Our Sages
referred to Chanukkah as days set aside for hallelv’hoda’ah (praise and thanks). Rav Wolbe makes a keen observation. When we
mention the numerous different levels of praise that human beings offer Hashem,
the first rung on the ladder is generally hoda’ah.
In the tefillah of nishmas we state that “it is incumbent
upon all creations l’hodos l’hallel
l’shabeiach l’foa’r (to give thanks, praise, laud and glorify)…” In the hallel we proclaim “with song yoduv’yishabchuv’yifaaru…”
In contrast, we find that the praises that the angels offer (as mentioned in
the tefillah of yotzarohr) differ
slightly. “And they all open their mouths with holiness, purity, song, and hymn
- umivarachimu’mishabchimu’mifaarim…”
The first level of hoda’ah is lacking
in their repertoire of praises.
Although on
most levels the praises of humans and angels are equal, this specific concept
of hoda’ah is limited to humans
alone. This is because the concept of hoda’ah
is giving thanks for something received from Hashem. The essence of an angel is
the mission for which he was created, and he does not have the tools with which
to receive anything that would in turn call for him to give thanks. In
contrast, hoda’ah is not only a vital
part of human obligations, but also the first step when climbing the ladder of
praises offered to Hashem.
Just as
giving thanks is a fundamental part of our avodah,
being deficient in this area (kafiastovah) is extremely detrimental and
destructive. The Ramban explains that the sin of the Generation of Dispersion
was their ambition to make a “name
for themselves” (v’naasehlanusheim). They wished to
entirely disconnect themselves from their Creator, something which our Sages
tell us was rooted in their negative trait of ungratefulness. One who desires
to disengage himself from Hashem has in effect stated that he does not wish to
recognize and thank his Benefactor for all the goodness and bounty that He
bestows. The Generation of Dispersion wished to disconnect the creation from
The Creator, and measure for measure Hashem disconnected them from one another
by dispersing them throughout the land.
In contrast,
with regard to the miracle of Chanukkah we say in alha’nisim: “And they
designated these eight days of Chanukkah to give thanks and praise to Your
Great Name (l’hodosu’lhallell’shimchahagadol). When we give praise to
Hashem we show that we are not interested in making “a name” for ourselves,
rather, we recognize Hashem and desire to connect ourselves to our Creator. The
world is His, and we wish to thank Him for the endless good which He provides
us on a daily basis.
The
Mashgiach observes that one who thinks that he lives in a world where
everything is already here for him and therefore their use is self deserved,
cannot see Hashem in the creation. Everything exists solely due to the will of
Hashem, and therefore it is as if he is constantly creating yaishma’ein (something from nothing). The Sages instituted the
recitation of blessings before partaking in worldly pleasures for they wished
to make us cognizant of this reality. When we say “boreipreeha’eitz” this allows us to conjure up
Hashem’s creation of the Earth and the commandment that it should produce
vegetation, trees and fruit. Have we not just beheld Hashem’s creation of the
fruit from complete nothingness?
The avodah of Chanukkah is to understand
that everything that we have is due entirely to the will of Hashem. How
thankful we must be for all the bounty he bestows upon us. With regard to
materialistic acquisitions we are told “And
you should be happy with all the good that Hashem has given you”, and how
much more so is this true with regard to our spiritual acquisitions. The
difference between us and those who do not know the beauty of the Torah, allows
us to recognize the greatness of the Torah and thank the Giver for His
boundless kindness. Contemplating this concept is a most worthwhile endeavor,
especially during the days of Chanukkah that were designated for this purpose.
The shabbos after Pesach is known as the "Shlissel Challah"
segula (omen). This erev shabbos many people have a minhag to
bake a challah with a key in it -- with the key wrapped in foil,
or shape the challah as a key etc. This is a segula for a good
parnassa.
It is a reminder that the key to our sustenance, our parnassa, is in
Hashems hands. Here is a link to an article on shlissel challah
written by Rabbi Yehuda Prero: www.torah.org/learning/yomtov/pesach/5761/vol7no04.html
Below, is information from the web pertaining to the shlissel challah.
For those who are fortunate enough to be around for this special
segula, please remember to add names of any cholim (sick) and/ or those
who would like to get married, have babies, etc.
Shlissel Challah (Shliss=key)
The minhag of women (or men) baking the house key into the challah on
the Shabbat following Pesach (also known as a shliss [=key] challah) is
explained with the following reasons:
1. Based on "e-chudo shel machat...," ("Open up, my darling..."--
Shir HaShirim 5:2), on which the Medrash states "Pitchu li petach
ke-chudo shel machat...," (cf. Shi HaShirim Rabbah 5, s.v. "Kol Dodi
Dofek") = something like "Open your hearts (in teshuvah) like the eye
of the needle, and I (God) will open the rest like [a very large
opening].
2. According to Kabbalah on Pesach the gates to heaven were open, and
following Pesach the lower gates are shut, and its up to us to open
them again, therefor on the 1st Shabbat we put the key on the challah
to show that through the mitzvah of Shabbat we are opening the locks.
3. In the desert the Jewish people ate from the manna until after
Pesach upon entering the land at which point they ate from the produce
of the land, and became dependant on their livelihood for the first
time (now they had no manna). The key in the challah after Pesach is a
request the God should open the Shaarei Parnasah (gates of
livelihood). Alternatively, the manna began to fall in the month of
Iyyar, and this Shabbat is always Shabbat Mevarchim Iyyar.
17 Nissan – Second Yahrtziet of Harav Shlomo Wolbe z”l
Rav Wolbe writes, (Mitzvos Hashekulos pg. 122) “Due to my lowly spiritual state I did not succeed even slightly in attaining [the spiritual levels] described in the abovementioned chapters (of the sefer Mitzvos Hashekulos). It was for mere moments that my eyes were opened and I was able to live and feel these lofty feelings (described above). However, though these days of spiritual uplifting were few, even this minimal level achieved was solely as a result of studying mussar.
“I can bear witness about myself: I lived in the far-flung country of Sweden for eight years, in a community that was barely able to pull together a quorum of Shabbos observant men. Just about all of those that held positions in the clergy went astray and their Torah observance fell by the wayside. If I was able in some way to preserve the appearance of a Torah Jew during these years that I was alone, it can only be attributed to the fact that I studied mussar on a daily basis. Without mussar, who knows what would have become of me? It was mussar that enabled me to retain my individuality in the secular society, thereby abiding by the teachings and following in the footsteps of my mentors, Rav Yeruchom Levovitz and Rav Yechezkel Levenstein.
“I write these words because I do not feel that they display even a little bit of haughtiness. This can be compared to a man who proclaimed that he remained healthy during the years of famine because he ate bread every day. He who wishes to become cognizant of his own uniqueness and individuality, should make certain that he maintains an undeviating regimen of mussar in addition to the times he sets aside for other areas of Torah study. Such a routine will, with the help of Hashem, lead one to success.”
Compiled by the family of the Mashgiach, Li’iluy Ul’zeicher nishmas HaMashgiach Harav Shlomo ben R’ Moshe z”l.
1. There is a special inyan to [red]recite Tehillim Chapter 22 on Ta’anis Esther and Purim[/red], for this is the Kepitel recited by Esther herself upon entering Achashveirosh’s throne room uninvited (See Kav HaYashar 97).
2. When contributing Machatzis HaShekel today, one should say [red]“Zecher L’Machatzis HaShekel”--[/red]this is the remembrance of the Machatzis HaShekel, so as not to leave the impression that this is an actual contribution to the Bais HaMikdosh, which was given at this time of year. (Luach Eretz Yisroel of Rav Tukchinsky, Z’TL)
3. On Purim, one should endeavor to [red]give Mishloach Manos [/red]not only to your relative, your best friend or your neighbor, but also [red]to someone whom you are a little bit “on the outs” with[/red], or with whom you do not speak enough, or with whom you have a somewhat cool relationship for various reasons, or for a particular reason, or for no reason at all. There is no better time to break the ice--or even to warm the cool water--by knocking on someone’s door unsolicited with a smile and a colorful Mishloach Manos. What better way could there be to dispel the claims of Haman HaRasha that we are “a dispersed and separated people”? Anyone who dislikes coolness, discord or dispute between two groups or even within one group of our people should also move to eliminate it from within himself and his family, as well. So…knock on that door…and “PURIM SAMEACH”-“A FREILICHIN PURIM”-“HAPPY PURIM”!
4. The Rema (in Shulchan Aruch, Orach Chayim 695:2) writes that [red]the Seudas Purim, the festive Purim meal, should commence with Divrei Torah.[/red] The Mishne Berurah (in Orach Chayim 429, seif katan 2) rules that one must begin learning about Pesach on Purim--which is exactly 30 days before Pesach. Accordingly, putting the Rema and Mishne Berurah together, it is therefore a custom to commence the Purim seudah with a halacha about Pesach. In this way, one also connects the Geulah of Purim to the Geulah of Pesach (see Taanis 29A, which states that the reason we should increase our simcha to such a great extent in Adar is because it is the commencement of both the miracles of Purim and Pesach).
MAY WE GO FROM REDEMPTION TO REDEMPTION!
Special Note One: An additional noteworthy question was submitted regarding Purim:
Can you identify five instances of Middah K’neged Middah that appear in the Megillah?
Special Note Two: As we get closer to Purim we should begin to more intensely feel Hashem’s tangible but non-visible presence in our every day lives—and especially when we recite the words “Baruch Ata”—Blessed are **You** when reciting a Brocha. When it comes to Purim day itself, we will then have a greater appreciation of the Megillah as we read its “story”!
---------------
--------------------------
Reprinted with permission from Hakhel MIS
--------------------------
Candlelighting for Friday January 26th is 5:02 pm. This week's Parsha is Parshas Bo. The Haftorah is read from Jeremiah 46:13-28. Daf Yomi is Taanis daf 19.
The final time for the Kiddush Levanah, sanctification of the New Moon of Shevat, is the entire night following Thursday Feb. 1 (14 Shevat).
Don't forget: Chanukah candles are lit before Shabbos candles on Friday, and after Havdalah on Motzo'ei Shabbos. A freilichen Chanukah! We bless the new moon of Teves this Shabbos. Gut Shabbos.
Immediately after the Torah relates that Yaakov settled in the land of Canaan, the Parsha commences with the narrative regarding the dreams and subsequent selling of Yosef. Rashi explains that Yaakov yearned to be able to “settle down” and live without any further aggravation, and shortly thereafter he experienced the debacle of Yosef and his brothers. Our Sages tell us that although righteous people wish to live in peace, Hashem counters, “Is it not enough what awaits them in the World-to-Come that they also want to live in the present world without difficulties?”
Rav Wolbe asks (Shiurei Chumash Parshas Vayeishev) that when Yaakov requested serenity, his intention was not that he would have the quiet time needed to sit back on a recliner and smoke a cigar. Yaakov Avinu, the very embodiment of perpetual Torah study, felt that a cessation of adversity would give him the clarity one needs for the proper understanding of Torah.
This being the case, why was Yaakov not granted his request?
Rav Wolbe quotes Rav Yerucham Levovitz zt”l who said, “In a factory you will never find a recliner.” Since everyone is busy working, there is no time to sit back and relax. Likewise, this world was not created with the intention that we mosey on through life in a utopian setting. Such feelings of tranquility are set aside for the Next World.
Yaakov Avinu, the “chosen” among our forefathers, had the most difficult life of them all. He was born and grew up with Eisav who was bent on killing him, and consequently he fled to his uncle Lavan, who cheated him day in and day out. On his way back to his parent’s house, he experienced the kidnapping and violation of his daughter Dinah. When he finally arrived home, Yosef is sold by his brothers - eventually leading to Yaakov’s exile to Egypt. All the aggravation that he experienced was meted out to him in order that he realize that in this world he must rise above adversity and perform to the best of his ability.
Often one feels that it is difficult to concentrate when he is in certain situations or has other obligations, and therefore he is exempt from performing specific mitzvos. How can he possibly concentrate enough to study Torah or daven when he feels that his life is in such turmoil? However, it is specifically in these situations that we are expected to prove that we can rise above the external factors that were placed as a hindrance, and achieve that which is incumbent upon us.
Rav Chaim Soloveitchik once asked his son (later known as the “Brisker Rav”) to bring him a specific sefer. After completing the task, Reb Chaim asked his son what he was thinking about. His son told him that he had a difficulty in the Rambam that he was trying to answer. Reb Chaim stated that he could have gotten the sefer himself, however, he wanted to habituate his son to think in Torah even when he is preoccupied with other matters.
Rav Wolbe commented that he sometimes found that when he had quiet time to study he would not arrive at a chiddush. However, when the phone was ringing, students needed attention, things had to be organized, and he had places to go, often new and novel chiddushim would occur to him. It is specifically in busy times that we have to make the effort to perform to the best of our abilities, so that we can reap the boundless rewards.
This dvar Torah was compiled by the family of the Mashgiach l’iluy nishmas
the Mashgiach Harav Shlomo ben R’ Moshe z”l. L”n Hilda Leah bas Bernard
Boruch.
Yaakov Avinu, in an attempt to appease his brother Eisav, prepares for their encounter with an impressive gift. Upon meeting each other, Eisav tells Yaakov to take back all that he had sent because, “Yaish lee rav – I have plenty.” Yaakov answers, “Please accept my gift, for Hashem has shown me grace - vechi yaish lee kol – and I own everything.”
Rav Wolbe explains (Alei Shur vol. II pg. 327) that Eisav, whose entire life revolved around pleasures and materialistic acquisitions, only allowed himself to say that he owns plenty. Though he might continuously acquire more and more, such a person will never agree that he has everything because there are always additional things that can be acquired. Our sages tell us.
“He who has one hundred wants two hundred and he who has two hundred wants four hundred” and as a result, “A person does not leave this world with even half of what he desires.”
On the other hand, Yaakov Avinu, whose life was rooted in spirituality, was not only completely content with what he owned; he had no interest in acquiring more possessions. Hence, he was able to declare, “I have everything.” Yaakov realized that being content with what one has is not a post facto sigh of, “I will have to make due with what I have.” Rather, it is an initial frame of mind that, “I have one hundred and I am perfectly fine without two hundred.” One who is constantly obsessed with buying the latest fashions and home furnishings will never succeed in feeling that he has all that he desires. While someone who is happy with his lot has acquired the trait of Yaakov and the benefits that come along with it.
What are the fringe benefits of being content with what one has? Chazal tell us (Bava Basra 16b), “Three people were given a taste of the next world while still in this world: Avraham, Yitzchok, and Yaakov…Yaakov as it is written, Vechi yaish lee kol. Three people were not ruled by their yetzer
hora: Avraham, Yitzchok and Yaakov as it is written [about each of them respectively] bakol, mekol, kol (Vechi yaish lee kol).”
Rav Wolbe explains that the yetzer hora is the driving force behind the craving to acquire more possessions and bigger and better pleasures. Someone who works on being content with what he has and begins cultivating feelings of “Yaish lee kol”, has to some extent put his yetzer hora in check.
Additionally, a lifestyle centered around materialistic acquisitions is one that expresses itself as a quest for quantity. In contrast, someone who is satisfied with what he has leads a lifestyle in pursuit of quality. Through that which he focused on the quality of what Hashem bestowed upon him, Yaakov Avinu was able to savor a spiritual otherworldly taste in his materialistic acquisitions and pleasures.
How can we introduce such lofty feelings into our daily lives? The first step is to make a point of concentrating on the beracha of “she’asa lee kol
tzorki- He has provided me with all my needs.” If we truly believe what we are stating, then we will begin appreciating that which we do have, thereby setting us on course to reach the levels that were attained by Yaakov Avinu.
This dvar Torah was compiled by the family of the Mashgiach l’iluy nishmas the Mashgiach Harav Shlomo ben R’ Moshe z”l.
11 KISLEV, DEC. 2
The Haftorah is read from Hosea: 12:13-14:10. (The Mishneh brurah Siman 428 Subparagraph 22 states in the name of the Chayei Adam that we add additional pasukim in order to conclude the Haftorah on a positive note). Daf yomi is Beitza daf 36.
Tomorrow is known as 'Shabbos Bereishis' not only because it is the day in which we read Parshas Bereishis, but because it is the Shabbos upon which we can commence an initiative to increase our Kedushas Shabbos, our sense of the holiness of Shabbos for the entire year, now that the Yomim Tovim have concluded. If we can add on to Shabbos a special shiur, or special time to learn, spend some additional time with the Parsha, increase the quality of Zemiros at each meal, learn some Hilchos Shabbos from any sefer during at least one seudah, take in Shabbos just a couple of minutes early, delay Havdalah with a Devar Torah, make sure to eat (or leave room, as the case may be) for Shalosh Seudos and Melave Malka, we will have accomplished much. Even your intent is very meaningful, even if you only, bli neder, initially commit to your new small Shabbos goal for three or four weeks.
GOOD SHABBOS!
--------------------------
Reprinted with permission from Hakhel MIS
The three festivals of Sukkot, Pesach, and Shavuot, are known as the Moadim. The word "moed" has as its root- 'ed', which means testimony.
Each of these holidays testifies to a different historical event in the lives of the Jewish people. On Sukkot, we remember the time spent in the desert. Pesach commemorates our leaving Egypt, and Shavuot is the anniversary of our receiving the Torah. Not only are these
"moadim" but they are "moadim l'simcha". We are to joyfully recall
these milestones to our development as Am Yisrael, the Nation of Israel, each of which brought us one step closer to Hashem and His Torah.
"In the way of Your testimonies, I have been gladdened as much as over
all riches (Psalm 119, verse 14)." The word "testimonies" is written
to incorporate a second meaning- that of "ornament". Rav Hirsch explains the dual nature of the word. These commandments, that Hashem has given us as testimonies to the essential truths of Israel's life, beautify and ennoble the individual who passionately, joyfully and conscientiously observes them. We are both beautified and enriched by our Moadim, by the gifts that Hashem has so generously bestowed.
Chag Kosher v'Sameach.
Reprinted from Rachel Lerner's Tehillim Thought of the Day.
Chazal teach us that: 'He who prepares on Erev Shabbos, will eat on Shabbos.' This means that one who properly prepares on the sixth day of the week will be taken care of on the seventh day of the week. Similarly, HaRav Shlomo Zevin, ZT'L, notes that Elul is the sixth month of the year. One who properly prepares in the sixth month, will draw his lucrative benefits in the seventh month, in the Yemei Hadin.
Many of us, in one form or another, have experienced the embarrassed/disgraced feeling of a lack of preparation. One scene: Your Rav asks you for a ride, and there are cookie crumbs, crumpled papers, and other ripped, torn, and discarded items in your car--all of which you meant in any event to clean out last night before you went to sleep. The rav pretends that his car is much worse, and you kick as much as you can under your seat as you are driving.
A second scene: On a date, your counterpart asks you what your goals in life are, and you can only come up with a general, non-committal, obviously not very thought-through response. Situations of all kinds constantly come up in our lives which teach us the value and lesson of proper preparation. Being a step ahead could put you milestones ahead.
HaRav Matisyahu Salomon, Shlita, recently taught the following, in preparation for Rosh Hashanah:
One should reflect upon to the greatest extent possible, but at least several times during the day, on the tenth Ani Maamin, which states:
'I believe with complete faith that the Creator, Blessed is His Name, knows all the deeds of human beings and their thoughts, as it is said He fashions their hearts all together, He comprehends all of their deeds (Tehillim 33:15).'
HaRav Salomon fascinatingly notes that this very Pasuk from Tehillim cited in the Ani Maamin is also recorded in the Mishna in Rosh Hashanah when it describes how every individual, with his foils and fancies, trials and tribulations, passes before Hashem on Rosh Hashanah. Accordingly, in preparation for Rosh Hashanah, we should work on feeling a complete and entire dependence upon Hashem. If one can work on better making this concept a part of his everyday existence, he will in a sense, experience the closeness to Hashem of Rosh Hashanah every day of the year.
HaRav Simcha Zissel, ZT'L, of Kelm asked his students--what is the smallest action you can do to open up Olam Haba to you? One student responded--answering Amen, another one said--making a brocha with feeling. HaRav Simcha Zissel taught them that you do not have to go that far--it would be enough to simply sit up straight in your chair, upon remembering that you are in Hashem's presence, and that Hashem's power and love for you is all-encompassing.
May we suggest that a good time(s) to revitalize this thought within us throughout the day is when reciting the most common brocha of 'Shehakol Neheye Bidvaro' which, if we think about its meaning, really teaches us this very lesson of the world and all that fills it belongs to Hashem.
One of the most popular Divrei Torah at this time of year is that Elul is an acronym for 'Ani Lidodi Vdodi Li--I am to Hashem, and Hashem is to me.'
Now is our turn to prove it!
reprinted with permission from Hakhel MIS
Rebbitzen Tzippora Heller writes in her column in this past week's Hamodia 4/5/06-7 Nissan :
"Getting the Right Message Before Pesach"
The four days preceding Pesach are unique. It is the time when Hashem brings us the spiritual energy with which to move beyond all 50 gates of spiritual impurity. By acting out this message, we "hear" it louder than we would by merely thinking aobut it. What can we do in order to maximize the holiness of these days?
Harav Tzvi Meir Zilberberg shlita gives these ideas: (summarized below)
1. Keep our hearts minds and bodies on one track.: Be at peace with ourselves. Ask one question: "are we really seeking and appealing to Hashem to give us some light, some direction to know how our deeds can bring nachas ruach to Him. Our feelings must follow the mesage that our mind sends them.
2. When we have a sense of the inner life of the mitzvos we do, every act is more inspired and we will find ourselves moving upward - the more we know about a mitzvah the more we feel its fire.
3. We can learn to expand ourselves even beyond the limits that our minds set.
4. It is most essential that we not cloud our vision by placing obstacles in our path. Commit to avoid anger. Lower our standard in things that in truth are not pesach related. Make sure we eat and sleep enough.
Ask Hashem to help us grasp the holiness of the time in which He showed His love for us in the past and present and mirror His love, before during and after this holy time.
[link=../pdf/pesachlaws5766.pdf target=_blank]click 'Read More' to read the Laws of Pesach 5766 - By Rabbi Weber of the Clanton Park Shul, or here to download[/link]
Rabbi Shlomo Pearl, Shlita, renowned Maggid Shiur in Halacha, and Rosh Kollel of the Bostoner Halacha Kollel, recently provided the following valuable information relating to our Pesach observance:
(reprinted with permission from Hakhel)
1. After some research, he knows of only three (3) New York area Shmura Matzoh bakeries which utilized only Shomer Shabbos workers. This is not to say that other bakeries utilize non-Jews, or that his research was fully exhaustive; however, he asked one bakery (with many employees from the former Soviet Union) if they utilized only Jews in Shmura Matzoh preparation. They answered in the affirmative. He asked them how they knew their employees were Jewish--they responded, 'Before we hire them we ask them: 'Are you Jewish?'
In response to all this, one can say that 'I rely on the Hashgacha' (if, in fact, there is a Hashgacha listed on the box). However, we ask--before purchasing a $100,000 diamond, would you not make some independent investigation as to its authenticity? For further reference as to the acceptability of non-Jews baking Shmura Matzohs to be used at the Seder, see Shulchan Aruch, Orach Chaim 460:1 and the Mishne Berurah and Kaf HaChaim there.
The three New York metropolitan area bakeries with Shomer Shabbos employees he noted are Bais Rochel, Pupa and Lakewood.
2. In Ponevez Yeshiva, Bnei Brak, tradition has it that there is always supposed to be someone learning in the stately, beautiful Beis Medrash. At about 3:30 a.m. on the Leil HaSeder, a gentleman walked into the Beis Medrash to see if he could find someone learning even then. Indeed, he found a father and his sons learning about Yetzias Mitzraim. Asked why he was in the Beis Medrash with his sons at this hour, the man responded, 'You would not ask me this question on Leil Shavuos or even Leil Hoshana Rabbah. Yet, Chazal themselves actually teach us here, as recorded in the Haggadah, that the more one speaks about Yetzias Mitzraim on this night, the more praiseworthy it (he) is.' See the Tosefta in Pesachim 10:8 for further elaboration. Rabbi Pearl Shlita, therefore suggested that, given this is such a rare yearly opportunity, one should use extra special effort at Chad Gadia not to fall asleep at the table or 'make it into bed' just as you conclude the Seder. Instead, one should weigh the supernally precious moments and spend an extra little while, let us say one-half hour, just talking more about what you could not get through or look up at the Seder--even if you are only talking to no one other than yourself.
3. The Mishna (Pesachim 116B) teaches that everyone should view himself as if he individually left Egypt. The Rambam (Hilchos Chometz U'Matzoh 3:6 and 3:7) writes that in order to personally feel the redemption, a man must lean/recline b'heseiba to the left on this night, which is 'derech cheirus.' In fact, the Rema (Shulchan Aruch, Orach Chaim 472:7) and the Mishne Berurah (ibid., seif katan 23) rule that lechatchila not only do eating the Matzoh and drinking the four Kossos require heseiba--but the Seudah--the festive meal--should also be eaten b'heseiba. We note, however, that the actual recitation of the Haggadah should not be bheseiba, but 'b'eima uv'yirah'--with a special awe (Shulchan Aruch, Orach Chaim 473, Mishne Berurah, seif katan 71).
4. It is said that the Steipler Gaon, ZT'L, had a breakfront with chometz dishes in it. He did not make anyone cover up the dishes, or even cover the glass on the breakfront. Instead, he simply tied a cord around the handles as a method of reminding and restricting people from getting into the cabinet. This is what one may simply do with respect to the cabinets which are labeled 'Sold to the Non-Jew', just put some 'heker'--something to remind and somewhat restrict you from entering the area. However, we note that putting things 'in the attic' or 'in the laundry room' without somehow otherwise restricting access to them is not enough, as even though you do not plan to go into these rooms on Pesach, somehow the chometz-related items have a way of finding themselves back into the dining room.
[c]PARSHAS PARAH
MARCH 18,
18th of ADAR[/c]
Usual Shabbos service; many say Piyutim; we take out two Sifrei Torah; in the first, we have seven Aliyahs in the weekly Sidrah, Parshas Ki Sisah; Half-Kaddish. In the second Sefer Torah the Maftir reads Parshas Parah in Chukas (Numbers 19:1-22). (Some maintain that the obligation to read Parshas Parah is mandated by the Torah.) The Haftorah of Parshas Parah is read from Ezekiel 36:16-38. We do not say "Kayl Malei" or "Av Harachamim".
Candlelighting for Toronto is 6:07pm.
Eruv Kosher in Toronto and Thornhill.
Boruch Hashem, it is one month until Purim. Beginning today, if you study just one side of one page in the Mishne Berurah, commencing with Volume 6, Siman 685 (page 298), you will complete all of the halachos of Purim immediately prior to Purim.
TU B'SHEVAT
MONDAY, FEB. 13, 15 SHEVAT
No Tachanun; (we also do not say Tachanun the preceding Mincha [sunday afternoon'>).
The custom is to eat fruits that grow on trees, for Tu B'Shevat is the "New Year of the Trees" (We always make the Bracha Shehecheyanu on any seasonal fruit that one is eating for the first time that year. The Bracha is not made on artificially preserved fruits or on fruits that are deficient in appearance or taste in comparison to those of the regular seasonal crop.)
[blue]Reprinted from The Hakhel Community Awareness Bulletin, Volume II, Number 2 (Teves/Shevat 5762) [/blue]
A poor man once came to R' Shmelke of Nikolsberg and begged for a donation. R' Shmelka could not find even a groshen to give him. Looking about frantically, he found his wife's gold ring and without hesitation, give it to the pauper.
When R' Shmelk's wife came home, he told her what had transpired. His wife exclaimed, 'Oh, no! That poor man has no idea how much that ring is worth. He may sell it for much less than its true worth.'
R' Shmelka and his wife chased after the man and finally, after a long search, located him and told him the price of the ring.
The following Friday night, R' Shmelke related the incident to his Chassidim. He continued, 'This is what Hashem meant when he told Moshe Rabbeinu to tell the Jews about the precious gift of Shabbos. Moshe Rabbeinu was to convey to them the fact that Shabbos is priceless, that it is a day of limitless spiritual potential. Otherwise, they might trade it away for nothing more than a piece of kugel.'
------- BRUSHING OR COMBING HAIR ON SHABBOS
In _The Shabbos Home_, Rabbi Simcha Bunim Cohen, Shlita is posek:
It is absolutely forbidden to brush or comb one's hair or beard on Shabbos with a brush or comb that has hard bristles. This applies equally to men and women. Since all people have some loose hair or some knotted hair, brushing or combing with a hard bristled implement inevitably pulls out some hair, in violation of the melacha of shearing. It is permitted, however, to straighten out hair with ones fingers.
Rabbi Cohen , Shlita, provides three conditions under which a specifically designated Shabbos brush with very soft bristles may be used in a limited manner on Shabbos (ibid, page 163). We urge you to study these conditions, and, if necessary, review them with your Rav.
Based upon the foregoing, hair brushes and combs are muktzeh and should be put away before Shabbos. Of course, all of the same prohibitions as to brushing and combing would apply to children, as well.
--------------- Reprinted from The Hakhel Community Awareness Bulletin, Volume II, Number 2 (Teves/Shevat 5762)
Important Numbers
