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Tuesday, August 30, 2011

Shmuel Hanavi's Hairstyle

The name of the father of the navi Yoel written in Tanach is “פתואל.” The Midrash (ילקוט שמעוני יואל רמז תקל"ג) writes that this was actually the navi Shmuel. Why was he given this name? One of the reasons is that it’s similar to the word “בתולה – a young girl,” and Shmuel would comb his hair like a young girl.
Now, why would Shmuel comb his hair like a girl?
Shmuel was a nazir. Being that even a Yisrael is not allowed to enter any part of the Mishkan with long and unruly hair, Shmuel was required to comb it and make it look nice so he should be allowed to enter the Mishkan in Shiloh which he frequented.
אור שמח על הרמב"ם הל' ביאת המקדש פ"א הי"ז
See here

Monday, August 29, 2011

Throwing Away Papa's Money

The Gemara (סנהדרין כב, ב. נדרים נא, א) tells us of a certain "Ben Eleasa" who would spend large sums of money in an effort to learn the unique hairstyle that the Kohen Gadol had in the Beis Hamikdash. The Gemara comments that this effort was "not for naught."
Why would the Gemara feel it necessary to inform the reader that it wasn't for naught - what would prompt one to think that it was?
The Maharsh"a explains: Let us examine this man's name - "Ben Eleasa." Why was he given this name; if he was indeed a wealthy and important man, why did he not merit to be addressed with his own given name? The answer is that this man did not accumulate his own wealth, rather he inherited it from his father. As such, his entire legacy was attributed to the owner of his money - his father.
Now, people in such a position usually squander their money as they do not appreciate its value. Therefore, the Gemara tells us that this man did not do that; "not for naught" did he expend large sums of money, for his motives were noble, as he was trying to learn about the ways of the Kohen Gadol.
מהרש"א חדא"ג נדרים נא, א ד"ה מאי בן אלעשה

Thursday, August 4, 2011

Mechitzah - a Modern Invention?

Walking into any Orthodox Shul today, you will encounter a mechitzah, a partition running between the men and ladies section of the Shul. Others have a separate balcony for the ladies. One may wonder why is the mechitzah never mentioned in Shulchan Aruch or other earlier seforim? Why was this only recently discussed, and with such passion, by the great Rabbis of a more modern Europe?
The answer is simple: up until modern times, the style of the Shul was completely different. Women that wished to come and daven would sit in a completely separate room and would only hear the sounds of the davening by way of small windows.
שו"ת ציץ אליעזר ח"ז סי' ח
See here

Tuesday, July 19, 2011

Gid Hanashe and Fast Days

When Yaakov was left alone to retrieve his jugs, he got embroiled in a fight with the angel of his evil brother Esav. They battled all night long, and upon seeing dawn on the horizon, the angel gave up, but not without striking Yaakov on the thigh and injuring him. Because of this, the Torah says that "על כן לא יאכלו בני ישראל את גיד הנשה - therefore, the Jews do not eat the gid hanasheh, the sciatic nerve."
Homiletically, this passuk can be interpreted to be referring to the days of the year when Jews "do not eat" at all, the public fast days:
The passuk reads as follows: "Therefore the Jews do not eat [on the days hinted to in the following words]:
"את - the ninth (תשעה) of the month of Av (אב);
"גיד - the 3rd (ג) day of the month of Tishrei;
יד - the 10th (י) day of the month of Teves;
"גיד - the 17th (the gematriah of גיד) day of Tammuz."
ש"ך על התורה בראשית לב, לג בסופו
See here

Thursday, July 14, 2011

The Arizal and the Eruv

R. Chaim Vital writes of his esteemed master and teacher, the Arizal, that he was careful to make an eruvei chatzeiros every week before Shabbos, not like those that suffice with making one for the entire year. Indeed, the Arizal was very into the eiruv of his city, the fabled mystical town of Tzfas. Says R. Chaim Vital:
"I saw that my master would carry his tallis and chumash on Shabbos morning from his home to Shul. He would also carry it to the famous mikvah outside the city and he was not particular, nor did he bother, to verify if the eiruv for all the alleys of the city of Tzfas aw well as for the mikvah were made according to halachah."
שער הכוונות להרח"ו ז"ל ענין רחיצת פניו ורגליו ד"ה ענין העירוב
See here

Wednesday, July 6, 2011

Three Signs of a Scholar

The Gemara (חולין ט, א) declares that a Talmid Chacham must know three things: ksav (writing), shechitah, and milah. Rashi (ד"ה כתב) explains that "ksav" means the simple knowledge of writing, for the scholar should know how to sign his name were he to sit as a judge or a witness.
Explaining why it doesn't mean the knowledge of the laws of writing a Sefer Torah etc., the Maharsh"a explains that the Torah scholar's knowledge of all areas of halachah is a given; this cannnot be what the Gemara means when it says that he must be knowledgeable in "writing." Rather, the intent is the skill of signing his name.
Alternatively, the intent is the obligation a Talmid Chacham has to "transcribe" his Torah thoughts. One whom Hashem has bestowed with the wisdom to expand Torah knowledge is obligated to do so lest it be forgotten. Should he not do so, it is tantamount to spilling seed in vain.
פי' רוב דגן (עטייה) לחולין ט, א ד"ה ח"ח צריך שידע
ועי' בספר אברהם את עיניו(פלאג'י) למס' זו פי' יפה
See here and here

Monday, June 6, 2011

Forced Marriage, Can't Get Rid of Us

The Gemara (שבת פח, א) relates that when Hashem approached the Jews with the proposition of receiving the Torah, He was rather forceful about it. He suspended a mountain over their heads and asked them if they would accept it; if not, then and there would be their burial.
Why did Hashem choose such an interesting manner to give the Torah to His beloved nation?
Giving the Torah at Mt. Sinai was the wedding day of the Jewish people with Hashem (תענית כו ,ב). The halachah states that a person who forcefully marries a woman is obligated to remain married to her (if she so wishes) and, unlike all other marriages, is never allowed to divorce her. Were he to give her a get, it is invalid.
Hashem foresaw that His "wife-to-be," the Jewish people, just may end up in trouble and warrant a "divorce." This He did not want; so, He "forcefully" married them, thus disabling a divorce forever.
צפנת פענח חדש ערך נשואין וגירושין אופן הא
ועי' בגור אריה שמות יט, יז פי' דומה
ועי' לקוש ח"א שיחה ב' לפ' תצא
See here

Wednesday, May 18, 2011

Bimah in the Middle of the Shul

Throughout history, Jewish congregations placed the bimah in the middle of the shul. With the advent of the "Enlightened" movement in Europe of the late 18th century, reformers started to move the bimah to the front of the Shul. This caused much distress to the halachic authorities of the time, and they spoke out and wrote against it.
R. Yehuda Aszod, student of R. Mordechai Benet and Chasam Sofer and prominent possek of Hungarian Jewry after the latter's death, saw this phenomenon and opposed it. Pondering the possible deeper significance of this breach, he explained:
In the Beis Hamikdash, there were two altars: the golden one inside upon which the incense was burned, and the copper one outside upon which all the sacrifices were brought. The inner one was used only once a day and by a select group of people, whereas the outer one was used quite extensively throughout the day by many people.
Today, there is no Beis Hamikdash or altar. The sacrifices of today are the words of Torah we read and learn, and the altar is table upon which the Torah lies - the bimah. These reformers erroneously think that the Torah and its altar are to be relegated to a select few people and to be seldom used - like the inner altar that was situated in the "front" of the Temple. The truth however is that the Torah and its altar are to accessed extensively by all - like the outer altar which was situated in the "middle" of the Temple.
שו"ת יהודה יעלה ח"א או"ח סי' ג
See here

Monday, May 16, 2011

Weaker Body, Stronger Intellect

The Gemara states that the Hebrew word "זקן" is an acronym for the words "זה שקנה חכמה - this [one] has acquired wisdon," clearly implying that age alone brings along wisdom.
This is clearly true; the more life experience one has, this serves as his greatest teacher. But a deeper idea lies beneath these words:
As a person ages and his body weakens, his "physicality" and "mortality" lessens and makes way for more intellect, which is spiritual by nature. Not only that, as the physical influence deteriorates, a "higher" and more "unique" form of intellect is bestowed upon him from above.
דרך חיים (להמהר"ל) על המשנה אבות פ"ה מכ"ב
See here

Wednesday, May 11, 2011

Do Halachos of Rambam Qualify?

The Gemara states: "It was taught in the name of the house of Eliyahu, he who learns halachos every day is guaranteed entry into the world to come."
Reading this Gemara, a certain questioner understood it to mean at least two halachos a day. He therefore turned to the Rashba"sh, R. Shlomo b. Shimon Duran of Algiers, and asked if two halachos of Rambam or other authors qualify for this promise.
R. Shlomo replied that they indeed do. His logic: Even the halachos of the Mishnah are a compilation of earlier halachos executed by R. Yehudah Hanasi. This would give the Rambam definite qualification, as he too merely compiled earlier sources.
שו"ת הרשב"ש סי' נ"ב
ויש לעיין בספרים דהיום, שישנם כמה ספרים של "ליקוט", האם ספרים אלו נחשבים ג"כ
See here

Thursday, May 5, 2011

Beauty is in the Eyes of the Beholder

Ever heard that phrase before? Well, it would seem that the following idea would strongly support this logic:
From the passuk "זה א-לי ואנוהו - this is my G-d and I will beautify Him," the Gemara learns the obligation to "beautify the mitzvos we perform in front of Him." (שבת קלג, ב)
Now, with regards to things that will be openly displayed to the public, all agree that beautification is required. Thus, a Sefer Torah which is read publicly and held high for all to see, must be of high aesthetical value. To ensure a clean and straight handwriting, lines are scratched on the parchment, called "sirtut," to guide the scribe as he applies ink to parchment.
Tefillin do not have the "sirtut" obligation. Why? Explains Tosfos and the Rambam that the scrolls are rolled up and obscured from the public (and private) view, which render the need for beauty unnecessary. Or, in their words "for beauty is not 'applicable' by them."
תוס' מנחות לב, ב ד"ה הא

Wednesday, May 4, 2011

Birthday - a Time for Judgment

R. Shmuel Sofer, son of the Ksav Sofer and grandson of the famed Chasam Sofer, Rov of Pressburg, was invited to the “World Jewish Congress” in Budapest in 1869. While staying in Budapest, one of the days fell out to be on Rosh Chodesh Adar, his birthday. He instructed his attendant to not let anyone enter to see him that day. Indeed, all who came to visit him were sent away empty-handed. One Rabbi, a relative and close student, arrived and, not heeding the attendant, pushed his way into the room of the Rav. He found him sitting at his desk engulfed in tears. He looked up to him and said: “Know, today I turn 54 (נ"ד) years old, and I am judging (דן) myself to see how I utilized my years. I see that I have not properly done so; how can I not cry?!”
חוט המשולש - תולדות הרעק"א, החת"ס, והכתב סופר
See here

Sunday, May 1, 2011

It's Your Birthday!

One's birthday is a special time for them; a time to reflect on his mission on earth. Additionally, one's birthday is a unique chance of special power for that person.
The fascinating Chassidic leader, R. Tzadok Hakohen Rabinowicz of Lublin writes:
"The day upon which a man is born, his mazal is of unique potency; every year on that day, he need not fear anything... nor death."
קונטרס דברי החלומות (הנלוה לספר רסיסי לילה) לר' צדוק הכהן מלובלין אות כ
See here

Friday, April 15, 2011

Opening the Door for Eliyahu Hanavi

As you will notice by the Seder night, towards the end, after Birkas Hamazon, many have the custom to go to the door, open it up, and recite the pessukim "שפך חמתך - pour out Your wrath..." In Siddur Mahari"d, it mentions that this is to usher in the prophet Eliyahu.
Another practical explanation for this custom as well as to why we say these specific phrases:
In medieval times, the blood libel was rampant. Christians accused Jews of using Christian blood to bake their matzos. To this end, they would often plant a dead Christian lad in a Jew's yard around Pesach to lend credence to the claim. Thus, came the Seder, as a precautionary measure, Jews would open the door and scrutinize the area to ensure no charlatans were about scheming their evil. Bitterly bemoaning this terrible libel, they would exclaim "Hashem, pour out Your wrath on the evildoers!"
מטעימים פסח אות מט
See here

Monday, April 11, 2011

Beets on Pesach

Many have the custom to eat borscht - beet soup, or just beets, on Pesach. The Belzer Rebbe, R. Yissachar Dov Rokeach, once related:
"I always wondered what the reason for this custom was. I asked many great people, but no one knew why. I once happened to be with some great sages from Lithuania and they told me the following reason:
The Tzadokim, who denied the Oral Torah, interpreted the passuk "כָּל-מַחְמֶצֶת, לֹא תֹאכֵלוּ - You must not eat anything leavened" to also mean anything which has a sour taste (the word "חמץ - leaven" sharing a root with the word "חומץ - vinegar"). Therefore, the Tzedokim would not eat beets on Pesach. To show that they did not support the Tzeadokim’s ruling, devout Jews adopted the custom of eating beets on Pesach."
בשם האדמו"ר מהרי"ד מבאלזא, הובא בהגדה של פסח מדרש בחידוש עם הוספות אמרי קודש על הפיסקא "מצה זו." בשם החידושי הרי”מ, הובא בספר “חשוקי חמד” (זילברשטיין) ברכות לט, א. “הלכות והליכות” (רלב”ג) ע’ 40

Thursday, April 7, 2011

What Is Karpas?

As mentioned yesterday, the karpas is an unknown vegetable. This miמhag is sourced in the Gemara (פסחים קיד ,א), but it only mentions that it should be a vegetable; it is dipped before the meal to arouse the curiosity of the children (שו"ת הרשב"א המיוחסות לרמב"ן סי' ר"ב).
The Mahari"l was the one to say that it should be a vegetable called "כרפס" as it contains the words "ס פרך - sixty (i.e. sixty myriads, 600,000 total) worked hard," a reference to the number of Jews who were enslaved in Egypt (מהרי"ל הל' סדר ההגדה, הובא במג"א סי' תע"ג סק"ד).
Problem is that we don't really know what "karpas" is. The Mahari"l gives a translation ("איפך"), but that is also not clear. R. Nosson Adler, the teacher of the Chasam Sofer, toiled diligently to identify the abstruse vegetable. He concluded that it's celery. The common old word for this was "אפיא" (similar to the original word of the Mahari"l). The Chasam Sofer gave a hint to the signifigance of this vegetable, as the letters are an acronym for the words "אפועל ישועות אתה."
שו"ת חתם סופר או"ח סי' קלב
ועי' שם לעוד רמזים במיני מרור
See here

Wednesday, April 6, 2011

Potatoes for Karpas, Making a "Shehakol"

On the Seder night, we dip "karpas" in salt water. What exactly karpas is is not clear, and there are many customs of what to use. It is definitely a vegetable that requires a brachah "ha'adamaha," but beyond that, there are not many more specifications. (שו"ע הרב או"ח סי' תע"ג סט"ז-י"ז)
Some have the custom of using a potato. This is quite interesting, as many holy sages through the years were accustomed to making a brachah of shehakol on potatoes, based on a wording of the Aruch who defines potatoes as part of the fungus family that grow from the air. Such was the practice of the R. Chaim of Tzanz (the "Divrei Chaim"), R. Naftoli of Ropshitz, R. Moshe Teitelbaum (the "Yismach Moshe"), R. Yitzchak Eizik Safrin of Kamarna, etc. Nevertheless, came the seder night, they would make a brachah of ha'adamah on the potato for karpas.
This can possibly be reconciled based on the following interesting psak: If one makes a ha'adamah on a mushroom (with the appropriate brachah being shehakol), they are post facto yotzei and need not make another brachah (ארץ החיים (צ'רנוויץ) ברכות מ, א על רש"י ד"ה דעיקר אילן). In light of this, we can understand that while regularly making a shehakol on a potato, for the Seder night, these holy men were able to use it for karpas and make the brachah ha'adamah.
שו"ת שרגא המאיר ח"ד סי' קי"א אות ג
ברכת הפסח סי' י"ב, פתחי זוטא אות ג
See here and here, and here

Tuesday, April 5, 2011

Do We Really Wash For Wet Fruit?

As you will see on the Seder night, one of the steps is "ורחץ," where we wash our hands before touching the wet vegetable to be used for karpas.
Washing for wet fruit is a halachah brought in Shulchan Aruch (שו"ע או"ח סי' קנ"ח ס"ד). Yet, for some reason, this practice is not very widespread and is not seen very often throughout the year...
There is some room for justification: Washing for wet fruit is out of fear that the fruit will become tamei as a result of one's impure hands touching the liquid that subsequently contaminates the fruit. This was in pertinent in days of old when people ate their regular food only while pure. Today that we are tamei anyways, there is room to justify (albeit not being the accepted halachah).
It is said of the R. Chaim Halbershtam (Grand Rebbe of Tzanz, author of "Divrei Chaim") that washing for karpas on Pesach need only be done by the head of the group. It is further testified that in Poland and Russia, no one was careful with this practice throughout the year.
The Rebbe, quoting the Chok Yaakov, however, says that even those that are not careful the whole year should do so on the Seder night to arouse the interest of the children.
שו"ת שרגא המאיר ח"ד סי' קי"א אות ב
ועי' שו"ע הרב או"ח סי' קנ"ח ס"ג. ערוה"ש שם ס"ד
ועי' הגדה של פסח עם לקוטי טעמים ומנהגים פיסקא ורחץ ונט"י ואינו מברך
See here

Monday, April 4, 2011

The Divinity Of Shulchan Aruch

From the day that R. Yosef Karo penned his magnum opus, the Shulchan Aruch, it became the accepted word of law for all Jewish communities. Especially after the Ram"a appended his notes to it, it became the universal book of halachah for all Sefardim and Ashkenazim alike.
The Shulchan Aruch with the glosses of the Ram"a is so binding that no one can pasken halachah contrary to it. If one claims in court that he wishes to be ruled according to an arguing opinion, he is not listened to. Not only that, but piles of halachos have been learned from the exact wording of the Shulchan Aruch and the Ram"a. Volumes of responsum were authored to answer questions and deal with its wording, and they are all definitely the word of G-d.
Now, it's obvious that R. Yosef Karo and R. Moshe Isserles could not have possibly intended all the thousands of halachos that were developed from their words, for this is not humanly possible. But, the spirit of Hashem was infused in their writings in a way that their words had no personal inclinations and as such were the word of G-d. In them are contained the halachos for all time.
אורים ותומים הגהות על תקפו כהן סוף סי' קכ"ג-ד
See here

Thursday, March 31, 2011

Community Leaders - More Honorable Than Torah Scholars

Every Jewish community has leaders that tend to the practical conduct of the community and its needs. This has been a system in place for many, many years. Such people that donate of themselves to this noble cause are worthy of respect. In fact, they are considered to be "עוסק במצוה" - involved in a mitzvah, and are exempt from certain other obligations.
In fact, their honor supersedes the honor of a Torah scholar: The Gemara (קידושין לג, א) states that workers are not to rise for the honor of a Torah scholar while working. The Gemara then asks from the law that states that even workers must rise before the people that bring bikkurim to Yerushalayim and ask of their welfare? The Gemara answers that indeed this is so: a worker is obligated to rise before the people bringing bikkurim and not a Torah scholar. On this the Gemara comments "see how cherished the mitzvos are at the time they are being performed for one has to rise before the bikkurim-bringers (as they are actively performing a mitzvah at that time) and is not obligated to do so for a Torah scholar (who is not actively performing a mitzvah while passing by)."
It follows that the community leaders, at the time that they are performing their communal tasks, are to be considered actively performing a mitzvah and their honor is greater than that of a Torah scholar.
שו"ת מוה"ר יעקב הלוי כלל ה' סי' צ"ח, הובא דבריו בקיצור בש"ך חו"מ סי' ת"כ סק"ט
ועי' בשו"ע או"ח סי' צ"ג ס"ד בנוגע לחיובי עוסקי בצרכי ציבור
See here

Wednesday, March 30, 2011

Egyptian Customs of Old

Swearing falsely is a very serious thing in Judaism. To explain the severity of a false oath, the Ibn Ezra elaborates that by swearing, one connects their word to Hashem, and thus if it is not fulfilled, he has openly profaned G-d's name. To demonstrate this idea, the Ibn Ezra continues, "the custom of the Egyptian people to this day is if a person swears by the head of the king and does not fulfill his word, he is killed. Even if he gives his weight in gold, he is not spared, for he has publicly embarrassed the king...
"If the Jews had only this one sine to account for, it would be sufficient reason for the length of this bitter exile and to heap more wounds upon the ones we already suffer from..."
אבן אזרע שמות כ, ו

Tuesday, March 29, 2011

Cutting the Edge of the Bread

Many people are accustomed to cutting off the edge of a loaf bread before eating it claiming that eating it causes "one to forget."
R. Chaim Kanievski, author of "ספר זכרון," an entire pamphlet on matters that cause forgetfulness and things that help memory was asked many times if this is true and he said no. In his father's house they would eat the edges of the bread. (ספר דולה ומשקה ע' שס"ב. הליכות חיים ח"ב אות קיא)
However, R Yitzchak Weiss, Dayan of Manchester and subsequently the Eidah Hachareidis in Jerusalem, was asked this question and replied that although there is no source, so is the widespread custom and it should not be treated lightly. He personally was careful with it. (שו"ת מנחת יצחק ח"ט סי' ח אות ז)
Two possible explanations for this custom:
1. The Torah strictly warns us not to eat any "Orlah," which in a broader sense can refer to the powers of kelipah that are vested in the edges of the bread according to kaballah. (טעמי המנהגים אות קע"ו בהגה)
2. It is stated that anyone who does not leave over some bread on his table does not ever see brachah in his life. (שו"ע או"ח סי' ק"פ ס"ב). Mindful of this, people were careful to leave over the end of the bread, and from this the custom developed. (שו"ת משנה הלכות חי"א סי' קמ"ח)
ועי' בשו"ת משנה הלכות שם שנותן טעם לשבח למה זה גורם לשכחה
ועי' בספר "זכר עשה" (אוהב ציון, ירושלים תשס"ז) פרק ו אות קמט שפוסק שאין להזהר בזה
See here, and here, and here

Monday, March 28, 2011

Why Do Jews Sway?

Jews always sway. In Yiddish it's called "shukling," and praying or learning, Jews are always rocking and swaying. Why?
This is actually one of the questions that the Kuzari posed to the author in the famous treatise "The Kuzari." He asked: "I will ask of you, why do the Jews sway when they read Hebrew?"
The author replied: "They say it is to arouse the natural fervor. I personally do not think so, rather it developed circumstantially. It often happened that many people - ten or more - would gather together and read from the same text. This is why our books were quite large. Because the book lay on the ground, inevitably one would have to bend forward to see a word, and afterwards his friend, and so on. This was the original reason. Then it became a habit through constant seeing, observing and imitating, which is in man's nature..."
כוזרי מאמר ב אות פ
ועי' במפרשים שם
See here

Thursday, March 24, 2011

Why is Your Blood Redder?

Jewish law is unequivocal about murder: it's not allowed under any circumstance, even to save one's own life. Rava (סנהדרין עד, א) said that the reason is logical "what do you see that makes your blood more red than of the other person?" i.e. who says that he is any less worthy of life than you; as such, one must take a passive stance and let themselves be killed rather than actively kill someone else.
The Chinuch has a rather interesting way of explaining this logic:
"Perhaps the other person [whom the first person is being forced to kill at the risk of losing his own life] may be able to perform more mitzvos than you..."
חינוך מצוה רצ"ו

Wednesday, March 23, 2011

Don't Search Too Hard

Before we make hamotzi on the challos Friday night, you may notice a widespread custom that the person doing so passes the knife over the bread and makes a mark; afterwards he recites the brachah and cuts on that mark.
The Magen Avraham (מג"א סי' רע"ד סק"א) brings this custom in the name of the Ba"ch and the Maharsh"al. The commentators (מחצית השקל על המג"א שם) explain that this is done to minimize the "hefsek," the interruption, between making the brachah and cutting the bread: Being that the decision of where to cut is already made, the duration of time in between is minimized.
It would thus seem futile and counter productive to scrutinizingly check for a faint mark made on the bread; cutting in the general area is the idea.
Indeed:
"...I heard from my grandfather R. Moshe Tzvi Na'ah, the Rov of Kalisk that the Tzemach Tzedek was one time speaking of a unnecessary meticulous practice of certain people. He jokingly remarked that it looks similar to those who search around for the mark on the bread... The Chassidim understood that there is no need to search for the mark."
קצות השלחן סי' פ"ב סק"ח
ועי' שם שמסביר הנהגה זו ע"פ הלכה
See here

Tuesday, March 22, 2011

Machtzis Hashekel After Purim

As mentioned before, there is an obligation to give a replica "machtzis hashekel" on the day before Purim (רמ"א סי' תרצ"ד ס"א). Why specifically then was explained here.
What if someone forgot to give it and Purim has already passed - can they still make it up afterwards?
The source of the machtzis hashekel is the half shekel that every Jew would give to the Beis Hamikdash. The time the Mishnah gives for this is the month of Adar. [See Rambam (רמב"ם הל' שקלים פ"א ה"ט) for a detailed description of how the process spanned the entire month.] Thus, if one has the whole month to remember this idea, even after Purim.
Not only that, but they can fulfill their obligation to give machtzis hashekel the entire year until Rosh Chodesh Nissan of the following year. Thus, if one forgot to give machtzis hashekel before Purim of 5771, they can give it until Rosh Chodesh Nissan of 5772.
שו"ת אבני ישפה (פיינהנדלר) ח"א סי' קל"ג
ועי' אורחות חיים (כהנא) סי' תרצ"ד סק"ב
See here

Thursday, March 17, 2011

The Rama Also Dressed Up On Purim

Everyone knows about getting dressed up on Purim - it's part and parcel of the holiday. The first mention of this is the 15th century Italian Posek R. Moshe Mintz who responded in a teshuvah (תשובות מהר"י מינץ סי' י"ז) that it is not a problem for men to dress as women and vice versa on Purim being that it's only done for the festivities.
The Rama brought popularity to this minhag by including it in his glosses to Shulchan Aruch (רמ"א סי' תרצ"ו ס"ח). The Rama didn't stop there:
"I heard a story about the Rama that he died at age 33 years old, on the 33rd day of the Omer, and he wrote 33 books. The one eulogizing him recounted 32 praises and was troubled that he couldn't find another praise to complete the number to 33. A certain elderly man came and related to him that the Rama was accustomed to to wear a mask and a costume every Purim and would shout out to every house that 'Ma'ariv is on time.' This was his 33rd praise."
לב העברי (שליזנגר) עמוד ד אות ג
See here

Wednesday, March 16, 2011

Machtzis Hashekel

Why do we specifically give the machtzis hashekel on Ta’anis Esther before Purim if the whole month of Adar is the time given in the Mishnah for the donation?
There are several reasons given:
1. In order to proximate it to the fast and attain the atonement that the tzedakah achieves. (כף החיים סי' תרצ"ד ס"ק כ"ה)
2. As a remembrance of the merit of the machtzis hashekel that the Jews gave in the time of Purim: The Megillah relates that Haman offered Achashveirosh 10,000 silver gulden if he would agree to his diabolical plan to eradicate the Jews. Achashveirosh agreed. On this the Gemara (מגילה יג, ב) comments “Hashem knew that Haman was going to give forth shekalim (the terminology used in the Megillah), so Hashem proceeded their (the Jew’s) shekel’s to his (Haman’s) shekel’s. This is why we are commanded to give shekalim from Rosh Chodesh Adar.” We thus see a clear reference to the Jews giving machtzik hashekel in that time.
Now, during the times of the story of Purim, the Beis Hamikdash was destroyed and they were therefore not obligated to give the machtzis hashekel; nonetheless, they went beyond the letter of the law and gave it. In the merit of this pious conduct, the Jews merited salvation. To commemorate this idea, we give the machtzis hashekel right before Purim.
שו"ת דברי יציב או"ח סי' רצ"ג
See here

Tuesday, March 15, 2011

Letters From Heaven

The Midrash (בראשית רבה ב, ו) comments on the verse "and they mourned for Ya'akov 70 days - these are the days between the letters."
The commentaries ad loc explain this as a reference to the time span from the letter of annihilation sent out by Haman (of the story of Purim) on the 13 of Nissan until the letter rescinding the decree sent by Mordechai 70 days letter on 23 Sivan.
The question arises, what is the connection between the weeping of the Egyptians to the duration of the decree against the Jews of Persia?
In light of yesterday's post about "Pa'aroh the G-d Lover," we can understand this Midrash entirely different: It is known (שמות רבה ט, יב) that every plague in Egypt lasted three weeks with a week of respite in between, thus amounting to 70 days of respite for all ten plagues. Now, in light of yesterday's post that coins the plagues as "letters," we can understand the words of "between the letters" to mean "between each plague."
יערות דבש ח"ב דרוש ב
See here

Monday, March 14, 2011

Pa'aroh the G-d Lover

"When Pa'aroh sent out the [Jewish] people, who screamed 'woe'? Pa'aroh!
A parable: A prince traveled abroad and resided by a certain wealthy man who received him most generously. When the king found out exactly where and with who his son was, he sent the wealthy man letters requesting him to send his son back home. He sent a letter once, twice, thrice, until he finally went personally to fetch his son. Thereafter, the wealthy man started screaming and bemoaning the fact that the king's son had left his home. His neighbors asked him "why do you scream?"
He replied "As long as the king's son was with me, I was honored by regularly receiving letters from the king and by the mere fact that I was needed by the king; now that he is gone, the king needs me no more; I am nothing!"
So did Pa'aroh say "So long the Jews were with me, G-d needed me and regularly sent me letters, as it says 'So did G-d say send my people;'" Pa'aroh would hear these words from Moshe and did not want to send them. When G-d descended upon Egypt to redeem His children as it says "and I descended to save them from the hands of Egypt," Pa'aroh started to scream "Woe that I sent out the Jews!"
מדרש רבה (וילנא) שמות כ, ז
See here

Thursday, March 10, 2011

Lines in a Sefer Torah

There are various opinions as to how many lines there should be on a regular page of a Sefer Torah and to what they correspond. The Tur (יו"ד סי' ער"ה) brings different customs, stating a range of 48 (corresponding to the journeys of the Jews in the desert) to 60 (corresponding to the 600,000 Jews). He then brings the opinion of R. Yehuda of Barcelona that it should be 42 lines corresponding to the word “בם.”
The principle source for the number of lines is the “small” Mesechta of “Sofrim” which mentions that it should be 42 lines corresponding to the journeys of the Jews in the desert. The source of the Tur who mentions that it should be 48 lines correspondent to the same thing is from a responsa of the Mahara”m of Rothenberg. This begs the question – if the source says 42 lines, and looking in the Torah one will see that this is indeed the case, how could he say that it’s 48 lines/journeys?
It must be that the Mahara”m is including the travels the Jews did in retreat after Aharon's death, which are technically not counted as part of the 42.
פרישה יו"ד סי' ער"ה סקי"ג-י"ד

Wednesday, March 9, 2011

Seudas Mitzvah by a Bris

One should make a festive meal by a Bris Milah. The Rama"h writes that this meal is called a seudas mitzvah (רמ"א יו"ד סי' רס"ה סי"ב). As such, it should be celebrated appropriately, with a befitting repast; preferably with meat. There are Poskim that rule that if one does not serve meat, he has not fulfilled his obligation. (מג"א סי' רמ"ט סק"ו ובמחצית השקל שם).
R. Avraham Yehoshua Heshel of Apta, know as the "Apta Rov" and author of "Ohev Yisrael" noted that people were lax in this and sufficed with serving only coffee by the Bris Milahs they would make. He remarked "I don't see how an appropriate child will grow from the coffee-bris..."
ברית אבות סי' י"ג אות א
ועי' מגדל עוז (יעב”ץ) נחל התשיעי יאור י”ז אות ג
See here

Tuesday, March 8, 2011

Al Naharos Bavel Before Bentching

The Zohar (קנז, ב) states that one who partakes of a meal and enjoys the food should remember the holy land and the destroyed Temple. Therefore, the wide-spread custom is to recite the Psalm "On the banks of the rivers of Babylon..." which mourns the destruction of the Temple prior to reciting Birkas Hamazon. (מג"א סי' א' סק"ה)
Now, this custom is - as its title indicates - is not more than a custom. However, R. Moshe ben Machir, 16th century sage of Tzfas, in his famous work "Seder Hayom" shares an allusion to this idea from the chapter in Tehillim itself: The chapter that directly proceeds it contains the following words near its conclusion "He who gives bread to all living beings." It is reasonable that the following chapter of "On the banks of the rivers of Babylon..." should be juxtaposed to Birkas Hamazon which is recited over bread.
סדר היום ריש זכר החורבן וחיבו הלמוד בשעת אכילה וסדר ברהמ"ז
See here

Monday, March 7, 2011

What's the Definition of "Beauty"?

The Kohen Gadol was supposed to be the "greatest of his brethren," surpassing them in - as the Rambam writes - "beauty, power, wealth, wisdom, and appearance."
Defining the exact difference between "beauty" and "appearance," R. Yosek Korkos writes a brilliantly detailed description of what beauty and charm mean:
"'Beauty' is the beauty of the face while 'appearance' is the [general] beauty of the entire being, what in our language is called 'presence.' This is also [a reference] to the charm of his figure, for there are people with a beautiful figure yet they do not charm their viewers, nor do they have a majesty to their face, and they do not impose fear upon those who behold them."
מהר"י קורקוס לרמב"ם מהל' כלי המקדש ריש פ"ה
ועי' במשרת משה (עטייה) על הרמב"ם שם שמפרש ע"פ הפסוק גבי יוסף יפה תואר ויפה מראה, ע"ש

Thursday, March 3, 2011

Is a Convert Really a New Person?

A well known rule is the rule of the convert: "גר שנתגייר כקטן שנולד דמי - a convert is like a newborn child." (יבמות סב, ב. ובכ"מ) A practical halachic application of this is the din that according to the Torah, a convert may marry his former siblings, as they no longer have any genealogical ties. Only the Rabbis prohibited it. (שו"ע יו"ד סי' רס"ט ס"א)
The Chasam Sofer (חידושים על הש"ס ע"ז סה, א ד"ה אקילו ביה רבנן) writes that "I toiled very hard, yet have not found the source from where the Rabbis deduced this and Biblically permitted a convert to marry his siblings..."
Well, here's an idea: When the Jews told Moshe that they cannot handle hearing the word of G-d directly from Him and requested Moshe to be their intermediary, Hashem aceded to their requested stating "Go and tell them 'return to your tents.'" (דברים ה, כז) Now, a "tent" is a home, or in Talmudic terms, the wife. Hashem was telling them to return to their wives from whom they had separated for the duration of the Giving of the Torah.
These wives were not necessarily permitted by Biblical law. Why, Amram - Moshes's father - was married to his aunt! Yet, Hashem instructed the Jews to resume matrimonial ties with these women. From here we see that a convert - as the Jews were after receiving the Torah - is like a new man and permitted to marry his kin.
משך חכמה דברים ה, כז
ועי' בלבוש יו"ד ריש סי' רס"ט "אמרו חז"ל הדעת נותן" שמדבריו משמע שהיא מסברא, וצ"ע
See here

Wednesday, March 2, 2011

Threefold Blessing

The Birchas Kohanim mentioned in the Torah "יברכך... יאר... ישא" is referred to as the "ברכה המשולשת - the threefold blessing." The simple explanation thereof is due to its composition of three pessukim which contain three distinct blessings.
Another interesting way of looking at it: The Gemara (ברכות ח, א-ב) says that a person should read the Parshah twice in Hebrew and once with Targum (Aramaic) "even the words עטרות ודיבן." Rashi explains that these words do not have an Aramaic translation. Indeed, the halachah states that such pessukim should be read three times in Hebrew, the third time in Hebrew replacing the missing Aramaic. (שו"ע סי' רפ"ה ס"א ובמשנ"ב שם סק"ג)
In light of the above, we can easily understand why the pessukim of Birchas Kohanim are labeled "threefold," for they have no Aramaic translation. Thus, we read them in Hebrew three times.
הקדמת בן המחבר דשל"ה הקדוש "עמוד השלום" פכ"ו
See here

Tuesday, March 1, 2011

Temporary Mezuzah

If one checks their mezuzah, do they need to put up another one in the interim?
Depends: If one will be checking their mezuzah right away and is actively working on getting it checked, he need not put one up in the meanwhile. If, however, one is concerned about the kashrus of his mezuzah and took it down and is waiting to get it checked (like in days of old that one would wait for a traveling scribe to pass through the village), it depends: if he owns the house, he should put one up; if he rents and it is outside the land of Israel, he could be lenient.
דעת קדושים (מבעל האשל אברהם) סי' רצ"א ס"ב
וכן נפסק בספר "חובת הדר" פ"א ס"ח
ועי' בספר עלי דשא (שפירא) סי' ל"ג עלה ט שדן בזה
See here

Monday, February 28, 2011

Slanted Mezuzah - Now No One Is Happy?!

A Jew affixes a mezuzah to the doors of his house. Most mezuzos you'll see are on a diagonal. This is due to a difference of opinion between Rashi and Rabbeinu Tam. One says that the mezuzah is to be place completely horizontally while the other claims it should be placed vertically. In order to satisfy both opinions we compromise and put it on a slant. (רמ"א יו"ד סי' רפ"ט ס"ו)
Now, if the opinion of Rashi is to affix the mezuzah vertically, and that of Rabbeinu Tam is to do so horizontally, placing the mezuzah at a slant (neither vertically nor horizontally) is contrary to both opinions and seemingly futile?!
There are two explanations offered: a. There is a third opinion in the Gemarah that if one places the mezuzah diagonally it's unanimously kosher. The argument is only if vertical or horizontal is also valid, but both opinions agree that diagonal is certainly good.
b. The chief opinion is indeed like Rashi who holds that it should be affixed vertically; however, Rashi would hold that diagonal is also considered like vertical. Now, when one puts it diagonally, he is technically not putting it completely vertical either, so Rabbeinu Tam would not outrightly object either. Thus, we place it so making both opinions "happy."
שו"ת מנחת אלעזר ח"א סי' ל"ו ד"ה וגם
See here

Sunday, February 27, 2011

Chilazon - A Plant?

The blue-like thread that the Torah tells us to attach to the tziztis is a derivative of the Chilazon snail. The exact definition of the Chilazon as well as the dye it produces was lost to us many years ago. Towards the turn of the nineteenth century, the Radziner Rebbe - R. Gershon Chanoch Heinich Leiner - researched the topic and wrote an entire book on the matter, claiming that he had found the snail. His chassidim wear the dye it produces until today.
R. Yitzchak Halevi Herzog - first chief Rabbi of the State of Israel - wrote his doctorate on the subject and concluded that it was most probably a different fish, but he couldn't conclude for sure on any specific specie. Until today, there is much debate on the subject.
It is interesting to note the Ra'avad's description of the Chilazon:
"...It is impossible to determine if the Chilazon is a fish or a plant. For it is alive and has movement, [yet] it does not move from its place for it is firmly planted in the ground..."
הקדמת הראב"ד לספר יצירה הנתיב השמיני
ועי' בשו"ת נודע ביהודה (תניינא) או"ח סי' ג' ובהערות שם
See here

Thursday, February 24, 2011

Davening is Not an "Obligation"

Many of the mitzvos we do require a brachah prior to their fulfillment. Not all of them do however, and the Sages discuss at length the reasons for the lack of a brachah by each of these respective mitzvos.
One of these is tefillah. The common reason cited by many halachic works is the reason of given by the "Avudraham" (סוף דיני שמו"ע, הובא במג"א סי' ק"ו סק"ד): Tefillah does not have a "קצבה - a set amount/time," and is thus absolved of a brachah.
What exactly does this mean - why does the lack of קצבה absolve the need for a brachah?
The Gemara (ברכות כח, ב) says that one should not make their tefillos "set," i.e. it should not be a the product of a rote obligation, rather a sincere supplication from the heart. This is why one does not make a brachah prior, for the implication of blessing beforehand is that one is "fulfilling an obligation" and "doing his due duty," which we do not wish to convey. This is the true meaning of the words of the Avudraham: there is no blessing because it should be something that is not set and obligatory.
בגדי ישע על המג"א סי' ק"ו סק"ד
ועי' פמ"ג פתיחה כללות להל' תפילה בסופו טעם אחר
See here

Wednesday, February 23, 2011

Watch Where You Look

Before receiving the Torah, there were preparatory days wherein the Jews got themselves ready for the holy day. Hashem instructed Moshe to tell the Jews not to ascend the mountain; a boundary was set up which the Jews were not to cross. They were severely warned not to do this. The second time Moshe was preparing to receive the luchos, Hashem gave similar instructions, adding that no person should be present when he was to ascend, and even animal should not graze there.
From Hashem's instructions that upon ascending the mountain the animals should not be around, the Rokeach writes that this hints to the following idea: On the day we initiate a child to learning from the holy Torah, we cover him so he shouldn't see any dogs.
רוקח הל' שבועות ריש סי' רצ"ו
ועי' בלקו"ש חכ"ה ע' 310
See here

Tuesday, February 22, 2011

Using a Magnifying Glass for Halachah

The Aruch Hashulchan writes:
"There are those that say in the name of scientists that if one looks through a magnifying glass, they will see many insects in vinegar. Now, with vinegar, there is no problem... but I hear that all water, specifically rain water, is full of microscopic insects that are not visible to the naked eye. In my youth, I heard from someone that traveled far and used a microscope that enlarged the object thousands of times, and he saw all these insects. If so, how can we drink this water?
The truth is that the Torah does not forbid that which the naked eye cannot see, for the Torah was not given to angels. If one does not say so, now are there not scholars who say that the air is also filled with microscopic insects and when a person opens his mouth, he swallows many of them?! Surely they are speaking nonsense! Even if it is indeed so, being that the naked eye doesn't see them, it is nothing..."
He says the same thing about microscopic scales on fish - it still doesn't make them kosher:
"...Know, it is given, that with anything that needs to be visible, seeing it through a magnifying glass does not qualify; the naked eye must be able to see it. This holds true with anything in the entire Torah that needs to be visible."
ערוך השולחן יו"ד סי' פ"ד סל"ו וסי' פ"ג סט"ו
ועי' חכמת אדם כלל ל"ח בבינת אדם סקמ"ט
ועי' טוב טעם ודעת (למו"ר שלמה קלוגער) מה"ת קו"א (הל' טריפות) תשובה נ"ג
See here, and here

Monday, February 21, 2011

Righteous Women

The Kiyor in the Mishkan was fashioned from what the Torah calls "ma'aros hatzovos - mirrors of the women who had set up the legions."
Rashi explains that these mirrors were brought to Moshe by the women of the time. Moshe was disturbed with this donation, as they were used in Egypt to entice their husbands to have children. Hashem instructed him that this was indeed a virtuous act and most dear to Him; Moshe accepted them and the Kiyor was constructed.
R. Avraham Ibn Ezra takes a different approach:
"The way of all women is to beautify themselves by looking at their faces each morning with a copper or glass mirror and fixing the hair style on their head. This is referred to in Sefer Yeshayah, for the custom of Israel is as the custom of Ishmael until today. There were righteous women is Israel, servants of G-d who cast away the lures and pleasures of this world and donated their mirrors, for they did not need to beautify themselves. Rather, they would come every day to the doorway of the Mishkan to pray and hear the words of G-d's commandments."
פי' ראב"ע שמות לח, ח
ועי' רמב"ן שם ובתולדות יצחק שם (ועי' בסיום דבריו שהספור במשכן וכליו וצרותו אע"פ שאין בית המקדש קיים מצוה גדולה ושכרה גדול)

Sunday, February 20, 2011

Help Her Out

Just as a man is supposed to help his wife with lighting Shabbos candles by preparing the candles, etc. he is supposed to ensure that the lights in all the other rooms are lit. The woman acts as his shliach when she lights, and as such, he is responsible for the other rooms that she doesn't take care of. So, erev Shabbos, the man goes around the house and makes sure that all lights that need to be on are on. However, a brachah is not made; his wife's brachah takes care of that.
שו"ע הרב סי' רס"ג ס"ה, ס"ט
ועי' אליה רבה סי' רס"ג סקט"ו ובמה שנסמן שם
וע' קו"א בשו"ע הרב שם סק"ב

Thursday, February 17, 2011

Active Martyrdom

The Beis Yosef relates the following story:
"Once a rabbi slaughtered many children during shmad, because he was afraid the enemy would make them leave their religion. Another rabbi present was angry at him and called him a murderer, but he did not listen. The opposing rabbi declared, “If I am correct, may that rabbi be killed in an abnormal way!” And so it happened; the non-Jews caught him, flayed his skin and placed sand between the flesh and the skin. Afterwards, the decree was nullified, and had he not slaughtered them, they may have possibly been saved and not killed."
ב"י (בבדק הבית) יו"ד סי' קנ,ז ד"ה ומ"ש רבינו על שאר עבירות, ע"ש אריכות השו"ט בזה

Wednesday, February 16, 2011

Don't Rule Without Him

R. Chaim Benveniste was a prominent rabbinic authority in 17th century Turkey. A student of the Mahari"t (R. Yosef of Truni) in Constantinople, he served as the chief Rabbi in the city of Izmir, Turkey. He authored many books of halachah, the most well known being the "Kneses Hagedolah" on Shulchan Aruch - further halachic decisions culled from numerous sources preceding him.
So important is this work, that the Chid"a writes: "...He who is well versed in the ways of deciding halachah and understands the gravity thereof should not decide any matter prior to consulting with this work. He should run to the study hall and see what he (R. Benveniste) says and what his wise eyes did indicate. Afterwards, upon leaving the study hall, he shall calmly give instruction..."
שם הגדולים מערכת גדולים אות ח
See here

Tuesday, February 15, 2011

Live Body, Lighter Body; Dead Body, Heavier Body

Did you ever wonder why a dead body is heavier than a live body?
When R. Yochanan Ben Zakai uncovered his plan to sneak out of the besieged walls of the city of Yerushalayim to visit the General Vespasian by faking as dead in a coffin, he instructed his students that only they shall carry his coffin. The Gemara (גיטין נו, א) explains that he knew that a dead body weighs more than a live one, and thus, he did not want anyone to uncover his disguise by detecting the unusually light coffin.
But why is this indeed so - what makes the body lighter while alive?
R. Bechaye explains that the living person is comprised of a material body and a spiritual soul. The soul enlivens the body and "carries" it, thus making it lighter. When the soul departs upon the person's death, the body is left in its heavy material form with nothing carrying it. This is the true meaning of what the Gemara (שבת צד, א) says "החי נושא את עצמו - a living body carries itself."
The same can be found with inanimate objects as well: When one takes molten iron directly from the fire, it is lighter than when after it cools off. This is because immediately after emerging from the fire, the metal still has some of the fire - the soul - in it; this "soul" carries the metal, thus making it lighter.
רבינו בחיי עה"ת שמות לב, טז
ועי' "המעין" שנת תשד"מ גליון תשרי ע' 55 מאמרו של חיים סבתו בענין חי נושא את עצמו, ותשובתו בצידו ב"המעין" שנת תשד"מ גליון ניסן ע' 63
See here

Monday, February 14, 2011

R. Yehudah HaChassid's Relocation

R. Yehudah Hachasid was a very prominent sage in 12th century Germany. Famed as one of the leaders of the Chassidei Ashkenaz and author of the "Sefer Hachassidim," R. Yehudah HaChassid was no small figure in Jewish history.
R. Yehudah HaChassid was born in the medieval Jewish town of Speyer, Germany, scion of a prestigious Ashkenazi family dwelling there. The yeshivah he established - in which he taught his famous pupil R. Elazar from Garmiza (Worms), the "Rokeach" - was not in Speyer, but in Regensburg, a town about a three hour drive away.
What spurred his move from the hubbub of Jewish life, Speyer?
In an interesting historical documentation, the Maharsha"l (R. Shlomo Luria, 16th century Poland) writes:
"...R. Yehudah HaChassid from Speyer who was exiled from his birthplace to Regensburg as a result of the story with his wife. He warned her not to touch his 'box' while impure; she accidentally forgot and touched it. Holy secrets were written in the pamphlets contained in this box..."
שו"ת מהרש"ל סי' כ"ט
See here

Sunday, February 13, 2011

Where Does it Say in the Torah to Await Moshiach?

The opening words of the Aseres Hadibros are "I am Hashem your G-d who took you out of the land of Egypt..." Now, of all the wonders that G-d performed, why did He choose to the Exodus as His principal acheivement. Hashem created the world - why didn't He mention that? Additionally, one could ask, what "commandment" lies in these words - surely they are not mere introductory phrases?
The Gemara (שבת לא, א) says that when a person comes up to heaven he is asked "did you await the redemption?" Where in the Torah is one commanded to do so?
Right here. "Hashem says 'Just as I wish for you to believe that I redeemed you from Egypt, I command you to believe me that I am the Lord your G-d; in the future I will gather you together and deliver you.' So it shall be, may He, in His mercy, redeem us for a second time..."
סמ"ק מצוה א' עם הגהות רבינו פרץ
פרי דוד - הובא ב"ילקוט משיח וגואלה" (חלק ט"ז) יתרו כ, כ אות קל"א
ועי' ספר שומר אמונים (ראטה) דרוש הגואלה שדן בדברי הסמ"ק
See here

Thursday, February 10, 2011

Challah's Virtues

The Hebrew words "זו היא מצות החלה – this is the mitzvah of challah" has the same gematria as 613. For whoever does the mitzvah of challah properly, it's as if he has fulfilled all 613 mitzvos.
Furthermore, if you take the letter that comes before [or after] each of the letters of the word "חלה," you get "זכו - they merited." In the merit of the mitzvah of Challah, the Jews were granted entry to the Land of Israel.
הגהות מיימוני סוף ספר זרעים

Wednesday, February 9, 2011

Shabbos Snooze Button

The Rama"h (או"ח סי' רפ"א) writes:
"It is customary to go to Shul later on Shabbos than during the week because by the daily [korban] tamid the Torah uses the word 'in the morning,' whereas by the Shabbos korban it just says '...and on the day of Shabbos' [without the word 'morning']. This textual change indicates [that on Shabbos one] delays."
It's not all about coming to Shul later. The Mordechai (שבת פ' כל כתבי רמז שצ"ח), who is the source of this statement, quotes in the name R"i B. R. Yehudah in the city of Rome from the mouth of R. Hai Gaon that "on Shabbos we sleep more." Indeed, the Shalo"h (מס' שבת פרק נר מצוה) writes "On the day of Shabbos, do not get up early in the morning as on the regular days of the week..."
ועי' דרכי משה סי' רפ"א סק"א ובב"ח, דרישה סק"א ופרישה סק"א שם, ושאר נו"כ שו"ע
ועי' שו"ע אדה"ז סי' רפ"א וערוך השולחן סי' רפ"א
ועי' מנהגי מהרי"ל הל' שבת סי' ל"ז, הובא בהג"ה על השל"ה שם
ועי' שו"ת רדב"ז ח"ב סי' תרי"ד
See here

Thursday, February 3, 2011

Braided Challos

Speaking of the Challos, most Challos you'll find are braided; some with three braids, some with four, and even with six. This seems to be the accepted way of making "Challah" for Shabbos.
Why the braids?
One reason given is that we wish to fulfill the words of the Shabbos hymn "Azamer Be'shvachin" that we recite Friday night. Part of the liturgy mentions how we have 12 breads on the table, reminiscent of the twelve breads of lechem hapanim in the Beis Hamikdash. Indeed, there are those that have the custom to place 12 rolls of bread on the table.
However, not everyone practices so; accordingly, how do they justify the recital of the words "the 12 breads?" For this, we make braided challos, specifically two six-breaded challos, thus having 12 "rolls" for the Shabbos.
ספר עיון תפילה
ועי' בלקוטי מהרי"ח סדר ליל שבת
See here

Wednesday, February 2, 2011

Challah

One can find in any Jewish home a special loaf of bread just for the Shabbos; many people call it "Challah." Walk into a Jewish bakery Friday afternoon and you'll see the shelves stocked with piles of these golden delicacies.
"Challah" is the name of the mitzvah in the Torah to take a portion of dough and give it to the kohen prior to baking bread. How did these Sabbatical loaves receive that appellation?
The Ramah writes (שו"ע או"ח ס' רמ"ב) of a custom to knead dough "the size of challah (i.e. a large enough amount that would obligate one to take challah)" erev Shabbos to make loaves for lechem mishneh. The Ramah explains that this is for the honor of Shabbos, but the Magen Avraham there (סק"ד) explains that there is an idea of fulfilling the mitzvah of Challah as well, see there.
This could possibly be the reason for the title of the Sabbatical bread.
Another explanation offered: By giving this name to the bread, the fulfillment of the mitzvah is ensured.
אשל אברהם, הובא בטעמי המנהגים עניני שבת אות רנ"ב
ועי' במחצית השקל שם. משנ"ב שם ובביאור הלכה. ועי גם בלקוטי מהרי"ח סדר התנהגות ערב שבת וסדר סעודת ליל שבת
See here

Tuesday, February 1, 2011

"Gut Shabbos!"

Jews are oft accustomed to greeting each other with a hearty "good Shabbos" when encountering one another on the holy day.
This greeting is not by chance. It is written "One who meets their friend on Shabbos should not say 'good morning' like they would on a regular weekday, rather they should say 'good Shabbos.' About this it is written 'Remember (זכור) the day of Shabbos to sanctify it," i.e. always mention (זכור) the Shabbos."
It is told of R. Shlomo Zalman Aurebach that he would be careful not to say "Gut Shabbos" on the way to Shul Friday night so as not to fulfill the mitzvah of kiddush.
של"ה מסכת שבת ד"ה בענין ועשה טוב
ועי' בהגהות רעק"א לשו"ע סי' רע"א הל המג"א סק"א בא"ד וכן משמע מתוס'. ועי' בביאור הלכה שם סוף ד"ה דאיתקיש
ועי' בשו"ת תשובה מאהבה ח"ב סי' רל"ט (לשו"ע סי' רס"ג) ד"ה ואף אנא אמינא בסוגריים דנשים יוצאות בזה חיובן דהדלקת נרות
ספר תשובות והנהגות (שטרנבוך) ח"ד או"ח סי' נ"ט
See here

Monday, January 31, 2011

What Happens if You Leave Your Sefer Open?

In the sefer "Kitzur Shala"h," the author brings the following story:
"A certain scribe completed his work for the night and left the scroll open to the verse [that he had just finished writing] '...and the goats will dance there.' (ישעיה יג, כא) Upon arising early the next morning before daybreak, he encountered a demon sitting on his chair. The demon told him 'know that I am the demon named שד - the Guardian of the Pages and I have come to harm you. Yet, I will forgive you for I heard during the ten days of penitence that I do not have permission to harm you. Instead, accept upon yourself not to write further until such a time.' And so he did."
R. Chaim Palagi writes that the reason R. Shimon bar Tzemach Duran (the Tashba"tz) merited to have his teshuvos printed in such a beautiful manner (large size and good binding) more than the other books of his days was because he was always careful to spread an honorable cloth over the open books he was learning from.
קיצור של"ה מסכת שבועות עניני לימוד הנערים
יפה ללב ח"ג (חיו"ד) סי' עז"ר סק"ג
ועי' בספרו רוח חיים ח"א סי' עז"ר
See here, and here

Sunday, January 30, 2011

Don't Leave Your Sefer Open

When one learns Torah from a sefer and they wish to get up and take a break, they should not leave the sefer open. In fact, the Sha"ch writes that "It's known to the scholars of truth that there is a certain angel named ש"ד which stands for שומר דפים - Guardian of the Pages. [This angel] ensures that he who walks away from an open sefer will forget his studies."
R. Moshe Chagiz, author of Mishnas Chachamim (brother-in-law of the "Pri Chadash") writes that he heard that the "true scholar" R. Chaim Benveniste (author of the "Kneses Hagedolah") had a silk cloth that he would use to cover the seforim he was learning from when he would walk away from them. Because he was so busy, he did not have time to close them and find his place again, so he used this method.
ש"ך יו"ד סי' רע"ז סק"א
משנת חכמים סי' ר"י
ועי' ספר חסידים סי' תתקי"ח
See here

Thursday, January 27, 2011

Brich Shmeih in Middle of Davening

Someone once told the Rebbe in 1949 that he heard in the name of the Rebbe Rashab that one should interrupt in the middle of Pesukei Dezimrah and recite בריך שמיה. The Rebbe asked the Frierdiker Rebbe, and he said that one should not do so. The Rebbe writes "...being that Alter Rebbe does not bring this in any place, us Chassidei Chabad should not do so."
[Interesting to note that the Alter Rebbe does not bring the concept of reciting בריך שמיה at all!]
Not only that, some rule that even if one is holding in the middle of והוא רחום, i.e. tachnun, they shouldn't interrupt for בריך שמיה either!
אגרות קודש כ"ק אדמו"ר ח"ג ע' קמט, עי' בהנסמן שם
שו"ת שבט הלוי ח"ז סי' יב
See here, and here

Wednesday, January 26, 2011

Vayehi Binsoi'a & Brich Shmei

As the Aron Kodesh is opened, the congregation recites the pessukim of "ויהי בנסוע" and the Aramaic paragraph of "בריך שמיה." When exactly is one supposed to say them, and what if one didn't get a chance to do so when the Aron was opened?
R. Efraim Zalman Margolis, author of "Sha'arei Efraim," a major work on the halachos of krias haTorah, writes: "When they open the ark to take out the Torah, the congregation recites ויהי בנסוע. When they begin to remove the Torah from the Aron, the congregation recites בריך שמיה." Apparently, בריך שמיה is only recited after the Torah has begun its way out of its holy home.
If one didn't recite בריך שמיה then, he should recite it when the Torah is lifted - during hagbah. At that time, the congregation bows to the Torah, befitting the words (of the בריך שמיה liturgy) "...that we bow before Him and before the glory of His Torah..."
שערי אפרים שער י' ס"א עם פתחי שערים שם
ועי' אליה רבה סי' קל"ד סק"ד בשם סדר היום
ועי' שו"ת אגרות משה או"ח ח"ד סי' ע שכתב דמכיון שדין זה אינו מוזכר בראשונים, אין שייך למחות בדבר, ואין מדקדקין, ע"ש
ועי' בשו"ת אז נדברו ח"ח סי' מ"ח (ובספרו בית ברוך על החיי אדם כלל לא ס"ק ר"ז) בענין זה
ועי' בס' דרכי חיים ושלום אות קצ"ו שבעל המנחת אלעזר הי' אומרו כשהי' מונח בארון
See here

Tuesday, January 25, 2011

Sit When You Bentch

After one has finished their meal, the Torah tells us to thank Hashem for the food by reciting birkas hamazon. The recital should be said sitting, as this helps increase concentration and focus.
Tosfos brings in the name of R. Moshe Albert (see reference) a hint from the Torah itself for the sitting requirement: The passuk says "ואכלת ושבעת וברכת - and you shall eat and be satisfied, and you shall say grace." The latter two words can be split up to read "שב עת ברכת - sit at the time you say grace."
Interesting to note, R. Yosef Chaim of Baghdad, the Ben Ish Chai, would say that this teaches us to sit when we eat as well, as we can understand the hint of "שב עת - sit at the time" as a reference to the word preceding it "ואכלת - when you eat."
תוספות ברכות נא, ב ד"ה והלכתא
אמרי בינה (להבן איש חי) חלק "עושה פלא" פרק ב אות טו
ועי' ספר "תוספות איוורא" למס' סוטה שדן בארוכה בהמובא ששם "אלברט" היא טעות וצ"ל משה מ"איוורא", מגדולי התוספות, רבו של ר' יונה מגרוגדי - בעל עליות דרבינו יונה
See here

Friday, January 21, 2011

Status Switch

The kohen enjoys an elite status even today. He is called up to the Torah first, he gives the special brachah of birchas kohanim, and enjoys other privileges as well. In the times of the Beis Hamikdash, the kohen was most certainly special as he was privileged with the holy task of the daily service.
The levi'im too were special, as they were charged with the job of singing in the Beis Hamidash, but they don't compare to their elite brethren.
Kayin was the first born son; after him came Hevel. Kaballah explains that Kayin was conceived in sin, and as such, the privilege of kehunah was taken away from the first-born and given to the kohen. It is explained further that the levi shares the same spiritual components as the first-born.
Thus, when Moshiach comes, things will change. At that time, the sin of Kayin will be purged, and so, the kohanim will be downgraded to the status of levi'im and the levi'im (representative of the first-born) will be upgraded to their rightful status of kohanim.
לקוטי תורה מהאריז"ל יחזקאל
See here

Thursday, January 20, 2011

Say it With Song

It is an age-old custom for the kohanim to recite the brachah of birchas kohanim with a melody. There are various melodies in different communities, each according to their tradition.
Accompanying the brachah with song is no small matter. In fact, when the Torah records the commandment of Hashem to Moshe to bless the Jews, He tells him "...speak to children of Aharon... אמור להם - say to them." The word "אמור" is written out in full - with the ו. As such, the gematriah of the word is 247, the same gematriah as the word "זמר - song."
פענח רזא פ' נשא עה"פ דבר אל אהרן... אמור להם
ועי' בטור סי' קכ"ח בשם הירושלמי ובב"ח שם
לבוש סי' קכ"ח סכ"ב
ערוך השולחן סי' קכ"ח סל"ה
See here

Wednesday, January 19, 2011

What does "Pilegesh" Mean?

For those who frequent the pages of Gemara or any halachic work, you may have encountered the word "פלגש," commonly translated as "concubine." Where does this word come from?
Many are of the impression that it is a combination of the Aramaic word "פלג - half" and the Hebrew word "אשה - woman/wife." The simple connotation is that such a woman is not a "full" wife, but only "half" a wife (for various reasons: either because she does not receive a kesubah or because she is not intended for procreation, see references.)
In a similar vein, albeit slightly different, the Malbim explains that the word is really "פלג" half, and the extra "ש" is a common linguistic phenomenon where an extra letter is added at the end of the word (like "ערפל" from "ערף" or "שקערורות" from "שקע," etc.)
שפתי חכמים לרש"י בראשית כה, ו אות ר
מלבי"ם "התורה והמצוה" לספרא אות פט
ועי' חומש "תורה מאירה" (לר' מאיר מאירי) בראשית כב, כד בשם ר' וואלף הידנהימר
ועי' שאלת יעב"ץ ח"ב ריש סי' ט"ו
See here

Monday, January 17, 2011

During Davening...

Have you ever gotten stuck with a chazzan that decided to get carried away with some songs - what should you do? Too busy to sit around and do nothing?
Well, the Mahari"l was a very busy man, so he figured out what to do in such a scenario. His students write that he would regularly bring a Tur (a major work of halachah) to shul and would learn from it while the chazzan would prolong the niggunim. If the chazzan decided to go for a long kedushah or kaddish complete with musical renditions, the Mahari"l would refer to his handy Tur to pass the time constructively.
Don't think the Mahari"l wasn't into the piyutim recited during davening. Not at all; he was very careful to say "krovetz" with the minyan, and would even reprimand his students that didn't do so and chose to learn a Tosfos instead.
מנהגים (מהרי"ל) הל' תפילה
ועי' מקור חיים (לבעל החוות יאיר) סוף סי' ס"ח מה שפירש בהנהגת המהרי"ל
See here

Thursday, January 13, 2011

"Shalom Aleichem!"

Every month, when we bless the moon during "Kiddush Levanah," there is a social element included in the nussach: we make sure to say "Shalom Aleichem" three times to three different people?
Why was Kiddush Levanah chosen as an appropriate time to socialize?
1. Witnessing the open hand of Hashem in the waxing and the waning of the moon is similar to witnessing the Shechinah. As such, we greet the arriving Shechinah with a heart "Shalom Aleichem!"
2. The reason why the moon is smaller than the sun is due to the moon's case that she made against the sun. The moon was unhappy with the dual reign of her and the sun and thus complained to Hashem that two kings cannot reign under the same crown. Hashem duly responded; He minimized the moon. So, when we bless the moon, to avoid any further prosecutions, we ensure to prominently declare the peace and co-existence that reigns supreme between us Jews.
לבוש או"ח סי' תכ"ו ס"א ובאלי' רבה שם סק"ד בשם האריז"ל
ועי' שם בהגהות מוהר"א אזולאי סק"ה בשם ספר מטה משה
See here

Monday, January 10, 2011

Minchah After Shkiah

R. Yaakov ben Moshe Levi Moelin, the Mahari"l, among many other capacities, headed a Yeshivah and gave a shiur to the bachurim there. At times, the shiur would extend past shkiah and close to nightfall - tzeis hakochavim. Although the official time for Minchah had technically already passed, the Mahari"l would instruct his students - himelf included - to daven Minchah. He supported this practice from Talmudic sources and claimed that he had this as a tradition from his esteemed teacher, R. Shalom.
Similarly, R. Chaim Vital acknowledged that the Ariza"l was also known to daven Minchah at the time of shkiah, even on Friday night. Not only that, but he would ensure to recite both the silent Amidah and its repetition even at that late hour.
R. Moshe Sofer, the Chassam Sofer was known to daven Minchah even later than they did in the Chassidic town of Sighet...
מנהגים (מהרי"ל) הל' תפילה אות ה
שלמי צבור (אלגאזי) דיני תפילת מנחה סי' ב' ס"ג
ועי' שו"ת שאגת ארי' סי' י"ז באריכות ע"ד ההלכה
ועי' ספר פתח הדביר (פונטרימולי) פתיחה להל' מנחה סי' רל"ב בשם ספר כוכב מיעקב
ועי' שו"ת דברי יציב או"ח סי' צ"ח-צ"ט
See here
See here

Sunday, January 9, 2011

Dreams and Birchas Kohanim

While the Kohanim recite the last few words of Birchas Kohanim, there is an age-old custom to recite a special petition, imploring Hashem to annul any bad dreams that we may have dreamed. (שו"ע או"ח סי' ק"ל מברכות נה, ב)
What's the connection between Birchas Kohanim and dreams; why was this time picked specifically for this request?
A dream is considered one-sixtieth of prophecy (ברכות נז, ב). While bestowing the brachah upon the congregation, the Kohanim are considered to be full-fledged prohets, as the Shechinah "peers through the cracks" of their raised, blessing-giving hands. As such, it is a most appropriate time to nullify one's negative dreams, using the classic one-to-sixty halachic nullifying ratio, "batel beshishim."
נועם אלימלך פ' תרומה, הובא בס' טעמי המנהגים ע' ט"ו "עניני נשיאת כפים" ס"ק קכ"ד
ועי' דברי המדרש שיר השירים רבה עה"פ "מציץ מן החרכים" - ב,ט. הובא בטור סי' קכ"ח
ועי' עוד בענין השכינה מציץ מן החרכים בטעמי המנהגים הנ"ל אות קכ"ב בשם השבלי הלקט
See here

Thursday, January 6, 2011

Who's "Zevad-yah?"

Following the completion of hallel on Rosh Chodesh, many have the custom to recite the passuk "ואברהם זקן בא בימים..." followed by the mention of "Zevad-yah," that He should guard us and give us life, etc.
Where does this come from and who is "Zevad-yah?"
R. Avraham Dovid Lavat in his book "Sha'ar Hakollel" (סי' ל"ז סק"ט-י) says that this is not found in any of the works of the Ariza"l, and for this reason, the Alter Rebbe in Siddur writes that "there are those accustomed to saying the following."
Where does it indeed originate?
R. Emanuel Chai Riki, a late seventeenth century Kabbalist, authored a sefer on kabbalah entitled "Mishnas Chassidim." There he writes that if one wishes long life, they should say the above mentioned passuk after hallel. He continues to explain that the first letter of each of the words of this passuk spell out a unique name of Hashem - "זבדי-ה": The ז of זקן, the ב of בא, the מ of the word בימים is switched with the letter ד (according to the cheshbon of איק, בכר), and the final two letters "י-ה" from Hashem's name mentioned next in the passuk.
He concludes that the name should be pronounced "Zevud-yah" - with a קמץ under the ב. The spelling with a פתח appears as a man's name in עזרא ח, ח.
משנת חסידים מסכת ראש חודש פ"ב מ"ו-ז
ויש אומרים שהוא שם מלאך, עי' שער הכולל שם ובספר כף החיים סי' ה' סק"י בשם האריז"ל
See here

Wednesday, January 5, 2011

It's Already Yemos Hamoshiach

...Speaking about Birkas Hamazon, the Munkacser Rebbe stated that the correct nusach at the end is "May Hashem grant us with the coming of Moshiach" as opposed to many other versions which read "...with the days of Moshiach," for we are already holding by the "days of Moshiach;" what we are waiting for now is the coming of Moshiach. Especially in the past half-century since the times of the Ariza"l, surely the "days of Moshiach" have arrived, and now is a most appropriate time for his actual coming.
דרכי חיים ושלום אות שט
See here

Tuesday, January 4, 2011

Saying "Harachaman Hu Yevarecih es Avi..." Posthumously

Many Siddurim have the words "May the merciful one bless my father the master of this house along with my mother, mistress of this house..." as the stock nusach during the last brachah of Birkas Hamazon. Should one continue to say these words after their parents have passed on?
R. Chaim Elazar Shapira, the Munkacser Rebbe, would indeed say the above words even after his parent's passing. He said that his grandfather, R. Shlomo Shapira, the "Shem Shlomo," instructed his son, R. Zvi Hersh Shapira, author of "Darkei Teshuvah," to do so. He explained that Chaza"l proclaim that we are to respect people, both the living and the opposite thereof. Additionally, our parents still need the blessings now in the highest of all Heavens.
דרכי חיים ושלום אות ש"ח
עי' באג"ק כ"ק אדמו"ר הריי"ץ ח"א ע' רג
ועי' בספר השיחות תרח"ץ ריש ע' 262
See here

Monday, January 3, 2011

G-dly Writing on All Six Sides

The Gemara Yerushalmi (ירושלמי שקלים פ"ו סוה"א) brings an argument of Tannaim regarding the writing on the Luchos. Some say there were 5 commandments on each tablet. some say 10 one each, some count 20, and others reckon even 40 on each side!
The commentators grapple with this baffling Gemara. R. Yaakov Ibn Chaviv, author of the famed compilation of Aggadic texts "Ein Yaakov" writes a long treatise on this Gemara (עין יעקב ח"ב בסוף, ירושלמי שקלים פ"ו פיסקא ל), concluding with a detailed drawing of exactly how it looked.
The Ein Yaakov's approach is a more pragmatic approach, taking the words of the sages literally as an argument and explaining it so. R. Menachem Azarya of Fano (עשרה מאמרות ח"ב פ"כ) vehemently argues with R. Chaviv, claiming that his depiction is foolish "and any child (not G-d) could have written that!" He takes a different approach, claiming that this was a G-dly writing completely incomprehensible to the human mind. He explains that all four opinions agree how it was written, rather they are referring to different aspects of it:
The Luchos were 6x3 tefachim. On every 3-tefachim side (4 total), 5 commandments were written. On the larger 6-tefachim sides (2 total), 10 commandments were written. Thus, when the two tablets were placed alongside each other on their "shorter" sides, 10 commandments total could be read. However, if you count the commanments written on the big side of each tablet, each had 10. If you count BOTH long sides, each had 20. If you count ALL sides, each had 40. Thus, anyone present - no matter where he was standing - could see all 10 commandments from G-d.
עשרה מאמארות ח"ב ממאמר חקור הדין פ"כ
ועי' תיו"ט אבות פ"ה מ"ו
See here