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.

Brain And Heart - Tetzaveh 5773

I was delighted to see a Vort in the Ayalas Hashachar from Rav Shteinman. In order to appreciate my delight I have to first review something that Rav Yaakov Kaminetzky writes in Emes L'yaakov on Parshas Vaeschanan on page # 479 on the Posuk 6:5 (בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ). Rav Yaakov was fond of saying that it is unusual that there is no word for the brain in Tanach. Moach in Tanach doesn't refer to the brain although it is used that way in modern Hebrew. There is no word for the brain in Torah Shebichsav.

Rav Yaakov is Mechadeish that the word Leiv (which is translated typically as heart) is actually a reference to the brain. We find very often expressions regarding the heart that have to do with wisdom (וְתֵן בְּלִבֵּנוּ לְהָבִין וּלְהַשכִּיל) that is actually a reference to the brain. This is Rav Yaakov's thought. When we say that Tefillin are Neged Haleiv Rav Yaakov explains, it means the Tefillin Shel Rosh which are by the head.

This always disturbed me because in many places the word Leiv seems to refer to the heart nevertheless there are many other places where it seems to refer to the emotions and not to the brain. It says in Shemos 4:14 (וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ) that Aharon will see you and rejoice in his heart. Or the idea of Leiv Chomeid the heart has jealousy, that is not the intelligence that has jealousy it is the emotion that has jealousy. Therefore, this Rav Yaakov remains something of a mystery.

I had heard many years ago that Rav Yaakov saw to make a distinction between the word Leiv and Levav saying that Leiv could mean heart as in the idea of (בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ) to serve Hashem with all your heart means with all your intellect and all you're thought. But that is not the way that it is brought in the Sefer and apparently it was not his Maskanah. Ad Kan the Vort of Rav Yaakov.

In this week's Parsha on the Posuk in 28:3 (כָּל-חַכְמֵי-לֵב) Rav Shteinman writes independently the same Yesod. He says he believes that the word Leiv is a reference to the seat of intelligence, the brain. That the brain is referred to in Tanach as Leiv. However, he does go on to add another Nikuda which helps us with the places that seem to be contradictory, that seem to say that Leiv is the heart.

Rav Shteinman asks a Kasha. He asks how can you say that Leiv is the brain when Aharon Hakohen goes toward Moshe Rabbeinu in Parshas Shemos in Perek 4 the Posuk says in 4:14 (וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ) that Aharon will see you and rejoice in his heart. Rashi says as Schar for doing this Aharon was Zoche to the Choshen Mishpat in this week's Parsha and Urim V'tumim that are placed on the heart. The Choshen is certainly not worn on the head it is worn on the chest which is the place of the heart. Therefore, says Rav Shteinman we seem to see that Leiv refers to heart.

Rav Shteinman answers the word Leiv actually means the central point. As it says in Parshas Vaeschanan 4:11 (עַד-לֵב הַשָּׁמַיִם). Or in Mishlei 30:19 as is quoted in the Mishna in Maseches Shabbos 83b (דֶּרֶךְ-אֳנִיָּה בְלֶב-יָם) that the boat travels in the midst of the ocean. So that Leiv doesn't actually refer to specifically intellect the brain or specifically to the heart the emotion. It can be used for either one because the word Leiv is a reference to the essence of the person. It is true, a human being is made essentially of two things. 1. Emotion and 2. Intellect. That is what differentiates the human being from all other animals and therefore Leiv can apply to both. Of course it refers to that Eiver, that limb that pumps blood because that too is the center of the human being. It is what provides blood to the entire body. Here Chacham Leiv means wisdom, wisdom being deposited in the Leiv.

Here we have an addendum to Rav Yaakov which makes his Havana understandable. Leiv is used to refer to the brain, Leiv is used to refer to emotions, and it is even used to refer to the Eiver which pumps blood through our body.

Dig?! - Tetzaveh 5774

Let me end with the question of the week. It has to do with Rashi (אבל מזבח העולה לא היה לו גג, אלא ממלאים חללו אדמה בכל חנייתן) at the end of the Parsha in Posuk 3. Rashi teaches us that the great Mizbaiach which stood in the Chatzeir was not made of any specific material. The form was made but wherever they went Klal Yisrael took earth and filled the inside of this great Mizbaiach giving it its form. So that wherever they travelled they would empty the earth from the Mizbaiach travel with the outside structure and when they arrived at their destination they would fill it with earth again. This is Rashi's description of the Mizbaiach.

The question is the following. In Hilchos Shabbos we have a concept of Melacha She'ain Tzricha L'gufa. A person is only Chayuv for a Melacha he does on Shabbos if he does it for the same purpose as it was done in the Mishkan. The Gemara in Maseches Shabbos 73b (17 lines from the bottom) says (החופר גומא בשבת ואינו צריך אלא לעפרה פטור עליה) if one digs a hole on Shabbos, he digs a pit and he doesn't need the pit all he needs is the earth, that is a Melacha She'ain Tzricha L'gufa and he is Patur. Why? Because it is not for the purpose of the hole. The Gemara seems to be saying that the digging was done to plant seeds, to make a hole with which to plant seeds or with which to replant a tree and that tree would give the wood for the Mishkan or some dye for the Mishkan, whatever it was. The Kasha is how can you say that, how can you say that by digging you don't need the earth and it is Melacha She'ain Tzricha L'gufa. They did need to dig for the earth. When they arrived at any destination to set up the Mishkan they had to dig for the purpose of the earth. The earth would fill the Mizbaiach. It seems to be a great Kasha and I don't have a Teretz for you now which is all just as well since my time is up for today's Shiur.

Night Seder - Tetzaveh 5774

When my children were young we had a game we used to play occasionally around the Shabbos table. The game involved trying to think of names of different Parshios that had the same Shoresh in their name. In other words, to find for example Parshas Vayishlach, Parshas Shelach, and Parshas Beshalach those are three Parshios that have the same Shoresh in the name of the Parsha. There is one other which is three and maybe you can figure it out. There are numerous that are just two. It was sort of a challenge at the Shabbos table. You can't play it every week but every year or so we would try to come up with names of Parshios.

This week is Parshas Tetzaveh and naturally it would come up at the Shabbos table that Parshas Tetzaveh and Parshas Tzav come from the same Shoresh (root word) and then we would go on. The question that we will deal with today is what is that connection between Parshas Tetzaveh and Parshas Tzav? Or better yet, let me start from another direction.

We find very many times that Moshe Rabbeinu is told (דַּבֵּר, אֶל-בְּנֵי יִשְׂרָאֵל), speak to the Jewish people. Or Emor Lahem, say to the Jewish people. What is the difference between Dabeir and Emor? So we have a concept that one is speaking in a soft tone and one is speaking in a tough tone. Dabeir and Emor each have their own meaning. On rare occasions we find Tzavei or Tzav, command the people. Very often we have (כַּאֲשֶׁר צִוְּךָ) Ka'asher Tzivcha Oscha Elokim in the past tense but that Moshe Rabbeinu is told to go to the Jewish people and Tetzave or Tzav that is rare indeed.

We find it here in the beginning of this week's Parsha. The commandment of Tetzave in regards to the lighting of the Menorah as is found in 27:20 (וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד). Interestingly enough we find it again in Parshas Emor in 24:2. (צַו אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד). So we have a second time that regarding the Menorah specifically we find the command of Tzav. Of course we find it as well in the beginning of Parshas Tzav where the Parsha discusses the bringing of the Olah at night. What I mean to say is that there was not a lot of Avodah done in the Bais Hamikdash at night, but the burning of the parts of the Korbanos which had not been completely burned by day or if there was not enough time to burn it at all there is a (צַו אֶת-אַהֲרֹן וְאֶת-בָּנָיו לֵאמֹר) that says (זֹאת תּוֹרַת הָעֹלָה: הִוא הָעֹלָה עַל מוֹקְדָה עַל-הַמִּזְבֵּחַ כָּל-הַלַּיְלָה, עַד-הַבֹּקֶר, וְאֵשׁ הַמִּזְבֵּחַ, תּוּקַד בּוֹ) as is brought down in Vayikra 6:2. That there is a Mitzvah to burn the Eimurin overnight. There too, we have this expression of Lashon Tzav.

Halo Davar Hu! What is the similarity between the two? Rashi in Parshas Tzav says (אין צו אלא לשון זרוז מיד ולדורות). Tzav is a language of Ziruz, being Mizareiz someone. Telling someone to get it done. Inspiring someone to do it. So that when Tzav is used it is a Lashon that requires an extra amount of Zerizus in the performance of the Mitzva. What is similar about the lighting of the Menorah and the burning of the leftover Eimurin overnight that would say that that similarity requires a Lashon Ziruz? There is something unique about these two. Because you see the Bais Hamikdash was a daytime enterprise. It has Mitzvos which are to be performed all day, even the lighting of the Menorah is done by day. What we find unique about these two Mitzvos is that they go through the night. (הִוא הָעֹלָה עַל מוֹקְדָה עַל-הַמִּזְבֵּחַ כָּל-הַלַּיְלָה, עַד-הַבֹּקֶר). In the case of the Neiros as it says in this week's Parsha by 27:21 and Vayikra 24:3 (יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד-בֹּקֶר). We find the commandment that these two Mitzvos are just about unique in the Bais Hamikdash since they are Mitzvos which have to be done in the overnight period. If the Menorah would go out at night it would have to be relit. Although there was a time during the day for the lighting but it was an overnight Mitzvah. Something which required a Ziruz overnight.

It is human nature that when night comes we sort of turn off. When night comes we feel that it is a time for relaxation, it is a time to take it easy. Chazal interestingly have two contradictory expressions. It says in Maseches Eiruvin 65a (21 lines from the bottom) (א"ר שמעון בן לקיש לא איברי סיהרא אלא לגירסא), night was created only for Torah study and it says (a line above that) (אמר רב יהודה לא איברי ליליא אלא לשינתא) that night was created for sleeping. Indeed it depends on the person. Somebody who is capable of Learning learns, of course sleeping time is also at night. That struggle is a constant struggle. A Mitzvah which is an overnight Mitzvah, a Mitzvah which takes place after the sun has set at a time when a person can tell himself I need to go to sleep, I need to rest, I need to relax. That Mitzvah needs a special Ziruz.

We find a third Mitzvah in the Bais Hamikdash and that is not mentioned in a Posuk but is mentioned in a Mishna in Maseches Tamid. The Leviim had a Mitzvah of Mishmar, guarding the Bais Hamikdash at night. That guarding was Lav Dafka to guard from thieves but the honor of the Bais Hamikdash is that there is a guard there all the time. The Mishna says that the Kohanim would go around and check to see if the Leviim were where they were supposed to be and if they were awake. If they were asleep the Mishna says that the Kohen had permission to light the clothing of the sleeping Levi which would certainly awaken him and make sure that he doesn't do it again. Again, we find this idea of Ziruz Dafka for something which is at night. The truth is we find a third Mitzvah where we have a Lashon of Tzav and we say it every day in Korbanos from Parshas Pinchas. (צַו אֶת בְּנֵי יִשרָאֵל וְאָמַרְתָּ אֲלֵהֶם. אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחחִי. תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמועֲדו). That is the Mitzvah of the Korban Tamid. You see the Korban Tamid is at the edge of the night. It is the very first morning Mitzvah. It would be performed at the first light on the horizon, the Korban Tamid would be brought. Here again, it is easy for a person to say I am tired and I need to stay in bed. Ziruz is an awakening. The Menorah represents Torah study. Night time is a time for Torah study. People are strange. People tell themselves that they are tired and that they have to go to sleep, they can't be in the Bais Medrash, Mishmar is too hard and they Drei around their house doing all sorts of silly things anyway and don't go to sleep.

Sleep is a funny Yeitzer Hora. Eating is something which gives a person pleasure. While going to sleep is pleasurable to many people, actual sleep is an unconscious thing and it really gives people no pleasure at all. A very strange Yeitzer Hora. Ziruz is a requirement of the Torah to be Mizareiz when it comes to the night. Nothing will happen to you if you get an hour less sleep tonight. Nothing will happen. You won't get sick from it G-d forbid, you certainly will not have any fatal reaction to it. You will be fine. Shabbos will come and you will catch up a bit. Nothing will happen if you are in the Bais Medrash a little longer. No negative thing will happen. It is the Yeitzer Hora that pulls us out. So many people have told me that Mishmar is such a beautiful thing. If it is such a beautiful thing then why aren't you there, where are you? Ziruz Mai'erev Ad Boker, from evening until morning. The light of the Menorah is the light of Torah.

Clothes Make The Work, Clothes Make The Man - Tetzaveh 5775

I would like to share with you today the Chakira, the insight of Rav Yosef Engel (1859 - 1910) both in his Sefer Asfan D'oraissa in Siman 19 and his Sefer Bais Ha'otzer where he has a Chakira, he has a question regarding the Bigdei Kehunah, the clothing that the Kohen wore at the time that he did Avodah. His Chakira is whether Bigdei Kehuna is a Halacha in the Kohanim (a Halacha in the people) or is it a Halacha in the Avoda that has to be done. I will explain. 

The first Tzad that it is a Din in the Kohanim is based on a Gemara in Maseches Zevachim 17b (7 lines from the bottom) where the Gemara uses the expression (בזמן שבגדיהם עליהם כהונתם עליהם) when they are wearing the Bigdei Kehuna than they are considered Kohanim. Later on Daf 24b (9 lines from the bottom) the Gemara uses the expression (בכיהונו) and Rashi uses the expression (בבגדי כהונה) a Kohen when he is a Kohen means he is wearing the Bigdei Kehuna. In other words, a Kohen who is not wearing Bigdei Kehuna does not have the status of a Kohen that can do the Avoda in the Bais Hamikdash. Part of the definition of a Kohen is that he is dressed as a Kohen. That is one way to understand it. 

The second way to understand is that it is a Din in the Avoda. That every bit of Avoda in the Bais Hamikdash whether it is the burning of the Korbanos or the burning of the Ketores whatever it is, the Avoda requires a person to be wearing the Bigdei Kehuna. The Raya to this is on Daf 88b (21 lines from the top) in Zevachim where it says that (בגדי כהונה מכפרין) the Bigdei Kehuna as is well known brings Kaparah. That is a Din in the Avoda. Avoda is something that is Mechapeir. A Raya to this is that a Kohen who is doing other Kohen jobs not related to Avoda, like for example being a Kohen for a Pidyon Haben, Duchaning, eating Teruma, or accepting Terumah, none of these things requires wearing Bigdei Kehuna. So you can't say that it is a Din in the Kohen so it must be a Din in the Avoda of the Bais Hamikdash, the Avoda requires Bigdei Kehuna. 

Nafka Mina. What is the difference if the Begadim are a Din in the person (a Din in the Gavra) or a Din in the Avoda? The Nafka Mina is if a Kohen Hedyot did the Avoda on Yom Kippur wearing the four Begadim he normally wears. If the Kohen Hedyot did the Avoda on Yom Hakkipurim certainly that is a violation of Halacha, which violation is it? If you learn that Bigdei Kehuna is a Din in the Kohen so the Kohen Hedyot was wearing the right Begadim but doing the wrong Avoda because it says Aharon Hakohen and we Darshun that not a Kohen Hedyot, so then he is Over a Mitzvas Asei. Then the Kohen Hedyot who does the Avoda of Yom Kippur is Over a Mitzvas Asei of Aharon Hakohen and not a Kohen Hedyot. However, if you learn that Bigdei Kehuna is a Din in the Avoda, that would mean that Avoda of Yom Kippurim needs 8 Begadim, it is a Din in the Avoda that you need a Kohen who wear 8 Begadim. If a Kohen Hedyot does the Avoda on Yom Hakkipurim then he would be violating the Issur of Mechusar Begadim as he is doing an Avoda which requires 8 Begadim and he is wearing four which is much more serious. Doing Avoda while a Michusar Begadim is Chayuv Misah Bidai Shamayim. So this is the Kler of Rav Yosef Engel, are the Bigdei Kehuna a Din in the person or is it a Din in the Avoda itself. 

Rav Pam in mentioning this Chakira would point to the Ohr Hachaim Hakadosh in this week's Parsha 28:2. The Ohr Hachaim Hakadosh Teitches the Posuk. (וְעָשִׂיתָ בִגְדֵי-קֹדֶשׁ, לְאַהֲרֹן אָחִיךָ, לְכָבוֹד, וּלְתִפְאָרֶת). The Bigdei Kohen the Torah says are made (לְכָבוֹד, וּלְתִפְאָרֶת). According to the Ohr Hachaim Hakadosh "Lo Tach'shov Ki Habigadim L'tzorchei Avodah L'vad." Don't think that it is a Din in the Avoda. He says "Lo Chain, Hu Ainam Ela L'kovaod." Certainly it is a Din in the person. Does he mean that it is a Din of both? The Nafka Mina is when Moshe Rabbeinu did the Avoda in the Shivas Yimai Hamiluim if it is a Din in the Avoda then he had to have Bigdei Kehuna and if it is a Din in the Kohen then it is a Shaila if Moshe had a Din of a Kohen on those days.

And so, in a short synopsis of what really is a long topic, there are two possibilities in the defining job or defining identity of the Mitzvah of Bigdei Kehuna. Either it is the image of a Kohen, if the Kohen is wearing Bigdei Kehuna, or the Kohen Gadol wearing Bigdei Kohen Gadol, or it is defined by the Avoda and the Avoda in the Bais Hamikdash has many rules and one of the rules is that it needs Bigdei Kehuna. 

This is a Lomdishe Kler, however, there is a lesson as always in every single Chakira. Here the lesson is a very important one. When we put on clothing there are two things that we take into consideration when choosing clothing to wear. One of course is the Avoda, what is it we are going to do? If we are going to a wedding we wear certain clothing, if we are going to build a Sukkah we wear other clothing, if we are going to sleep we wear other clothing. Certainly we choose clothing based on the work that is being done. We also choose clothing based on the Gavra, based on the person. There is a certain identifying characteristic in a person wearing certain clothing it projects a certain image of himself. So that when someone wears clothing it is a defining characteristic of a person the way he chooses to project himself and it is an aspect of what is being done. 

When Bnei Torah are in Yeshiva, Bnei Torah dress a certain way. It is hard to know, is it the costume for this particular work, a Ben Torah that requires a certain dress code or is it the Gavra, is it the person who is a Ben Torah who is the person and the clothing he wears defines the person or both. Well then he goes to work. I Imagine when you go to work you dress based on the dress code of where you go to work. The question is when a person goes to work are the clothing he wears changing because suddenly he has a different job and therefore, a different uniform is needed. Or, is the person himself changing. Is he changing now to a non-Ben Torah, someone who is a working person. What we see from here is that the Begadim are something that defines the person. It may not define the person to other people but it certainly defines him in the eyes of the person himself. It is an important thing to recognize when a person dresses a certain way because he has a job, that is for the job, the person is a person. A policeman, a fireman, a sanitation worker doesn't wear his work clothes when he is in his private life, the same thing should be true of a Ben Torah.

The Psychological Effect Of Mordechai's Ride On His Critics - Purim 5775

I would like to share with you a thought on Purim that I think is maybe, perhaps at least a defining moment in the Megillah that we might sometimes miss. As you all know, Megillas Esther is a story of a number of incidents that took place each of which is natural but taken together cause an incredible event to take place and that is what we call the miracle of Purim within nature. Every piece of the Megillah is part of the puzzle. The question is the incident where Haman leads Mordechai through the streets of Shushan on the King's horse and in the King's robes and Haman is announcing as it says in 6:11 (כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ). How does that fit in to the puzzle of the Yeshua of Klal Yisrael? It would seem from the Megillah that that contributes nothing. After all, as soon as Haman finished leading Mordechai through the streets, Mordechai goes back to wearing sackcloth and fasting as the decree against the Jewish people is still in effect. The fasting that is taking place in Shushan is still taking place and the Mishteh Hayayin, that moment where the Ribbono Shel Olam saves Klal Yisrael has yet to occur. How does that fit into the story? 

I recently saw a beautiful thought in the name of the Alter of Kelm one of the great Talmidim of Rav Yisrael Salanter and he explained beautifully as follows. He says think about the story of the Megillah. A decree was issued against the Jewish people. There is no doubt that Jews everywhere were in a uproar, they were tumuling. What is going on? They had questions for Hashem and they had questions for each other. The Gemara says that they criticized Mordechai and they said Mordechai did this. After all, didn't Mordechai do it? The rest of Klal Yisrael bowed to Haman and it wasn't just the Amei Ha'aretz (ignoramuses) who bowed to Haman. There were Jews who Paskened, Talmidai Chachamim that Paskened, that from Halacha it is permitted. Tosafos says that they bowed to Haman because Haman is a person and he was not an Avoda Zorah, he was a leader. He demanded that they bow before him. And so, they held that it was Muttar. One man didn't bow and that was Mordechai. Mordechai not only didn't bow but he didn't stand up when Haman passed. He wouldn't show him any type of notice. Klal Yisrael had big complaints against Mordechai. Mordechai was a Daas Yachid, an individual opinion L'halacha, and he is wrong. Klal Yisrael is following the other Poskim and they were very critical of Mordechai. They said Mordechai did this to us. Then they are fasting for three days. One morning they wake up in the morning and there is an uproar in the streets of Shushan. This was not something that they had anticipated. After all, there were no newspapers and no radio broadcasts, everything happened after midnight. After midnight when Achashveirosh could not sleep as it says in 6:1 (בַּלַּיְלָה הַהוּא, נָדְדָה שְׁנַת הַמֶּלֶךְ). This took place at midnight. Achashveirosh tells Haman 6:10 (מַהֵר קַח אֶת-הַלְּבוּשׁ וְאֶת-הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ) do it quickly. There was no time to make announcements. There they are in the morning and there is an uproar in the street. What is going on? They look and they see, could it be, Haman is leading Mordechai on a horse dressed in the kings robes on the kings horse and he is announcing before him (כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ). The Jews looked at it and they were astounded. They didn't know what to make of it. The decree against the Jews were still in effect. The Yeshua was still to happen. That was the Yeshua in the world. The Yeshua that is revealed in the revealed world. In the hearts of the Jewish people they understood, and they said to themselves we don't get this we don't understand. The one thing we see is that Mordechai knows what he is doing. I don't know how this happened but something that Mordechai is doing is right if this could happen. And suddenly their objections to Mordechai, the blogging, the Lashon Hora, the complaints to Mordechai came to an end. The talk of politics came to an end. The people lined up behind Mordechai. Now the Jewish people were worthy of the Yeshua that was still to take place that evening. Something big happened, something tremendous happened and we end the Megilla with the words as the description of Mordechai Hayehudi as being 10:3 (וְגָדוֹל לַיְּהוּדִים, וְרָצוּי לְרֹב אֶחָיו). That is also a part of V'nahavoch Hu, it is also a change. It is a change that we don't always notice because we know Mordechai as the hero of the Megillah. We don't realize that until that point Mordechai was not a hero to most of the Jewish people. As a matter of fact, they had complaints to him. And so, that is an extraordinary moment a moment from which there is much to learn. 

-- א"ה וכעין זה בשם הגר"א לגבי המן שנשברה רוחו
http://navitapes1.blogspot.com/2012/03/missing-puzzle-piece-purim-5772.html

The Missing Mitzvos - Devarim 5769

In his introduction to Sefer Devorim, the Ramban writes B'lashoin Safeik whether the additional Mitzvois that are told to Klal Yisrael in Sefer Devarim were told here at the end of the 40 years in the Midbar or were they told earlier and for whatever reason they were written here. It is a Davar Pele, because the Ramban has a Tzad that perhaps all these Mitzvois were not Noiheig in the Midbar and for whatever reason the Ribboinoi Shel Oilam pushed it off until this point.

Chumash Devarim has many common Mitzvois like Kriyas Shema, Birchas Hamazon, Kiddushin, Gittin, and Yibum. In Parshas Ki Seitzei there are the rules of who a person is permitted to marry. As a matter of fact, Chumash Devarim has more Mitzvois than any of the other Chumashim. Yet the Ramban says, that these Mitzvois were said here at the end.

Interestingly, the Kli Chemda at the beginning of the Parsha brings a Teshuvas Haratbaz in Kli Chemda, Gimmel. The Ratbaz is Matmia on the Ramban. He says could it be that Moshe Rabbeinu hid his Nevua for 40 years? The Kli Chemda says this isn't such a Shtarke Kasha because the Ribboinoi Shel Oilam told him to hide it. There is a Prat that is very Shver. The Ramban says that maybe the reason why Hakadoish Baruch Hu pushed it off until here is because these Mitzvois are Mitzvois She'ainoi Tidiroi, meaning they are Mitzvois that don't come up all the time. Many of them are Noiheg only in Eretz Yisrael and it wasn't important to mention them prior to here. The problem of course is Birchas Hamazoin and Kriyas Shema that does come up all the time. Regarding Birchas Hamazoin, the Kli Chemda says something very interesting.

In Maseches Berachois 20b that was mentioned last week in connection with the Machloikes Rashi and Toisafos regarding if women are Mechuyav in Birchois Hamazoin Midioiraisa, Rashi 32 lines from the top in Dibbur Hamaschil Oi Dirabanan says that Eretz is Mi'akeiv in Birchas Hamazoin (או דרבנן. דכתיב על הארץ הטובה אשר נתן לך (שם)והארץ לא נתנה לנקבות להתחלק ואי משום בנות צלפחד חלק אביהם הם דנטלו שהיה מיוצאי מצרים). Since women don't have a Cheilik in Eretz Yisrael they wouldn't be Mechuyav Midioiraisa in Benchting. The Kli Chemda says very Geshmak, Klal Yisrael in the Midbar didn't have a Cheilek in Eretz Yisrael, so Mimeila they weren't Michuyav in Birchas Hamazoin the whole 40 years that they were in the Midbar. It fits well. The Gemara says Kisheyarad Lahem Haman Tiken Lahem Moshe Birchas Hazon. Moshe Rabbeinu made a Takana, so it is a D'rabanan that they should say the first Beracha of Benchting until Hazon Es Hakoil. The Beracha of Noide L'cha that discusses Eretz Yisrael wasn't Mesaken at that time. Moshe was Mesakein the Beracha in order for Klal Yisrael to give thanks and Hakaras Hatoiv for the Man. It is very Geshmak according to this that the Mitzvois were Einoi Tidiroi. The Gemara says that they were able to buy Chitim from the Bedouins that roamed in the Midbar so it was Einoi Tidiroi. According to this, it wasn't even Shayich to them the Mitzvah of Birchas Hamazoin and Mimeila it is Geshmak that the Mitzvah wasn't given until later.

There is a question regarding the Tefillin that they wore. The Mitzvah of Tefillin is in Parshas Bo, however, 2 of the Parshois of Tefillin (Shema and Vehoiya Im Shamoi'a) are first here in Chumash Devarim. So what type of Tefillin did they wear? Here we can't say that they weren't Mechuyav in Tefillin because they were Mitzuva in Parshas Bo. The Brisker Rav says that they had Tefillin with all 4 Parshios. However, the Parshios of Shema and Vehaya have 2 Dinnim. There is one Din that they are part of Torah meaning it didn't exist until here and the other Tzad is that it is part of Tefillin and Tefillin they received as a Mitzvah in Parshas Bo already with these 2 Parshios included.

A last question on the Ramban is that the reading of Kriyas Shema since it is done daily how could the Ramban say that the Mitzvois listed in Chumash Devarim are Mitzvois that are Einoi Tidiroi?

Kim'at the last Shiur that I heard from Rav Moshe was when the Yeshiva had just started learning Maseches Gittin. Rav Moshe mentioned that the first Toisafos in Gittin which is Dibbur Hamaschil Hameivi Get (המביא גט. אע"ג דלשאר שטרות פעמים נמי קרי גט כדתנן בהשולח (לקמן דף לד:) אין עדים חותמין על הגט אלא מפני תיקון העולם ואיירי בכל שטרות ובפרק התקבל (לקמן דף סד.) נמי תניא וכן לגיטין ומפרש התם גיטי ממון מ"מ לא הוצרך לפרש כאן גט אשה משום דברוב מקומות היכא דקתני גט סתם איירי בגט אשה ומה שנוהגים לכתוב י"ב שורות בגט אומר ר"ת משום דגט גימטריא י"ב ור"י שמע בשם רב האי גאון ובשם רבינו סעדיה משום דכתיב ספר כריתות כשיעור י"ב שיטין המפסיקין בין ארבעה חומשי ספר תורה כדאמר בבבא בתרא (דף יג:) שצריך להניח ארבעה שיטין בין כל ספר וספר והפסק שבין וידבר למשנה תורה לא חשיב שאינו אלא חוזר ושונה מה שלמעלה) explains that the reason why a Get has 12 lines is Merumez to the blank lines between the Chumashim in a Torah. Between every Chumash is 4 blank lines which is = to 12 lines (between Beraishis and Shemos (4), between Shemos and Vayikra (4), and between Vayikra and Bamidbar (4)). What about the 4 blank lines between Bamidbar and Devarim? Toisafos says 3 lines before the end of that Toisafos, V'hefseik Shebain Vayidabeir L'mishne Torah, Loi Chashiv, She'einoi Ela Choizer V'shoine Ma Shelamala. Meaning there is nothing new in Devarim and it is only Chazarah from what was mentioned earlier. Rav Moshe asked, there are more Mitzvois in Devarim than in any other Chumash?

Rav Moshe answered if Klal Yisrael had not been in the Midbar for 40 years there would not be a Chumash Devarim. However, where would these Mitzvois be? There are Parshiyois in the Torah that are full of the Chataim of Klal Yisrael. For example, Ki Sisa - Eigel, Shelach - Meraglim, Koirach. Had it not been for the Chataim, the MItzvois would have been there. Like this the Torah would have been complete after only 4 Sefarim.

J096

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How Much For Twins? - Bechukosai 5773

At the end of Parshas Bechukosai we have a Parsha regarding a Bechor and in 27:26 we read (אַךְ-בְּכוֹר אֲשֶׁר-יְבֻכַּר לַירוָר, בִּבְהֵמָה--לֹא-יַקְדִּישׁ אִישׁ, אֹתוֹ). The Torah tells us you can't take a Bechor and turn it into a Korban Shelamim, turn it into a Korban Olah, turn it into any other Korban because once it is a Bechor you can't be Makdish it. From this the Mishna in Maseches Temurah at the beginning of Perek 5 learns (כיצד מערימין על הבכור: מבכרת שהייתה מעוברת, אומר מה שבמעיה של זו, אם זכר, עולה--ילדה זכר, יקרב עולה; ואם נקבה, זבחי שלמים--ילדה נקבה, תקרב שלמים. אם זכר, עולה, ואם נקבה, זבחי שלמים--ילדה זכר ונקבה--הזכר יקרב עולה, והנקבה תקרב שלמים) only once the Bechor is born you can't turn it into a Korban. When the Bechor is still in the mother's womb a person can turn it into a Korban. Therefore, the Mishnah says if a person is going to have an animal that is a Bechor born to him he is going to have to give it away. If he desires he can say Im Zachar Olah, I am Makdish this animal in its mother's womb, if it is a male animal it should be a Korban Olah. Then he can be Yotzei his obligation or his Nedava to bring a Korban Olah. That is all part of the Mishna.

Now, let me share with you a Shaila in the Teshuvas Maharsham Cheilek 5 Teshuvah 42 and it is quoted here in the Ha'arev Na on the Parsha. A person wanted very badly to have children. He made a Neder. The example that is brought is that he swore to HKB"H that if Hashem gives him a son he will give $36,000 to Tzedakka. If Hashem gives him a daughter he said he would give $18,000 to Tzedakah. Apparently he wanted a son more than he wanted a daughter. Maiseh Shehaya Kach Haya. He said if I will have a son I will give $36,000 to Tzedaka and if I have a daughter I will give $18,000. His wife Boruch Hashem gave birth but gave birth to twins, a boy and a girl. He came to ask a Shaila, how much does he have to give? He only made a Neder to give either $36,000 or $18,000 does he have to give $54,000? What is the Halacha?

Said the Maharsham lets go back to that Mishnah in Maseches Temurah. You have this man who was trying to turn a baby in his mother's womb into a Korban. So the Mishna reads as follows. The man said (אם זכר, עולה--ילדה זכר, יקרב עולה; ואם נקבה, זבחי שלמים--ילדה נקבה, תקרב שלמים). If the baby is a male it should be a Korban Olah and if it is female it should be a Korban Shelamim. The Mishna says (ילדה זכר ונקבה--הזכר יקרב עולה, והנקבה תקרב שלמים) that if the animal gave birth to twin calves they are both Kodesh. The male calf is an Olah and the female is a Shelamim. From there the Maharsham learns the same thing here. He made a Neder if a male this and if a female that if they are both born you have to pay double. Ad Kan this is the Psak of the Maharsham and as I have said it is quoted in this week's Parsha by Rav Zilberstein in the Sefer V'harev Na.

When I read this I was troubled. There seems to be a logical difference between the two cases. In the case of the man making a Neder, he never intended to give $54,000 to Tzedakah in any event. He was either going to give $36,000 or $18,000. He never intended to give more. It is not the same as the man who has a cow that is about to give birth. He is not promising to give money from his pocket, he is saying if it gives birth to a male it is one type of Korban and if not then it is another type of Korban. Both are born. He does not have a greater expenditure of money if they are both Korbanos. After all, he was saying that whatever is born should be a Korban. If it is 1 then it is 1 Korban. If it is 2 it will be 2. There is no reason to say he never intended for both to be Korbanos. How can one compare that to this Shaila where the man promised not to give the baby that is born to Tzedaka but money from his pocket? He never intended to give $54,000 to Tzedaka. Therefore, this Psak while being beautiful Aggadata seems to have some flaw in its logic. If you have this Shaila, ask. I am not Paskening.

Reward In This World - Bechukosai 5773

In the beginning of Parshas Bechukosai we are told as it says in 26:3 - 4 (אִם-בְּחֻקֹּתַי, תֵּלֵכוּ) & (וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם). We are told that there is Schar for doing Mitzvos. There seems to be a problem. The GRA in Mishlei 8:19 writes that even though there are some Mitzvos that are (שֶׁאָדָם אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה). There are Mitzvos for which there is Schar in this world as we say every morning (אֵלּוּ דְבָרִים שֶׁאָדָם אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה). Nevertheless says the GRA, it is better for Tzadikkim to put that Schar away for Olam Haba. I guess this is something like compound interest where you have the principal which is put away for Olam Haba and for the interest, the partial Schar which is available in Olam Hazeh. If a person puts away that Schar for Olam Haba as well, so then he has a larger Keren (where the Ribbis becomes Keren) the interest becomes principal and there is more for Olam Habah. At any rate, the GRA says B'feirush that it is Adif (better) for Tzadikkim to put away even that Schar for Olam Haba.

Rav Shteinman in the Ayeles Hashachar asks that if so, what is the (אִם-בְּחֻקֹּתַי, תֵּלֵכוּ) then (וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם)? What is this great news that if we do Mitzvos we will get Schar in Olam Hazeh? In addition, asks Rav Shteinman, in Davening we say Sab'einu Mituvecha. We ask that HKB"H should give us Schar in this world. So he asks the same Kasha that it is better to put away the Schar for Olam Habah. Now if someone wants his Schar in Olam Hazeh he is entitled but why be Kovea, why set up Davening that way?

Rav Shteinman answers that there is a difference with Schar for the Yachid and Schar for the Rabbim. For a Yachid the GRA is right it is better for Tzadikkim to put away their Schar for Olam Habah. However, our Parsha is talking about Schar for the Rabbim. This is something we discussed in previous years. In the name of Rav Elchanan we know that in this world there is Tzadik V'ra Lo and Rasha V'tov Lo. There are individuals who might be righteous and suffer. (אִם-בְּחֻקֹּתַי) seems to say that if you are righteous then you have success in this world and if not you have failed in this world. We see that it is not that way. Rav Elchanan explains that the Parshios of the Torah and Neviim which talk about Schar in this world are referring to the Rabbim, the Klal Yisrael. When Klal Yisrael goes in the Ribbono Shel Olam's ways we have Hatzlacha.

So too says Rav Shteinman. That (אִם-בְּחֻקֹּתַי, תֵּלֵכוּ) refers to the Rabbim. Sab'einu Mituvecha refers to the Rabbim. Our Tefillos are Tefillos for the Rabbim. And so, this is an explanation of (אִם-בְּחֻקֹּתַי, תֵּלֵכוּ).

Rav Pam used to say a totally different Mehaleich in this idea. The same question that the Schar is better put away from Olam Haba. Why are there (דְבָרִים שֶׁאָדָם אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה)? Rav Pam would answer if I recall correctly by quoting a Gemara. There is a Gemara in Maseches Eiruvin 28b (3 lines from the top) that says (ר' זירא כי הוה חליש מגרסיה הוה אזיל ויתיב אפיתחא דרב יהודה בר אמי אמר כי נפקי ועיילי רבנן איקום מקמייהו ואקבל בהו אגרא) Rav Zeira when he was weak and wasn't able to learn he would sit by the doorway of the Bais Hamedrash. Why? So that when Talmidei Chachamim would come and go he would stand up for them so that he should get Schar. So the Gemara says that when Rav Zeira was too weak to learn he would sit near the Bais Medrash and stand up for Talmidei Chachamim to get Schar. The question is to get Schar? A person is not supposed to do Mitzvos to get Schar. A person is supposed to do Mitzvos Lishma. Rav Zeira, the great Rav Zeira doing it for Schar?

Rav Pam would answer there are two types of Schar. There is a Schar which is physical pleasure in this world. A person should not do Mitzvos for the Schar of having pleasure or having Hatzlacha anywhere, not in this world and not for Olam Habah. Doing it for your own pleasure that is not right. However, there is a Schar which enables a person to serve HKB"H better. The Schar for a Mokir Rabbanan, someone who shows Kavod for Rabbanan is Yir'as Shamayim. So Rav Zeira said let me stand up for Talmidai Chachamim and in that way I will get the Schar L'kabeil Igra, I will get more Yir'as Shamayim. Anytime Schar is a tool in Avodas Hashem it is desirable, it is Lishma to do things for that purpose.

So too says Rav Pam, when we ask for Schar, when we say we want to be (אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה) we are talking about a Schar which enables us to serve HKB"H better. A Schar which gives us Menuchas Hanefesh to serve HKB"H. Parnasa Kala V'nikiya (easy). Not easy because we are lazy but because it should leave us with a mind that is clear, with a happy Neshama to be able to sit and learn. So that the desire for (וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם). So that we should be better Ovdai HKB"H.

Yom Hameyuchas - 5772

This next week features Rosh Chodesh Sivan on Tuesday. Thursday, Friday, and Shabbos are the Shlosha Yimai Hagbalah, the three days of preparation. Between them on Bais Sivan, Wednesday, is a day known as the Yom Hamiyuchos. I would like to share with you an explanation of what is special about Yom Hamiyuchos. This is only one aspect of it but an important aspect nevertheless.

When it comes to things that have holiness, Kedusha, there are two types of Kedusha. One of them is called Kedushas Haguf something that is inherently Kodosh, such as a Korban an animal that is going to be sacrificed on the Mizbaiach. That animal has an inherent Kedusha. There is something else known as Kedushas Damim. Something that has a Kedusha for its value. If one were to take a piece of gold and donate it to the Bais Hamikdash.It would become an object of Kiddushas Bedek Habayis which means something which is holy for its value. Gold is not offered as a sacrifice in the Bais Hamikdash. Now of course there is a major difference. A Korban which has Kedushas Haguf (which is inherently Kodosh) remains Kodosh. If one tries to redeem the value of the animal onto money if it is a Korban it doesn’t work. If you try to transfer the Kedusha from one animal to another it doesn’t work. Something that is inherently Kodosh remains Kodosh come what may. Kedushas Damim on the other hand is something which is not inherently Kodosh. Its value is Kodosh. You can be Podeh it you can redeem it on something else. The Kedusha is not inherent in it, it is a description of it, it is an aspect of the designation of this gold or this money for use in a certain way. The gold or the money itself is not inherently Kodosh. One is called Kiddushas Damim, Kedusha of its value, lacking in inherent Kedusha. One is called Kedushas Haguf something which is inherently Kodosh.

Regarding human beings we find in the Torah two types of workers, one is a Poel a hired hand. One is an Eved, a slave, a servant. This difference, the Eved is inherently somebody who is Mishubad who is obligated to his master. A worker has no inherent obligation to his master. It is an adjective. There is something about him that happens to be true and that thing that happens to be true is that he is working for somebody. It is not an inherent part of who he is. He is perhaps a father, a son, a husband, a friend. He also works, it is not inherent. An Eved, his Guf is him. That is who the person is.

Coming back to the Yom Hamiyuchos. On Yom Hamiyuchos HKB”H said to the Jewish people as it says in Shemos 19:5 (וִהְיִיתֶם לִי סְגֻלָּה מִכָּל-הָעַמִּים) Vihiyisem Li Segulah Mikol Hoamim. You are different than the other nations. That means even if the other nations accept to do the things they are obligated to keep the Sheva Mitzvos and they will go to Olam Habo because of it. Nevertheless you are different than them in a number of ways. Klal Yisrael is not just different in the number of Mitzvos, 613 for Jews as opposed to 7 for non-Jews. Klal Yisrael is different in its Eichus, in its quality. (עֲבָדַי הֵם) Avadai Heim it says in this week’s Parsha in 25:42. Jews are Avdei Hashem, an Eved has Kedushas Haguf. He is inherently tied to his master. The Yom Hamiyuchos is a day on which Klal Yisrael said Naaseh V’nishma. Naaseh V’nishma means we will do whatever you say. When you hire a worker you tell the worker what the job is and he agrees to do it. That is a worker. When you purchase a slave the slave doesn’t ask what will I do. His entire being is tied now to the will of his master. Klal Yisrael by saying Naaseh V’nishma, we are willing to do before we find out what the job is, Klal Yisrael accepted upon themselves Avodai Heim, the idea of being Avadim. A Jew is called a Bar Mitzvah somebody who is inherently, his being is somebody who is obligated in Mitzvos.

Therefore on the Yom Hamiyuchos we take note with pride that Klal Yisrael are Avadai Heim, Avdai HKB”H. Unfortunately today there are some people, Orthodox people, Frum people, people who keep Mitzvos, some are Poalim for HKB”H they work for Hashem. Certain hours of the day they go to Shul certain hours of the day they eat perhaps in the Sukkah on Sukkos… but they are not totally Mishubad. Our job and our joy is when we are Avadai Heim, when we are Mishabeid our entire being to be Avdei Hashem. All day wherever we may be. If we succeed in that then we will not stumble.