5 Day Fast

The 8th, 9th and the 10th of Teves = 3 days fast.

When do we have a 5* days fast?

*הלכה מפורשת בשו"ע

FOR ANSWER CLICK HERE

                           THE GREAT WONDER- NO WONDER

The Mechaber in Shulchan Aruch (O. Ch. 580) lists additional fast days.

One of the fast days is on the 9^th day in Teves. “It is unknown what

Tzoroh happened on that day”.

The ט"ז writes" תימה גדולה  (It's a great wonder) that the Bais Yosef

doesn't know what happened that day. In our Selichos (Ezkero Motzok)

it is written that Ezra Hasofer died on the 9^th of the month".

It is interesting, this Piyut is said, only by Ashkenazim. The Sefardim

say the Piyut “Sha’a Elyon” and the Piyut “Yoshev Bashomayim”.

In both of these Piyutim, it is mentioned that Ezra Hasofer died on the

10^th of Teves.

The Mechaber, being  Sefardi didn't say the Piyut Ezkero Motzok.

He said instead the other two Piyutim that states Ezra was niftar 

on the 10^th and therefore there shouldn't be a wonder why he 

didn’t know what happened on the 9^th of Teves. אמבצי

Ashkenaz

Don't Be A Golem

            Don't be a Golem

Academics & scholars, frum or non-frum, Jews or non-Jews, consider The famous story of the 

Golem of Prague as fictitious. There is no evidence of the Maharal ever creating a Golem.

Probably the first mention of the Golem of Prague goes back to the year 1837. A Maskil by the name of Berthold Auerbach wrote a novel on Spinoza. In the fictional details of the Cherem, Spinoza declared not to  believe in the Golem of Prague was put in Cherem. Auerbach is trying to ridicule the Frum Yidden and their Cherem. For not believing in fairy tales they are put in Cherem.

These few lines in the novel are the first and only mention of the Golem. This part in the novel might have created the legend of the Maharal creating a Golem.

R. Yidel Rosenberg z"l who was a Rav in Lodz & Warsaw immigrated to Canada. He became a Rav in 

Toronto & later in Montreal. He claimed to have acquired from The (non-existent) Royal Library in Metz, 

manuscripts of R. Yitzchok Katz zt"l son in law of the Maharal.  One of them was the manuscript describing 

in detail the creation of the Golem. 

In the year 1908/9, Reb Yidel Rosenberg printed this manuscript and called it "Niflaos Maharal".

It was R.Y.Rosenberg's "Niflaos Maharal" which popularized the Golem story amongst the Yidden 

& eventually even amongst the Non-Jews.

Within the first year, after it was published, R, Mendel Eckstein z"l,  published a Sefer and called it Sefer Yetzira. 

He refuted the Sefer Niflaos Maharal and claimed it to be a fraud. He also claimed that some parts of the story 

would be even Halachically incorrect.

One of his proofs is (among many)  Ri Katz writes about a Talmid of the "Tosfos Yom Tov". In his days there was no such Sefer printed yet. R. Yom Tov Lipman Heller Wallerstein was not known as the Tosfos Yom Tov. Ri Katz could not have called him "The Tosfos Y.T."

Since then many more such proofs were found that the Sefer is a total fraud. One of the proofs is,  

he mentions the word "שעון"  (watch)  This word was invented a few hundred years later by Ben Yehuda.

In Seforim of that time or the ones printed within hundred years later none of them ever mention The Golem 

of Prague.

The Chacham Zvi who lived a hundred years after the Maharal mentions of a Golem created in Chelm a few 

hundred years before the Maharal. The Chida too speaks about the Golem in Chelm. They were both not 

aware of the Golem of Prague.

In Chabad, on the other hand, they do believe in the story of the Golem of Prague. The Rebbe zt"l writes,

his father in law (מהריי"צ) told him that he personally went up to the attic of the Altneu Shul and saw the 

remains of the Golem* there. 

Another reason from the Rebbe believing the story to be true is because even the Goyim knew about it and claim 

so to be true.

*The Sefer Niflaos Maharal (Y. Rosenberg) writes,"The Maharal placed the decommissioned Golem in the attic of the Altneu Shul."

We want Moshiach now.

                     We want Moshiach now.

In Nusach Sfard Siddurim at the end of the Bracha of את צמח דוד it says ומצפים לישועה.

The words "ומצפים לישועה" do not belong there.

It has never been part of any Nusach of the שמונה עשרה.

Originally someone wrote it on the side of the Bracha as instruction and advice to have  there in mind to expect the ישועה of ביאת המשיח.

The Gemoro (Shabbos 31a) says one of the first questions one will be asked will 
be "?ציפית לישועה"  (Did you expect משיח)

The person who wrote ומצפים לישועה felt it would be an appropriate place&time to have 
in mind, the coming of Moshiach during the Bracha of את צמח דוד.

Some Poskim strongly oppose adding the words ומצפים לישועה  being it's not part of the Nusach of the Bracha.

TODAY IS A FAST DAY

                The fast day of  ח' טבת

The  Shulchan Aruch (580:1) enumerates  21 additional

fast days (on top the 4 fasts, Ta'anis Esther & Yom Kippur)

One of them is.

"On the 8^th day in Teves. {TODAY} The story 

of תלמי המלך ( Septuagint) happened."

The טור writes "כתב בה"ג אלו הימים שמתענין בהם מן התורה" 

(The בה"ג writes   “These fasts (the 21 additional fast days) 

are מן התורה.)

The ב"ח & the ב"י  explain that the בה"ג meant when he

wrote that these fasts are מן התורה, that they are

important fast days to be taken seriously as if it is מן התורה

Who loves them the most?

Who loves them the most?

The Zohar (Parshas V’yechi) writes, " People love

their grandchildren more  than their own children."

APIKORES!!!!!!

                            NOT A WORD BUT A NAME

According to the Seder Hadoros:

 There was a person whose name was

"Apikores" and another person whose name was "Min". 

Both of them were non-believers in the Torah.

Their followers were called Apikorsim & Minim

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Holy Candles

 שפת אמת שבת כב ד"ה בגמ'  ה"ג שלא  says that it is שמואל that asks and רב holds they have קדושה as we say הנרות הללו קודש הם. see there that even שמואל may be referring to after the זמן הדלקה.

manoach 

...............................................................................................................................................................................................................................................................................................................................................

2 Answers.

1.  Of course the Neros are Kodesh.  However, the gemarah is asking in terms of Me'ila.  Would it be considered mei'la to count money and be nehene from the Neros, on that the Gemarah says there is no Hekdesh Kedusha in the Neros in terms of Meila.  But you cant do something that is a Bizuy specifically because the Neros DO have a certain level of Kedusha, kedushas Mitzvah.  If they didnt why cant you count money by them?

2.  The Mechaber* of Haneros Halalu is a different Man DiAmar than the Maskanas HaGimara.  According to the Gemarah one should be able to learn Torah by the Neros becuase that is not Biyzuy Mitzvah, only counting Money is and the like is asur.  But according to Haneros Halalu we cant use the candles for anything - ela liRosam bilvad!

......................................................................................................................................................................................................................................................................................................................................................................................................

It means set aside for the mitzvah and cannot be used for anything else. Like a lady who is מקודשת cannot marry  anyone else or when  you set aside a קרבן

............................................................................................................................................................................................................................................................................................................................................................................................................

there's two types of Kedusha like hekdesh and a lower level of hukzah Lemitzvos 

..........................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................

Haneiros Halolu was written by someone who had a Chasidishe Neshama. The Gemara was written by a cold Litvak.

.....................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................

הראשונים מבינים שיש בזה מחלוקת הג' שיטות בגמ' וכנראה בעל ה"נרות הללו" שהוא *מהגאונים פסק כרב:

בעל המאור: 

למ"ד אסור להשתמש לאורה של נר חנוכה כל תשמיש במשמע אפי' תשמיש דמצוה ותשמיש קדושה משום דקסבר כיון שהם זכר לנרות ולשמן של היכל אסורות הן בהנאה כל עיקר אפילו לקרוא בספר ואפי' לסעודת שבת ולסעודת מצוה ולמ"ד אסור להרצות מעות כנגד נר של חנוכה דוקא הרצאת מעות וכיוצא בה שהיא תשמיש רשות ושל חול וכדקא פירש טעמיה משום בזויי מצוה אבל תשמיש מצוה ותשמיש קדושה מותר להשתמש לאורה ושמואל דמתמה עלה וכי נר קדושה יש בו לא ס"ל דאית ביה סרך קדושה ולא משום איסור הנאה במשתמש לאורה ולא הוה כה"ג בזויי מצוה לדעתיה ולא מדמי ליה לכסוי הדם ברגל כדמדמי ליה רב יוסף עד דמשתמש בגופו של נר כמו שמכסה דם ברגל ומנא לן דאית ליה לשמואל הכי מדאיפליגו רב ושמואל במדליקין מנר לנר דאלמא לא שרי שמואל אלא מנר לנר ומדמותיב רב אויא ממעשר שני שמעת מיניה דלא שרי שמואל להשתמש בגוף הנר בדבר הרשות ומסקנא דשמעתא דחיישינן בנ"ח לבזויי מצוה אפילו להשתמש לאורה לדבר הרשות כגון הרצאת מעות אבל קדושה אין בה ומותר להשתמש לאורה תשמיש של מצוה ולעולם צריך שתהא נר אחרת עמו בבית קבוע לכל תשמישיו כדרבא דאמר רבא וצריך נר אחרת להשתמש לאורה ואפי' מאן דאמר מותר להשתמש לאורה כל תשמיש שבעולם בהא דרבא מודה שצריך נר אחרת שלא יהא הרואה אומר לצרכו הוא דאדלקה:

 מלחמות השם:

וכל הגאונים ז"ל כך פסקו הלכה כרב מתנא אמר רב 

גם על דרך הדרוש יש מה לומר:

ספר שפת אמת - בראשית - לחנוכה - שנת [תרל"ט]: 

הנרות הללו קודש הם. ובגמרא איתא וכי נר קדושה יש בו. נראה כי עכשיו שאסרו להשתמש לאורה ובנ"י מקצין הנרות לשמו ית' חל עליו הקדושה כי באמת בכל מצוה יש קדושה רק שהוא מוסתר וכפי אמונת האדם ומבדיל הגשמיות מן המצוה. מתעורר הקדושה כנ"ל. [וזה יש לכוין בלשון המדרש תנחומא ופסיקתא דחנוכה אסור להשתמש כו' לא יאמר אדם איני מקיים מצות זקנים כו' גוזרין עלי ואני מקיים כו' ע"ש פ' נשא. והיינו שע"י שנהגו להקצותו למצותו נעשה באמת קודש כנ"ל]:

* מס' סופרים פ"כ

I need help with a teretz

וכי נר קדושה יש בה? (שבת כ"ב ע"א)


The Gemoro says:

 "one may not count money in front of Chanukah candles"

The Gemoro asks why not וכי נר קדושה יש בה? 

The Gemoro answers that the reason is not because of  Kedusha but because of שלא יהו מצוות בזויות.

The Gemoro seems to agree there is no such thing as holy Chanukah candles.

How can we say הנרות הללו קדש הם ? 

I need the help from the Oilam for an answer.

משוגעים

לז"נ אבי מורי ר' צבי יהודה בן ר' משה זללה"ה
יום השנה א' דר"ח טבת (ל' כסליו)

      שלא שינו את שמם


Most of the Oilam answered that שלא שינו את שמם
applies to  Goyishe names. The only time there
is a problem is when changing to a Goyishe name.

I would like to take a different approach.

Perhaps the concept of שלא שינו את שמם only applies
to not changing an existing  name of a person.

The Loshon שלא שינו את שמם suggests not
changing an existing name and not that you shouldn't
name a child a Goyishe name. Possibly, in Mitzrayim
even changing to a new Jewish name should not
be done* 

Perhaps, to, name a newborn child who never
had a name with a made up name and  even
a non-Jewish name, the rule of שלא שינו את שמם won't
apply.**
If however a child was named at his Bris etc. and
later on decides to change his original name with a new
name for the sole purpose to blend in with the Goyim,
this would be wrong and this is what the Bnei Yisroel
were careful not to do. שלא שינו

This might explain the Gemoro in Gittin 11b that says
 מפני שרוב ישראל שבחוץ לארץ שמותיהן כשמות עכו"ם
and explain why throughout the ages Ashkenazim
have names in Yiddish, Polish, Russian and Sephardim
have names in Spanish & Ladino etc.

Harav R. Chaim Kanievsky Shlita is very Makpid not
to name with newly invented modern Hebrew names. He
claims that it's not a name at all and one must change
it to a proper Jewish name.

R. Chaim considers only names that appear in תנ"ך or
in בית שמואל (E.H. Hl. Gittin) or established names from
previous generations, as proper Jewish names.

His Psak is based on a Midrash Rabah (Breishis 37:7)
"The Rishonim who knew their Yichus and had Ruach
Hakodesh they were allowed to name after events
that occurred. We who are not at that level and may only
name names of our forefathers."

When asked why modern Hebrew names are different
than the names in Yiddish etc. that were given back in
Europe. R Chaim insists that they must have had their
own reasons and it is not applicable to modern Hebrew
names of today.

R. Chaim has a very strong opinion on the matter. He
refers to those who name their children with modern
Hebrew names as משוגעים. He insists that they change
their names to a traditional name.

Mori V'Rabi Harav Hagaon R. Shlomo Miller Shlita is not
supportive of changing the name, being it might create
problems in the Kesubah and if Chas Vesholom there
will be a Get.


*One of the Meforshim on the Midrash (שה"ש פ"ד) writes
"Being there are רמזים of the גאולה in the  names of
the שבטים, therefore, they were Zoche to go out of Mitzrayim
by not changing their names(seems even changing to a
Loshon Hakodesh name would have been problematic)

** There is no problem with  שינו את שמם but you still may
not make up new names because of the Breishis Rabah 37:7

COVFEE OR WHISKEY

לזכות נשמת אבי מורי *ר' צבי יהודה (האשי) בן ר' משה ע"ה. נפטר א' דר"ח טבת (ל' כסליו) ה'תשס"ו

Halachos on Kiddush- heard from Moreinu V.Rabeinu 

Harav Hagaon R.Shlomo Miller Shlita

by Harav Hagaon R. Yehudah Gestetner** Shlita

** Mechaber Sefer שבת שלמה

It's best to make Kiddush on wine, grape juice, beer or

a full רביעית of whiskey.

If the above is not available, it's better to make Kiddush 

on a full cup of coffee than on a small whiskey glass.

When making Kiddush on coffee:

1) It's preferable to use a quality coffee (Starbucks etc.)

The better the quality the more it is qualified as חמר מדינה

2) The coffee should be filled to the top of the cup.

3) Hot coffee should not be completely cooled off.

4) The coffee should not be too hot as you are meant to

drink a מלא לוגמיו (between 2-3 oz. depending on the 

size of individuals mouth) in one gulp.

5) B'dieved even if you sip the coffee and finish the

Shiur within 5 minutes, you are Yotzei.

How Do We Explain

Parshas Hashavua ויגש

Of the 70 יורדי מצרים there are 69 different names (2x חצרון)

Chazal tell us שלא שינו שמם that in Mitzrayim they didn't change 

their names.

How do we explain the names of the נשיאים, מרגלים, עמרם,משה, אהרן ובניו

and all the names that appear in the תורה after יציאת מצרים? There is not 

a single person (as far as I know) carrying the name of one of the 69 

names mentioned in this week's Parsha. The only exception is יגאל בן יוסף 

who was one of the Meraglim from שבט יששכר. All others had brand new names

The Chanuka Story

Piyut I saw in the Sefer "חיים שיש בה"*  quoting R. Yosef Chaim Zonnenfeld Zt"l in the name of the Chasam Sofer. 

This Piyut encapsulates the Chanukah story.

חשמונאים      נלחמו       ונצחו        כל         היוונים

חושים           נכנסו        ופינו         כלי        ההיכל

חביבים         נמצאו       ובקרקע    כד         השמן

חתום            נמצא        ובטבעת    כהן       הגדול

חיבתם         נגלית        והספיק     כל        השמונה

חכמים         נמנו         וקבעו       כסליו     הבא

ח'               נרות          ולגמור      כל        ההלל

Another No Such Mitzva

According to Harav Yosef Sholom Elyashiv zt"l: (Ashrei Ha'ish)

Lighting a Chanukah Menorah in front of the City Hall, Parliament

buildings, top of cars or other public places etc. makes no sense 

whatsoever, even if your intention is to publicize the Neis 

of Chanukah.

Chazal instituted פירסומי ניסא,  when, where, and how.

Anywhere else, there is absolutely no Mitzvah to do. 

Those who light there with a ברכה are עובר on a ברכה לבטלה"

There is no such Mitzvah

There is no such Mitzvah to light 

      Chanuka candles in Shul.

1) Lighting Chanukah candles in Shul is not mentioned in Bavli, Yerushalmi or Rambam. Even the Tur & Shulchan Aruch don't say there is Chiyuv to light in Shul. They do 

mention it indirectly. (where to place it and to light it before Havdalah)

2) The Minhag of lighting in Shul started in the times of the Gaonim. 

3) This Minhag is one of the few  Minhagim where we make a Bracha  "אשר קדשנו במצותיו".

4) The Chasam Sofer writes (Shu”t  O. Ch,186) about all the large Shuls he has visited:

"Their Minhagim are based on the early Gaonim most of them lit the Menorah with wax candles". (not with oil)"

5) The Shamash from the Shul Menorah is considered a Ner Mitzvah and may not be used for personal benefit*.

*Mishna Veruro 674 sk 7 in the name of Maharshal

No Strangers This Time

DAF YOMI

Shavuos 15a

מכאן ואילך עבודתן מחנכתן

                    

The Rambam writes a   זר may light the Menorah in the Bais Hamikdash. In order for a זר to light, it would require bringing out the Menora to where the זר may stand. After the זר lights it the Kohanim return the Menorah back to its place. 

This proves that at the Bais Hamikdash we don't Pasken.  עושה מצוההדלקה Otherwise it would be Pasul being it was lit in the wrong place.

If this is true then why for Chanukah do we  pasken   הדלקה עושה מצוה ?

Shouldn't it have the same Din as in the Bais Hamikdash?

The Rogatchover Gaon zt”l says:

 “in the times  of Bayis Sheini (no Shemen Hamishcha ) the way to be Mekadesh a new Kli Shoreis, was having a Kohen  use it

for the first time, during the Avodah.

During the Nes Chanukah  they lit with a new Menorah for the first time. To be Mekadesh  the new Menorah,required Kohanim to light the Menorah. “

Mori V’rabi Harav Hagaon Reb Shlomo Miller Shlita said:

with this Rogatchover we can understand why we pasken by Chanukah, הדלקה עושה מצוה .

Chazal wanted to commemorate the Chinuch of the new Menorah , which required a Kohein to do the Hadlakah which was done inside.

Therefore we Paskin for Chanuka Licht הדלקה עושה מצוה

אחת ושבע          

ואני הקטן הוספתי ,ובזה מיושב קושיית הב"י

ביום א' התקינו לזכר חנוכת המנורה 

                                                                                                         ( קידוש כלי שרת)         

ועוד ז' זכר נס פך שמן