Reb Moishe Shternbuch -Sheva Brochos In The three Weeks

Harav Moishe Sternbuch Shlita writes*, "Even though there is no

Chiyuv to make Sheva Brochos every day but if you do make
Sheva Brochos, you are performing a Mitzvah Kiyumis.

For this reason we may make Sheva Brochos in the three weeks.
Simchas Chosson V'Kallah is a Mitzvah. Refraining from Simcha in

the three weeks is only a Minhag. The Minhag applies only to Simcha

of Reshus and not Simcha Shel Mitzvah"**. 

R. M. S. continues that the Steipler zt"l held, being there is no Mekor  for

dancing at a Sheva Brochos, therefore you should refrain from dancing

during the three weeks.

He concludes, even on Shabbos it might be advisable not to dance

especially according to those who hold not to make a Shehechiyonu

on Shabbos.(in the 3 weeks)

                 

  *  תשובות והנהגות ח" ס' קסז

He explains why this doesn't apply to weddings .**  

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The four fathers

 

Parshas Hashavua פנחס  ושם בת אשר שרח Who was Serach's father? 1.    אשר 2.    ישוי 3.    בן של ישוי (son of Yishvi) 4.    מלכיאל The Ramban (26:46) says the תרגום אונקלס translates ושם בת אשר שרח,- "ושום ברת אתת אשר סרח The name of the daughter of Osher’s wife was שרח.  (She wasn’t Osher’s daughter but his wife’s daughter) The Ramban explains, Serach’s mother was married and  had only one child. (Serach)   אשר married her after her husband died.* The תכלת מרדכי (Kur Zahav) says that she was  the daughter of ישוי the son of אשר. When ישוי died, אשר married his daughter in law. (איסור דאורייתא)** A second possibility is that she was the granddaughter  of ישוי and אשר married his son Yishvi’s daughter in law (איסור דרבנן) The ספר הישר says she was the daughter of   (מלכיאל בן עילם (בן שם בן נח,                 *  Shu"t Chasam Sofer E,H,76 proves from here    the Halacha in Rema Ch.M. 42:15 "adopted children    can be called children in documents etc." ** קודם מתן תורה

Segula against Alzheimers

סוף סוף ראשי  פ ראש סוף סופי  ס ובא נח אל התיבה נח פנחס               אמר רבי שמעון בן לקיש פנחס הוא אליהו  The טור (O. Ch. 299 ) writes:  "Some have the Minhag on Motzei  Shabbos, to say all the Pesukim in  Nach where אליהו is mentioned. They say it is a סגולה against  memory loss  and to have הצלחה all  week long"

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Riddle

                                         RIDDLE

Rochel wasn't sure if she added enough pepper to the soup. 
She asked her Rav if she may taste the soup on17th Tamuz.

The Rav answered that she may take a spoonful and
taste it and then spit it out.

Leah asked the same question from the same Rav.
She wasn't sure if she added enough salt to the soup.

The Rav answered that she may not taste the
soup even if she spits it out.
?
(2 answers)

Rochel & Leah are both equally healthy & not pregnant or nursing
   

FOR ANSWER CLICK HERE

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WHAT KIND OF A QUESTION IS THIS?

 

Parshas Hashavua בלק     WHAT KIND OF A QUESTION IS THIS?  ויאמר מי האנשים האלה עמך” במדבר כ"ב :ט “   Hashem asked בלעם: ” Who are these people with you?.” According to Rashi (Breishis 3-9) whenever Hashem asks a question it's always a rhetorical question just to start the conversation. (even for רשעים - קין & בלעם) At first glance, it would seem that R Bachya would argue on Rashi because R.B. holds when Hashem asks from רשעים it's done to mislead them so he can destroy them. (not a rhetorical question) Perhaps, R.B. will agree to Rashi that whenever Hashem asks a question it's always a rhetorical question even for רשעים. (like Rashi) Rashi explains the reason Hashem questions rhetorically so the responder will not be caught off guard 'וכו R.B. qualifies this reason to be true only for believers. Non-believers (רשעים) on the other hand, are unaware that it was a rhetorical question. They think, Hashem doesn't know the answer & therefore he asked the question. Hashem allows them to be misled that way so he can destroy them. ובזה מיושב הר' בחיי אמבצי  רש"י בראשית ג:ט (ט) איכה - יודע היה היכן הוא, אלא ליכנס עמו בדברים, שלא יהא נבהל להשיב אם יענישהו פתאום. וכן בקין (בראשית ד ט) אמר לו אי הבל אחיך. וכן בבלעם (במדבר כב ט) מי האנשים האלה עמך, ליכנס עימהם בדברים. וכן בחזקיה בשלוחי (אויל) מרודך בלאדן (ישעיה לט א):

Contributions welcome

 

Parshas Hashavua בלק          Non-Monetary Contributors wanted ויאמר מי האנשים האלה עמך” במדבר כ"ב :ט “   Hashem asked בלעם: ” Who are these people with you?.” The רבינו בחיי writes, "We don’t find anywhere in תנ"ך, Hashem asking questions except when he does so to רשעים, to fool them (as if he doesn't know ch"v) and then he can destroy them.  That’s  also the reason why Hashem asked קין, ” איה הבל אחיך”. ע"כ ר' בחיי What about when Hashem asked,  1) Adam- איכה, (Breishis 3-9) 2) Moshe – מה זה בידך, (Shmos 4-2) 3) Eliyahu - מה לך פה אליהו (Melochim 1- 19 -9) I have no answer, contributors with the answer are more than welcome. PLEASE DO SO IF YOU HAVE AN ANSWER

Curse Me

 

Curse Me When בלק asked בלעם to curse the Bnei Yisrael, he said ארה *לי, "curse me*". Mori V'Rabi Harav Hagaon R.Shlomo.Miller Shlita said, In Parshas לך לך, Hashem said," ואברכה מברכיך ומקללך אאר I will bless those who bless you  and  those who curse you I will curse". בלק was aware of this, yet he still insisted on having the  Bnei Yisrael cursed. even though as a result of this,  בלק himself will be cursed.  The שונאי ישראל attempt to harm the Yidden even when  they know they are harming themselves & will lose out by doing so. At the end of the war, the Nazis ימ"ש, instead of using  their  trains for their war effort to save their own military, they used the trains to transport the Hungarian  Jews to Auschwitz. Even though בלעם blessed the Bnei Yisroel, he wasn't  entitled to be blessed because it wasn't him who blessed the Bnei Yisroel It was Hashem's Brocho coming out from Bilam's mouth.  *see Or Hachaim

Linen

 

DAF YOMI - YOMA 71b                          LINEN * The Torah uses different words for linen. פשתן   -   פשתים  -   פשתה  -   שש -   בד   פשתן is  while it is still attached to the ground                                                                                                                       פשתה same as above (singular) פשתים is  when it is a thread (plural, many strands) שש is after it’s beaten but before it's turned into thread. בד is when it is a fabric. Linen clothing   can be called   בגדי בד, בגדי פשתן or בגדי שש   The Rambam (כלי המקדש  8- 13,14) Paskens like our גמרא  wherever the Torah  says  שש  the thread had to be made   with six threads (כפול שש). When it says משזר then the thread  had to be made with eight threads (כפול שמנה).   *Shaarei Ahron  Shemos    25-4,    28-39 (R. Ahron Rotter זצ"ל)

How to become rich

               מלא ביתו כסף וזהב

                            How to become rich

My nephew הרה"ג ר' אשי דיק שליט"א in his ספר שו"ת אשי ישראל
compiled a list of 47 recommendations of how to become
wealthy, how to retain the wealth, and how not to become poor.

All the recommendations are based on Chazal, Rishonim,
Achronim,& Chasidic Masters.

I narrowed down his list to only how to become rich and
used only the ones based on Chazal in Talmud Bavli.

1) ירבה בסחורה*

2) ישא ויתן באמונה

3) יבקש רחמים ממי שהעושר שלו
:נדה ע 
4)  שמעשרין

5)  שמכבדין את התורה

6)  שמכבדין את השבת
.שבת קי"ט
7) זהיר בכבוד אשתו
.בבא מציעא נ"ט
8) לעלות לגדולה- פרנס על הציבור
.יומא כ"ב
9) להוסיף דעת- אדם שיש בו דעה
.סנהדרין צ"ב 
10) יצפין בתפלה
:בבא בתרא כ"ה
11) יעסוק בבהמה דקה
:חולין פ"ד
12) ת"ח ידבק בזרעו של אהרן
.פסחים מ"ט

The #1 recommendation is to increase time effort etc. in business. We need to find a Pshat
in the Mussar Seforim who claim that increasing in השתדלות  doesn't help in increased Parnasa

zealots

 

פרשת השבוע בלק                                ויקח רמח בידו When immorality was involved, both פנחס & לוי, risked their lives by being קנאים, (zealots) yet פנחס was praised for his קנאות  and לוי, on the other hand, was ostracized for his קנאות  The Netziv in שו"ת משיב דבר explains, that practicing קנאות should not be done even by חסידים who are doing it for the sake and love of Hashem. It may only  be done by תלמידי חכמים using their הגיון תורה (Torah logic- Hashkafah)  (לוי was a 13-year-old boy when they killed the people of שכם)   אמבצי They are the only ones who know and understand the very minute and precise details as to when to be מקדש שם שמים by going out to fight for the cause and when to refrain from קנאות to avoid 'חילול ה. Perhaps, according to the Netziv, when in the future, there will be a need to be מקדש שם שמים by bringing traffic to a halt and the Egged buses to a standstill, etc. instead of 14-year-old Bachurim we should have the זקני ראשי ישיבה  who sit down on the pavement in the middle of the street and scream "Natzim" at the Zionist police who are trying to Shmad and torture all the Frum Yidden.

24 wagon loads of the Talmud burnt

                      24 wagon loads of the Talmud burnt                                

עש"ק פרשת חקת In the year 1244, they burned the Talmud in the main square of Paris. R. Yechiel of Paris had a talmid named 

Nicholas Donin שר"י, who became a משומד. He went to the pope accusing the Talmud of being against  

the נוצרים & אותו האיש.

R. Yechiel of Paris and R. Moshe miKutzi (סמ"ג) tried to defend the Talmud but to no success.

After the burning of the Talmud, R. Yechiel of Paris moved to עכו. Hence the first of the Ba’alei Tosfos in Eretz Yisroel.

The Maharam Mi Rottenberg wrote a  קינה about the burning of the Talmud. Ashkenazim say this   קינה

on Tisha B'av (שאלי שרופה באש -קינה מ"א) 

One of the powerful stanzas of the קינה.

               "אוריד דמעות עדי יהיו כנחל ויגיעו לקברות שני אציליך משה ואהרן בהר ההר ואשאל היש תורה חדשה בכן נשרפו גליליך"

"I will shed tears until they flow like a river and reach the graves of your two princes Moishe & Aaron who are resting on the mountain of Hor.

And I will ask them, Is there a Torah that is new and therefore your scrolls have been burnt"

R.Hillel Verona* writes the Talmud was burnt on the same square, the opponents of the Rambam burned the Moreh Nevuchim a

few years earlier.
They finally realized that they had wronged the Rambam.

*Talmid of R. Yonah who was originally an opponent of the Rambam.

2 Dinim in Shlichus

 DAF YOMI

YOMA 68b

אמרו לו לכ"ג הגיע שעיר למדבר   



Vayikra 16 : 21 , וסמך אהרן--- ושלח ביד איש עתי המדברה .

The next Pasuk (22) it says again ושלח את השעיר במדבר  .

R. Y.B. Soloveitchik zt”l (Boston) explains*,  two שליחות
were done.

In Pasuk 21, The משלח (sender) was the כהן גדול. The איש עתי
was the שליח of the כהן גדול (Ahron) . His mission was to bring
the שעיר that the כהן גדול sent into the מדבר

As soon as it arrived in the מדבר, The כהן גדול's responsibility
was over & done with.
At this point the כהן גדול. may do the קריאה (reading) of
the פרשה.

This is what the Mishna is telling us, אמרו לו לכ"ג הגיע שעיר למדבר   

In Pasuk 22 the sender is not the כהן גדול but the איש עתי .
(for כלל ישראל)
The איש עתי sends (delivers) the שעיר  to the צוק 
                                                                                                                                                                                                                                                   
     * שיעורי הגרי"ד  עיין שם  ובזה מיושב הרבה דיוקים
---------------------------------------------------------------------------------------------------------------------
The איש עתי would always die within the year. They picked a person whom
they knew (בקי בחכמת המזלות ) wouldn't survive the year.    (ילקוט ראובני )

ARE YOU GOING TO THE COUNTRY THIS WEEK ?

 You may want to read this first about 

going to the country on parshas chukas 

MATCHING CLOTHES

 Parshas Hashavua חקת

וישמע הכנעני מלך ערד ישב הנגב *    

Rashi explains that it was actually עמלק who was
ישב הנגב but disguised himself, by speaking in
the language of  כנען so to confuse the Yidden
when they will Daven to Hashem to save them f
rom the enemy כנען instead of עמלק

Since they  wore Amaleiki clothing the Yidden
realized something doesn't make sense and
Davend without mentioning any name of the enemy.
 
The קליר in the פיוט of Shabbos פרשת זכור writes
זכור יושב הנגב בלי על כערד כסות ולשון שנה
Seems that the קליר holds (unlike Rashi) that he
changed both, his clothing and also his language.

The (מהרש"א (ר"ה ג ע"א  claims, we can say that the
קליר & 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. (like Rashi)

*Bamidbar 21:1           

Did you know? (114)

 

According to R.S.Y. Elyashiv zt"l, When saying קידוש לבנה one may say שלום עליכם to someone who is in middle of the ברכה and will not answer back עליכם שלום. The Nusach of קידוש לבנה only  calls for to say שלום עליכם Answering back עליכם שלום is not part of קידוש לבנה. It's done as דרך ארץ to answer back when someone wishes you שלום עליכם.

What colour was the פרה אדומה?

 

What colour was the פרה אדומה?                    We find in the Torah and Chazal, the colour “אדום” can be translated a) the actual red colour (red wine) b) the red family, colour (brown, orange etc.) (Bereishis 25 : 30) הלעיטני נא מן האדום האדום הזה It is called red lentils, but its colour is brown. (Zecharya 1:8) איש רוכב על סוס אדום - סוסים אדומים – (A man riding on a red horse-red horses) There are no red horses. There are brown horses. s(Succah 35b) An Esrog that was peeled and looks like a red date. Rashi explains, "All peeled fruits נהפך לאדמימות" (turn red). Peeled or cut fruits turn brown not red. (Bechoros 6a Rashi) סתם סוסים אדומים (horses are usually red) Never heard of red horses There are no red wine coloured cows and probably never was. Probably the colour of a פרה אדומה was not red but it was brown. The uniqueness of theפרה אדומה was not that it was red. It was unique by being completely brown, not having two strands of hair in a different colour other than brown.(white-black)    One might argue and claim it still needs to be a certain shade of brown (orange or light brown etc,) However, we don't find in the Rambam etc. qualifying what shade of אדום is כשר. If we assume אדומה is brown there is no reason to insist it to be a specific shade. Perhaps we can assume it wasn't a "red heifer" but a "brown cow"

Only during קריאת שמע

 

According to the מהרש"א &  צל"ח when the גמרא (Pesachim 56a) says, ברוך שם כבוד מלכותו לעולם ועד"  should be said quietly during the year except for יו"כ", it is only during קריאת שמע This is the reason why we do say* בשכמל"ו aloud  on יו"כ קטן (then we aren't likened to מלאכים ) *The original Minhag Ashkenaz was to say it only when a Minyan fasted.