Moshiach

 

*The Alexander Rebbe זצ"ל is quoted as having said there were two groups at the levaya of בועז, one saying to look at the lifetime of צדקות and even he was נכשל at the end by marrying a מואבית. The second group saying to note the Hashgacha that he was kept alive to a very ripe old age in order to marry רות and bring forth the progeny that would result in דוד המלך and משיח.  Who was right? Said the Rebbe, We cannot use the Hashgacha to interpret the Halacha, what we must do is use the Halacha to interpret the Hashgacha and as the Beis Din of שמואל decided "מואבי and not מואבית" then we understand that Hashgacha kept בועז alive to fulfill that Mitzvah and linkage to משיח שמעתי מהרב הגאון ר' נטע שיללר שליט"א ראש ישיבת אור שמח ירושלים*    ------------------------------------------------------------------------------ Mori V'Rabi Harav Hagaon R. Shlomo Miller Shlita told us once during Shiur,  "Someone asked him a שאלה and he answered to the שואל (questioner) to be מקיל The שואל wasn't satisfied with the answer. He felt to be מחמיר (stringent) would be more appropriate. He tried to convince R.S.M. to change his mind and agree to be מחמיר R.S.M. told him,  " (פלוני אלמוני (טוב because he wanted to be מחמיר not to marry רות missed the opportunity of  becoming the grandfather of דוד המלך and מלך המשיח There are times when being מחמיר is not the most appropriate thing to do."

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The four questions

 

מלמד שכפה הקב"ה עליהם את ההר כגיגית  ואמר להם אם אתם מקבלים התורה,   מוטב, ואם לאו שם תהא קבורתכם           The four questions on שבועות 1) What kind of a religion is it when a gun is pointed at you and you are forced to accept it.?(no בחירה) 2) Why were the other nations not threatened with שם תהא קבורתכם and why was the mountain not dumped on them for refusing to accept the Torah? 3) Why the need to force them to accept the Torah when they already said נעשה ונשמע and were ready to accept it ( תוס' שבת פ"ח ע"א) 4) Why שם תהא קבורתכם "there" why not פה "here" under this mountain? Answer: Perhaps, Hashem wasn't threatening or forcing the בני ישראל to accept the Torah on הר סיני. There was no need to do so, being, a) they had already done so  (נעשה ונשמע) b) no point in forcing to accept the Torah by having a gun pointed at them. Hashem told the בני ישראל after they said נעשה ונשמע that it was a good decision they made by accepting the Torah. The only way for עם ישראל to survive & remain a nation forever is by accepting and keeping the Torah. Otherwise, had they not accepted the Torah then they too would ח"ו end up "שם" over there where the other empires & nations of the world are buried and disappeared from the face of the earth. "  אין אומתינו אומה אלא בתורותיה  Our nation is a nation only by זכות of its Torah" (רב סעדיה גאון) .אמבצי

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Where's the cheesecake?

 

What to bake for שבועות (a) Seven-layer cake (b) 3 cornered kreplach- Haman Taschen (c) Saffron Matzah (d) Saffron cake (e) 4 cornered Challah (f)  Honey cake (g) Butter Challah  I couldn't find a source for cheesecake on שבועות The Sefer יוסף אומץ ס' תתנ"ד writes the Minhag was to make a cake/kugel in the shape of a (a) seven-rung ladder. The reason for it is because, during  Matan Torah, Hashem tore open all 7 heavens to show that אין עוד מלבדו.  The Minhag in many German Kehilos was to bake for שבועות  a seven-layer cake for the seven weeks we counted. The Sefer מנהגי ישורון writes of the Minhag to eat (b) 3 cornered Kreplach (Haman Taschen) to commemmerate Matan Torah דיהיב אוריאן תליתאי לעם תליתאי ע"י תליתאי ביום תליתאי בירחא תליתאי The כל בו writes that "the מנהג בכל ישראל* is to eat on שבועות, (c) Matzah with Saffron".The Chok Yaakov O. Ch.494 has a (d) girsa “עוגה” (cake) instead of Matzah. The כל בו gives the reason " because it is משמח את הלב (brings joy to the heart)." The כל בו also writes to bake a (e) Challah with four corners (looks like two)  to remind us of the שתי הלחם and/or it symbolizes "twins" (מזל סיון תאומים)  The רוקח writes that on Shavuos morning you bring the children for the first time in Shul and serve them a specially inscribed (f) honey cake. The משנה ברורה quotes from the מגן אברהם to bake (g) one Challah with butter. This will force you to have another Challah (זכר לשתי הלחם) to eat with the meat.

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Reb Chaim Greineman speaking in learning with Reb Gedalia Nadel

 

Reb Chaim Greineman speaking in learning with Reb Gedalia Nadel 

Picture courtesy of avina seating 

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A Wonderful Segula

 

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Designated Hitters

 

Raising a hand against a Yid The גמרא סנהדרין נ"ח ע"ב says as soon as one  raises a hand to hit a fellow *Yid, even before he hit him, he is considered a רשע. The מרדכי writes that since he is a רשע he is פסול לעדות. A Rav who is מסדר גיטין וקידושין must verify that the עדים  are עדים כשרים. The Rav usually asks the עדים if they are related to חתן וכלה etc. Perhaps, in such places where there are many designated hitters of the Rebbe's team, it would be advisable for the Rav, the מסדר, to also ask the עדים if they ever raised a hand against a fellow Yid. According to ר' אלעזר even if he did do תשובה, he remains an עד פסול. The only תקון he can have is קבורה ר"ל. (after his burial) R.Chaim Brisker (סטנסיל פ' החובל) holds this applies even when trying to hit a Yid who is a רשע if the intention was to kill him.

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The עבירה dance

 

עבירה טאנץ Five hundred years ago, the Minhag in Poland was for the wedding guests, especially the תלמידי חכמים and חשובים to dance holding hands with the כלה. The היתר for this practice was given that it was done כדי לחבבה על בעלה so that her new husband would be proud to be marrying a חשובע כלה and also מפני כבוד אביה - for the כבוד of her father. There was no concern for the guests having illicit thoughts, being it wasn't done as דרך חיבה (affection) and also because they were dancing in public, while others observed them. The מהרש"ל   and others opposed this מנהג. They tried to abolish it. They held this to be a מצוה הבא בעבירה. (Aveirah dance) The מצוה לשמח חתן וכלה by holding hands of an אשת איש About fifty years later, the ב"ח wrote that in his neighborhood this Minhag was still practiced. He didn't condemn it.  However, he did condemn this practice in those areas where there was no such Minhag. Some would hold hands with the כלה but would have a kerchief separating their hands so as not to have skin touching skin. The תורת חיים writes that holding hands is אסור even when a kerchief is used between the hands.                                        מצוה טאנץ At a later date, dancing with the כלה without holding hands was introduced. The כלה would hold on to one corner of a kerchief and the guest to the other corner of the kerchief. This dance finally became known as the Mitzvah Tanz, as opposed to the original Aveirah dance. To accomplish כדי לחבבה על בעלה and מפני כבוד אביה, the תלמידי חכמים and חשובים danced with lots of concentration; hence we have today the Rebbes, etc, dancing with holy כוונות imitating the original concentration of dancing with the כלה. Since there never was a problem of having the father and the grandfathers holding hands with the כלה, that was left intact as the original Minhag of holding hands with the כלה. שו"ע אהע"ז כ"א:ה פתחי תשובה אהע"ז ס"ה:ב