Mishpatim 5773: Chasidim, Chasidus, Chasid: What really defines a Chasid?

Posted on February 7, 2013 by tasteofyeshiva

Taste of Parasha

What was the first group of laws to be outlined for the Jews after they received the Ten Commandments?  Mishpatim- fiscal law, laws governing slaves, holidays, converts, adultery and keeping Kosher to name a few.  Is there any rhyme or reason to this potpourri of laws?  The Nesivos Shalom ties them all together based on a discussion in the Talmud.  The Talmud in Bava Kamma (30a) is discussing who can be given the prestigious moniker of, “Chasid.”

Taste of Chasidus

Who is a Chasid?  What is a Chasid?  When is a Chasid?  It depends who you ask.  According to the Talmud there are three requirements for one to be considered a full-fledged Chasid.  1) A Chasid is one who is careful not to damage anyone.  Not with words, not with actions, and not with his possessions.  In short, he must be fluent in the laws of damages.  In this way all of his interactions with others will be with Chesed, kindness.  2) A Chasid is one who has reached a perfect equilibrium in his personal conduct.  He is not a glutton, nor jealous, nor haughty.  He is giving, thoughtful, and wise.  In short, he has internalized all of the lessons of Pirkei Avos.  In this way his personal conduct is with kindness, Chesed.  3) A Chasid is one who is constantly aware of G-d.  He is cognizant of G-d’s kindness at home, at school, at work, and at play.  In order to keep focused on G-d he is fluent in the Laws of Berachos and recites all of the appropriate blessings throughout the year.  His blessings serve as a conduit for G-d’s Chesed to come his way.  I would venture to say that after reaching such lofty heights at Mount Sinai the Jewish nation is being given an all-inclusive guide to being good Jews.  A sampling, or Taste, if you will, of a potpourri of laws that when understood, kept, and internalized give us an appreciation of what does and does not please G-d.

Taste of Talmud

What is the source for the requirement to make a blessing upon a pleasant smell?  King David wrote in Psalm 150, “Every soul shall bless G-d.” The Talmud explains: What is the only pleasure that the soul derives pleasure from: a pleasant smell.  Why do we need a special source to require a blessing on smell?  The Tzlach (Rabbi Yechezkel Landau Zt”l) answers that the body does not derive any benefit from fragrance so we may think that no blessing is recited. Here are two scenarios that our sages deal with.  Does one recite a blessing on pleasant smelling perfume?  Does one recite a blessing upon entering a spice store?  According to Rashi you are only required to recite a blessing upon fragrant oils if there are pieces of the spices blended into the oil and you most definitely recite a blessing as soon as you step foot in a spice merchants store.  According to Tosafos even if you smell oil that merely absorbed a pleasant smell from a spice which was subsequently removed you are obligated to recite a blessing.  According to Tosafos you are only required to recite a blessing in a spice store if the owner is sampling the fragrance for you to smell.  What is the rationale behind their opinions? I would venture to say that according to Rashi you recite a blessing over a strong smell notwithstanding whether or not the purpose of it is for smelling.  Whereas according to Tosafos a blessing is recited on any amount of fragrance so long as it is here for you to smell.  Rabbi Nachum Lansky Shlita told me that the sense of smell is the only sense that was not used by Adam and Eve to sin in the Garden of Eden it remains a sense that is untainted.

Here is a link to a class I gave about the laws of Berachos in Annapolis, MD: Berachos Class

This week’s issue is dedicated as a merit for a refuah shelaima for: Tinok ben Esther Tirza

Have A Great Shabbos!!

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Yisro_5773: Finding your own way may not be the best way

Posted on February 1, 2013 by tasteofyeshiva

Taste of Parasha

The Medrash says: Yisro made a deal with Moshe Rabbeinu, “You may marry my daughter Tzipporah on condition that you allow your first born son to serve Idols!”  The Medrash also says: Moshe Rabbeinu saw a prophetic vision in which G-d was quoting the words of the great Tanna, Rabbi Eliezer, with regard to the laws of Para Adumah.  Upon hearing this Moshe Rabbeinu says, “I wish Rabbi Eliezer is one of my descendants.”  To which G-d responded, “He most definitely is a true descendant of your great son Eliezer.”   The questions abound!  These Midrashim require much explanation.  How could Moshe agree to such terms concerning his Bechor?  What connection is there between Moshe’s second son, Eliezer, and Rabbi Eliezer?  How are these Midrashim connected? In order to understand these Medrashim we will have to delve into the words of Rabbi Eliezer, and their ramifications, in the Talmud.

 Taste of Talmud

The Talmud in tractate Bechoros (19b) asserts that if a three year old cow gives birth to a calf it can be assumed to be a Bechor (first born). This carries with it numerous laws and restrictions.  Tosafos to Avoda Zara (24b) asks: This statement does not fit with the fact that now-a-days cows do give birth prior to this age. Tosafos answers that this is one of the ways in which the natural order of things have changed from the way they once were; Nishtanu Habriyos. In the first Mishna in Tractate Para, Rabbi Eliezer says, the red cow used to make the ashes of the “Para Adumah” can be two years old.  If we follow this train of thought, then this would mean that according to Rabbi Eliezer a Para Adumah may be used even before it reaches the age when it could be a mother cow.  Rabbi Shimon Schwab Zt”l, points out a major ramification which would result from Rabbi Eliezer’s opinion.  The only attempt at a logical justification for the Para Adumah proffered by the Medrash is that it is the mother cow that is coming to clean up the mess of the golden calf.  In other words, by using a mother cow to perform acts of purity we repent and atone for the sin done with a calf.  If, however, the cow which is used does not have to be of calf-bearing age, then we are left with a law which is completely and utterly incomprehensible.   The ability for Jews to keep it is now relegated to the realm of Emunah Peshutah, pure and simple faith.  In other words, we do it because our Sages told us this is the will of G-d.

Taste of Parasha 2

Moshe Rabbeinu carried this Mesorah of Emunah Peshuta and was planning on using it as the focal point of his education plan for his children.  Believe in G-d, trust in G-d, just as your illustrious ancestors have done before you.  Yisro, on the other hand, was a man who came without any previous background or any reason to believe the G-d of the Jews.  His path of life had led him to try out all of the various idolatries that existed in the known world.  He contemplated, he investigated, he meditated, and he questioned.  After going through the scientific process he concluded that there is one G-d and it is the G-d of the Jews.  All else is futile and worthless.  Yisro wanted his first grandson to have the opportunity to achieve clarity of conviction through this same path of trial and error.  Moshe Rabbeinu was ready, although reluctantly, to agree to this process because he knew that ultimately this path also leads its traveler to the proper conclusion.  Moshe Rabbeinu’s preferred method; however, was the path necessitated by the opinion of Rabbi Eliezer.  Only with Emunah Peshuta are you able to burn a red cow and sprinkle it on ritually impure people thereby making them pure while making the one performing the procedure impure! This is the path of Emunah Peshutah.  This is the path which does not leave room for temporary lapses in Avodas Hashem. This is the path which is symbolized by the name Eliezer which stands for: Elokei Avi B’Ezri, the G-d of my Father is, was, and always will be there to help me.

This week’s issue is dedicated as a merit for: Esther Golda bas Devorah Shulamis,

In honor of her Birthday

Have A Great Shabbos!!

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Beshalach_5773: Emunah Peshutah, is it really so Pashut?

Posted on January 24, 2013 by tasteofyeshiva

Taste of Parasha

Have you ever experienced an elevated level of connection to G-d?  Perhaps it was in Yeshiva or on a trip to the Holy Land.   May be it was a heightened awareness of your Neshama and your inherent good attributes.  Was this period of time followed by a sudden drop in spiritual awareness?  Do you wish there was something you could do, or an attribute you could latch on to, in order to make it last?   The Jewish nation found itself at such a crossroads.  A mere three days after leaving Egypt they faced the biggest challenge of their fledgling nationhood.  G-d in his great mercy lifted them as on the wings of eagles out of the morass of their Egyptian Exile.  This great act of mercy elevated them to great heights of spiritual awareness and devotion.  Then came the challenge.  With the sea before them and the Egyptians behind them they were challenged with a simple command:  Travel.  Um, did I hear you correctly; there is a sea in front of me?  Yes, G-d commanded Moses to tell the Jews, “go ahead,” put one foot in front of the other; follow my commands with pure trust and belief in G-d.  The Shem M’Shmuel explains that this pure belief, “Emunah Peshutah,” was and is the key to Jewish survival throughout the ages.  It was the merit that got them across the sea, and is the merit that will continue to carry every single Jew even after a momentary high has passed.

 Taste of Talmud

The Mishna in Nazir (29a) writes that a father may put the stringencies of a Nazir upon his son.  The Talmud asks: Why only a father and not a mother, why only a son and not a daughter?  The Talmud brings two different approaches to answer this question.  Rabbi Yochanan answers that this is the way the law was transmitted to us by our sages and although we do not understand the reason why the laws were enacted as such, we keep them nonetheless.  Raish Lakish (as quoted by R’ Yossi ben Chanina) answers that it is the father’s obligation to educate his son in the observance of Mitzvos.  Therefore, if a father deems it necessary and beneficial for this particular son to observe the laws of a Nazir for a short period of time, he may put those restrictions on his son.  According to Raish Lakish, a father is not required to go to such lengths to educate his daughter in the performance of Mitzvos.  Therefore, it is very understandable, according to Raish Lakish, why a father may not put these stringencies on his daughter. 

 Taste of Talmud

Is a family allowed to make tuition payments with the ten percent, Maaser, of its earnings that it sets aside in a charity account?  This question is based on the premise that one may not use charity money to pay for an otherwise binding obligation.  The above question was posed to Rabbi Moshe Feinstein Zt”l.  Rav Moshe begins by pointing out that a father is obligated to pay to educate his son in Torah and Mitzvos.  According to Rabbi Yochanan in Nazir (29a) a family is also obligated to educate its daughter.   He brings a proof to this from tractate Yoma (82a) where the Talmud delineates the age that a girl must be trained to fast on Yom Kippur.   Most importantly, Rav Moshe points out that a daughter must be taught the principles of Emunah, Yirah, and Ahavas Hashem; to have a pure belief and trust in G-d, to fear G-d, stay far from sin and to love G-d.  Therefore, Maaser Money may not be used to pay for even a girl’s tuition.  However, he notes, that one is only obligated to pay for tuition according to his means.  For that matter, he says, one is not even obligated to give a tenth of his earnings until after he is able to provide for his family.    We should all be blessed with health wealth and prosperity to provide for ourselves and for others an opportunity to learn and attain Emunah Peshutah.

This week’s issue is dedicated as a merit for a refuah shelaima for:Yoel Efraim ben Baila

Have A Great Shabbos!!

 

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Bo_5773: Emunas Chachamim

Posted on January 17, 2013 by tasteofyeshiva

Taste of Parasha

When Moshe Rabbeinu first conveyed G-d’s message to Pharaoh, he did not say anything about the children joining them nor did he ask for anything more than a three day furlough.   When Pharaoh finally agrees to let all adult male Jews leave, Moshe Rabbeinu redefines his request.  He says that he wants permission for all Jews to leave.  Pharaoh refuses this request.  What was he thinking?  Why did this increased request make him change his mind?  Perhaps we can answer this question with a question.  Why did Hashem only tell Moshe to request for a three day furlough?   Some say it was to make it easier for Pharaoh to say yes.   I would like to suggest that it was in order to set up this scenario where Moshe was apparently changing the original request conveyed by him from G-d.   Pharaoh reached a level of belief in G-d but he still did not have an appreciation of the power vested within the Sages.   He did not have “Emunas Chachamim.”   Since that had not been part of the original message from G-d, he calculated that this was no longer a request from G-d.  This was an example of a Rabbinic injunction which Pharaoh was being challenged to trust.  A full acceptance of G-d is only when it comes with a strong “Emunas Chachamim”.  G-d desires that his words be seen through the eyes of the Sages.  The Shem Mi’Shmuel gives us an insight into the necessity of having the children with their parents.  In order for the adults to be able to focus completely on their service of G-d they cannot be worrying about what their children are doing.  They need to know that their children are safe.  Do you know where your children are?

Taste of Halacha

Mr. Katz owns an ox that is worth one thousand dollars.  Mr. Baum owns an ox that is worth two thousand dollars.  If Mr. Katz’s ox kills the ox of Mr. Baum, Mr. Katz must pay for the damages.   What is the Halacha if on the way to pay Mr. Baum, Mr. Katz’s ox tripped over Mr. Baum’s garment and broke its leg?  It would depend on where the garment was left.  If Mr. Katz did not have permission to bring his ox with him into the Baum property, then Mr. Baum is not responsible for the damages to the ox of Mr. Katz.  However, if he had permission to bring his ox into the Baum property, then Mr. Baum will now be responsible to pay for the damages to Mr. Katz’s ox.  Furthermore, if the garment was ruined in the process, Mr. Katz will now be responsible for the damages done to the garment. Although he does have permission to bring his ox into the Baum property, he still must be cognizant of the Baum’s possessions.  It is their property and they have every right to keep their objects in it (CM: 389:17).   The question now becomes, how do we evaluate the damages?  Does anyone have the number for the adjuster?  Using the Mesorah passed down to them, our Sages where able to glean from the words of the Torah the guidelines for payments.

Taste of Talmud

1) There are different levels of liability for oxen that damage by goring.  The first three times an ox damages by goring will only incur a liability to pay for half of the damage.  There is a Machlokes between Rabbi Akiva and Rabbi Yishmael if the value of the living cow automatically becomes the property of the damagee.  The Torah says, “They shall sell the living ox” (Exodus 21:35).  Who is the Torah commanding?   Who does the ox belong to?   Rabbi Akiva derives from this that as soon as the loss occurred the damagee becomes the owner of the living ox.  This even goes so far as to allow him to donate it to the Bais Hamikdash or any other worthy cause.  Rabbi Yishmael disagrees.  The damagee does not have a legal right to the living ox.  Rabbi Yishmael understands the verse to be speaking to the Bais Din of the city and telling them that if the owner does not have money to pay for the damages then the living ox could be sold under the auspices of Bais Din (Bava Kamma 33a). This is the Halacha here and for other damages as well.  The responsibility is upon the owner; but, if he does not have a means to pay, all of his possessions can be used as collateral.   Therefore, in the case of the garment, Bais Din will have to evaluate the loss to the garment and asses its value and the value of the damage that it caused.

This week’s issue is dedicated as a merit for: The Wolf Family

Have A Great Shabbos!!

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Va’eira 5773: A real fire ball

Posted on January 10, 2013 by tasteofyeshiva

Taste of Talmud and Halacha

There is a fundamental Machlokes between Rabbi Yochanan and Raish Lakish how to deal with the liabilities of a person who was irresponsible with a fire.  Rabbi Yochanan is of the opinion that your fire is like your arrow, “Aisho Mishum Chitzo.”  When you shoot an arrow, you are responsible for all five categories of damages; (as listed in Vol. 3 Issue. 12) so too with your fire.  Raish Lakish however, is of the opinion that your fire is like your ox.  It is your property and you must pay for damages that any one of your possessions caused due to your negligence.  The Halacha is in accordance with Rabbi Yochanan (Shulchan Aruch, Choshen Mishpat, 418:17).  There is yet another Machlokes between Rabbi Yochanan and Raish Lakish with regard to damages with fire.  What is the Halacha if an adult would give a child a burning torch to transport and the child burns down the neighbor’s tree in the process?  Is the adult responsible because it was his fire or do we say no, he did not shoot it like an arrow so he is exempt?  Rabbi Yochanan says he is exempt. Raish Lakish, however, is of the opinion that the adult is obligated. Rashi comments that this is in accordance with their opinions about the fundamental designation of the damages of fire.  According to Raish Lakish the adult is obligated because giving a fire to a child does not constitute proper stewardship of his possession.  In this case the Halacha is seemingly in accordance with Raish Lakish (Choshen Mishpat, 418:6).  If Rashi is correct that the two laws are intertwined, why is it that we are not consistent in deciding the Halacha?  There are two approaches we could use to answer this question.  A) The two Halachos are not intertwined.  We see this from Tosafos. Tosafos (Bava Kamma 9b) says that the Halacha in the case of the child is not based on the designation of “Aisho Mishum Chitzo”.  In that case the argument is solely about the trustworthiness of a child to handle fire properly.  Rabbi Yochanan is assuming that a child could be trusted to transport a controlled fire without fanning it into a damaging ball of fire.  In this aspect, Halacha does not follow his opinion.   B) We could say that although a fire is considered to be your arrow, this is only when you created it as such from its inception.  When you have a controlled fire, he is of the opinion that it is now considered to be your property and you are held accountable for its damages; but, not for the extra 4 damages that an adult is responsible for when he damages someone with his body.   Therefore Rabbi Yochanan really agrees that there is an obligation in the case of the child as the Halacha concludes, just not in the same way as when he throws a fire ball (G-d forbid).

Taste of Parasha

It was not your everyday hail!  It was more like a fire-ball, but worse.  It was a fire-ball loaded inside hail!  It was Barad, the seventh plague.  Our sages refer to this plague as a miracle within a miracle.  There was another aspect to this miracle that bears mentioning.  With all of its might and fury, this hail storm did not rain down upon the Jews!  Although they lived side by side with the Egyptians, over the Jewish neighborhood of Goshen there was a clear blue sunny sky.  The Alter of Slabodka sees in this a clear indication and verification of a very important concept.  Dovid Hamelech says in Tehilim, “Hamichadesh Bi’Tuvo Bchol Yom Tamid.”  This means that the every single day G-d creates the world and makes it new.  When you wake up one day and you see a clear blue sky do you think that it is there because G-d created it 5773 years ago?  The Jews in Egypt came to the realization that every day the existence of the world is up in the air (literally).  Will fire and ice mix today? Will there be a clear blue sky? Will the water in the river be drinkable?  Only if G-d so creates it to be so today.  Every day G-d creates the world the way he desires it to exist on that day.  How will this affect the way you pray?  Everything is up in the air, every day. We need to pray for all of the phenomenon which we take for granted.  We can pray for major changes.   This is true because G-d is creating the world, now!

Have A Great Shabbos!!

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Vayechi_5773: Of Trees, Oxen, Pits and avoiding pitfalls

Posted on December 27, 2012 by tasteofyeshiva

Taste of Parasha

Yosef is compared to an ox with strong and beautiful horns.  Moshe Rabbeinu says of him “Bechor shoro hadar lo” (Deut. 33:17).  Rashi explains that this is referring to the strength of his descendant Yehoshua who was the leader of the Jewish nation in their magnificent and miraculous uprooting of the seven nations from the land of Israel.  In Yaakov Avinu’s final words to Yosef, Yaakov blesses him for having valiantly fought a battle with his evil inclination.   Yaakov notes the fact that Yosef tapped in to the strength bequeathed to him by his illustrious predecessors in order to vanquish the evil inclination.  In recognition of this strength and fortitude Yaakov Avinu blessed Yosef’s descendants to be numerous and strong.  The first Mishna in the fourth chapter of Pirkei Avos says, “Who is a strong man?  One who conquers his evil inclination, as it King Solomon said, “One who is slow to anger is better than a strong man and one who rules his spirit is greater than one who conquers a city.”  It may not be glamorous, glitzy or make headlines but when you stand strong, when you control your passions and guard the purity of your holy soul you are accomplishing great things.  You are a true hero to yourself, your family and most importantly to G-d.

 

 

Taste of Talmud

A person is responsible to make sure that he does not damage anyone or their property.  A person is also responsible to ascertain that his possessions do not damage anyone or their property.  Furthermore, one who is using a dangerous substance such as fire must ensure that it is controlled and will not damage anyone or their property.   The first Mishna in Bava Kama lists the four main categories of damages: Shor, ox; Bor, a pit; Maveh, human; and Hever, fire. The Mishna then writes a general rule:  If you are the one responsible for something that could cause damage, if it causes damages, you are responsible to pay for the damages with the best of your fields (i.e. cash or cash equivalent).   The Talmud asks: What does this rule include that has not been taught?  The Talmud answers that this rule is coming to include those things that are not exactly like an ox, fire, or pit, but have some characteristics of two or three of them. On page 6a the Amoraim give us some examples of such hybrid cases of damages…

Taste of Halacha

If a man leaves a package unsecured on top of a roof and an ordinary wind comes along and blows it off the roof: If the package damages someone on its way down that would be comparable to damaging someone else with a fire that you created.  Both involve an object with the capabilities to damage that were not secured and involved an outside force that turned them into a damaging projectile.  If, however, someone tripped over the package after it landed then it becomes a hybrid damage.  It became like a pit in a public domain due to your negligence and an outside force.  Another case of a hybrid damage involves a person who receives a notice that his tree must be removed because it is in danger of falling.  If a) he does not comply and does not remove it and then b) the tree fell into a public domain and c) he relinquishes his ownership from it, then, it is similar to pit in a public domain.  Unlike a pit however, when you planted the tree by the side of the road it was not inherently a bad thing; whereas a pit which is dug in the middle of a road is.  In this respect it is more like owning an ox which could be used for good things and is only bad if it is not guarded and used appropriately.   The Halacha is that the owner is responsible for damages of “hybrids” as well.

This week’s issue is dedicated as a merit for: Esther Golda bas Devorah Shulamis

Have A Great Shabbos!!

 

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Vayigash_5773: Man’s Mission is to be Praying not Preying

Posted on December 20, 2012 by tasteofyeshiva

Taste of Parasha

There was once a King who was very pleased with his servants.  He made a proclamation, “Every one of my servants may make one request and it shall be granted.”  There was one wise servant who requested to have an audience with the king thrice daily.  The King was so taken by this servant’s desire to have a relationship with him that not only did he grant his request but he gave him a small fortune as well.  When Yehudah approaches the viceroy of Egypt he begins his remarks by saying, “Bi Adoni, Yedaber Na Avdicha Davar B’ Azney Adoni.”  Literally translated this means that Yehudah asked Yosef to please be allowed to speak directly to him.  The Medrash, as expounded by Rav Tzadok Hakohain and the Nesivos Shalom, derive from the words of Yehuda some fundamental principles about Prayer.  Yehuda was actually addressing his words to G-d.  He begins by saying “Bi Adoni,” My Master, G-d, is in me!  When we come before G-d in prayer the first thing we must realize is that G-d cares deeply about us, to the point that our sages tell us, “Bchol Tzarosam Lo Tzar,”   our pain is His pain.  That having been said, when we pray, we are really praying for G-d’s best interest in this world.  Subsequently, Yehudah addresses himself to G-d once more and says: Let me have the merit of an audience with You my King.   He concludes his opening remarks by asking for The King’s forbearance. “Al Ichar Apicha B’avdecha,” please do not look at my iniquities,  please forgive my misdeeds and let my words not be deflected due to my sins.  These are three important details we need to bear in mind when coming to pray.

Taste of Talmud

One of the four main categories of damages is, “Maveh” (Bava Kamma 2a).  According to Rav, the word Maveh is referring to damages perpetrated by an Adam, man.  Why does the Mishna use this unique way to refer to man?  The answer is: If it would say the word “man” it would include slaves.  A slave however is not obligated to pay for his damages.  This is why the Mishna used the term Maveh.  This refers to a man who is responsible for his own actions.  The Talmud asks: What is the source of this term?  Rav answers that it is used by the Prophet Isaiah.  Isaiah tells the Jewish nation if you will be a Maveh and ask to be saved from exile, G-d will listen to you; when your prayers are coupled with repentance.   Rav learns from Isaiah that when you want to refer to a Human being who is fully aware of, and in control of his faculties, you refer to him as a Maveh.  The ability to articulate intelligent thought into words, prayer and repentance is the essence of man.  It is these capacities that need to be tapped into to channel an Adam (man) away from acting like Adama (dirt) to becoming Adam’e (similar), to G-d.

Taste of Halacha

The Talmud (ibid. 3b) quotes a statement by a Tanna in a Braisa that lists all of the different categories of damages.  Included in that list are both Maveh and Adam!  This seems to be contrary to Rav’s opinion.  If Maveh is Adam why does the Braisa list both of them?  Rav answers that the word Maveh includes damages done to another’s property; whereas the word Adam, is being used to refer to damages done to another person’s body.  The Shulchan Aruch (CM: 378:1) writes that it is forbidden for a human to damage another human in any way.  Should damages occur, a person is responsible for his actions, even if they were as a result of an accident.  As it says in the Mishna (Bava Kamma 26b) “Adam Muad L’ Olam,” a human is fore- warned, always!  A person must take the necessary precautions to insure that no harm comes about through him.  When a human damages another human’s body (G-d forbid) there is a higher level of responsibility that he bears.  He must pay for five aspects of the loss.  1) Damages, 2) pain, 3) loss of wages, 4) doctor’s bills and 5) embarrassment.  How these are assessed is a complicated matter and is dealt with in the Talmud and Shulchan Aruch (ibid.)

Mazal Tov Rabbi and Mrs. Starr on the birth of a boy!

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Mikeitz: Hiddur Mitzvah Part 3

Posted on December 13, 2012 by tasteofyeshiva

Taste of Halacha and Hashkafa

It was the third night of Chanukah and Yaakov only had two candles.  He lights one in keeping with the basic obligation to light one candle per home.  Later in the evening he received a gift box with a box of candles in it.  Yaakov wants to know if he should make a new Brocha for this Hiddur Mitzvah.  The Levush says he does make a new Brocha.  The Machatzis Hashekel says he does not.  The Sfas Emes brings a proof to the opinion that a new Brocha should be recited:  We see that a Brocha is recited even on the added aspect of Hiddur Mitzvah from the fact that when three people are lighting Menoros in one house the latter two recite their own blessings even though they already fulfilled the basic requirement with the lighting of the first.  We see from here that the Mitzvah of Hiddur Mitzvah is not a part of the Mitzvah but a separate Mitzvah unto itself.  Rabbi Akiva Eiger disagrees.  He says that there is no proof from the blessings made by the added inhabitants of a home.  In that situation they only make a separate blessing because they had specific intent not to fulfill their obligation. However, in the case of Yaakov, once he had fulfilled the basic Mitzvah of Chanukah with the lighting of a single candle he may not recite another Brocha on the added aspect of Hiddur Mitzvah.  Rabbi Akiva Eiger is of the opinion that the Hiddur Mitzvah is a part of the basic Mitzvah but does not require a blessing of its own.    Everyone agrees that after one made a Brocha on a simple esrog, a new Brocha is not recited on a second Esrog however beautiful it may be.  This is because the Hiddur of a Mitzvah, although important, is not a separate Mitzvah unto itself.  From the Sfas Emes we clearly see that he is dealing with the aspect of Hiddur Mitzvah by Chanukah differently than it is dealt with by other Mitzvohs.  The Gaon, HaRav Yitzchak Zev Soloveitchik Zt”l, concurs with the Sfas Emes.  He uses this idea to explain why the limitation of a “shlish” (one third) does not apply to the Hiddur Mitzvah of lighting the Menorah.  The beautification of this Mitzvah is not an added aspect to the Mitzvah but a Mitzvah itself.  The sages specifically made a decree that we should beautify this Mitzvah multifold.  It is the way in which our forefathers reignited the spirit of the Jewish people in those days.  Now again in our times we too would do well to reignite our burning embers by looking for ways to make Torah and Mitzvohs paramount in our lives, and to make them into vibrant flames  We would do well to take a close look at our schedule and find more time for Torah and Mitzvohs.

 

Taste of Parasha

Why was it only after Shimon was locked in jail that the brothers realized that they had erred in the treatment of Yosef?  Furthermore, they only acknowledge that they erred in not having listened to his entreaties to save him from the pit.  What was it at this point that made them realize that they were mistaken, but only in that point?  The Or Hachayim Hakadosh answers that they realized the exact measure for measure punishment that they were receiving.  As far as the judgment was concerned they still thought that they were correct.  They could not however come to terms with the fact that they had not had the goodness of heart to have mercy on him when he cried out from the pit.  When Shimon was taken from them to be thrown into jail their hearts ached, their feelings of mercy ignited, and their guilty conscience for blocking out those feelings previously came to the fore.   Most notably, it was no coincidence that Shimon was the one, for he had a leading role in their treatment of Yosef.  The Alter of Slabodka writes that we must be constantly vigilant for those messages and opportunities in life to rectify previous errors.  G-d sends us messages and opportunities to act appropriately in a similar situation that we had erred.  This is called “Teshuvas Hamishkal” (a balanced repentance).  Rabbi Y. Mersky writes that the Chashmonaim rectified the lack luster performance of Mitzvos in the previous generation with their beautiful re-inauguration of the Bais Hamikdash with Hiddur Mitzvah.  Let’s continue in the foot-steps of the Chashmonaim by performing Mitzvos with happiness and with a fastidious observance of all of their details.

This week’s issue is dedicated as a merit for:  Elka bas Yehudis

Have A Great Shabbos!!

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Hiddur Mitzvah Part 2

Posted on December 6, 2012 by tasteofyeshiva

Taste of Talmud, Halacha and Chanukah

When the Chashmonaim returned to the Bais Hamikdash they only found one small flask of oil that had not been defiled by the Greeks.  According to the account of Rav Achai Gaon, this flask had the seal of the Kohen Gadol on it and did not contain enough oil to light the Menorah for even one day.  Rabbi Yitzchak Mirsky asks, what was this oil originally set aside for that it should have such a small amount of pure oil with the seal of the Kohen Gadol on it?  If it was set aside for lighting it should have had at least the amount necessary for one day and it should have been sealed by the oil makers, not the Kohen Gadol?    Rabbi Mirsky answers these questions with a beautiful insight which will provide us with some understanding as to why our sages recommended that we perform the Mitzvah of Lighting the Menorah in such a beautiful manner.   There was another Mitzvah other than the Menorah that required the use of oil in the Bais Hamikdash.  Most of the flour offerings in the Bais Hamikdash required oil.  However, this oil did not have to be pure olive oil as was needed for the Menorah.  The Kohen Gadol himself brought a special flour offering every day.  This offering was made with a tenth of an eifa (1 liter) of flour and required a small amount of oil.  This oil as well was not required to be pure olive oil.  However, Matisyahu the Kohen Gadol had decided to beautify this special Mitzvah of his and he personally made sure to see to it that only pure olive oil would be used for his flour offering.  He even went so far as to prepare small flasks of oil with just the right amount of oil needed for his daily flour offering.  It was one of these flasks of oil that the Chashmonaim found. They were now able to perform the Mitzvah of lighting the Menorah in its ideal way.   Now they were faced with an additional dilemma.  Should they make thinner wicks which draw less oil in order to make the oil last longer?  Or perhaps they should use impure oil and light the Menorah in its defiled state because that was what was available?  Or should they light the Menorah in purity with the regular wicks and allow it to burn as long as it could?  Over the past year of their revolt they had done some soul searching.  They realized that prior to the point in time in which G-d had allowed the decrees of Antiochus to take away the privilege of temple service from them, there had been a serious weakening in the enthusiasm and fastidiousness in the peoples’ service of G-d.  It was this awareness that inspired The Chashmonaim to lead the spiritual and physical battle cry of Mi LaHashem Eilai.  Whoever is ready to devote themselves to serving Hashem, wholeheartedly, should follow me!  In this spirit of reawakening renewal and revival to serve Hashem with hearts full of love and joy it was clear what they needed to do.  They needed to light the Menorah with the most beautiful oil and wicks possible for as long as possible.  They needed to inaugurate the Bais Hamikdash with Hiddur Mitzvah.  When Hashem saw that the Chashmonaim had done all that was in their ability to show their love of Him, He in turn showed His great love for the Jewish nation by allowing the small amount of pure oil to burn in the large wicks, most beautifully, for eight days.  So it was the Hiddur Mitzvah of the Kohen Gadol and the Hiddur Mitzvah of the Chashmonaim that made it possible for us to experience G-d’s love.  The Bach (OC: 570) writes that it is for this reason that the holiday is celebrated with great and fervent songs of love to G-d.  It is the Holiday in which we need to express our love for G-d wholeheartedly.  It is very clear, therefore, that when it comes to the lighting of the Menorah, no one will be trying to look for cheap and lackadaisical ways of performing the Mitzvah.  It is specifically at this time that our sages recommend looking for ways in which to beautify the Mitzvah of Menorah.    May we too merit to experience G-d’s loving miracles in our day.  May the merit of performing the Mitzvah of Menorah and all Mitzvos with Hiddur bring about Miracles, Blessings, and Salvation for all of us.

This week’s issue is dedicated L’ Iluy Nishmas:

Liba Raizel Bas Menachem Mendel Halevi, OBM

Have A Great Shabbos!!

Posted in Chanukah | Comments Off on Hiddur Mitzvah Part 2

Hiddur Mitzvah: Putting Your Best Foot (Light) Forward

Posted on November 30, 2012 by tasteofyeshiva

Taste of Talmud and Halacha

How does one fulfill the Mitzvah of lighting the Menorah?  The basic Mitzvah is fulfilled by one person lighting one light in his home.  There is a more beautiful way to perform this Mitzvah:  Each person in the home lights a candle every night.   There is yet an even better way to fulfill the Mitzvah.  Those who wish to beautify the Mitzvah even more will add a candle every night of Chanukah (Shabbos 21b).     Some commentaries understand that the highest level is merely to have the head of household add one more light every night of Chanukah (Tosafos, ibid.).  Others assert that the highest level of performance of this Mitzvah is to have each person add one more light every night of Chanukah. The concept of beautifying a Mitzvah is called Hiddur Mitzvah, beautification of a Mitzvah.  The source for this aspect of a Mitzvah is derived from a verse in the song of Az Yashir.  After experiencing the Miracle of the splitting of the sea the Jews expressed their love and thanks to G-d in a beautiful song.  As an expression of their love to G-d they sang, “Zeh Keli V’Anveihu”, this is my G-d and I will beautify Him.  There is a saying, “Love knows no bounds”; serving G-d with love means looking for the most beautiful way in which to serve G-d.  After they safely crossed the sea the Jews said we recognize our G-d (Ze Keily) and we will perform His Mitzvos beautifully (V’Anveihu).  The Talmud in tractate Bava Kamma (9a) does put a limit to this expression of love.  The Talmud says, “Hiddur Mitzvah ad Shlish”.  You are only obligated to beautify a Mitzvah by adding one third to the value of a Mitzvah.  This being the case, we have to ask ourselves, “Why, when it comes to the Mitzvah of lighting the Menorah, do the Sages themselves recommend that we beautify the Mitzvah to such a high degree?

IY”H over the next two weeks I hope to offer three different reasons for this.  For now, here is another thought about Hiddur Mitzvah.

Taste of Parasha

When Yaakov comes to the City of Shechem he has reached a milestone in his life.  He grew up under the tutelage of his father Yitzchak.  He had the opportunity to gain from his grandfather Avraham.  He developed into the pillar of Torah in the yeshiva of Shem and Ever.  He proved his mettle in dealing with Eisav and Lavan.  He had fathered 11 of the tribes of Israel.  At this point he builds an Alter to give thanks to G-d in Heaven.  After the alter was built, Verse 33:18 says, “And HE called HIM Kel Alokey Yisroel.”  The question is who called whom or what Kel?  The word Kel is one of the names used to refer to G-d. It is also a word used as a synonym for the word mighty.  The Commentary of Unkelos translates the verse to mean that Yaakov called out and prayed to Kel the Mighty G-d of Israel.  The Talmud (Megillah 18a) says that there is a grammatical basis for a different reading of this verse.  According to the Talmud it was Yaakov who was called Kel, by, Elokey Yisroel, G-d.  What does this mean?  In what way was Yaakov, “Kel”?   The Alter of Slabodka, in his work Or Hatzafoon, writes that Yaakov had achieved such distinction at this point in his life that he was the perfect example of the Tzelem Elokim, the G-dly image which is in every human being.  He had achieved this through coming closer to G-d from all of his life experiences.  He had reached this plateau by acting as G-d would have liked in all situations. He had literally become like G-d, G-dly.   This, the Alter says is the highest form of  Ze Keili Veanveihu,  making the Ani (I) like Hu (HIM).

Have A Great Shabbos!!
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