Watch It !

 

Parshas Hashavua עקב --- וקשרתם אתם לאות על ידכם In   שו"ע הל' תפילין כ"ז:ד  it says not to have a חציצה between the תפילין and the גוף. The רמ"א adds that this Halacha applies only to the actual תפילין but for the רצועות there is no need to be concerned with חציצה.  The משנה ברורה ס"ק ט"ז quotes from the אחרונים to be מחמיר even on the רצועות במקום ששייך לקשירה Wearing hand watches became popular in the past 100 years or so. Most watches before that were pocket watches. The first one to deal with the שאלה of wearing a watch under  the רצועות was the Tchehbiner Rav Zt"l who is more מחמיר than the מ"ב and holds to refrain from wearing a watch under the  רצועות even though it is not near the קשר. Harav Ovadya Yosef zt"l writes that he personally spoke to the Tchehbiner Rav  who told him that if the watch is placed past the 7 כריכות there is no problem of wearing it under the רצועות.

When did they start?

 

פרשת השבוע עקב   When did they start wearing תפילין? The מבי"ט writes* "Even though it seems that the Yidden  were commanded in מצרים to wear תפילין, they could not have done so until after they arrived in ערבות מואב when they received the two פרשיות of שמע- והיה אם שמוע." The רשב"א writes** that since they were commanded in מצרים to wear תפילין we must assume that the פרשיות of שמע- והיה אם שמוע were handed over to them in מצרים but only appeared in the Torah in משנה תורה בית אלקים שער היסודות פ' ל"ז* חידושי הרשב"א מנחות ל"ד ע"א**

Parshas Hashovua-Parshas Eikev

                                                                                                                                                                                                                                                                                                                                                       לז"נ צארטל בת ר' אליעזר הלוי הי"ד ח"י מנחם

Vort On Parshas Hashavua

                                                                                                                                                             ואכלת ושבעת וברכת

The Yerushalmi in Meseches Challah (Perek 1 Hl.6) says, a person is Mekayam 10 Mitzvohs before he can eat bread. The Yerushalmi enumerates them as follows:

לא תחרוש שור וחמור (1

בל תזרע (כלאים) (2

בל תחסום (שור בדישו) (3

לקט (4

שכחה (5

פיאה (6

תרומה (7

מעשר ראשון (8

מעשר שני (9

חלה (10

The Tur (O.Ch. 167) writes, a person when making Hamotzie

should place his two hands,10 fingers on the bread , for

the 10 Mitzvohs that is done with the bread.

The Tur* enumerates the 10 Mitzvohs of the Yerushalmi

with one exception. Instead of בל תחסום he replaces

it with   ביכורים

There actually is one** more Mitzvah,  תרומת מעשר.

If we add , תרומת מעשרand    ביכוריםwe end up with

12 Mitzvos.

It is possible, this to be the reason why, the Yerushalmi

and the Tur, both, mention placing the two hands and the ten

fingers. (adds up to 12).

We still need to understand why they only count 10

Mitzvos when there are 12 Mitzvos. (I have no answer)

*The Pirush HaTur Al HaTorah enumerates like the

Yerushalmi (בל תחסום and not ביכורים)

**  we don’t count מעשר עני,  because it is either a year

of  מעשר שני or a year of מעשר עני and not both 

Riddle Of The Day. When Would You Be Required To Bench On A Cup Of Water ????

 

Parshas Hashavua עקב ואכלת ושבעת וברכת     BENTCHING ברכת המזון FOR DRINKING WATER All he did was drink one glass of plain water & therefore he needs to Bentch ברכת המזון.?

The Red String _Parshas Eikev

 Parshas Hashavua עקב

וקשרתם אתם לאות על ידכם

According to some Kabbalists, by placing a red string around

your wrist you will be protected against עין הרע. You will also

be blessed with good health, children, and wealth. This

red string works best if it was placed around the מצבה of

קבר רחל.

This practice red string practice claimed by some as a

מנהג בישראל is mentioned  in the תוספתא (Shabbos 7: 1)

as one of the practices that are forbidden because of 

דרכי אמורי. (placing a red string on the finger).

The קיצור סמ"ג writes if there will come a time,[ ח"ו]

when putting on תפילין will be outlawed.  

One shall then tie a red string on his hand to remember

the תפילין.

This suggestion sounds strange and ridiculous.

One shouldn’t be surprised to find such statements in

 the קיצור סמ"ג.  Supposedly,  the Mechaber of this

ספר was a Goy, a priest, and an antisemite, 

named Sebastian Munster ימ"ש.

 

 

God is on my side

 

Parshas Hashavua עקב  ממרים הייתם עם ה' דברים ט' : ז- כ"ד You were rebellious WITH Hashem  It should have said 'ממרים הייתם  נגד ה You were rebellious AGAINST Hashem  The Satmar Rebbe R Yoilish Teitelbaum Zt"l. answered, that those who drag in Hashem in their rebellion by claiming that it's done לשם שמים are worse than all other עוברי עבירה. Destroying  tractors while screaming Givaald or beating up Yidden who are no longer interested to belong to your Chassidus and it is done לשם שמים are the worst type of  עוברי עבירה according to the Satmar Rebbe.

Did You Know (69)

לז"נ האשה החשובה צארטל הי"ד

נעקד"ה ח"י מנחם אב תש"ד

According to Harav Yosef Sholom  Elyashuv zt"l:

Someone who is not thirsty but drinks before the fast to be hydrated ,does not make a Bracha.

ואכלת ושבעת וברכת- When Do You Clean Up?- PARSHAS EIKEV

The Shulchan Aruch (O.Ch.180) writes:

 " You may not remove the tablecloth and the bread until after

Birkat Hamazon."

The Levush writes:

 "It is proper to clean off the table so you will Bentch at a clean table."

The Kabbalist (Chesed L'Avraham- Azulai)  say not to remove anything from the table until after Birkat Hamazon. Even the leftover bones and peels etc.should stay on the table so the ניצוצות הקדושה (holy sparks) that are attached to them, will be come out through the Birkat Hamazon.

The Kaf Hachayim (Palagi) makes a compromise between the Halacha (Levush) and the Kabbalist) You should collect  the leftovers from all the plates and place it in one plate which shall remain on the table until after Bentching and the rest of the table should be cleaned.

The Rambam argues on the Gemoro

Parshas Hashavua עקב - ט"ו באב הכל בידי שמים חוץ מיראת שמים רש"י י' י"ב The Rambam argues on the Gemoro. How can he do so? The Rambam (איגרות הרמב"ם) argues on the Chazal of  ארבעים יום קודם יצירת הולד בת קול יוצאת ואומרת בת פלוני לפלוני* The Rambam's argument is that this cannot be true, being getting married is a Mitzvah and one of the fundamental principles we believe in is בחירה. If it is predestined to get married then he has no בחירה in performing the Mitzvah. How can the Rambam argue on Chazal  just because he has a Kushya on them? סוטה ב' ע"א*

Why do we Bentch?

ואכלת ושבעת וברכת    

Why do we Bentch?

Is it to thank Hashem for the pleasure of:

1) eating

2) full stomach

3) both eating & full

 

R.Akivah Eiger ( 'הגהות רע"א או"ח רפ"ו: ב ) asks a

חקירה:

 What creates  the חיוב  of Bentching, is it both the אכילה & שביעה (eating & being full) or maybe only the שביעה creates  the חיוב and not the אכילה

It would make a difference if,



1) A קטן who became A גדול within 72 minutes (כדי עיכול)
(time it takes for food to digest) of eating a meal that he
has Bentched as a קטן. Is he obligated to Bentch again?
The אכילה  was done as a קטן and the שביעה as a גדול
(R. A. Eiger )

2) A Goy who ate and became a גר
within 72 minutes of his meal, Is he obligated
to Bentch for eating when he was a Goy?


3) According to the שיטות that women are פטור
from Birkat Hamazon An עבד כנעני (same as women)
who ate and his master freed him within 72 minutes
of his meal is he obligated to Bentch?

4) An אונן who ate and they buried the Niftar
within 72 minutes of his meal, Is he obligated
to Bentch?
(Chochmas Adam)

5) A קטן ate before his Bar Mitzvah and wasn't full
he became Bar Mitzvah within 72 minutes and
ate a small amount (פחות מכשיעור שביעה) which filled
him up. Is he obligated to Bentch again even though
he ate less than a Shiur since he is full.?
(Harav Zvi Pesach Frank ZT"l)

GLUTEN FREE

ואכלת ושבעת וברכת Harav Hagaon R.Moshe Sternbuch Shlita writes (תשובות והנהגות ח"ז):  Gluten-free bread since it isn’t as filling as regular bread,  it’s Bracha is מזונות & על המחיה. Mori V’Rabi Harav Hagaon R. Shlomo Miller Shlita  strongly disagrees with R. M. Sternbuch and holds that  the Bracha for Gluten-free bread is המוציא & ברכת המזון Reb Shlomo Miller’s proof is that oats don’t contain  gluten yet are one of the 5 Minim ( המוציא & ברכת המזון)

Zohar -Parshas eikev

a kabbalah matzav

The Zohar Parshas עקב writes the Tefillin Shel Rosh

has 2 Shins. One Shin with 3 Zayins and one with 4 Zayins

in total 7 Zayins.

The Zohar explains the 7 secrets of the 7 Zayins on the 

Tefilin . 

1) 7 lobes of the lung*

2) 7 days of the week

3) 7 weeks (Pesach to Shavuos)

4) 7 Planets**

5) 7 branches of the Menorah

6) 7 candles 

7) 7 Sefiros

*5 lobes +2?

 כוכבי לכת**

Zohar Parshas Eikev -What Do the 7 Zayins On The Tefilin Represent

CLICK HERE TO SEE THE CHASAM SOFERS SOD OF LAG BAOMER

Zohar Parshas Eikev

The Zohar Parshas Eikev writes :

The Tefillin Shel Rosh has 2 Shins. One Shin with 3 Zayins and one with 4 Zayins, (in total 7 Zayins.)

The Zohar explains the 7 secrets of the 7 Zayins on the Tefilin represent :

1.      7 lobes of the lung*

2.       7 days of the week

3.       7 weeks (Pesach to Shavuos)

4.       7 Planets**

5.       7 branches of the Menorah

6.       7 candles (burning)

7.       7 Sefiros

*5 lobes +2?

 כוכבי לכת**