Biased Opinion On The Shlisel Chalah

Key Veshaim Kodshoi Votochnu

The Schlissel Challah Segulah is widely  spread amongst all the Bnos Yisroel.

The only source for this Minhag is supposedly from the Ohev Yisroel who claimed Schlissel Challah to be an old Minhag  B’Yisroel .

The Sefer Ohev Yisroel is a collection of Divrei Torah from R. Avrohom Yehoshua Heshil   zt”l, known as the Apte Rebbe.

*The Rebbes son R. Yitzchok Mier zt”l realized people were writing and saying over in the name of his father (Apter) things he never said. They were also quoting Toirehs from the Rebbe inaccurately. He decided to appoint a Talmid Chacham to write down all the authentic and reliable Divrei Torah from the Rebbe.

Every so often where they had questions or were not sure , they asked personally from the Rebbe.

In the year 1863 long after the Petira of the Rebbe and his son R. Yitzchok Mier, The grandson R. Meshulem Zusia zt”l finally printed the Sefer Ohev Yisroel.

He also added to the back of the Sefer, “Likutim”, Divrei Torah that wasn’t recorded in the Sefer Ohev Yisroel.  

There can be two reasons why it didn’t make it in the Sefer.

1.The son R. Y. M. and the Talmid Chacham were not aware of that particular Dvar Torah.

2.The Rebbe never said it. It was made up by one of the many  people who had claimed

“the Rebbe to have said it.” ( The original intention of the Sefer was,to quote only

reliable Torah of the Rebbe)

R. M.Z.  claimed to believe all the Toirehs to be of his grandfather (not exactly his fathers intention) and therefore added them to the back of the Sefer.

The only source for the Minhag of Schlissel Challah is the Likutim in the back of the Sefer Ohev Yisroel. 

*see the Hakdama

The Satmar Rebbe

                               Parshas Hashavua אחרי 

The Satmar Rebbe, R Yoilish Teitelbaum Zt"l was asked why he was so harsh and critical of כלל ישראל. Why couldn't he be like R Levi Yitzchok Berditchever, who always sided & defended even the רשעים of כלל ישראל?

The Rebbe answered: When the כהן גדול did the עבודה on יו"כ in the קדש קדשים, he wasn't allowed to wear בגדי זהב because אין קטיגור נעשה סניגור. Why is it then that when he came out to do the עבודה outside, he changed to בגדי זהב and there was no concern with אין קטיגור נעשה סניגור?

The answer is: Outside of the קדש קדשים where כלל ישראל can watch the כהן גדול, we are not concerned with אין קטיגור נעשה סניגור. On the contrary, we want to remind them to do תשובה for making the Golden calf. 

Only in the קדש קדשים, where there were only the כה"ג  & the רבונו של עולם, does he need to wear בגדי לבן, because אין קטיגור נעשה סניגור     

The Rebbe continued and said " When I have my back towards the ארון הקדש and face the עולם,  I speak like a קטיגור and am critical of all the wrong that is done.I demand from the עולם to better themselves & do תשובה.

However, when I turn around facing the ארון הקדש,  I become a 100% סניגור and I think of כלל ישראל as ועמך כולם צדיקים - there are no רשעים. I plead with the רבש"ע and cry out מי כעמך ישראל - there are no bad Yidden;אין קטיגור all are צדיקים."
                                                            

shlissel challah

The Chida (Moreh B'etzba 6:190) writes " This is a Klal Gadol. 

You should not follow any Minhag* unless 

1) you know the root (source) of it from Chazal,

2) or authentic Kisvei Arizal, 

3) or you know the true reason behind the Minhag".

* Perhaps, the Chida was not referring to Minhagim that has been in 

the family for generations - your parents had from their parents etc, אמבצי

As far as I know, Shlissel Challah is none of the above.

The Fire Dance

 

Parshas Hashavua אחרי
ובחקתיהם לא תלכו

According to Rashi the Pasuk of ובחקתיהם לא תלכו refers
to not following and practicing דרכי אמורי

The תוספתא(Shabbos 7:1) enumerates various practices
that are אסור to do because they are considered דרכי אמורי.
One of them is dancing in front of a fire.

Dancing in front of a fire would be an איסור דאורייתא
of ובחקתיהם לא תלכו.

Ashkenazic Yidden especially in חוץ לארץ never had the
Minhag of making a  ל"ג בעומר הדלקה and dancing in front
of the fire.
Perhaps, those planning to dance in front of the fire
should ask their מורה הוראה* if this איסור דאורייתא is no
longer applicable today and why not.
 עיין שו"ת שבט הלוי ח"ז קל"ו  

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דעת תורה

 פרשת השבוע - אחרי 

 בְּזֹאת יָבֹא אַהֲרֹן, אֶל-הַקֹּדֶשׁ        



יקרה היא מפנינים , מכהן גדול שנכנס לפני ולפנים
(הוריות י"ג ע"א)

R. Yisroel Salanter Zt"l  said,
"The holiest person in כלל ישראל
is the כהן גדול.

 The holiest day of the year
is יום כיפור.

The holiest place on the planet is
the קדש קדשים.

Yet, even when all three are combined,
the גמרא says יקרה היא מפנינים learning
Torah takes precedence.

Perhaps, Rav Elyashiv Zt"l, based his דעת תורה 
of not traveling  Lag Baomer to מרון on this חז"ל
אמבצי

GRAVE DANGER!!!! Parshas Achrei Mos

 

.                                        סכנה גדולה                          GRAVE DANGER The Satmar Rebbe R. Yoilish Zt"l writes, "based on this week's Zohar (אחרי )  going to קברי צדיקים is only for those who know and understand the secret of connecting with the צדיק. For those who do not understand it, there is no point to go and it is a סכנה גדולה to go there."

Shasha Mindel's yahrtzeit

 

R. Shlomo Kluger zt"l in the הקדמה to his Sefer נדרי זריזין ח"ב laments his granddaughter Shasha Mindel's death which came about as a result of her marriage to a terrible family*. He commemorates the Sefer in her name and asks, "all those who learn from the Sefer to be מזכיר her name on her Yahrzeit and if possible to say Kaddish as well. By doing so one will have done a חסד של אמת and will be doubly rewarded מן השמים."  R.S.K.insisted and was  גוזר to all those who will reprint his Sefer they must not remove this הקדמה  Harav Hagaon R. Shlomo Zalman Auerbach zt"l used to say Kaddish on her Yahrzeit the 24th of Nissan.   *It's interesting, that R.S.K. had no problem naming and cursing them.

GOYISHE MINHAG

 

                       הלכה ולא למעשה


NOT SHAVING DURING SEFIRA - GOYISHE MINHAG

The Mekubal & Doctor, Harav Moshe Dovid Valla
(תלמיד of the רמח"ל)
writes that not shaving or trimming the beard during
אבילות, and ספירה is a Goyishe Minhag.

"Only by Goyim, since they all shave during the year,
so refraining from shaving shows אבילות.

For Yidden, since they have been growing beards during
the year, therefore, letting it grow during ספירה is not a
form of אבילות. Chazal didn't have beards in mind 
when they said not to cut the hair during that period.

However, since the masses don't shave their beards
during the  ספירה, we should condone it and come up
with the reason, it's done to be ממתיק הדינים (sweeten
& lighten the harsh judgments) of the long hair*."

The שו"ת חתם סופר יו"ד שמ"ח  too, writes the Poskim's
intention was only for the hair of the head and not
the beard.

* Kabbalistic
 

 

Most amazing, inspiring, & powerful letter.

 

Written by my dear Mechuten, Harav Hagaon R. Aaron Lopiansky Shlita, Rosh HaYeshiva  "Yeshiva of Greater Washington" This amazing letter (printed in his book "Time Pieces") is too good to be kept just for yourself. Please share it with others.                              Most amazing, inspiring, & powerful letter. My dear child, It is now a quiet moment late at night. After an exhausting day of Passover cleaning, you have sunk into the sweetest of sleeps, and I am sitting here with a pile of haggadas, preparing for Seder night. Somehow the words never come out the way I want them to, and the Seder evening is always unpredictable. But so many thoughts and feelings are welling up in my mind and I want to share them with you. These are the words I mean to say at the Seder. When you will see me at the Seder dressed in Kittell, the same plain white garment worn on Yom Kippur, your first question will be, “Why are you dressed like this?” Because it is Yom Kippur, a day of reckoning. You see, each one of us has a double role. First and foremost we are human beings, creatures in the image of God, and on Yom Kippur, we are examined if indeed we are worthy of that title. But we are also components of Klal Yisrael, the Jewish People, links in a chain that started over 3,000 years ago and will make it to the finish line of the end of times. It is a relay race where a torch is passed on through all the ages, and it is our charge, to take it from the one before and pass it on to the one after. Tonight we are being judged as to how well we have received our tradition and how well we are passing it on. It is now 3,300 years since we received that freedom in Egypt. If we imagine the average age of having a child to be about 25 years of age, there are four generations each century. That means there is a total of 132 people stretching from our forefathers in Egypt to us today. 132 people had to pass on this heritage flawlessly, with  devotion and single-mindedness that could not falter. Who were these 133 fathers of mine? One had been in the Nazi death camps; one had been whipped unconscious by Cossacks. One had children stolen by the Czar, and one was the laughing stock of his “enlightened” brethren. One lived in a basement in Warsaw with many days passing with no food to his mouth; the other ran a stupendous mansion in France. One had been burned at stake for refusing to believe in the divinity of a flesh and blood, and one had been frozen to death in Siberia for continuing to believe in the divinity of the Eternal God. One had been hounded by a mob for living in Europe rather than Palestine, and one had been blown up by Palestinians for not living in Europe. One had been a genius who could not enter medical school because he was not Christian, and one was fed to the lions by the Romans… 132 fathers, each with his own story. Each with his own test of faith. And each with one overriding and burning desire: that this legacy be passed unscathed to me. And one request of me: that I pass this on to you, my sweet child. What is this treasure that they have given their lives for? What is in this precious packet that 132 generations have given up everything for? It is a great secret: That man is capable of being a lot more than an intelligent primate. That the truth of an Almighty God does not depend on public approval, and no matter how many people jeer at you, truth never changes. That the quality of life is not measured by goods but by the good. That one can be powerfully hungry, and yet one can forgo eating if it is not kosher. That a penny that is not mine is not mine, no matter the temptation or rationalization. That family bonding is a lot more than birthday parties; it is a commitment of loyalty that does not buckle in a moment of craving or lust. And so much more. This is our precious secret, and it is our charge to live it and to become a shining display of “This is what it means to live with God.” 132 people have sat Seder night after Seder night, year after year, and with every fiber of their heart and soul have made sure that this treasure would become mine and yours. Doubters have risen who are busy sifting the sands of the Sinai trying to find some dried-out bones as residues of my great-great-grandfather. They are looking in the wrong place. The residue is in the soul of every one of these 132 grandfathers whose entirety of life was wrapped up in the preservation of this memory and treasure. It is unthinkable that a message borne with such fervor and intensity, against such challenges and odds, is the result of a vague legend or the fantasy of an idle mind. I am the 133rd person in this holy chain. At times I doubt if I am passing it on well enough. I try hard, but it is hard not to quiver when you are on the vertical shoulders of 132 people, begging you not to disappoint them by toppling everyone with you swaying in the wind. My dear child, may God grant us many long and happy years together. But one day, in the distant future, I’ll be dressed in a kittel again as they prepare me for my burial. Try to remember that this is the treasure that I have passed on to you. And then it will be your turn, you will be the 134th with the sacred duty to pass on our legacy to number 135.   http://www.EshelPublications.com

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Don't Even Mention It!

 

NO BREAD ON PESACH!     The (ספר התשבי (אליהו הבחור writes, one should   not mention the word "bread" on Pesach.   It might remind children to ask for it    & they might end up eating bread on Pesach.   As far as I know, there are no Poskim   who agree with this Halacha    אמבצי

 

3M - Misspelled, Mistranslated, or Mispronounced?

3M - Misspelled, Mistranslated, or Mispronounced?     Those learning Gemoro, are familiar with the words זבין  (with a Yud) and זבן (without the Yud).   זבין means sold and זבן means bought.   Therefore חד גדיא דזבין אבא should be translated, my father sold, unless you change the spelling to דזבן.   Mori V'Rabi Harav Hagaon R. Shlomo Miller Shlita said, there is a third possibility to keep the spelling with a Yud but change the pronunciation to DEZVIN instead of DEZABIN.   The translation will change to " One kid the "purchase" of my father.

SIMPLY TEITCH (translation)

 

DO YOU KNOW THE מה נשתנה?

*incorrect translation: 
מה נשתנה - why is it different.

correct translation:
 מה נשתנה -how different it is. 

מה = what - how  
למה - מדוע = why 

* (Heard from Mori V'Rabi Harav Hagaon R.Shlomo Miller Shlita)