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Daily Mitzvah (Maimonides) Monday 04/23/2006 Nissan 25 5766 Day 233 of 339 Positive Mitzvah 99 - Impurity of a 'Niddah' 04.23.06 (5:52 pm)   [edit] B"H Nissan 25, 5766 * April 23, 2006 ========================= ========================= D A I L Y M I T Z V A H (M A I M O N I D E S ) ========================= ========================= Today's Mitzvah (Day 233 of 339): Positive Mitzvah 99 ------------------------- ------------------------- --- Positive Mitzvah 99: Impurity of a "Niddah" -Leviticus 15:19 "When a woman has a discharge..." Niddah is a state of impurity that applies only to women. You can count on us! Between the holidays of Passover and Shavuot, count the Omer the high-tech way! Subscribe to our Omer Reminder email list and we will send you an email every evening reminding you to fulfill this special Mitzvah! Just click here: http://www.chabad.org/autosub...,263637,16 Brought to you by Chabad.org To listen to an audio version of today's lesson, please click one of the following links: MP3: http://www.chabad.org/dailyst... Real: http://www.chabad.org/dailyst... To view this lesson online with its many features please visit: http://www.chabad.org/dailyst... For more daily Torah study, please visit: http://www.chabad.org/dailyst...   Halacha of the Day (4/23/2006) The Proper Sequence when Reciting Me'ein Shalosh & Borei Nefashot 04.23.06 (5:34 pm)   [edit] Halacha of the Day (4/23/2006) By Rabbi Eli Mansour To dedicate Daily Halacha for a day please click here. Thank you. http://www.dailyhalacha.com/s... * * * * * * * * * * * * * * * * * * * * Description: The Proper Sequence When Reciting Me'ein Shalosh and Borei Nefashot The Beracha of Me'ein Shalosh, which one recites after eating grain products, wine, or fruits from the seven species, is considered a more "important" Beracha than Borei Nefashot, which one recites after eating other foods. This is true in two senses. Firstly, according to some authorities the recitation of Me'ein Shalosh is required on the level of Torah obligation, while all views agree that the requirement of Borei Nefashot was enacted by the Sages. Secondly, Me'ein Shalosh is more specific than Borei Nefashot; in Me'ein Shalosh, one specifies precisely the category of food he ate - grain products, fruits, or wine - whereas Borei Nefashot makes reference to food generally. In fact, the Gemara speaks of Borei Nefashot with the expression, "Mevarech Ve'lo Kelum," literally, "reciting no Beracha at all." Borei Nefashot is thus considered a "lower-level" Beracha. Intuitively, then, we might have concluded that when one must recite both a Me'ein Shalosh and a Borei Nefashot, such as if one ate a Ke'zayit of both a Mezonot food (a food made from grain) and apples, he should first recite Me'ein Shalosh and then Borei Nefashot. Since Me'ein Shalosh is considered a more important Beracha, it should seemingly take precedence over Borei Nefashot. However, Chacham Ovadia Yosef, in his "Yabia Omer," writes that in such a case, when one partook of both Mezonot and apples (or other fruit), he should first recite Borei Nefashot, followed by Me'ein Shalosh. He rules this way because the Semak (Sefer Mitzvot Katan, a work by Rabbi Yitzchak of Courbeil, France, 13th century) rules that the expression mentioned in the text of Me'ein Shalosh, "Ve'al Tenuvat Ha'sadeh" ("and for the produce of the field") includes all produce. According to the Semak, then, the recitation of Me'ein Shalosh covers all foods grown from the ground. Hence, once one recites Me'ein Shalosh over the Mezonot food, he can no longer recite Borei Nefashot over the apples, because the apples were already included in the Me'ein Shalosh. Chacham Ovadia Yosef therefore rules that one should first recite Borei Nefashot, followed by Me'ein Shalosh. Moreover, if a person in this case recited Me'ein Shalosh first, he does not then recite Borei Nefashot, since the apple s may have been covered by his recitation of Me'ein Shalosh. Although Rabbi Moshe Halevi, in his work Birkat Hashem, writes a lengthy essay demonstrating that Me'ein Shalosh always takes precedence over Borei Nefashot, Chacham Ovadia Yosef holds that in this case one should first recite Me'ein Shalosh. Thus, if a person ate a Ke'zayit of a grain product, which requires a Me'ein Shalosh, and a Ke'zayit of apples (or other fruit), which requires Borei Nefashot, he should first recite Borei Nefashot, followed by Me'ein Shalosh. And if he recited Me'ein Shalosh first, he does not then recite Borei Nefashot. * * * * * * * * * * * * * * * * * * * * Audio Length: 3:24 Minutes Click to Listen to it now: http://www.DailyHalacha.com/P... Click to Download as Mp3: http://www.DailyHalacha.com/H... Size: 800 KB Click to Download as Wma: http://www.DailyHalacha.com/H... Size: 1.58 MB   04.23.06 (2:50 pm)   [edit] B"H ----- Please Tell Me What the Rebbe Said Interpretations of the Weekly Torah Readings and the Festivals. Based on the Talks of The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson. Electronic version provided free at: www.SichosInEnglish.org ************************* ************************* ******************* Everyone was shaking Uncle Shmuel's hand and wishing him: "Mazel Tov! Mazel Tov!" Avromie was also excited about his new cousin's bris, but he kept thinking about the tiny baby's crying. "Don't worry about little Meir," Avromie's father calmed him. "He's fine. Just look at him, he's sleeping peacefully now. He even looks like he's smiling in his sleep!" "I'm not worried, Tatti," replied Avromie. "I was just wondering why HaShem commanded us to have a bris when we're so tiny - only eight days old." "There is something very special about the number eight...," his father began to explain. "I know!" interrupted Avromie. "We learned about eight last week in Parshas Shemini. The number seven is a symbol of natural things - like the seven days in a week. The number eight is a symbol of things which are higher than nature." "Good for you, my little Talmid Chochom," his father complimented him. "And by the way, speaking about the parshah, isn't it interesting that your cousin Meir's bris is taking place during the week in which we read: 'And on the eighth day you shall circumcise....' " "But still, Tatti, why do we have to have the bris when the baby is so tiny? He doesn't even understand anything. Couldn't we have it when he's eight years old? It would still be connected with the special number eight." "Actually, Avromie, being eight days old and not understanding much is exactly what the bris is all about." "What do you mean, Tatti?" "The bris between HaShem and the Jewish people involves a very deep connection. Our link to HaShem does not depend on what we understand or feel. It comes from our neshamah, which is far above our understanding. Even though there are many things about HaShem that we don't understand, we trust in Him and follow His laws. "And our connection to HaShem is not just something spiritual; it is a real part of our everyday lives. And so we make a bris with HaShem in our actual flesh. Do you know who was the first Jew to have a bris when he was eight days old?" "Yitzchak," Avromie answered. "Good," his father replied. "But Yishmael claimed that he was greater than Yitzchak because he had a bris when he was 13 years old. 'I understood what I was doing and I still agreed to have a bris, while you were only a baby,' Yishmael bragged to Yitzchak. "Yishmael was wrong. Our connection with HaShem is far above understanding, and that is why Yitzchak's bris - and little Meir's and every Jew's - should be performed when he's eight days old." (Adapted from Likkutei Sichos, Vol. I, p. 19ff) ************************* ************************* *** End of text - Please Tell Me What the Rebbe Said - Tazria ************************* ************************* ***   Shabbat Shalom - Insights into Life, Ideas for Personal Growth - Tazria-Metzora 04.23.06 (2:45 pm)   [edit] See this article online: http://www.aish.com/torahport... by Rabbi Kalman Packouz Insights into life, ideas for personal growth If you would like to support the Shabbat Shalom Weekly, please click here: GOOD MORNING! Last week we dealt with the anomaly that the Jews have been the most hated and persecuted people throughout history, yet have paradoxically been a Light Unto The Nations and have helped civilize the world - and that both phenomena were prophesied! We also dealt with the Torah prophecy that the land will be barren and only produce when Jews lived there, though in the natural course of the world the land should have produced for subsequent dwellers. And now to our final prophecy in the "Seven Wonders of Jewish History" - that the Jews will be dispersed to the four corners of the world to eventually return to the Land of Israel... 7. RETURN FROM EXILE It has been prophesied in the Torah that Jews would be exiled from the land and that they would return to the land: "And it shall come to pass when these things shall come upon you, the blessing and the curse that I have placed before you, you will take it to heart amongst all of the nations where God has scattered you; you will return to the Lord your God and you will listen to His voice according to all that I am commanding you today, you and your children with all of your heart and with all of your soul. Then the Almighty will bring back your captivity and have mercy upon you; and He will return and gather you from among all of the nations where he has dispersed you. If your dispersed ones will be even at the ends of the heavens, from there God Almighty will gather you and from there He will take you. And God your Lord will bring you to the land that your fathers inherited and you shall inherit it and He will do good for you and make you more numerous than your forefathers." (Deuteronomy 30:1-5) No other people has ever gone into exile and survived for thousands of years to come back to reestablish a national homeland. The return of the Jews from exile to the Land of Israel was nothing short of a miracle. CONCLUSION When we look at Jewish history, we see a history where the Jewish people have defied the laws of nature and the laws of history! We have survived and impacted this world - though we have been thrown out of our land not once, but twice! We have impacted the world perhaps more than any other people in history - the concepts of the value of human life, universal education, justice and equality, the importance of and goal of world peace (as opposed to glorifying war), the importance of a strong stable family as a basis for a moral foundation for society, individual and national responsibility for the world - though we were beaten, killed and exiled from one nation to the next. Though few in number and spread to the four corners of the earth, we survived as a people, never assimilating into anonymity. Even our land, the Land of Israel, defied the laws of nature, only fertile when the Jewish people inhabited it. Coincidence? Good luck? A roll of the dice? Perhaps - except that each and every phenomena was prophesied and predicted in the Torah hundreds and thousands of years before the events. Does it make you think that perhaps something is going on here? That perhaps there is a special relationship between the Almighty and the Jewish people? The Almighty, the Jewish people and the Torah are intertwined. In the past 3,300 years there has been effort after effort - from within as well as from without - to redefine and redirect our people. Each and every one has failed. If you wonder why, then perhaps the time has come to read the Torah and find out (I highly recommend the Artscroll Stone edition of the Torah) - and perhaps also Permission to Receive and Permission to Believe by Kelemen (all are available at your local Jewish bookstore, at judaicaenterprises.com or by calling toll-free to 877-758-3242). The Torah is not only our heritage, it is the game plan for the Jewish people and the world! For more on "The Seven Wonders of Jewish History" go to ShabbatShalomAudio.com! Hear classes on... THE SEVEN WONDERS OF JEWISH HISTORY Download to Go or Listen FREE On-Line Torah Portion of the Week Tazria-Metzora The Torah continues with the laws of physical and spiritual purity. The focus of this portion is upon tzora'as, a supernatural physical affliction sent to warn someone to refrain from speaking badly about others. The disease progressively afflicted home, clothes and then one's skin -unless the individual corrected his ways and followed the purification process stated in the Torah. There are two types of speech transgressions: 1) Loshon Hora (literally "evil tongue") - making a derogatory or damaging statement about someone even though you are speaking the truth. 2) Rechilus (literally "tale bearing") - telling someone the negative things another person said about him or did against him. Check out http://www.chofetzchaimusa.or... for daily lessons in Shmirat HaLoshon, proper speech - or ask at your local Jewish bookstore, judaicaenterprises.com or call toll-free to 877-758-3242 for books and tapes! Also, go to http://www.aish.com/stopLH for "The 10 Rules of Loshon Hora." The second Torah Portion, Metzora, continues with the purification process for the metzora, the person afflicted with tzora'as and then the home afflicted with tzora'as. The portion ends with the purification process for discharges from the flesh. * * * Dvar Torah based on Growth Through Torah by Rabbi Zelig Pliskin As mentioned above, if one speaks slander, in Biblical times an affliction of tzora'as would progressively afflict his home, then clothes and finally his skin - unless the individual corrected his ways and followed the purification process stated in the Torah. The Cohen is consulted to determine if the affliction is actually tzora'as; if it is tzora'as on the walls of the home, then everything inside requires purification. When the Cohen is called to make the determination, the Torah tells us that: "The Cohen shall command that they empty the house, before the Cohen goes in to see the plague so that everything in the house will not become tamay (require purification). Afterwards the Cohen shall go in to see the house." (Leviticus 14:36) Why does the Cohen order them to empty the house before making his determination of whether or not the affliction is tzora'as? Rashi cites the Sages that the main reason the Torah tells the owner of the house to remove all that is inside is because of the earthenware vessels. Even if the house is rendered in need of purification, other vessels besides those made of earthenware can be purified. However, once earthenware vessels become tamay they remain in that state. We see here how the Almighty has compassion for a person even if only a very small amount of money is involved and that person is even a transgressor! This is a lesson for us to be careful not to cause other people any financial loss. Tzora'as of the house comes because of a person's transgressions. Even so, the Almighty is careful not to cause the person any unnecessary loss. Having this awareness will make us more careful with the money and property of others. CANDLE LIGHTING - April 28: (or Go to http://www.aish.com/shabbat/c...) Jerusalem 6:42 Guatemala 6:00 Hong Kong 6:30 Honolulu 6:37 J'Burg 5:28 London 7:48 Los Angeles 7:11 Melbourne 5:22 Mexico City 6:40 Miami 7:33 New York 7:30 Singapore 6:51 Toronto 7:58 QUOTE OF THE WEEK: There are two types of fools: Those who trust everyone and and those who trust no one.   Jewish Ethisist - 239 - Supervising Workers 04.22.06 (3:37 pm)   [edit] See this article online: http://www.aish.com/societyWo... by Rabbi Dr. Asher Meir, Business Ethics Center of Jerusalem How much worker supervision is too much? Q. New technology enables employers to keep tabs on workers' every action. How much surveillance is ethical? A. The relevance of this question was brought home to me recently in the form of a new twist on the old evening news line, "It's ten o'clock. Do you know where your children are?" A huge billboard advertising GPS tracking equipment read: "It's 11:00 AM. Do you know where your workers are?" We related to this question in an earlier column, http://www.aish.com/societyWo..., from the point of view of the rights of the worker. We pointed out that on the one hand worker oversight is certainly necessary and appropriate; the Talmud tells us that someone who has inherited a lot of money and wants to lose it fast should hire workers and not supervise them. (1) On the other hand, employers shouldn't try to dig up private information about workers unless they need the information for a specific constructive purpose, and will use the information in a fair and equitable way. (Example: giving the worker the right to respond; not summarily firing the employee unless there is clear and present danger from worker behavior.) These are the same criterion they would have to apply if they had the information and were considering whether to pass it along to someone else. (2) This week I want to focus on another aspect of the question: not whether surveillance is legitimate, but whether it is effective. Excessive oversight may be counterproductive for a number of reasons: 1. It limits the employee's freedom to use judgment and thus robs the employer of much of the worker's unique ability. 2. As a consequence, it can stifle the worker's creativity, reducing his ability and morale. 3. Ultimately, lack of trust in the worker may be reciprocated by a lack of commitment towards the employer, resulting ironically in less compliance rather than more. The great American general George Patton was a stickler for iron discipline. He is quoted as saying, "There is only one kind of discipline: perfect discipline." Yet this same manager is known for the words: "Never tell people how to do things. Tell them what to do and they will surprise you with their ingenuity." Employees have to carry out orders, but employers have to know how to give directives that don't stifle their worker's abilities. We can find a model for this approach in the construction of the Tabernacle at the time of the journey of the Children of Israel through the desert over 3,000 years ago. The Tabernacle, or Mishkan, was the main vehicle for spreading consciousness of God's presence in the world. Its construction is considered in our tradition as the archetype of all constructive labor, so much so that when the Torah prohibits "labor" on the Sabbath day, our Sages learned that the particular labors forbidden were precisely those needed for the work of the Mishkan. On the one hand, we find that the plan of the Mishkan and its utensils were described to Moses in a detailed prophecy. Yet Moses delegated the actual handiwork to the people in a way which gave maximum latitude to their individual talents. This began with the donations of raw materials by all the people. Moses did not dictate who should give, rather "Then came each man whose heart inspired him, and everyone whose spirit moved him" (Exodus 35:21). He also did not provide an exact inventory of materials and quantities; rather "Every man and women whose heart moved them to bring for all the work that the Lord commanded through Moses to do, the children of Israel brought as a donation to the Lord"(Exodus 35:29). Ultimately, the Torah tells us that they brought far more than was necessary. Likewise, the handiwork was not dictated but rather delegated. The chief workmen, Betzalel and Oholiav, were endowed with "skill, insight and inspiration" (Exodus 35:31). But they also did not merely dictate to their subordinates, for the Torah tells us that the individual laborers were also "every wise hearted person, whom God endowed with skill and insight, to know how to do all the handiwork of the sanctified labor which God commanded" (Exodus 36:1). When the Torah tells us that Betzalel did "everything God commanded Moses" (Exodus 38:22), Rashi comments that he didn't do everything Moses commanded him; rather, his inspiration and insight led him to fulfill God's original plan even when Moses' instructions differed slightly. The Tabernacle in the desert is considered a model for all our efforts to apply human ability to make the entire world a suitable abode for God's presence. Its construction can likewise serve as a model for an ideal workplace, where the employees are fully dedicated to the success of the project at hand and apply all their individual talents and abilities, rather than merely serving as automatons carrying out precise directives from their superiors. SOURCES: (1) Babylonian Talmud Bava Metzia 29b. (2) Chafetz Chaim volume II chapter 9; Responsa Halakhot Ketanot 1:276. Send your queries about ethics in the workplace to jewishethicist@aish.com To sponsor a column of the Jewish Ethicist, please click here. The Jewish Ethicist presents some general principles of Jewish law. For specific questions and direct application, please consult a qualified Rabbi. The Jewish Ethicist is a joint project of Aish.com and the Business Ethics Center of Jerusalem. To find out more about business ethics and Jewish values for the workplace, visit the Business Ethics Center of Jerusalem at www.besr.org. This article can also be read at: http://www.aish.com/societyWo...   L'Chaim - Issue # 916 04.22.06 (2:54 pm)   [edit] ========================= ========================= === B"H ----- L'CHAIM - ISSUE # 916 ************************* ************************* *** Electronic version provided free at: www.LchaimWeekly.org -------------------- Palm-Pilot version provided free at: www.LchaimWeekly.org/lchaim/5766/916.prc ************************* ************************* *** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ************************* ************************* *** April 21, 2006 Shmini 23 Nisan, 5766 ************************* ************************* *** A Three Legged Stool Imagine, if you will, standing on a three-legged stool. You're reaching into a high cabinet to get something out when all of a sudden one of the legs breaks and...ooops...oh well, the stool is only sturdy when all three legs are attached. Shimon the Righteous (who lived during the times of Mordechai - of Purim fame) used to say: "The world stands on three things - on [the study of] Torah, the service [of G-d, i.e. prayer], and deeds of kindness." (Ethics of the Fathers 1:3) Let's see how we can assure that the legs of our personal worlds are sturdy. Deeds of kindness - yes, that includes helping a little old lady cross the street or giving some coins to the beggar asking if you can spare a dollar for a cup of coffee (used to be a dime!). It can even be carrying a neighbor's groceries in from the car or offering to pick up something at the store for an elderly or ill friend. One sturdy leg coming up. The service of G-d, praying - hmm. Raising your hands, lifting your eyes to the heavens and murmering, "G-d help me!" at those moments of desperation is definitely counted. But to make that leg a tad sturdier,try incorporating formal prayer into your daily schedule. It can be as simple as the "Shema" before going to bed at night or the "Modeh Ani" upon awakening in the morning. They're short and to the point. Now, for that third pillar, Torah study. Of course it can be a challenge to find the right level class on the right night in the right place with the right teacher. But nowadays, thanks to the explosion of technology, you can study Torah anywhere, anytime, any subject that suits your fancy. Some good websites to start are: www.meaningfullife.com, www.inner.org, www.moshiach.com, www.SichosInEnglish.org, www.JewishContent.org, www.JewishAudio.org, and, of course, www.LchaimWeekly.org. Torah study is nothing to be afraid of. You don't need any special background or credentials to participate. And it carries special meaning for every Jew. Only through studying the Torah and all its beauty do we come to understand not just how much it applies to each one of us; but also how much more sturdy and stable our world is with it. You can call your local Chabad-Lubavitch Center to find out what classes are available. They can also give you information about Torah tapes and Torah on the telephone. You might want to try the new jnet.org that will pair you up with your own "chevrusa" study partner. If none of the above suggestions meet your fancy, start an informal study group of your own with a small group of friends. Organize a "lunch and learn" class at your office. Or just buy an informative and/or inspirational Jewish book at your local Judaica store and start reading. Whatever it takes, make sure that third pillar is strong. And, whatever you do, remember that if you are trying to reach up high, first make sure that all three legs of the stool are sturdy! ************************* ************************* *** LIVING WITH THE REBBE - THE WEEKLY TORAH PORTION ************************* ************************* *** The Torah portion of Shemini opens with a description of the eighth and final day of the consecration of the Sanctuary, the day when the Divine Presence first rested therein. The name of the portion - Shemini - means "eighth" and alludes to the special significance held by the number eight. Eight symbolizes that which is above the laws of nature and the boundaries of our physical world. It stands for that aspect of G-dliness which exists even beyond the realm of our human powers of description. One would think that the contents of so lofty a section of the Torah would deal with correspondingly lofty subject matter - philosophy,belief in G-d, metaphysics - but we find that Shemini delineates the laws between kosher and non-kosher animals. Why such a mundane a subject for a Torah portion which is supposed to express so high a level of holiness? In many instances, a fine line exists between that which is kosher and that which is forbidden. A kosher animal whose windpipe and esophagus are only partially severed when slaughtered is not fit for consumption. A difference of only a fraction of a centimeter can determine whether or not the flesh of the animal is kosher or not, as Jewish law prescribes that both windpipe and trachea be more than half severed with one movement of the knife. In our own lives, we also occasionally must make decisions which are as fine as a hair's breadth. Choosing between good and evil when the choices are obvious and blatant is much easier than making a decision between two extremely fine points. For such decision making, extra help from Above is necessary. The Evil Inclination sometimes disguises itself in a "robe of holiness." It discourages a person from performing a mitzva (commandment) through guile and doubt, presenting all sorts of seemingly plausible and erudite excuses. A person may become confused when the two paths of action before him both seem to have merit. The Evil Inclination can even make a sin appear to be an actual mitzva. How are we to overcome the wiles and cunning of the Evil Inclination? How can we be sure that the decisions we make are the right ones? By learning the lesson which is taught in Shemini. Man alone, bound as he is by the laws of nature and the limitations of the human intellect, cannot always overcome his Evil Inclination. But when a person gives himself over to G-d, Who is not bound by any natural law and is infinite, and asks His help to "distinguish between the unclean and the clean," one can indeed conquer the Evil Inclination and avoid falling into its net. A Jew's connection to G-d is so strong that it cannot be split asunder by any power on earth. When a Jew does a mitzva - mitzva comes from the Hebrew word for binding together and connecting - he ties himself to G-d with a supernatural strength. Armed with this power, we can see through the mask of the Evil Inclination when we are presented with even the finest points of contention. Adapted from the works of the Lubavitcher Rebbe. ************************* ************************* *** SLICE OF LIFE ************************* ************************* *** Connecting the Dots By Rishe Deitsch South African emigration was at its peak and the Cohen family decided to leave as well, to make a fresh start in Israel. Mr. and Mrs. Cohen, and their only child, Batya, rented a townhouse in a heavily South African community in Israel, with its own community shul (synagogue). Batya had just graduated high school so the timing for their move provided the opportunity for an exciting new beginning for her as well. Their joy was short lived when it was discovered that the headaches Batya was complaining about were due to a serious inoperable brain tumor. Within a short time she was gone, an only child, just 18 years old. Shortly thereafter, Mrs. Cohen was diagnosed with leukemia. Still devastated from Batya's death, the situation seemed hopeless. Rabbi Levy, the rabbi serving the South African community in Israel, knew of my friend Esther and her work with energy healing, and he asked her if she would be willing to see Mrs. Cohen. Of course, she agreed. Mrs. Cohen had been told that her only hope was a bone marrow transplant, but so far no match had been found. The best chance is a close blood relative, but Mrs. Cohen had none alive. After working with her, Esther took her leave. She called Rabbi Levy and said that she felt that somehow, somewhere, there was a door remaining to be opened, but she didn't know what. As soon as she hung up from Rabbi Levy, her cell phone rang. It was a friend who was in labor wanting to know if Esther could come be with her. Luckily, the birthing center was right near the hospital where Esther had just visited Mrs. Cohen. Esther had attended many births in this center, and so she was very friendly with the people who worked there. As she walked toward the nurses' station, she suddenly stopped. She saw a young pregnant woman, who said her name was Sara, checking in. Esther was taken aback by Sara's strong resemblance to Mrs. Cohen. It crossed Esther's mind that perhaps this young woman might be a suitable bone marrow match and that maybe it was worth exploring after she finished helping her friend give birth. The birth went smoothly, thank G-d. Afterwards, Esther asked about Sara. She was told that the couple had recently moved to Israel from South Africa. Esther asked the nurse to find out if they would mind if she approached Sara after the birth, about being a possible bone marrow donor for someone. The nurse came back saying they would not mind at all. A few hours later, Sara gave birth to a baby girl. Soon after, Esther introduced herself to Sara and her husband and explained the bone marrow donation procedure. The young woman agreed to have the blood test,although she had just given birth! The blood test was administered. Now late at night, on Esther's way home at last after a long day, her cell phone rang again. This time it was the blood technician who was excited to report a perfect match! "A match like this is usually only an immediate blood relative," he said in wonderment. Elated, Esther immediately called Mr. Cohen with the great news. That very night, procedures were begun for the transplant to take place. A little while later, Sara called Esther to invite her to her daughter's baby naming. It would take place on Thursday morning in the South African community shul. During the conversation, Esther discovered that Sara had recently lost both her parents in a road accident in South Afirca, and this was one of the main reasons they had left. She was an only child and the memories in South Africa were too much for her. So they had moved to Israel. New country, new life, and now a new baby. Later that day, Esther met Mr. Cohen and told him about the baby naming. Thursday morning both Esther and Mr. Cohen went to the baby naming. They were both taken aback when the baby's name was announced. Batya! As Mr.Cohen turned pale from the shock of hearing the baby's name, Sara stood up to explain to the assembled guests why they had named her that. "I was adopted," said Sara. "I have always known it. I have always felt gratitude to my birth mother for giving me up for adoption instead of ending the pregnancy. My adoptive mother, who could not conceive a child, often told me that I was a gift from G-d. Now that I have my own child, I realize that all children are gifts from G-d. So we named our daughter Batya, "daughter of G-d." May G-d help us raise her to serve Him with all her heart." The transplant was a complete success. Now the question begged to be answered. Who was this perfect match? Mrs. Cohen knew the answer. When she was a young girl of 16, before she was Torah observant, she had become pregnant. Over her parents' objections, she had wanted to have the baby and give it up for adoption to a Jewish couple. At that time, an emissary of the Lubavitcher Rebbe had arrived in town. He was looking for students to come to his new seminary for girls with little Torah background. When he heard about the situation, he suggested that she study at the seminary while carrying her baby to term there. He also knew of a couple who desperately wanted to adopt a child. Sara was this child, none other than Mrs. Cohen's own first child whom she had never seen before. Now this daughter had returned the gift of life to her own mother. The family was now reunited and became very close. Sara recalls how she had worried that her baby would grow up without the love of grandparents. Mrs. Cohen recalls how she was sure that she would never experience the joy of holding a grandchild. I call this story "Connecting the Dots" because it is a perfect example of how, though mostly we are unable to see the whole picture, sometimes G-d shows us that He is behind every detail. Nothing proves G-d's love for each of us like Divine Providence. Reprinted with permission from the N'Shei Chabad Newsletter. ************************* ************************* *** WHAT'S NEW ************************* ************************* *** New Emissaries Rabbi Sholom Ber and Rivka Galperin are moving to Miami, Florida, as shluchim (emissaries) of the Lubavitcher Rebbe where they will serve as Program & Youth Directors at Chabad of Kendall / Pinecrest. Saying Mazel Tov? Modern medical wisdom recognizes that good health depends on a patient's emotional state and mental attitude. For centuries, it has been customary for Jewish women to adorn both the birthing room and the cradle with Psalm 121 (Shir Lama'alot). The Psalm states our declaration of dependence upon the Creator for our safety and well-being, and His commitment to guard us at all times. To get a free color print of the Psalm call (718) 756-5700, and mention Lchaim weekly, or visit www.LchaimWeekly.org/general/art/shir-lama alot.jpg. ************************* ************************* *** THE REBBE WRITES ************************* ************************* *** 5 Kislev, 5712 [1951] ...I am not pleased. It appears from your letter that the trust in G-d that should be expected of a Jewish woman in general and of a Chasidic wife in particular is not present in yourself in appropriate measure. Accordingly, this affects your health and your household. Every Jew, man or woman, should constantly keep in mind that G-d, Who conducts the world at large, no doubt also conducts the microcosm of each of us. And just as He has a say in the big world, He certainly has a say likewise in our little personal world. One should depend on Him,trusting that He no doubt leads things in a good direction. Moreover,one should not interfere with this by one's uncertain trust in Him, or by factors that do not accord with the Torah - and one of these is [a lack of] marital harmony. Until after the arrival of Moshiach, there is no person without a fault. Hence, just as one person has a fault, it is certain that so, too, the other has a fault. And just as one does not want to uncover and highlight one's own fault, one should also not highlight and magnify another's fault. This is how things should be between Jews in general; how much more so when the person under discussion is your husband and the father of your child. My aim here is not to rebuke, but to make you aware that your situation is not as harsh as you perceive it to be, nor is it exceptional, as you imagine it to be. Each of you should overlook things, preferring to find ways of establishing domestic harmony. And once domestic harmony reigns, this is the vessel into which G-d pours blessing, and success, and good health, and a livelihood, and blissful contentment from one's children. In my opinion, you would do well to ask your doctor for directives regarding your food and beverages and home management, and to act accordingly. And G-d will no doubt help you, so that everything will come about at the proper time, in a positive way, and successfully. With blessings, * * * 2 Sivan, 5712 [1952] Greetings and Blessings! Your letters of 9/4 and 2/5 reached me after having been delayed on their way here, and I was very happy to read that your wife's pregnancy went well and that she gave birth to a son who is named [...]. May G-d grant that you, together with your wife, should raise him and your older son to the study of Torah, to the marriage canopy, and to the practice of good deeds, and may you be granted an ample livelihood. Your letter mentions your anxiety about your income. You ought to keep in mind something that is written in the holy books - that when a son is born, this is an auspicious sign of blessing in the household. That includes one's livelihood. In order to accelerate this, one needs to be strong in one's trust in G-d, for it is He Who "provides nourishment and sustenance for all," and seeks to do so "from His full hand." Another thing to keep in mind is that one has to fashion vessels that will contain G-d's blessings. In general terms, this means studying Torah and observing the mitzvos (command-ments); in particular, it means contributing tzedakah (charity). If a person thinks that his livelihood is meager, he should donate more than previously. In that way he shows G-d that his charitable needs are greater [than heretofore], and as a matter of course He will then provide a greater income than heretofore. May G-d grant that you and your wife both be firm in your trust, and that you will soon see the fulfillment of G-d's blessing for an ample livelihood. With blessings for sound health for yourself and your wife and children... Translated by Rabbi Uri Kaploun, reprinted from In Good Hands, Sichos In English. ************************* ************************* *** CUSTOMS ************************* ************************* *** Why are Ethics of the Fathers read on each Shabbat from Passover until Shavuot? We read one chapter each Shabbat following the afternoon prayer because these are the days leading up to the giving of the Torah and these chapters from the Mishnah contain ethics and moral exhortations to help us improve ourselves so that we are worthy of the Torah. Many have the custom to continue reading these chapters throughout the summer months until Rosh Hashana as summer is a time when people are prone to become more lax in their Jewish observance. ************************* ************************* *** A WORD FROM THE DIRECTOR Rabbi Shmuel M. Butman ************************* ************************* *** Connecting Passover and the Holiday of Shavuot is the period known as sefira. We count the days of the Omer starting on the second day of Passover - our day of liberation from slavery. We continue counting for 49 days until the day on which we commemorate the receiving of the Torah - the culmination of our liberation. What, we might ask, is the point of counting days, measuring time? Time just marches on. We can all march to the beat of a different drummer, but we can't actually change time, can we? Quantitatively, time cannot be changed. But, we learn from sefira, that qualitatively, time can be changed. Time is like a container. We can fill it with nothingness by wasting it away, or, we can fill it with meaningful activities. In the days between Passover and Shavuot, we should be preparing for the receiving of the Torah. During this preparation period, we must make sure to fill our time "container" with meaningful accomplishments in matters of Torah study and mitzvah performance. In this way, we will actually be able to "stretch" time. By instilling our actions in the here and now with Jewish content, we fill our limited time with infinite and eternal acts. We transfer and elevate our own time beyond and above time. ************************* ************************* *** THOUGHTS THAT COUNT ************************* ************************* *** And these shall be an abomination among the fowls...the stork- chasida. (11:13-19). The Talmud explains that the stork is called chasida, which comes from the word meaning kindness, because it is kind to its peers. If this is so, why is it counted amongst the impure birds, normally birds of prey? Because the stork is kind to its peers, only. It only worries about those in its own flock or group. (Meiotzreinu Hayashan) * * * Whatever goes on its belly [gichon] ...you shall not eat; for they are an abomination (11:42). According to tradition, the Hebrew letter vav (the third letter in the word gichon) is the exact middle letter in the entire Torah. This hints to us that if one has learned half of the Torah, he must not consider himself great or be boastful. "Don't let your chest swell - you should still consider yourself as low as one who walks on its belly in the dust." (The Gerrer Rebbe) * * * They brought what Moses commanded before the Tabernacle of Meeting, and all the congregation drew near and stood before G-d (Lev. 9:5) According to the Kabbalist, Rabbi Yitzchak Luria, the commandment to love one's fellow Jew must be accepted before beginning to pray. Only when "the congregation drew near" to each other in love and unity, did the Jewish people "stand before G-d" in prayer and supplication. (Chesed L'Avraham) * * * Among the cud-chewing, hoofed animals, these are the ones that you may not eat: the camel...the hyrax..the hare..the pig. (Lev. 11:4-7) The Torah lists four animals that have only one of the two kosher signs and are therefore non-kosher - camel, hyrax, hare and pig. Each animal symbolizes one of the four nations which enslaved the Jews in exile. We are now in the last of these four exiles, corresponding to the pig - chazir in Hebrew. The word "chazir" means "return." After this fourth and final exile the glory of the Jewish people will "return" to the way it was intended. (Vayikra Raba) ************************* ************************* *** IT ONCE HAPPENED ************************* ************************* *** On Portugal Street in the city of Posen in the year 1682 stood a grand house, that belonged to the goldsmith Avigdor Tuvye, and his wife,Gittel. Seven other families, all upstanding, respectable Jews, also inhabited it. The owner of the house, unfortunately, led a less than impeccable life, indulging in both drink and gambling. Whether or not these loose habits caused his untimely death is hard to say, but both Avigdor and Gittel passed away. And as they left no children, their apartment became vacant. Not long after the owners' demise, the residents of the house began to be bothered by all sorts of wild screams and laughter emanating from Avigdor and Gittel's former apartment. Soon, all were aware that the place was being haunted by hordes of demons and ghosts. Baruch Batlan (father of Rabbi Shneur Zalman, the first Chabad Rebbe) was the first tenant in the building to move out. On his next visit to his teacher Rabbi Yoel, the "Baal Shem" of Zamostch, he related the strange circumstances which had prompted him to move. Rabbi Yoel inquired about the character of the former owners, and was told that they were both coarse, but generous people. Gittel, the wife, was involved in many charitable causes, but she was also rather vulgar and given to uttering frequent and virulent curses against those she disliked. Rabbi Yoel, having heard this tale, issued his "prescription" to cure the house. The legal heir to the house must be convinced to make it a synagogue, and only thereafter could they undertake the exorcism. The situation in Posen had gone from bad to worse, with horrible screams drawing a crowd of onlookers night after night. The town's mayor, a devout Catholic, beseeched his bishop to come and try to drive the creatures away. Armed with holy pictures and crosses, the priests assembled opposite the house to recite their prayers. But, as if in response, the windows of the house flew open, revealing the most horrifying, frenzied aberrations. The priest fled in terror. Soon after, Baruch and nine others set about to follow Rabbi Yoel's instructions. Carrying Torah scrolls wrapped in prayer shawls, they ordered the spirits to depart. When there were no results, the minyan burst into the apartment. They were met by the sound of breaking glass and the appearance of the weirdest collection of creatures imaginable. They shrieked and flapped their black wings, screaming, in their frantic attempts to escape, leaving a disgusting stench in their wake. The town reeled with news of this miracle. For six weeks the house was quiet, but then a terrible noise came from the cellar. The neighbors, so recently relieved, were again terror-struck by the demons' reappearance. One day, one of the tenants, a furrier, sent his son to the cellar to fetch some pelts, which were stored there. When he opened the trap door, the boy was greeted by the emergence of a monster so frightening, that the poor fellow became deranged from the shock. Then, it was decided to call Rabbi Yoel and get rid of the menacing spirits once and for all. Rabbi Yoel summoned a rabbinical court and prepared a case against the creatures. Charging them with overstepping the boundaries set for them, he ordered them to depart at once from the world of humans. They, however, countered his charges, protesting that they were merely obeying their own leader, Ashmadai, the demon prince. They were, so they maintained, the legal heirs of Avigdor and Gittel who had created them through their evil thoughts and curses. So, the argument continued between the demons and the Rabbi over the disposition of the property. Finally, in the midst of great pandemonium, Rabbi Yoel roared: "You demons! I command you in the Holy Name to disperse by order of this holy court!" No sooner had he spoken than a muffled crying was heard. Immediately stillness pervaded the room. From that time forth, the demons were never again seen or heard on Portugal Street. Rabbi Yoel was besieged by requests for blessings, and the son of Shlomo Moshe the furrier was cured. Adapted from Memoirs of the Lubavitcher Rebbe. ************************* ************************* *** MOSHIACH MATTERS ************************* ************************* *** Our generation is like a mountain climber. As he nears the summit, he has to exert himself to the utmost to reach it, and in so doing he is glad of every branch or rock that he can use as a foothold or to grasp or lean on. Also, he must have light so that he can see what he can grasp, and when it comes, he treasures it. We are nearing the summit of the mountain. There is only a short way to go until Moshiach. At this time, then, we should value every positive thing, and we are in need of light the study and dissemination of Torah. (Sefer HaSichot 5696 [1936], p. 316) ************************* ************************* *** END OF TEXT - L'CHAIM 916 - Shmini 5766 ************************* ************************* ***   04.22.06 (2:37 pm)   [edit] See this article online: http://www.aish.com/torahport... by Rabbi Kalman Packouz Insights into life, ideas for personal growth If you would like to support the Shabbat Shalom Weekly, please click here: GOOD MORNING! A couple weeks before Pesach I began to present the Prophecy category of evidence that demonstrates that there is a God and that He gave the Torah. I presented four prophecies: that the Jewish people will be eternal, though we will be few in number, and scattered to the four corners of the earth, and that the host nations were ultimately inhospitable to us. This week, 2 more prophecies! One would think, if the Jewish people were so reviled that we would be persecuted and killed, we would have little impact upon those nations persecuting and killing us. Yet, the Torah prophesies that we will be: 5. A LIGHT UNTO THE NATIONS "I will make you into a great nation. I will bless you and make your name great. You shall become a blessing. And I will bless those who bless you, and curse those who curse you. Through you all the communities of the earth shall be blessed." (Genesis 12:2-3) The prophet Isaiah (42:6) states: "I, the Lord, have called you in righteousness, and will hold your hand and keep you. And I will establish you as a covenant of the people, for a light unto the nations." Despite our small numbers, the Jewish People seem to occupy a disproportionate place as a focus of world attention. As Mark Twain wrote of the Jew: "He is as prominent on the planet as any other people, and his commercial importance is extravagantly out of proportion to the smallness of his bulk. His contributions to the world's list of great names in literature, science, art, music, finance, medicine, and abstruse learning, are also way out of proportion to the weakness of his numbers." Despite being the most hated people, few in number and dispersed across the globe, Jews are the most influential people the world has known. Jews are responsible for the idea of ethical monotheism and the absolute moral standard that comes from a belief in one God. Before the Jews, the ancient world thought that infanticide was morally correct (even Aristotle wrote in favor of it.) Before the Jews came along, the world thought that "might was right." It was the Jewish people that gave the world the ideas of respect for life, peace, equality, justice, love of neighbor, social responsibility, and holiness of human purpose. Today, on the wall outside the United Nations, the hope of the world is emblazoned, using the words of the Jewish prophet Isaiah: "And they shall beat their swords into plowshares and their spears into pruning hooks, nations shall not lift up sword against nations. Neither shall they learn war anymore." (Isaiah 2:4) 6. INTERDEPENDENCE OF THE NATION AND THE LAND It has been prophesied in the Torah that the land of Israel was rich and fertile while the Jews were living there: "I have come down to rescue them from Egypt's power. I will bring them out of that land, to a good, spacious land, to a land flowing with milk and honey..." (Exodus 3:8) And when they were exiled, it would become barren and desolate: "So devastated will I leave the land that your enemies who live there will be astonished... Your land will remain desolate, and your cities in ruins." (Leviticus 26:32-33) During the two thousand years of Israel's exile from its Land, numerous empires have conquered the Land and countless wars were fought for its possession. And yet, astonishingly, no conqueror ever succeeded in permanently settling the Land or causing the deserts to blossom. Mark Twain, who visited Israel in 1867, describes the Land of Israel: "We traversed some miles of desolate country whose soil is rich enough but is given wholly to weeds - A silent, mournful expanse... A desolation is here that not even imagination can grace with the pomp of life and action. The further we went the hotter the sun got and the more rocky and bare, repulsive and dreary the landscape became." ("The Innocents Abroad" Vol. II) The "land of milk and honey" turning into a desert, is a phenomenon unique in the annals of history. Now that the Jews are returning to the Land, it once again has begun to bloom! For more on "The Seven Wonders of Jewish History" go to ShabbatShalomAudio.com! Hear classes on... THE SEVEN WONDERS OF JEWISH HISTORY Download to Go or Listen FREE On-Line Torah Portion of the Week Shmini Concluding the 7 days of inauguration for the Mishkan (Portable Sanctuary), Aaron, the High Priest, brings sacrifices for himself and the entire nation. Nadav and Avihu, sons of Aaron, bring an incense offering on their own initiative, and are consumed by a heavenly fire (perhaps the only time when someone did something wrong and was immediately hit by "lightning"). The Cohanim are commanded not to serve while intoxicated. The inaugural service is completed. God then specifies the species which are kosher to eat: mammals (those that have cloven hoofs and chew their cud), fish (those with fins and scales), birds (certain non-predators), and certain species of locusts. The portion concludes with the laws of spiritual defilement from contact with the carcasses of certain animals. * * * Dvar Torah based on Growth Through Torah by Rabbi Zelig Pliskin The Torah states: "And the sons of Aharon, Nadav and Avihu, took each of them his fire pan, and put inside incense, and offered before the Almighty strange fire, which He had not commanded them." (Leviticus 10:1) Nadav and Avihu ultimately paid with their lives for their well-intended, but non-commanded service of the Almighty. What lessons can we learn from their mistake? In Torat Kohanim, (in the Torah portion of Acharai Mot) it states that Nadav and Avihu erred by not consulting Moses for advice on whether it was proper for them to bring this incense. They also erred by not asking each other for advice. There are two lessons here: Before doing something that is questionable, make certain to consult someone who is older and wiser. Though you feel you are right, you might overlook or be unaware of some factors. Even if you decide to do the same action as someone else, discuss it with him. Every person has his own "take" on a situation and his own motivations. Discussing with a peer can give valuable feedback. For another person you can be objective, though not for yourself. CANDLE LIGHTING - April 21: (or Go to http://www.aish.com/shabbat/c...) Jerusalem 6:27 Guatemala 5:51 Hong Kong 6:27 Honolulu 6:32 J'Burg 5:28 London 7:48 Los Angeles 7:11 Melbourne 5:28 Mexico City 6:37 Miami 7:29 New York 7:23 Singapore 6:50 Toronto 7:49 QUOTE OF THE WEEK: In life, your chances of being run over are doubled ... if you stay in the middle of the road. In Loving Memory of Reb Leib ben Reb Nachum by Howard Ash This article can also be read at: http://www.aish.com/torahport...   Haftorah Shemini 04.21.06 (11:55 am)   [edit] Haftarah Shemini II Samuel 6:1-7:17 Sefardim: II Samuel 6:1-19 The text of the Haftarah for Shemini is available online http://support.jtsa.edu/site/...   Lessons in Truth: Day 83 - Hastening the Redeption Day 84 - Suffering Atones 04.21.06 (11:46 am)   [edit] Lessons in Truth 24 Nissan, 5766 / April 22, 2006 Day 83 - Hastening the Redemption SEFER SHEM OLAM — Chapter Twelve: Birthpangs of Mashiach (cont.) We cannot know exactly when the Final Redemption will occur. The duration of the exile following the destruction of the First Beis HaMikdash was explicitly stated by the prophet, “When seventy years are completed for Babylon, I shall remember you” (Yirmiyahu 29:10). Nevertheless, as recorded in the Talmud,1 many calculated the seventy years and erred. Even the righteous Daniel erred as to when the seventy years began. Certainly no one can know the end of the current exile, for its conclusion has been concealed from us. However, the sufferings of our time indicate that it is drawing to a close. This is how it was in Egypt; the depth of suffering hastened the redemption. Our forefather Avraham had been told that his descendants would be strangers in a land not their own for four hundred years (Bereishis 15:13), but Hashem calculated the exile as beginning with the birth of Yitzchak. The depths of the Jews’ suffering awakened Divine mercy so that the redemption was hastened and their stay in Egypt (from the time Yaakov descended there with his family) lasted two hundred ten years. Included in those years was the period of Yosef’s rule over Egypt when the Jews enjoyed a peaceful existence. Over the past eight hundred years, the Jewish people have suffered greatly. Surely this is cause for hope that the exile will not last much longer. It is quite possible that we have already entered the period of “the birth pangs of Mashiach.” In Egypt, even after the Jews were informed that the time of redemption had arrived, the situation got worse before it improved. This can explain the situation in which we find ourselves today. The Chofetz Chaim possessed not only perfect emunah (faith), but also a degree of Ruach HaKodesh (Divine Inspiration), as can be seen from the following episode, related by Rabbi Shimon Schwab z”l, who spent a memorable Shabbos in Radin in the company of the Chofetz Chaim in 1930: An incident took place that Shabbos which gave me a glimpse into the measure of the man. Had I not witnessed it myself, I would not have believed it... The Chofetz Chaim had eaten a frugal Shalosh Seudos... He said, “It’s time to bentch (recite Bircas HaMazon),” and he started to bentch, like a simple Jew, saying one word at a time... I did not see anything special in his manner. Suddenly, when he reached the phrase Have mercy... something seemed to happen to him. He cried out:for Your people Israel, oy, oy!, for Zion, resting place of Your Glory, oy, oy!” He continued in this manner until he reached the end of the fourth and final blessing and stopped (before the “Harachamons”). At this point he said, “I see what will be ten years from now. You don’t see, but I do. A great conflagration will burn!” In the middle of Bircas HaMazon, he suddenly had a vision of future events. “Twelve million is child’s play!” I turned to the person next to me and asked him what the Chofetz Chaim meant with these comments. He replied, “He always talks about it. Twelve million is the sum total of those killed in the [First] World War.” I never forgot this scene and for ten years I repeated it, and waited watchfully, fearfully, for its realization — until ten years later, in 1940, when it started to come true. This was the Chofetz Chaim. 25 Nissan, 5766 / April 23, 2006 Day 84 - Suffering Atones SEFER SHEM OLAM — Chapter Twelve: The Birthpangs of Mashiach (cont.) You may be wondering: Why must the Jewish people endure so much suffering in order to merit redemption? Is it not possible to redeem us without so much pain and distress? There are many answers to this question. Let us begin with the following: The prophet states (Yoel 4:2) that at the time of the Redemption, Hashem will gather the other nations at the Valley of Yehoshaphat and judge them for their mistreatment of His beloved people during the two millenium of exile. The gentiles will surely respond that the Jewish people should also be brought to judgment for all their sins. Hashem, therefore, is purifying us now through various tests and sufferings, so that when the time of Redemption comes, we will be truly deserving of it, for we will have atoned for all our sins through our suffering. As the prophet states: “You alone did I know from among all the families of the earth; therefore I will visit upon you all of your sins” (Amos 3:2). Our Sages explain this with a parable: A person lends money to two people, one whom he loves and one whom he despises. From his friend he exacts payment little by little so that it should not have too great an effect on him financially. From his enemy he demands the entire payment at one time; and when payment time arrives, he collects it mercilessly. So, too, Hashem grants the other nations the freedom to do as they choose until they reach “the limits of His endurance” and He exacts punishment without mercy. From the Jewish people, however, He exacts punishment on an ongoing basis so that the scope of their punishment should be limited (Based on Avodah Zara 4a). Thus, whereas other nations have achieved great prosperity and prestige and then passed from the stage of history, the Jewish people have undergone sufferings of epic proportions but still exist and will exist forever. In the words of Rabbi Simchah Wasserman: In the Torah portion of Haazinu (Devarim Ch. 32), Hashem tells Moshe Rabbeinu that the people will go through many kinds of experiences, many of them very unpleasant, and they will wonder why these things are happening. Hashem commands Moshe to tell the people the song of Haazinu: “Tell them that this song will explain everything. It will tell them what is going to happen and why it is going to happen.” It is a very short and concise song, but it has exhaustive information in it. In that song there is a prophecy for everything that is going to happen to the Jewish people. Hashem tells Moshe that the song is an eid. This word has two meanings: witness or warning. The song of Haazinu is both. It is a warning because it explains what the results of certain behavior will be. It is also a witness because we can observe through history that what has been predicted has come true. Ramban writes that the song is so accurate that even if we would find it written somewhere other than the Torah, we would have to believe every word of it (from Reb Simcha Speaks). Ramban concludes his commentary to the song by stating: This song is a clear promise of the future Redemption, contrary to what the heretics claim... Had this song been found in a stargazer’s record of his predictions it would be proper to believe it, for all its words have come true to this point. How much more so do we have to believe and anticipate with all our heart the words of G-d which were communicated to His most trustworthy prophet [Moshe], may he rest in peace, who had no equal before him or after him. (Ramban to Devarim 32:40).   A Lesson A Day: Day 24 - Public Knowledge But Harmful Day 25 - Harming the Wicked 04.21.06 (11:45 am)   [edit] A Lesson A Day 24 Nissan, 5766 / April 22, 2006 SEFER CHOFETZ CHAIM Day 24 – Public Knowledge But Harmful We have seen that it is forbidden to speak in a derogatory manner even if the information being conveyed was already known to the listener. This is because the act of speaking negatively is inherently wrong. Conversely, it stands to reason that a non-derogatory but potentially harmful statement can be made in the presence of anyone who is already aware of the information, unless the speaker emphasizes some point that the listener may not have realized previously. This is because the statement will not be cause for any harm which otherwise would not have come about. Rambam takes this a step further, stating that if a potentially harmful statement was made in the presence of three people, the three are permitted to relate the information in conversation with others. This is because each of the three can assume that the other two will probably make the information public anyway. However, this would not be permissible if either: One of the three is known to be discreet or especially careful regarding the laws of forbidden speech, or The person’s intent in relating the information is to publicize the matter yet further. According to the Chofetz Chaim, Rambam permits any of the three to repeat the information even if it is derogatory. The Chofetz Chaim fails to find justification for such leniency; furthermore, he discourages reliance on Rambam’s opinion with regard to loshon hora spoken in the presence of three, as most other commentators seem to disagree with his ruling. Thus, one should never relate derogatory information, even when it was related to three or more listeners. SEFER SHMIRAS HALOSHON The Metzora’s Cry Zohar (Parashas Metzora) states: The prayer of one who speaks loshon hora will not come before the Holy One, Blessed is He, for a ruach tamei (impure spirit) hovers over it. When he repents, and [sincerely] accepts upon himself the [various aspects of] repentance, then what is written of him? “On the day of his purification, he shall be brought before the Kohen” (Vayikra 14:2).1 The above lends added clarity to the Torah’s instruction that the metzora (one who is afflicted with tzaraas for having spoken loshon hara2) call out to those who pass by, “[I am] contaminated, contaminated!” (ibid. 13:45) so that they will pray for him. Since his own prayers will not be accepted Above, the Torah therefore advises him to request that others pray on his behalf. Scripture declares: “Take note of God’s work! For who can straighten what he has twisted?” (Koheles 7:13). We can interpret this as follows: Take note of God’s work! Ponder well the Heavenly fruits of a Jew’s prayer on this earth: prayer can radiate spiritual light and create exalted edifices in the Upper Worlds. Ensure, then, that your prayers be uttered with proper readiness, and by a mouth that is pure and unsullied by sin. For who can straighten what he has twisted? If one’s prayer will be lacking, then its spiritual products in the Upper Worlds will be lacking as well. This will bring eternal distress to one’s soul, for these are not earthly structures, which can be repaired or improved by a second craftsman. As Hillel declared: “If I am not for myself, who will be for me?” (Avos 1:14). Only the person himself has the power to correct his past mistakes — through proper repentance and a firm resolve to live by the laws of proper speech. 1. Homiletically, this means that having repented and achieved purification, the metzora is assured that his prayers will, once again, gain acceptance Above. 2. Contrary to its common translation, tzaraas is not leprosy or some other bodily disease, but the physical manifestation of spiritual malady. As R’ Samson Raphael Hirsch demonstrates, if tzaraas were some biological disorder and the metzora’s confinement were to prevent contagion, then some of its related laws are inexplicable. For example, if the symptoms of tzaraas are found on a newlywed during the festive week following marriage, the Kohen does not pronounce the person tamei (impure) so as not to interfere with the festivities. Also, the Torah states that if one’s entire body is covered with tzaraas, he is tahor (pure), but if one spot on his body heals, then he is tamei. 25 Nissan, 5766 / April 23, 2006 SEFER CHOFETZ CHAIM Day 25 – Harming the Wicked We have seen that it is permissible to speak disparagingly concerning a rasha, wicked individual. With regard to potentially harmful speech, it is obvious that one may not say anything that could cause physical, financial or psychological harm to any person unless the Torah permits harming him. Just as it is forbidden to steal from a sinner, so too it is forbidden to speak about him in a way that could cause him financial loss. SEFER SHMIRAS HALOSHON Points to Ponder The following is drawn from the writings of the holy Alshich: How can one speak before the King of kings with a mouth which utters forbidden talk? Would not God, as it were, respond, “Who is this shameful person who dares to beg forgiveness of his sins with a lowly tongue? Would he dare serve an earthly king with vessels which are covered with grime? Surely the king would punish him severely for such disgraceful service!” How can one contemplate singing the praises of Psalms before the “One Who spoke and the world came into being” with a tongue which speaks evil talk? Should not one refrain from bringing an unclean object into the Sanctuary of God — out of respect for the Glory that dwells there? Can one not feel a sense of shame, having taken that which was given him to serve his Creator, and transformed it into something despicable? Can one hope to seek God’s favor with a mouth that is impure? Can one transform an accuser into an advocate?   Daily Companion - Day 87 - Who's to Blame? Day 88 - Rechilus 04.21.06 (11:43 am)   [edit] Shmiras Haloshon Yomi 24 Nissan, 5766 / April 22, 2006 Day 87 - Who’s to Blame? SEFER CHOFETZ CHAIM — Laws of Loshon Hora 10:17 In this segment, the Chofetz Chaim examines a case in which you are wrongly accused of something, and it is obvious that the real wrongdoer had to be either you or someone else within your circle. Obviously, it would be forbidden to inform on the real culprit. The Chofetz Chaim tells us that the halachah does allow you to say, “I didn’t do it.” However, in cases where there are only two possible culprits and saying “I didn’t do it” automatically places the blame on the other person, other