לכבוד יום השנה של החתם סופר זצוק"ל כ"ה תשרי

born, Sep.24,1762- niftar, Oct. 3, 1839 

Rashi explains the first Pasuk , בראשית [הכל] ברא

We translate the Pasuk  as if the word הכל was placed between בראשית and ברא.

The Chasam Sofer  asks if the word הכל needs to be there so  why is it missing.

The Chasam Sofer answers it is to honour the Bnei Yisroel.

The Gemoro* says that Bnei Yisroel are greater than the Malochim.

The Malochim may not verbalize Hashem's name until they say three words

קדוש קדוש קדוש ה'

Whereas the Bnei Yisroel may say Hashems name after two words

שמע ישראל ה'

*Chulin 91b

The Chasam Sofer connects the last Pasuk in Devarim

“לעיני כל  ישראל  “

to

בראשית ברא אלוקים

In honour of  the Bnei Yisroel the הכל is missing and  we have only  two words before the word אלוקים

On the other hand, in heaven for the Malochim there it says,

בראשית הכל ברא

They need three words before the word אלוקים.

My father** ע"ה added

My father** ע"ה  added to the Chasam Sofer connecting the last Pasuk in Kesuvim we read.  We end  the Koheles  with the Pasuk

סוף דבר הכל נשמע את האלהים ירא- כי זה כל האדם

The הכל is only heard (understood) and not seen because the Torah was given to G-d fearing humans (Bnei Yisroel)

הכל בידי שמים חוץ מיראת שמים

The word הכל is in heaven (Malochim)

חוץ , it’s outside of our Torah
Miyras Shomayim because of the G-d fearing
(Bnei Yisroel) for their honour .

*Chulin 91b

**ר' צבי יהודה פרידמן בן ר' משה בן ר' ישעהו בן ר' צבי יהודה ורעכיל בתו של החת"ס

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רשעות and/or stupidity

הגר"ד לנדו יצא בחריפות נגד יוזמות של עידוד אי הצבעה בתוך המגזר החרדי - כמחאה או מטעמי אנטי ציונות.,  "מי שמסית לא ללכת לבחירות אוי לו, אוי לו - ואני לא רוצה להמשיך. או רשעות או טפשות"   The רשכבה"ג, ר' דב לנדוי שליט"א spoke this חוה"מ סוכות & strongly opposed initiatives to encourage non-voting within the חרדי sector - as a protest or for anti-Zionist reasons. The Rosh yeshiva said: "Whoever incites others not to go to the elections, woe to him, woe to him - and I don't want to continue. Doing so is either רשעות and/or stupidity".   Going back sixty to seventy years, the Steipler Gaon זצ״ל—together with the overwhelming majority of גדולי הדור—held strongly that it was of great importance for frum Yidden to vote in the Israeli elections. They firmly opposed the שיטה that argued against voting. The exact same reasoning then still applies 60-70 years later (Today) The opponents claimed that by voting for a frum חבר כנסת, one is: a) מודה בעבודה זרה, b) joining the רשעים, c) עובר על ג׳ שבועות. The Steipler wrote explicitly that these arguments are untrue, and that even in matters of קנאות, one must rely only on אמת, never on שקר. To say that voting is מודה בעבודה זרה is simply untenable. The entire purpose of sending a frum representative is to fight for the needs of the Frum ציבור, to protect Torah institutions, and to strengthen Yiddishkeit—not to agree with the ideology of the State. To claim that voting means joining the רשעים is likewise the opposite of reality. Throughout Europe, R’ Shimon Sofer זצ״ל, son of the Chasam Sofer, and many other Gedolei Yisroel served in gentile parliaments. No one ever argued that they were “joining the Goyim,” nor did anyone suggest that parliamentary representation was inherently forbidden. As for the claim of violating the ג׳ שבועות, such an argument could only be made before the State's establishment; once the State of Israel already exists, the framework of the שבועות no longer applies. The Steipler had an extraordinary יראת הכבוד and deep respect for the Satmar Rebbe זצ״ל. He regarded him as a גאון עצום, a towering גדול, and a קדוש עליון whose greatness was beyond question. Yet despite that profound reverence, the Steipler respectfully disagreed with the Rebbe’s שיטה on this particular issue. --------------------------------------------------------------------------------------------   Excerpts of ספר קריינא דאגרתא ח"א letters from the Steipler zt"l ( English-Loose translation)  Do you want to be added to mailing list?   Click here.

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He died again

לז"נ ר' יונה בן ר' עקיבא זצ"ל   יום השנה כ' תשרי -   נפטר בלי זרע של קיימא,- ולמצוה רבה יחשב למי שילמוד משניות לטובת נשמתו  הטהורה    HE DIED AGAIN The גמרא ב"ב ט"ו ע"א asks  who wrote the last eight פסוקים in the Torah (וימת שם משה) and answers two Tirutzim. The זהר has a third answer. "משה was נפטר and Hashem brought him back to life. משה wrote then the last eight פסוקים,and died again." The מלבים* has a beautiful  פשט on the פסוק “תורת ה' תמימה -The Torah is complete – “משיבת נפש”- because Hashem brought back the (נפש (נשמה of משה to write and complete the last eight  פסוקים in the Torah.   *With this זהר we might be able to answer  Tosfos (Menachos 30a)  Kushya. "How could Moshe have died Shabbos at Mincha time when that year the 7th of Adar was on a Friday." It is possible that Moshe died on Friday the 7th of  Adar. He was brought back  to life and wrote the 13  Sifrei Toras on Friday. He  died again on Shabbos the  8th of Adar. (אמבצי) *I couldn't find it in the Malbim

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BEING HAPPY, THE MOST DIFFICULT MITZVAH

The Gaon was asked:

 "Which is the most difficult Mitzvah?"

His answer was the Mitzvah of ושמחת בחגך והיית אך שמח

According to the Gaon, this Mitzvah is a 24/7 nonstop Mitzvah.

For all 8 days of Yom Tov, one must be בשמחה without any distraction.

The Two Maids - Sukkos

A Sukkos Discovery

Two Mothers or Four Mothers?

A small נקודה in an old פיוט — with a fascinating answer

The first day פיוט לסוכות, (Shachris before Kedusha — אקחה בראשון) we say:

“בַּעֲרָבוֹת שְׁתַּיִם” (we take 2 Arovos)
“כְּאִמָּהוֹת שְׁתַּיִם” (like the 2 mothers)

“בַּאֲגֻדּוֹת אַרְבַּע” (we take the 4 minim)
“כְּגִבְעוֹת אַרְבַּע” (like the 4 mothers)

THE OBVIOUS QUESTION

Are there two or four mothers?

My father a”h, while in Shul, was troubled by this question.

He looked in the מטה לוי who explains that the 2 mothers are Leah & Rochel.

But my father wasn’t satisfied with this Pshat.

He came up with his own Pshat that the pronunciation should be KeAmhos with a patach.

When he came home from shul, he checked in his Heidenheim Machzor, that he kept at home.

What Heidenheim Writes

החכם וולף היידנהיים writes that he found a very old Machzor where it says, instead of Keimahos (mothers) — Keamhos (maids).

Instead of a חיריק under the Alef, it is a פתח, referring to the two maids זלפה & בלהה.

This makes perfect sense.

The ערבות, which are the least of the Arba Minim, represent the Amahos — the maids.

And then, that same evening...

I had the opportunity to check out an old 14th-century handwritten Machzor.

In this Machzor it does indeed say KeAmhos with a פתח under the אלף.

כְּאַמָּהוֹת שְׁתַּיִם

Not the two mothers —
but the two maids: זִלְפָּה וּבִלְהָה

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שלש פעמים בשנה יראה כל זכורך

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חג הסוכות

שלש פעמים בשנה יראה כל זכורך

MITZVAS RE'IYAH

R. Akiva Yosef Schlesinger zt"l* said: 

TO BE MEKAYAM MITZVAS ראיה

"To be Mekayam Mitzvahs ראיה, בזמן הזה, going to the Kosel won't suffice.

One must go to an elevated area, look down and see the ground of the מקום המקדש."

*Talmid of the Ksav Sofer & Maharam Schick

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