7X7 clearly a Midrash

The קליר writes in the יוצר לפ' פרה ----דרושה בזקוק שבעה משבעה , הזיות It is based on Tehillim #12 אמרות ה' -- מזקק שבעתים  The Midrash enumerates the 7X7 referring to the פרה אדומה 1) 7 פרות 2) 7 שרפות 3) 7 הזיות 4) 7 כיבוסין 5) 7 טמאים 6) 7 טהורים 7) 7 כהנים

My Rebbi said, it's "אסור מדאורייתא"

זאת החיה אשר תאכלו Mori V'Rabi Harav Hagaon R. Shlomo Miller Shlita said, According to the שיטות* who hold, eating human flesh is אסור מדאורייתא and that חצי שיעור is אסור מדאורייתא, Those who bite off their cuticles and or their dead skin are עובר על איסור דאורייתא if they swallow it. רמב

The מסורה, from a משומד (convert)

                What is the מסורה?

The מסורה started in the times of Ezra Hasofer*
& The Anshei Knesess Hagedolah. This
continued for over a thousand years to the times
of the Rabonon Saveroi and early Gaonim.


There are many parts to the מסורה.

Some parts of the מסורה,(there are more)

1) How many letters and words in each Sefer (Tanach)
2) The טעמים (known as the Trop)
3) The קרי & כתיב
4) Nekudos (How to pronounce)
5) Begin & end Pesukim & Parshios
6) How many times the word with the same
spelling appears.
7)  חסירות ויתירות (spelling)
8) Large & small letters  (גחון}
9) Similar words elsewhere in Tanach
10) When it's the name of Hashem and when not

Because of the מסורה, we have a uniform text
of the Tanach, which both the Perushim &
Tzedokim agree on.

          Our מסורה is from the משומד

           יעקב בן חיים אבן אדוניהו


Yakov ben Chaim and Eliyahu Bachur were both employed as editors in the printing house of Danielle Bombergini.
( The Goy who printed the first complete Shas)

Yakov ben Chaim edited the Seforim Bomberg printed.
Among them were the Shas Bavli & Yerushalmi
and the Mikraos Gedolos Chumash.

Yakov wrote an important and  fabulous
Hakdama** for the Mikraos Gedolos Chumash.
He also compiled and organized the Mesorah (Tanach) which was completely disorganized and almost impossible to read.

It is interesting, his co-worker Eliyahu Bachur praises his work and curses him in the same sentence.(for converting)

E. Bachur writes " I have never seenin any of the previous Seforim such perfect, beautiful and organized work as was done  by the person whose name used to be "Yakov, תהי נשמתו צרורה ***בצרור נקוב "

Yakov convinced D.Bomberg to allow him to print his Mesorah in the Chumash.

Hence the only Mesorah we have today is from 
the Meshumad Yakov who compiled, organized
and had it printed.


*They were called Sofrim because the counted the 
letters, words, Pesukim and Parshios.(Ms.Kidushin)

** The original Chumashim had his name printed.
In the later  prints, the name was removed and 
replaced as הקדמת המעתיק

***A bundle with a hole (everything falls out.
a play on words based on a Pasuk in Chagi 1

My Rabbi Said -"EAT THE PIG"

ואת החזיר                                   
                              RIDDLE

Reuvain may eat the pig but may not eat the kosher animal. 

answer:
ראובן was ordered by his Doctor (פיקוח נפש) to eat חלב.
If he has a choice between a kosher בהמה or a pig he should eat the fats of a pig, which is a  לאו שאין בו כרת (no כרת) since there is no איסור חלב on pigs.
He should not eat the  חלב בהמה כשירה  which is a לאו שיש בו כרת. 

*שמעתי מפי מורי ורבי הרה"ג ר' שלמה מילר שליט"א

Riddle For Parshas Shemini

ואת החזיר                                 
                              RIDDLE

Reuvain may eat the pig but may not eat the kosher animal. 

(There is no health benefit of the pig over the kosher animal)

Bais Yakovs & Chadorim are doing it wrong

Tonight שואלין בהל' פסח קודם לפסח ל' יום                                                   Do our schools have it wrong? The coming next few weeks, all Bais Yakov Schools and Chadorim will be teaching the children Hagada Shel Pesach. Most children will be able to sing, translate and memorize in the proper order the 10 מכות. The הגהות מיימוני writes the reason R. Yehudah gave the siman of דצ"ך עד"ש is because Dovid Hamelech in Tehillim (78 & 105) mixed up the order of the  מכות. R. Yehudah gave the siman for the מביאי ביכורים to say it in the proper order.   The Chasam Sofer writes the reason why the order in Tehillim is mixed up because there is a סכנה to verbalize  the מכות) נזיקין) Therefore, except for ליל שמורים the order of the מכות are mixed up to mix up the pipelines so no harm will come from saying it. The Ch.Sofer continues that for this reason when teaching children they should mix up the order of the 10 מכות . Only at the Seder night should they say it in order. The way to memorize the proper order should be with the siman of דצ"ך עד"ש " Perhaps, since none of the schools & Chadorim follow  the Chasam Sofer's advice and do teach it in the proper order there is no danger in doing so because of 'שומר פתאים ה. Chazal tell us, if the masses do something dangerous, Hashem protects the fools. אמבצי

A Freilichin Purim

It's Kalirly in the Yerushalmi

Kalir follows the Yerushalmi

The קרובץ לפורים is on every Bracha of the שמונה עשרה
except on the Bracha “את צמח”.

Some claim the reason for this is because all the wars were
fought by מלכות בית דוד except for מלחמת עמלק
which was fought by the grandchildren of Rochel.

Mordechai was מתקן for Shaul Hamelech's war on אגוג.
Therefore we don’t mention the נס when saying
"את צמח דוד ."

The truth is, קרובץ, were written not only for Purim.
There are קרובץ for Hoshana Rabah,17th Tamuz,
10th Teves, and 9thAv. They all have no קרובץ
on את צמח.

The real reason:

The פייטן for קרובץ was R, Elazar b Hakalir.
In his פיוטים, he generally follows the Yerushalmi
over  Bavli.

According to the Yerushalmi, (& Tosefta) the
Bracha of את צמח and וירושלים עירך, are combined
into one Bracha. (18 Brachos includes ולמלשינים)

Hence, no קרובץ for  את צמח

YERUSHALMI MATZAV

fasting on י"ג אדר

The fast day of תענית אסתר* on the 13th of Adar
is not mentioned in בבלי or ירושלמי. It was
instituted by the Gaonim. (The first mention
of תענית אסתר is in the שאילתות דרב אחאי גאון)

Before they abolished the  מגילת תענית
it was forbidden to fast on the 13th of Adar 
because the day before or after the
Yomim Tovim mentioned in מגילת תענית
(Purim Chanuka etc,) were also included
as the days forbidden to fast.

The רא"ש quotes the ר' תם  "The only  סמך  (minor
source) for fasting is from the Gemoro Megilah 2a
that says י"ג זמן קהלה לכל היא The ר' תם explains
they gather to say Selichos because of the fast day".


*not to be confused with the three days fast in Nissan mentioned in the Megillah.

What Does Reb Shlomo Miller Say About UGGS

ומרדכי יצא מלפני המלך בלבוש מלכות תכלת --- ותכריך בוץ וארגמן Meforshim ask how could Mordechai walk out with Shatnez? תכלת-ארגמן are wool & תכריך בוץ is linen. The רמ"א in his ספר מחיר יין* answers that it wasn't one garment made of wool & linen but numerous garments one of them was linen and others wool etc. Halachically he was able to wear them both at the same time. (able  to remove one without the other) There are many more answers from other Meforshim.                                                             UGGS Last week I asked from Mori V'Rabi Harav Hagaon R. Shlomo Miller Shlita re the Shatnez found in "UGGS" slippers/boots. His answer was that for the time being we cannot Aser (forbid) them since the majority (רוב)  have no linen in them. It also is only שעטנז דרבנן since the shearling is not שוע טוו ונוז.  A bystander asked him if perhaps it might be a good idea to have them checked. Rabbi Miller asked him if the meat he eats is checked for all the 18  טריפות. We only check the lungs (common to be טריפה) and rely on רוב for the rest that it is kosher. * The Rema was a refuge in the town of Szydlow and couldn't afford to buy food for משלוח מנות He sent to his father this Sefer as משלוח מנות

Only Once A Year

אחינו בני עדות המזרח (Sefardim)  say יוצרות only once a year and that is on Shabbos Parshas Zachor.  These יוצרות are called "מי כמוך". It starts with the Piyut from R.Yehuda Halevi "אדון חסדיך" The סדר הדורות writes,  When R. Yehudah Halevi wrote the Piyut "אדון חסדיך" he took a break at the Stanza of the letter ר (Reish). The Ibn Ezra passed by and continued on his own the Stanza on the letter ר. R.Y.Halevi was so impressed with the stanza that he left it in the Piyut and continued on. He also took him as a son in law as a result of this. Hence, the two stanzas for the letter  ר .

Some Clarity In The Kalir

וישמע הכנעני מלך ערד ישב הנגב *                זכור יושב הנגב בלי על כערד כסות ולשון שנה פיוט פ' זכור Rashi explains that הכנעני was actually עמלק who was ישב הנגב but disguised himself, by speaking in the language of  כנען to confuse the Yidden when they will Daven to Hashem  to save them from the enemy כנען instead of עמלק However, since they  wore Amaleiki clothing the Yidden realized something doesn't make sense and Davend  without mentioning any name of the enemy. The Kalir in the Piyut of Shabbos Parshas Zachor writes זכור יושב הנגב בלי על כערד כסות ולשון שנה Seems that the Kalir holds that he changed both, his clothing and language.(כסות ולשון) The (מהרש"א (ר"ה ג ע"א writes we can say that the Kalir & Rashi are not arguing. The meaning of כסות ולשון שנה is that the כסות didn't match the לשון since he wore Amaleiki clothes and spoke Kanani language. (same like Rashi)   *Bamidbar 21:1

The Kalir is not so clear

The Ibn Ezra (Koheles 5) criticizes the Piyutim of the E.b.Kalir.

He has four main complaints against them. 

1) Most of them are Chidos (riddles) & Mosholim (parables) 

2) Instead of Loshon Hakodesh, he mixes in Loshon Hatalmud

3) He invents words & uses improper Dikduk (poetic license)

4) They are based on Medroshos & Agodos instead of Pshat

The תשובת מהרשד"ם  (O..Ch 35) writes,
 The Sephardic Paytonim  have a simpler
language, and are easily understood, whereas the
Ashkenazi Paytonim use difficult words and even the
ש"ץ doesn't understand what he is saying.

He, therefore, recommends"switching to Nusach Sfard,
(בני עדות המזרח) which he claims is a superior Nusach.
 "אל תטוש תורת אמך  is not a problem because it's
only applicable when there is a small איסור involved and
not for changing a נוסח התפילה."

The Ch. Sofer (Hagohos O.Ch.68) writes that the מהרשד"ם
wasn't aware of the Magen Avraham (68) who writes. "you are
not allowed to change the נוסח התפילה because
there are 12 gates in heaven, one for each שבט. Each one 
has his own Minhag. The Yerushalmi says they are all equal
 you should not change from the Minhag of your fathers."

Had the מהרשד"ם been aware of this M.A., he would nםt
have written what he wrote.

This coming Shabbos (Zachor) in the Piyut from Elozor.b.Kalir

אָץ- He rushed

קוֹצֵץ בֶּן קוֹצֵץ - the clipper* son of the clipper  (רשע בן רשע)



קְצוּצַי לְקַצֵּץ - the clipped to clip (Bnei Yisroel -  the harmed to harm)



בְּדִבּוּר מְפוֹצֵץ - with slander 


רְצוּצַי לְרוֹצֵץ - the crushed to crush (Bnei Yisroel)



לֵץ בְּבוֹאוֹ לְלוֹצֵץ - when the רשע came to do evil


פֻּלַּץ וְנִתְלוֹצֵץ - the evil turned back against him



כְּעָץ **מְחַצְּצִים לְחַצֵּץ - for wanting to shoot arrows on Bnei Yisroel



כְּנֵץ עַל יוֹנָה לְנַצֵּץ - and wanting to devour like a hawk the dove


*בדרך צחות barber
על פי שירת דבורה

אשר קרך

Some Poskim hold,  לכתחילה it is preferable to understand
the פירוש המלות of פרשת זכור,

Rashi has 3 translations on the word אשר קרך בדרך
1) מקרה         -happened - coincidence
2) קרי וטומאה - made them טמא with homosexuality
3) קור            - cooled them off

Kiddush Club canceled for this Shabbos

Kiddush Club canceled for this Shabbos

According to most Poskim, with this week's reading of Parshas זכור, we are מקיים the מצוה דאורייתא of זכירת מעשי עמלק

Based on the שלחן ערוך או"ח תרנ"ב:ב it would be forbidden to make Kiddush (eat) before being מקיים the מצוה דאורייתא of זכירת מעשי עמלק.

The ערוך השלחן writes one may, however, drink a hot cup of coffee Shabbos morning before being מקיים a מצוה דאורייתא.

Need Help With A Teretz

The Gemoro (Megillah 14a) says קרייתא זו הלילא. The reading of the Megillah is considered as the saying of Hallel. Therefore we don’t need to say Hallel on Purim.

The מאירי says, if someone didn't read (hear) the Megillah, he must say Hallel on Purim. (so at least he will be Yotzei Mitzvas Hallel)

The Gemoro (18b) says that R.Meir didn’t have a Megillah on Purim, so he wrote one by heart.

Shu”t Chasam Sofer O.Ch. 192) R. Yehuda Osad zt"l asked,
"According to the מאירי   R. Meir should have said Hallel instead of writing a whole Megillah?"

The Chasam Sofer answered him that saying Hallel is only בדיעבד.

My Eidem R. Yoni asked, that "The Kushya doesn't even begin and the answer of the Chasam Sofer is not to be understood.

All the Gemoro says is, by reading the Megillah you were Yotze the Mitzvah of Hallel. The Gemoro never said  that by saying Hallel you are  Yotze Mikra Megillah."

For R. Meir to be Yotzei Mikra Megillah he needed a Kosher Megilla. Saying Hallel would only solve the Mitzvahof Hallel and not Mikra Megillah.

 הפלא ופלא שהוא

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Who Was He

                    פתחיה, the one who was in charge of the turtledoves & young doves,

*WHO WAS HE?

Hint משנה מפורשת 

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R.Noson Sternhartz zt"l (לקוטי מהר"ן ח"ב :כ"ד) writes that R. Nachman Breslover zt"l said                        " מצוה גדולה ליהות בשמחה תמיד"  לא זכיתי להבין 1) Where do we find this Mitzvah in the Torah or Chazal? None of the מונה המצוות count שמחה as a Mitzvah. Mitzvohs are to be done בשמחה, but שמחה is not the Mitzvah. 2)  How can you say “תמיד” if there are times when not only is it not a Mitzvah but an עבירה? In Hl Aveilos # 391:1  “אבל (mourner) אסור ליהות בשמחה “. 3)  Why is שמחה, more of a Mitzvah גדולה than the other Mitzvohswhich are not גדולה? I found only one מצוה גדולה in the entire Shulchan Aruch   “ 'מצוה גדולה להספיד המת כראי” ( It is a great Mitzvah to eulogize a Niftar properly). The טור (E.H.65) has one more, “מצוה גדולה לשמח חתן וכלה” It's interesting The מחבר in שו"ע skips the word גדולה (Mitzvah L'sameach---.) There is another Mitzvah where גדולה is mentioned in Shulchan Aruch, Hl. Pidyon Sh’vuyim  “אין לך מצוה גדולה כפדיון שבויים". (There is no greater Mitzvah than Pidyon Shevuyim).  CLICK HERE TO PARTAKE IN THE MITZVA GEDOLA OF PIDYON SHVUYIM