Tuesday, September 28, 2010
OU TARYAG MITZVOS 69. Contempt of Court: The prohibition against cursing judges
You shall not curse “elohim” (Exodus 22:27)
The word “elohim” is a strange one. Meaning “powerful ones,” It can refer to God, though in that case we would capitalize it and pronounce it “Elokim” in conversation. (It would also take a singular verb form as in “Breishis bara Elokim,” the verb “bara” meaning “He created.”) It can also refer to judges as in Exodus 22:8, “the one whom the judges (elohim) shall find guilty.” The use of this word in this verse gives it a double meaning, as we shall see in this mitzvah and the next.
The reason for this prohibition is to enable the judges to do their jobs. It would be very unnerving for them to try and administer justice if they were intimidated and incapacitated by the fear that those found guilty would constantly be heaping curses upon them. This mitzvah also tells the people not to despise the judges. They have a duty to perform that is often unpleasant, but it is a duty that needs performing nonetheless. In short, this law discourages rebelling against the legal system, leading to anarchy.
There is a separate prohibition against cursing any other Jew, as we will see IY”H in Mitzvah #231. If someone curses a judge, he violates both prohibitions simultaneously.
This mitzvah applies to both men and women, in all times and places. It is discussed in the Talmudic tractate of Shevuos on page 36. In the Shulchan Aruch, it is found in Choshen Mishpat 27. It is #315 of the 365 negative mitzvos in the Rambam’s Sefer HaMitzvos and #63 of the 194 negative mitzvos that can be fulfilled today as listed in the Chofetz Chaim’s Sefer HaMitzvos HaKatzar.
By Rabbi Jack Abramowitz
Monday, September 27, 2010
OU TARYAG MITZVOS 68. Co-signers and Notary Publics: The prohibition against taking part in a loan involving interest
…do not set interest upon him (Exodus 22:24)
Loans between private individuals may not include interest. (Rules are different for corporations such as banks.) Taking any part in such a transaction is prohibited. One can’t be the lender, the witness or even the scribe in such matters. (Even being the borrower under such terms is prohibited!) Depending on one’s role in the transaction, a person violates anywhere from one to six Biblical injunctions, leading the sage Rabbi Shimon to comment that lending with interest ends up costing a person far more than it earns him!
The reason for this mitzvah is that God wants us to help one another, not benefit from another person’s misfortune. If we give someone a loan, it should be out of the goodness of one’s heart, not because it’s an opportunity to make a profit. Rashi on this verse cites the Midrash Rabbah that one of the words for interest, neshech, is the same as that for a snake bite. Like a snake bite, interest doesn’t feel all that bad at first. However, the damage gradually spreads until it completely does a person in. (If you don’t believe this, try paying just the minimum due on your credit cards. You’ll end up paying $40,000 in interest on a $2,000 balance!)
This mitzvah applies to both men and women, in all times and places. It is discussed in the Talmudic tractate of Baba Metziah starting on page 71 and in the Shulchan Aruch in Choshen Mishpat 108. It is #237 of the 365 negative mitzvos in the Rambam’s Sefer HaMitzvos and #53 of the 194 negative mitzvos that can be fulfilled today as listed in the Chofetz Chaim’s Sefer HaMitzvos HaKatzar.
By Rabbi Jack Abramowitz
Sunday, September 26, 2010
Wednesday, September 22, 2010
OU TARYAG MITZVOS 67. Where’s My Money?: The prohibition against pressuring a borrower for repayment
…do not act towards him as a creditor… (Exodus 22:24)
We are forbidden to pressure those who owe us money for repayment if we know that they do not have the means available. Lending someone money in the first place was an act of kindness, helping him out in his time of trouble. Acting like a collection agency towards him turns the favor into a huge disservice. By pressuring the borrower, the lender goes from being part of the solution to being part of the problem. That kind of help is no help at all.
The Talmud in Baba Metziah (75b) tells us that if we know that someone does not have the ability to repay us, we may not even pass by his house so that he won’t think we’re harassing him. (Even if such is not our intent, he’ll feel harassed, so the bottom line is the same!)
While violation of most negative commandments was punishable with the penalty of lashes, this one was not. The lender had “plausible deniability” to say that it wasn’t his intention to harass the borrower or that he was unaware that the borrower lacked the funds to repay. Since it was unenforceable by the courts, this mitzvah is one where God takes care of things, as He knows the lender’s true motivations.
In his Sefer HaMitzvos HaKatzar, the Chofetz Chaim points out that it is not only forbidden for a lender to pressure a borrower without means, it is also forbidden for a borrower who is able to repay to refrain from fulfilling his obligation. To support this, he cites verses from Mishlei (Proverbs 3:28) and Tehillim (Psalms 37:21) on the evil of refusing to repay a loan if one is able.
This mitzvah applies to both men and women, in all times and places. It is discussed in the Talmudic tractate of Baba Metziah on page 75 and in the Shulchan Aruch in Choshen Mishpat 97. It is #234 of the 365 negative mitzvos in the Rambam’s Sefer HaMitzvos and #52 of the 194 negative mitzvos that can be fulfilled today as listed in the Chofetz Chaim’s Sefer HaMitzvos HaKatzar.
By Rabbi Jack Abramowitz
URGENT! TEHILLIM 4
Please daven for Yerucham Yehuda ben Reizl Malka, father of Dr. Hupert, who is undergoing emergency surgery now and is in critical condition. Tizku l'mitzvos.
Tuesday, September 21, 2010
LOOKING FOR A DVAR TORAH FOR SUKKOS
GIVE CHOSHEN MISHPAT A TRY
(THE AUTHOR OF Business Halachah IS A FORMER MEMBER OF RABBI COHEN KOLLEL) BRAND NEW DISCOUNT HERE
LOST SCOTCH HAS GREAT STORIES IN HALACHA
LOST SCOTCH 2 HAS MORE GREAT STORIES IN HALACHA
SIGHN UP FOR BUSINESS WEEKLY IT HAS NICE STORIES IN HALACHA MAKE A GREAT DIVAR TORAH(PUT OUT BY RABBI COHEN KOLLEL)
(THE AUTHOR OF Business Halachah IS A FORMER MEMBER OF RABBI COHEN KOLLEL) BRAND NEW DISCOUNT HERE
LOST SCOTCH HAS GREAT STORIES IN HALACHA 
LOST SCOTCH 2 HAS MORE GREAT STORIES IN HALACHA SIGHN UP FOR BUSINESS WEEKLY IT HAS NICE STORIES IN HALACHA MAKE A GREAT DIVAR TORAH(PUT OUT BY RABBI COHEN KOLLEL)
Monday, September 20, 2010
OU TARYAG MITZVOS 65. To Spare the Rod or Not?: The prohibition against oppressing a widow or an orphan
Do not cause pain to a widow or an orphan (Exodus 22:21)
Our verse tells us not to cause anguish to a widow or an orphan. (The Hebrew word yasom is not exactly the same of the English word orphan. A yasom could be someone just without a father. A person with a mother can still be an orphan for the purpose of halacha.) The next verse tells us that if someome dares to cause a widow or an orphan grief, that God promises to Personally step in. If God smites the offender, then that person’s wife will be a widow and his children will be orphans in a very striking case of letting the punishment fit the crime.
The idea behind this mitzvah is similar to the one behind not oppressing converts. Just as the convert has no Jewish family to intercede, a widow has no husband and an orphan has no father. It’s reprehensible for a person to take advantage of such a situation. (Really, one should go to the other extreme and try to help them!)
This mitzvah applies even to oppressing them verbally. However, this doesn’t mean that they can’t be reprimanded or punished if they’ve done something to deserve it. Just the opposite; we wouldn’t want all orphans growing up to be spoiled brats because they could get away with anything they wanted. That would actually be doing them a huge disservice! Rather, a teacher or other appropriate authority figure should admonish them just as they would any other child, but taking it just a little bit easier than they otherwise might.
The obligation to use “kid gloves” with an orphan applies until such a time as the orphan is old enough to handle his own affairs and wouldn’t have to rely on a father figure for help. After that, he’s treated like any other adult.
This prohibition applies to both men and women, in all times and places, and God punishes one sternly for its violation. This mitzvah is codified in the Rambam’s Mishneh Torah in the sixth chapter of Hilchos De’os. To see it in action, look in the Talmudic tractate of Gittin, page 50a and pages 52a-b, as well as elsewhere. It is #256 of the 365 negative mitzvos in the Rambam’s Sefer HaMitzvos and #51 of the 194 negative mitzvos that can be fulfilled today as listed in the Chofetz Chaim’s Sefer HaMitzvos HaKatzar. The Ramban (Nachmanides) counts not oppressing a widow and not oppressing an orphan as two separate mitzvos.
By Rabbi Jack Abramowitz
Sunday, September 19, 2010
HASGACA PRATIS OU NACH YOMI YESTERDAYS PEREK IN YECHEZKEL(46) YOM KIPPUR ON YOM KIPPUR
THE MALBIM SAYS THAT PASUK 11 IS REFERRING TO THE YOM KIPPUR KNOWN AS APPOINTED TIMES OF MEETING
Friday, September 17, 2010
HASCGACA PRATIS TODAYS DAF IN DAF YOMI(34) HAS TO DO WITH YOM KIPPUR
INSIGHTS INTO THE DAILY DAF
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Avodah Zarah 34
1) AGADAH: WEARING WHITE IN THE BEIS HA'MIKDASH AND ON YOM KIPPUR
QUESTION: The Gemara relates that Rebbi Akiva (see Tosfos) was asked three questions when he arrived at a place called Ginzak. He did not know the answers to the questions, and he found out the answers only after he asked the questions in the Beis Midrash. One of the questions was: What did Moshe Rabeinu wear during the seven days of the inauguration of the Mishkan, when he personally performed the Avodah? RASHI (DH Moshe) explains that apparently Moshe did not wear the Bigdei Kehunah, the priestly garments of the Kohanim, because the verse states, "And you shall make holy garments for Aharon your brother" (Shemos 28:2), excluding Moshe Rabeinu (see also TOSFOS DH ba'Meh). What, then, did he wear? The Chachamim in the Beis Midrash answered that he wore a white robe.
What is the significance of the fact that the robe was white?
ANSWERS:
(a) The SEDER YAKOV answers that the color of white is also the color of the garments that the Kohen Gadol wears for much of the Avodah on Yom Kippur. White is the symbol of purity and holiness, as the verse states, "At all times your clothes should be white" (Koheles 8:9), which the Targum there translates as, "free from any stain of sin." This is an appropriate reason for Moshe Rabeinu to wear white clothes during the inaugural service of the Mishkan.
This concept is mentioned in a practical context as well. The REMA (OC 610:4) records that "some write that it is the custom to wear clean, white clothes on Yom Kippur, similar to [the appearance of] angels. And it also is the custom to wear a Kittel (a white robe) which is white and clean, and which also represents the shrouds of the deceased. Through this a person's heart will be broken and humbled."
The MAGEN AVRAHAM comments that according to the reason that white resembles angels, this custom should not apply to women, since the Midrash teaches that women cannot be like angels. The Yalkut Shimoni comments that the verse, "[To the] city of the mighty ascended the wise one" (Mishlei 21:22), refers to Moshe Rabeinu who ascended to heaven (the "city of the mighty," referring to the angels) in order to receive the Torah. Rebbi Yehoshua says in the name of Rebbi Acha that "mighty" indicates that this "city" is inhabited only by males and not females.
The Magen Avraham adds that, nevertheless, a woman may wear a Kittel for a different reason. Since it resembles the shrouds of the dead, it causes a person to repent, and this reason applies to women as well. However, he reasons that this reason permits a woman only to wear a Kittel, but not to wear any other white clothing. (See the SEDER YAKOV for an explanation for why this does not contradict the Mishnah in Ta'anis (26b) which states that the Jewish girls used to go out on Yom Kippur wearing white clothes.)
However, according to the explanation that white symbolizes purity and holiness, it would seem appropriate for women to wear this color on Yom Kippur as well. This is the opinion of the MATEH EFRAIM (see ELEF HA'MAGEN #13). The MISHNAH BERURAH agrees with the Mateh Efraim and says that the custom is for women to wear white, but not to wear a Kittel.
(b) The SEDER YAKOV explains further that the building of the Mishkan (according to many opinions) was in order to attain atonement for the sin of the Golden Calf. The reason why the people committed that sin was not that they wanted to serve an idol per se, but because they wanted to engage in promiscuity. The masters of Kabalah explain that the reason one should wear white on Shabbos is because it atones for the sin of promiscuity. Therefore, it is fitting that Moshe Rabeinu wore a white robe while performing the Avodah of the Mishkan, since that Avodah was for the purpose of attaining atonement for the promiscuity of the sin of the Golden Calf. (Y. Montrose)
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_________________________________________________________________
Avodah Zarah 34
1) AGADAH: WEARING WHITE IN THE BEIS HA'MIKDASH AND ON YOM KIPPUR
QUESTION: The Gemara relates that Rebbi Akiva (see Tosfos) was asked three questions when he arrived at a place called Ginzak. He did not know the answers to the questions, and he found out the answers only after he asked the questions in the Beis Midrash. One of the questions was: What did Moshe Rabeinu wear during the seven days of the inauguration of the Mishkan, when he personally performed the Avodah? RASHI (DH Moshe) explains that apparently Moshe did not wear the Bigdei Kehunah, the priestly garments of the Kohanim, because the verse states, "And you shall make holy garments for Aharon your brother" (Shemos 28:2), excluding Moshe Rabeinu (see also TOSFOS DH ba'Meh). What, then, did he wear? The Chachamim in the Beis Midrash answered that he wore a white robe.
What is the significance of the fact that the robe was white?
ANSWERS:
(a) The SEDER YAKOV answers that the color of white is also the color of the garments that the Kohen Gadol wears for much of the Avodah on Yom Kippur. White is the symbol of purity and holiness, as the verse states, "At all times your clothes should be white" (Koheles 8:9), which the Targum there translates as, "free from any stain of sin." This is an appropriate reason for Moshe Rabeinu to wear white clothes during the inaugural service of the Mishkan.
This concept is mentioned in a practical context as well. The REMA (OC 610:4) records that "some write that it is the custom to wear clean, white clothes on Yom Kippur, similar to [the appearance of] angels. And it also is the custom to wear a Kittel (a white robe) which is white and clean, and which also represents the shrouds of the deceased. Through this a person's heart will be broken and humbled."
The MAGEN AVRAHAM comments that according to the reason that white resembles angels, this custom should not apply to women, since the Midrash teaches that women cannot be like angels. The Yalkut Shimoni comments that the verse, "[To the] city of the mighty ascended the wise one" (Mishlei 21:22), refers to Moshe Rabeinu who ascended to heaven (the "city of the mighty," referring to the angels) in order to receive the Torah. Rebbi Yehoshua says in the name of Rebbi Acha that "mighty" indicates that this "city" is inhabited only by males and not females.
The Magen Avraham adds that, nevertheless, a woman may wear a Kittel for a different reason. Since it resembles the shrouds of the dead, it causes a person to repent, and this reason applies to women as well. However, he reasons that this reason permits a woman only to wear a Kittel, but not to wear any other white clothing. (See the SEDER YAKOV for an explanation for why this does not contradict the Mishnah in Ta'anis (26b) which states that the Jewish girls used to go out on Yom Kippur wearing white clothes.)
However, according to the explanation that white symbolizes purity and holiness, it would seem appropriate for women to wear this color on Yom Kippur as well. This is the opinion of the MATEH EFRAIM (see ELEF HA'MAGEN #13). The MISHNAH BERURAH agrees with the Mateh Efraim and says that the custom is for women to wear white, but not to wear a Kittel.
(b) The SEDER YAKOV explains further that the building of the Mishkan (according to many opinions) was in order to attain atonement for the sin of the Golden Calf. The reason why the people committed that sin was not that they wanted to serve an idol per se, but because they wanted to engage in promiscuity. The masters of Kabalah explain that the reason one should wear white on Shabbos is because it atones for the sin of promiscuity. Therefore, it is fitting that Moshe Rabeinu wore a white robe while performing the Avodah of the Mishkan, since that Avodah was for the purpose of attaining atonement for the promiscuity of the sin of the Golden Calf. (Y. Montrose)
Thursday, September 16, 2010
RABBI WAXMAN TESHUVA DRASHA IS ON THE CHAZAK HOTLINE
CALL THE CHAZAK HOTLINE THEN PRESS 3 THEN 4 THEN 1 FOR RECORDED VERSION
[chicago-aneinu] Please Keep Davening For Baby
Please continue to daven for Tzvi Dov ben Chava Bracha, an infant who needs a refuah shlema.
Fw: [chicago-aneinu] PLEASE daven NOW
PLEASE daven NOW for Debbie Robinson (daughter of Jerome A"H and Esther A"H Robinson who used to live on Francisco 6600).
Dvora Faiga bas Esther Malka
Wednesday, September 15, 2010
Fw: Tehillim
Daniel and Rifka Weiss would like to thank the community for the continued outpouring of support and Teffilos on behalf of their daughter Emuna Shir Esther Bat Rifka.
After discussions with Gedolai Hador and in the zechus for a continued Refuah Shelama, their daughter's name has been changed to Esther bat Rifka. Please continue to be mispallel for Esther bat Rifka for a speedy and complete refuah.
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Tuesday, September 14, 2010
BARUCH DAYAN EMES
Dear Aneinu Members,
Baruch Dayan Ha'Emes. I am deeply sorry to tell you of the loss, yesterday, of "Yisrael Jacov ben Chana", Mr. Gene Hoffman, husband of Fella Hoffman, who became ill when visiting Israel. The levaya took place today. May his family be comforted among the mourners of Tzion and Yerushalayim. May we hear besoros tovos.
G'mar Chasima Tova,
Chaya Miriam
Baruch Dayan Ha'Emes. I am deeply sorry to tell you of the loss, yesterday, of "Yisrael Jacov ben Chana", Mr. Gene Hoffman, husband of Fella Hoffman, who became ill when visiting Israel. The levaya took place today. May his family be comforted among the mourners of Tzion and Yerushalayim. May we hear besoros tovos.
G'mar Chasima Tova,
Chaya Miriam
Monday, September 13, 2010
Fw: [chicago-aneinu] Tehillim for Gilad Shalit
I am working on organizing a group of women who will each say a kappitel, or more, of Tehilim each day, to complete Sefer Tehillim on a daily basis for the merit of Gilad Shalit. We are planning on doing it for 40 days and than we will see. Hopefully he will be back home before then. I have assigned 40 perakim so far. If you would like to participate, please email me at Ritaelizar@aol.com , and I will assign you your kappitlach of Tehillim.
Rita Elizar
Fw: [chicago-aneinu] Tefillos Needed
Please daven for SARA CHANA BAS YEHUDIS MIRIAM who is having a procedure tomorrow.
Fw: [chicago-aneinu] Please Daven This Morning
-- Sent from my Palm Pre
From: myysbyy@aol.com
Date: Sep 13, 2010 9:40 AM
Subject: [chicago-aneinu] Please Daven This Morning
To: Myysbyy@aol.com
Please daven for Sarah Leah bas Ita who is having tests this morning.
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Saturday, September 11, 2010
Fw: [chicago-aneinu] Please Daven
Please daven for Yisrael Jacov ben Chana, a Chicagoan who fell ill while visiting Israel.
Wednesday, September 8, 2010
Tuesday, September 7, 2010
Fw: [chicago-aneinu] Please Daven
Please daven for Reuven Binyomin ben Miriam who is having a procedure tomorrow, Tuesday.
Sunday, September 5, 2010
Friday, September 3, 2010
Thursday, September 2, 2010
Fw: [chicago-aneinu] Please Daven - Critical
-- Sent from my Palm Pre
From: myysbyy@aol.com
Date: Sep 2, 2010 10:35 AM
Subject: [chicago-aneinu] Please Daven - Critical
To: Myysbyy@aol.com
Please daven for Refua Shleima for Maks ben Sarah. He is in critical condition at Sweedish Covenant.
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Wednesday, September 1, 2010
Fw: Tehillim Tonight
Tonight, Wednesday, Sept. 1, 2010, at 8 p.m. at Congregation KINS (2800 W. North Shore), there will be a Tehillim for men and women to daven for Avi Karesh, Avram Gershon ben Tzippa, and other cholim in our community who are in need of a refuah shleimah. May the coming year be one of health for all of Klal Yisrael!
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