Author: Rabbi Milder

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Torah Riddles Test #82

Question: Why was it considered accepting Shabbos by mistake in a case of a congregation that didn’t get a shofar until a few minutes before sunset and they had davened maariv early and they can blow the minimal amount of shofar blasts but once one lit Shabbos candles before lighting Chanukah candles by accident it is not considered a mistake and he cannot light candles anymore by himself?

Background:

A. The scenario of the shofar could be if Rosh HaShana was Thursday/Friday and the shul did not have a shofar. They sent someone to retrieve a shofar from a few towns over and he got delayed and was not showing up. Late Friday afternoon they essentially gave up and davened Kabbalah Shabbos and maariv early sometime between plag hamincha and sunset. Then the guy came with the shofar. The Mishna Berura (600:7) says that if there is no expert shofar blower who has not taken on Shabbos to blow then one who already accepted Shabbos can blow the minimal amount without a blessing. The Taz there says this is because they accepted Shabbos by mistake.

 B. Accepting Shabbos early is essentially making a vow.

Answer: The answer is found in the Responsa Beis Shearim 3:93 in the name of his Rebbe, Rav Pearls who said that the difference is that the obligation for the mitzvah by shofar already existed when they brought in Shabbos and therefore accepting Shabbos was like a vow said by mistake which does not need to be disavowed. But there is no obligation of Chanukah candles until the night time so when she lit Shabbos candles she was not obligated in Chanukah candles yet, if so then even accepting Shabbos was like making a vow by mistake nevertheless it was a mistake that just materialized after the vow was made so it needs a special annulment with an excuse and regret in front of 3 or a sage therefore Rav Shlomo Zalman Auerbach adds that at that point it is better just to ask someone else to light for you. (See Dirshu footnote 5 here.)

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Torah Riddles Test #81

  1. Question: Why can a woman ask someone to light Chanukah candles for her if she forgot and lit Shabbos candles first but she can’t ask someone to make an eruv tavshilin for her if she forgot and already lit Yom Tov candles?

Background:

A. The Mishna Berura (679:1:1) says, if a woman is lighting Chanukah candles, since the custom is that we assume she accepts Shabbos as soon as she lights Shabbos candles, then she won’t be able to light Chanukah candles herself, rather she should ask someone else to light for her and he will say the first blessing for her but she can say the second blessing herself.

B. One can’t light fires on Shabbos.

C. There was a decree made that one makes an eruv tavshilin as a means to start cooking for the needs of Shabbos before Yom Tov  which permits one to prepare food on Yom Tov for the next day of Shabbos as if preparations is being done for everything and you would not transgress the prohibition of preparing on Yom Tov for the next day. 

 

Answer: Once she accepts upon herself Yom Tov by lighting candles then the whole concept of an eruv tavshilin doesn’t apply to her anymore because it only is applicable before Yom Tov starts but by lighting Chanukah candles the only issue is doing a melacha on Shabbos, transgressing Shabbos so someone who has not accepted Shabbos yet can light candles for her. (See Dirshu footnote 4 here.) [/edit]

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Torah Riddles Test #80

  1. Question: Why can a Jewish tax collector hire a non-Jew to do his job on Shabbos but a Jew who owns a laundromat cannot hire a non-Jew to do his job on Shabbos?

Background:

A. The Rema (244:6) says that if a Jew bought the right to be the government’s tax collector he can give that right to the non-Jew on Shabbos under the condition the non-Jew gets a cut of the amount he earned for the Jew on that day because he’s working for himself and there would be a big loss, sacrificing the whole job if he took off a day. He can rent the honor of collecting taxes to a non-Jew on Shabboses for the same reason, that the non-Jew is really just doing it for his own gain.

B. If a Jew owns a laundromat it must be closed on Shabbos and he can’t even rent the rights of owning it to a non-Jew on Shabbos with the non-Jew getting full profit of what was earned on Shabbos because it looks like the Jew’s store is open on Shabbos and he’s doing business.

C. Why isn’t the loss of money by the laundromat considered a significant loss?

Answer: See Dirshu (243:1:2,4) that the laundromat is only not making a profit for that day even if it is the busiest day of the week but the tax collecting job is a big loss because he will lose his job altogether.

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Sefer Chofetz Chaim Chapter 4 second half of halacha 2 and Halacha 3

The Chofetz Chaim concluded halacha 2 saying that one can also not speak lashon hara about one who is lacks in even branches of a mitzvah, meaning he keeps part of a mitzvah, for example if a person is frugal with his money and does not honor the Shabbos to the best of his ability like if he can wear nicer clothes for Shabbos or more delicacies at his Shabbos table and just doesn’t do so because he’s too cheap to buy them. You can’t tell anyone this even if you have firsthand knowledge. Also if one is lacks in rabbinic mitzvahs, whether they are fences to stop one from sinning like muktza or decrees like lighting the menora on Chanukah or even if they are seemingly minor rabbinic enactments like how to tie one’s shoe or how to cut your nails, which are both discussed in the Shulchan Aruch, it still constitutes lashon hara to tell others about his wrong doing. However if he doesn’t care about the rabbis and has an attitude that there is no need to keep rabbinic mitzvos then this is a different situation which Rava refers to these type of people as sinners in Shabbos 40a and one who is not only not holy but also an evil person, in Yevamos 20a, in that case there is a mitzvah to speak out against him.

Halacha 3 reiterated that there are a lot of details that must be taken into account when seeing someone do something that he is not supposed to be doing halachically. If he is the average Jew like most of us are who usually is careful about sinning but sometimes transgresses then there is a mitzvah to judge him favorably that he did it unintentionally or didn’t know it is forbidden, or just thought it was a restriction, or nice thing to do which only the righteous are careful in and therefore it is forbidden to tell anyone the sin you saw or heard someone else transgress, even if two people saw it. You can’t even hate him because there is a mitzvah to judge him favorably. There are different halachos in terms of speaking lashon hara and having that person allowed to be a witness. But one has to judge him favorably even if it is a sin people know is a problem, or even assume it was intentional though many people are lacks in the matter, even if the person transgresses it many times. However if he is assumed to be doing a certain sin all the time then the Halacha might change and will be discussed later in halacha 7.

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Sefer Chofetz Chaim Chapter 4 first half of Halacha 2

One is forbidden to tell anyone else about sins that other people do or the fact they don’t perform mitzvos, whether referring to sins or mitzvos that everyone knows about or those which people don’t take seriously and don’t understand the severity of the law. He gives two examples of mitzvos not taking seriously, Torah learning and lying. The reason why one cannot tell other that another is lax in these matters even if those listening might not take them seriously is because they will now look at the person being talked about in a different light for now on. The Chofetz Chaim makes a very important differentiation. A person who transgresses a mitzvah out of spite, purposefully not having fear of Hashem is considered “not part of your nation” meaning even if he is biologically Jewish or converted to be Jewish but if he is purposefully rebelling then it is permissible to speak lashon hara about him, but most times than not people just make up excuses of why they do things wrong and a person who just sins or doesn’t do a mitzvah because of some excuse, no matter how lame it is you cannot tell anyone what he did, that would constitute lashon hara in most cases.

There is one Gemara in Bava Basra 111b where it seems that Rebbe Yannai spoke lashon hara about Rebbe Yehuda HaNasi to Rebbe Samlai in front of Rebbe Yehuda HaNasi’s face which might be worse because of embarrassment. Rebbe Yehuda asked Rebbe Yannai a question and Rebbe Yanna told Rebbe Samlai let’s go he really doesn’t want to learn he’s just giving me a hard time. But the Chavas Yair says that a rebbe is allowed to speak harshly to a student in order to motivate him to learn deeper and more diligently which was Rebbe Yannai’s intent in this case therefore it was permissible what he did. Obviously Rebbe Yannai was able to deduce that Rebbe Yehuda Hanasi was able to handle and learn from such rebuke.

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Vayishlach – Loving Your Enemy

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Yaakov prepared for combat with Esav at the beginning of this week’s Torah portion of Vayishlach. Fearing the worst, he split up his camp, prayed to Hashem for salvation, and sent a peace envoys ‘with giftsto try to divert the incoming attack of Esav and his 400 mightiest warriors. The Torah portion begins: “Yaakov sent angels ahead of him to his brother Esav, to the land of Seir, the field of Edom. And he commanded them, saying: “So shall you say to my master to Esav, ‘Thus said your servant Yaakov, “I have sojourned with Lavan, and I have tarried until now. And I have acquired oxen and donkeys, flocks, manservants, and maidservants, and I have sent to tell [this] to my master, to find favor in your eyes’ ” (Breishis 32:4-6).


The Ralbag learns a very fascinating lesson from this initial confrontation. He says: “It is befitting for one who has someone who hates him and he wants to remove the hatred from him, that he should come close to him with all his might and tell him some personal news. In this way he is bringing their hearts closer by not hiding anything. The point being that a person only informs his loved ones of personal news and hides it from his haters. With this, if so, by making a foundation in his heart that he is a loved one, and breaking his heart, you will remove the hatred from him. For this reason Yaakov sent messengers to Esav to inform him about what had happened to him in order to calm his heart that he is a loved one.” (Click here for Hebrew text.)
There was an obvious rift between Esav and Yaakov. Esav wanted to kill Yaakov at some point for “stealing” the birthright and blessings. He even sent his son to do the duty many years before, but his son only took all of Yaakov’s possessions which left him penniless and utterly embarrassed because he had no gifts in hand when he met his bride to be, Rochel, at the well. Granted that now he is trying to appease him, but how is it humanly possible to treat your enemy as your loved one by giving him personal information which most people wouldn’t divulge to a random stranger off the street, no less a sworn enemy?

It would seem that Yaakov, though apprehensive and ready to prepare for battle if need be, sincerely felt brotherly love, and sent a delegation to talk with Esav in a manner that only two loving friends or family would engage in.  Real sincerity must have been there, if it was to be successful in removing the hatred from Esav’s heart. It was not an allusion or trick, because people can see right through that. Indeed, it also seems from this Ralbag that, on the contrary, a person who hates another cannot simply tell his enemy personal information. There is something innately blocking him from doing that, and therefore by telling that information it demonstrates sincerity, which can melt the heart of your enemy.

The fact that the Ralbag brings this as a lesson shows us that this can be done by anyone, not just a Yaakov Avinu. As hard as it is to go over to someone with whom you are not on good terms and start engaging in small talk and treating him or her like your friend, if one can muster up the will and power to do so, then inevitably it will remove hatred from his or her heart, because you are sincerely showing love towards that person.

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Vayetzei – Handling Depression

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In the beginning of this week’s Torah portion of Vayetzei, Yaakov, sometime after leaving his parents, is promised by Hashem in the famous dream of the Angels going up and down the ladder, that he will have many offspring. Furthermore: “And behold, I am with you, and I will guard you wherever you go, and I will restore you to this land, for I will not forsake you until I have done what I have spoken concerning you” (Breishis 28:15).

After this episode, the Torah remarks: “Now Yaakov lifted his feet and went to the land of the people of the East” (Breishis 29:1). The Radak explains what it means by “Yaakov lifted his feet.” “Since G-D promised him and showed him this great vision he was happy and he easily lifted his feet and walked joyously, with a good heart. For originally, he was walking with weakened feet, like a person running away from his father’s house depressed. But he did not run away in a rush like one who runs away from the sword because he was not afraid of the sword of his brother as long as his father was alive.”(Click here for Hebrew text.)   It sounds like on some level Yaakov was depressed; Hashem lifted his spirits, and Yaakov was elated with joy after being promised blessing, security, and salvation by Hashem.

How could Yaakov Avinu be depressed after he took away the blessings from his brother and was told by his parents to leave his home? Aren’t we supposed to serve Hashem with joy and accept with a full heart anything that Hashem brings our way, no matter how dire the circumstances may be? If that’s the case, how could Yaakov, one of our forefathers, a role model for his descendants, feel a sense of depression?

We have to put things into perspective; Yaakov always did the right thing. He sat in the tent learning Torah most of his younger years, and the Torah testifies that he was a sincere person. Yaakov did as he was told from beginning to end. He listened to his mother when she told him to get the blessings. He now listened to his father (and mother) to go find a wife by his uncle Lavan. Yaakov wasn’t afraid of any danger, as the Radak said that he had nothing to worry about until his father died. It must be that he was simply upset to be the focal point of all that family stress, which in fact Esav was causing.

His depression must not have even affected him in a great manner, for Chazal testify that after he left his parents’ house he learned diligently in Yeshiva Shem ViEver for 14 years, unhindered by anything, to the point that when calculating the amount of years Yosef was away from Yaakov, which was a punishment for Yaakov not honoring his parents, those 14 years were not included in the calculation. Therefore it must be that during his time in yeshiva he put all his strength and effort into his learning of Torah. Furthermore, if his depression would have actually affect the way he served Hashem, then he would not have been deserving of Hashem coming to him and assuring him that He would be with him wherever he goes and that his future looked very bright, since he would not have deserved all that attention from Hashem. If this then is the case, what does the Radak mean that Yaakov was depressed?

We must say Yaakov still is only human, and on some miniscule level, which manifested itself in the way he walked, he looked depressed, even if for the most part he served Hashem to the utmost, putting in all the proper emotions and abilities into his service of Hashem. However, once he received chizuk [words of encouragement from Hashem] he was a new man, with a spring in his step, which gave him a whole new level of joy and elation.

It would seem that it is human nature for people to feel depressed at times, and it is a great kindness for others to lend a hand of security and encouragement to uplift that person. However, there are still expectations and responsibilities to learn; how to handle or control one’s depression so that it will not get in one’s way of walking on Hashem’s path and doing His will.

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Torah Riddles Test #79

  1. Question: According to Rav Yaakov Emdan why can challah only be nullified if it accidentally fell into another batch of dough but not if it fell into the dough it was taken from?

Background:

A. The Torah requires one to take a piece of dough and give it to the kohen (nowadays we burn it) if an amount of dough of at least 1660-2250 grams of flour was made.

B. This dough is holy like teruma and can only be nullified 1 in hundred times the amount of dough it falls into and gets mixed up according to the Rema (Yoreh Deah 323:1).

Answer: Pischay Teshuva (2) says that according to him if the dough falls back into where it was taken all the dough becomes untithed again therefore it is not nullified but if fallen into some other dough it doesn’t affect that dough in anyway so it can be nullified.

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Sefer Chofetz Chaim Chapter 4, halacha 1, footnotes 3, 4

Footnote 3: In Brachos 19a it says that if a Tzadik does a sin we assume he immediately did teshuva unless in a case of where he did not return the item he owes the person he took it from. This would seem to preclude that even if a person seems to have changed his ways for the good he is not considered a baal teshuva if he has not returned what he owes. If why does it seem that we are saying here that once we see a person has changed for the good then you can never speak slanderously against him because we can assume he repented, if he didn’t return what he owes he didn’t repent?

The answer is that the Gemara in Brachos and also in Bava Metzi’a 62a which also says, if he relented why does he still have the money, is talking about case where he is able to pay back and he doesn’t then we can technically speak out negatively against him as long as we meet all the prerequisite which will be taught in chapter 10. But here we are talking about a person who didn’t out right steal but rather he was a sleezy, dishonest businessman wheeling and dealing, forcing people to buy or sell things against their will. He became disliked and known by all to be very tough guy to deal with. One day he realized his mistake and changed for the good, becoming an honest businessman man known to all. In this case and in similar cases where it is virtually impossible to return everything he dishonestly took from so many people or he doesn’t have the means to return everything then once he has proven to have completely changed and is now an honest fellow one cannot bring up what he used to do and slander him.

Footnote 4: If one saw someone do a sin he must go over to the guy in private and politely, and gently rebuke him. Only after he repeated his sin in a manner that shows he doesn’t care about the rebuke and about mending his ways than one can publicly embarrass him into repenting.

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Toldos -Two for the Price of One

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King of…the Jungle?

The first encounter with Avimelech, King of the Plishtim, was when Avraham told Sarah to say that she was his sister, because he feared that if the Plishtim knew she was his wife they would kill him. Instead they simply took Sarah and gave her to the king. G-D told Avimelech in a dream to not touch her, ‘lest I kill you.’ Avimelech in essence exclaimed: “What did I do wrong!”  “O Lord, will You kill even a righteous nation? Did he not say to me, ‘She is my sister’? And she, even she said, ‘He is my brother.’ With the innocence of my heart and with the purity of my hands have I done this” (Breishis 20:4, 5). Eventually Avimelech made a treaty with Avraham acknowledging that “G-D is with you in all that you do” (Breishis 21:22).

Again in this week’s Torah portion of Toldos, Yitzchak was forced to go down to Gerar, the capital city of the Plishtim, due to a severe famine. He told his wife, Rivka, to tell them that she was his sister, out of the same fear of her being taken away and Yitzchak being killed. They did indeed leave them alone, but Avimelech caught them one day being too friendly with each other and again said: “What did I do wrong!”  The Torah says: “So Avimelech called Yitzchak, and he said, “Behold, she is your wife; so how could you have said, ‘She is my sister’?” And Isaac said to him, “Because I said, ‘Lest I die because of her.’ And Avimelech said, “What have you done to us? The most prominent of the people might easily have lain with your wife, and you would have brought guilt upon us. And Avimelech commanded all the people, saying, “Whoever touches this man or his wife shall be put to death” (Breishis 26:9-11).

After this episode the Torah relates: “And Yitzchak sowed in that land, and he found in that year a hundred fold, and the Lord blessed him. And the man became great, and he grew constantly greater until he had grown very great. And he had possessions of sheep and possessions of cattle and much production, and the Philistines envied him” (Breishis 26:12-14). Yitzchok then dug up the well his father had dug, which the Plishtim had closed, saying: “They may become a source of danger to us because of marauding troops that may invade us,” as Rashi on pasuk 15 mentions. Avimelech then told Yitzchak to leave them. Yitzchak) settled in the Valley of Gerar not too far away, and the Plishtim shepherds argued with Yitzchok’s shepherds, and again closed up wells which Yitzchok had dug. Yitzchok then dug one more well, which they didn’t touch, but Yitzchok decided to move to Be’er Sheva. All this time Hashem had granted Yitzchok much financial success even though there was a famine in the land. The Targum Yonasan on pasuk 26 points out that even the Plishtim in the vicinity reaped the benefits of Hashem’s blessing to Yitzchok.

At that point Avimelech ran after Yitzchok. Yitzchok asked him what he wanted; you hate me and drove me away from you. Avimelech responded that he wanted to reaffirm the treaty he made with Avraham, Yitzchok’s father: “We have seen that the Lord was with you; so we said: Let there now be an oath between us, between ourselves and you, and let us form a covenant with you. If you do [not] harm us, as we have not touched you, and as we have done with you only good, and we sent you away in peace, [so do] you now, blessed of the Lord.”

The Daas Zekeinim on this pasuk asserts that Avimelech “is compared to a lion which got a bone stuck in his throat and says anyone who comes and takes out the bone shall receive much riches. A bird came, which was a crane with a long neck, and said I will get it out. The bird stuck its head inside the lion’s mouth and took out the bone. After he took it out he asked for his reward. The lion said to him, ‘Isn’t it enough that I sent you away in peace and didn’t eat you when you stuck your head down my throat, you now have the audacity to ask for your reward?’ So to Avimelech said to Yitzchok, ‘We did a great kindness to you by sending you away in peace because our way of life is to hurt anyone that comes our way.’” (Click here and here for Hebrew text.)

Kafui tov! What an ingrate!! The crane just saved the lion’s life and not only does he not give him the promised reward, he says you are lucky I didn’t kill you? So too Avimelech says you are lucky I didn’t harm you when I sent you away. Yet now it seems like he wants him back because of the blessing on his land, so he has claims against Yitzchok for leaving his vicinity. What kind of chutzpah is that?
What’s even worse is that Avimelech sounds like he is being authentic. He really feels insulted that Yitzchok left, even though he didn’t harm him as they did to most people. What did we do wrong?!

Is it really possible for someone to think that it is perfectly alright to hurt people, just part of their normal way of life, to the point that it is an act of kindness not to hurt them? Furthermore, why was Avimelech compared to a lion, specifically?
It would seem that this misguided philosophy in life stems from a negative character trait of a brute or bully. There are people who are tough and controlling; that is their demeanor. They think they are always correct and that they do nothing wrong. If that is their attitude they cannot admit they are wrong, and they even believe they are righteous, always having an excuse for their actions. No wonder they can convince themselves that there is nothing wrong with hurting people.

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On the flip side here is an example of true sincerity from the very same episode.

Appreciating What You Do

We all know that every single sentence, word, and even a letter in the Torah have a lesson, or halacha that Hashem is teaching us. In this week’s Torah portion of Toldos we find one of the smallest pesukim in the Torah it is only 3 words: “וַיֵּ֥שֶׁב יִצְחָ֖ק בִּגְרָֽר,” “And Yitzchok lived in Gerar” (Breishis 26:6).

We have to put the pesukim in context in order to appreciate the lesson that is being related from this seemingly simple pasuk. The Torah at the beginning of the perek relates: “And there was a famine in the land, aside from the first famine that had been in the days of Abraham, and Isaac went to Avimelech the king of the Philistines, to Gerar. And the Lord appeared to him, and said, “Do not go down to Egypt; dwell in the land that I will tell you. Sojourn in this land, and I will be with you, and I will bless you, for to you and to your seed will I give all these lands, and I will establish the oath that I swore to Abraham, your father. And I will multiply your seed like the stars of the heavens, and I will give your seed all these lands, and all the nations of the earth will bless themselves by your seed, Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My instructions” (Breishis 26:1-5).

After Hashem tells Yitzchak not to go down to Egypt though there is a famine, rather just stay in Gerar, because Hashem will take care of him, but not only that, everything and everyone around him will be blessed, the Torah then says in pasuk 6: “And Yitzchok lived in Gerar.” The Ibn Ezra says we learn from here that Yitzchok “did as Hashem commanded of him.” (Click here for Hebrew text.)

What kind of lesson is this, why would we not think Yitzchak would do as Hashem commanded? Yitzchak grew up in Avraham’s household, the Ibn Ezra explains the previous pasuk to be telling us that the reason why Hashem is promising Yitzchak all this blessing is because his father, Avraham, followed him with blind faith to the land of Israel, was willing to sacrifice his only son on Hashem’s command, observed all the mitzvos of the Written Torah and it’s Oral explanation, as well as performed a bris on himself, his children and all his servants. So Yitzchak was raised in a house which was deeply G-D fearing and surrounded by belief and trust in Hashem. Yitzchak himself was a very holy person who dedicated himself to Hashem by completely acquiescing to being offered on the alter. On top of all that, he didn’t just figure out that Hashem wanted him to stay in Israel, Hashem came to him in prophesy and actually told him. So of course he would listen, why does the Torah have to write three extra words to praise him for that, even if it is a time of famine, Hashem still assured him that He will take care of him and even bring blessing to all those around Yitzchak?

We can learn a very powerful lesson from these 3 words. We have to give ourselves credit where credit is due. We can’t underestimate how incredible it is to follow the command of the King of all Kings, Master of the Universe, Blessed Be He. Doing Hashem will, observing His commandments is a big deal and what even seems to be a menial job as what Yitzchak did deserves 3 extra words to be written in the Torah. That is the emphasis the Ibn Ezra is pointing out that the Torah is teaching us.

And by not underestimating and by giving ourselves credit for doing Hashem’s will day in and day out it should better our service of Hashem!