A thought on the end of the Parsha about being Over an Aveira B’heter - Emor 5781

 Another thought on the end of the Parsha. As you know, the end of the Parsha is the Parsha of the 

וַּיִקֹּב בֶׁן-הָאִ שָ ה הַּיִשְ רְ אֵּ לִית ) 24:11 in says it as Hashem Sheim the Nokeiv was who one the of ,Mekaleil

לֵּלַּּקְיַּו ,ם ֵּשַּה-ת ֶׁא(. Moshe Rabbeinu says put him in jail because I don’t know what to do with this 

וַּיְדַּ בֵּר מֹּׁשֶׁ ה, אֶׁ ל-בְ נֵּי יִשְ רָ אֵּ ל, וַּיֹוצִ יאּו אֶׁ ת-הַּמְ קַּּלֵּל ) him tells H”HKB Parsha the of end the at then and man

וְ רָ גְ מּו ) congregation whole the by death to stoned be should he That .)אֶׁ ל-מִ חּוץ לַּמַּ חֲנֶׁה, וַּיִרְ גְ מּו אֹּתֹו אָ בֶׁן

 .(אֹּתֹו, כָל-הָעֵּדָ ה 

In the same Parsha Hashem tells Moshe Rabbeinu other Mitzvos. He says 24:17 ( -לָכ הֶׁכַּי י ִכ ,שׁי ִא ְו

ּומַּ כֵּה נֶׁפֶׁׁש -בְ הֵּמָ ה, יְׁשַּ ּלְמֶׁ נָה--נֶׁפֶׁׁש, תַּ חַּת ) 24:18 .dies somebody kills who Someone .)נֶׁ פֶׁׁש אָ דָ ם--מֹות, יּומָ ת

שֶׁׁפָנ(. Someone who kills an animal has to pay. Someone who injures a person has to pay. Someone 

who injures an animal has to pay. It goes through the whole Parsha and then ( יֵּנ ְב-ל ֶׁא ,ה ֶׁשֹּׁמ רֵּב ַּדְיַּו

 end whole The .order of out totally is it ,belong t’doesn It .)יִשְ רָ אֵּ ל, וַּיֹוצִ יאּו אֶׁ ת-הַּמְ קַּּלֵּל אֶׁ ל-מִ חּוץ לַּמַּ חֲנֶׁה

of the Parsha doesn’t work. We are in middle of the story of the Mekaleil and then Moshe is told 

to take him out and kill him which starts in Posuk Yud Aleph and then in Posuk Chaf Gimmel they 

took him out and killed him and in between from Yud Zayin to Chaf Beis there are a bunch of 

other Halachos that don’t belong here. Tzorech Biur!

The answer lies in a big Yesod that it says in many places but I saw in the Chofetz Chaim by the 

Parsha of Ir Hanidachas. By the Parsha of the Ir Hanidachas the whole city is put to death. Then it 

 Chofetz the Zagt .you on mercy have will Hashem that) וְ נָתַּ ן-לְָך רַּ חֲמִ ים וְ רִ חַּמְ ָך) 13:18 Devarim in says

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Chaim there is a danger. When Klal Yisrael has to Rachmana Litzlon has to put a city to death it 

makes death much more acceptable to people. It weakens a person’s sense of Rachmanus. ( ךְָל-ן ַּתָנ ְו

ךָ ְמַּח ִר ְו ים ִמֲח ַּר(. Hashem says it is going to damage you. If you are going to put a city to death, you 

have to do it because it is a Chiyuv and a Mitzvah but be careful. It is going to do damage. So 

 Chofetz the in believe I is That .Rachamim you give will I .)וְ נָתַּ ן-לְ ָך רַּ חֲמִ ים וְ רִ חַּמְ ָך) promised Hashem

Chaim Al Hatorah. The same thing here. Hashem told Klal Yisrael take him out and kill him. It is 

a danger, it is going to weaken the feeling of Klal Yisrael towards the horror of killing somebody. 

HKB”H says at the same time tell Klal Yisrael if you kill somebody you are Chayuv Misah, if you 

kill animals there are consequences. Not only kill, if you injure a person there are consequences. 

Not only injure a person, if you injure an animal there are consequences. Warn Klal Yisrael so that 

they should have Chizuk. 

Any time a person is in a situation where a Mitzvah gives him an opportunity that would otherwise 

be an Aveira it is a danger that it is going to weaken the person. For example, if you say Lashon 

Hora L’toeles when there is a situation that you have a Heter to say Lashon Hora, and you say it. 

Be careful, it is going to weaken the wall that you have in front of you, the barrier you have, the 

Siyag you have not to speak Lashon Hora. So be careful. You have to strengthen yourself. If it 

comes to a situation like that you have to strengthen yourself.

If you are in a situation when you are a Rebbi and you have to punish a Talmid, be careful. 

Punishing, it is a terrible thing to inflict hurt on somebody. You have to strengthen yourself 

afterwards, you have to be Mechazeik yourself afterwards because even when you do it B’heter 

you have to be careful. That is the lesson at the end of the Parsha. 

At the end of the Parsha we are told (לֵּלַּּק ְמַּה- ת ֶׁא אֵּוצֹה (and then Posuk 17 – 22 that tells us Moshe 

Rabbeinu you have to kill the Mekaleil and tell Klal Yisrael these Halachos and then that is what 

they did. Then they took him out. The lesson being that the situations where you are allowed to do 

it needs a Chizuk

Anybody who is in Hatzolah will tell you that even when it is a Mitzvah to be Mechaleil Shabbos 

but anybody who is in that situation where it is a Mitzvah and he is Mechaleil Shabbos many times 

needs Chizuk in Kavod Shabbos. It is that way. Even when a person does the Mitzvah you have to 

be Mechazeik yourself. And so two lessons from the end of the Parsha. 

The consequences of speaking Lashon Hora - Emor 5781

Let us start with a thought at the end of the Parsha a few 

 who person A .)וְ אִ יׁש, כִ י-יִתֵּ ן מּום בַּעֲמִ יתֹו--כַּאֲׁשֶׁ ר עָשָ ה, כֵּן יֵּעָשֶׁ ה ּלֹו) 24:19 in says It .end the from Pesukim

ׁשֶׁ בֶׁר, תַּ חַּת ׁשֶׁ בֶׁר, עַּיִן תַּ חַּת עַּיִן, ׁשֵּ ן תַּ חַּת ) him to done be shall so did he as ,friend his on wound a inflicts

 .(ׁשֵּ ן--כַּאֲׁשֶׁ ר יִתֵּ ן מּום בָאָ דָ ם, כֵּן יִנָתֶׁ ן בֹו

In the Talelai Oros he brings that from here a Remez to something that is mentioned in the Chovos 

Halevavos and the Chofetz Chaim brings in the Sefer Shemiras Halashon. Specifically, the Chofetz 

Chaim in Sefer Shemiras Halashon in the Shaar Hazechira, Perek Zayin, brings an incredible thing. 

That when someone talks Lashon Hora about someone else the Mitzvos of the speaker of Lashon 

Hora go to the one who the Lashon Hora is spoken about. So that he gets a windfall of Mitzvos. It 

is a mistake when people say it is “All” the Mitzvos as that is not true. It does not say all the 

Mitzvos, it says the Mitzvos. If you look at the source in the Chovos Halevavos

 ( החסידים כן אחד ואמר

הרבה בני אדם יבואו ליום החשבון וכשמראים להם מעשיהם ימצאו בספר זכיותם זכיות שלא עשו אותם ויאמרו לא 

עשינו אותם ויאמר להם עשה אותם אשר דבר בכם וספר בגנותכם. וכן כשיחסרו מספר זכיות המספרים בגנותם יבקשו 

 .Mitzvos the of some is it that see will you) אותו בעת ההיא ויאמר להם אבדו מכם בעת שדברתם בפלוני ופלוני

Some of the Mitzvos of a person who speaks Lashon Hora go and switch to the recipient and that 

is the person who was hurt by his words. It switches over. 

Somewhere else in Shemiras Halashon the Chofetz Chaim writes that this may be the reason that 

at the end of Elokai Netzor there is a Minhag to say a Posuk that has to do with the person’s name. 

Why say a Posuk that has to do with a person’s name? He says because there is a concept that 

L’asid Lavo on the Yom Hadin people will come to the Yom Hadin with a Behala and they will 

not remember their name. What that means exactly is hard to understand but Balei Kabala write 

such an idea that people will not remember their names. 

Zagt the Chofetz Chaim that on the Yom Hadin on the scales a person will see either Mitzvos that 

he didn’t do that are suddenly on the scale or Mitzvos that he did do but are not there. There will 

be a Behala, there will be a question, am I the right person? Somehow that is related to the idea 

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that a person has to stick his name into into a Mitzvah, into Shemoneh Esrei. Whatever that means, 

the Yesod of the Shemiras Halashon that a person who speaks Lashon Hora Rachmana Litzlon 

 if ,)וְ אִ יׁש, כִ י-יִתֵּ ן מּום בַּעֲמִ יתֹו) .Posuk this in Merumaz is Yesod that ,person other the to Mitzvos loses

 over go ,)כֵּן יֵּעָשֶׁ ה ּלֹו) done have you that Mitzvos the) כַּאֲׁשֶׁ ר עָשָ ה ) ,else someone damaged have you

to the other person. This idea is brought in the Chovos Halevavos in the Shaar Hachani’a (הכניעה(, 

Perek Zayin and this is the idea that is brought down. 

Now of course this idea needs an explanation. You suddenly get a windfall, a bonanza. It is your 

lucky day, someone spoke Lashon Hora about you and you get Zechusim that you don’t deserve. 

It is very difficult to understand the concept. 

In the Michtav Eliyahu he explains it as follows. He says that when Reuven speaks Lashon Hora 

about Shimon, how damaging is it? Well it depends. It depends on how much of a respected person 

Reuven is. If the person speaking the Lashon Hora is a Tzaddik, obviously he is doing something 

that is not Tzidkus now but he is otherwise a righteous person, a Talmid Chochom, a Chashuve 

person, then when he speaks bad about someone else it causes greater damage. If he is less than 

that, then it causes less damage. Zagt the Michtav Eliyahu, to the extent that your Mitzvos do 

damage to the other person that because you did Mitzvos you are respected and does damage to 

the other person, then it is like you are using the Mitzvos to hurt him, so Rachmana Litzlon you 

lose the Mitzvos and it comes to him. In other words, the damage, the hurt that he got is 

compensated by the cause of the damage. However, that works, it is obviously an extraordinary 

type of a punishment for someone who speaks Lashon Hora and hopefully it is something that will 

motivate us to do better. 

מל ולא טבל - Yisro 5775

 ויחד יתרו - Yisro rejoiced. The Gemara in Maseches Sanhedrin 94a (in the 5th wide line) relates a different translation to the Posuk. אמר רב שהעביר חרב חדה על בשרו that he passed a sharp sword on his flesh. Rashi says ונתגייר את עצמו שמל He was Mal himself, he performed a Bris Milah on himself in order to be a Ger. That is the Gemara. The question is that the Gemara in Maseches Avodah Zora 27a (top of Amud) says that a Goy is not eligible to perform a Bris Milah. That the Bris Milah must be done by someone who himself is obligated in Milah. As a matter of fact, Rav is the Baal Memra there that says that a non-Jew is ineligible to perform a Bris Milah. Halo Davar Hu! How could Yisro perform a Milah on himself? In Maseches Avoda Zora on Daf 10b (those who are learning with the Mishmar will get there shortly), we have the story of (שלום בר קטיעה (who is someone who also performed a Milah on himself. In the back of the Gemara, the Poras Yosef (one of the Meforshim) asks the same Kasha, how could he perform a Milah on himself? A non-Jew is not eligible to perform a Bris Milah? He answers that a non-Jew is not eligible to do a Bris Milah on a Jew. When he does it on himself for Gairus that itself is turning him into a Jew and therefore, he is eligible. It is sort of Gito V'yado Ba'in K'echad. An idea that the Bris Milah and the Gairus come simultaneously and therefore, to do a Bris Milah on himself he is eligible. Wonderful Dvar Torah. Yisro was Mal himself and a Ger can do Milah on himself because he becomes a Jew as the Milah is performed. Great! Not so great. There is a problem. The Gemara in Yevamos 46a (7 lines from the bottom) teaches us that Mal V'lo Toval K'ilui Lo Mal 

That somebody who is a Ger that had a Bris Milah for Geirus but he didn't go to the Mikvah it is as if he didn't have a Bris Milah. It doesn't count and he is not a Ger. The Shita of Tosafos (there in Yevamos) is that it has to be done in that order Bris Milah first and Tevillah second. If so, this entire episode is very difficult. How could Yisro perform a Bris Milah on himself? The Poras Yosef's Teretz that he became a Jew as he did the Milah is not true as he was still lacking Tevila in a Mikva. He wasn't a Jew at the end of the Milah. It is a tremendous Kasha. To answer this I would like to tell you one of my favorite stories, a story that I got from a Teshuva Sefer, the Aruch Laner's Teshuva Sefer. The Aruch Laner was asked a Shaila that was sent to him from Yerushalayim. There was a gentleman who was Megayeir and he had his Bris Milah. Typically, a Ger has his Bris Milah but doesn't go to the Mikvah until the Milah heals. So usually there is time, maybe a week between Milah and Tevilla. This non-Jew now a Ger had a Bris Milah but not yet a Tevilla. He came to Shul on Shabbos with his new Shtreimal and Bekeshe all proud to be a Jew. When he got to Shul someone there said, what? You are not a Jew yet. You had a Bris Milah but you didn't yet go to the Mikvah for Geirus. Mal V'lo Toval K'ilui Lo Mal. Someone who had Milah and not Tevilah is not a Ger. Not only shouldn't you be observing Shabbos but you are prohibited from keeping Shabbos. A Goy Sheshavas is Chayuv Misah. Therefore, go home and do Melacha. That he did. This (middle of Geirus ) gentleman went home and did Melacha and came back to Shul. When he came back to Shul, the Bais Din that was in the process of being Migayeir him said one minute. You did Melacha, no. we have a Kabbalah that once you do Milah even though you don't do Tevillah you are still supposed to keep Shabbos. Confusing introduction to Judaism. Others said no, what kind of Kabbalah is that as he is still a non-Jew. There was a dispute in Yerushalayim. It was sent to Rav Yaakov Elltinger (1798 - 1871) the Aruch Laner to resolve. He responded that it is true, after Milah he is still not yet a Jew and it is also true that we have a Kabbalah that he should keep Shabbos. Therefore, both are true. It must be that he is no longer a nonJew but he is not yet a Jew. That needs explanation. The Shoel Umaishiv explains that after Milah before Tevillah he is like the Jewish people before Mattan Torah. Before the Torah was given the Jews were commanded about Shabbos at Marah. He too, at that point is partially on his way to being a Jew just as Klal Yisrael were on the way to Har Sinai and therefore, he keeps Shabbos even though he is still not yet a full-fledged Jew. Taking this idea from this episode we can extend it here as well. The Jewish people were already obligated in Bris Milah as they performed Bris Milah in Mitzrayim. Therefore, a Ger with Bris Milah without Tevilah is a Jew for the Mitzvah of Bris Milah.

With this we can explain Yisro. Yisro could perform Bris Milah on himself. Why? For Bris Milah the Milah itself is Gito V'yado Ba'in K'echad or Milosoi V'geiruso Ba'in K'echad. Therefore, Gairus like Shabbos is something that a Ger post Milah pre Geirus (Tevilah) could keep.

Money & Children - Yisro 5775

ויחד יתרו על כל הטובה...

 Yisro rejoiced. Rashi says what was that Tovah that caused him to rejoice?
טובת המן והבאר והתורה
Now this combination seems to be inappropriate. How can you compare the fact that Klal Yisrael's sustenance was taken care of, that they were supported, to the fact that they received the Torah? It seems to be an inappropriate combination. HKB"H fed them, gave them to drink, and gave them the Torah. It needs a bit of an explanation.

Actually this reminds me of something I once heard from Rav Shimon Schwab. Rav Schwab was once speaking and asked the following question. He said that in Hamavdil Bein Kodesh L'chol that beautiful Zemer that many of us either sing or say after Havdalah, it says
 חטואתינו הוא ימחול, זרעינו וכספינו ירבה כחול

Rav Schwab asked how do you say that in one sentence, the importance of having children and the importance of having money? It seems inappropriate to be together. How much more of a question is it given that this is the song that begins Hamavdil Bein Kodesh L'chol. HKB"H draws a distinction between things that are holy and things that are ordinary weekday items. When you are saying המבדיל בין קודש לחול, you talk about money and children in the same breath? It is a Davar Pele! Similar to the question on this Rashi.

Rav Schwab answered on the contrary. He said it is true that money is something which misleads people. It is a route of many types of evil, it causes people to do things they shouldn't do. Sometimes the desire for money causes people to sin, and sometimes it causes them to have misplaced values. Therefore, the pursuit of money is something that certainly has a negative connotation. Rav Schwab said that he once heard from an elderly Chochom that when Moshiach comes money will be referred to as Davar Acher, the other thing. Just as today many people refer to a Chazir or Tzora'as as Davar Acher, the unmentionable thing, when Moshiach comes money may be referred to in that way.

Rav Schwab said nevertheless, Zeh L'umas Zeh Asa Elokim. As much as something has a negative potential it has a positive potential. המבדיל בין קדש לחול at the moment that a person stands with an appreciation of a difference between things that are holy and things that are not, he can say זרעינו וכספינו ירבה כחול. HKB"H, my desire for money is as a tool for Kedusha. When someone wants money for an end onto itself then the desire for money misleads him. He wants the money he wants that end, and whatever means he needs to achieve that end is something that he is enticed to pursue. However, when one has the right idea regarding money, money itself as a means to serve Hashem, then he can add זרעינו וכספינו ירבה כחול. If it is a means, a method for Kedusha, then it can belong in the same sentence. Rav Schwab was deliberately saying this incidentally in an appeal in raising money for a Yeshiva which was appropriate because he was telling people that the money is there for that purpose.

I once heard from Rav Druk who related the following incident. He said there was a young man in Yeshiva who was struck by a car and was injured. His parent's pursued a suit against the driver of the vehicle and was set to collect money from the insurance company. This young man was a Chosson who had a Chasunah date set and the lawyer said to the young man if you would postpone your wedding for two or three weeks until you feel fully well then we would do better in court. We could point out that you didn't feel well and the wedding was postponed.

This boy at that time was learning in Eretz Yisrael and went to his Mashgiach and asked him. The Mashgiach responded and these were the words he said "Gelt is Blotte" money is mud and you don't postpone a wedding for money. The young man was under a lot of pressure from his parent's and therefore, this Mashgiach agreed to take him to Rav Schach to ask him for his advice. They went to Rav Schach and again this Mashgiach introduced the question to Rav Schach and said I told him that money is mud, it is dirt and you don't postpone a wedding for money. Rav Schach sat there and refused to answer the Shaila. Later, after the Mashgiach and the young man had left, Rav Schach went over to somebody and said the following. Of course the young man should not postpone his wedding for this type of a consideration. But I did not want to endorse the words of the Mashgiach that "Gelt is Blotte" money is mud, money is dirt. It is true, some people see money in a way that it is worthy of being called dirt. There are people who use their money for Kedusha, to be Kone Olam Habo. I could not endorse him saying "Gelt is Blotte." It is what you make of it.

Getting back to our Rashi. Rashi says על כל הטובה on all the good. The good was the Man, the B'air, and the Torah. The support. They had the support to sit and learn which is a wonderful thing. Lo Nitna Torah Ela L'ochlei HaMon. You want to be able to learn with a clear mind you need to be Ochlei Haman. Ochlei Haman on the one hand are people who don't have great demands and on the other hand people who are being sustained, are being supported. When it is done in a Derech of Kedusha that is wonderful. 

The Beauty Of Following The Rules - Tetzaveh 5772

29:21 כא וְלָקַחְתָּ מִן-הַדָּם אֲשֶׁר עַל-הַמִּזְבֵּחַ, וּמִשֶּׁמֶן הַמִּשְׁחָה, וְהִזֵּיתָ עַל-אַהֲרֹן וְעַל-בְּגָדָיו, וְעַל-בָּנָיו וְעַל-בִּגְדֵי בָנָיו אִתּוֹ; וְקָדַשׁ הוּא וּבְגָדָיו, וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ At the end of the description of the Bigdei Kehuna, Moshe Rabbeinu is told, "You shall take from the blood and the oil and to Shpritz it not only on Aharon and his children but also on his clothing and on his children's clothing." Meaning, blood was sprayed on the Bigdei Kehuna. This was done for the 7 days of Miluim. However, in Maseches Zevachim 18a (bottom line) it says, או שהיו מטושטשין או מקורעין ועבד עבודתו פסולה meaning, if the Bigdei Kehuna are dirty then they are not Kosher. So Lechaoira, if you shpritz blood on the Bigdei Kehuna, they should become Posul? There is actually a Man D'amar who holds that the Bigdei Kehunah cannot be washed at all because there is no manifestation of poverty in the place of opulence as can be seen later on in Zevachim 88b (2 lines from the top) (ויש אומרים אין מכבסין אותן כל עיקר שאין עניות במקום עשירות). That Bigdei Kehuna were replaced once they got dirty. Therefore, it is puzzling to understand that in the Yimei Hamiluim all 7 days the Bigdei Kehuna were being made dirty with the red blood.

An answer to this can be offered based on a concept that I had heard about someone who asked a Shaila. Someone once asked Rav Moshe in Camp when his hat fell and became dirty on Shabbos afternoon. He asked Rav Moshe if he could clean it because it is not Kavod for Shabbos to walk around with a dirty hat on Shabbos. Rav Moshe said that to go around with a dirty hat because it is Shabbos and you can't clean it is a Hiddur and it is Kavod Shabbos.

Someone told me that Rav Gifter said over a similar response to someone who approached him on Chol Hamoed and said that if I don't shave on Chol Hamoed that is Kavod for the last days of Yom Tov. Rav Gifter said a similar idea. He said that is the Kavod of the Yom Tov. The fact that you show honor by following the Halacha of not shaving on Chol Hamoed.

We came across this in Parshas Vayeitzei 29:17 יז וְעֵינֵי לֵאָה, רַכּוֹת; וְרָחֵל, הָיְתָה, יְפַת-תֹּאַר, וִיפַת מַרְאֶה Meaning, Leah's eyes were puffy. Rashi says the reason is because she thought that she was to be married to Eisav so she would cry. How does Rashi know that there was a reason that Leah didn't look beautiful? Maybe she just didn't look beautiful?

The Sifsei Chachamim there said that the Torah wouldn't talk in the G'nus (negatively) of Leah. So if the Torah is saying that the eyes of Leah were not beautiful, they must have been beautiful, however, if they were not beautiful because of the crying that she did, then that was a Noi for her.

Similar to these 3 points is a 4th point here by the Bigdei Kehuna as well, the fact that they were sprayed with blood is a Noi for the Begadim and not a Chisaroin because the blood was Mekadeish the Begadim. This is why the Begadim were Kosher.

In Derech Sicha R'Chaim Kanievsky says this Teretz to explain why this is not a P'sul of Beged Mitushtash of a dirty Beged. Because here it was the beauty, of course there was a blood stain but the blood stain was from the inauguration from the Yimei Hamiluim of the Kehuna that was something to be proud of.

Hat, Shirt, Belt, Pants - Tetzaveh 5772

I would like to start with a Dvar Halacha. As you know, the main part of this week's Parsha are the Bigdei Kehuna. The four Begadim that the Kohen Hedyot wore and the eight worn by the Kohen Gadol. It is not well known, however, there is a Siman in Shulchan Aruch in Hilchos Tefilla Siman 91 that talks about what a person has to wear at the time that he Davens. All of the four Bigdei Kehunah the pants, shirt, belt, and hat are mentioned there in the Shulchan Aruch. There are some things that might be a surprise to you as a matter of fact and as a matter of Halacha. The fact that a person has to be wearing pants when he is Davening because one cannot be undressed from the waist down is obvious to all.

What about someone who is wearing pants but is bare-chested? It could happen. Someone could go swimming in camp and get locked into the swimming pool by accident and he is left in a bathing suit and it is time to Daven Mincha, is one allowed to Daven without a shirt. The Biur Halacha in Siman 91 says a Chiddush, he says even though if one would Daven without a shirt B'dieved he would be Yotzeh but if someone is stuck without a shirt, without a Kesones, it would be better for him not to Daven and he should Daven Tashlumin in the next Shemone Esrei because just as one has to wear pants during Davening one has to wear a shirt.

The Shulchan Aruch in Siman 91 also says that one has to wear a belt. Not as most people think to make a separation between the Leiv and Ervah (because there has to be a separation between the heart and lower part of the body), for that wearing pants is adequate. The Mechabeir actually says that a person has to wear a belt during Davening. That is like the Avneit that was worn in the Mishkan, in the Bais Hamikdash. The Biyur Halacha brings a Yeish Omrim that someone who generally goes without a belt doesn't have to wear one during Davening either. However, someone who usually wears a belt it is a Halacha in Shulchan Aruch that a person has to wear a belt at the time that he Davens as well. Although here if one does not have a belt one would Daven anyway.

As far as a hat during Davening a lot of the world relies that a Yarmulka is adequate. Although it is interesting to point out that the Mishna Berura in 91:12 actually says that a Yarmulka is not adequate and that one should have a hat on top of the Yarmulka at the time that he Davens. In that way you are wearing all the four Bigdei Kehunah, a shirt, pants, belt, and a hat at the time you Daven. Since Davening is an Avodah it makes sense that it would be very similar and have similar Halachos. So that is a Halacha that is related to this week's Parsha that is Nogea to all of us.

בקשה ושאלה - Purim 5773

Let us move on to a Purim thought. B'derech Drush there is a GRA. The GRA is going on a word that is found in Tehillim 27:4 (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּשׁ). You can request things with the word Shoel or the word Bakasha. We find in the Megillah interestingly that Esther in her discussion with Achashveirosh at the Mishteh Hayayin uses both expressions. She says in 5:7 (וַתַּעַן אֶסְתֵּר, וַתֹּאמַר: שְׁאֵלָתִי, וּבַקָּשָׁתִי). Later Esther says in 7:3 ( וַתַּעַן אֶסְתֵּר הַמַּלְכָּה, וַתֹּאמַר--אִם-מָצָאתִי חֵן בְּעֵינֶיךָ הַמֶּלֶךְ, וְאִם-עַל-הַמֶּלֶךְ טוֹב: תִּנָּתֶן-לִי נַפְשִׁי בִּשְׁאֵלָתִי, וְעַמִּי בְּבַקָּשָׁתִי). Achashveirosh in his reply says in 7:2 (מַה-שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה, וְתִנָּתֵן לָךְ; וּמַה-בַּקָּשָׁתֵךְ עַד-חֲצִי הַמַּלְכוּת, וְתֵעָשׂ). Two things Sheaila and Bakasha. What is the difference?

Says the GRA Shoel is one who borrows. We say that when a person borrows an item Kol Hana'a Shelo all the benefit is his and that is why he is Chayuv even in Onsin. When you are Shoel you ask for something for yourself, for your personal request, for your personal wants, for your personal needs. When someone requests something for himself that is called a Shoel. When someone requests things for other people even if he is included but he requests things for others that is called a Bakasha as it says in Maseches Bava Kamma 92a (21 lines from the bottom) (כל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה). This is from the Rashi in Beraishis 21:1 (וַירוָר פָּקַד אֶת-שָׂרָה) (סמך פרשה זו לכאן ללמדך שכל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה). One who asks for mercy for his friend he himself is answered first. Excellent! He himself is answered first.

Bakasha when he asks he asks for others. Getting back to the Megillah, it is very beautiful. Achashveirosh's reply is expressed as is found as 7:2 (מַה-שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה, וְתִנָּתֵן לָךְ) what is your request for yourself and it will be given (לָך) to you. (וּמַה-בַּקָּשָׁתֵךְ עַד-חֲצִי הַמַּלְכוּת, וְתֵעָשׂ). What is your Bakasha for others and I will make sure it gets done (וְתֵעָשׂ). The reply of Esther is in 7:3 (תִּנָּתֶן-לִי נַפְשִׁי בִּשְׁאֵלָתִי, וְעַמִּי בְּבַקָּשָׁתִי). Give me my life because of my request and my people because of my Bakasha. For myself is Nafshi Bish'ailasi, however, Ami is Bakashasi. An absolutely beautiful UpTeitch of words which is typical of the GRA.

However, this GRA is brought with an added Kneitch. I believe it is Rav Brevda's own addition to this Yesod of the GRA and what he says is the following. We have in Tehillim in 27:4 (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּשׁ). There is one thing that I request from Hashem that I request. What does that mean? (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר) there are things that I want (B'lashon Sh'ila) that I want for myself from Hashem. (אוֹתָהּ אֲבַקֵּש) I am not going to ask for my own good I am going to ask for it for the greater good. (שִׁבְתִּי בְּבֵית-יְָרוָר, כָּל-יְמֵי חַיַּי). People want a lot of things. People want new cars, people want lots of money, people want food to eat. That is She'aila. Instead of asking for yourself always try to ask for others, especially for K'vod Hashechina. Try to ask for the Kavod Hashechina. If you want to be a Talmid Chochom request that there should be more Torah in the world and that you should be Zoche to be part of that additional Torah in the world. אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּש)).

The Maharal explains that the Yesod of Davening is to request for Kavod Hashechina, to request for the greater Kavod of Klal Yisrael. That is really the Yesod of all Davening.

The Nefesh Hachaim says a similar thing in his explanation of Tefilla. Where do we have the gall to Daven and to Daven for things? He explains that Kavod Yisrael is Kavod Hashechina.

So Al Kol Panim we have here both a Mussar Vort an understanding of how to Daven and a technical Vort an understanding of the word She'aila and the word Bakasha. And as is typical of these things if we take these Vertlach to other places you will find that it fits in numerous places.