Monday, May 25, 2009

Yom HaMeyuchas

ערוך השלחן סימן תצד סעיף ז

ואין אומרים תחנון מן ראש חודש סיון עד אחר אִסרו חג, לפי שבראש חודש וודאי אין אומרים, ושלושה ימים קודם שבועות הוי שלושה ימי הגבלה של מתן תורה והם ימי שמחה, וממילא גם היום שבין ראש חודש לבין ראשון של הגבלה גם כן נכלל בשמחה. ועוד: דבאותו יום אמר להם משה לקדשם, ורגילין לקרותו יום המיוחס מפני זה. ועוד: מפני שביום זה חל יום הכיפורים.

A new pshat in Yom HaMeyuchas, that just came to me while preparing a Shmuess to say at Darchei Noam (Shapell's) in Yerushalayim today: Shavuos has two elements: Moshe Rabbeinu and Dovid HaMelech - Mattan Torah and Megillas Rus. Netzach and Malchus. The 46th day of the Omer, today, 2 Sivan, is Netzach she'b'Malchus. The day that is meyuchas to both of the unique qualities of Shavuos.

ישמע חכם ויוסיף לקח...

Saturday, May 23, 2009

Haven't Checked Out In Detail Yet, But Seems Like a Great Idea

Fills a very, very important need:


GuardUrEyes
A website for Jews struggling to maintain their moral purity in today's world
Join the Chizuk list and get stronger every day!
Email:


With the advance of technology and the ease of availability and privacy that the internet provides, it has become a daily struggle for many religious Jews to remain Erlich (morally and ethically upright) even in their own homes.Jewish Leaders, Rabbis and Experts worldwide, are beginning to speak out about this serious problem more and more.

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Tuesday, May 19, 2009

Minu v'Itzru

משנה ברורה סימן תכח:
מנו ועצרו [ל' השו"ע שם] — פי' במדבר שהוא מנין בני ישראל קודם עצרת.
The Shulchan Aruch (Orach Chaim #428) suggests a mnemonic device that would serve to remind us that on the Shabbos immediately preceding Shavuos we read Parashas Bamidbar. This phenomenon is expressed in the words Minu v’Itzru — i.e., Parashas Bamidbar, which includes the census (Minyan) of the Jewish nation, should precede Atzeres — another name for the yom tov of Shavuos (seeMishnah Berurah, ad loc.).
Let us suggest a different understanding of this mnemonic. Minu (“Count”), is a variation of the verb-shoresh “Manah” ( מנה ). Rabbi Samson Raphael Hirsch zt”l (see Matityahu Clark’sEtymological Dictionary of Biblical Hebrew Based on the Commentaries of Samson Raphael Hirsch) notes that Manah can also be translated as “allocating [or appointing] for a particular purpose.” Similarly, Itzru (“Gather” — i.e., gather to celebrate the holiday), is a variation of the verb-shoresh“Atzar” ( עצר ). Rabbi Hirsch (ibid.) notes that Atzar also has an alternative meaning: “restraining [or] inhibiting.”
These alternative meanings allude to the basic trait that is essential in order to pursue the Torah’s depth and breadth — viz., Kedushah.
One of the most brilliant essays in Jewish thought written in this century is the Introduction to Rabbi Shimon Shkop zt"l's Sha'arei Yosher. Reb Shimon discusses Kedushah, and how to achieve it.
Reb Shimon has difficulty with Rashi and the Ramban's interpretations of the mitzvah of "Kedoshim Teeheyu" - to be holy. Rashi at the beginning of Parashas Kedoshim says that this mitzvah consists of refraining from licentious relationships. The Ramban there defines the mitzvah as a commandment not to be a base person, a Naval BeReshus HaTorah. He explains that although the Torah theoretically allows an individual to marry many wives, consume much meat, and imbibe large amounts of wine, this mitzvah requires a person to desist from such dissolute behavior.
The difficulty with these interpretations stems from the Medrash (Para. 24) which focusses on the next phrase in the verse: "Ki Kadosh Ani Hashem Elokeichem" - because I, G-d your L-rd, am holy. TheMedrash explains that this phrase teaches us not to think that our Kedushah can ever be equivalent with that of Hashem. Obviously the Medrash intends to negate the logical premise that the Kedushah ofKedoshim Teeheyu lends one similarity to Hashem. How might Rashi and the Ramban's interpretations lead to such a mistake? Hashem's Kedushah clearly does not consist of refraining from licentious relationships or avoiding base behavior. Only human beings measure Kedushah in such terms. If these were the definitions of Kedoshim Teeheyu, there would be no continuum from our Kedushah to Hashem's Kedushah, and no way that one could reach such an erroneous conclusion.
Kedushah must therefore mean something else. The verb-shoresh “Kadesh” ( קדש ) means to designate. Thus, it is a synonym to Manah —“allocating [or appointing] for a particular purpose.” Something Kadosh is allocated for sacred purposes.
When Hashem created the world, He designated and devoted Himself to one purpose. That is HisKedushah. If we are to be Kedoshim, we must emulate Hashem's Kedushah, and designate and devote ourselves to that same purpose.
Hashem created everything to fulfill His desire to benefit his creatures. Hashem's will is that we follow in His path, as it is written: "Vehalachta bidirachav." Each of us, His select creations, should therefore constantly strive to devote all our physical and spiritual strengths to the greater good of society. Reb Shimon opines that this is the definition of the mitzvah of Kedoshim Teeheyu, and that it is the entire foundation and purpose of our lives — i.e., that we constantly direct all our toil and effort toward the benefit of the Klal. We should not utilize any deed, movement, pleasure or enjoyment for any purpose that does not ultimately benefit another. We then resemble Hekdesh, something uniquely designated for some lofty purpose.
When a person's pathways lead in the direction of constant efforts to devote his life to the good of our people, then all that he does, even for his own physical and mental health, falls under the heading ofKedushah. One's personal health one also benefits society, for that which benefits him then benefits those to whom he devotes himself as well. Excessive pleasures that are not required for one's physical or spiritual well being, are contrary to Kedushah. They only benefit that individual, not others, and even that person only enjoys those excesses in a fleeting, temporal manner. In this sense, Kedushah is a synonym to Atzar — “restraining [or] inhibiting” excesses that do not enhance one’s Avodas Hashem.
The stature of an individual in wisdom, wealth or any other resource, makes absolutely no difference. Even in a large machine, every small bolt is crucial to its proper functioning, and therefore very significant. Each and every one of us can pursue Kedushah by devoting our own unique potential and strengths to the purpose of Klal Yisroel.
On the other hand, a person endowed with a special gift must especially view himself as Hekdesh's Treasurer, entrusted with the task of sharing and distributing that spiritual or physical wealth for the benefit of the Klal.
Thus, through Minu v’Itzru we fulfill the ultimate destiny that is the purpose of Mattan Torah: ואתם תהיו לי ממלכת כהנים וגוי קדוש .

(P.S. מנו can also be very nicely interpreted as "Make yourselves מים נוקבין.")

Monday, May 18, 2009

Kissing Tzitzis After Baruch She'Amar

I was asked to research why we kiss the tzitzis after Baruch She'Amar. Turns out the primary aspect is to hold the tzitzis during Baruch She'Amar, and that the kissing is only a sign of chavivus:

שער הכוונות - דרושי תפילת השחר דרוש א
ענין ברוך שאמר. בהגיעך אל ברוך שאמר תקום מעומד כמשי"ת וגם תאחוז בידך הימנית שני הציציות של הטלית אותם שהם כנגד פניך ותכוין כי ברוך שאמר הוא בעולם היצירה בבחינ' הדיבור בערך חלק המעשה שהוא הציצית שגם הוא ביצירה כמבואר לעיל:
שער הכוונות - דרושי ציצית דרוש ב
דע כי בזוהר פרשת שלח לך בדקע"ד ע"ב אמרו כי ציצית מלשון הסתכלות כמו מציץ מן החרכים גם ציצית מלשון [יחזקאל ח' פסוק ג'] ויקחני בציצית ראשי והם בחי' השערות הנקראות ציצית וביאור ענין זה הוא כי הציצית הוא סוד אור המקיף אל כל ז"א כולו אשר עליו ארז"ל מלמד שנתעטף הקב"ה בטלית לבנה והבן זה ולפי שאור המקיף גדול מאד ואין בנו כח להשיגו ולכן אין הקדושה חלה על הטלית עצמו כמו התפילין אבל הציציות הנמשכים ויוצאים מן הטלית הזה יש לנו בהם יותר השגה ולכך נק' תשמישי מצוה כמ"ש חז"ל:
שער הכוונות - דרושי ציצית דרוש ו
גם הטלית קטן היה לובשו למטה משאר מלבושיו ע"ג חלוקו שלא כאותם המתייהרים ללבשו ע"כ בגדיו וטעו' גדול הוא בידם הפך האמת גם לא היה מסיר תפילין וטלית עד שהיה גומר כל התפילה ועלינו לשבח וע"כ נקוה לך כו' והנה בענין הטלי' קטן צריך שתדע מה שית"ל בסדר עליית התפילה של שחרית דחול איך עולים העולמות ושם נת' כי ציצית קטן הוא בחיצו' היצירה ולא בפנימיות ובמקום אחר אנו מוצאין כי ציצית קטן הוא בעשי' והענין הוא [כי] הציצית קטן הוא בהיותו בבחי' הקטנות דעיבור ראשון דג' כלילן בג' וזה עצמו ה"ס העשיה והענין הוא כי אז אין בז"א אלא סוד העשיה אבל הטלית גדול הוא בסוד היצירה דגדלות ממש ונמצ' כי טלית קטן הוא ביצירה בהיות' בקטנות שהיא סוד העשיה:
ובספר מנהג ישראל תורה (סי' נ"א) הוסיף: "והמנהג לאחר סיום ברוך שאמר לנשקם, וכ"כ במשנ"ב, ואף דבכוונות לא הובא זאת, אבל כבר כ' ברמ"א בסי' כ"ה דנוהגים לנשק הציצית בשעה שרואה בם, וע"כ ודאי כשהוא בידם קודם שיסלקם ראוי לנשקם לחיבוב מצוה":