Friday, December 31, 2010

CHASSIDIC PEARLS BY RABBI LAZER BRODY PARSHAS VAEIRA


"And the frogs ascended upon the land of Egypt" (Shmot 8:1).

Each of the ten plagues, like everything else Hashem does, conveys its own unique message and an intrinsic lesson in life; the frogs are no different.

People usually don't attach significance to a frog. They usually consider it a small ugly creature, an object of disdain or repulsion. At best, folks are willing to tolerate the frogs as long as they limit their croaking to the faraway woods and wetlands.

Jewish tradition looks at frogs in a totally different light. Rebbe Nachman of Breslov wrote an entire discourse elaborating on the inner meaning of the frog (see Likutei Moharan I:3). He says they allude to scholars of Torah, the princes of humanity with enlightened spiritual cognizance.

BAIS HAVAAD ON THE PARSHA Parshas VaEira: Employment vs. Slavery







In this week's Parsha the Torah discusses the history of the Jewish nation, who were enslaved in ancient Egypt until G-d redeemed them. G-d sent Moshe Rabbeinu to Pharaoh to instruct him to free the Jews and let them serve Him. Pharaoh refused to listen, and G-d punished the entire Egyptian nation with ten plaques, until the Egyptians were forced to let them go. G-d liberated us, the Jews, from Egyptian slavery so that we should serve Him instead. "For the Children of Israel are servants to Me, they are My servants, whom I took out of Egypt" (Vayikra, 25:55). The Gemora derives from this that G-d commanded us not to enslave ourselves ever again, even to a fellow Jew, so that we should always remain free to serve G-d.
This week's journal will explore the practical halachos of this concept.

Employment vs. Slavery

By Dayan Yehonoson Dovid Hool





The Torah puts much emphasis on acting at all times with ethical behavior, but it is important to understand that often what might seem at first glance to be "merely" an ethical question can actually be a question of mandatory Halachah.




Let us take an everyday example. A lawyer notices that his secretary has spare time on her hands, and decides to set her a task to do even though he has no intention to use the results at all; for example, he instructs her to type up various documents, which he shreds immediately upon her completing the task. Apart from the ethical dimension, is this forbidden according to the Halachah?




Asking an Eved Ivri to Perform Demeaning or Worthless Tasks




The Torah tells us that if one owns an Eved Ivri - a Jewish slave - there are two specific negative commandments that instruct what one may not order the Eved to do. Firstly, "Lo sa'avod bo avodas avved," (Vayikra, 25:39) which Rashi, quoting Chazal, explains to mean that one may not ask him to perform demeaning tasks that are usually only performed by a slave (such as carrying his master's clothes behind him to the bathhouse), and secondly, "Lo sirdeh vo bepharech," (ibid, 43) which Rashi explains as meaning that one may not ask him to perform tasks that the master has no need for (for example, to ask him to warm up a cup of drink when the master has no intention of drinking it).




When it comes to the prohibition of Avodas Perech, Rashi (quoting Sifri) brings two examples: "Work that one has no need for, but is requested merely to afflict him - do not tell him, "Warm me this cup," if you don't need it, "Hoe under this vine until I come.""

The Rambam (Hilchos Avaddim, 1:6-8), however, understands that there are two separate issues here that are prohibited under the classification of Avodas Perech. Firstly, as Rashi say, it is forbidden to ask the Eved to do unnecessary tasks, and secondly, it is forbidden to set him up with a task that has no defined end point, such as asking him to hoe the vines indefinitely. Thus the master may not instruct him to work "until the master returns," for example, but must give the Eved a defined endpoint for the task, such as to work for a specific amount of time, or until a specified set of results is achieved.




A Free Man




These prohibitions apply to the owner of an Eved Ivri. However, Sifri rules that it is permitted to instruct a free, non-Eved to do demeaning or unnecessary work.




As the Rambam explains, "In what context are these matters said (i.e. the prohibitions mentioned earlier)? With an Eved Ivri, because his spirit is despondent as a result of having being sold, whereas for a Jew who has not been sold it is permissible to use him like a slave, because he is only doing this work of his own free will."What about an Employee?




It would appear from the words of the Rambam that since an employee, who has not been sold into slavery, does not share the same low spirits as the Eved Ivri, it would be permitted to require of him these tasks.




However, it appears that the Ra'avad disagrees. This can be derived from the fact that the Ra'avad disputes the Rambam's explanation of the second example of the Sifri (which the Rambam explains as referring to a case in which the master instructs the Eved to perform a particular task without defining an endpoint) and one of the reasons for this is that the Ra'avad says that surely if one hires an employee, one may set him tasks that have no defined endpoint, and as such why should it be any different in the case of the Eved?




It is clear from the Ra'avad's argument, then, that an Eved and an employee are equal in this regard - whatever is prohibited for a master to demand of his Eved would be forbidden for an employer to demand of his employee.




Lechem Mishneh disputes this assumption of the Ra'avad, though. The Torah prohibits a master from instructing his slave to do useless or demeaning work, he says, but this does not apply to a free person, as noted above, and thus an employee, who is not an Eved Ivri, may be given such tasks,and this would not serve as any indication as to whether it would be forbidden to ask an Eved to do the same.




Is an Employee Likened to an Eved Ivri or a "Free Man"?




In the light of the above, there appears to be a fundamental difference of opinion here. The Lechem Mishneh understands that when the Torah allows one to give such instructions to a "free" person, as the Rambam writes (Halacha 7), an employee is included in this - the prohibitions apply only to an Eved Ivri. The Ra'avad, however, understandsthat in this respect, an employee has the same status as an Eved, and whatever one may not request of an Eved Ivri one may not request of an employee either.




Other authorities who hold like the Rambam include the Magen Avraham (Orach Chaim, 169:1), who notes that it was customary to request (Jewish) domestic servants to do demeaning tasks, and queries this, due to the prohibition of asking an Eved Ivri to perform a demeaning task. He answers with two reasons: firstly, it is agreed upon at the time of employment and thus the servant knows and agrees in advance, and secondly, the Sifra allows this for a free man, and employees are considered as free men and not "slaves."




The Basis of the Dispute




Beis Yitzchak (Orach Chaim, 32) explains that the difference of opinion between the Rambam and the Ra'avad is based on a fundamental difference of opinion as to how to regard the status of an employee. The Ra'avad sees an employee as being essentially "owned" to an extent by the employer, and thus with regards to these laws has the same status as an Eved Ivri, whereas the Rambam regards him as being obliged to the employer but not at all owned by him, and thus these prohibitions do not apply to an employee at all.[1]





In Summation:




According to the Rambam the prohibitions of giving demeaning or unnecessary and useless tasks apply only to an Eved Ivri and not to an employee, and this appears to be the conclusion of the Magen Avraham. However, according to Ra'avad and the various Rishonim who understand that every employer has some sort of kinyan on the employee, it would be forbidden to demand such work from an employee.




The Ethical Imperative




It is worth noting that although until now we have been discussing this issue from a purely Halachic viewpoint, there is an ethical imperative that the Torah expects from us, above and beyond that which is strictly speaking permitted.




In this context, Rabbeinu Yonah (Sha'arei Teshuvah, Sha'ar 3, 60) forbids requesting any tasks, even from a "free" person, if there is a concern that he will carry out your wishes not out of genuine desire but because he is either too afraid or embarrassed to refuse.

Similarly, note the general instructions of the Sefer Chassidim (R' Yehudah Hachassid, 1074) regarding excess demands from employees:




"If one hires an employee to do some work, or to teach his children, or other such matters, he should not trouble him too much, or more than he agreed with him to do at the outset. One shouldn't ask anyone to do something that one knows he cannot do; for example, if you know that he is incapable of travelling more than a certain distance, do not ask him to travel further, even if he agrees to do so."




[1] Ra'avad's view, that there is some form of Kinyan that an employer has on his employee, is discussed at length by the Machaneh Ephraim (Schiras Po'alim, 1), who brings several other authorities who seem to concur with the Ra'avad on this.

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 30 2010


S"A SIMAN 25 SIF 11 MISHNA BERURA SIF KATAN 38
The winding around the arm is not an essential halachic /requirement.

MISHNA BERURA DIRSHU CHELEK 1
Q:I 1 HAND IS INJURED AND HE CAN ONLY WRAP TEFILLIN ON IT FOR A LITTLE BIT WHAT SHOULD HE DO

A:RAV SHLOMO ZALMAN AURBACH SAYS DONT WRAP IT ON YOUR HAND AND WRAP IT 3 TIMES AROUND YOUR FINGER SO YOU CAN PUT TEFILLIN ON FOR A LONG TIME(FOR MORE SEE NOTE 30)

[chicago-aneinu] Please Daven for 8 Year Old Boy

Please daven for Eliyahu Yehoshua ben Yisraela Simcha, an 8 year old boy from the suburbs who was just diagnosed with a brain tumor.

Thursday, December 30, 2010

Fw: This Sunday, January 2 SIMCHA DAVIS LEGAL HOLIDAY SHIUR HOW A TORAH JEW SHOULD DEAL WITH THE HOLIDAY SEASON AND MORE


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OU TARYAG MITZVOS MITZVA 118 AND 119


118. Pass the Salt - Part 1: The prohibition against omitting salt from sacrifices

119. Pass the Salt - Part 2: The obligation to salt sacrifices

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 29 2010


S"A SIMAN 25 SIF 9 MISHNA BERURA SIF KATAN 29
One should avoid, initially, even suggesting with his eyes or indicating with his fingers in between /the donning of/ the arm tefillin and /the donning of/ the head tefillin.

MISHNA BERURA DIRSHU CHELEK 1
Q:CAN 1 KISS HIS SHEL YAD B/4 PUTTING ON HIS SHEL ROSH OR IT IT A HEFSEK

A:THE NEMUCHA OR HACHAIM AND RAV MOSHE IN IGROS MOSHE SAY IT IS NOT A HEFSEK

Wednesday, December 29, 2010

[chicago-aneinu] Fwd: A Message from Rabbi Schecter

Our dear rebbi and friend, R' Shlomo Pomerantz is in a difficult matzav and is in need of our tefillos and chizuk. This is really the first time I can remember where one of ours is being being faced with such a challenge. I would like to put together an email list of chevra (and chevros) who want to join together to share ideas of how to increase our avodas Hashem in a way that will help us be mechazek each other. We already started a mussar seder at Mikor and we want to start a machsom l'fi as soon as possible. If you are able to join this initiative, please email me at mosheschec@gmail.com.


Let's do something really great and help bring a yeshua to our chaver and rebbi, iy"h. Surely, we will also become greater people, too. R' Schecter.


May Hashem see our extra efforts and hear our tefillos and may R' Shlomo Baruch ben Shaindel Brocha have a refuah shleima b'soch shaar cholei Yisroel.


Rabbi Schecter

Fw: [chicago-aneinu] Wonderful News!!! Chasdei Hashem!!!





-- Sent from my Palm Pre


From: myysbyy@aol.com
Date: Dec 29, 2010 12:11 PM
Subject: [chicago-aneinu] Wonderful News!!! Chasdei Hashem!!!
To: Myysbyy@aol.com

This is the woman we said the whole sefer Tehillim for!

Boruch Hashem , we can take Rochel Yehudis bas Chaya Soro off of our davening lists.
She is the young woman in London who gave birth and contacted swine flu. It
was very serious , but Boruch Hashem, the baby and mother are  fine. Rochel
is  home, weak but recovering. No doubt the tefilos of noshim tzidkanious
around the world helped her in this most difficult situation.
 also -- Batya Shira bas Chasida (young mother who delivered and got
infection that traveled to brain) is scheduled to be be transfered to rehab
and doing much better but still needs tefillos
and
Bracha bas Shoshana* - * mother who developed infection in her heart -- woke
from coma, off respirator and is smiling and speaking and recovering well
B"H.  Tefillos still needed
 *BARUCH ROFEH CHOLIM!!!! THANK YOU FOR YOUR TEFILLOS
 

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Tuesday, December 28, 2010

[chicago-aneinu] Please Daven for Baby

Please daven for the relative of an Aneinu member, a 3 month old baby who needs a big refuah, Refael Shmuel ben Sara.

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 28 2010


S"A SIF 25 SIF 1 MISHNA BERURA SIF KATAN 2
Whereas the donning of/ tefillin is an /absolute/ obligation. If one does not don /tefillin/ he is regarded among those of Israel who sin with their bodies

MISHNA BERURA DIRSHU CHELEK 1
Q1:IF THEIR AN ONAS AND YOU CAN ONLY DO 1 TZITZIS OR TEFILLIN WHICH 1 SHOULD YOU DO

A:THE MECHENE YISRAEL WRITES WE SEE FOR THIS REASON DO TEFILLIN(SEE NOTE 1)

S"A SIF 25 SIF 1 MISHNA BERURA SIF KATAN 2
If someone cannot afford to purchase /neither a tallis with/ tzitzis /attached/ nor tefillin, he is not obliged to go from door to door /begging/ in order /to be able/ to purchase them.

MISHNA BERURA DIRSHU CHELEK 1
Q2:IF YOU CAN GET TZITZIS AND TEFIILIN WITH A LITTLE GOING OUT ARE YOU CIEV TO DO THIS

A:IT IS WRITTEN IN AHAVAS CHESED YOU ARE CIEV TO DO THIS(FOR MORE SEE NOTE 2)

SIF 4 MISHNA BERURA SIF KATAN 14
This is because/ it is stated in the Gemara 4 that whenever one reads Kerias Shema without /wearing/ tefillin it is as if he testifies false witness against himself, Heaven forfend.

MISHNA BERURA DIRSHU CHELEK 1
Q3:IF YOU DO KRIAS SHEMA AT THE TIME OF THE M"A DO YOU NEED TO PUT ON TEFILLIN

A:RAV SHLOMO ZALMAN AURBACH SAYS YOU DO NOT NEED TO PUT ON TEFILLIN SINCE THE MAJORITY OF PEOPLE DOP KRIAS SHEMA AT THE TIME OF THE GR"A(FOR MORE SEE NOTE 12)

*Live Music Alert* Nachum Hosts Yehuda Green Live at The Nachum Segal Show!!!


Nachum hosted Yehuda and fellow musical guests to discuss the upcoming HASC Concert and play some great songs on the air.With HASC 24: A Time for Duets right around the corner, on January 9th, Nachum hosted Yehuda Green, Aaron Zutler, Yonasan Rothman and Avidan Moscovits live at The Nachum Segal Show to discuss the concert and play some great music on the air. Among the amazing duets expected to perform, Yehuda will be taking the stage with the renowned Ohad. Nachum invited the listeners to call in and take part in the conversation as well. Click the link to find out all the information and hear the great live music!

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 27 2010


S"A SIMAN 22 SIF 1 MISHNA BERURA SIF KATAN 1
YOU SAY SHECEANU BRACHA WHEN YOU MAKE UP THE TZITZIS IN THE TALIS AND SHOPULD NOT WAIT TILL HE PUTS IT ON

MISHNA BERURA DIRSHU CHELEK 1
Q1:IS THEIR A SHECHEANU BRACHA ON A TALIS KATAN

A:RAV MOSHE IN IGROS MOSHE SAYS THAT SINCE ACCORDING TO STAM MEN A TALIS KATAN IS NOT A BEGED CASHUV THERE NO SHECANU BRACHA ON IT.THE SHONE HALACHOS ALSO SAYS THERE NO SHECEANU BRACHA ON IT B/C IN OUR TIMES THERE NO SIMCHA IN BUYING A TALIS KATAN(SEE NOTE 1)

S"A SIMAN 24 SIF 2 MISHNA BERURA SIF KATAN 5
THE HEART IS ON THE LEFT SIDE

MISHNA BERURA DIRSHU CHELEK 1
Q2:IS HOLDING THE TZITZIS DURING KRIAS SHEMA TO LOOK AT THEM A MITZVAH DIURISSA OR DIRABANAN

A:RAV MOSHE IN IGROS MOSHE AND THE RAMA SAY IT IS A MITZVAH DIURISSA(FOR MORE SEE NOTE 4)

SIMAN 6 MISHNA BERURA SIF KATAN 6
IT IS ASUR TO EMBROIDER TORAH VERSES ON A TAIS

MISHNA BERURA DIRSHU CHELEK 1
Q3:WHY

A:THE B"Y WHO SAYS IN THE NAME OF THE S"T HRAMBAN WHO SAYS THE REASON IS B/C SINCE TZITZIS ATRE TASHMISHA MITZVAH AND HAVE NO KEDUSHAS HAGUF WE ARE WORRIED PERHAPS YOU WILL ENTER INTO A BAIS HACISA(BATHROOM)OR MIKVAH AND THE TORAH WOULD COME TO BEZIAN(FOR MORE SEE NOTE 8)

Monday, December 27, 2010

OU TARYAG MITZVOS MITZVA 117.And Honey, I Miss You…: The prohibition against offering honey or leaven on the altar


Any leaven or honey you shall not offer up… (Leviticus 2:11)
“Honey” can mean more than one thing in Hebrew. For sure, it means bee’s honey, but it also includes date honey and other fruit products. All of these are prohibited to be offered on the altar.

The reason for sacrifices is to inspire in a person certain thoughts and feelings. Leaven and honey are representative of certain characteristics that ought not be pajavascript:void(0)rt of the sacrifice process (refer back to Mitzvah #9 for a partial list of negative traits represented by chometz, leaven).

Here, the Sefer HaChinuch speculates that leaven, which takes a long time to rise, represents lethargy. Its omission reflects the opposite trait, that of zeal. Leaven, which inflates in size, also represents ego and self-importance. Leaving it out represents humility. Similarly, honey and fruit juice, which are sweet, represent desire and gluttony; their omission represents the ability to control one’s physical urges.

One was only prohibited to bring these things as an offering on the altar. If someone used them as kindling for the fire of the altar, that might be weird, but it would not violate this commandment (see Talmud Zevachim 77a).

The Rambam (Maimonides) counted the prohibition against offering honey and leaven as a single mitzvah, a “lav she’bichlalos” (a prohibition that forbids several different things – refer back to the Rambam’s ninth principle for determining the 613 mitzvos). However, the Ramban (Nachmanides) considers them two distinct prohibitions because the Torah specifically excludes leaven elsewhere (in Leviticus 6:10).

This mitzvah applies to male kohanim when the Temple service is in effect. It is discussed in the fifth chapter of the Talmudic tractate of Menachos, in large part on pages 58a-b. It is codified in the Mishneh Torah in the fifth chapter of Hilchos Issurei HaMizbe’ach. It is #98 of the 365 negative mitzvos in the Rambam’s Sefer HaMitzvos.



By Rabbi Jack Abramowitz

The Twelfth Foundation: Moshiach is Coming


The twelfth foundation of the Jewish faith may be the best-known, having been captured in song in a wide array of melodies. It is the principle that there is a Moshiach (Messiah) on the way, promised by God to redeem us from our exile. The Moshiach will be a righteous king of the Davidic dynasty, who will rule over a re-united Jewish kingdom. It’s easy to find overt Messianic references throughout the books of the Prophets, but there are also references throughout the Torah, if you don’t gloss over them. For example, the pagan seer Balaam said, “I see him, but not now; I will look upon him, but not soon” (Numbers 24:17). See also Jacob’s blessing to Judah in Genesis chapter 49, God’s promise of redemption in Deuteronomy chapter 30, and elsewhere.

In the Ani Maamins, this foundation is phrased, “I believe wholeheartedly in the coming of the Moshiach. Though he may delay, I will await his arrival daily.”

In Yigdal, this foundation is the line that reads ”Yishlach l'keitz yamin m'shicheinu, lifdos m'chakei keitz y'shuaso” – “At the ‘end of days,’ He will send our Messiah, to redeem those who long for His ultimate salvation.”

By Rabbi Jack Abramowitz

OU TARYAG MITZVOS MITZVA 113-116


113. Didn’t You Say This Already?: The prohibition against eating meat and milk cooked together

114. Stay of Execution: The prohibition against the courts carrying out punishments on Shabbat

116. Happy Meal: The obligation to bring meal offerings as directed

[chicago-aneinu] Please Daven For Yehonason ben Malka

The Chief Rabbis of Israel are asking the public to please pray for Jonathan Pollard, Yehonason ben Malka, to be healthy as his health situation has taken a turn for the worse. His wife Esther related that Jonathan couldn't even hold a telephone due to his weakness.

They are also asking President Obama to free him immediately so he can leave prison on his own 2 feet.

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 26 2010


S"A SIMAN 19 SIF 1 MISHNA BERURA SIF KATAN 4
YOU MAKE THE BRACHA OM MEZUZA WHEN ENTERING THE TO DWELL THERE

MISHNA BERURA DIRSHU CHELEK 1
Q1:IF YOU DO NOT LIVE IN THE HOUSE YET BUT YOU BRING YOUR STUFF THERE CAN YOU MAKE A BRACHA ON YOUR MEZUZA

A:THE SEFER MEZUZAS BASECHA SAYS YES YOU CAN ANF THE PROOF IS FROM OUR M"B(SEE NOTE 4)

S"A SIMAN 21 SIF 1 MISHNA BERURA 6
YOU SHOULD NOT THROW AWAY YOUR SCACH OF THE SUCAH LULAV OR SHOFAR INTO THE GARBAGE AFTER THE MITZVAH IS DONE B/C IT IS NOT KAVOD FOR THE MITZVAH

MISHNA BERURA DIRSHU CHELEK 1
Q2:WHAT ABOUT THE LEFT OVER WAX FROM THE SHABBOS CANDLES

A:RAV SHLOMO ZAMLMAN AURBACH SAYS THE MOTZI SHABBOS YOU CAN THROW IT INTO THE GARBAGE B/C THE CANDLE ITSELF HAS NO KEDUSHA AT ALL RATHER ITS FOR THE BENEFIT OF MAN THAT YOU DO NOT BUMP INTO STONES AND THE PROOF IS YOU CAN DO WORK OF WEEKDAYS NEXT TO THE CANDLES(SEE NOTE 2)

SIF 4 MISHNA BERURA SIF BKATAN 18
THERE ARE AUTHORITIES WHO EXPLAIN THAT THE REASON NOT TO DRAG TZITZIS STINGS ON THRE FLOOR IS B/C THERE IS CONTEMPT FOR THE MITZVAH

MISHNA BERURA DIRSHU CHELEK 1
Q3:WHAT ABOUT WHILE FOLDING THE TALIS

A:RAV CHAM KINEVSKI SAYS IF THE TZITZIS ARE ON THE FLOOR WHEN YOUR FOLDING THE TALIS FOR A SMALL AMOUNT OF TIME THERE NOTHING TO BE MAKPID ABOUT(SEE NOTE 8)

Sunday, December 26, 2010

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 25 2010


S"A SIMAN 17 SIF 3 MISHNA BERURA SIF KATAN 9
IF THE CHILD TZITZIS ARE NOT THE RIGHT SIZE NO BERACHA IS MADE OVER IT

MISHNA BERUIRA DIRSHU CHELEK 1
Q:WHAT ABOUT BEING MECHANACH THE CHILD IN BRACHOS

A:THE SHEVET HALAVI SAYS TO GIVE HIM A LOVE OF MITZVOS AND A NORMALCY OF MAKING BRACHOS YOU CAN GIVE THE KID A TALIS KATAN THAT IS NOT HIS SIZE(WRAP HEAD AND MOST OF HIS BODY IN IT)(FOR MORE SEE NOTE 7)

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 24 2010


S"A SIMAN 16 SIF 1 MISHNA BERURA SIF KATAN 2
HOWEVER IF IT IS USUAL AMONG THE LOCAL INHABITANTS FOR GADOL TO GO OUT IN THE STREETS WITH SUCH A GARMENT(1 THAT NOT HIS SIZE) REGULARLY AND THEY ARE NOT IMPRESSED THE BACH SAYS IT NEEDS TZITZIS

MISHNA BERURA DIRSHU CHELEK 1
Q:DOES EVERYONE AGREE WITH THE BACH

A:NO THE CHAZONISH SAYS THIS BACH IS A WONDERMENT(TAMUA)(FOR MORE SEE NOTE 3)

Friday, December 24, 2010

CHASSIDIC PEARLS BY RABBI LAZER BRODY PARSHAS SHEMOS


Our sages teach us that Hashem is truth and His Holy Name is truth. The Torah alludes to the eternal truth of Hashem's Name when Hashem reveals Himself to Moshe (Moses) for the first time on Mount Sinai. Moshe asks Hashem His name, and Hashem answers, "I Shall Be As I Shall Be". "I Shall Be" in Hebrew is אהיה – aleph, hey, yud, hey. In numerical equivalents, aleph = 1, hey = 5, yud = 10, hey = 5. 1 + 5 +10 +5 = 21. If we use the word "As" as a multiplication sign, then Hashem's Holy Name as revealed to Moses becomes a mathematical equation of 21 x 21 = 441. The Hebrew letter aleph = 1, mem = 40, and taph = 400; aleph, mem, and taph are the letters of the Hebrew word emet, truth!

~ PARSHAS SHEMOS ~ Rasha: A Halachic Classification



In this weeks Parsha the Torah mentions an episode in which Moshe Rabbeinu rebuked a Jew that was about to hit his fellow man. As the Torah relates, Moshe said to him "Rasha Lamah Sakeh Rei'echa- Wicked one! Why are you going to hit your friend?" From this the Gemora (Sanhedrin, 58b) derives thatFeatured Audio: Rasha: A Halachic Classification one who even attempts to hit his friend is called a "Rasha" - a wicked person, and this is quoted in Shulchan Aruch (C.M. 420:1) as Halacha. It is thus clear that the classification of Rasha isn't merely a matter of a title, but rather includes Halachic ramifications as well.


This week's Journal will explore the Halachic status of a Rasha and the various actions that grant the one who performs them the categorization of Rasha.

Rasha - An Evil Classification

By: Dayan Yehonassan Hool; Bais HaVaad Yerushalayim



What is a Rasha?

Everyone knows what a Tzaddik is.



A Tzaddik is one who is stringent in keeping the Torah, who weighs his every action, word, and thought according to the laws of the Torah.

The opposite of the tzaddik is the Rasha - the "wicked man."



But the term "Rasha" is not merely an epithet - in Halachah there are clear parameters as to who is a Rasha, and there are several practical ramifications to this classification.



Rasha - An Invalid Witness



First and foremost, the Torah states "Do not extend your hand with a Rasha to be a venal witness." The Gemara (Sanhedrin 27a) derives from this that a Rasha is invalid to be used as a witness.



In Halacha, a witness has two functions. Firstly, Beis Din will rely on two valid witnesses who testify, and unless they are proved false or are otherwise compromised, the Beis Din will rule in line with their testimony. Further, some procedures in Halachah, such as marriage and divorce ceremonies, require the presence of two witnesses to validate them. A Rasha is invalid to be used, for example, as a witness to a marriage ceremony, and his testimony cannot be relied upon by a Beis Din.



In fact, the Commentaries derive from the above-quoted wording of the Torah that not only is the Rasha an invalid witness, but one may not even appear in Beis Din together with a Rasha as a pair of witnesses. Even if what you and the Rasha are testifying to you know for a fact is true, having witnessed it with your own eyes, you are nonetheless forbidden to join up with the Rasha as witnesses, because you will cause the Beis Din to act on the testimony of the Rasha, which they may must not do.



There are other consequences of receiving the status of Rasha. The Shulchan Aruch[1] rules that a Rasha may not be buried in the immediate vicinity of the righteous, for example, and on occasion it is permitted to publicize the actions of the Rasha until he repents, as we shall see below.



But what exactly is a Rasha? Is anyone who sins considered a Rasha?



Classification of a Rasha



Actually, the Halachah gives clear guidelines for the classification of a Rasha.



As far as invalidating his testimony is concerned, the Shulchan Aruch[2] rules that anyone who transgresses a Torah-mandated prohibition is classified as a Rasha, as long as that prohibition carries with it capital punishment, such as the death sentence or even the punishment of Malkos (lashes). One who transgresses lesser Torah-mandated prohibitions is only invalidated as a witness by Rabbinic law, not by Torah law, as is one who transgresses a Rabbinic-mandated law. So one who lights a fire on Shabbos, for example, will be invalidated by Torah law from being a witness, whereas one who moves muktzeh on Shabbos[3], a Rabbinic prohibition, can be a "kosher" witness as far as the Torah is concerned, but will nonetheless be invalidated Rabbinically.[4]

One who transgresses the Halachah unintentionally, or out of ignorance, is not rendered a Rasha, but if he transgresses intentionally, he is a Rasha whether he did it deliberately to defy his religion or merely because his physical desires overcame his better judgment.



One Who Lifts His Hand to Smite



Another example of a Rasha is one who smites his fellow man, or even raises his hand against his fellow man with intention to strike him.[5] When Moshe Rabbenu caught two Jews fighting, he admonished one who was about to smite his friend, "And he said to the Rasha, "Why will you smite your fellow?""[6]

Such a Rasha is also invalid to be used as a witness.[7] (Although the above verse indicates that to hit someone is a Torah prohibition, nonetheless since one who does so does not receive the punishment of lashes, he is considered a Rasha only under Rabbinic classification.[8])



Borrowing Unlawfully



Chazal further expand the classification of "Rasha" to other transgressors as well. For example, the verse "A wicked borrower does not pay back"[9] teaches that one who borrows money and wastes it needlessly, leaving the lender with no recourse to reclaim the loan, is a Rasha.[10]

Tortious Interference



Another example: The prophet Yechezkel[11] discusses the wicked man who "defiles his fellow man's wife." Chazal interpret this to refer to one who closes down his fellow man's business, rendering him unable to financially support himself. As the Navi writes, "The wickedness of the Rasha shall be upon him."



Extending this, Chazal say that one who tortiously interferes with another's business deal is also called a Rasha. In other words, if a buyer and a seller are about to close a deal, it is forbidden for someone else to enter a competing bid to buy the goods or property (unless solicited by the seller himself). This is called "Ani hamehapech becharrarah," and one who succeeds in grabbing the deal from under the nose of the first prospective buyer is called a Rasha[12]. Although he need not sell it on to the first buyer, he is nonetheless categorized as a Rasha.



In this instance, the Poskim give ramifications for this classifying him as a Rasha, in that it is permissible to publicize the inappropriate actions of this Rasha, and the Sm"a goes so far as to rule that one may publicly denounce him in shul!



Bad Advise and Other Classifications of Rasha



Sometimes, even one who doesn't act but merely advises is classified as a Rasha. If someone gifts a property to a friend, conditioning it by instructing that whatever is left of it when the recipient dies should go to a third person, the recipient may use the property but should not give it away to another, because if he does, then when he dies there will be nothing for the third person to receive, since it was given away in the lifetime of the recipient. Nonetheless, if he does give it away, his gift is valid. It is forbidden, though, for someone else to advise him to do so, to the detriment of the third person, and one who does so is also called a Rasha.[13]

Other people who Chazal classify as Rasha include one who makes a vow, even if he is careful not to contravene his vow,[14] and one who gives out Halachic rulings even though he is unqualified to do so.[15]



Interestingly, the Mishnah[16] exhorts Dayanim to consider both parties that appear before them in a Beis Din as Resha'im, until they accept the final ruling of the Beis Din. Sefer Chassidim[17] takes this even further and writes that since the Gemora[18] forbids gazing at the countenance of a Rasha, the Dayanim should avoid staring at the faces of the parties appearing in Beis Din, since they are to be considered as resha'im until the end of proceedings. (Sha"ch[19] points out that this is only the case where the two parties directly contradict each other - one of them must be lying, so one should not assume that either one is telling the truth until proved otherwise.) Once they accept the ruling of the Beis Din though, the same Mishnah instructs the Dayanim to consider both parties to be tzadikkim, and to assume that even the party ruled to be in the wrong did not intentionally steal or deliberately cause harm.

Finally, it is forbidden to go for arbitration in financial matters to a secular court rather than a Beis Din, and one who does so is referred to by the Shulchan Aruch[20] as "A Rasha, [considered] as if he has blasphemed and raised up his hand against the Torah of Moshe Rabbenu."

Teshuvah - Repentance of a Rasha

What about someone who finds himself under the uncomfortable classification of "Rasha" and would like to be relieved of this disagreeable title?

Clearly, the prerequisite condition is to do teshuvah, to repent completely from whatever misdemeanor it was that granted him this epithet. In the case of a thief, though, sincere repentance must include returning or repaying the stolen goods before he can be considered as a "kosher" witness.

So one who has been honored with being one of the two official witnesses at a chuppah should consider carefully if he is indeed a kosher witness, and if chas vesholom he isn't, he should repent immediately before

[1] Yoreh Deah, 362:4

[2] Choshen Mishpat, 34:2

[3] In fact, Remo"h (34:3) rules that transgressing a Rabbinically mandated prohibition renders one invalid as a witness only if this transgression involves some monetary gain - one who is willing to transgress for financial gain cannot be relied upon to give testimony in a Beis Din, because he is suspected of giving false testimony too in order to receive financial gain.

[4] The difference between being invalidated as a witness by the Torah or by Rabbinic decree can be demonstrated by the following: If a marriage ceremony was performed in the presence of only two people, both of them invalid to serve as witness by the Rabbis, the couple will be married by torah law but the ceremony will be invalid Rabbinically. Practically speaking, the couple still requires a Rabbinically kosher wedding ceremony before they can live together, but they cannot separate without a divorce, since by strict Torah law the witnesses are not invalid

[5] Choshen Mishpat, 420:1. Rem"oh (ibid) rules that one who smites his fellow man cannot be considered as one of a quorum of men that make up a minyan. See also Pischei Teshuvah there, quoting Chasam Sofer.

[6] Shemos (2:13)

[7] Choshen Mishpat, 34:4

[8] Sm"a, Choshen Mishpat, 34:8

[9] Tehillim, 37:21

[10] Shulchan Aruch, Choshen Mishpat 97:4

[11] Yechezkel, chap. 18

[12] Choshen Mishpat, 237:1

[13] Ibid, 248:3

[14] Devorim, 23:23: "If you withhold from making vows you will have no sin," implying that one who does make vows is a sinner.

[15] Shulchan Aruch, Yoreh Deah, 242:13

[16] Pirkei Avos, 1:8

[17] Sefer Chassidim, 1104

[18] Megillah, 28a

[19] Choshen Mishpat, 17:13

[20] Choshen Mishpat, 26:1

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 23 2010


S"A SIMAN 15 SIF 1 MISHNA BERURA 1
1 MAY NOT UNDO TZITZIS FROM A GADOL AND PUT THEM IN A TALIS OF A KATAN SINCE A KATAN CIUV IS ONLY DIRABANAN

MISHNA BERURA DIRSHU CHELEK 1
Q:WHAT ABOUT A GADOL LETTING A KATAN BORROW HIS TALIS

A:RAV SHLOMO ZALMAN AURBACH SAYS THIS IS A PROBLEM(WHY SEE NOTE 2)

Thursday, December 23, 2010

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 22 2010


S"A SIMAN 14 SIF 4 MISHNA BERURA SIF KATAN 13
THE REASON IS A PERSON IS PLEASED IF A MITZVAH IS PERFORMED WITH HIS POSSESSIONS

MISHNA BERURA DIRSHU CHELEK 1
Q1:CAN A WOMWN TAKE A MITZVA ITEM W/O HIS KNOWLEDGE AND SHES NOT CIEV IN CAN SHE RELY ON THIS REASON

A:RAV MOSHE IN IGROS MOSHE SAYS SHE GETS A MITZVA EVEN THOUGH SHES NOT CIEV IN IT SO SHE CAN RELY ON THIS REASON(SEE NOTE 21)

SIF 4 MISHNA BERURA SIF KATAN 16
WHEN THEY FIND A SIDDUR OR MACHZOR IN SHUL THEY TAKE IT W/O THE OWNER PERMISSION IN ORDER TO PRAY FROM IT I DO NOT NOW OF A BASIS TO MATIR THIS

MISHNA BERURA DIRSHU CHELEK 1
Q2:WHAT ABOUT THE KOSEL OR SOMEONE SHUL SEAT

A:RAV SHLOMO ZALMAN AURBACH SAYS EVEN IF THE NAME IS IN THE SIDDUR PEOPLE LEAVE SIDDUR AT THE KOSEL FOR PEOPLE TO USE YOU CAN DAVEN WITH IT.BY A SHUL SEAT THE CHAZONISH SAYS ITS MUTER TO SIT IN SOMEONE ELSE SHUL SEAT B/C THEIR DAS IS YOU CAN SIT THERE UNTIL THEY GET THERE(FOR MORE SEE NOTE 29)

Wednesday, December 22, 2010

Fw: [chicago-aneinu] Tribute to Rav Chaim Schmelczer





-- Sent from my Palm Pre


From: myysbyy@aol.com
Date: Dec 22, 2010 1:30 PM
Subject: [chicago-aneinu] Tribute to Rav Chaim Schmelczer
To: Myysbyy@aol.com

Tribute to Rav Chaim Schmelczer
At the dinner, the following tribute to Rav Chaim Schmelczer zt"l was shown.  The film was directed by YZ Rechnitz.
Click below to watch (the first minute is audio):


 

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Fw: [chicago-aneinu] Fwd: Special Chazak hook-up tonight of Rubashkin Kinus in Five Towns! Help a Fellow Jew!





-- Sent from my Palm Pre


From: myysbyy@aol.com
Date: Dec 22, 2010 1:24 PM
Subject: [chicago-aneinu] Fwd: Special Chazak hook-up tonight of Rubashkin Kinus in Five Towns! Help a Fellow Jew!
To: myysbyy@aol.com





-----Original Message-----
From: specialevent@chofetzchaimusa.org
To: Myysbyy@aol.com
Sent: Wed, Dec 22, 2010 12:10 pm
Subject: Special Chazak hook-up tonight of Rubashkin Kinus in Five Towns! Help a Fellow Jew!

Call in tonight to the Massive Pidyon Shivuyim Event at 8:15 and help a fellow Jew.
 
Hear powerful messages from the Novominsker Rebbe, shlita, Rabbi Eytan Feiner, Rabbi Ephraim Eliyahu Shapiro and Rabbi Pinchas Lipschutz
 
The Legal Aspects of the case will be addressed by Mr. Brett Tolman, former United States Attorney for the District of Utah.
 
Tonight at 8:15, Call 718-258-2008, 845-356-6665 option 9 selection 9
 
To unsubscribe, please e-mail special@chofetzchaimusa.org with "Unsubscribe" in the subject line. My email address is Myysbyy@aol.com
 
 

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MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 21 2010


S"A SIMAN 13 SIF 3 MISHNA BERUIRA SIF KATAN 16
THE M"A WRITES FURTHER WHEN THERE IS NO TZSITZIS IN THE CITY THE SAME RULING OF WEEKDAYS APPLIES ON SHABBOS

MISHNA BERURA DIRSHU CHELEK 1
Q:WHAT ABOUT OTHER MITZVOS DIURISSA DO YOU HAVE TO GO FROM YOUR HOUSE TO ANOTHER CITY TO DO IT IF YOU DO NOT HAVE IT IN YOUR CITY

A:THE CIYA ADAM IS IN DOUBT BUT THE NISHMAS ADAM SAYS YOUR PATUR(FOR MORE SEE NOTE 18)

[chicago-aneinu] Please Daven

Please daven for a refuah shlema for Chaya Nechama Chana bas Rochel.

Tuesday, December 21, 2010

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 20 2010


S"A SIMAN 13 SIF 2 MISHNA BERURA SIF KATAN 7
ON SHABBOS YOU HAVE TO EAMINE YOUR TZITZIS B/4 PUTTING THEM ON

MISHNA BERURA DIRSHU CHELRK 1
Q:WHY DO WE NOT RELY ON THE CHAZAKA THAT IT IS KOSHER

A:RAV MOSHE IN THE IGROS MOSHE EXPLAINS THE M"B BRINGS ACHRONIM WHO SAY THE CHAZAKA IS A CHAZAKA GARUA(BAD) B/C THE STRINGS WILL SEPARATE AND THEREFORE YOU NEED TO CHECK IT(FOR MORE SEE NOTE 9)

Monday, December 20, 2010

[chicago-aneinu] Please Daven for Good Outcome

From an Aneinu member:


Tomorrow my friend, Zina bas Sara, is going in for a biopsy. All tefillos welcome for a negative result, IY"H.
B'soros tovos.
Thank you so much

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 19 2010


S"A SIMAN 12 SIF 1 MISHNA BERURA 2
IF YOU UNDID THE TZITZIS IT IS ASUR TO PUT THEM IN ANOTHER TALIS

MISHNA BERURA DIRSHU CHELEK 1
Q:WHAT ABOUT THE SAME TALIS

A:THE M"B SAYS LATER ON THAT IS ASUR ALSO(SEE NOTE 2)

Sunday, December 19, 2010

[chicago-aneinu]CRITICAL! Please Daven for Chicago Baby!

Please daven for the daughter of Dina and Barry Goldberg, Dafna Arella bas Dina Malka, a 1 1/2 year old who was rushed to the hospital, and had emergency surgery on Shabbos, to remove an intestinal obstruction. Dafna Arella has been on the cholim list since she was a newborn, and was doing very, very well, until this sudden crisis. She is now in a drug induced coma, and the next 24 - 48 hours are very critical.

She is fighting for her life.



Also, please have in mind when you are saying Asher Yatzar, that it should be a zchus for her intestines to work again.

The Eleventh Foundation: God Rewards and Punishes


The eleventh foundation of the Jewish faith is that God repays people according to their deeds, rewarding the righteous and punishing the wicked. The ultimate reward is in the form of Olam Haba, the “World to Come,” which is inherited by those who perform His will but denied those who spurn Him. We see this in the Torah when God says that “the one who sinned against is the one I will erase from My book” (Exodus 32:33). (This shows us that God identifies sinners and punishes them.)

In the Ani Maamins, this foundation is phrased, “I believe wholeheartedly that God rewards those who observe His commandments and punishes those who violate them.”

In Yigdal, this foundation is the line that reads “Gomeil l'ish chesed k'mifalo, nosein l'rasha rah k'rishaso” – “He repays a person with kindness according to his deeds; He gives evil to the wicked according to their depravity.”

OU TARYAG MITZVOS MITZVA 111-112


111. Disinvited: The prohibition against eating food or drinking wine offered to idols

112. On Sabbatical: The obligation to let the land rest every seventh year

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 18 2010


S"A SIMAN 11 SIF 12 MISHNA BERURA SIF KATAN 61
CUT IT WITH YOUR TEETH AND NOT A KNIFE

MISHNA BERURA DIRSHU CHELEK 1
Q1:WHAT THE REASON

A:THE MACHTZIS HASHEKEL SAYS THE PASUK SAYS DO NOT USE BARZEL AND YOU HAVE 32 TEETH LIKE THE 32 STRINGS OF THAT ARE IN TZITZIS(SEE NOTE 51)

SIF 14 MNISHNA BERURA SIF KATAN 66
MAKING TZITZIS IN DARKNESS

MISHNA BERURA DIRSHU CHELEK 1
Q2:CAN YOU DO THIS

A:IT IS A MACHLOKES IN THE POSKIM(FOR MORE SEE NOTE 54)

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 17 2010


S"A SIMAN 11 MISHNA BERURA SIF KATAN 43
1 MUST BE CAREFUL TO MAKE THE HOLE BEGIN WITHIN 3 FINGERBREADTHS OF THE EDGE

MISHNA BERURA DIRSHU CHELEK 1
Q:WHO ELSE SAYS THIS

A:THE CHAZONISH ALSO SAYS THIS (FOR MORE SEE NOTE 39)

Saturday, December 18, 2010

Fw: [chicago-aneinu] Surgery Noon Tomorrow - Please Daven

From Marsha Smagley:
 
Please let the group know that my father Baruch Berel ben Leiba/Leah is in ICU and is 87 years old and needs surgery tomorrow, which as of now is scheduled for 12 pm Sunday. He really needs our tefillos. Please also keep my mom in mind Shayna bas Madelyn who has not been well. Thank you so much!

Psalm Chapter 20
1. To the chief Musician, A Psalm of David.
2. May the Lord hear you in the day of trouble! May the name of the God of Jacob defend you!
3. May he send you help from the sanctuary, and strengthen you out of Zion!
4. May he remember all your offerings, and accept with favor your burnt sacrifice! Selah.
5. May he grant you your heart's desire, and fulfil all your plans!
6. May we rejoice in your salvation, and in the name of our God set up our banners! May the Lord fulfil all your petitions!
7. Now I know that the Lord saves his anointed; he will answer him from his holy heaven with the saving strength of his right hand.
8. Some trust in chariots, and some in horses; but we will remember the name of the Lord our God.
9. They are brought down and fall; but we shall rise, and stand upright.
10. Save, Lord; the king will answer us on the day when we call.
Psalms Chapter 6  
1. To the chief Musician for stringed instruments, according to the Sheminith, a psalm of David.
2. O Lord, do not rebuke me in your anger, nor chasten me in your hot displeasure.
3. Have mercy upon me, O Lord; for I am weak; O Lord, heal me; for my bones shudder.
4. My soul is also much troubled. And you, O Lord, how long?
5. Return, O Lord, deliver my soul. Oh save me for the sake of your loving kindness!
6. For in death there is no remembrance of you. In Sheol who shall give you thanks?
7. I am weary with my moaning; all night I make my bed swim; I drench my couch with my tears.
8. My eye wastes away because of grief; it grows weak because of all my enemies.
9. Depart from me, all you evil doers; for the Lord has heard the voice of my weeping.
10. The Lord has heard my supplication; the Lord will receive my prayer.
11. Let all my enemies be ashamed and much troubled; let them return and be ashamed in a moment.



 
 

Friday, December 17, 2010

Fw: Tefillos Needed

Please daven for Yeruchem Yehuda BEN Raizl Malka, Mr. Joseph Hupert, father of Raizl Malka, Ian, and Jordan Hupert, who is in serious condition

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OU Your Children and Your Charity AUDIO



Rav Yisroel Belsky, Rosh Yeshiva of Yeshiva Torah Vodaath, and Rav Hershel Schachter, Rosh Yeshiva of Yeshivas Rabbenu Yitzchok Elchanon, provide practical guidance for giving charity and raising children. Tune in as they address such questions as: To whom do I give Tzedakah? How much Tzedakah do I have to give? Can I give Ma’aser to a needy relative? How do I choose a yeshiva? How do I foster my child’s success in learning? What is the highest priority in child-raising? Recorded live on December 14, 2010 at OU headquarters in New York, NY

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 16 2010


S"A SIMAN 11 SIF 3 MISHNA BERURA SIF KATAN 18
THERE ARE AUTHORITIES WHO SAY NOT TO PUT A KNOT IN THEM

MISHNA BERURA DIRSHU CHELEK 1
Q:WHAT THE REASON FOR THIS AND HOW DOES IT EFFECT SHABBOS

A:THE M"A SAYS THE REASON IS YOU DO NOT WANT TO ADD TO THE KESHARIM(KNOTS)THE PM"G EXPLAINS IT IS NOT A PROBLEM OF BAL TOSIF THE 1ST KNOT IS ONLY DIURISSA BUT YOUR ADDING KNOTS TO THE MINHAG OF KNOTS WE TIE BUT BY SHABBOS THE REMA SAYS WE LIGHT 2 SHABBOS CANDLES 1 FOR ZACHOR AND 1 FOR SHAMOR.YOU CAN ADD 3 OR 4 CANDLES(FOR MORE SEE NOTE 15)

The Tenth of Teves ON EREV SHABBOS BY BAIS HAVAAD

On the tenth of Teves in the ninth year of the reign of Tzidkiyahu, the last king of Yehudah, Nevuchadnezzar, King of Bavel, laid siege to Yerushalayim. The siege lasted until the eleventh year of Tzidkiyahu's reign, when, on the seventeenth of Tammuz, the walls of Yerushalayim were breached, leading to the destruction of the Beis Hamikdash on the ninth of Av (Tisha B'Av).

The prophet Yechezkel was in Bavel at the time of the start of the siege, and yet he had a prophesy on that tenth of Teves, informing him that the siege had begun.



"And the word of Hashem Featured Audio Shiur: The Tenth of TevesClick herewas unto me in the ninth year, in the tenth month, on the tenth of the month, saying: "Son of man, write for yourself the name of this day, this very day, the king of Bavel has laid siege to Yerusholayim on this very day."



Because the destruction of the Beis Hamikdosh and all the great calamities that came in its wake began with this siege, the fast of Asarah B'Teves was instituted for all future generations.

So significant is this fast that Avudraham (quoted by Beis Yosef, Orach Chaim, 550) writes that if it were ever to fall on a Shabbos, we would have to fast even though it is Shabbos. This, he notes, is implied by the prophet emphasizing "on this very day," to teach that one must fast even if it falls on Shabbos. In fact, according to the fixed calendar that we have today, Asarah B'Teves can never fall on a Shabbos, although it is the only fast that can sometimes, as this year, be observed on Erev Shabbos.



This week we will explore the timely topic of observing the fast of Asarah B'Teves on Erev Shabbos.
Asarah BeTeiveis on Friday?! BY RABBI KAGANOFF

Thursday, December 16, 2010

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 15 2010


S"A SIMAN 11 SIF 1 MISHNA BERURA SIF KATAN 5
WHEN A PERSON CONTINUES DOING SOMETHING HE DOES SO IN CONFORMANCE WITH HIS INTENTION AT THE OUTSET

MISHNA BERURA DIRSHU CHELEK 1
Q:IF YOU START SPINNING YOUR TZITZIS AND SOMEONE ELSE FINISHES LIKE A KOSHER PERSON OR GOI OR EVEN A MONKEY FINISHES YOUR TZITZIS IS IT GOOD

A:SINCE YOU STARTED THINKING LISHMA ITS ALL LISHMA EVEN A MONKEY OR GOI OR KOSHER PERSON FINISHES IT(FOR MORE SEE NOTE 6)

Wednesday, December 15, 2010

[chicago-aneinu] Please Daven - Going to the Hospital

Please daven for Marsha Smagley's father, Baruch Berel ben Leah, who is going to the hospital, is weak and has lost weight.

[chicago-aneinu] Please Daven For Young Boy

A young (11 year old) boy is in critical condition in Iowa City, after undergoing brain surgery.
His family is from Bnei Brak, and brought him to the University of Iowa for this surgery.

If Chaim Ben Nechama could be included in tefillos for a refuah shlayma; the matzav is serious.

We should hear besuros tovos.

Chanukah 5771 Around the World with Chabad


Chanukah 5771 Around the World with Chabad
pictures (Shabbos Candle Menorah - Chicago, IL)

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 14 2010


S"A SIMAN 10 SIF 8 MISHNA BERURA SIF KATAN 29
HOOKS DO JOIN THE TZITZIS

MISHNA BERURA DIRSHU CHELEK 1
Q:WHAT ABOUT BUTTONS

A:THE ASHAL AVRAHAM SAYS BUTTONS ARE LIKE HOOKS SO A GARMENT JOINED BY BUTTONS IS LIKE 1 JOINED BY HOOKS IT OPENS EASILY AND IS CONSIDERED LIKE OPEN(SEE NOTE 12)

Tuesday, December 14, 2010

[chicago-aneinu] URGENT! Please Daven for New Mother

Batya Shira bas Chasida -- developed complications after
birth, infection traveled to brain, had brain operations 3 times, still
fighting infection.

Fw: [chicago-aneinu] Please Join Worldwide Effort Tomorrow

There is a worldwide effort underway to divide up sefer Tehillim tomorrow on behalf of Rochel Yehudis bas Chaya Sara, a 22 year old first time mother who has developed swine flu, and is in extremely serious condition. If you are interested in participating, please let me know how many kappitlach you would like to say, and which you prefer. I will be assigning them on a first come first serve basis.

Fw: [chicago-aneinu] Tefillos Needed Now!

Please daven now  for Richard Leibling, Refael Gershom ben Sarah, who has been taken to the emergency room.

Psalm Chapter 20
1. To the chief Musician, A Psalm of David.
2. May the Lord hear you in the day of trouble! May the name of the God of Jacob defend you!
3. May he send you help from the sanctuary, and strengthen you out of Zion!
4. May he remember all your offerings, and accept with favor your burnt sacrifice! Selah.
5. May he grant you your heart's desire, and fulfil all your plans!
6. May we rejoice in your salvation, and in the name of our God set up our banners! May the Lord fulfil all your petitions!
7. Now I know that the Lord saves his anointed; he will answer him from his holy heaven with the saving strength of his right hand.
8. Some trust in chariots, and some in horses; but we will remember the name of the Lord our God.
9. They are brought down and fall; but we shall rise, and stand upright.
10. Save, Lord; the king will answer us on the day when we call.
Psalms Chapter 6  
1. To the chief Musician for stringed instruments, according to the Sheminith, a psalm of David.
2. O Lord, do not rebuke me in your anger, nor chasten me in your hot displeasure.
3. Have mercy upon me, O Lord; for I am weak; O Lord, heal me; for my bones shudder.
4. My soul is also much troubled. And you, O Lord, how long?
5. Return, O Lord, deliver my soul. Oh save me for the sake of your loving kindness!
6. For in death there is no remembrance of you. In Sheol who shall give you thanks?
7. I am weary with my moaning; all night I make my bed swim; I drench my couch with my tears.
8. My eye wastes away because of grief; it grows weak because of all my enemies.
9. Depart from me, all you evil doers; for the Lord has heard the voice of my weeping.
10. The Lord has heard my supplication; the Lord will receive my prayer.
11. Let all my enemies be ashamed and much troubled; let them return and be ashamed in a moment.



 

OU TARYAG MITZVOS MITZVA 110. What’s That I Smell?: Not to reproduce the incense formula


Regarding the incense that you will make, do not make any according to that formula for your own use… (Exodus 30:37)
The verse continues, “it shall be holy for you (to use) for God.” Just like we may not replicate the formula of the anointing oil (as in the previous mitzvah), we may not copy the recipe of the incense that was burned on the golden altar because it is reserved for sacrificial use.

This is a serious offense. The next verse warns us that “Anyone who makes a similar composition in order to smell it will be spiritually cut off” (30:38). Accordingly, while one is not permitted to make this incense under any circumstances, he is not culpable for doing so unless he made it for his own enjoyment (see Talmud Kerisos 5a).

This mitzvah applies to both men and women in all times and places. It is discussed in the Talmudic tractates of Kerisos (5a and 6a) and is codified in the Mishneh Torah in the second chapter of Hilchos Klei HaMikdash. It is #85 of the 365 negative mitzvos in the Rambam’s Sefer HaMitzvos and #146 of the 194 negative mitzvos that can be fulfilled today as listed in the Chofetz Chaim’s Sefer HaMitzvos HaKatzar.

By Rabbi Jack Abramowitz

The Tenth Foundation: God is Omniscient


The tenth foundation of the Jewish faith is that God knows everything that goes on in the world. It’s not like some people think, that God created the world then went away, leaving mankind to their own devices (see Ezekiel 9:9). Rather, God is intimately involved and well aware of all the deeds of man. We see this in many places in Tanach. In Genesis 6:5 we are told that “God saw that the evil of man was rampant on the Earth.” In Jeremiah 32:19, it says that God’s metaphorical “eyes are open to all the ways of mankind.”

OU TARYAG MITZVOS MITZVA 107-109


107. Ani Maamin B’vias HaMoshiach: The obligation to prepare the anointing oil

108. False Messiahs: The prohibition against anointing unauthorized people with the anointing oil

109. Plagiarism: The prohibition against duplicating the anointing oil

MISHNA BERURA YOMI MISHNA BERURA DIRSHU CHELEK 1 DEC 13 2010


S"A SIMAN 10 SIF 1 MISHNA BERURA SIF KATAN 3
THERE ARE THOSE WHO EXEMPT A 5 CORNERED GARMENT FROM TZITZIS SO LICATCILA DO NOT MAKE A 5 CORNERED TALIS

MISHNA BERURA DIRSHU CHELEK 1
Q:CAN I WEAR A 5 CORNERED GARMENT

A:THE CHIDUSHEI HARIM SAYS YES ACCORDING TO EVERYBODY ACCORDING TO THE ONES WHO SAY IT NEEDS TZITZIS IT HAS 4 CORNERS AND THOSE WHO SAY IT IS EXEMPT FROM TZITZIS IT IS NOT CIEV AT ALL IN TZITZIS SO IF YOU HAVE ANOTHER TALIS YOU CAN WEAR THIS 1 EVEN LICATCILA(FOR MORE SEE NOTE 1)