Cholent Recipe for שבת פרשת בשלח

 

Cholent Recipe for  שבת פרשת בשלח                                    
              בשבת שירה לאכול חטה

 

The Bach writes that the Minhag was to eat on שבת שירה cooked wheat* kernels and all year round cooked barley. *The Sefer נחל קדומים writes that the מן looked like wheat

 

3 RIDDLES

 The order for the שבעת המינים re the דין קדימה (priority)

to make the Bracha פרי העץ is  1) olives 2) dates 3)grapes
4) figs 5) pomegranate
 
                             3 RIDDLES

1)  When would we have 3 שהכל foods with דין קדימה 
#1 before #2 & #2 before #3? 
 
2)  One ate from the שבעת המינים, the Bracha Rishono
was פרי העץ yet the Bracha Achrono is בורא נפשות? 

3)  This פרי העץ fruit, if you made a האדמה on it, you
were not יוצא?

FOR ANSWER CLICK HERE 

Three Tree Rosh Hashanas

 Three Tree Rosh Hashanas (According to the Rambam)

1) א' תשרי   
2) ט"ו בשבט 
3) ו' סיון       

1 ) 1st day in Tishre -  ערלה - נטע רבעי - שמיטה*
2 ) Tu B'shvat  -   (ביכורים - תרומות - מעשרות  (*ערלה - נטע רבעי
3 ) Shavuos - fruits of the tree are judged בעצרת על פירות האילן

 

"ח. * באחד בתשרי, ראש השנה לערלה ולרבעי; ומאימתיי מונין לערלה ורבעי, משעת נטיעה... ט. ...ואף על פי כן אין פירות הנטיעה הזאת מותרין בערלה או ברבעי, עד חמישה עשר יום בשבט--שהוא ראש השנה לאילן."

— רמב"ם הלכות מעשר שני ונטע רבעי, פרק ט,ח-ט

CHOCOLATES FOR TU B’SHVAT

 

Some Poskim have difficulty understanding why our Minhag is to make a שהכל on chocolates when Halachically it should have been a פרי העץ Harav Y.S. Elyashiv zt”l & Harav S.Z. Auerbach zt”l both hold that the appropriate Bracha for chocolate should have been פרי העץ    but since the velt (the common practice) makes a שהכל we follow Minhag Haolam and make a שהכל. They both hold* if a פרי העץ was made on fruits and chocolates were at the table, then you shouldn't make a שהכל on the chocolates, being you were Yotzei with the פרי העץ. The ספר מקור הברכה (My uncle, Dayan Rav Gavriel Krausz Shlita) claims, The minhag of the velt is a mistake, It came about from the שערי תשובה ר”ב ס”ק י”ט who writes to make a שהכל  on שעקלדי (chocolate) R.G. Krausz claims the שערי תשובה  was referring to a chocolate drink and the velt mistakenly assumed he meant chocolates (solid) R.G.Krausz holds, לכתחילה to make a פרי העץ on chocolates.  * Igros Moshe 3:31  argues

Is it כפירה?

 

Saying פרשת המן on Tuesday Parshas בשלח for סגולת פרנסה,  Is it כפירה? Shulchan Aruch ( O.Ch 1: 23) "It is good to say פרשת המן.(Levush) So that you will believe, פרנסה is השגחה פרטית " The ערוךהשלחן writes,” Our Minhag is not to say פרשת המן. There is no mention of פרשת המן in Shas. The פרישה claims there is a ירושלמי that speaks about the סגולה of פרשת המן.” The ערוך השלחן writes, He couldn’t find this ירושלמי. (It has not been found since) The reasons why not to say פרשת המן, a) “The Parsha mentions numerous times the Bnai Yisroel's complaints of not having food. b) The complaints on the מן c) The Midrash writes Hashem said “I don’t need not your complaints (on the מן)and not your praises." ע"כ הערוך השלחן Perhaps, according to the Rambam*, If the sole purpose of saying the Parsha, is to have the סגולה of Parnasah, it might be considered כפירה. "They make the Divrei Torah a רפואת הגוף and it isn’t but a רפואת הנפש" הלוחש על המכה וקורא פסוק מן התורה, וכן הקורא על התינוק שלא יבעת, והמניח ספר תורה או תפילין על הקטן בשביל שיישן - לא די להם שהם בכלל מנחשים וחוברים, אלא שהן בכלל הכופרים בתורה, שהן עושין דברי תורה רפואת גוף ואינן אלא רפואת נפשות, שנאמר (משלי ג כב): "ויהיו חיים לנפשך". אבל הבריא, שקרא פסוקין ומזמור מתהילים כדי שתגן עליו זכות קריאתן וינצל מצרות ומנזקים, הרי זה מותר  רמב"ם הל' ע"ז פי"א הל' י"ב*

 

Father a כהן Son a ישראל

 

While his father is alive this בכור needs no פדיון הבן. It is only after his father dies that he needs to do פדיון on himself.   Shulchan Aruch Y.D. 305:19   A כהן who has a son who is a בכור and a חלל  (a חלל loses his status as a  כהן, therefore,  the father is a כהן & son is a ישראל)     All the years the father is alive there is no need to do פדיון הבן. However, if the father dies within 30 days of his son's birth then the son needs to redeem himself. If the father dies after the 30 days of birth, then the son puts aside 5 סלעים but doesn't hand it to a כהן

 

Todays Torah riddle

 While his father is alive this בכור needs no פדיון הבן.

It is only after his father dies that he needs to
do פדיון on himself?

The Shver Insisted

 

*ובני ישראל יוצאים ביד רמ"א R. Akiva Eiger zt”l brings a ראיה (proof) from a Rashi in Sukah 46a that one is obligated to wear Tefillin on  Chol Hamoed. The תנא קמא holds if one has many Mitzvos to perform, (at the same time) he should make one Bracha "על המצות" Rashi gives an example of how one has many Mitzvos at the same time, for instance, לולב סוכה תפילין ציצית R. Shmuel Birenbaum zt”l writes when he came the first time to his Shver (R. Akiva Eiger zt”l) on Chol Hamoed Pesach. His Shver insisted, he put on Tefillin**, even though, his family was from Chasidic background, and didn’t wear Tefillin on Chol Hamoed. Reb Akiva Eiger  claimed that in Germany & all the surrounding countries it was accepted to follow תורת משה, the רמ"א, in all his Pesakim, wherever he argues on the בית יוסף. *Oc"h 31:2 **from then on he wore Tefillin on Chol Hamoed ,   with no Bracha and made a Tenai

 

Covid 19 Deaths

 The Gemoro ב"ק ס' ע"ב gives several recommendations* 

regarding what to do in order to be saved during a plague.

R A. Eiger in the גליון points to a שו"ת **הרשב"ש קצ"ה.

The שואל asks: What use is it to follow the recommendations
if it has already been determined on Rosh Hashana who is 
destined to live or die?

If he was destined to die, he will die even having followed
the recommendations. 
And if he was destined to live, what good will following the 
recommendations do.

The רשב"ש answers: Every person is born with a predetermined
amount of years that he will live. However, this amount can
be lengthened by performing certain Mitzvohs or ח"ו shortened
by doing certain עבירות.

Only those who deserve to have their life extended or those
who ח"ו deserve to have their life shortened are judged on
Rosh Hashana. (מי יחיה ומי ימות)

Once the judgement is sealed, no סגולות etc. will change
the situation. (חק חיובי)

Those who are not entitled to have their lives extended and
are also not deserving to have their lives shortened are not
judged on Rosh Hashana (on life & death).

However, during plagues, war etc. these people can
have their lives shortened if they don't protect themselves.
(חק אפשרי)



* Staying indoors- locking doors - blocking the windows - escaping to another city- 
not to walk in the middle of the street- not entering alone to a Shul that has no
Minyan Daveners or children learning there.( No mention of placing signs on door)

שלמה בן שמעון דוראן (הרשב"ש; 1400 בערך - 1467), היה בנו של רשב"ץ, רב ופוסק באלג'יר**

The Shvigger

 

Parshas Hashavua וארא אחות נחשון - הנושא אשה צריך לבדוק באחיה The ספר חסידים שע"ו writes, one should check out not only her brother but also her mother. (Shvigger)

קדוש קדוש קדוש קדוש

 

DAF YOMI 
Pesachim 50a

ושמעתי הרוגי מלכות אין אדם יכול לעמוד במחיצתן - אלא הרוגי לוד

                  The four levels of קדושים 

1) A Yid who was killed by a Goy even if it was not an
antisemitic act (robbery), is a קדוש. See Shu"t
Chasam Sofer* (Y.D. 333) based on Sanhedrin 47a
וכיון דאיקטול קרי להו עבדיך - & Rashi (Tehillim 79:2)
בשר חסידיך - משקבלו פורענותם הרי הם חסידים A Yid whose
life was cut short by a Goy acquires his כפרה

2) A Yid who was killed by an anti-Semite because he
is Jewish. (Nazis YMS.) See Shu"t Mahril 99, who refers
to them as קדושי עליון and says on them
"אין כל בריה יכולה לעמוד במחיצתן

3a) A Yid who was forced by a Goy to be עובר one of the
ג' עבירות (or any Mitzvah if there is a Gezeira to be עובר)
and was killed for refusing to be עובר, is a קדוש

3b) If this was done in front of 10 Yidden He is a
מקדש שם שמים ברבים (Rambam יסודי התורה פרק ה.) )

A Yid & perhaps even a Zionist** non-frum
soldier who sacrificed his life to save other Yidden.
He is the ultimate קדוש on whom Chazal 
say אין אדם יכול לעמוד במחיצתן.



*The Chasam Sofer had a son who was killed by a Goy
**Papus & Lulinus הרוגי לוד
 Some newer Artscroll Siddurim/Machzorim has
a Yizkor prayer for חיילי צה"ל

Doesn't exist

 

NO SUCH MIDRASH        Countless Sefarim quote this nonexistent Midrash

 

According to Mori V'Rabi

 

Parshas Hashavua ואלה שמות מי ישום אלם או חרש                                    COCHLEAR IMPLANTS Mori V'Rabi Harav Hagaon R. Shlomo Miller Shlita holds,  that those who have Cochlear implants cannot be יוצא מצוות where the rule of שומע כעונה is needed to be יוצא. Therefore they should always make their own Kiddush and not be יוצא with someone else's Kiddush.

The Plague of the year 590

 

Parshas Hashavua ויחי 'הנה אביך חולה בראשית מ"ח א The חזקוני quotes a פרקי דר' אליעזר " From the day of creation one who sneezed would die immediately afterward. יעקב אבינו Davened for this to end and one should have some advance notice of his death by becoming sick. In Chazal & Halacha, we find to say for this reason אסותה- מרפא-חיים - לישועתך קויתי ה. It is interesting that even Goyim say Gezundheit - Bless you, etc. The (ספר צמח דוד (תלמידו של הרמ"א ומהר"ל writes "In the year 590 (ש"ן) There was a pandemic in almost the entire world. People sneezed and immediately afterward dropped to the ground dead. (dropped dead) Yakob Eisenberg wrote that from then on all nations adopted the Minhag to say Gesundheit, etc. when sneezing."