haba Leyodecha Al Tachmitzenah--A Mitzvah that Hashem avails you of --don’t let it sit there--don’t let it wait--don’t let it rise--perform it and immediately enjoy its everlasting mark! Let us begin now with a rededication to prompt and timely Mitzvah Performance--and taste the fresh, tasty and crisp Matzah all year round!

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HILCHOS PESACH: We continue to provide Halachos (currently, Shulchan Aruch, Orach Chaim 431, et al.) relating to Pesach in this especially spiritual period--less than thirty (30) days before Pesach! The following are culled from the Notes of the Dirshu Edition of the Mishna Berurah. Of course, one should in all events consult with his own Rav or Posek pertaining to his particular facts or circumstances:

A. The Steipeler would give treats to the children before the Seder began, so the children would get excited and begin to ask questions as to what was happening.

B. Before Kiddush, HaRav Shlomo Zalmen Auerbach, Z’tl, would especially advise all those at the Seder that they should have in mind that the bracha of Shehechiyanu covers all of the Mitzvos of the night.

C. The Mishna Berurah rules that when drinking each one of the four kosos, one should drink a rov revi’is from the kos at one time.

D. The Mishna Berurah rules that if one does not have zero’ah for the ke’arah, he can take any type of meat. If one does take the zero’ah, it should have some meat on it, as it is zecher l’korban Pesach. The Chayei Adam writes that it is a bizuy mitzvah to throw out the zero’ah; instead, it should be eaten on the morning of the second day (or in Eretz Yisrael, on the first day) as part of the Seudas Yom Tov.

E. The egg for the ke’arah need not be roasted; it can be cooked as well, for it is zecher l’korban Chagigah--which could be roasted or cooked.

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29 Adar

PARASHAS HACHODESH: Tomorrow is one of the most renowned days in the Torah, as we will lein tomorrow, in Parashas HaChodesh, Hashem taught Moshe Rabbeinu on this day-- “HaChodesh HaZeh Lochem Rosh Chadoshim--this month is the first month to you of the year…” (Shemos 12:2).

The Gemara (Shabbos 87B) teaches that Rosh Chodesh Nissan took “Eser Ataros”--ten separate and distinct crowns--for ten unique events that happened on this day, which include the first day of the Avodah--the complete service in the Mishkan, with Aharon and his descendants to serve everlastingly as Kohanim Gedolim and Kohanim. It was also the first day ever of the Shechina descending into the Mishkan, and of fire coming from Heaven to consume the Karbanos.

Additionally, not one or two, but eight different Parashios of the Torah were taught to K’lal Yisrael on this specific day (See Gittin 60A).

The Navi in Yechezkel (45:18) teaches that on ROSH CHODESH NISSAN the “Miluim”--the consecration of the THIRD BAIS HAMIKDASH will commence. Accordingly, the Siddur Bais Yaakov writes that all who are “Mitzapim L’Yeshua”--await the Redemption--should recite the Pesukim related to the dedication of the Third Beis HaMikdash in Yechezkel, 43:18-27 and 45:18-20.

Indeed, the first 12 days of Nissan, the days of the dedication offerings of the Nesi’im in the Mishkan, are so powerful that Reb Menachem Mendel of Rimanov taught that in each of these days are inherent an entire month of the year. With true clarity of vision, on each of these 12 days, one can understand what the entire corresponding month will be like. The first day of Nissan provides the clarity for the entire month of Nissan, the time of redemption.

Tomorrow’s Nasi, i.e., the first one to bring Karbonos in the Mishkan, was Nachshon ben Aminadov, who was the same Nasi who jumped into the stormy sea for Geulah. Perhaps the lesson is not to be ashamed or hesitant--but to jump in--to give it all that we have, to prepare for--and to bring--the Geulah!

Finally, Rosh Chodesh Nissan is the Rosh Hashana for Shekalim (Rosh Hashana 7A)--the day new contributions were required to be used to purchase the daily sacrifices for the Bais Hamikdash (no matter how full the Temple treasury already was). This teaches us that Rosh Chodesh is the day to start again, with a fresh and new commitment, to utilize the coming days to personally spring and blossom. Let us feel the Special Time in the air--and improve and elevate our actions accordingly. The opportunity is oh so blatant--grab on and enjoy!

Hakhel Note: We were alerted to Chazal (Shabbos 147B) who teach that because he spent some time away from his regular Torah studies, Rebbi Elazar Ben Arach, the great student of Rabban Yochanan Ben Zakkai, was unable to read “HaChodesh Hazeh Lachem” (the beginning of Parashas HaChodesh) properly--and instead read it as “Hachreish Hayah Libam” (their heart was deafened). The lesson to us is clear: For the next two weeks, our Torah study will be placed at a great test--we will be tempted on many occasions to forgo or curtail our regular Keviyus Ittim LaTorah, our regular Torah accomplishments, our regular chavrusos. Chazal are teaching us that we must remember that it is HaChodesh Hazeh Lachem--a very special month coming up--but marked by a dedicated commitment and resilience to Torah study in the face of difficulties and challenges. We have to prove that for us--we want to make it HaChodesh Hazeh Lachem! If one needs guidance, he should speak to his Rav or Posek!

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BE SMART! Now that Nissan will be upon us, we must be smart enough to use the Month of Geulah--for that purpose. Not only is Nissan proven from the past, Chazal even teach that “U’BeNissan Asidin LiGa’el--in Nissan we will be redeemed.” Indeed, the Yotzros for Parashas HaChodesh make it perfectly clear “Rusham BeChol Dor Shomur Hu LeRochev Al HaChamor--It is reserved **in every generation** for the one who will come riding on the donkey.” Far be it from us to allow the Yetzer Hora to razzle, dazzle and frazzle us over the next few weeks when we can accomplish so much towards our own Geulah! Perhaps we can start daily with the Tefilah Al HaGeulah from now until Pesach--which we once again provide by the following in Hebrew here http://tinyurl.com/2u3l4e and in English here http://tinyurl.com/3ybyxq. May we also suggest that when reciting ViL’Yrushalayim Ircha in Shemone Esrei that you picture Yerushalayim well--with the millions of people that were there in the past and will be there again celebrating Pesach--visualizing the [including your] Seder on the rooftops, the palpable Ruach Hakodesh of the Tzaddikim, the Kohanim working in beautiful harmony, and the incredible Miracles of the Mikdash. Think about the unadulterated Simchas Yom Tov (not needing Great Adventures to make it happen), and of the harmony, health and purity of spirit that will abound. All of this may be only a prayer--your prayer--away!

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WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES: The following Halachos are culled from the Mishna Berurah Dirshu Edition. Of course, one should in all events consult with his own Rav or Posek pertaining to his particular facts or circumstances:

A. Frozen food in the freezer which would be edible if one would defrost it is not Muktzah, even if one has no intent of defrosting it on Shabbos--because it is possible to defrost and use (Shulchan Aruch Orach Chaim 310, Dirshu Note 29).

B. Rain which falls on Shabbos is not considered to be Muktzah. With respect to snow, it not as clear: HaRav Shlomo Zalmen Auerbach, Z’tl and HaRav Elyashiv, Z’tl, rule that it is not Muktzah and HaRav Moshe Feinstein, Z’tl (as brought in the Sefer Hilchos Shabbos) also rules that it is not Muktzah. However, from the Igros Moshe (Orach Chaim 5:22, os 37), it appears that snow is Muktzah.

C. If after taking care of one’s bodily functions, he realizes that by cleaning himself blood will exude, HaRav Nissim Karelitz, Shlita, rules that it is nevertheless permissible to clean oneself because it is a pesik reisha d’lo neicha lei k’lal and it is Kavod HaBriyos to do so(Orach Chaim 312 and Mishna Berurah Note 4).

D. According to the Igros Moshe (Orach Chaim 4:78), a closed container (such as a milk or juice container which is opened by separating the folds) may not be opened on Shabbos, as we do not view it as something originally open which has been merely temporarily closed. This is due to fact that the seal is done very well--and the original opening is no longer existent.

E. One should be very careful not to hit another person (or an animal) in a way that will cause a wound (Shulchan Aruch Orach Chaim 316, Mishna Berurah seif katan 30). The Ben Ish Chai rules that even hitting a friend in jest, ‘play fighting’ , or holding on to one’s or another’s flesh so that the skin reddens is assur (ibid., Dirshu Note 55)

F. The Chazon Ish rules that one may remove a fly from food [together with a portion of the food to avoid Borer issues] even though the fly is otherwise Muktzah, because this is not considered to be tiltul muktzah, but instead making the food edible to eat. One cannot, however, kill spiders or other small insects on the pretense that they would be dangerous if they went into someone’s food. Instead, one should cover the food (especially if we do not know that they are, in fact, dangerous) (Shulchan Aruch Orach Chaim 216; Mishna Berurah, seif katan 48).

G. If one owns a cat or dog, he can close the door in the room that there are in, as they are considered to be domesticated and living in the home and not subject to the Melacha of tzad--trapping (ibid, Mishna Berurah seif katan 53 and Dirshu Note 101).

H. HaRav Elyashiv and HaRav Nissim Karelitz rule that one should not tie any kind of knot in something which one does not intend to open again. For instance, when one has finished with a garbage bag--the fact that he has tied it up in any way and does not intend to open it again renders it a Kesher Shel Kayama (ibid 317, Dirshu Note 4).

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THE KARBONOS AND YOUR AVODAH TODAY:

The Shulchan Aruch itself (Orach Chayim 98:4) lists the ways in which our daily Tefilah is compared to bringing Karbanos in the Beis HaMikdash. As the Shulchan Aruch rules, “Tefilah is in place of a Korbon and therefore one must be careful that it is like a Korbon:

· In Kavannah, because improper thought invalidates a Korbon;

· By standing when it is recited, as the Avodah was done standing;

· In a certain place, as each Korbon had a specific place for shechita and Matan Dam;

· With nothing interrupting between him and the wall, as with a Korbon where a Chatzizah could be Posul [Hakhel Note: one may speak to his Rav regarding this point, if his seat in Shul is not near the wall]; and

· It is befitting that a person has nice, special clothes, just as there were special Bigdei Kehunah for the Avodah.” Note : At the very least, one should not enter to daven in the same attire as if he were about to repair something around the house!

Hakhel Note: As we have noted in the past, it is well known that deep knee bends are a recommended method to improve one’s physical flexibility. Chazal, however, never prescribed this exercise, especially during davening. When we bend our knees and bow our heads in Shemone Esrei, it is not intended as a physical exercise, but as a mental exercise. As we bow, the sefer Shaarei Orah (p. 39) writes, we should feel a pure and complete submission or servitude to HaKodosh Boruch Hu. This feeling of submission can be assisted by thinking about a specific benefit which HaKodosh Boruch Hu has bestowed upon you, which no one else can provide.

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THE HALACHOS OF SECRETS: The following exceptional excerpt from Love Your Neighbor (by Rabbi Zelig Pliskin, Shlita), is based upon tomorrow’s Parasha, and is absolutely imperative in our everyday life.

“The Parasha actually begins “VaYikra El Moshe…”--and He [Hashem] called to Moshe, and [Hashem] spoke to him from the Ohel Moed saying (Vayikra 1:1). The Gemara (Yoma 4B) states from the last word “saying” which denotes “say to others”, we learn that a person has no right to repeat what someone tells him, unless given explicit permission to do so. Following are basic laws pertaining to secrets:

1. If someone tells you private information about his business or any personal matter, you are forbidden to disclose it to others. Your doing so could cause the person who confided in you financial loss, embarrassment, or other damage. Even if the speaker did not request that the matter remain secret, you are not allowed to repeat it. It is self-evident that the speaker does not want such information to be divulged. However, if the person related information concerning himself in the presence of three or more people and did not request secrecy, you are permitted to relate it to others. Since the speaker related it to a group of three or more people, we can assume that he does not mind if the information will be known. If, however, someone tells you about his wrongdoings, you are forbidden to spread that information to belittle him, even if he related it in the presence of three. Although the speaker has shown that he does not mind if others know about his misbehavior, it is nonetheless forbidden for anyone to deliberately publicize someone else’s actions to harm or embarrass him (Chofetz Chaim, Chapter 2).

2. When someone reveals to you seemingly harmless information in a manner which shows that he would like it to be kept secret, you are forbidden to repeat it to others even if he did not explicitly tell you to keep it secret. In the Pasuk quoted above, Hashem related information to Moshe in the Ohel Moed, and the Torah teaches that it was permissible for Moshe to repeat the information only because of ‘Laymor’--Saying--i.e., because Hashem gave him explicit permission to relate it to others (Be’er Mayim Chaim 2:27).

3. The Chofetz Chaim writes that it is a good habit never to repeat what people tell you unless they give you permission to do so. In this way you will never relate information that might cause harm (ibid.).

4. You have no right to repeat someone’s secret just because you add the phrase “Don’t repeat this to anyone else.” The person to whom you related the secret might pass on the secret, also adding, “…and don’t repeat this to anyone else.” In a very short time, the secret could become public knowledge and cause harm or embarrassment to the person who confided in you (Pele Yoetz, section on “Sod”).

5. Husbands and wives have no right to tell each other secrets that someone told him or her in confidence (ibid.).

Finally, a person should be careful not to disclose his own secrets to others. Before someone reveals a secret, he is the secret’s master. But once someone reveals a secret, the secret is his master, for he lives in fear that it will become known to others (Menoras Hamaor 2:4).”

Hakhel Note: Let us apply the Parasha’s great teaching in our everyday lives--for everyone’s benefit!

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A. The Mishna Berurah defines heseibah as one’s head leaning to the left while seated, with a pillow placed underneath the head. HaRav Elyashiv, Z’tl, explains that in addition to one’s head, most of one’s body should be leaning as well. However, the leaning should not be to the extent that one feels uncomfortable in the position he is in. The Ohr LeTzion writes that the position is one somewhere between lying and sitting--at least at a 45 degree angle. Additionally, one must be leaning on something--if he is leaning in the air, HaRav Elyashiv rules that this is not heseibah.

B. The Mishna Berurah writes that the Haggadah itself is not recited b’heseibah, but instead B’Eimah U’V’Yirah--in awe. Likewise, HaRav Shlomo Zalmen Auerbach, Z’tl, rules that the brachos over the wine and the Matzah should not be recited b’heseibah--as a bracha requires awe as well.

C. Although it is brought that the Yom Tov meal at the Seder be eaten b’heseibah (see Mishna Berurah, Orach Chaim 472, seif katan 23), the Chazon Ish, Z’tl, the Steipeler, Z’tl, and HaRav Shlomo Zalmen Auerbach ruled that if one feels uncomfortable eating b’heseibah, he need not do so, and they in fact did not do so.

D. In a similar vein, HaRav Elyashiv rules that the drinking of wine at the Seder to demonstrate cheirus should not be overbearing--and that one could use eitzos to make the drinking more pleasant--for instance adding grape juice to some extent--as long as the taste of the wine is still felt, so that derech cheirus remains. The Chazon Ish, the Brisker Rav, Z’tl, the Chebiner Rav, Z’tl and HaRav Shlomo Zalmen Auerbach, all rule that one can be yotzei cheirus with grape juice. HaRav Moshe Feinstein, Z’tl and Rav Elyashiv require wine. One who follows the latter p’sak should consult with his Rav or Posek in the event of any health or other issue regarding the intake of wine.

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THE RAM: The Mazel for the month of Nissan is a ram. The Egyptians, who were the most professional of astrologers, worshipped this particular Mazel, because it is the first, the b’chor, of all of the Mazelos. Accordingly, they believed they could draw the strength and power from this Mazel which was necessary for them to rule the world.

Hashem therefore specifically took B’nei Yisrael out of Egypt during the height of this Mazel’s governance--on the 15^th day--in the middle of Nissan. Moreover, the lamb (ram) which was the earthly symbol of this Mazel, was restrained by being tied to bedposts--and then even shechted during the Mazel’s very governance. Had B’nei Yisrael been taken out in any other month, the Mitzri’im could have claimed that its Mazel was simply not ruling that month, but had it been…

What is Mazel? Rov Chaim Friedlander Z’TL (Sifsei Chaim 2:268) explains that it is the method of controlling the creation from heaven to earth, which is wholly independent of man’s conduct (Mazel is connected with the word “Nozel”--to flow from heaven to earth). The Egyptians were right--Mazelos were effective--until Rosh Chodesh Nissan--the day upon which Hashem taught us that WE, B’nei Yisrael, would now supersede and govern over all creation by our actions. As the Posuk states: “This month is TO YOU the first month.” Hashem, in the first mitzvah given to K’lal Yisrael as a people, teaches them that their actions will simply override all Mazelos. As Rav Friedlander explains, the term “Ain Mazel L’Yisrael” (Shabbos 156A) means that the Mazelos have no power over us--just the opposite, our actions now control the creation.

This obviously puts us in a very responsible position. On that first day of Nissan in the year 2448, we lost the status of commoners, and, in effect, became ranking high officers, because all of our actions, even the smaller ones, impact the world in its entirety.

In fact, our actions are so profound, that we can bring the Shechina into this world by building a Mishkan, and we can, Chas V’Shalom, drive the Shechina away with seemingly something as trivial as the Sinas Chinam--the senseless hatred--shown in the Kamtza-Bar Kamtza incident.

So what are we to do--is this simply teaching us about “Jewish guilt”? No, quite to the contrary. Does a King’s son say, “Forget this, I would rather carry water”?? Or does a Colonel say, “I’d rather be on all-night guard duty??” No, or at least, they should not. Instead, they will recognize the importance of their position and learn how to help themselves--and the many others whose lives they now affect. How? By taking instruction from the King, and by learning from the Generals, what to do and how to do it.

Indeed, Rav Chaim Voloziner Z’TL in the Nefesh HaChaim (Sha’ar 1, Chapter 4) teaches that the acts of sacrilege of Titus HaRasha in the Holy of Holies were less than meaningless trifle and had no bearing on this world--but our smallest deeds shake the cosmos.

As we continue our Pesach preparations, where we spend our valuable time searching for even crumbs of Chometz, scrubbing walls and turning pockets inside out, when some men become homemakers--kneading dough, baking matzos, or perhaps grinding morror, where world class athletes would envy women’s adrenaline levels, when we spend so much money on potatoes and eggs and figuring out different ways to prepare them, we should keep in mind--or least when the going gets rough, remind ourselves--when performing any and all of our actions that we are the star colonels, we are sons of the King--whatever we do is truly very, very important and how we do it impacts not only on our family, friends or neighbors, but actually governs the world and all of its hosts.

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PERSONAL GEULAH: Rabbi Yosef Eisen, Shlita, provides a touching insight from the Chiddushei HaRim (the Gerrer Rebbe, Z’tl). Geulah need not take place only on a communal level, but on an individual level, as well. The Yotzros teach that Nissan is “HaChodesh Asher Yeshuos Bo Makifos--the month in which salvations follow quickly one upon another” (translation of Artscroll Siddur). The Chiddushei HaRim, however, teaches that the word “Makifos” is also very much related to the word “hakafa”--an extension of credit (see, for example, Avos 3:20, “Vehachenvani Makif--and the Merchant [Hashem] extends credit.” The month of Nissan is an auspicious time during which we can ask Hashem for personal Yeshuos--on credit. Even if we have not gotten there yet--we can express our beginning intention to do better and ask Hashem for the “merchandise” we need now. It is market day, if you will, and the Merchant is unbelievably making it available on credit! We have ahead a month that is infused with so much potential and good for us. Let us begin with the beginnings of an act of Teshuva--whether it be coming to Shul on time, being more careful with Brachos, refraining from Ona’as Devorim to family and “close” friends, or anything else that you know you have to get to--and then ask Hashem for His unparalleled and incomparable credit on your continued future actions. May you be zoche to a marvelous credit rating in this very special month--and may you speedily receive the Yeshua that you seek. Most certainly you have the Chiddushei HaRim to back you up!

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STARTING FROM ROSH CHODESH: In the Haggada, we recite “Yachol Mai’Rosh Chodesh…--I might think [that the Mitzvah of relating the story of our Exodus from Egypt could be performed] from Rosh Chodesh Nissan and on.” Why would I think this way? After all did not the Exodus actually take place on the fifteenth day of Nissan, which is exactly the first day of Pesach--why would I think the Mitzvah could be performed earlier? The Netziv (in the Chumash Ha’Amek Dovor, Shemos 34:18) writes, in fact, that the entire month is mesugal, is especially opportune, to instill within us true principles of Emuna and Avodas Hashem. One need not and should not wait until the last moment of the Seder Night to stock up on all of the foundations of our faith. The Vilna Gaon and the Maaseh Nissim Hagaddah teach that the Geulah from Egypt was called “Chairus Olam--eternal freedom”--because the Geulah of Egypt was the root of, and source for, all future Redemptions. When one does Teshuva, he must always look back to the source, to the beginnings, of the avaira in order to uproot and destroy his connection to it. Similarly, when yearning for our own final Geulah, we must study and review how our initial Geulah came about and what happened in order to properly connect to it. This being the case, one can never learn enough of the Hagaddah, its discussions and its teachings. While intellectually one may know the ten maakos by heart (including details from the Medrashim), shoot off the four reasons that we were redeemed, or list in perfect chronological order the Mitzvos we have on the Seder night, this is simply not enough. Even if we “know it all,” we must come back year after year to the same concepts, the same lessons, and even to the same words, so that we continue to emotionally internalize Geulah through continuously developing a greater spirit of faith and belief in Hashem within us (See Michtav M’Eliyahu, Volume 4, Page 249). The night of the Seder, with the uplifting four kosos, the Matzoh, the paradoxical Korech, the amazing Hagaddah, and the unrestrained Hallel, is given to us by Hashem to continuously expand this spirit of Cheirus Olam within us!

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28 Adar

TODAY--FOR ALL: We provide a Tefillah Al HaParnassah Mimamon Kasher, which the Shelah HaKadosh writes should be recited before Rosh Chodesh Nissan. http://www.hakhel.info/archivesPublicService/TefillaAlHaParnassa.pdf

Hakhel Note: Especially Yom Kippur Koton--today, which serves as a portal from the last month of the year to the first-- Nissan--we should include a special level of Teshuva and Tefillah into our day!

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QUESTION OF THE DAY: Which Mishna in Mesechta Pesachim deals with the very issue which we have this year--the Leil HaSeder falling out on Leil Shabbos? Hint: Let us hope that we will witness its implementation for this Pesach!

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WOMEN, PREPARE! This Shabbos, Rosh Chodesh Nissan is very, very special--especially for women. The Daas Zekainim MiBaalei Tosfos (Shemos 35:24) writes that the reason women were given Rosh Chodesh as a special day for them (to treat it as a Yom Tov--not to do certain work--see Shulchan Aruch, Orach Chaim 417) is because they were ‘semaichos u’zehiros’--happy and careful--to donate their jewelry to the Mishkan, whereas their jewelry had to be taken from them against their will for the Eigel HaZahav. Tosfos notes that the effect of their donations was noticed on this Rosh Chodesh--Rosh Chodesh Nissan--when the Mishkan was established, and that all of the other Rosh Chodoshim of the year are given to women as a Yom Tov because of Rosh Chodesh Nissan. So, especially this coming Rosh Chodesh--plan on making it a special day!

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BITACHON: As we proceed through this great Bitachon-filled period of Bein Purim L’Pesach, we provide the following important two (2) thoughts from the Ohr Avigdor Sha’ar HaBitachon (a translation and commentary on Sha’ar HaBitachon by Rabbi Avigdor Miller, Z’tl):

A. It is important to notice that the man with bitachon does not live any differently from the man without bitachon. They are both working at their jobs. Both people are sitting at their desks and both are making a living, or trying to make a living. So superficially, you see no difference between them. The only difference is in their minds. Of course, if you know them well you will know that one of the two men is always cheerful and the other is not. He replaces a smiling face with a scowling face. The reason for that is the fundamental difference in attitude between the two men.

B. If one is a tailor, he is serving the world by supplying its people with clothing; that is what Hashem wants. If he is a grocer or a baker, he is supplying the world with food. If he is in real estate, he is supplying people with apartments and homes. He is doing all this because Hashem commanded him to do it. So whatever he is doing for his livelihood, he should consider it a service of Hashem and not because he relies on his work to support him or help him. Hashem is the One who gives him all of the help that he needs, but he is doing things out of service to Hashem.

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LET US JOIN TOGETHER AS A GROUP AND REACH OUR GOAL! The Chayei Adam (Chapter 68) teaches that a Mitzvah performed by an individual is absolutely incomparable to a Mitzvah performed by a group together--the Chofetz Chaim similarly writes that when one contributes to a Gemach Fund he has a Chelek in each and every loan given--for EACH AND EVERY CONTRIBUTION IS ESSENTIAL TO THE GEMACH’S EXISTENCE AND ITS ABILITY TO MAKE THE NEXT LOAN!

WE REALLY NEED YOU AS A CHAVER OF OUR GROUP--PLEASE JOIN IN!

From Yad Eliezer: For Pesach we have a donor who will give $265,000 if we come up with $100,000. The money will give all almonos and grushos in Tzefas and Teveria $1,000 each for Pesach. This is almost $3 for each dollar we raise and will change Pesach for many people.

Please note that the Yad Eliezer address has changed to 410 Glenn Road, Jackson, NJ 08527.

Additional Note: The Dirshu Edition of the Mishna Berurah provides the following points and pointers relating to Ma’os Chittim (Shulchan Aruch, Orach Chaim 429):

A. HaRav Shlomo Zalmen Auerbach, Z’tl, rules that one can utilize his ma’aser money for Ma’os Chittim, and that this is not considered to be paying one’s debts with ma’aser money. HaRav Nissim Karelitz, Shlita, rules that it is a hiddur in the Mitzvah if one provides one in need not only with money for matzos, but for his other needs of the Holiday. In a similar vein, HaRav Shlomo Zalmen Auerbach rules that Gabbaim who collect for Ma’os Chittim can use the money not only for all food needs--but for clothing for the Holiday as well.

B. The Mishnas Ya’avetz (Orach Chaim 7) rules that if one does not have enough funds of his own, he should borrow money in order to give Ma’os Chittim--even though he is otherwise exempt from giving Tzedakah. The reason for this is that in addition to Tzedakah, one fulfills a separate Mitzvah of Simchas Yom Tov--causing others to rejoice on Yom Tov. As the Rambam (Hilchos Yom Tov 6:17-18) emphatically rules: one who does not give to the destitute and is mesameiach his family does not fulfill the Mitzvah of Simchas Yom Tov--but instead “fulfills the Simcha of his stomach”. Because the Mitzvah of giving Ma’os Chittim is inextricably bound to Simchas Yom Tov, continues the Mishnas Ya’avetz, the Shulchan Aruch records it not in Hilchos Tzedakah--but in Hilchos Pesach itself!

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HILCHOS PESACH: We continue to present pertinent rulings of HaRav Elyashiv, Z’tl, relating to Hilchos Pesach, as excerpted from the monumental Sefer Ashrei HaIsh (Orach Chaim, Volume III). Of course, one must consult with his own Rav or Posek for a final p’sak as to how he should conduct himself in a specific situation:

PART 2

1. One should pay for his Leil Seder Matzos before Yom Tov, so that it is legally his, both MiD’Oraysah and MiD’Rabanan.

2. On Shabbos, one should not remove a piece of Matzah which is possibly Kefulah, because of the Issur of Borer. One must instead remove the possible Kefulah together with some Kosher Matzah. If the Matzah is actually (Mitsad HaDin) Kefulah, then it is Muktzah on Pesach and on Shabbos as well. Hakhel Note: This p’sak is especially pertinent this year, as the first day of Pesach is Shabbos.

3. LeChatchila, men and women should use wine for the four Kosos. However, one may dilute the wine with grape juice, provided that the taste of alcohol significantly remains. For children, one can be maikil and give them grape juice. It is better for an adult to drink a smaller shiur of wine than a large shiur of grape juice. If one is repulsed by wine and cannot drink it, he is patur from drinking it, as it is ma’us to him. He should try to mix wine and grape juice in a manner in which the wine is still tasted. If he cannot tolerate this, he can drink grape juice. It is also better to drink an entire smaller cup than the majority of a larger cup.

4. Heseibah requires Derech Cheirus--which means in a royal and enjoyable manner, as kings eat. This includes a person not bending his body towards the food, but bringing the food to the body. Heseibah involves leaning most of one’s body and one’s head to the left side, and leaning on the arm rest or a pillow. One should feel comfortable as royalty would feel. If one leans without actually leaning on something, this is not considered Heseibah. [Hakhel Note: If one is unsure how to perform Heseibah, he should consult with his Rav or Posek.]

5. Although before performing a Mitzvah, one should state that he is about to perform it, one should not say “Hineni Muchan U’Mezuman LeKayeim Mitzvas Asei”, if in fact it is a Mitzvah DeRabanan. HaRav Elyashiv himself recites “Hineni Muchan U’Mezuman LeKayeim…”, but does not say the “LeSheim Yichud….”

6. The Sefer Chayei Adam strongly objects to the partition which separates the Matzos in a Matzah cover. The places that are noheig like the Chayei Adam should keep their Minhag.

7. The Yesod of Sippur Yetzias Mitzrayim is to relate the story--it is not Me’akev for it to be to a son. This is why a son does not necessarily have to come to his father for the Seder. If a child is only three years old or so, and could only understand this story on a kindergarten level, the father should relate it to the child on that level. There is no inyan, however, for the three year old to relate the story to the father based upon what he knows from kindergarten.

8. One should throw the wine from his cup at the designated points in the Haggadah with his Etzbah (pointer finger as opposed to pinky), because the Pasuk says “Etzbah Elokim He”.

If one is in the midst of eating Matzah, he can answer “Amen” to another’s bracha if he has swallowed a bit.

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27 Adar

VOWS: The following is excerpted from the outstanding work Journey to Virtue (Artscroll) by Rabbi Avrohom Ehrman, Shlita, a great handbook and guidebook-truly a necessity for every home:

Any statement of intention to learn Torah or perform a mitzvah has a force similar to a vow and one is required to fulfill what he has stated, unless he specifies that his commitment is bli neder.

o I will learn this chapter of Mishnah.

o I will get up to daven in the first minyan.

o I will host these guests for Shabbos.

o I will attend your wedding.

However, any statement that is not a mitzvah does not have to be fulfilled.

There are people who mistakenly say bli neder indiscriminately.

o I will go shopping.

o I will go on vacation.

o1 will cook this.

However, the following statements do have to be fulfilled:

o I will go shopping for you (a person who needs the help).

o I will make you a meal (the recipient is a guest or is ill, or is in

need of help).

If the mitzvah was intended to help someone, and that individual waives the favor, one need not take any further action.’

Mrs. A to Mrs. B (who is ill): I’m sending you a meal.

Mrs. B: Thanks.

Later, Mrs. B calls: My mother came and cooked supper, so I don’t need your help today. Thanks for the offer! Mrs. A has no further obligation.

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FROM A READER: “A friend of mine, was doing some early Pesach cooking, when she noticed in TINY letters the following statement: ‘Kosher for Passover for people who use Kitniyos’. Please remind your readership to be careful what they purchase.”

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HILCHOS PESACH: We once again present pertinent rulings of HaRav Elyashiv, Z’tl, relating to Hilchos Pesach, as excerpted from the monumental Sefer Ashrei HaIsh (Orach Chaim, Volume III):

PART 1

1. It is best to recite the Birkas Ha’Ilanos over a minimum of two trees, as the bracha itself refers to ‘Ilanos’ in the plural. The bracha may be recited on Shabbos and on Yom Tov.

2. Ma’os Chittim may be given from Ma’aser money; however, at least a small amount should not be from Ma’aser funds.

3. When a Jewish store sells its Chometz, and then continues to sell Chometz on Pesach it is a chucha u’telula. Accordingly, one should not purchase from a store like this after Pesach, as it may be Chometz Sheavar Alav HaPesach. It is better to purchase pre-Pesach Chometz from a store which sold its Chometz properly before Pesach, than to rely on the other store selling Chometz from ‘after Pesach’.

4. If one lives in a building in which the tenants or unit owners are not interested in selling the Chometz in the common areas, one should be mafkir his Chelek in the common areas before the time of Issur Chometz sets in. [Hakhel Note: One should consult with his Rav as to how one is mafkir.]

5. According to the Ikar HaDin, one need not check his Seforim before Pesach, as any miniscule crumbs would be batel. However, a Sefer which was not cleaned page by page, should not in any event be placed on the table, for a crumb from the Sefer may fall on the food, and all of the food would become assur, as the Chometz is not batel in the food.

6. If one checks his pockets well by hand, he need not check them by candle light.

7. On Erev Pesach, one should LeChatchila complete laundering, pressing, sewing, haircutting, nail cutting, and shoe shining before Chatzos. However, if one was not able to do so, he may still cut his nails and shine his shoes after Chatzos, but a hair cut after Chatzos may only be performed by a non-Jew.

8. One can measure a Revi’is, a Kezayis and a Kebeitzah on Yom Tov, for the shiur of the four Kosos, Matzah and Maror, but one may not weigh the Matzos in this regard.

9. The fact that one eats food in a Kittel on the Leil HaSeder does not derogate the Kittel’s status, for the Leil HaSeder is a Layla Shel Mitzvah. Accordingly, one may not enter the restroom wearing a Kittel.

10. One should prepare the Kezaiysim of Matzah for all participants in plastic bags before Yom Tov, so when it comes time to partake of the Matzah, there is no significant lapse between the bracha and the eating of the Matzah. [Hakhel Note: The same would seem to apply for Maror.]

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ON THE SIXTH YAHRZEIT OF HARAV SCHEINBERG (CHAIM PINCHOS B’R’ YAAKOV YITZCHOK), Z’TL: The magnitude of HaRav Scheinberg, Z’tl’s gadlus is hard for us to comprehend. His Ahavas Hashem, Ahavas HaTorah and Ahavas Yisrael were nothing short of awe-inspiring. His being, his essence, was Ahava. Who can forget how he answered shailos to those lined up waiting to see him as if each sho’el was his son or grandson? And how he especially urged his students to ‘give Tzedaka!’ in order to achieve Kapara for chait! We recall how he would urge people to learn just a little more every day...for time was one’s most valuable possession and must accordingly be used most wisely. Rav Scheinberg was once asked if he could provide “hadracha”, or guidance, in how one could better study Torah. He provided a two-word response: “Learn more.” Rav Scheinberg once told a parent who had requested that he give his son a bracha that he become a Talmid Chacham--that he would give him the bracha, provided that the son committed to learn an additional five minutes per day!

We provide the following excerpts from the The Torah Home, by Rabbi Shlomo Furst, Shlita, based on the Shiurim of Rav Scheinberg, Z’tl. To obtain the full, original English version and the Hebrew translation--and other books in Rabbi Furst’s Torah Way of Life series containing Rav Scheinberg’s teachings, please call: 972-2-500-4682:

A. Sechel.

Our lives are precious. Therefore, people who are concerned train themselves to follow their sechel. We cannot ignore our emotions--but we can direct them. The emotions can become submissive to the sechel. Then they will be manageable, instead of assertive. Individuals who are successful with their sechel will not become angry or infuriated. They are settled and calm. Tranquility is the prevailing characteristic of their personalities.

There is something more. We have essential and undeniable physical needs. Life would be impossible without them. We must eat, drink and sleep. People must populate the world. These things are all true and appropriate. Nevertheless, thought, control and moderation must govern every physical act we do. The influence of Torah elevates us beyond the need for pleasure. Indulgence, the thoughtless pursuit of every whim, will not bring satisfaction. When our sense of priorities is wrong, an inner conflict will rage between an unquenchable need for physical gratification and the unfulfilled aspirations of the neshama.

Most of us want to be good. Nevertheless, the best of us can fall prey to daily stresses, fatigue and frustration. The sechel is certainly influenced by the body and its physical needs. Nevertheless, the more we fortify our sechel with Torah, the less vulnerable we will be to the influence of our emotions. Counterproductive emotions, especially anger, flourish best under stressful conditions.

The best response to a situation where anger has gained control is to remain silent. Try not to react. Instead, maintain your own composure. Be tolerant, for most good-natured people, although temporarily enraged, will surely come to their senses and snap out of it. We must realize and value the importance of sechel. We must behave like mature people and control the urge to vent our anger.

Self-control is vital for creating and maintaining a healthy marriage and relationships. If our sechel is so undeveloped and therefore weak and we cannot resist a momentary upset, we will make many mistakes. We will have many regrets.

Under the influence of anger or frustration, spouses may make many hurtful statements. It is difficult to retract such harmful words. We have to be sensible enough to evaluate our loss against what we gain. Thoughtless outbursts of anger are destructive. Under all circumstances, whether we are provoked from within or from without, we must remain silent. To remain silent is very difficult, but the reward for holding back angry words of retort and revenge is very great. If we exercise control over ourselves, we will feel wonderful over our success and our marriage and relationships will flourish.

B. Menuchas HaNefesh.

Guided by sechel--clear and balanced thinking--we will fulfill the purpose of our lives. We will achieve ‘ashrecha v’tov lach’ (Tehillim 128:2). We will have menuchas hanefesh. We all desire and value shalom. Nevertheless, shalom is an elusive reality. We generally think of peace as being the lack of conflict among people. This definition, however, does not indicate the need for menuchas hanefesh.

Shalom is truly the result of personal, inner peace. We must achieve peace between our inner drives and motivations before shalom can be expected to flourish among people. We must be happy with ourselves before we can be happy with others. Shalom begins with us. The more menuchas hanefesh we have, the more we will be able to be calm in our homes and supportive to our families. If we have menuchas hanefesh, then even in the fact of daily challenges and ordeals, the quality of our home lives will be peaceful. Bickering is an outward expression of the lack of personal shleimus. It is a lack of menuchas hanefesh that leads to discord within the home. Our inner, spiritual life affects our behavior. The home is a place where we think we can be ‘ourselves’. Nothing can be further from the truth. At home, we have to be better than ourselves. We may be angered much more easily and lose our control at home. If we lack education and training about how to manage our emotions, wherever we may be--including the home, then this battle ranges throughout life. If we are at peace with ourselves--at all times--we can help bring peace to our families, our friends--and the world!

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26 Adar

GETTING READY FOR RAIN! One of the most outstanding English Seforim published in the last few years is undoubtedly Let There Be Rain: A Lesson a Day on Making Gratitude a Part of Our Lives, by Rabbi Shimon Finkelman and Rabbi Zechariah Wallerstein. The Sefer contains 189 daily lessons--and its new cycle will begin on Rosh Chodesh Nissan. We urge you to purchase this Sefer and begin the cycle on Rosh Chodesh Nissan, as in a few short moments a day, the Sefer can make a monumental impact on the way you think and on the way that you look at other people. For those who are completing the first cycle of the year, the second cycle will certainly help imprint the lessons upon one’s heart and being!

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ASAP! Readers have sent us different reminder systems they have as to recalling whether a bracha achrona still has to be made after something they have eaten, or whether an Asher Yotzar has yet to be made. Obviously, first and foremost, a bracha should be made ASAP after eating or after taking care of one’s needs. Undoubtedly, the degree of thanks and appreciation wanes as the minutes pass by after the otherwise thank-filled event has occurred. Perhaps the next most important step is to try, as often as possible, to recite a bracha in the presence of someone else. Firstly, you will certainly recall whether you made the bracha or did not. Secondly, you will receive the benefit of an Amen to your bracha, which greatly enhances its recitation--as you have obtained an independent confirmation and agreement to what you began. Thirdly, making the bracha in the presence of another will put you on higher guard [not to embarrass yourself and] to properly enunciate the words --and will unquestionably enhance your Kavana--as you are physically aware of someone paying attention to what you have to say! Whatever works best for you--one thing is sure, making 100 brachos a day certainly teaches us that brachos play a central role in our lives--and that it definitely pays to invest the time and effort to improve, enhance--and beautify our bracha recitation.

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FROM THE MIDRASH TANCHUMA: In the introduction to his Sefer Bereisah D’Meleches HaMishkan, HaRav Chaim Kanievsky, Shlita, brings a powerful Midrash Tanchuma (Parashas Tzav 14): “HaKadosh Baruch Hu instructs K’lal Yisrael--learning in the Torah about the Mishkan is like building it--tell K’lal Yisrael to read in the Torah about the Tzuras HaBayis, and in reward for learning, I will consider it as if they were actually involved in the building of the Bayis itself[!]” (Divrei Siach)

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A. In the Nusach of Bitul Chometz, we recite the words “Debiyartei U’delah Biyartei--which I have burned/destroyed and which I have not burned/destroyed.” If it has been destroyed--why does one need to nullify it? There are many reasons: (i) perhaps the subject Chometz has not been completely burned or destroyed; (ii) one intends with these words to include Chometz upon which something has fallen and which one does not intend to uncover, but still requires bitul; and (iii) the words also cover Chometz which has been removed by being sold to a non-Jew, and the possibility exists that the sale did not properly take place.

B. The following is from the Sefer Otzros HaTorah on the Haggadah Shel Pesach: All of the chumros and dikdukim that we undertake in cleaning our homes and utensils for Pesach are certainly me’orer great zechuyos for K’lal Yisrael, and are mevatel [as in bitul Chometz!] the machshavos ra’os of our enemies against us. It is said that when HaRav Levi Yitzchak of Berditchov would see women cleaning and preparing their homes, rinsing, washing, scrubbing and the like before Pesach, he recited the following: “Yehi Ratzon She’eilu HaMalochim HaYotzim Meima’asei Yedeihen Ya’alu Lifnei Kisei Kevodecha VeYamlitzu Tov Ba’adeinu--may this be an Eis Ratzon before You, Hashem, and may the Malochim that are created by their holy activities come before Your Holy Throne and serve as melitzei tov for all of K’lal Yisrael.” Let us not lose sight of, and remember, that all of our holy activities in these days are creating Malochim Kedoshim! Rebbi Levi Yitzchak recited a Yehi Ratzon--so can we!

C. On Erev Pesach, the Chasam Sofer, Z’tl, would himself prepare the Seder table with a zriyzus nifla’ah and simcha atzumah. The Michtav Sofer, based upon this, writes that every Yirei Shomayim should begin to set the Seder table after Chatzos on Erev Pesach, and make sure that everyone’s kos has a proper shiur and is fit for use (Shulchan Aruch, Orach Chaim 431, et al.).

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A GEULAH THOUGHT FOR THE TIME OF GEULAH: The following potent words are excerpted from With Hearts Full of Love, by Rabbi Yaakov Yosef Reinman, Shlita, based on a series of talks on chinuch by Rabbi Matisyahu Salomon, Shlita: “…the Rambam writes that a person who does not await the imminent arrival of Mashiach with anticipation is considered to have denied that Mashiach will ever come. [Yet, without real detail of any kind at all] all the Torah tells us is that the Ribono Shel Olam will one day gather in our exiles and bring us back to Eretz Yisrael. [With such a lack of detail, how can we be held so accountable for not anticipating the Geulah ?] Perhaps we can resolve this important question with a parable. Let us imagine there is a poor man, a pauper who does not know from one moment to the next where he will find his next crust of bread. He has no friends or supporters who can help him out in his dire need, but he does have a wife and a house full of little children who are always on the verge of starvation. He has no prospects and no hope of finding a decent livelihood in the foreseeable future. He is depressed and despondent, and everyday, he walks around-in a cloud of darkness. One day, a Tzaddik who lives in the same town appears on his doorstep. Everyone knows that an untrue word never crosses the lips of this holy man and that if he makes a promise it is invariably fulfilled. The poor man invites the Tzaddik into his house and they sit down together. ”I had ’a dream about you last night,” says the Tzaddik. ”In my dream, I received a message from Heaven that I was to deliver to you.” The poor man shrinks back in fright. ”No, no,” said the Tzaddik. ”There is no need to be frightened. It was a good message. I am to tell you that you should not give up hope. Although your life is bleak and harsh right now, it will become much better. One day you will wake up in the morning and right there on your kitchen table you will find a large treasure, more than enough to support you and your family in comfort for the rest of your lives. Better times are on their way.”

The poor man is breathless with excitement. “When will this happen?” ”I don’t know,” says the tzaddik. ”I was not told when it would be, but I was assured that it would happen.” The Tzaddik leaves, and the poor man is beside himself with joy. Because of the reputation of the Tzaddik, the poor man has no doubt that the message is genuine and that his fortunes will change. He just does not know when it will happen. The next morning, the poor man wakes up and immediately runs to the kitchen table to check if the treasure has appeared. There is no treasure. He is disappointed but not discouraged, because he knows without a doubt that it will come to pass one day. He just has to be patient. Days and months go by, and still he finds no treasure. But it does not matter. His life has been transformed, and although he is forced to live with privation and hardship, the cloud of darkness has gone. His life is now illuminated with hope. It does not matter how long it takes for the promise of the Tzaddik to come true. Every day without fail, when he gets up in the morning, the poor man checks to see if his treasure has arrived, because he knows beyond the shadow of a doubt that it will be there one day. It is the same with the belief in the coming of Mashiach. It is not just that we believe Mashiach will come one day and redeem us. We also believe that the times of Mashiach will be more wonderful for K’lal Yisrael than any time that existed in the history of the world. It will be as if a treasure has appeared on our table. All our worries, concerns and problems will come to an end, and we will live in utter bliss. This is what the Ribono Shel Olam has promised us, and there can be no greater assurance than the divine promise. So if we really believe this, how is it possible that we do not wake up every morning and wonder if Mashiach has already arrived or at least if this is the day that it will finally come to pass? If wegave more than lip service to the coming of Mashiach, if it was a reality for us rooted deep in our hearts, we would surely await his imminent arrival with eager anticipation. And if it takes time, if days go by, even months, years and centuries, and Mashiach is still not here, we are disappointed but not discouraged. Because we know it will happen. The Ribono Shel Olam has promised it to us. So we live with hope and the knowledge that this long and bitter exile will one day come to an end. This is how it must be. It can be no other way. If someone truly believes that Mashiach is coming and that the redemption will be the end to all our troubles, how is it possible that he does not think about it all the time?! How is it possible that he does not await that blessed day with eager anticipation?! That is why the Rambam writes that if someone does not await the arrival of Mashiach with eager anticipation he is considered to have denied the prophecies of Moshe and the Neviim.”

Hakhel Note: As we recite the words Ki Lishuasecha Kivinu Kol Hayom--we should think about our dream--and yearn and long for it---for it will arrive for the one who awaits it!

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25 Adar

QUESTION AND ANSWER OF THE DAY: How many times is the word ‘Lev’ mentioned in the Torah? The Ba’al HaTurim in Parashas Pekudei writes that the word ‘Lev’ is mentioned 113 times, and that the end of all of the brachos of Shemone Esrei (such as “Baruch Atta Hashem Chonein HaDa’as”) in the aggregate has 113 words. The message--that Tefillah requires our heart--Kavannah!

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FROM A READER: “And the servant [Eliezer] ran toward her and said, “Please let me drink some water from your pitcher.” (Bereishis 24:17) Rashi quotes a Midrash that says Eliezer ran toward Rivka because he saw that when Rivka drew water for herself, the water rose towards her of its own volition. Yet, the Ramban points out that when Eliezer later asked Rivka to draw water for him, the Pasuk says: ‘[Rivka] herself drew all the water for his camels.’ This time, the water did not rise up to greet her; on its own.

Rav Levi Yitzchak of Berdichev, Z’tl, explains that when Rivka went to draw water for herself, Hashem accommodated her and made the water rise toward her since she was a ‘Tzadekes’. However, since Eliezer had requested water from her, she would now be fulfilling a Mitzvah. Hashem did not want to ease her burden, since doing so would lessen her reward. Therefore, He made her work as hard as any other person in order to accomplish the Mitzvah.

Hakhel Note: What a wonderful thought! During this short and sometimes pressured period between Purim and Pesach, we sometimes may wish that things could be a bit easier, and could go just a tad more smoothly. That might not always happen, but we should most definitely be encouraged and energized by the fact that Rivka Imeinu did not have it easy either--and that was especially so--so that the sweat and toil involved with the Mitzvah in the here and now could go a very, very long way in the forever and ever thereafter. As you perform your tasks in preparation for the Chag, remember that whatever you are doing is not for the day or for the week, but for eternity--an everlasting hereafter!

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A. The Mishna Berurah (Orach Chayim 436, seif katan 32) provides the following ruling to us for these days before Pesach: “Kol Shloshim Yom Tzorich LeAyein Bechol Davar She’oseh She’lo Yishar Bo Chometz Be’ofen She’lo Yuchal Lehasiro BeKal--during the thirty days before Pesach one must be sure in everything that he does not to leave Chometz over in a way which in which it will be difficult to remove or dispose of”--the Housewife’s Vigilance is rooted deeply and firmly in the words of the Mishna Berurah!

B. What is gebrukt--L’Halacha? The following is culled from the excellent and need-to-have Sefer Halachos of Pesach (Feldheim), by Rabbi Shimon D. Eider, Z’tl:

1. Where matzah in any form (e.g. matzah meal, cake meal) came in contact with water [or other liquids], some communities have a minhag not to eat it on the first seven days of Pesach. Yet, we know that once matzah was baked, it cannot become chometz again. What then is the reason for this minhag? The Knesses HaGedolah explains that it was made as a gezeirah, that one should not, in error, come to use flour instead of matzah meal during Pesach. Another reason mentioned is that there is a possibility that some of the matzah flour was not kneaded well and when it will get wet it will become Chometz. Since the last day of Pesach is MiD’Rabanan, many of those who accepted this minhag did not accept it for the last day of Pesach because of Simchas Yom Tov.

2. Can one change his minhag? Since gebrukt is not considered in halacha as chometz and this minhag was not accepted by most communities, there are Poskim who hold that in case of necessity one may change his minhag. However, a Rav should be consulted as to whether Hataras Nedarim is required. A woman, upon marriage, assumes the minhag of her husband (see Igros Moshe, Orach Chaim I: 158 and III:64).

C. Annual Essential Hakhel Alert: As the saying goes, a fool learns from his own mistakes--a wise person learns from the mistakes of others! When one notices two or three Hashgachos on a product--one should look to make sure that the Hashgacha that he is relying upon is actually certifying it for Pesach near its insignia. Unless the ‘Kosher L’Pesach’ insignia is next to the Hashgacha’s name--it does not mean that the Hashgacha is certifying the product as Kosher L’Pesach. An extra moment of purchasing caution--can save hours of kashering issues (or at least moments of consternation or concern) later! Chazal teach Aizehu Chacham HaRo’eh Es HaNolad--the wise person looks into his actions and understands their ramifications. We will be reading about the Chacham on the Leil HaSeder--let’s start practicing now!

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SPENDING PERSONAL MOMENTS TO DAVEN FOR THE GEULAH SHELEIMAH: Six years ago today, the horrific massacre in Toulouse in which Rabbi Yonasan Refoel Sandler, Z’tl, his two sons, and a young girl, Miriam Monsonego were murdered, H’YD. The pain of galus moves on and on--time passes, but the searing pain is remembered and we beg Hashem to avenge each and every suffering. The Sefer Sifsei Chachomim on Mesechta Megillah brings a comforting Pasuk (Yeshayahu 65:16): Ki Nishkechu HaTzaros Harishonos Ki Nistaru Mai’ainai--for the earlier travails will have been forgotten.... Remembrance of all of the tzaros we experienced in galus will be expunged in the bliss of the final Geulah. With this thought in mind, how can we not daven with special zeal every day for the Geulah Sheleima to come once and for all--today?! When it does come--and it will--perhaps your Tefillos that day will be instrumental in its coming--with all the tzaros gone, and all the joy to begin, and you as an important part in its coming!

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THE WORLD’S CREATION AND US! There is a disagreement between Rebbi Yehoshua and Rebbi Eliezer as to the date on the calendar upon which man was created. Tosfos explains that according to Rebbi Yehoshua, who holds that man was created on Rosh Chodesh Nissan, it would mean that the first day of Ma’aseh Bereishis--the day the world began--is today, the 25^th of Adar! What a great day it is to start something new. A new Mitzvah, a new project, a new goal, a new accomplishment. Each and every one of us has the ability to--and should strive to do so. In this regard, we provide the following insights--from Dovid HaMelech himself in the extremely poignant and instructive Chapter 119 of Tehillim:

A. Dovid exclaims (Tehillim 119:164): ’Sheva Bayom Hillalticha Ahl Mishpetei Tzidkecha...Seven Times a Day I have praised You for Your righteous ordinances’. Rashi (ibid.) explains that these seven times are in fact the seven Brachos that we recite every day which relate directly to Kriyas Shema--three Brachos in Shacharis (two before Kriyas Shema and one after), and four Brachos in Ma’ariv (two before Kriyas Shema and two after). What a great new goal it would be if we would especially recognize the tremendous importance and significance of these Brachos--rather than viewing them only as portals to Kriyas Shema or Shemone Esrei--and put some real Kavannah into their recitation. Seven focused Brachos a day--revolving around our fundamental daily Kriyas Shema--truly a phenomenal accomplishment. Dovid Hamelech expressed it clearly--Sheva BaYom Hillalticha--and this is what he meant!

B. Dovid pleads (Tehillim 119:18) ‘Gal Ainai Ve’Abita Niflaos MiTorasecha--unveil my eyes that I may perceive wonders from Your Torah.’ The Torah is so deep and there is so much for us to know. One may dejectedly ask: Is the task really possible? This is definitely not the appropriate question--a more telling query for oneself is--what am I really doing to gain as much Divine Knowledge as I can? Beyond my set or daily Torah study, am I steadfastly and actively seeking Hashem’s guidance--am I asking Hashem for help daily--for eye-opening understanding in what to study, how to study--and in the study itself? When stuck or stymied on a point, when tired or unclear, when unsure how to next proceed--do I ‘turn off’--or instead do I recite this very Pasuk that Dovid Hamelech recited when he was in his own similar situation (on his level)?! Hashem as the Source of all Torah can most certainly assist you to acquire more and more of it. Commit the Pasuk to memory--and use it very sincerely--and very freely!

C. Dovid teaches (Tehillim 119:129) Pela’os Eidvosecha Al Kain Netzarasam Nafshi--Your testimonies are wonders, therefore my soul has guarded them. Rashi (ibid.) comments that the enormity of Mitzvah accomplishment is hidden from us--as an example, he cites the Mitzvah of Shi’luach HaKan--which appears so simple, quick and costless--yet has Arichus Yomim attached to it in and of itself. With this in mind, no Mitzvah should be downplayed, underrated, skipped, or skimped upon. Chazal teach that HaYom La’Asosam--our Mitzvah performance is limited to our time in this world, and so no G-d Given opportunity should be forsaken. Moreover, one should actively seek to perform Mitzvos that he has not had the opportunity to perform before. Dovid (Tehillim 119:19) actually expresses it clearly with the words : ‘Ger Anochi Va’Aretz Al Taster Mimeni Mitzvosecha--I am a sojourner in the world, hide not Your Mitzvos from me’. If one views each day as a fountainhead of burgeoning opportunities--if he sees the events in his life as true occasions for eternity, if one actively looks to uncover and achieve new sources for his soul’s satisfaction--then he is taking the teachings of Dovid HaMelech to heart. The Chayei Odom devotes an entire Chapter (Chapter 68) to appreciating and accomplishing Mitzvos. If possible, one should study it, and even review it again from time to time. Hashem has given and continues to give us gifts of immense proportions daily--let us try hard to appreciate, to rejoice in, and make the most of these Heavenly gifts. We can then ask for more and more--which He will be happy to give--and which will give Him nachas! A new, devoted effort to appreciate and strive for Mitzvos daily--what opportunity! Thank you--25 Adar!

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22 Adar

REMINDER--CHAMETZ GEMACH IN FLATBUSH! Between Purim and Pesach, donate your non-perishable, closed-package chametz with reliable hechshers. The Gemach halachically sells all chametz. After Pesach, everything is distributed to those in need. Also accepting monetary donations to purchase supplies, extra food and to distribute to families. For more information, please call: 718.377.6361 or email yitzchak@relkin.com (please write “Chametz Gemach” in subject line). Active between Purim and Pesach. The Gemach is located at 1101 East 3rd Street (I/J). Please call first for more details and to arrange drop off times. All Chametz must be dropped off by the day before bedikas chametz.

In its first eight years, the Gemach gathered and distributed 24,000 pounds of food.

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PARASHAS PARAH: The Dirshu Edition of the Mishna Berurah (Shulchan Aruch Orach Chaim 429, note 5) brings the words of the Shelah HaKadosh who teaches that it is appropriate to learn the Mesechta in Shas relating to the time period one is in at that time, so that on Pesach one should learn Mesechta Pesachim, on Sukkos one should learn Mesechta Sukkah--and on the Shabbos in which we read Parashas Parah--Mesechta Parah. Tomorrow we will read Parashas Parah--seize the opportunity! Hakhel Note: Parashas Parah teaches us Taharas Yisrael--how we purify ourselves. Fascinatingly, HaRav Chaim Kanievsky, Shlita, was once asked for an eitzah as to how one could attain Yiras Shomayim. He advised that one should learn the Mishnayos of Seder Taharos--for the Pasuk (Tehillim 19:9) states: “Yiras Hashem Tehorah Omedes La’ad”.

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V’ASAF ISH TAHOR: In the Parasha of Parah Adumah that we lein this week, the Pasuk records V’Asaf Ish Tahor Es Efer HaParah--a pure man shall gather the ash of the red heifer (Bamidbar 19:9). The Ba’al HaTurim (ibid.) writes that in our day the Tefillah of Tzaddikim can act as our own personal Assaf Ish Tahor…. We must take the lesson--and ask Tzaddikim to daven on our personal behalves!

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THE TWENTY-THIRD OF ADAR: Tomorrow, 23 Adar, is the first day of the Shivas Yemei HaMiluim before the Mishkan was finally consecrated on Rosh Chodesh Nissan. The Luach Davar B’Ito writes that for seven days the Mishkan was erected and taken down daily, and then was left standing on Rosh Chodesh Nissan--to demonstrate that Beis HaMikdash HaShelishi will remain forever! The Luach suggests that one read/review the Torah’s instructions relating to the Yemei HaMiluim (Parashas Tetzaveh, revi’i through shishi) and Karbanos HaMiluim in Parashas Tzav (from revi’i until the end).

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AS ABOVE, THE LAST WEEK OF ADAR BEGINS TOMORROW--ON SHABBOS! The following is excerpted from the always timely and relevant Sefer HaToda’ah by Rabbi Eliyahu Kitov, Z’tl, as translated and known as The Book of Our Heritage (Feldheim Publishers--available in pocket size as well!). “The last Seven Days of Adar, from the Twenty-Third until Rosh Chodesh Nisan, are called the Yemei HaMiluim--the ‘days of dedication.’ It was then that Moshe Rabbeinu consecrated the Mishkan after its construction. These days of dedication of the first Mishkan are destined to be repeated when the Moshiach comes. It is said that his coming and the rebuilding of the Bais HaMikdash will take place in the month of Nisan. Thus, the days of dedication serve as a memorial to the Mishkan made by Moshe, as well as a time of prayer for the final redemption and the rebuilding of the Beis HaMikdash in which the Shechina will dwell eternally.” Hakhel Note: It is extremely important that we understand the timely message--that we appreciate the times--and that we utilize them to their utmost, to their fullest. The choice is now ours as to whether we will be busy with 100 other things--or whether we will not be satisfied with the status quo, and will be proactive--yearning for the Geulah with especially dedicated Tefillos. To personalize and apply the thought with an Olam HaZeh analogy: It is as if the lottery is about to be drawn, and you have been awarded four out of the five numbers for good behavior an hour before the drawing--you have only to successfully choose the fifth number. Would you bother taking the time and making the effort to select it?! Each and every one of us must take this incredible time period as seriously and as wonderfully as it really is! It is the time of Miluim--the time of fulfillment!

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QUESTION OF THE WEEK: In this week’s Parasha, how many times does the pasuk teach “Ka’asher Tzivah Hashem Es Moshe--and it was performed as Hashem had commanded”--and what lesson does this teach us?

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Almost everyone purchases some kind of new utensil before Pesach. Accordingly, in order to give you plenty of time, we once again provide the Hakhel Tevilas Keilim Guidelines (reviewed By HaRav Yisroel Belsky Z’tl). Please note that Tevilas Keilim is an obligation (chiyuv), and if not done properly, a k’li may not be used until toveled correctly.

General Tevila Reminders:

A. All chatzitzos (i.e., dirt, glue and stickers or other items or markings not part of the k’li which neither the owner nor most people would use with this item on the k’li) must be removed prior to submersion.

B. The entire k’li (even if oversized) must be fully submerged all at once (not one-half first, then the other half immediately thereafter).

C. Do not hold the k’li tightly, so that the mikva water can reach everywhere. You can tovel the k’li by moving your hand to another part of the k’li while holding it below the water level; or you can dip your hand in the mikva first, and then take hold of the k’li and submerge it in the mikva.

D. All keilim should be submerged right side up or on a slant, but not upside down, so that no air is trapped in the utensil.

E. Submersion must be supervised only by an individual over bar/bas mitzvah. A child may be tovel keilim if an adult sees him do it.

F. Using baskets:

1. Items should be placed in the basket side by side and not on top of each other.

2. The basket may be submerged in water, and then you may drop utensils into the basket, so that each utensil is surrounded by water as it falls in.

G. The Bracha:

1. Brachos are made for metal and glass utensils only.

2. “Al Tevilas Keli” for one item, “Al Tevilas Keilim” for more than one item.

3. Hold the k’li in your hand (or basket) and be ready to tovel immediately after making the bracha.

4. When toveling storage utensils or utensils which come into contact with the food while it is not yet edible, no bracha is made.

Hakhel Note: Tevilas Keilim is such a basic, beautiful and simple Mitzvah to perform--let us take a moment out to make sure that we, and those around us, are performing it properly! Please distribute further--and if you can, post these guidelines near your Keilim Mikveh!

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WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:

A. Chazal (Shabbos 118B) teach “If Yisrael would observe two Shabbosos according to Halacha, they would be redeemed immediately.” In fact, the Midrash (Shemos Rabbah 25:16), reduces this guarantee to the proper observance of just one Shabbos.

We can start the process in our own small way with the following suggestion:

In this week’s Parasha (Shemos 35:3), the Torah requires “Do not kindle a fire wherever you dwell on the day of Shabbos.” Why is fire singled out as one of the 39 forbidden activities on Shabbos? There is a disagreement between Rebbi Nosson and Rebbi Yosi on this very point in the Gemara (Shabbos 70A). The Sheloh HaKadosh and the Akeida write that the “fire” singled out on Shabbos also refers to the fire of anger and of raised voices in the home, of anger, disagreement and machlokes, any and all of which are the antithesis of the Shalom Bayis to be brought into the home through the Neiros Shabbos.

As in previous years, we therefore urge that THIS SHABBOS--in which the Parasha specifically instructs us not to “kindle fire in our dwelling places”--each one of us, bli neder, now accepts upon himself not to get upset and angry, not to raise his voice, and, instead, to override his sensitivity, his legitimate feelings and everything else in the way, to ensure that the Shabbos is and remains peaceful--with the only fire being relegated to the area under the blech. To some, or perhaps many, of us, this may take a real and difficult effort, but we will be taking an important step towards that “just one Shabbos” we so urgently and desperately require.

If we can achieve the seemingly impossible, and extend this “fire prohibition” to the hour before Shabbos, we will have additionally accomplished a level of “Tosefes Shabbos”--adding on to the Shabbos--perhaps never before imaginable.

Perhaps we can take our Shabbos success with us, and work on the Middah of ‘not kindling a fire’ through the coming week!

B. HaRav Chaim Kanievsky, Shlita, in the Sefer Ta’amah Dikrah brings the Midrash (Yalkut Shimoni 408) at the outset of this week’s Parasha, which teaches that on Shabbos we should gather together the multitudes and teach them the Halachos of Shabbos. Why is it, HaRav Chaim asks, that this is particularly true of Hilchos Shabbos? HaRav Chaim answers that one who is c’v mechalel Shabbos in public is treated l’halacha like an akum--and it is as if he publicly proclaims c’v that Hashem did not create the world. Conversely, then, when we gather together as a tzibbur to study the Halachos of Shabbos--we are publicly proclaiming that Hashem created the world!

Hakhel Note One: Learning Hilchos Shabbos, then…is Zecher Lema’aseh Bereishis!

Hakhel Note Two: A Mechaneich asked HaRav Kanievsky what he should learn on Shabbos if he has an hour of free time--Gemara or Mishnayos? HaRav Kanievsky responded--Mishna Berurah--Hilchos Shabbos. Likewise, for one who had mistakenly turned on the light on Shabbos, he advised him to review Hilchos Shabbos as a tikun. (Divrei Siach)

C. A family that needed Yeshuos (shidduchim for their children and offspring for their children who were married) asked HaRav Kanievsky what they should strengthen themselves in. He responded that they should take in Shabbos earlier then they previously did. (Divrei Siach)

D. A reader’s response to our question about whether Lashon Hara is more severe on Shabbos than during the week: “It is a Davar Pashut. A sin that is done on Shabbos is worse than one done during the weekdays, and a mitzvah done on Shabbos is greater than one done during the week. The Chofetz Chaim says any mitzvah done on Shabbos is equivalent to all 613 mitzvos (since Chazal say that Shabbos is equivalent to all the mitzvos).”

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WITH YOUR HEART! In this week’s Parasha, Vayakhel, we find the term Lev mentioned in various contexts--Asher Nisa’o Libo, Kol Nediv Lev, Chacham Lev, U’Lehoros Nasan BeLibo, etc. It is a time to remind ourselves of the precious words of the Mesilas Yesharim (end of Chapter 16):

”Chazal teach that Rachmana Liba Ba’i--Hashem wants us to serve Him with our hearts--for it is not enough for Hashem to see our deeds alone, such as our Ma’asei Mitzvah. Rather, it is most important to Him that our hearts be pure to serve Him in truth. The heart is the king of all the other parts of the body and leads them, as so if the heart is not focused on the service of Hashem, then the service of the other limbs and organs is not worth anything, for they will just follow the errant heart. This thought is expressed clearly by Shlomo HaMelech (the wisest of all men) in Mishlei (23:26) “Tena Beni Libcha Li…my son give me your heart!”

We can now well understand why the Pesukim in discussing the construction of the Mishkan emphasizes the need not only for the physical and mechanical building of the Mishkan--but that our hearts be first dedicated to the task!

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WE PROVIDE THE FOLLOWING ADDITIONAL POINTS AND POINTERS ON THIS WEEK’S PARASHIYOS VAYAKHEL AND PEKUDEI:

A. In this week’s Parasha the Torah records that the people brought donations to the Mishkan “BaBoker BaBoker” (Shemos 36:3). The Sefas Emes interprets the repetition of the word ‘Boker’ to mean that the people brought their gifts early in the morning, and explains that there is special power in doing something early, or first, in the morning. It is for this reason, the Sefer Talilei Oros explains that the Vilna Gaon, Z’tl, would exclaim BeLev Shalom U’VeSimcha when he rose from bed: “Hareini MeKabel Alai Ol Torah HaYom!” Likewise, the Siddur Siach Yitzchak (Siddur HaGra) notes that in the Bracha of HaMa’avir Sheina early each morning the first two requests we make following the Yehi Ratzon are “Shetargileinu BeSorasecha VeDabekeinu BeMitzvosecha--please accustom us to study Your Torah and attach us to Your commandments”--for the first efforts, the first requests of the day, have a special status and bearing. In special fact, the Tefillah presented by the Zohar upon arising in the morning is “Yehi Ratzon…Sheyiheyeh Libi Nachon U’Masur BeYadi Shelo Eshkachecha--May it be Your Will that I be upright, and in control of my heart today, so that I don’t forget You.” The Siddur Siach Yitzchak concludes that when one has a Haschala Tova in the morning, then “Az Yiheyeh HaKol Tov--everything will be good.”

As we arise in the morning and begin to ready ourselves for the day all kinds of new ideas and reminder bombard us--everything we have to do and even the order we have to do it in. If we can take those first precious moments and focus them properly--”Shetargileinu BeSorasecha VeDabikeinu BeMitzvosecha”, “Sheyihiyeh Libi Nachon U’Masur BeYadi Shelo Eshkachecha”, and the Gra’s thought B’Lev Shalom U’VeSimcha to accept upon oneself the Torah and the Mitzvos--then we have the express assurance of the Siddur Siach Yitzchak that Az Yiheyeh HaKol Tov!

B. The Pasuk teaches regarding Betzalel “U’Lehoros Nassan BeLibo--and the ability to teach was placed in his heart. The Mefarshim explain that with these words we are taught the difference between Lilmod and LeLameid--to learn and to teach. It is a great level to learn, and an even greater one to be able to teach. It is for this reason that we request of Hashem in Ahava Rabba/Ahavas Olam that he please give us the ability Lilmod U’LeLameid--to learn and to teach. Everyone really has to be a teacher--chavrusos one to the other, husband and wife, parent and child. We must therefore be careful to daven daily to Hashem that he give us the ability not only to learn--but to be a good teacher as well!

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CONCLUDING SEFER SHEMOS: As we will be finishing the last Parasha of Shemos, and commencing the first Parasha of Vayikra--it may also be a good time to review what we are FIRST or close to first to do and what we are LAST or close to last to do. Where do we especially place our true Zerizus efforts and excel--and what do we particularly put off doing. Is there any part of this that could or should change? Where am I in terms of arriving in Shul for Minyan or a Shiur--at the head of the class, around the middle, or towards the end? Is there anything that should I put off to the end? We know that there must be some way that last is important--after all in the Ani Ma’amins themselves--we affirm our belief that Hashem is Rishon and Acharon--First and Last! Here is a possible suggestion for what a person can do First or at the outset of every day--give Tzedaka (as the Pasuk teaches--”Ani BeTzedek Ecehezeh Ponecha), and perhaps a LAST thing to do every day--highlight the most successful and least successful part of the day passed--and think about how to rectify the ‘plopping’ (above)--and how to keep the successes coming!

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21 Adar

SHADES OF A NEW PURIM ON THE HORIZON: On this day, the 21st of Adar, Daryavesh, the son of Esther HaMalka and Achashveirosh, allowed the Jews to continue the building of the Second Bais HaMikdash--which had been halted in Achashveirosh’s time! May it be a sign of things to come for the Third Bais Hamikdash and our final Geulah!

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HILCHOS PESACH: We continue to provide Halachos relating to Pesach in this especially spiritual period--less than thirty (30) days before Pesach! The following Halachos are culled from the Sefer Halachos of Pesach (Feldheim), by Rabbi Shimon D. Eider, Z’tl. This Sefer is an outstanding resource in English for practical Halachos of Pesach. Of course, one should in all events consult with his own Rav or Posek pertaining to his particular facts or circumstances:

A. We find throughout Hilchos Pesach the term Chumra D’Chometz. Since chometz is punishable with Kares, there are many Chumros accepted in dealing with chometz on Pesach which are not used in dealing with other prohibited foods (e.g. Chometz on Pesach is prohibited b’mashehu while other issurim are Batel B’Shishim). Because of Chumra D’Pesach, many minhagim were accepted, most of these have a basis in Halacha:

B. Some communities did not eat dried fruit during Pesach. The basis for this minhag is that flour was spread on the fruit during the drying process. In addition, the ovens used for drying were also used for chometz. Where there is proper supervision, it is permissible.

C. Some communities did not eat garlic during Pesach. Although the basis for this minhag is questionable (some say that the farmers would soak the garlic in beer), where there is proper supervision, most Poskim hold that even ground garlic is permissible.

D. Some people use only unwashed eggs during Pesach. Their reason is that since the eggs were washed with the chicken feed (which may contain chometz) and with questionable detergents, chometz may have been absorbed by the eggs during the washing. Although most Poskim hold that it is permissible, the eggs should be rinsed before cooking.

E. Because the Jewish people are a nation of Kedoshim and Chassidim and the Ari, Z’tl, said that one who is saved from violating even the most minute issur of chometz on Pesach is assured that the entire year he will not sin, individuals have accepted upon themselves additional Chumros for Pesach.

F. Although some of these minhagim have no firm basis in halacha, one who conducts himself in this way and his intentions are purely L’Sheim Shomayim, the Sha’arei Teshuvah (Shulchan Aruch Orach Chaim 460) applies the Pasuk: V’Ameich Kulam Tzaddikim (Yeshaya 16:21).

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THE YAHRZEIT OF THE NOAM ELIMELECH M’LIZHINSK: Today, Chaf Aleph Adar, is the Yahrzeit of HaRav Elimelech (B’R’ Elazar Lipman)--the famed Noam Elimelech M’Lizhinsk. As many were unable to daven at his Kever today--we still have the opportunity to learn from his great teachings. The Tzetel Koton would be a wonderful place to start!

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THE FOLLOWING IS BASED ON A SHIUR GIVEN BY HARAV MATTISYAHU SALOMON, SHLITA, WHICH WE ONCE AGAIN PROVIDE TO ENLIGHTEN AND UPLIFT OUR READERS:

Rabbeinu Yonah in the Shaarei Teshuvah (2:5) writes that a Botei’ach BaShem--one who trusts in Hashem--who is in the midst of a t’zara, a difficulty, or even only a challenge, must view the situation differently than the millions of people surrounding him.

The Pasuk in Micha (7:8) as explained in Midrash Tehillim (22) teaches, “If I had not fallen, I could not now stand, if I had not sat in darkness, I would not now have light.” The common perception that one “passes through”, “recovers”, “rebounds” or “survives” his suffering is foreign to the one who truly trusts in Hashem. Rather, the one who trusts views his suffering as an opportunity ordained by G-d--only FROM THE FALL comes the rise, only FROM THE DARKNESS comes the light.

It is not the Ribono Shel Olam pushing him down, letting go, making it difficult for him--it is a fall created by Hashem Himself to enable him to rise, a pervasive darkness required in order to attain true light.

HaRav Salomon explains that the Botei’ach BaShem does not say “Hashem will get me out of this” or “There is a light at the end of this tunnel.” Instead, he acknowledges and understands that the purpose of the tunnel is for him to arrive at the light. One must, as a given, acknowledge and understand that the All-Knowing, All-Present, Creator and Supervisor has intentionally designed the process by which one can attain the goals he is to reach in his lifetime. The trials, tribulations, and difficulties are not established out of cruelty, disdain or indifference, but arise because He, in His Omniscience, knows (infinitely more than us) who are we are really and what we really need.

In this elevated period between Purim and Pesach, we can understand this lesson both on an individual and a communal level.

Esther, a descendant of royalty, wife of a leader of the generation, and a Neviah in her own right, is forced to live in the most repulsive place imaginable, away from her family and her people--in a literal prison without walls--for nine (9) long years, without any seeming rhyme or reason. What had she done?! Can we fathom what her suffering could have been? What emerged was the saving of all of K’lal Yisrael, and the rebuilding of the Beis HaMikdash as a direct result of the few discussions she had with Achashveirosh, as recorded in the Megillah.

Similarly, in Mitzrayim, hundreds of thousands of B’nei Yisrael suffered from “Avodas Perech”--in all its definitions, systematic torture--for scores of years. What went wrong? How did all this happen? And the Torah supplies a two-word answer--[We were placed in Mitzrayim as a] “KUR HABARZEL”--a smith’s oven, used to refine metal. Why were they there under these horrific conditions? So that K’lal Yisrael would survive and thrive from then on and through the Mashiach’s times and forever thereafter.

HaRav Salomon points to the wine we drink on both Purim and Pesach. Why is wine so crucial on these special days and why is wine the only food over which we recite the brocha “Hatov V’HaMativ”--Hashem is good and does good? If we study the wine-making process, we note that luscious, edible grapes are stomped on or crushed before they would otherwise have been eaten. Then, instead of drinking the resulting liquid, we watch in amazement as it ferments and becomes moldy and terrible tasting. Are these people sadistic--spoiling such good grapes? But then--after the wine ages and matures, it is filtered and what is produced is not a thirst-quencher, but an honorable beverage, which lifts up a person’s spirits.

To the Botei’ach BaShem, Rav Salomon continues, this is a microcosm of the Ribono Shel Olam’s Hanhaga--behavior--in this world. Without the fermentation process--without the years of repulsive mold which seems irreversible--we could not have the brand, kind and taste of wine which a connoisseur could appreciate and savor. We can now understand why we make “Hatov V’HaMativ” specifically on wine--because we realize that the process was necessary and intended by the world’s Creator and we acknowledge that it is for good--notwithstanding our original misconceptions. The cup of wine that we drink has gone through an entire process and represents how we are to understand the Hashgachas Hashem in our world.

As we go through these days of Purim to Pesach, a time that is surrounded by intense suffering that led to sparkling redemption--as symbolized by the wine of which we partake--we, too, should become connoisseurs and remember that Hashem will take us out of all of our current t’zaros, individual and collective, just as the horribly soured wine is ultimately whiffed and savored by the most discerning of experts. We can perhaps do this best through constantly reminding ourselves of Hashem’s Hashgacha in our everyday lives--to the smallest detail--and our Bitachon can be especially reinforced by the dedicated way in which we recite our brachos--no matter how harried, time-pressured or distracted one may otherwise be!

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20 Adar

TODAY IS THE 23rd YAHRZEIT OF RAV SHLOMO ZALMEN AUERBACH, Z’TL: There is a very well-known story that HaRav Shlomo Zalmen Auerbach, Zt’l, once repeated the paragraph of “Nodeh Lecha”(we thank You, Hashem), in which we list many important things that we thank Hashem for. When he was asked why he repeated it, he responded that he experienced a momentary lapse of Kavanna, and that saying “Thank you” without meaning it is not true thanks. In a related way, as we have noted in the past, Rabbi Yisroel Reisman, Shlita, teaches in the name of HaRav Pam, Zt’l, that one may put out a finger and count each one of the things that you are thanking Hashem for every time you recite “Nodeh Lecha”. Example: “Al Yisrael Amecha-one, V’Al Yerushalayim Irecha-two etc.” If you try this, you will see that it is a great method of focusing your appreciation, and rejoicing in what Hashem has given you.

Additional Note: HaRav Gamliel Rabanovitch, Shlita, teaches that when someone visits the Kever of a Tzadik, he connects with the Nefesh of the Tzadik, but when he studies from the Seforim of the Tzadik, he connects with the Ruach of the Tzadik. Today, for example, one can study the rulings of HaRav Shlomo Zalmen in the Shemiras Shabbos KeHilchasa, Halichos Shlomo, Minchas Shlomo, or learn some of the many lessons that he taught from Rabbi Hanoch Teller’s work, And From Jerusalem, His Word: Stories and Insights of Rabbi Shlomo Zalmen Auerbach.

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POST-PURIM POINTS: We provide the following additional post-Purim points and questions for thought. Your answers and comments are most welcome, as well as your novellae from Purim and the Megillah:

A. As we know, Esther risked her life by going to the Chatzer Hapenimis--the inner courtyard in front of the king’s throne room. The general consequence for one who did so without being called by the king was death. Yet, a short while later, Haman came to see the king and simply went to the Chatzer Hachitzona--the outer courtyard, in order to ask the king to be allowed to hang Mordechai on the tree he had prepared. The king asked: “Mi Vehchatzer--who is in the courtyard?” Apparently, going to the outer courtyard was not punishable by death--as Haman did so and the king merely asked “Who is in the courtyard?” and let him in. This being the case, why didn’t Esther simply go to the outer courtyard--instead of going through the life-endangering experience of appearing in front of the king in the Chatzer Hapenimis?

B. The Pasuk (Esther 7:7) relates that when Esther told Achashveirosh of her request, and that it was Haman who was intending to exterminate her people, the king was “Kahm Bechamaso--he rose in a rage.” What was his rage about--after all, did he not know about the decree against the Jews? Had he not in fact granted this right to Haman--gratis?

C. At the end of Shemone Esrei, prior to taking three steps back, many recite a Pasuk whose first letter is the first letter of their name, and whose last letter is the last letter of their name. Fascinatingly, one whose name is Mordechai recites the Pasuk (Tehillim 119:97): “Mah Ahavti Sorasecha Kol HaYom He Sichasi--How I love Your Torah--it is what I talk about all day.” Although Chazal teach that some members of the Sanhedrin separated themselves from Mordechai because of his governmental affairs, many may mistakenly believe that Mordechai was greatly diverted from his attention to Torah because of his involvement with the king. We suggest that this Pasuk teaches us that Mordechai’s clear essence was Torah--and not even being second-to-the- king could change that. Hakhel Note: To follow suit, if your name is not Esther--it most certainly pays to look up the Pasuk for Esther and see how beautifully it applies to her role and her teaching as well!

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GIVING AGAIN?: Now that we have hopefully given Matanos LaEvyonim (and Ma’aser above the Matanos LaEvyonim) to a great extent, we provide the touching words of the Ohr HaChaim HaKadosh in this week’s Parasha of Vayakhel (Shemos 35:21): The Pasuk records: “VaYavo’u Kol Ish Asher Nisa’o Libo VeChol Asher Nadvah Rucho--every man whose heart inspired him came; and everyone whose spirit motivated him brought….” What is the difference between an Ish Asher Nisa’o Libo and a person who is a Nadvah Rucho? The Nadvah Rucho, explains the Ohr HaChaim, gives willingly and voluntarily, but within the determined means of what he deems himself to be capable of. It is a beautiful Middah in that he does not feel pained in giving, but he is sure not to over-extend himself. However, the Ish Asher Nisa’o Libo is one whose heart has raised him to give painlessly and effortlessly to give more than he can otherwise give--so that his Ruchniyus elevates his Gashmiyus to new and greater heights! Hakhel Note: Give again--today!

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A GIFTED LESSON!: Some Poskim write that the Mishloach Manos that we give on Purim--two gifts to one person, is based upon Achashveirosh giving to Esther two gifts--his royal ring, and the House of Haman. Thus, we remember these very, very significant gifts with gifts of such items as hamantashen, wine, challah, snacks from all over the world, and various assorted trifles and dainties. Perhaps we can take this “gifted” lesson through the year, and every time that we receive a gift, whether large or small and whether tangible or in the form of a compliment or other intangible item, and be sure to pass on that gift in some form to someone else. The gifts one receives and that one gives may not necessarily be comparable at all, but in more cases than you may think, they may be just as memorable!

Additional Note: As we leave Purim, let us make a short list of practical lessons that we will take with us. It is interesting to note that in the Al HaNissim, we highlight that Purim is in the ‘twelfth month of the year’. Why this emphasis? We may simply suggest that --as it is the last month of the year, it is important to ensure that we take teachings with us into the first month of Nissan --and that we don’t start the first month empty-handed. Hakaras Hatov, Ahavas HaBrios...and Ahavas Hashem itself are most certainly three of these great lessons we should take with us in a practical and meaningful way!

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ONE FINAL PUSH ON KIYMU V’KIBLU. Based upon the Sefer Ma’alos HaTorah, the Chofetz Chaim brings the following powerful Mashal: If the king promoted a commoner to the royal service, to a position otherwise performed by senior officials, the commoner would most certainly feel a great joy--even if he would not be paid for his work. After all, he need only consider where he was before and where he is today. All the more so, must one rejoice when he realizes that he has been promoted above the level of the common man to study and practice the words of the Torah HaKedosha--words which the Malachei HaShareis themselves regale in--and words which the Tzaddikim in Gan Eden spend all of their time with! If this is not enough, continues the Chofetz Chaim, one should remember the words of Chazal who teach: “When one studies Torah the angels created by his words surround him for as far as he can see--and he is in their midst!” Hakhel Note: What new commitment (bli neder) can one make to this incredible, unparalleled and eternity-creating royal privilege?! It is most definitely very well worth it to spend the time and make the effort!

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A. The Mishna Berurah writes that it is a good practice to burn one’s Chometz together with the Hoshanos from Sukkos--since one Mitzvah was done with it, a second Mitzvah of Tashbisu should be performed with it as well. The Rema brings a different Minhag--to bake Matzos with the Hoshanos (Shulchan Aruch Orach Chaim 445, Mishna Berurah seif katan 7, Dirshu Note 10).

B. Can one take any leftover Chometz that he has and throw it into his trash can on the side of his house? HaRav Moshe Feinstein, Z’tl, (Igros Moshe, Orach Chaim 3:57) rules that even though one would not violate Ba’al Yeira’eh with Chometz disposed of in a trash can, nevertheless, one should destroy any Chometz by the time the z’man of biur arrives. Many Poskim, including the Minchas Yitzchak and Shevet HaLevi agree. The Steipeler Gaon, Z’tl, held that one should sell the Chometz in his trash cans, and reports that it was the Minhag of the Chazon Ish to burn the Chometz that was found in trash cans, and to wash the cans out with water. The Steipeler himself would pour kerosene into the cans in order to ensure that there was no leftover edible Chometz within them. HaRav Elyashiv, Z’tl, on the other hand, rules that when one throws trash into a trash can, it is no longer usable, and is the same as giving it to an akum, with no further action being required (ibid., Dirshu Note 22).

C. If c’v, one found Chometz in his home on Pesach--what should he do--after all, has he not sold it to an akum, and accordingly, it is no longer his to destroy? HaRav Tzvi Pesach Frank, Z’tl, rules that, in fact, one should not burn it, but put it away together with other Chometz that he has sold. The Shevet HaLevi, rules that lechatechila one should make a fence around it--but if one cannot do so, then he can place it in the location of items that he sold to an akum. The Shevet HaLevi adds that it may very well be that it is permissible to burn this Chometz, for the akum would understand, is mochel, and not consider this to be problematic in terms of the sale (ibid., 446, Dirshu Note 2)

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19 Adar

YOU CANNOT DO THAT! At a Hakhel Yarchei Kallah, Rabbi Ari Marburger, Shlita, discussed the severity of the issur D’Oraysa of Geneivas Da’as--or ‘stealing the mind of another’--which does not have to actually involve stating an untruth directly. The issur of Geneivas Da’as is violated when one will be machazik tovah bechinam to another, based on false pretenses. For instance, one cannot place an inexpensive item into an expensive box and give it as a gift to another. Rabbi Marburger then mentioned a real-life case in which at a vort, the Kallah’s father re-filled a Johnny Walker Blue Label (i.e., a very expensive) bottle with the cheaper Chivas Regal after the expensive ‘Blue Label’ inside the bottle ran out. When he offered the unsuspecting guests the opportunity to have this ‘very expensive’ whiskey and ‘make a bracha’--he was over the issur of Geneivas Da’as with each such guest--notwithstanding that they did not know they were fooled or enjoyed the taste and exclaimed: “I’ve never tasted a smoother liquor”. It is not cute or funny--it is assur!

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QUESTION OF THE DAY: What three words would you use to define Amaleik? Hint: See Devarim 25:18. What does that tell you about what the definition of whom the Bnei Yisrael are to be? How can each and every one of us accomplish this goal?

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LOOK AND LOOK AGAIN! Rabban Gamliel Rabanovich, Shlita, teaches, “If one looks at his food while he is eating it--why would one not look at the words of one’s brachos in his brachos card, siddur or bentscher when thanking Hashem for it?!”

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IN MORDECHAI’S NAME: Esther related the plot of Bigsan V’Seresh to kill the king “BeSheim Mordechai--in Mordechai’s name.” Chazal derive from this that one who repeats a matter in the name of the one who said it, brings redemption to the world (Avos 6:6)--for the Jewish people were saved because of Achashveirosh’s understanding of Mordechai’s deed.” What was so special about Esther’s act, and why does it produce such great reward?!

The commentaries explain that repeating something in the name of someone else when you could have just as easily ascribed it to yourself, and even when you in fact on your own had the same thought, remark or teaching indicates a high degree of ‘Ayin Tova’--good naturedness and a good eye towards others which deserves special recognition and special Bracha. Indeed, the Middah K’Neged Middah is obvious--if one acts with an Ayin Tova towards others even if there is good and reasonable basis not to be so effusive in this Ayin Tova, Hashem, in turn, will act with an Ayin Tova even if there is a basis for him not to do so. It is, therefore, the Midda of Ayin Tova which permeates everyone’s Purim--giving Mishloach Manos to others, distributing Matanos L’Evyonim to each and every person that asks, and joining together for a Purim Seudah. It is this marvelous Middah of Ayin Tova--looking away at self and graciously helping another--which we can take with us on a daily basis after Purim. Remember--Chazal teach that it brings Geulah to the world--so let’s get seriously going. At the end of each day, you may want to ask yourself did I act with an Ayin Tova today--did I help bring the Geulah for us all?!

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MACHAR: A reader once posed the question as to why the word ‘Machar’ or ‘tomorrow’ is used particularly with respect to our battle against Amalek. For instance, when Yehoshua went to fight Amalek, Moshe Rabbeinu told him: “Machar Anochi Nitzav Ahl Rosh Hagivah--Tomorrow, I will stand on top of the hill [and the battle will begin]...” (Shemos 17:9). Similarly, Esther HaMalka told Achashveirosh: “Machar E’eseh KiDvar HaMelech”--Tomorrow, come back [with Haman] and I will do as the King requested... (Esther 5:8). The question: Why does ‘Machar’ appear to be needed against Amalek?!

We have admittedly waited until ‘Machar’--after Purim--to present some of the cogent responses that we received:

A. “Rav Hutner, Z’tl, in Pachad Yitzchok on Purim, ‘Inyan 5’, page 40, has a fascinating discussion on this. He explains that Esav’s shoresh is rooted in ‘today’ (Michra Kayom Es Bechorosicha Le) and Yaakov’s shoresh is rooted in ‘tomorrow’, i.e Acharis HaYomim (‘Ad Asher Avo El Adoni Seira’).”

B. ”I cannot find the reference to it, but I remember learning that if they had gone out to fight right at that time, it would have been more a physical (gashmiyus) war, lacking the needed spiritual (ruchniyus) component to succeed over Amalek, whose main job was to break our connection to Hashem. But by waiting until the next day, Moshe was able to get the people to pray, do Teshuva, return to Hashem, and daven b’kol rom to entreat Hashem and plead for His Heavenly guidance and assistance to help us so we could overcome Amalek.”

C. ”One of the big powers of Amalek is to inflict safek or doubt into our emunah--’karcha’ is a Lashon of mikreh all is coincidence-which is the opposite of Hashgacha. How do you counteract this? The Gematria of Machar is 248 the number of Mitzvos Aseh in the Torah. As the Sefer HaChinuch teaches--adam nifal kefi peulosav- a person becomes the way he acts. Ergo, the best way to counteract the philosophy of Amalek is not by engaging in theological discussions about Hashem--but rather to do the 248 mitzvos and the person will become a maamin.”

D. “Amalek represents the Yetzer Hara. It is very hard to deal head on with the Yetzer. Our head and emotions play tricks on us. Therefore, the best thing to do is to tell Amalek (the Yetzer Hara), ‘Tomorrow I’ll deal with you. Today, I am busy serving Hashem.’ In this way we will stay focused on our true Avoda and not get distracted by today’s so-called needs.”

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WE ARE UP TO YOUR MEGILLAH: Although we take leave of the Megillah for the time being, we must, once again, take care to remember the words of the Chovos HaLevavos (Sha’ar Cheshbon HaNefesh)--”Ki HaYamim Megillos--for each one of our days are scrolls,” we must write upon them that which we should [be proud to] remember about them. Each one of us is important, and each page, each scroll, of the book of our life, is filled with potential that only we--and no one else--can achieve.

We should be as elated every day with the results of our own personal Megillah, as we are with the outcome of the Megillah on Purim!

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MORE NOTES ON THE PARASHA: We present several additional points from Parashas Ki Sisa to apply (and hopefully inculcate within ourselves) over the coming week:

A. The Pasuk teaches that the letters on the Luchos were engraved through and through, and that, by Miracle, they could be read from both sides although the writing was not reversed. HaRav Pam, Z’tl, as quoted by Rabbi Sholom Smith, Shlita, brings the following important lesson relating to this Miracle: HaRav Chaim Elazar Wachs, Z’tl, (the “Nefesh Chayah”) was a partner in a paper factory. His partner came to him with an idea that would bring him a great deal of profit in a short amount of time. When the partner presented all of the details, HaRav Wachs concluded that the idea involved some degree of impropriety, and bordered on geneiva. His partner still wanted to go ahead with the “get-rich-quick” scheme. HaRav Wachs exclaimed, “Don’t you realize why the Luchos had to be readable from either side?! Because no matter which way you turn the Luchos--you have to see the Lo Signov!” [In Yiddish: “Az men dreit a hin, oder men dreit a heir, es shteit noch ales Lo Signov!”] We may all be faced with the temptations of improprieties--some bigger and some smaller. We must, however, realize that the Luchos preceded these temptations and manipulations--and covers them from whatever angle they may be coming!

B. Chazal (Rosh Hashanah 17B) teach of the great power of the Thirteen Middos of Rachamim found in the Parasha (Shemos 34:6, 7), which are first introduced to us after the Chait HaEgel. Indeed, their introduction to us after the Eigel indicates their great potency--as we are kept going as a nation after such a devastating aveira. The Netziv makes an amazing point as to one of these Middos. He writes that it is not correct to read this Middah as “Rav Chesed” and then simply continue with “Emes”, as the next Middah. Instead, and in fact, the word “Rav” modifies BOTH Chesed and Emes--for Hashem not only provides Abundant Chesed but also Abundant Truth. It is this Middah that we must emulate--not to allow ourselves into the singular comfort of “Rav Chesed” which we are so incredibly blessed with in K’lal Yisrael--but also to be the Rav Emes--being an overflowing source of Truth as well!

C. The Taz asks what is the Attribute of Mercy contained in the word “Lo Yinakeh”. We know that Yinakeh means that Hashem cleanses the sin of one who does Teshuva--but how is the Lo Yinakeh--Not Cleansing the Sin--helpful to us? The Taz answers that it means that Hashem will not eliminate the sin and may punish the sinner somewhat --but still waits for him to do Teshuva, and in the interim does not give him the punishment that he truly otherwise deserves. There are thirteen different levels of Mercy--it is up to us to determine which levels of Mercy we will be zoche to--we do not have to be at the bottom of the class--so why should we put ourselves there? Teshuva is a much better alternative!

D. HaRav Moshe Rosenshein, Z’tl, approached his great Rebbe, the Mashgiach of Mir, HaRav Yeruchem Levovitz, Z’tl, and asked him to explain the Chait HaEigel to him. After much study of the topic, HaRav Rosenshein was expecting a greatly detailed and long explanation from his Rebbe of what had transpired here. HaRav Yeruchem answered with Two Words. The Two Words....Yetzer Hara! After all, could it make any sense that a people who owed so much to Moshe Rabbeinu would believe that he died--and almost immediately start to wildly party? As we say in the Lechu Nerannena at the outset of Kabbalas Shabbos (Tehillim 95) “Va’Omar Am To’ei Levev Haim...--and I said they are a people who are mistaken of heart...” The Yetzer Hara’s effects were so devastating that the sin of the Golden Calf burdens us to this very day. There is a great lesson for us all here. If we could remind ourselves when making any daily decision that we must realize which side of the decision the Yetzer Hara is on--we can take a great step--on a daily basis--to overcoming, overriding and overruling the Chait HaEigel itself. What an accomplishment! What a great and enormous potential every day brings with it!

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A. One fulfills the Mitzvas Asei of Tashbisu by appropriately removing Chometz from his possession. If one fulfills Tashbisu by burning his Chometz, he should burn the Chometz until it becomes thoroughly burned, like charcoal. The Rema writes that it is our Minhag to burn the Chometz, rather than dispose of it by throwing it into the water or flushing it away in the lavatory, and the Mishna Berurah explains that this is because there are some Poskim who rule in accordance with Rebbi Yehuda that the only way to dispose of Chometz is through burning (Shulchan Aruch Orach Chaim 445:1; Mishna Berurah seif katan 1, 3 and 14).

B. HaRav Shlomo Zalmen Auerbach, Z’tl, rules that one should not pour kerosene or a similar flammable agent on the Chometz while burning it, because while doing so he renders the Chometz inedible to a dog, in which case there is no longer an obligation of biur. Accordingly, if one did so, he would not fulfill the Mitzvas Asei of Tashbisu. If one feels that he must quicken the process of burning the Chometz, then he should leave at least a kezayis to burn without the aid of kerosene. HaRav Nissim Karelitz feels that one can be lenient in this regard because the kerosene burns before the Chometz itself, and in any event HaRav Auerbach rules that if one does so, one need not rebuke him or perhaps one can view the entire act as one act of burning (Shulchan Aruch Orach Chaim, Dirshu Note 8).

C. If one does dispose of it by throwing it into the water or into the wind in a public place, he should crumble it into small pieces, so that anyone who finds it cannot obtain any benefit from the Chometz (ibid., Mishna Berurah seif katan 2).

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TEFILLAH SUGGESTIONS: We all want to continue to improve our Tefillah, by taking real and practical steps. For the now less-than one month period between today and Pesach, we provide the following possible and very real and do-able suggestions for improving one’s Shemone Esrei. You may consider choosing one or more. In each Shemone Esrei:

1. Have Kavannah for the meaning of the words in the first bracha of Shemone Esrei.

Hakhel Note: At a Hakhel Shiur, Rabbi Shlomo Pearl, Z’tl, recommended that we take the fourth word of every Shemone Esrei--”Elokainu”--and spend five seconds letting the Ol Malchus Shamayim pervade us. This would then assist us with a greater sense of Hashem during the recitation of at least the first Bracha, and hopefully would improve even more of our Tefillah.

2. In Re’eih Nah Ve’anyeinu have Kavannah for redemption from the tzaros which you face daily.

3. In Refaeinu have Kavannah for your loves ones to stay healthy and for the sick to be healed.

4. In Bonei Yerushalayim have Kavannah for the Kedushas Yerushalayim and the Malchus Bais Dovid to be restored.

5. In Modim, have Kavannah for specific items for which you thank Hashem (this Kavannah can or should be changing on an ongoing basis).

6. In Sim Shalom have Kavannah for Shalom in Eretz Yisrael, for K’lal Yisrael and for the entire world!

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18 Adar

LAST CALL: MISHNAYOS MESECHTA PESACHIM: If you start today and learn just three Mishnayos a day--you will still complete the entire Mishnayos Mesechta Pesachim--for Pesach! Be a part of it!

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WHY DID ACHASHVEIROSH’S PARTY HAVE NO MUSIC? HaRav Matisyahu Salomon, Shlita, answers this question beautifully. Although the Megillah goes to great lengths to describe the ambiance of the party, the tapestries, the furniture, the wealth… description of the music is, in fact, missing for a very important reason. Achashveirosh’s purpose with the party described at the outset of the Megillah was to ensnare the Jews in sin with forbidden food, drink, etc. However, music channels into a person’s heart. If the person has Taharas HaLev, then even music performed with evil designs and ill-intent will be transformed in a positive way. Achashveirosh was fearful that the Jews would take any music that was played and purify it--nullifying his designs. He therefore determined that no music at all be played at the lavish event!

Hakhel Note: Even Achashveirosh realized--Mi K’Amecha Yisrael!

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TAKING A STEP BACK: The Gemara in Megillah (11A) lists numerous pasukim which various Tanaim and Amoraim used to begin their drashos about Purim. Rabbi Yochanan used a posuk from Tehillim (98,3), “Zachar Chasdo V’Emunaso…He recalled His kindness and faithful pledge to the House of Israel, all ends of the earth have seen the salvation of Hashem.” [Artscroll translation]. Rabbi Menachem Zupnik, Shlita, asked how this could relate to the story of Megillas Esther--in which Hashem’s Name is not mentioned. How could all ends of the earth acknowledge it was from Hashem? He answered by quoting the Chasam Sofer on last week’s Parasha (Shemos 33,23), V’raisah achorei, in which the Chasam Sofer explains the posuk homiletically to refer to the fact that often while events around us are unfolding, it is difficult to see Hashem’s Hand at work. However, with hindsight, after the events, we can clearly see how He directed it all “from the back,”--for after the second letter was dispatched those living at the time were able to see His actions clearly in all that had occurred!

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MORDECHAI AND ESTHER: At the end of Shemone Esrei, prior to taking three steps back, many recite a Pasuk whose first letter is the first letter of their name, and whose last letter is the last letter of their name. Fascinatingly, one whose name is Mordechai recites the Pasuk (Tehillim 119:97): “Mah Ahavti Sorasecha Kol HaYom He Sichasi--How I love Your Torah--it is what I talk about all day.” Although Chazal teach that some members of the Sanhedrin separated themselves from Mordechai because of his governmental affairs, many may mistakenly believe that Mordechai was greatly diverted from his attention to Torah because of his involvement with the king. We suggest that this Pasuk teaches us that Mordechai’s clear essence was Torah--and not even being second-to-the- king could change that. Hakhel Note: To follow suit, if your name is not Esther--it most certainly pays to look up the Pasuk for Esther and see how beautifully it applies to her role and her teaching as well!

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NOW THAT WE ARE IN THE SECOND HALF OF THE MONTH OF ADAR: Is Chazal’s teaching of Mishe Nichnas Adar Marbim B’Simcha in the same force and effect as it was prior to Purim? Rashi (Ta’anis 29A) explains that the reason we increase our Simcha in Adar is because: “Yemei Nissim HaYu LeYisrael Purim U’Pesach--these are days of miracles for K’lal Yisrael--Purim and Pesach.” HaRav Chaim Friedlander, Z’tl, explains that the Mitzvah of Simcha continues all-the-way through Pesach because the common thread and theme is one of Nissim that Hashem performs on our behalf, and the Geulah that results. A closer focus at this common thread, he continues, shows that our Yeshuah comes only from Hashem--and that the thought that our actions aid or assist in any way are both foolish and untrue. In fact, HaRav Friedlander teaches, although there were still 11 months left before the decree against the Jews was to take effect, and although Esther could have waited until the king called for her rather than risk her life--Mordechai and Esther both wanted to demonstrate (each in their own way)--through the sack cloth, fasting, Tefillos and life-risking actions that they realized that everything was dependent on the Yeshuas Hashem. We likewise read in the Haggadah that when Hashem took us out of Mitzrayim, it was Lo Ahl Yedei Malach, Lo Ahl Yedei Saraf, VeLo Ahl Yedei Shaliach--but Hashem in His honor and by Himself took us out. Accordingly, in this period between Purim and Pesach, our joy should continue to build as we recognize that we are so especially and uniquely privileged to be in Hashem’s loving hands-and that He will likewise perform Nissim on our behalf to bring us the Geulah Sheleimah!

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YAHRZEIT OF THE YESOD V’SHORESH HA’AVODAH: Today (18 Adar) is the Yahrzeit of the Yesod V’Shoresh Ha’avodah (R’ Alexander Siskin B’ R’ Moshe, Z’tl). We present below several of his always-moving teachings:

1. The ikar for which man is created it to give Nachas Ruach to Hashem. Accordingly, a dedicated focus in one’s life should be on increasing Nachas Ruach to Hashem with all of one’s actions at all times.

2. Dovid HaMelech exclaims (we recite it every day in Pesukei D’Zimra-- Tehillim 146:2): “Hallelu Es Hashm Bechaiyai Azamrah Leilokai B’odi--I will praise Hashem while I live, I will make music to Hashem while I exist.” One must realize that all of Tehillim was written with Ruach HaKodesh, and when one recites these words, he must express them with true feeling. How can one mouth words such as these--Hallelu Es Hashm Bechaiyai--without meaning them? In fact, we should know that Hashem actually has greater nachas when we recite words of thanksgiving and praise to Him than when Heavenly beings do!

3. When one sees or hears something which is inappropriate it impacts upon his machshava--his thoughts which emanate from a holy and higher world. Accordingly, when his thoughts below are impugned--then it incredibly also leaves a pegam, a negative impact in the higher world as well.

4. When one realizes his mind is clean of any other thoughts and cannot otherwise focus, he should think with in great joy: “Hareini Ma’amin B’Emunah Sheleimah She’atah Yachid U’Meyuchad--I believe with complete faith that Hashem is One and Only.” Likewise, one can think (even in unclean places) about ways in which he can help his friend--in fact, even if one feels happy over the happiness of his friend or feels pain (if c’v his friend is pained), he makes constructive use of his time--and actually fulfills a Mitzvah of V’Ahavta L’Reiacha Kamocha!

5. Before beginning Shemone Esrei at Shacharis, a man should touch his Tefillin Shel Rosh and think: “Zeh Ha’os Sheatah Yachid U’meyuchad V’Sheatah Yotzeis Mimitzrayim--this is the sign that You are One and Only and have taken us out of Egypt”.

6. Before beginning to learn a Mussar Sefer, one should state why he is learning--in order to have Yiras Shomayim, to grow spiritually and properly perform the Mitzvos and give nachas to Hashem. For the actual Nusach of the Yesod V’Shoresh Ha’avodah see Sha’ar Shishi--Kavanas Limud Sefer Yerei’im.

7. If one realizes that he has sinned in some way--whether it be by an action word or thought, he should recite Viduy over it immediately--as the Zohar mentions in many places that the Vidui alone accomplishes much in the upper worlds.

8. When one recites a Borei Nefashos, he should have in mind the specific items of food over which he is reciting it (let us say a fruit and a drink)--and not just take it as general words of appreciation. Moreover, when reciting the words Baruch Chei Ha’olamim at the end of Borei Nefashos, one should feel great joy that Hashem is the Lifegiver to all worlds--and we benefit from this every second of the day.

9. When beginning the second bracha of bentsching--Nodeh Lecha Hashem Elokeinu, one should stop for a moment and not immediately rush into the next words. Rather, one should feel joy over the gifts that Hashem has given him, and then begin to enumerate some of the great ones listed in bentsching. Similarly, when beginning the third bracha in which we ask Hashem to have mercy--we should make sure to highlight each item for mercy separately--(i) Ahl Yisrael Amecha, (i) V’Ahl Yerushalayim Irecha, (iii) V’Ahl Tzion Mishkan Kevodecha, (iv) V’Ahl Malchus Beis Dovid Meshichecha, and (v) V’Ahl HaBayis HaGadol Ve’Hakadosh.

10. In this coming week’s Haftarah--the Haftarah for Parashas Parah, one should appreciate the great consolations that are mentioned: “Venasati Lachem Lev Chadash”, “Ve’es Ruchi Etein Bekirbichem”. Indeed, one should strengthen himself by studying pesukim of consolation in Tanach such as Yirmiyah 31:31 et al.; Yechezkel 11: 17 et al., 37:24-37 and 37:21. One should also see the end of Sefer Amos, Micha Chapter 4, Tzefanyah 3:8 et al., Zechariah 8 and 14; the end of Sefer Malachi; and Yoel 3. Review all of these consolations--get chizuk--and do Teshuvah as soon as possible! Let us not be too late!

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YAHRZEIT OF HARAV CHATZKEL LEVENSTEIN, Z’TL: Today is the Yahrzeit of Chatzkel (HaRav Yechezkel B’ Reb Yehudah HaLevi) Levenstein, Z’tl, the great Mashgiach in Mir and Ponovezh. A disciple of HaRav Chatzkel related, “I once saw Rav Chatzkel in a state of extreme happiness, and asked him for the reason.” HaRav Chatzkel replied: “Someone greatly insulted me today, and I didn’t say anything in return. For this I am joyful” (Marbitzai Torah U’Mussar, Vol. 4, p.212, as published in Love Your Neighbor).

The following excerpt is from a truly remarkable sefer entitled Reb Chatzkel, on the life of Rabbi Yechezkel Levenstein, Z’tl, by Rabbi Yitzchak Kasnett (Artscroll, 2007). This sefer is very highly recommended: “On the way to Japan, the Mashgiach (Rabbi Levenstein, Z’tl) expressed to the Mirrer talmidim the following thoughts about the impending exile: ‘The decree of exile is an unnatural state that was expressly created for K’lal Yisrael. When we consider the consequences of exile, we find that no nation other than K’lal Yisrael remains in existence after any appreciable time in exile. The Midrash relates that Hashem Yisborach asked Avrohom Avinu what punishment he chooses for his children when they will sin and there is no Beis HaMikdash to atone for their wrongdoing--exile or purgatory. According to one opinion quoted in the Midrash, Avrohom was unable to answer. Thus, in practical terms, the consequences of exile and purgatory are strongly equated. Contrary to our understanding of exile, the deleterious effect of exile upon our spiritual growth and well-being cannot be overstated; we have no appreciation of the great measure of Divine mercy needed as we pass from one regime to the next.’” (Page 142)

Hakhel Note: As HaRav Chatzkel studied in Kelm as well, the book brings the following great teaching that we can all easily utilize in our daily lives:

The following was one of the rules that were in effect in the Kelm Talmud Torah:

To be careful not to say a Bracha hastily; therefore before making a Bracha, one must think:

What Bracha do I need to make?

Before Whom am I making this Bracha?”

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REMINDER! As we are now less than 30 days before Pesach, we should try to learn the Halachos of Pesach (including the Halachos of the Seder) from a practical Sefer. To some, it can be the Mishna Berurah or the Aruch HaShulchan; to others it can be an English Sefer such as The Halachos of Pesach, by Rabbi Shimon Eider, Z’tl. The importance of studying the Halachos within the 30 days before Pesach is highlighted by the Mishna Berurah (Shulchan Aruch, Orach Chaim 429 seif katan 1), who writes that the source for the 30 day study period is actually found in the Torah itself (see ibid.). As noted yesterday, we intend to provide two to three short Halachos per day. This should not of course serve as a replacement of one’s own study, but only as a supplement for our collective use. The following halachos are culled from the Mishna Berurah, Dirshu Edition (Shulchan Aruch Orach Chaim 432):

A. Bedikdas Chometz is the first step on Erev Pesach in ridding ourselves of Chometz possessions. Indeed, it is part of a large process of Biur Chometz--the destruction of Chometz. Accordingly, the bracha one recites at the outset of Bedikas Chometz is Ahl Biur Chometz. The Pri Megadim rules that if one recited the bracha of Ahl Bedikas Chometz--he is not Yotzei. We do not recite a Shehechiyanu at Bedikas Chometz, because its purpose is for Chag HaPesach itself--and we rely on the Shehechiyanu made on the Leil HaSeder (similar to one building the Sukkah who relies on the Shehechiyanu made on the first night of Sukkos). (Dirshu Notes 1 and 5)

B. Although one should not interrupt the bedika, if one needs to take care of his bodily functions during Bedikas Chometz, HaRav Elyashiv, Z’tl, rules that he recites an Asher Yatzar. HaRav Wosner, y’blcht, adds that one can even answer Amen and Baruch Hu U’Varuch Shemo to the brachos of others, and make brachos over thunder and lightning as well. (Dirshu Note 8)

C. Accordingly to the Shulchan Aruch HaRav, the obligation to check for Chometz in places where there is regularly Chometz is MiD’Oraysa if one is not mevatel his Chometz, but for places in which Chometz is not usually stored or used but where it is possible that Chometz may have been brought--even if one is not mevatel his Chometz, the chiyuv is MiD’Rabanan. (Dirshu Note 15)

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REMINDER--THE BEST OPPORTUNITIES ARE OFTEN FREE: As we are now less than four weeks away from Pesach, may we recommend the study of the Sefer Mesilas Yeshorim--which can be completed in less than one month by dividing it into short segments (let us say five (5) pages a day). The benefit of especially studying a Mussar Sefer at this time is twofold. Firstly, it will keep one in the right frame of mind during a period which could get stressful or pressured. Secondly, it will help ready you for the redemption that you yourself will experience on Pesach (and hopefully even sooner). The spiritual preparation for Pesach should by NO MEANS play second fiddle to the physical preparations that so many of us have already (or wish they had!) begun. The next few weeks will pass by quickly--don’t let them pass you by!

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HAPPY AND GLAD OF HEART: Imagine how you would feel the day you won the lottery! It would make no difference whether it was $45 million, $161 million or $276 million. A spirit of overflowing glee and insurmountable joy would exude from every part of your being. Undoubtedly, the unquashed, exuberant feeling would last for at least a day or so, and would only slightly wane over the next several days and weeks. In a more spiritual vein, the feeling of spiritual purity attained after Yom Kippur likewise continues with us in the days that follow as we try to not let go of our elevated plane. The days after Purim are unique in that they combine the thrill of our physical lives being spared together with the spiritual elevation attained from an understanding of the Megillah’s events, and the profound lessons to be learned from the Mitzvos performed on Purim day. At the very least, we should now be experiencing the joy of being alive--and of having the zechus of making the most of our precious life through the study of Torah and performance of Mitzvos.

The Megillah relates that after Haman was advised that he was the only minister to be invited to an exclusive party with the King and Queen, he felt especially “Sameach V’Tov Lev” (Esther 5:9)--happy and glad of heart. Why was he so happy and glad of heart? Because there was no other person in the world like him--it was the King, the Queen…and him alone!

Rav Eliyahu Schneider, Shlita, explains that we, too, should feel this same elation in that we have been especially chosen--chosen like no other nation--to be Hashem’s standard bearers for the world by dutifully performing the Torah and Mitzvos. He incredibly points to the words of the Tochacha (the reproof) in the Torah which unequivocally teaches, in an almost identical language, that the reason we will suffer the Tochacha’s fate, is “because you did not serve Hashem “**happy and glad of heart**”--i.e., that we did not properly appreciate and marvel over our own uniqueness (Devarim 28: 47)! Furthermore, in contrast to Haman, however--who lived only for himself and for his position in this world--we live for infinitely greater purposes and for eternity.

Winning the state lottery compared to the enormity of what we can accomplish would be like telling a short joke at a four-hour long Purim Seudah!

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15 Adar

REMINDER--Start three Mishnayos a day in Mesechta Pesachim--if you start today you will finish on the first days of Yom Tov! What a beautiful way to enter the Yom Tov!

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GENERATIONS! How many generations do you think there are from the time the second Luchos were given in this week’s Parasha--and today? You may be relatively surprised to see one sample chronology that we provide by the following link--http://www.hakhel.info/archivesPublicService/TorahTransmission.pdf You are closer to Sinai then you think--and should be careful to keep the chain in fine condition!

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A TIME OF GIVING! Parashas Ki Sisah, begins with the zechus of giving money to the right causes--with one’s Shekalim being used for great and lofty purposes. Chazal (Bava Basra 9B) teach that one who gives charity to a person in need is blessed with Six Brachos--as rooted and demonstrated by the Pesukim in Sefer Yeshaya. What an incredible rate of return! It really is much better, however, for Chazal add--based upon a continuation of the words of the Navi Yeshaya--that one who is Mefayso BiDevarim, one who appeases the poor person with kind words and an uplifting spirit receives an Additional Eleven Brachos--so that if one gives money--and on top of that provides words of support and encouragement--He is Zoche to Seventeen Brachos! With this, we should begin to appreciate what our “Shekalim” do not only for the Ani--but for our very own Ruchniyus. Our giving to others--is a gift to us from Hashem. So let us be careful as we begin to give over the next several days--and always give with the right attitude!

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KIYMU V’KIBLU: Today is the day to ensure that your Kiymu V’Kiblu thoughts turn into daily action, bli neder! How will your Torah study be improved?: Will you try to not only read the words but say them aloud--at least in one aspect of your daily Torah study? Will you be sure to learn at least one Halacha a day about Hilchos Pesach until Pesach and continue in some way from there? Will you think about how beloved the opportunity to study Torah is--each time before beginning your Torah studies…? We look forward to you sharing your Kiymu V’Kiblu commitments, bli neder, with us!

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YOM HAKIPURIM: In how many ways were you able to discover that Purim is really like Yom HakiPurim? The lots are certainly a place to begin…. If you have not thought through the various possibilities--it is still Shushan Purim today--try to get a better understanding!

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PUR-IM: Why is Purim called its name in the plural if it is, as the Megillah records--only “Al Shem HaPur”. Why is it simply not called ‘Pur’ or ‘HaPur’? It may be that the plural teaches us the great significance of both days--Purim and Shushan Purim, for in actuality, the “V’nahafoch Hu”, the dynamic turnabout, continues today on Shushan Purim!

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REMINDER--CHAMETZ GEMACH IN FLATBUSH! Between Purim and Pesach, donate your non-perishable, closed-package chametz with reliable hechshers. The Gemach halachically sells all chametz. After Pesach, everything is distributed to those in need. Also accepting monetary donations to purchase supplies, extra food and to distribute to families. For more information, please call: 718.377.6361 or email yitzchak@relkin.com (please write “Chametz Gemach” in subject line). Active between Purim and Pesach. The Gemach is located at 1101 East 3rd Street (I/J). Please call first for more details and to arrange drop off times. All Chametz must be dropped off by the day before bedikas chametz.

In its first eight years, the Gemach gathered and distributed 24,000 pounds of food.

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WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:

A. In response to a question we posed to him, Rabbi Yisroel Pinchos Bodner, Shlita rules that: “Moving muktza even if it moves only in its place is prohibited. Touching muktza without causing it to move, wobble, or tilt is permitted.”

B. In this week’s Parasha, we find that the Torah requires that: “Veshomru Bnei Yisrael Es HaShabbos--Bnei Yisrael shall observe the Shabbos,” to make the Shabbos an eternal covenant for their generations (Shemos 31:16). This Pasuk, together with the Pasuk which follows it, are so essential to our understanding of Shabbos that we repeat them both at Ma’ariv and in Shacharis on Shabbos. What is the concept of “Shemiras Shabbos?”

HaRav Shlomo Mandel, once explained at a Hakhel shiur that a “shomer” is someone who guards, watches out for, is on the alert, and anticipates. Indeed, the Torah uses the concept of “Shemira” when it describes how Yaakov Avinu responded to Yosef’s dreams. The Torah states: “V’Aviv Shamar Es HaDavar--and his father [Yaakov Avinu] was waiting and anticipating for [the dreams] to happen.” (Bereishis 37:11, and Rashi there)

This is an extremely important lesson for us. The Torah requires us to be “Shomrei Shabbos”. In order to fulfill this properly, we cannot start with candle lighting and/or “Lecha Dodi”. Instead, we must appropriately prepare our thoughts and actions, so that, to the greatest extent possible, we can enter the Shabbos in a state of preparedness and equanimity--watching out and anticipating for the Shabbos to come.

There are many practical examples in which one can make strides towards this end. For instance, one can, as much as possible, undertake Shabbos preparations on Thursday evening and Friday morning. Additionally, business matters such as taking care of bills, or even going through the mail, when it does not require immediate attention, can become part of “Shemiras Shabbos” if they are put off until Sunday or Monday. Interestingly, it was HaRav Aryeh Levin Z’tl’s custom not to open letters that arrived Friday afternoon, so that bothersome thoughts and worries should not trouble him on Shabbos (Growth Through Torah p. 220, quoting A Tzaddik In Our Time p. 100).

There are other activities which could help you become a superior “Shomer Shabbos”. Making a list of the things that have to be done--and especially those things which you have had issues within the past--making sure you have wine, candles, matches, open tissue boxes, clothes (without stains from the previous week), Torah thoughts for the Shabbos table--and accomplishing these, and many other items which could truly be taken care of, hours and hours and even a day before Shabbos.

If a man is more often late than on time for Mincha in Shul on Friday afternoon, or if a woman customarily, or even usually, lights the neiros “just a minute or two” after the published zeman, there is an indication of weakness in his/her anticipating, watching out for, guarding, longing for, the Shabbos that is coming. If the scene is one in which the husband is still in the shower/bedroom area at candle lighting time, or the woman of the house has to choose between davening Mincha before candle lighting--or lighting neiros five minutes late, some corrections may be in order.

Indeed, the Shulchan Aruch, rather than requiring raised voices, anger, and tension, immediately prior to Shabbos, instead requires that a person “arise early” on Erev Shabbos to properly prepare (Shulchan Aruch, Orach Chaim 250:1). In fact, the Mishna Berurah there requires that some Shabbos preparation be done after davening Shacharis (and, if necessary, even before Shacharis--see there). Furthermore--the Shulchan Aruch (Orach Chaim 260:2) actually requires that one speak “B’Lashon Raka” (in a soft voice)--immediately before Shabbos(!)--even as to those matters which require correction before Shabbos arrives.

In an ideal world, Shemira would include being ready a few minutes in advance and waiting for the Shabbos queen to come, by saying Tehillim, learning Torah, or the like--just as the watchman watches and anticipates. For the men, there are undoubtedly great zechusim to be had when one is not dashing out the door to shul with suit jacket in hand, tie not made, and wet hair. For the women, there is very much to be gained lighting neiros two or three minutes before the zeman, instead of a minute or two or three after the zeman. Each one of us should sit down and think about how we can improve our quest for a greater appreciation, a greater understanding, a greater accomplishment, in being a “Shomer Shabbos” Jew!

C. The Sefer Yereim writes that Hadlakas Neiros is “Gemara Gemiri La”--is actually a Halachah LeMoshe MiSinai! Rebbe Akiva Eiger, Z’tl suggests that men (Hakhel Note: or other able-bodied person) take part in the Mitzvah by making sure that the Neiros are in fine order for the woman of the house to light. We may add that this could include testing the candles and fixing them well into the leichter, putting the matches in place, making the Sefer with special Tefillos for the time readily available on the table--as the time of Hadlakas Neiros is an Eis Ratzon, etc. The moment the Queen enters is a powerful one--and a proper--and not hurried and hassled-- Hadlakas Neiros is like the rolling out of a beautiful red carpet to meet her!

D. For Shabbos morning laining (and when being ma’avir sedra): In the Parasha, we find the following powerful Pasuk describing Moshe Rabbeinu’s initial reaction to the events of the Chait HaEigel: ”VaYomer Ein Kol Anos Gevura VeAin Kol Anos Chalusha Kol Anos Anochi Shomea--Moshe Rabbeinu told Yehoshua “It is not a sound shouting strength nor a sound shouting weakness--it is a sound of distress that I hear.” (Shemos 32:18) HaRav Yisroel Belsky, Z’tl, teaches that the meaning of the word Anos the third time it is mentioned in the Pasuk is different than the first two times that it is mentioned. The first two times it means ‘sounding’, and the third time it means ‘distress’--inui. It is truly a different word--which is why there is a dagesh in the Nun of the third Anos of the Pasuk, and not in the first two. Accordingly, to the extent possible--the ba’al kriyah who is laining, and one being ma’avir sedra should read the third occurrence as ANNOS and not as ANOS--i.e., with a greater accent or drawing out of the nun, not actually making it onto a ‘double-nun’--but extending it a bit--so that one recognizes and demonstrates the different word being read!

E. We provide below an extremely important thought provided in the past on our unique and wonderful relationship to Veshomru Vnei Yisrael Es HaShabbos:

Shabbos is the only day of the week in which each Tefillah of Shemone Esrei is different.

· In the evening, we recite “Ata Kidashta”--You have sanctified us.

· In the morning, we recite “Yismach Moshe”--Moshe was gladdened.

· In the afternoon, we recite “Ata Echad”--You are one

The Sefer Avudraham (1:163) asks--why is it only on Shabbos--and not on the weekdays--or even on Rosh Hashana, Yom Kippur or the Shalosh Regalim--that the text of the Shemone Esrei changes at each one of the Tefillos? The Avudraham provides an amazing answer. Because Shabbos is called the “Kallah” (Bava Kama 32B), and Hakadosh Baruch Hu is called the Choson, we first celebrate our initial participation in the Kiddushin, i.e., the commencement of the installment of Kedusha into Shabbos--by reciting “Ata Kidashta” on Leil Shabbos. Indeed, it would seem that we joyously sing Lecha Dodi just as we escort the Choson to greet the Kallah.

At Shacharis, we recite “Yismach Moshe”--Moshe rejoiced--as the Choson’s and Kallah’s and participants’ joy increases after the Chuppah, and as the Chassuna progresses. We are now invited to take an even more active role in the joy, as the Choson asks us to take good care of his precious Kallah and we proudly continue by reciting “Veshomru Vnei Yisrael Es HaShabbos”.” It is with the greatest honor and pleasure that we take the Choson’s request to heart, mind and action. As Chazal teach, our Shabbos observance is more important than even the building of the Bais Hamikdash (see Rashi, Shemos 31:13). We hope and pray for the Bais Hamikdash daily--yet we cannot violate Shabbos to attain it, because we have been asked to guard the Kallah!

We then continue with Mussaf, with the bringing of Korbanos as the “Seudas Mitzvah.”

Finally, at Mincha we celebrate “Ata Echad”--the conclusion of the Chassuna--and the resulting unity and oneness of the Choson and Kallah.

We may add that just as when you come home from a really joyous, nice Chassuna, or from the Chassuna of a close relative or friend, you bring the joy home with you (compare this to the Melave Malka), and the joy lasts for a few days--or even for the week, through the Sheva Brochos, so should our honored participation in the Simchas Shabbos last for several days, or perhaps even a week, until the next Shabbos--when we can once again experience transcendent and sublime joy.

There is no doubt that a direct correlation exists between the way we celebrate at a Chassuna and its lasting effect upon us. If our celebration is centered on the fish crepe, squash soup or well-done prime ribs in duck sauce, there will definitely be some kind of lasting effect (at least somewhere in--or on--the body!). But if we feel an internal joy out of genuine warmth and oneness with the Choson and Kallah, the feeling will have even a greater impact and most certainly endure for a longer period. The feeling of closeness will cause you to “stay in contact” with the Choson and Kallah.

Similarly, Rav Shlome Wolbe, Z’tl, once commented, that while a tasty Cholent is truly an important aspect of Shabbos, it should not in and of itself be the highlight of this sacrosanct day. Instead, we should actually try to establish the highlight of the day ourselves--our greatest moment of joy with the Choson and Kallah at their celebration.

One’s highlight should be something special and meaningful, and may be:

· A heartfelt Lecha Dodi or Zemiros with feeling or even intensity.

· Learning Rashi, Ramban or Midrash or other commentaries on the Parasha. We can always draw wellsprings of information on how to conduct ourselves during the week by applying the Parasha’s timeless and timely lessons.

· In Shacharis, reciting Nishmas slowly, word by word, or feeling moved at “Kel Adon” (not just waiting for the tune the Chazan will use).

· Helping to make the Shabbos table warm and inspirational with a poignant Devar Torah or lesson-filled story you have prepared.

· Giving meaningful advice or assistance to a Shabbos guest.

So, as we shower, shine our shoes, set the table or otherwise prepare for the great Chassuna this Shabbos, or even when we are at the Chassuna itself, let us go beyond the delectable kugels and cakes and pleasant and refreshing Shabbos nap, and think about how and what we will do this Shabbos that will permeate and elevate us and leave a supernal effect upon us through the week!

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A LESSON FROM THE NECK: In the Parasha we learn of the horrific sin of the Golden Calf. In its aftermath, Hashem tells Moshe Rabbeinu: “Say to Bnei Yisrael--you are a stiff-necked people…” (Shemos 33:5). In fact, this exact same description of our “stiff-neckedness” is repeated two other times in the Parasha (Shemos 33:3 and 34:9). Likewise, in the Viduy we recite “Kishinu Oref--we have been stiff-necked.” There is a very important message here for us. The neck, as opposed to the front, symbolizes the back of the person and shows that the person is turned away from someone, rather than facing him. It is our job not to turn away from what we have done, and certainly not to turn away from Hashem. Instead, we must face that which we have done with a plan to improve, and face Hashem asking Him for nothing less than Divine assistance going forward.

We believe that there is also a vital second lesson: The Torah is teaching that the heinous “Chait Haegel” is related to being obstinate and inflexible. In our stubbornness, we must be careful to distinguish between fact and opinion, between “teaching lessons to others” and learning to control our self-interest or pride. It is now a very auspicious time to deal with this middah, in order to indicate that we, on our own personal level and in our own private way, are looking to correct the stiff-neckedness within us--and our recognition that obstinacy could eventually result in something that is catastrophic, r’l. If our actions are “just because” or “because that is the way I do things” or because “I know I am right” or “because I don’t do it that way”… (you can fill in another phrase that better summarizes your own stiff-neckedness) then we may have to work on some adjustments in attitude.

Of course, being tough in some areas is good--such as not flinching from the requirements of Halacha or proper Hashkafa in spite of work, financial or even social pressures to do so. However, Chazal advise specifically that “a person should be soft as a reed, and not hard as a cedar tree” (Taanis 20B). Reeds are malleable and do not break--even in the face of a harsh wind or thunderous storm. Incredibly, the mighty cedar may fall earlier than the thin little reed. Let us take this lesson to heart as we practice acting with more pleasance than presence, the way Hashem would like us to!

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HILCHOS PESACH! As we are now less than 30 days before Pesach, we should try to learn the Halachos of Pesach (including the Halachos of the Seder) from a practical Sefer. To some, it can be the Mishna Berurah or the Aruch HaShulchan; to others it can be an English Sefer such as The Halachos of Pesach, by Rabbi Shimon Eider, Z’tl. The importance of studying the Halachos within the 30 days before Pesach is highlighted by the Mishna Berurah (Shulchan Aruch, Orach Chaim 429 seif katan 1), who writes that the source for the 30 day study period is actually found in the Torah itself (see ibid.). We intend to provide two to three short Halachos per day. This should not of course serve as a replacement of one’s own study, but only as a supplement for our collective use. The following halachos are culled from the Mishna Berurah, Dirshu Edition (Shulchan Aruch Orach Chaim 432):

A. Bedikas Chometz is the first step on Erev Pesach in ridding ourselves of Chometz possessions. Indeed, it is part of a large process of Biur Chometz--the destruction of Chometz. Accordingly, the bracha one recites at the outset of Bedikas Chometz is Ahl Biur Chometz. The Pri Megadim rules that if one recited the bracha of Ahl Bedikas Chometz--he is not Yotzei. We do not recite a Shehechiyanu at Bedikas Chometz, because its purpose is for Chag HaPesach itself--and we rely on the Shehechiyanu made on the Leil HaSeder (similar to one building the Sukkah who relies on the Shehechiyanu made on the first night of Sukkos). (Dirshu Notes 1 and 5)

B. According to the Shulchan Aruch HaRav, the obligation to check for Chometz in places where there is regularly Chometz is MiD’Oraysa if one is not mevatel his Chometz, but for places in which Chometz is not usually stored or used but where it is possible that Chometz may have been brought--even if one is not mevatel his Chometz, the chiyuv is MiD’Rabanan. (Dirshu Note 15)

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THE “SECOND DAY OF PURIM”! One of our favorite notes of the past: Whereas on other Yomim Tovim, the “second day of Yom Tov” is for the people in Chutz L’Aretz, on Purim the “second day”--Shushan Purim--is for Yerushalayim (and certain other formerly-walled cities, almost all of which are in Eretz Yisrael, in which a Second Day is only celebrated for reasons relating to a doubt as to the proper day to observe). Why the turnabout? Why is the “Second Day of Yom Tov” observed in Yerushalayim on Purim unlike all the other Chagim? We suggest the following: the ikar, the essence, of the celebration of the Shalosh Regalim--Pesach, Shavuos and Succos--is in Eretz Yisrael, which is why they are referred to in the Torah as the Shalosh Regalim--the three times a year we go up to Yerushalayim and the Beis HaMikdash and bring sacrifices to rejuvenate ourselves through the open miracles seen there (see these miracles listed in Avos 5:5) and inculcate ourselves with the unique and sublime holiness of the people and the place (See Sefer HaChinuch, Mitzvah 489, Bava Basra 21A and Tosfos there, dibur hamaschil Ki Mitzion).

The Nes of Purim, on the other hand, is the last of our miracles found in Tanach, and it is a miracle in a very different way, for it is a miracle taking place in Chutz L’Aretz, and occurring, not instantaneously, but over a multi-year period, all b’hester--concealed event after concealed event after concealed event--until we looked back and determined that an outstanding miracle had occurred.

Thus, unlike the Shalosh Regalim, which celebrated the open miracles of Yetzias Mitzrayim, Matan Torah and the Ananei Kavod (the clouds of glory), and which were replete with the miracles of Yerushalayim in their observance, the miracle of Purim was a miracle for the Golus. It teaches us how we are to lead our lives with Bnei Yisrael and Eretz Yisrael still in a state of defilement and impurity. Indeed, the Gemara (Megillah 14A) teaches that on Purim we do not read the regular Hallel in order to rejoice in the remembrance of the miracle, but “the reading of the Megillah--this is the Hallel.” The Megillah (the word is related to the Hebrew word “Megaleh”--to reveal) reveals to us Hashem’s hidden, rather than open and clear role, in our experiences, our successes and our sheer continuity in Galus.

On Purim, it is Yerushalayim in this sense that takes a “second day” because the miracle of Purim is to be our guiding light through the Nisim Nistarim of Golus which have occurred, primarily outside of Eretz Yisrael. Our role is to uncover the Nissim, to recognize the hidden miracles of Hashem in our every day lives. We can do this, overcoming the mirages, the illusions and our own delusions of a lifestyle which does not have Hashem accompanying and guiding us in our daily life, and replacing it with a sincere and meaningful awareness that we should appreciate and thank Hashem for (as we recite in Modim three times daily):

· Al Nisecha She’Bakol Yom Imanu-Your hidden miracles with us every day,

· Val Nifleosecha-Your daily and natural wonders,

· V’Tovosecha-Your daily kindnesses,

· She’bechol Es Erev VaVoker V’Tzaharayim-which are not only with us daily, but throughout the entire day--evening, morning and afternoon….

If we can focus on these words three times a day, then we can demonstrate that we have learned this key lesson of Golus and we can once again merit the day when miracles are openly revealed to us and to all nations of the world.

The unique period between Purim and Pesach is the period of time which leads us from the hidden miracles of Purim to the revealed miracles of Pesach--let us use this time wisely by coming to a proper appreciation of the lessons of Purim--which will lead us to Pesach--in Yerushalayim on the First Day of Yom Tov!

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A SECOND THOUGHT: A different (but not contradictory!) thought on Shushan Purim as the Purim of Yerushalayim: Dovid HaMelech cries out in Tehillim 122: “Sh’alu Shelom Yerushalayim Yishlayu Ohavoyich…pray for the peace of Yerushalayim; those who love you [Yerushalayim] will be serene.” The Radak in his commentary to this Pasuk teaches that these are the words that Jews must utter in Galus--Pray to Hashem for the peace of Yerushalayim. What is the “peace of Yerushalayim?” The Radak (almost prophetically) writes that this can only be attained with kibutz galios--the ingathering of the exiles--because there will not be peace as long as the “Arailim” and “Yishma’aylim”--the Christians and Arabs--war over the City.

In his commentary to this very same Pasuk, HaRav Avrohom Chaim Feuer, Shlita, brings the following Chazal (from Meseches Derech Eretz Zuta): “HaKadosh Baruch Hu said to Bnei Yisrael: ‘It was you who caused the Bais HaMikdash to be destroyed and My children to be driven into exile. All I ask is that you pray for the peace of Yerushalayim and I will forgive you!’”

Let us honestly reflect: Haman was a Rasha, and Achashveirosh was a Rasha and/or a fool, but ultimately it was the Jews at that time that got themselves into that mess and had to get themselves out of it. The responsibility for Yerushalayim--for our kibutz galios--which is so imminent, falls squarely on our minds and hearts. We must hold ourselves accountable, not as a matter of guilt, but as a matter of responsibility--to ourselves, our families, and our people. Dovid HaMelech instructs us: “Sh’alu Shelom Yerushalayim Yishlayu Ohavoyich”--Daven! Daven! Daven!

If one does not feel he has any more time to recite additional Tehillim during the day, let him at least be sure to recite the brocha of “Vl’Yerushalayim Ircha”--which he is reciting in any event three times a day in Shemone Esrei--with purity of mind and heart. For the next four weeks until Pesach, let us use our power of prayer--for the sake of Yerushalayim, which is oh so much for the sake of ourselves, for the sake of K’lal Yisrael--and for the honor of Hashem!!

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