Q. I have mint oil, made by extracting it from the mint leaves. What Brachah, if any, is said upon smelling the oil? If I boil the leaves, do I still make a Brachah on the smell?
A. On the essential oil of aparsemon (known also as balsam or possibly commiphora opobalsamum) our sages instituted the special blessing of "Creator of pleasant oil" (Brochos 43a, Shulchan Aruch O.H. 216: 4). Poskim debate whether that blessing is said on other oils that are not exclusively grown on Eretz Yisroel (Talmidey Rabenu Yonah on Brochos 31b). Shulchan Aruch (ibid. 5) writes that on aromatic olive oil you recite; "Who created trees of fragrance" when it was extracted by expression. Mishna Berurah (ibid. 25) rules that this brocho applies only on essential oils of fruits; otherwise the blessing is "Bore Miney Bessamim".
See previous answer in regards to essential oil that was extracted by distillation.
If the purpose of the mint oil was for use in a tea or beverage infusion, many Poskim maintain that you don't recite a brocho at all (See Piskey Teshuvos 226: 7 for sources) in regards to coffee and fresh bread aroma.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q: I have boiled cloves. The resulting liquid has the pungent smell of cloves. What Brachah, if any, is said upon smelling the liquid? Does it make a difference if the cloves are still in the liquid?
A. Mishna Berurah (216: 19) rules that rose water that was created either by extracting the moisture from the roses or by soaking or boiling the flower you would recite the blessing intended for the flower itself. In the case of cloves it would be bore miney b'samim.
Shaarey Tzion (ibid. 25) debates whether it is necessary to have pieces of the flower in the ensuing liquid to be considered "an aroma that has a source" or no. Piskey Teshuvot (ibid. 8 note 58), quotes several Poskim (Shiurey Knesses Hagedolah, Bais Dovid O.H. 91 and others) that maintain, that if there is no source material left in the liquid, no brocho should be recited.
Horav Shlomo Miller's Shlit"a opinion is that if the cloves were boiled to the point that the resulting liquid has a strong and pungent aroma, if possible one should make bore miney b'samim on regular cloves and be yotze (comply) with the needed brocho. If they are not available, the one who is lenient and makes a brocho on the liquid, lo hiffsid (it is still acceptable).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Can someone speak lashon harah on himself? I remember hearing a story from the Chafetz Chaim that you are not allowed to, is that correct?
Thank you very much.
A. There are a number of printed versions of this known story of the Chofetz Chaim (Tnuas Hamussar 4: 90, Iturey Torah – Metzorah, see also bellow). They all share a common ending that the Chofetz Chaim expressed; that whatever insult and aggression he was object to, was indeed due to him, for having spoken lashon horah on himself.
However Poskim question the correctness of that remark, since the Chofetz Chaim in his sefer (1: 9) rules that you are not to speak ill on others even if at the same time you express wrongs on yourself. He clearly seems to imply that on oneself it would be not be a forbidden issue. Beer Maim Chaim (ibid. 15) quotes as a source for the above, the Yalkut on the verse (Yeshayahu 6: 5); for I am a man of unclean lips, and amidst a people of unclean lips I dwell. The Yalkut appends Hashem's response as; speak ill on you but not on them.
What exactly the Yalkut proves is debatable, since in front of Omniscient Hashem, after all you are required to confess all sins transgressed. (Vekone Lecha Chaver p.620).
The fact nonetheless remains that Chofetz Chaim does seem to say that there is no lashon horah when referring to oneself. (See ibid. Resposa L'Chofetz Chaim 24, Kunters Shmiraas Haloshon p. 24 et. al. for additional proofs as in Eruchin 16a, in regards to "Apey Tlossoh")
It would also seem that there is no lashon horah prohibition from the Talmud (Brochos 34b, Sotah 7b) where Rav Kahana mentions that it constitutes an act of brashness the one who openly relates his sins, as it says (Tehilim 32: 1); "Praiseworthy is he whose transgression is forgiven, whose sin is concealed". Tosafos (Brochos 34b d.h. kisuy) explains that this refers to one who is insolent and does not show remorse. It would clearly seem that there in no lashon horah prohibition involved.
Shailas Rav (p. 452) quotes that when Horav Chaim Kanievsky Shlit"a was asked about the inconsistency of the story with the above quoted Halacha, he replied; that when the listener does not realize that one is speaking ill only about himself as in the story, it is indeed prohibited, since he may come to deduce that lashon horah is permitted. (See also similar in Rabenu Yonah – maamar 227).
Horav Shlomo Miller Shlit"a explained that although it is not prohibited to tell others unnecessarily about ones shortcomings and mistakes, it is generally advisable as an eitza tova, not to do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Re- removing a mezuza at the end of a tenancy. If it is a large Jewish owned rental building, but the tenants are not necessarily all Jewish (the majority is) or religious, do I take my Mezuzohs with me when I leave and give the keys back to the super? I do not know who the next tenant will be.
A. Horav Shlomo Miller's Shlit'a opinion is that as long as there is a reasonable possibility that the mezuzos may end up in the possession of an individual, Jew or Gentile, who will not respect them or may come to desecrate them, they should be removed.
Some Poskim maintain that it may be preferable to ask a Gentile to remove them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If I smell the cloves liquid for the dubious medicinal benefits or the mint stuff to clear the sinuses, but also have pleasure from the smell, do I make a Brachah?
A. Shulchan Aruch (O.H. 217: 2 – 3) rules that you do not recite a blessing on aromas that were created for other purposes such as masking a bad smell, even if you have intention to have pleasure from the pleasant aroma (Mishna Berurah ibid. 9)
Horav Shlomo Miller's Shlit"a opinion is that this applies equally on scents that were created for medicinal purposes.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Can I use these vitamins on Pesach? They are very important for a medical diet that I'm undertaking.
Thanks
PS please see the e mail bellow from Freeda Vitamins
...Thank you for your email. There is no chametz in any of our individual vitamin B6 or B12 supplements. The Vitamin B12 lozenges contain mannitol which is derived from kitniyot. Except for the No Folic, No Paba B Complex, our B complex formulas contain inositol which is derived from kitniyot. The vitamin C in the Quin B Strong with C and Zinc is derived from kitniyot.
If you have any other questions, please let us know. Have a good day.
Freeda Vitamins
A. Certifying vitamins for Pesach is not an easy task since their manufacture is complicated and great expertise and knowledge is required. In general proper hashgacha is required and when not available one should not consume vitamins and food supplements on Pesach. Please check with your pharmacist if the vitamins you require can be obtained with Pesach supervision.
When the required vitamins cannot be found, Horav Shlomo Miller's Shlit"a opinion is that if the vitamins contain modified kitnios or kitnios derivatives and they are needed for medicinal purposes, they are permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If a Jew is moving into a rental property for a six month period while his own home is being repaired (owned by another Jew) can he remove his mezzuzot at the end of the tenancy?
A. Shulchan Aruch (Y.D. 291 :2) rules that a renter is obligated to place the mezuzah and when he leaves should not take it with him, unless he is renting from a Gentile. The Talmud (Bava Metziah 102a) relates of a terrible family tragedy that occurred due to the removal of the mezuzah. See also Sefer Chasidim that there is a potential threat of being cursed with the death of progeny (Lechem Yehuda ibid.)
The above applies regardless of the extent of time or the intention that the renter had when renting. He might however, claim for monetary restitution (Remoh ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. All the tractates of the Talmud are named after the general subject matter contained therein. Why is Tractate Beitzah named so when the name's only connection to the tractate is the first word of the tractate? True there are some early commentaries that call it Maseches Yom Tov, but this question addresses those who call it Maseches Beitzah.
A. Several explanations are mentioned for the two names. Smichas Chachomim (p. 102-105) writes that the reason for the two names of this masechta that expounds the hilchos of Shabbos and Yom Tov is to allude to the Olam Havah, the Yom Shekulo Tov (Kidushin 39b). The name Beitza, he explains, stands cabbalisticly for the letter Yud on Hashem’s name. Just like the egg is circular and completely full, the letter Yud is similar and does not have an empty space in it.
Kovetz Shiurim Mar D'ror (Introduction) writes that the name Beitza (representing something newborn) points to the novelty involved in the first Mishna, namely that the opinion of Bais Hilel is to be stringent unlike his customary lenient stand and the Halacha follows his opinion.
Ysmach Hashem (p. 345) depends the two names on the dispute (Beiztah 15b) whether Yom Tov is L'Hashem for the sake of devoting our time mostly for Him or Yom Tov was given mainly Lachem for our personal enjoyment of the day.
A further reason is based on the Oznaim LaTorah (p. Ki Teitzeh) interpretation of why the Torah commanded the mitzvah of Shluach Hakan (sending off the mother bird) only on birds and not on other animals. His answer is that the compassion of birds on their young, exceeds that of other fauna in one aspect. Their eggs do not resemble the adults at all and they are not naturally adorable. Similarly divrey Torah may not necessarily have to be pleasant or attractive to be studied diligently in the beginning but eventually they will turn out to be a true Yom Tov.
Horav Shlomo Miller Shlit"a mentioned that the name Beiya is also a synonym of Tefilah, so alluding that Torah requires prayer and siato dishmayo to became a Yom Tov.
Other elucidations base themselves on the Yam Shel Shlomo (Bava Kama 4: 11) and Tiferes Yisroel (1: 1) on the propriety of the name "Beiytza"
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. How do you Kasher an induction stove top? Can you during the year use the above stoves for milchik and fleishig? Thank you
A. In energy efficient induction cook tops the conventional burners are replaced with magnetic induction coils that do not transmit heat but rather magnetic waves. These waves do not affect materials that are not magnetic, so the glass top remains cold, as would any other non-magnetic materials such as aluminum pots and foil. Only stainless steel pots and pans will become rapidly heated as the magnetized molecules vibrate dynamically. The heated pot or pan transfers the heat energy to the food to be cooked and also to the top surface.
According to, Rabbi Tzvi Rosen (Star K Kashrus Administrator - Kashrus Kurrents) Any spill onto the ceramic cook top surface will be a result of an irui kli rishon spillage from a hot pot, not a heated cook top as you would have in conventional cooking. Hence, if one would want to kasher the cook top, it could be accomplished by a lesser means of kasherization,(such as) irui kli rishon
Rabbi Jonathan Blass in Yeshiva.Org writes; from the descriptions I have read of these cooktops, they themselves remain cool while inducing the pots that are placed on them to heat up. It is possible however that food from these pots may have boiled over and spilled onto the surface of the cooktop. Kashering a surface that has absorbed chametz from hot food spilling onto it, requires one to pour boiling water onto the surface directly from the pot in which the water was heated.
Horav Shlomo Miller Shlit"a questions the former assertion that this is only irui kli rishon, since the hot pot is directly on the glass-ceramic surface.
His opinion is that you can kasher the induction tops by substantially wetting the top and then placing a steel pot with water over it and letting it boil. The pot will heat up and transfer heat to the glass top too. You can also place a water-full pot and let it over boil and spill on the top. Then lift the pot so the water penetrates the space under it and let it boil. The rest of the surface should be covered with aluminum foil. He advises to cover the complete top after koshering with aluminum foil. (It seems unlikely that this will have a detrimental effect on this kind of top, you would also have to mark where the heating areas are).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. How do you kasher for Pesach a glass-ceramic top stove? What do you do with the area outside of the coils, since the manufacturers recommend that that area should not be covered and you can't use either a blowtorch, because the glass may crack?
A. Kosher certifying agencies agree that prior to koshering all parts of the stovetop should be thoroughly cleaned including scraping residual food from the surface and catch-tray, and not used for 24 hours. They disagree, however as to the time that the electrical elements should be left on at maximum temperature. CRC maintains one hour while COR says they should be maintained at glowing hot for only ten minutes. Star K rules that it is enough for the elements to get glowing hot, which they advise takes only a few minutes. Horav Shlomo Miller's Shlit"a opinion is that they should stay at maximum heat for forty five minutes.
The area between the burners that does not get hot and can't be koshered without risking cracking of the glass-ceramic. CRC advises the area should not be used at all. COR directs to cover the rest of the surface around and between the burners with material that will not easily tear. They caution not to cover the whole surface with a Pesach Blech (metal sheet) as the glass might crack. Star K recommends that since the area between the burners cannot practically be kashered, it would be wise to place a trivet or stand on the open glass area so the pots can be transferred. Furthermore, in order to use a large pot that extends beyond the designated cooking area, one should place a metal disc approximately 1/8 of an inch thick onto the burner area in order to raise the Passover pots above the rest of the glass surface.
Horav Shlomo Miller's Shlit"a opinion is to cover only the non-heated areas with heavy duty aluminum taped by the edges so it will stay put.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. [We were learning on the Daf about the fact that you have to hold the lulav and esrog the upside way they normally grow. Since it is only a matter of time until we will be traveling in space,] how do you hold the lulav in space where there is no gravity or only artificial gravity on a space station?
A. Horav Shlomo Miller Shlit"a pointed out that there is no real space of zero gravity. Even when floating in outer space you are actually in an orbital free fall towards the Earth and very much affected by earth's gravitational forces, otherwise you would speed away from the planet into deep space. At the point of equilibrium of gravitational pull, that is where the attracting forces of two heavenly bodies, such as the Earth and the Moon are the same, in the unlikely event that you would be holding then a lulav in your hand, you would prefer the derech gedilosson in reference to Earth. He does not consider artificial gravity, created by the centrifugal forces of a rotating space station, as the normal gravity provided by earth and derech gedilosson would still be in reference to the planet, not the station.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. We were learning on the Daf about the fact that you have to hold the lulav and esrog the upside way they normally grow. Since it is only a matter of time until we will be traveling in space, how do you hold the lulav on the moon?
A. Bikurey Yaakov (651 :13) debates whether Arva Minim that grew in another part of the planet are considered derech gedilosson (natural upright way of growth) in a different location or no. He and most contemporary Poskim maintain that if you hold them in your locality the way they would normally grow there, it is considered derech gedilosson. This is the accepted minhag today, as we constantly use imported arva minim. (See however, Pninney Halacha on Mesivtah-Suka 45b for a dissenting view)
Horav Shlomo Miller's Shlit"a opinion is that indeed on the Moon you would hold them in the normal way you are standing there, regardless of where they actually grew.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. (Re- answer 349 and 434) I am not referencing to imaging at all - NO imaging for now, the question is how to built on asking to self-judgment and self-judgment to asking. When mainly Tfila is asking (what I guess 99% doing) so how to base it on self-judgment? Moreover in Shmona Esre we even not asking but commanding to HaShem - we use imperative: send, build...???!!!
A. One of the elucidations of how Tefilah works according to Sefer Haykarim (ma'amar 4) Mabit in Bais Elokim, Rav S. R. Hirsh Zt"l, Toldos Yakov Yosef (p. Toldos) quoting Baal Shem Tov and many others, is that by self examination and judgment a person becomes indeed better and closer to Hashem. There is an element of Teshuvah in every Tefilah that is said with proper intention. Teshuvah changes the individual, he is now different from before and whatever detriments were decreed on him previously, may not apply anymore. He is already someone else, a different persona.
We do not command Hashem in Tefilah, we ask and pray. The wording may look similar to an order but as always in conversation, the tone and voice inflection sets the meaning.
Q. The names of the orders of the sections of Mishnah are all written in the plural. Zeraim, Nashim, Nezikin, Kodashim, Taharos. Except for Moeid. Why is it not called Moadim?
A. There are a number of reasons mentioned as to why Seder Moed is written in singular form when the other five Sedorim are in plural. Here are some of them;
1) It is an allusion to the saying (Yalkut Mishlei 9, Yotzeir P. Zachor) that all yomim tovim will be annulled with the exception of Purim. (Tapuchei Chaim p. 18, Noeh Doresh p. 103).
2) It is a reference to Pesach, the first of all moadim and the one always remembered in the rest of them, including Shabbos and twice daily, as "Zecher Leitzias Mitzraim" (Haggadah Maggid Kehalacha p. 129 et. al.)
3) It points to the yom tov of all yomim tovim, the Shabbos Shabboson or Yom Kippur (Bais Yaakov [Komarna] quoted in Pri Chaim p. 279). Similarly, the masseches of Yom Kippur is Yuma (or Yoma) "the day".
4) Even better, it hints that in the future all yomim tovim will become one single extended moed. Giving echo to the words of the Choze of Lublin Zt'l, that in the days of Moshiach, Tisha Beav will become the first day of yom tov, Shiva Asar Betamuz the last, while all the intermediate days will be an extensive chol hamoed. (Tapuchei Chaim ibid.)
5) It implies that if you do not observe one of the yomim tovim, it is tantamount to not keeping all of them (Mayim Chayim 1: p. 38)
6) It directs us to the adage in the Talmud (Shabbos 31a) that the six sedarim are implied in the posuk "Vehoyo Emunas Itecho…" (Yeshayahu 33:6), where "Itecho" is a reference to Seder Moed, and is the only term mentioned in a possessive form. (Otzer Hayedios p. 246)
7) To infer that each yom tov is important and we have to dedicate our learning and attention to the particular yom tov we are celebrating. As the Talmud (Megila 32a) mentions that Moshe Rabenu instituted to learn the halochos of each yom tov during that yom tov. (S'michas Zkenim - Brochos 4b)
8) It infers to the Yom Shekulo Tov or Olam Habba, which is but one day in the eyes of Hashem (ibid. Tamid 5b, Oraissa p.321)
9) The word Moed is actually already plural (Horav Chaim Kanievsky Shlit"a quoted in Chalichos Chaim 66 p.170, Introduction to Mishna Mefureshes).
10) It explains why the order of the massechtos of this seder does not correspond to the chronological luach, but rather to the nature of each tractate. (Horav Yaakov Kamenetzky Zt"l in Emes Leyakov – Shabbos p.119)
11) Horav Shlomo Miller's Shlit'a opinion is that "moed" is a reference to time itself, the common denominating factor of all the moadim in this particular seder. It is also a "shem klali," as in "Mivli Voey Moed" (Eicha 1: 4) or in English "many a time".
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. The Aruch HaShulchan (Yoreh Deiah 277) teaches us that if one goes out, one is required to close his sefer or cover it with an article of clothing. Is this ruling true also for Torah being viewed on a computer screen? And would it be sufficient merely to switch windows?
A. Shach (Y.D. 277: 1) quotes Bach that one should not leave an open sefer when not learning from it. Doing so facilitates forgetfulness and the Cabalistic Sages instruct that there is a Malach known as Shomer Dafim (Sh"D) who observes and supervises offenses. (See Sefer Hazikaron from Horav CH. Kanievsky Shlit"a :35)
Poskim mention that the main reason involved is the denigration and lack of respect conferred to a most kodosh item. Therefore turning the page to something not yet learned, that thus cannot be forgotten, is of no help. (Bais Boruch 1 p. 31, Kinyan Torah p. 80).
Poskim deal with the time interval involved. Is a speedy exit to look for another sefer, answering a quick phone call etc. included? Yaskil Avdi (5: 57: 4) and Kaf Hachaim (20: 11) rule stringently even on short periods of abandonment, while other Poskim rule leniently (Aruch Hashulchon 277: 2, Vayaan Shmuel p. 711, see also Imrei Chonon p.325). They also discuss whether it includes an open Sefer Torah protected inside a glass showcase, that Sridey Eish (2: 79) permits, preferable when it is a disqualified sefer.
Kovetz Bais Hilel (39 p. 119) addresses indeed the leaving of a computer screen turned on with divrey Torah on it and concludes leniently, since it is not considered a written sefer as the pixels are constantly being rewritten.
Horav Shlomo Miller's Shlit"a opinion is also lenient but for another reason. Most screens are programmed to turn themselves off after a while, so the process offers its own protection.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. It is forbidden for a Baal Keri to be in the area designated as Machaneh L'viah. How then did the Leviim engage in marital relations in the Desert?
A. Meshech Chochmo (P. Bamidvar 1:50) addresses this question and answers that the Levite encampment was divided into two discrete areas. One was close to the Mishkan, where indeed no Baal Keri or marital relations were permitted. Whereas their private family tents, were outside of the Machane Leviim, close to the Israelite camp,. He thus explains the need for a full Mil (approximately one kilometer) of distance between both machanos.
Nachalas Binyomin (Bamidvar 5: 2) further elucidates that the encampment area close to the Mishkan contained the sentries' positions where the Leviim guarded and protected the Mishkon.
See also Chidushei Hagri'z as the two distinct obligations of the Leviim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Is there a problem to use an under the sink filter cartridge on shabbos? I noticed in some shuls the tap for filtered water is covered on Shabbos.
A. Poskim maintain that the most plausible melocho involved in using a water filter is Merakaid (sifting or straining) since unlike the melocho of Borer or Zoreh, it always involves using an utensil (Igley Tal – Zoreh 3: 1, see also Rambam – H. Shabbos 8: 11, on wine filtering or meshamer, that seems to hesitate which is the applicable melocho, Merakaid or Borer). The downside of Merakaid is that there is no hetter for separating the wanted (oichel) from the non-wanted (pessoles) or for doing it immediately before eating (somuch leseudoh) as in Borer. However some maintain it is Borer (see Chazon Ish – Shabbos 53
Poskim, (Mishna Berura 319; 40 quoting Ran). also differentiate between three classes of liquids, depending on unsuitability of the unfiltered fluid. They range from total (akurim – Biblically prohibited), partial (akurim k'zas, rabbinical prohibition) or clear (tzlulim- permitted).
In developed countries, where most people drink the unfiltered tap water, added aerators and filters do little to improve the quality of water already treated and are therefore permitted.(Chazon Ish O.H. 53).
However, in places where the filters are needed to remove health-safe living organisms that can be seen with the naked eye, Minchas Yitzchok (7: 23) and other Poiskim permit using a filter (see Chayei Odom 16: 8 and Ohr Yisroel p. 75) since most people would still drink the unfiltered water as it is only prohibited by dint of Torah law. They recommend not using the first water that comes out from the tap.
Horav Shlomo Miller Shlit"a agrees with the above, especially since it became the normal way of using that water.
There is a further issue of concern, and it is the fact that while the water is inside the filter it could be regarded as akurim, since at that point most would not consume it, However Chazon Ish (ibid.) permits (Palgei Maim p.136). Horav Shlomo Miller's Shlit"a opinion is that it is regarded derech hilucho or the normal process done when using the tap. He also recommends discarding the first water that comes out.
Rabbi A. Bartfeld as revise by Horav Shlomo Miller Shlit"a
Q. How much is it today the dollar amount for Matanot LaEvyonim and Machatzith Hashekel?
A. Horav Shlomo Miller Shlit'a advises to give at least a dollar for matonos loevyonim, (a Zichron Binyomin dollar is also good). The reason is that you can acquire a roll of bread and something in it, to be used for a minimum seudah.
As far as machatzis hashekel, if possible you can give seven dollars, the approximate value of the silver in that half a shekel coin today. (March 2014)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
Q. If I give a milchik box of chocolates as shalach monos to someone who has begun his fleishig Purim seuda, is it a mitzvah?
A. Horav Shlomo Miller's Shlit"a opinion is that you do comply with the mitzvah of shalach manos. True, he won't be able to eat those chocolates himself on Purim, but it is "manos" and they could be bartered for another's "manos".
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
Q. I keep wondering, we have a mitzvah to erase any remembrance of Amalek, and we are to remind ourselves every day of it. If it wouldn't be because of this mitzvah that we keep so diligently, would not have the name of Amalek been forgotten a long time ago? It seems that only the Torah and we are the lone ones that care about an ancient name that no one else knows or gives a hoot about. Isn't this a self defeating Mitzvah?
A. Ramban (Pashas Ki Teitzeh) writes that the mitzvah of remembering what Amalek did to us is attached to the mitzvah of having that nation obliterated. Mishna Berura (685: 16) relates this to the case of one who did not hear the reading of Pashas Zachor. Can he comply after the fact, with the keriah of Amalek's Torah reading on Pashas Beshalach (also read on Purim) in which Mechias Amolek is not mentioned? He mentions that according to the Ramban he would not, however Mogen Avrohom (ibid.) disagrees. Rambam in Sefer Hamitzvos (189) seems to agree with the opinion of the Ramban. See also Chinuch and Minchas Chinuch (Mitzvah 603) in regards to women's obligation in regards to Zachor since the may not be compelled on the corporal war against Amalek.
Horav Shlomo Miller Shlit"a explained that the precept of Mechias Amalek, is the annihilation of all material and physical remnants that may still be extant and can carry that name, even if it is only in spirit or values, today or in the future. To be able to accomplish that task we have to constantly be aware and maintain the memory of what Amalek did.
He also pointed out to Chidushey Chasam Sofer (Sanhedrin 39:2) that Pharaoh and Hamman, both were credited with their memory being maintained, since, albeit very unintentional and indirectly, they caused a great Kidush Hashem, by their unaccomplished wrongful intentions.
It is worthwhile to mention a parable recorded in Yalkut (end of Beshalach) describing a king who placed a fierce guard dog to watch over his vineyard. His own son the prince, unlawfully trespassed and was bitten by the dog. From then on whenever the king wanted to remind his son of the perils of neglecting the king's commands, he would tell the story of what the vicious dog did. Accordingly remembering Amalek may be more of an indirect message to us.
It is also interesting to point out that Admur Yissachar Dov Rokeach of Belz Zt'L (quoted in Noam Devarim p. 131) mentions that in our days when Mechias Amalek may be a practical impossibility, we comply with the mitzvah when praying earnestly for mechias Amalek. Since Rashi (Tehilim 20: 8) explains that the word ‘nazkir" (as in zachor) means also tefilah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Important Numbers
