Pose Your Own Questions

One of the most important aspects in the development of halachah as we know it is the famed "שו"ת" - the "Responsa." Throughout the ages, Jews have been sending in questions to their Rabbis and receiving answers, expanding and formulating the scope of Jewish law.
What if you're a Rabbi and wish to share a thought, but did not yet receive the letter in the mail prompting you to reply - how would you teach the world your ideas?
Well, you can compose your own "questions." R. Yisroel Isserlan was a Rabbi who wrote many teshuvos, collected in the sefer "שו"ת תרומת הדשן". His voluminous work serves as an important source for Ashkenazi law, oft quoted by the Rema in Shulchan Aruch, and indeed, he authored many of his own questions.
Knowing that, the Sha"ch rules that any ideas that could be gleaned from his questions have halachic force. In fact, if the question implicates a stringency over the answer, we follow the chumrah of the question.
ש"ך יו"ד סי' קצ"ו סק"כ

Sincerity Counts

A thought from R. Yehuda HaChassid, author of "Sefer Hachassidim":
"If you ever wondered about the people that err in their pronunciation and say "ה" instead of "ח" or "ס" instead of "ש" or "ט" instead of "ק" or "ר" instead of "ד" - how could such people pray, read from the Torah, or say anything holy? Why, when they recite the words "ונפשנו חכתה" [and substitute the ח for a ה which means "we hit"], are they not blaspheming? Wonder not, for our Creator the knower of hearts wants only purity and sincerity; being that such a person does not know how to speak properly, He reckons it as if he did say it, and indeed beautifully.
"Similarly, those who read Pesukei Dezimrah with a loud, sweet, sing-song voice, yet do not know the verses and thus recite it with errors, their prayers and songs are accepted on high as a pleasant korban.
"Hashem also rejoices over this, saying 'Look - see how much he is singing before me to the best of his capabilities!' Regarding this it is said 'And his skipping is beloved to me' - his errors are indeed beloved...
"It once happened that a kohen blessed the nation and mistakenly said "ישמדך - He shall destroy you." A certain scholar present removed him from the platform, as he did not know how to properly pronounce the words. From heaven they showed this scholar that if he did not return the kohen to his place, he would be duly punished."
ספר החסידים סוף סי' יח
ועי' שו"ת הרדב"ז ח"א סי' שצ"ד באופן אחר
ועי' בברכי יוסף או"ח סי' נ"ג בד"ה יש להסתפק ובשו"ת דברי חיים או"ח ח"ב סי' י בענין עלג
See here

Why is it Called "Minchah?" Part III

...Finally, one more reason:
When the three angels came to Avraham to inform him of the birth of a son, Yitzchak, Avraham fed them much bread. The Ramban (בראשית יח, ו) explains that the abundance of bread that Avraham brought them served as an Olah offering, thanking Hashem for the good news. The prosecuting angels on high were quick to accuse "Look, he's offering to mere angels and not to You, Hashem!" Hashem replied "Rest your case; you will see - I will ask him to offer his own son, and he will do so without hesitating (סמהדרין פט, ב)." And so it was.
Now, at this meal, an accompanying Minchah was not offered. On the way to perform the Akeidah (which was born out of the prosecution by the meal above), Yitzchak noticed that his father was prepared to repeat his mistake: he was ready to offer Yitzchak as an Olah without a Minchah. "What's this - an Olah without a Minchah?!" Yitzchak exclaimed, "I will institute a tefillah in place of the missing Minchah," Yitzchak concluded. Hence, the prayer bears that name.
של"ה חלק תורה שבכתב דרוש לפ' וירא סי' יד-טו
ועי' בפי' זרע יחצק למשניות ברכות פ"ד מ"א שמביא א"ז בשם המדרש שאינה ת"י
ועי' עוד בס"ספר החיים" (אחי המהר"ל) כעין דברים הללו, ואפשר שמשם שאב השל"ה דבריו
ועי' עוד בענין שם מנחה בחי' חת"ס פסחים קז, א ד"ה סמוך למנחה. ספר "תוספת ברכה" בראשית כד, סג. תיו"ט ברכות פ"ד מ"א
See here
See here

Why is it Called "Minchah?" Part II

...Developing this idea, some point out the lesson to be learned from the sun's descent in the latter part of the day: just as the sun bows towards and offers itself to its Creator, we should offer ourselves as well.
Others explain the title "Minchah" and the lesson therein as follows: The morning Tamid was offered as atonement for all the nocturnal wrongdoings, whereas the fats and limbs that were burned in the evening served as an atonement for the day-time sins. What purpose did the afternoon Tamid serve? Nothing - it was a selfless gift to G-d. As such, a most befitting title would be simply "Minchah - present."
To answer the question as to why Eliyahu was delivered specifically at the time of "Minchah" and to explain it's unique qualities, the Aruch Hashulchan explains that the minchah was the last offering of the daily service in the Beis Hamikdash. As such, it had the power of the "concluding offering," similar to the power of Ne'ilah on Yom Kippur. Thus, it deserves to have a namesake.
שו"ת רמ"ע מפאנו סי' כ"ב
שו"ת אמונת שמואל סי' כ הובא באלי' רבה סי' רל"ב ס"ק"א
ערוך השולחן ריש סי' רל"ב
See here

Why is it Called "Minchah?" Part I

Jews pray three times a day: morning, afternoon, and evening, or Shachris, Mincha, and Ma'ariv. Shachris means "morning," a suitable name for the morning prayer. "Ma'ariv" means "evening," a suitable name for the evening prayer as well. "Minchah" means "offering" - how does that match up?
The tefillos were established correspondent to the korbanos in the Beis Hamikdash. Two daily offerings were brought, corresponding to Shachris and Minchah (the fats and other limbs burned all night, hence the Ma'ariv prayer.) Along with the Korban Tamid, a "minchah" was brought. But this was with BOTH Tamid's - why did the afternoon prayer specifically merit the name?
Tosafos (פסחים קז, א ד"ה סמוך למנחה) grapples with this question. They suggest that it's a reference to the passuk that describes Eliyahu's salvation at the "time of minchah" (מלכים א' יח, לו. ברכות ו, ב). But this itself begs the question - why meritorious factor of the "afternoon" attributed more to the minchah than the tamid?
Some suggest that the name has an entirely different meaning: When Adam sinned and Hashem surprised him with a visit, the Torah records the encounter to have been "לרוח היום." Targum translates "למנח יומא - when the day descends." Hence, the translation of "מנחה" is "descent," referring to the sun's descent in the latter part of the day when the Minchah is prayed.
אבודרהם תפילת מנחה ופי' הרמב"ן שמות יב, ו
תורה תמימה בראשית כד, סג הערה לו
ועי' בספר "הכתב והקבלה" (ויקרא ב, א) שמקשר פי' מנחה - שפלות עם פי' מנחה - מתנה
שו"ת הרמ"ע מפאנו סי' כ"ב
See here
See here

Writing Skills of Old

R. Massoud Chai Rokeach was a late seventeenth, early eighteenth-century Rabbi born in Izmir, Turkey, and, eventually, the Cheif Rabbi of Tripoli, Libya where he passed away. He authored a book of commentary on the Ramabam, publishing the words of the Rambam together with his glosses flanking the sides.
In his introduction, he saves his reader the question and asks "Here the child asks (כאן הבן שואל)" - if I'm printing the words of the Rambam, why did I leave out the famed counter-attacks from the Ra'avad printed in every classic edition of the Rambam?
He explains that the great luminaries the Maggid Mishneh and the Kessef Mishneh already did a highly satisfactory job and they have first-rights - why add?. Now, if he wouldn't be defending the Rambam's position against the Ra'avad anyway, what purpose is there to bring the attack without the defense? Just to quote the discussion? This is also be needless, for why add words for naught?
A good lesson in writing...
הקדמת המחבר לס' "מעשה רקח" על הרמב"ם בסופו
See here

"Titura" - What Does it Mean

The body of the tefillin is made up of three parts: the Bayis, Titura, and Ma'avarta.
The "Bayis - house" is the main body, or square, of the tefillin which "houses" the scrolls carefully placed inside. The "Ma'avarta -passageway" is, as its name clearly indicates, the protruding piece of leather with the hollow inside through which the straps "pass through," and hang, from the tefillin (kind of like a belt loop on a pair of pants - רש"י מנחות לה, א ד"ה מעברתא). The Titura is the bottom square piece of leather which closes the Bayis.
What does it mean?
"Bridge." That's right, the bottom slab of leather acts as a bridge over the gaping hole that the bottomless Bayis leaves. In what language? Aramaic of course.
מנחות לה, א וברש"י ד"ה תיתורא
שו"ע או"ח סי' ל"ב סמ"ד ושו"ע הרב שם סס"ו

"Barcheinu VeBrachah Hameshuleshes Batorah..." Part II

…Others explain that logically, the comma must be placed differently: The Hebrew word “המשולשת” means either “comprised of three” or “for the third time.” (See reference for examples.) Now, when the word has the latter meaning, it is subordinate to the following word, e.g. “mentioned for the third time in the Torah,” which in Hebrew would require a “ב” at the beginning of the following word. This leads to the common grouping of the words “המשולשת בתורה.” However, this is impossible, for accordingly, this would mean that the blessing is "written for the third time in the Torah," which is clearly not the case, as the blessing appears in the Torah for the first and only time!
With regards to the mention of the co-author, and the general ambiguity of this phrase, some explain as follows:
Upon seeing the mention of a “three-fold” blessing (“משולשת”)in our prayers, the Christians jumped on this and used it to prove our belief in a Trinity ח"ו. To combat this, they added the word “בתורה – in the Torah.” Ever ready to stir trouble, the lovely co-dwellers of the Jews probed further and argued that the wording “Trinity in the Torah” must be a clear reference to the New Testament! To prove the fallacy of such claims beyond any shadow of a doubt, mention of the co-author of the One and Only Testament – Moshe – was added.
שו"ת איש מצליח ח"א סי' כ
כתר שם טוב (גאגין) ח"א ע' ס' סוף הע' צ"ב
ועי' שו"ת יביע אומר ח"ח או"ח סי' י"א אות כ"ב
See here

"Barcheinu VeBrachah Hameshuleshes Batorah..." Part I

Every day, during Chazaras Hashatz, the chazan inserts a short prayer to replicate the daily birchas kohanim which is presently absent in the Diaspora. The opening clause reads as follows: "...Bless us with three-fold blessing in the Torah that's written by Moshe your servant, recited by Aharon and his sons, the Kohanim, Your holy Nation, as follows...," and the chazan proceeds to recite the three pessukim.
From the Hebrew wording, it's not clear where in the sentence the comma belongs: is it a "a three-fold blessing that's written in the Torah (comma) WHICH was written by Moshe," or is it a "three-fold blessing (comma) THAT'S written in the Torah by Moshe?" Also, why is it important to mention the co-author of Bible here (Moshe)?
This blessing is not mentioned in the Gemara at all, and its origins are most likely Geonic; indeed, the Chidushe Anshe Sheim brings that it's not from the tefillah that the 120 Elders composed (הגהות חידושי אנשי שם על המרדכי סוף פ' הקורא את המגילה). The Avudraham explains that the "three" reference is to three pessukim that comprise the blessing (אבודרהם סוף הל' שמונה עשרה). Accordingly, the comma would seemingly belong between the words "threefold blessing" and the words "written in the Torah."
However, The Rebbe writes that the "patach" under the "ב" of the words "בתורה" proves that the comma belongs AFTER the word "בתורה," thus grouping the words "המשולשת בתורה" together, meaning "the blessing that is three-fold in the Torah."
To be continued...
עי' שו"ע או"ח סי' קכ"ז ס"ב ובנו"כ
לקו"ש חכ"ד ע' 411
כתר שם טוב (גאגין) ח"א ע נ"ט הע' צב
See here

Lessons in Prayer

A brief thought from the author of authors, R. Yosef Karo, the "Mechaber":
"...Do not think: I focused so well on my prayers; it is becoming of Hashem to fulfill my requests. On the contrary - this will conjure his inadequacies up before Hashem as his confidence puts his actions under scrutiny. Rather, he should think that Hashem will do as He sees fit in His kindness. He should tell himself: 'Who am I, a shameful and low creature to approach the King of Kings and beseech him?! I dare only because of His abundant kindness with which He conducts..."
שו"ע או"ח סי' צ"ח ס"ה

Timeless Wisdom

The Rishonim took great efforts to explain the reasons and the beauty behind the mitzvos Hashem gave us. In the forefront stands the Chinuch who authored a book compiling all the 613 mitzvos in a clear and concise format. The author is generally assumed to be R. Aharon Halevy, or the Re'ah, of mid thirteenth century Barcelona. In the entry he authored for every article, the Chinuch gives a brief paragraph explaining the "shorshei," or the "depth" of the mitzvah.
At times, they are quite timeless:
Regarding the mitzvah on the Leviim not to encroach on the Kohen's service and vice versa, the Chinuch writes:
"...The tasks of these two groups are precious and sacred; as such, care must be taken lest they become subject to idleness and neglect. There is no doubt that a job charged to two people or more will be subject to more neglect than a job charged to but one man alone. For many times each one will rely on the other; meanwhile, the job will not get done. This is clear to all men. Indeed, our Rabbis succinctly expressed this very point: 'The pot of two partners neither heats up nor cools down...'"
ספר החינוך מצוה שפ"ט

No Doubles on the White

One who was married in the past year and wore a kitel at his chupah does not wear it on the following Yom Kippur.
Why?
After writing that he has not found any reason or source for this custom, R. Moshe Shik (the Mahara"m Shik) suggests the following reason:
According to traditional Jewish law, one should get married at eighteen years of age. Now, Jewish law mandates that the proper age to be able to "handle his father's business" (i.e. fully mature and responsible) is at 20 years old (גיטין סה, א. שו"ע חו"מ סי' רל"ה ס"ט). Hence, at the arrival of Yom Kippur following his wedding, the young man is very likely to be 19 years old - not yet fully mature and responsible and "ready" for the kitel: A kitel is worn to either replicate angels or to arouse a "subdued" message the shroud-like garb conveys (שו"ע או"ח סי' ר"י ס"ד ברמ"א). Being that a young man of 19 does not need either message (due to his not yet mature state), he is absolved of wearing it. This was enacted to encourage the Jewish matrimonial age of 18.
שו"ת מהר"ם שי"ק או"ח סי' כ"ח
וכן בקובץ "יגדיל תורה" (תשמ"ג ע' י"א - הובא ב"נטעי גבריאל יו"כ ע' קמ"ו הע' י) מובא בשם האדמו"ר מוהריי"ץ שהורה כן
See here and here

Why is it Called "Beis Yosef"?

The classical book of all modern-day halachah is the four parts of the Tur. The Tur quoted various opinions in his book and ruled accordingly. R. Yosef Karo saw that the reader needed to be acquainted with the background of the law as well as the other contemporary opinions that had developed, so he adjoined his book, the "Beis Yosef" to flank the sides of the Tur and accomplish just that.
Why did he call it by that name?
Simply, his name was Yosef. Indeed, he writes that this work is the product of his toil, and as such is his "house" in this world and the next.
Yet another reason he gives as to why he gave this name is the similarity of his book to the house of the original Yosef - Yosef Hatzadik in Egypt. Just as Yosef sustained everyone in the land from his house, so to anyone who seeks the basis and application of halacha will find it in this literary house.
הקדמת הב"י לספרו על הטור בסופו

Heinrich Graetz

Heinrich Graetz was a man known as the "father of Jewish Historians." He wrote a comprehensive book on Jewish history in the middle of the nineteenth century in Germany which quickly became a "hit" then and for all time.
Mr. Graetz was not religious; as such, some of his "history" is not reliable or accurate. Here's what the Frierdiker Rebbe had to say about him:
"...Also the historians, when it comes to describing the history of chassidus from the Ba'al Shem Tov until now, they rebel against all truth and honesty.
"It is said that even theives and murderers - the criminal people - have some sort of of principles. Not so theses historians; with their pens they blacken the white and whiten the black as they wish; and everything on the firm foundation of documented facts.
"The father of historians, Mr. Graetz, the denier of the holiness of Torah and the profaner of the sanctity of prophecy ; the abolisher of the wisdom of kaballah and chassidus. He injects his poison like a viper with his short article about kaballah and chassidus at the end of his work.
"He is rightfully called "kraetz (scratch)," for his work is a leprous plague amongst the wisdom of Israel."
רשימת אדמו"ר הריי"ץ על דברי ימי חיי אדמו"ר הזקן ע' יא
See here

Three Headed Shin and a Four Headed Shin

On the sides of the tefillin, you will notice a three headed shin on one side and a four headed shin on the other(שו"ע או"ח סי' ל"ב סמ"ב). This is the only time a four headed shin is used. One of the explanations given for this is that the 3 (ג) and 4 (ד) spell “גד.” The tribe of Gad was well known as the fierce warriors of the Jews, as they would go at the front of the battalion and “tear the skulls and arms” of the enemy (דברים לג, כ). The Ro”sh (הל' קטנות לרא"ש הל' תפילין סט"ו) states that the merit of tefillin will stand us by to be able to win all battles in the triumphant matter of shevet Gad. As such, it follows that the tribe of Gad be symbolized on the tefillin we prominently portray on our heads.
לקו"ש ח"ט ע' 11 הע' 57 ובשוה"ג שם
ועי' רבינו בחיי סוף פרשת מטות

Why Are We allowed to Eat Meat?

When man was originally created, he was commanded to eat from the vegetation of the land; carnivorous activity was off limits. After the flood, Hashem revoked the ban and permitted Noach to partake of the animal kingdom.
Why was it originally prohibited and then subsequently permitted?
The Ramba"n explains:
"Ambulatory creatures have somewhat of a soulful quality, even slightly comparable to those who posses an intellectual soul: they have choice with regards to their own well-fare and sustenance; they flee from pain and death as well... [so why should man be permitted to eat them?]
When they, along with the entire world, became corrupt and sinned, their annihilation was decreed. Only for Noach's sake were they saved, to preserve the species. Thus, Hashem granted him permission to slaughter and eat them, for their existence is due to him."
רמב"ן עה"ת בראשית א, כט

Rambam and Rabbi Akiva

The Rishonim were prolific writers, authoring hundreds of books on all topics. Countless times do they quote their predecessors, the sages of the Mishnah, Gemara, and the Geonim. Seldom do we find a personal touch regarding the personalities they quote. Here's an exception:
The Mishnah in Avos (אבות פ"ג מט"ו) states:
"He [R. Akiva] used to say: Everything is revealed [before Hashem]; permission is granted [to man to make his choices]. The world is judged in favor, and all are judged according to their actions."
This overtly ambiguous Mishnah is subject to much expansion among the commentators; the Rambam is among the prominent of them. Before he sets out to explain this deep Mishnah, the Rambam adds a little personal note: "This statement includes many great things; the likes of which only R. Akiva was capable..."
פירוש המשניות להרמב"ם אבות פ"ג מט"ו

What's Greater - Davening With a Minyan or Music at a Wedding? (Part II)

...Speaking of the importance of music at a wedding, the author continues to relate:
"The Governess of the land died and in her honor, the Governor decreed that no music should be played for an entire year throughout the land.
"A wedding had been scheduled to be celebrated during that year in one of the villages of the land. So, they asked R. Y. Segal (the Mahari"l) if - in deference to the Governor's command - should they celebrate the wedding without music. The Rabbi responded that under no circumstances should the wedding be celebrated without music, for this is the principle joy of the bride and groom; if this is impossible locally, they should go to a place where it is.
"So they did: they traveled three parsos from the village of Eipinshtein to the City of Magentza (Mainz) and there they duly celebrated the wedding with musical instruments."
ספר המנהגים (מהרי"ל) הל' עירובי חצירות אות ז

What's Greater - Davening With a Minyan or Music at a Wedding?

The Gemara in Eruvin states:
"We do not place an eruv techumim outside the city needlessly; it is done strictly for mitzvah-related things, such as going to the house of a mourner or a party." (עירובין פב, א. שו"ע או"ח סי' תט"ו ס"א)
R. Yakov Segal, the Mahari"l said "I have not seen any posek deem it permissible to make an eruv to be able to go to shul and daven with a minyan aside for the Sema"k and the Agudah.
R. Ikka asked him "Should davening with a minyan be less than a party?!"
The Mahari"l responded "Davening with a minyan is not so much a mitzvah, as one can daven in their house with fine concentration; we do not find that the Rabbis required one to daven with ten people. A party - a party of a mitzvah such as a wedding that is - is indeed a mitzvah!"
ספר המנהגים (מהרי"ל) הל' עירובי חצירות אות ז
See here

Why Don't We Mention Chanukah in Al Hamichyah?

If you'll notice, whenever we bentch after bread during the days of Chanukah, we say the "Al Hanisim" prayer before the conclusion of the second brachah. When saying an "Al Hamichyah (or "Brachah Me'ein Shalosh"), we do not mention Chanukah as we do with all the other Yomim Tovim. Why?
In Shulchan Aruch (שו"ע או"ח סי' ר"ח סי"ב) the Mechaber writes the above as the halachah without explaining why. The Mishnah Berurah there (ס"ק נ"ט) brings in the name of the Gr"a that being that mentioning the day even by regular bentching is only a minhag, here where the minhag was never instituted, that's how it remains.
But, one can wonder, why did the minhag in fact never start?
The Mahara'm of Rothenburg explains - mentioning the day is only in context: during bencthing, when we praise Hashem for the good of the land, it follows that we mention His praises for the joyous day that we are celebrating; in the Brachah Me'ein Shalosh where there is no liturgy of praises, we omit it.
תשובות מהר"ם מרוטנברג (דפוס פראג) סי' ע
ועי' שו"ת יביע אומר ח"ג - או"ח סי' ל"ו באריכות שמביא כל השיטות בזה ודן בהם

Nun, Gimmel, Hei, Shin

A certain person authored a book on Jewish customs and laws around the year. He sent the book to the Rebbe in 1954 for a haskamah. The Rebbe wrote him back that he doesn't usually give haskamos, but indulged in leaving comments on various issues throughout the book. Apparently, the author had given certain interpretations of the נ, ג, ה, ש that is displayed on the Chanukah dreidel. The Rebbe wrote to him "Do not mix the explanation for נ ג ה ש that is brought in the writings of great sages of old with English and Yiddish acronyms."
What is indeed the explanation that "the great sages of old" gave?
The classic "נס גדול היה שם" is brought elsewhere by the Rebbe (לקו"ש חי"ב ע' 33 - here) as a "saying" or "lore."
R. Shapiro in his famous work "B'nei Yissaschar" explains the letters of the dreidel in great detail, stating that they are a reference to the four exiles and moshiach who will redeem us from them all (נגהש is the same gematriah of משיח).
אגרות קודש ח"ט ע' סו
בני יששכר כסלו טבת מאמר ב' אות כ"ה
See here

Will Chanuka be Around When Moshiach Comes?

There is a famous quote from the Midrash that "All holidays will expire when moshiach comes except for Chanukah and Purim." The common reference for this is מדרש משלי ט, ב.
Taking a look in the source, one will find that the Midrash only mentions Purim (bringing the passuk from the Megillah "וימי הפורים האלו לא יעברו מתוך היהודים" as proof). Where did this common extension to Chanukah come from?
In his mystical work "Maggid Meisharim," the Beis Yosef writes (פ' ויקהל) "Friday night, 26 Adar II, 1546: ...this is what our Rabbis meant when they said that Chanukah and Purim will never cease..."
Apparently, the angelic Maggid knew, or had a different version of, what the Rabbis said.
Although this may seem odd, Rabbi Yerucham Leiner, following in the footsteps of R. Dovid Luria (famous defender of the authenticity of the Zohar and other Kabbilistic works) goes to great lengths to prove that this is indeed what transpired on that Friday night between the Maggid and the Beis Yosef...
מאמר "זוהר הרקיע" (לר' ליינער, בסוף סםר "קדמות ספר הזוהר לרד"ל) סוף סי' י"ד
ועי' עוד בשו"ת ציץ אליעזר חי"ג סי' ע
For the Beis Yosef's writings, see here
For Rabbi Leiner's writings, see here

Rabbi Nosson Adler and Nusach Ari

There are many various nuschaos for tefillah. The general rule is that one should always follow the nusach of that location, specifically with regards to the differing customs of Ashkenazim and Sefardim (עי' שו"ע או"ח סי' ס"ח ובמג"א שם. משנ"ב שם סק"ד).
However, many Poskim write that changing to nusach Ari is permitted, and to change from nusach Ari to anything else is not (עי' שו"ת מנחת אלעזר ח"א סי' י"א ובהנסמן שם).
In fact, it is related of Rabbi Nosson Adler (Rabbi and mekubal in Frankfurt, teacher of the Chasam Sofer) and of Rabbi Pinchas Horowitz (author of the "Hafla'ah) that they both respectively ascended to the amud as chazzan in an Ashkenazi Shul that davened nusach Ashkenaz and proceeded to daven in nusach Ari!
שו"ת חתם סופר חאו"ח סי' ט"ו

Did the Mahara"m of Rothenburg Act Justifiably?

It is well know the story of the R. Meir (The Maharam) of Rothenburg, Germany, who was the foremost Torah leader of his time. He was imprisoned for various reasons and an astronomically high sum was demanded as ransom. Us Jews are very careful with the mitzvah of "Pidyom Shvuim" as there is no greater mitzvah thereof (שו"ע יו"ד סי' רנב), and as such, the Jewish community of the time rushed to his rescue. R. Meir refused, ruling that we cannot redeem captives for more than their worth (עי' שו"ע שם ס"ד).
The Maharsh"al questions the justification of R. Meir's actions: Being that he was the leader of his generation in knowledge and piety, all money in the world could have been spent for his release?! If he was so humble and did not wish to recognize this, he should have at least considered the countless hours of Torah learning that was wasted as a result of his incarceration (as he himself writes)!
The Maharash"al concludes that R. Meir must have reasoned that if he lets the community buckle to the pressure, all Torah scholars would be in ultimate danger, and Torah would eventually be forgotten. Indeed, it is related that the plan was to capture the Ro"sh as well, and he was forced to flee to Toledo where he was spared, Thank G-d.
"So that Chassid made a decision: better my superior knowledge be forgotten that that of the entire Torah!
Indeed, history proved him right: from then on, capturing Torah scholars ceased."
ים של שלמה גיטין פ"ד סי' ס"ו
ועי' בשו"ע יו"ד סי' רנ"ב ובנו"כ שם

Tefillin 300 Days a Year

The most prominent letter displayed on the Tefillin is the letter "Shin" - one bearing three "heads" on the right side of the Bayis and a four-headed companion on its left side. Why specifically the letter "Shin"?
The gematriah of "Shin" is 300. If you make a calculation, of the 365 days that make up a solar year, only 300 of them are "Tefillin days," for there are 65 days a year that Tefillin is not laid. They are:
52 - Shabbos; 2 - Rosh Hashanah; 1 - Yom Kippur; 2 - Sukkos; 2 - Shemini Atzeres/Simchas Torah; 4 - Pesach (first and last days of Yom Tov); 2 - Shavuos.
52+2+1+2+2+4+2=65.
ארחות חיים (רא"ה מלוניל) הל' תפילין סי' כ"ז
See here

Don't Go Alone (Part II)

[In those congregations that are accustomed to reciting Pesukei Dezimrah in the above mentioned manner,]
"...the congregation should not appoint two people that hate each other to say Pesukei Dezimrah, for how can the praises of Hashem, blessed be He, arise from a division of hearts? Indeed, the Chinuch writes in the vein of the prohibition for two different animals to work together that that one should not appoint two people that are different in nature and characteristic to any position. Now, if the Torah was careful with two animals, how much more so with people!”
מקור חיים הל' ברכות סוף סי' נ"א
ועי' בשו"ע חו"מ סי' ז' ס"ח ובפתחי תשובה שם ס"ק י"ח ובברכ"י ס"ק ל"ה עוד בהמסתעף מהך דברים דהחינוך

Don't Go Alone

Among certain congregations, there is a minhag to appoint two people to recite Pesukei Dezimrah out loud, i.e. one person recites one passuk and a second person recites another passuk.
The reason given for this is: The chief purpose of Pesukei Dezimrah is to "cut" ("זמרה" shares a root with "זמר - to cut") all the prosecutors that attempt to thwart our tefillos. Thus, should one say these pesukim alone, he is subject to danger. By joining forces with another person, they are now a team and protected from all harm.
ספר החיים (אחי המהר"ל) "ספר סליחה ומחילה" ח"ד פ"ח אות ח
ועי' בס' מקור חיים (לבעל החות יאיר) הל' ברכות סי' נ"א בסופו
See here
To be continued...

Are Women Allowed to Check for Bugs?

Insects are quite common in vegetables, and one must check certain known-to-be-infested types before consumption (שו"ע יו"ד סי' פ"ד ס"ח). Is one allowed to rely on their wife - or any woman - to carry out this procedure?
The Maharsha"l writes the one indeed cannot. Quoting his words, the Sha"ch (סי' פ"ד שם ס"ק ל"ה) writes (in the name of the Ram"a in Toras Chatas) that this is not the minhag, rather women DO check all produce and we duly rely on them.
Picking up the discussion, the Aruch Hashulchan writes "...regarding the essential matter, I am in shock: how could one say ח"ו that our women are lax with matters of issur just out of laziness?! Do we not see their tireless efforts with all matters of issur! .... In fact, one of the great sages write that today common sense dictates that we can rely on the woman's methodical checking more than that of their male counterparts who are preoccupied and hurrying to work..."
ערוך השולחן יו"ד סי' פ"ד ס"פ-פ"ג, עי' בהנסמן שם

Not Believing in Techias Hameisim a Question on Your Judaism

It is said in the name of the Ba'al Shem Tov:
"...There's a teshuvah from the Ramba"m in response to [people of] a certain country... that asked him: 'Teach us our master, if techias hameisim is not explicitly mentioned in the Torah, rather it is proven in various ways in the Gemara, than who is to say that we cannot prove the contrary?'
"The Rambam did not want to answer this question personally, so he instructed his student R. Yehuda ibn Tibbon to compose a reply. The general gist of their reply was as follows: 'Explain to them that if such a doubt has been borne to them, it follows that their souls do not descend from the sons of Avraham, Yitzcak, and Ya'akov, rather from the people of Sedom and Amora...'"
כתר שם טוב אות קפ"ו
See here

Two Pairs of Tefillin - Bal Tosif?

The Shulchan Aruch (שו"ע או"ח סי' ל"ד ס"ב) rules that a "yarei shamayim" should wear both pairs of Tefillin - Rashi and Rabeinu Tam. The method the Shulchan Aruch prescribes is to put them both on at the same time - "for there is enough room on the head for two pairs of Tefillin." The question is: isn't this "Bal Tosif"?
The basic explanation offered is that being that the differing opinions consider the counter opinions as completely "invalid," it follows that the person is really only wearing one pair of Tefillin. To explain: Were you to ask Rashi "does this man bear two pairs of Tefillin?" his answer would be no, as he holds that the "other" pair (the "Rabbeinu Tam pair") is not Tefillin at all! The same vice versa.
However, there were those who feared that being that Rashi's opinion is universally accepted, donning Rabbein Tam's Tefillin would look arrogant ("look how pious I am!"). Additionally, there are those who couldn't fit both pairs on the same arm. Because of this, the widespread custom became to don the Rabbeinu Tam pair privately after the Rashi pair.
שו"ת מהרי"ל סי' קל"ז
ועי' מג"א סי' ל"ד ס"ק ג

Shlomo Molcho's Tzitzis

The Shulchan Aruch (שו"ע או"ח סי' י"א סי"ד) writes that the minhag is to have four sets of "chulyos" around the tzitzis before the strings that protrude. The count he writes is: 7, 9, 11, 13. The Magen Avraham (מג"א שם ס"ק כ"ב) writes in the name of the Shala"h to place 8 in the second set. He then brings from the Lechem Chamudos (the Rav of Prague, R. Yom Tov Lipman Heller, the Tosfos Yom Tov) who writes: "I saw the tzitzis of the holy saint R. Shlomo Molcho with the following order: 10,5,6,5, matching the letters of Hashem's name."
Speaking of the tzitzis of Shlomo Molcho, the Lechem Chamudos writes as well that he saw that the color of his tzitzis was "like the color of an egg yolk. Such was the tallis of the saint R. Shlomo Molcho."
מג"א סי' י"א ס"ק כ"ב
לחם חמודות הל' ציצית סי' צ"ח
מעשה רקח (על הרמב"ם) הל' ציצית פ"ב ה"ח

Marror's Historical Background

As anyone who attended a Pesach Seder knows, on that auspicious night, we make sure to eat "marror" - bitter herbs. The simple reason is that it's serves as a reminder for the bitter exile that our fathers went through in Egypt.
The Ibn Ezra however explains this idea a bit differently:
"One of the Spanish sages said as follows: It is well known that Egypt, due to the constant presence of the Nile river, is very moist and humid. As a result of the lack of the rain and the abundant of humidity, the Egyptians were accustomed to eat at every meal various types of bitter species, either of grasses or mustards. Even if an Egyptian had a meal of bread alone, the bitter herbs were always present, in which he would be able to dip his bread. This was a cure for their [harmful] air."
However, the Ibn Ezra concludes "We will rely on the explanation of our predecessors, as they explained the marror being a commemeration of the bitter times in Egypt."
אבן עזרא (פירוש הארוך) שמות יב, ח
ועי' משנה פסחים פ"י מ"ה, ובגמ' פסחים קטז, א-ב

No Need for Show

The renown tzadik and gaon, R. Shlomo Kluger writes in his will:
"On my matzeivah there shall be no titles or praises; rather it should simply state 'Here rests Rabbi Shlomo, Moreh Hora'ah (decider of law) in the holy community of Brod, the son of... (titles) Rabbis Yehudah, the head of the Beis Din of Kamrov.' It should not state 'Moreh Tzedek,' for only Hashem knows if I indeed ruled correctly; therefore it should only state 'Moreh Hora'ah.' There should also not be any praises, for what gain is there with the 'song of praises.' For the purpose of man is to ascend to his creator as a complete korban. It says [regarding korbanos] 'And you shall not ascend up steps to my mizbei'ach': not through the steps and praises that will be said about him in this world will one ascend Hashem's altar. On the contrary - [as the passuk continues] '...that his nakedness should not be revealed': the heaping of praises will only bring more memory of his inadequacies rather than his virtues. As such, no praise or virtue should be mentioned on my matzeivah, nor with a eulogy; if only that He shall not see my inadequecies above. Let His love conceal our sins."
ספר "לשון צדיק" (צוואת ר' שלמה קלוגר) אות טז
http://www.hebrewbooks.org/pdfpager.aspx?req=21027&st=&pgnum=24&hilite=

Not to "Shame" the Bread?

In all Jewish homes, it is common to see the challah covered with a cloth before making kiddush. This practice has its roots in Shulchan Aruch (שו"ע או"ח סי' רע"א ס"ט) which states that the challah should be both covered above and have a cloth beneath as well.
There are a number of reasons given for this. The Tur (טור סי' רע"א הובא בנו"כ לשו"ע שם) brings from the Yerushalmi that this is a rememberance of the man that the Jews recieved in the desert that came "in a box": with dew above and below it. Another reason given (at least for the covering) is not to "shame" the bread: usually bread comes before wine; on Shabbos we give preference to the wine over the challah, thus we cover it so it shouldn't view its shame.
Another way of explaining this "shame" factor is more technical: being that bread has "first rights" over wine, should the bread be "available," we would have to make kiddush over it. Being that kiddush is supposed to be made over wine, the Chachamim came up with the idea of covering the challah, thus making it "unavailable."
מג"א סי' רע"א סק"כ
ועי' שו"ע סי' רצ"ט ס"ט
ועי' בתוס' פסחים ק, ב ד"ה "שאין מביאין" עוד בטעם הדברים

Eggs on Pesach

It is customary to start the meal by the Pesach seder with an egg (רמ"א סי' תע"ו ס"ב). What is the reason for this minhag?
According to the א"ת ב"ש calculations of the Jewish calendar, the first night of Pesach always falls out on the same night as Tishah Be'Av (the first letter "א" corresponds to the first night of Pesach which matches with "ת" which represents "Tishah Be'Av" - שו"ע סי' תכ"ח ס"ג). Thus, to match the theme of this mournful day, we eat an egg which is the symbol of mourning (as we do on Tish Be'Av). This reason would lead us to eat the egg only on the first night; another reason that we are mournful over the fact that we do not have the korban Pesach today gives reason to eat the egg both nights of the seder.
רמ"א סי' תע"ו ס"ב ובח"י שם סק"ו
ועי' במשב"ז שם סק"ג שמביא טעם אחר והוא משום שאברהם אבינו מת בע"פ ולכן מתאבלים ע"ז
ועי' עוד באשל אברהם שם סק"ד שמבאר מדוע מתאבלים על א"א דוקא בליל הסדר

Silver Mayim Achronim

At a farbrengen with the Friediker Rebbe on the first day of Pesach 1942, approaching bentching time, a silver mayim achronim container was brought before the Rebbe. He refused to use it and related:
"The Miteler Rebbe once asked his father the Alter Rebbe 'when Moshiach comes and there will be no more impure spirit, what will be the idea of mayim achronim?'
"The Alter Rebbe replied: 'the mayim achronim of then will be for those who conducted themselves in worldly matters now - during galus - with complete purity.'"
The Friediker Rebbe concluded: "Then we can wash mayim achronim in a silver container."
ספר השיחות תש"ב ע' 92 - אידיש

Biting the Pitom

There is a minhag Yisrael for a pregnant woman to bite off the pitom of an esrog on Hosha'anah Rabbah. What is the reason for this?
According to the R. Abba of Acco (בראשית רבה טו, ז), the Eitz HaDa'as that Chava ate from was an esrog tree. Thus, by biting off the pitom of the esrog, the pregnant woman declares: "Just as I derive no benefit from the bite of this esrog, I have no wish to partake of the benefit that Chava had when she bit the original esrog. As such, Hashem, spare me from the pains of labor that Chava was thereafter cursed with."
The Minchas Elazar however writes that this minhag has no makor, rather it was printed in the new editions of the "Mateh Efraim" and does not appear in the original editions. He forbids biting the pitom on Hsha'anah Rabbah itself and only permits it after Simchas Torah.
טעמי המנהגים ח"ב ליקוטים אות ס"ח
דרכי חיים ושלום אות תשצ"ו

Vach Nacht

The Chida writes:
"Harav Tzemach Tzarfati was sick for two years, suffering from immense pain. A great miracle occurred and Hashem sent an angel to heal him. He later related that Eliyahu Hanavi came to him and told him that if he accepts upon himself to learn Torah the night before the bris of every child in the city, he will be healed. He accepted the resolution upon himself and was instantly healed. From that day on, on the night preceding every bris in the city, he would to go the place where the milah was to be held and learn Torah there the entire night. This I heard from a Talmid Chacham who heard it from an elderly man who was in Rav Tzarfati's house at the very moment that he was healed."
שם הגדולים להחיד"א מערכת ספרים אות ז', ערך זרע יצחק

100 Brachos for Protection

The Gemara (Menachos 43b) mentions the obligation to recite 100 brachos every day. This is brought down in Shulchan Aruch as halachah (OC 66:3).
Why 100? There are many reasons; see the Gemara above. One reason given is:
In the "Tochechah" of Parshas Ki Savo, there are 98 curses that Hashem rains down on the Jews should they decide to err in their ways. Additionally, the passuk mentions "Also, all the sicknesses and plagues that are not written in this Torah Hashem will bring upon you until you are destroyed.(Devarim 28:61)" If you count these two generic curses, that gives you a grand total of 100. As a protection for these 100 terrible curses, we have the great insurance plan of 100 brachos every day.
ספר הרוקח הל' ברכות ריש סי' ש"כ
ועי' עוד בשו"ת ציץ אליעזר חי"ט סי' י"א