Discussing topics on Orthodox Judaism.

Friday, July 23, 2010

D'var Torah, Va'Etehanan-

On this Shabbat we will read Parashat Vaetchanan, & the Haftara begins with the word 'Nachamu', Hashem is giving us words of comfort, in the Haftarot starting this Shabbat- till Rosh Hashana, 7 Shabbatot in total.
What is the meaning of this comfort? How can you comfort a nation?
A great way to learn the meaning of a word from our Tanach is to llok for it in another place in th Tanach itsself. The first meaning of the word 'Nechama'- comfort in Hebrew is regret. This verb appears in Parashat Bereshit for the first time, when Hashem regrets that he created the world. So comfort is actually regret. Hashem regret for what he did to us.
But how can we say such a thing? How can we say that Hashem regrets, that he has 'second thoughts'?
The Midrashim that describe the process of comfort after the destruction, gives us a surprising description. From these Midrashim we understand this is not only our Destruction, but also Hashem's destruction, pain & mourning. Hashem is connected to us like father & son, he needs this comfort as well!
Indeed, this is not regret in the simple meaning of it, but it's also his destruction. The authority that gives the warning, & the authority that commites the crime are mixed, they are on the same side in this case.
They both suffer in pain, cry & mourn.
But there is another meaning to rthe word 'comfort' in hebrew. A very important motive that repeats in these Haftarot is memory. Comfort is also a memory. Hashem remember us, cares about us, interested in our situation. Its not that he did what did & thats the end of it, of course not.
When we talk about memory as part of our comfort it has a great massage for us. Do we remember who we are, what we were in the past? Do we remember what we can be in present & future? Do we believe that all the great peophecys that were given- talks about us? Do we believe that they talk on our times?
in order to find comfort, we must have great belief in Hashem & in ourselves. We must believe that we deserve these prophecys, & we must want it happening asap.
Comfort is regret for the past & remember the future. With it, & with our hope & commitment to a better present & future, we will find true comfort.

(Credit to, R` Moshe).

Wednesday, July 21, 2010

Halacha Yomi(m) 99, 100 (last)-

1) One may not get benefit from wine from a idol worshiper, or drink it, but from a Noahide- he may get benefit but not drink (Mishneh Torah, Sefer Kedusha, Hilchot Ma'achalot Asurot 11:7).
2) When a Jew converts out of Judaism, he needs a new conversion (Mapah, Yoreh De'ah 268:12). [We don't follow this p'sak today, rather one doesn't need a new conversion. This is brought down in Iggrot Moshe.]

Monday, July 19, 2010

Halacha Yomi 98-

Anyone who wants may return to G-d (Tanya- Iggeret HaT'shuvah Perek 1. Deuteronomy 4:39).

Sunday, July 18, 2010

Saying the names of false gods-

One may not say the name of false gods, unless they are in the holy bible (Exodus 23:13, Sanhedrin 63b, Mishneh Torah, Sefer HaMadah, Hilchot Avodat Kochavim 5:11).

Halacha Yomi 97-

A may not touch a women, and if done it would be punishable by Malkot- if there was a Sanhedrin (Mishneh Torah, Sefer HaMitsvot negative commandment 353).

Saturday, July 17, 2010

D'var Torah Devarim-

In this weeks Parsha, it speaks about G-d wiping out the other nations. If we look, in the Torah- we see many times that G-d talks about the amazing deeds & miracles he did for us.
Why must G-d emphasize this so much in the Torah?
In the Gemara, there is a story about a big Rabbi who was learning once, and a "spirit" came to him. This person was a Mumar (person that violated Shabbat in public, or worshiped false gods in public). The Rabbi asked him "how could you turn from G-d, when he did ALL those amazing miracles right in front of your face?"the man answered "if you were alive in this generation, you would run to kiss the gods' feet".
This teaches us not to be so judgmental of others who do bad things, and always be "Dan Lechaf Zechut- judge favorably".
We must not judge others, and always remember Hash-m is the judge not us!
Shabbat Shalom!

Halacha Yomi(m) 94, 95, 96-

1) One may not wash clothes on Tisha B'av, even if it's his only clothing (Yalkut Yosef Moadim, page 559).
2) One may not drink or get benefit from wine of a idolater (Mishneh Torah, Sefer Kedusha, Hilchot Ma'achalot Asurot 11:7).
3) According to B'nei Ashkenaz, they light the candles of Shabbat then say the B'racha (Mapah, Orah Haim 263:5-Kaf HaHayim, Mahzik Bracha, Ben Ish Hai, and Kaf HaHayim). Minhag Sephardim is to light before (Kaf HaHayim Palagi, Maran Shulhan Aruch Orah Haim 263:5).

Wednesday, July 14, 2010

Halacha Yomi 93-

A Jew that converts to Xianity, is separated from the congregation (Haim Be'Yad 99).

Tuesday, July 13, 2010

Halacha Yomi 92-

It is a good S'gulah to say "VeYeten Lecha..." on Motsaei Shabbat (S'gulot Yisrael 1:20).

Monday, July 12, 2010

Halacha Yomi 91-

One may not dry themselves with a towel, or sponge (Kitsur Ben Ish Hai, Parshat Pekudai Seif 5).

Sunday, July 11, 2010

Halacha Yomi(m) 89, 90-

1)In 'Nefillat Apayim' one should put their hand in their arms, but not fully[because that is against the Kabbalistic p'sak of the Ari] (Yitshak Yeranen Helek 5, Ot 24).
2) We is allowed to [but better not to] walk within the vicinity of four Amot without a headcovering (Iggrot Moshe, Helek Orah Haim 1).

Friday, July 9, 2010

D'var Torah, Matot Masei-

It talks about in the Parsha, talking about the vows.
Let's talk about an important concept about being organized.
If someone sets up five minutes to learn a day.
He doesn't do less than those five minutes EVER, but if he wants he can do a little more.
Just never less than those five minutes, because if he does- than he will lose them, and never get them back.
So Hash-m isn't only talking about Nedarim, he wants us to be organized.
Because if we aren't organized, then we won't be able to live our life according to the Torah.
Every minute of our life should be accounted for. We should never waste time. The Nedarim aren't for Hash-m specifically, they are for our own good.
If we follow these Nedarim, then we will be good, and organized, and live a beautiful life of Torah.
The Hazon Ish, also talks about this a lot, and so does the Hatam Sofer.
So, if he keep the Nedarim, and have an organized life- we will be able to have a business, a set time for Torah etc...
We must always keep in mind, that if we love Torah- then we will be organized.
Organization is the key to success.
Look at all the successful Torah scholars, and business men- they are ALL organized.
Nedarim keep us organized, and that's what Hash-m wants.
Sometimes people think that the Mitsvot are for Hash-em's benefit, while that's not true it's for our own benefit.
If we keep in mind that the Mitsvot in the Torah are for our own needs, then we will be able to keep them easier.
May Mashiah` come in Z'chut of our Mitsvot!

Shabbat Shalom.

Halacha Yomi 88-

After Hatsot Hayom, on Tisha B'av it is correct not learn anything [Torah] (Kitsur Shulhan Aruch-Yalkut Yosef 551:1 Erev Tish B'av).

Thursday, July 8, 2010

Halacha Yomi 87-

If someone has two things that need the word "Amein" to be said- one should say "Amein, Amein" (Pri Hadash 10:1).

Wednesday, July 7, 2010

Halacha Yomi 86-

There are some people from the B'nei Ashkenaz- that have a minhag not to wear Shabbat clothes on "Shabbat Hazon- Shabbat before Tish B'av" (Kitsur Shulhan Aruch, Yalkut Yosef 551:1).

Tuesday, July 6, 2010

Halacha Yomi 85-

When there isn't a minyan (group of ten "kosher" men over 13) [usually people wait for a minyan to say Kaddish, before Baruch She'amar], the minyan should NOT say chapters of Tehillim (Kaf HaHayim Palagi 14:16).

Monday, July 5, 2010

Between 17 Tamuz and Tishah B'av-

During the three weeks between 17 Tamuz, and Tishah B'av it is good to restrain from: listening to music(live, is not permitted), getting a haircut, shaving, or going swimming.

During the week that Tishah B'av literally falls out we may not: eat meat, listen to music (live or not), get a hair cut, shave, or go swimming.

How to wash hands before a meal-

According to the Ben Ish Hai, and the Rasha"sh- we make the blessing on our hands after washing our hands, but before drying them.
According to Rav Perets- we make the blessing before washing the hands.
Either way is Kashe`r.
The blessing is "Baruch Ata A-donai Elohenu Melech HaOlam Asher Kideshanu BeMitsvotav VeTsivanu Al Netilat Yadayim".
Now the actual washing: Take the cup with the right hand, and pass it to the left hand.
Wash the hands three times on the right, then pass the cup over to the right, and wash three times on the left. [Some opinions differ, i.e.- 2, and 2]. Make sure it the water goes at least until the wrist.
After that- don't speak, and go immediately make the blessing on the bread "Baruch Ata A-donai E-lohenu Melech HaOlam HaMotsi Leh`em Min Ha'Aretz".

How to place a Mezuah on the door post-

According to the Sephardim, the Mezuzah is straight up.
According to Ashkenazim, the Mezuzah is slightly tilted.
Put the Mezuzah on the wall, hold it up- before putting in the last hit to finish the job, and say "Baruch Ata A-donai E-lohenu Melech HaOlam Asher Kideshana BeMitsvotav VeTsivanu LiK'boah Mezuzah."
Then finish, and kiss it.
This is what the inside should look like (this is Ashkenaz, so if yours is Ari[Nusah` S'fard]- or Velish[Sephardic]).Before putting it in the case wrap it in some type of soft SEE-THROUGH paper. Make sure when wrapping it- to wrap from LEFT TO RIGHT.

This one is Sephardic.
This one is Nusah` S'fard.

How to place Tallit; a little more info on it-

The Tallit should be worn in the fashion above.
Rav David Yosef, Rav Ovadia, Maran Shulhan Aruch, R' Matsliah` Ma'azuz, Rav Yaacov Rokah`, and the Ari (and more) all agree that one should cover the head with the Tallit.
The Ari says that we must cover the Teffilin of the head with the Tallit, while Maran says not to.
Rav Matsliah` Ma'azuz brings both the opinions down, and says that we should follow the Ari.

Putting on the Talit it'self- The Ben Ish Hai (Ba"h` Bereshit), and Rav Yitshak (Yalku"Y 8:22), and Maran- all agree on how to put on Tallit.
Take the Tallit, and hold it (some hold to kiss all four corners, and Rav Ovadia [Yehaveh Da'at 5, 1] holds to check the strings) then say the blessing.
Then take it, and put over the head, and take all four corners- put them in front, and take the right wing (2 corners) , and swing over your left shoulder[keep it there]. Then take the left wing (2 corners), and swing over the left shoulder. Now take both off, and while your putting it on- make sure it doesn't cover your mouth.

How to put on Teffilin-

[Fig. 1]

[Fig. 2]
[Fig. 3]
The Rama, and Maran Shulhan Aruch both agree on how to place the Shel Rosh, and the Shel Yad [only the part of the acutal arm, but the hand- they are different].
The picture [Fig. 3] is the minhag (custom) of b'nei Ashkenaz(some customs differ).
[Fig. 1] is the minhag of b'nei Sephardi(some customs differ).

Halacha yomi 84-

When one says "A-donai Melech..." they must stand up (Od Yosef Hai, Vayigash 1).

Sunday, July 4, 2010

Jewish Mashiah`; the sign, and continuation-

Chapter 10: from the Rambam's Mishneh Torah. He is currently speaking about the Mashiah`. This is in Sefer Shoftim-Melachim U'Milchamomot.

Halacha 1

A gentile who inadvertently violates one of his commandments is exempt from all punishment with the exception of a person who kills inadvertently. In such an instance, the redeemer of the blood is not executed for slaying the killer, nor may the latter seek asylum in a city of refuge. However, the court will not execute him.

When does the above apply? When he inadvertently violates a command without sinful intention; for example, a person who engages in relations with his colleague's wife under the impression that she is his own wife or unmarried.

If, however, one knew that she was his colleague's wife, but did not know that she was forbidden to him or it occurred to him that this act was permitted or one killed without knowing that it is forbidden to kill, he is considered close to having sinned intentionally and is executed. This is not considered as an inadvertent violation. For he should have learned the obligations incumbent upon him and did not.

Halacha 2

A gentile who is forced by another person to violate one of his commandments is permitted to transgress. Even if he is forced to worship false gods, he may worship them. For gentiles are not commanded to sanctify God's name.

A gentile minor, deaf-mute, or fool is never given punishment for they are not bound by any commandments.

Halacha 3

A gentile who converted, was circumcised, and immersed in the mikveh, and, afterwards, decided to forsake God and revert to his previous status as a resident alien is not granted permission to do so. Rather, he must remain as an Israelite in all matters or be executed.

If he was a minor and immersed by the court, he may repudiate his conversion when he attains majority and assume the status of a resident alien alone. However, if he does not object as soon as he attains majority, he is no longer given the opportunity to object and his status is that of a righteous convert.

Therefore, if a Jew has relations with a girl below the age of majority who was immersed in the mikveh by a court, the money due her as payment of her ketubah or as a fine for raping her or seducing her is placed in the custody of the court until she attains majority and does not repudiate her conversion. This step is taken lest she take the money, attain majority, and then, repudiate her conversion. Thus, she would derive benefit as a gentile from monies to which she is only entitled according to Jewish law.

Halacha 4

A gentile who converts after cursing God's name, worshipping false gods, engaging in relations with a colleague's wife, or killing a fellow gentile is exempt from punishment.

In contrast, if he converted after killing a Jew or having relations with a Jew's wife, he is liable. He is decapitated for killing the Jew and strangled to death for engaging in relations with a Jew's wife. He is given the latter punishment because the laws governing him have changed.

Halacha 5

It has already been explained that gentiles are always executed by decapitation except in cases when one engages in relations with the wife of a Jew or a consecrated maiden. In the latter instance, he is stoned to death.

If he engaged in relations with a Jew's wife after they married, but before they ever engaged in relations, he is executed by strangulation.

Halacha 6

According to the Oral Tradition, gentiles are forbidden to cross-breed animals and graft different species of trees together. However, they are not executed for violating this prohibition.

A gentile who gave a Jew a blow is liable to die for causing even the most minimal damage. Nevertheless, he is not executed.

Halacha 7

Only Abraham and his descendants were commanded regarding circumcision as Genesis 17:9-10 states: 'Keep My covenant, you and your offspring... circumcise every male.'

The descendants of Ishmael are excluded as implied by Genesis 21:12: 'It is through Isaac, that your offspring will be called.' Esau's descendants are also excluded, for Isaac told Jacob Genesis 28:4: 'May God grant Abraham's blessing to you and your descendants,' implying that only he is the true offspring of Abraham who maintains his faith and his upright behavior. Thus, they alone are obligated in circumcision.

Halacha 8

Our Sages related that the descendants of Keturah who are the offspring of Abraham that came after Isaac and Ishmael are also obligated in circumcision. Since, at present, the descendants of Ishmael have become intermingled with the descendants of Keturah, they are all obligated to be circumcised on the eighth day. However, they are not executed for failure to perform this mitzvah.

Halacha 9

A gentile who studies the Torah is obligated to die. They should only be involved in the study of their seven mitzvot.

Similarly, a gentile who rests, even on a weekday, observing that day as aSabbath, is obligated to die. Needless to say, he is obligated for that punishment if he creates a festival for himself.

The general principle governing these matters is: They are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions. They may either become righteous converts and accept all the mitzvot or retain their statutes without adding or detracting from them.

If a gentile studies the Torah, makes a Sabbath, or creates a religious practice, a Jewish court should beat him, punish him, and inform him that he is obligated to die. However, he is not to be executed.

Halacha 10

We should not prevent a gentile who desires to perform one of the Torah's mitzvot in order to receive reward from doing so, provided he performs it as required. If he brings an animal to be sacrificed as a burnt offering, we should receive it.

If a gentile who observes the seven mitzvot gives charity, we should accept it from him. It appears to me that it should be given to the Jewish poor for the gentile may derive his sustenance from the Jews and they are commanded to support him if necessary. In contrast, if an idolater gives charity, we should accept it from him and give it to the gentile poor.

Halacha 11

The Jewish court is obligated to appoint judges for these resident aliens to judge them according to these statutes so that the world will not become decadent.

If the court sees fit to appoint the judges from the resident aliens themselves, they may. If it sees fit to appoint them from among the Jews, they may.

Halacha 12

Should two idolaters come before you to have their dispute judged according to Jewish law. If they both desire to be judged according to Torah law, they should be judged accordingly. If one desires to be judged according to Torah law and the other does not, they are only forced to be judged according to their own laws.

If there is a dispute between a Jew and an idolater: If the Jew will fare better according to their laws, they are judged according to their laws. When the judgement is rendered, the judges explain: 'Your law obligates this judgement.' If the Jew will fare better according to our laws, they are judged according to Torah law. When the judgement is rendered, the judges explain: 'Our law obligates this judgement.' It appears to me that this approach is not followed in regard to a resident alien. Rather, he is always judged according to their laws.

Similarly, it appears to me that in regard to respect and honor and also, in regard to charity, a resident alien is to be treated as a Jew for behold, we are commanded to sustain them as Deuteronomy 14:21 states: 'You may not eat any animal that has not been properly slaughtered... give it to the resident alien in your gates that he may eat it.' Though our Sages counseled against repeating a greeting to them, that statement applies to idolaters and not resident aliens.

However, our Sages commanded us to visit the gentiles when ill, to bury their dead in addition to the Jewish dead, and support their poor in addition to the Jewish poor for the sake of peace. Behold, Psalms 145:9 states: 'God is good to all and His mercies extend over all His works' and Proverbs 3:17 states: 'The Torah's ways are pleasant ways and all its paths are peace.

Chapter 11: the Rambam continues.

Halacha 1

In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel.

Then, in his days, the observance of all the statutes will return to their previous state. We will offer sacrifices, observe the Sabbatical and Jubileeyears according to all their particulars as described by the Torah.

Anyone who does not believe in him or does not await his coming, denies not only the statements of the other prophets, but those of the Torah andMoses, our teacher. The Torah testified to his coming, as Deuteronomy30:3-5 states:

God will bring back your captivity and have mercy upon you. He will again gather you from among the nations... Even if your Diaspora is at the ends of the heavens, God will gather you up from there... and bring you to the land....

These explicit words of the Torah include all the statements made by all the prophets.

Reference to Mashiach is also made in the portion of Bilaam who prophesies about two anointed kings: the first anointed king, David, who saved Israel from her oppressors; and the final anointed king who will arise from his descendants and save Israel in the end of days. That passage Numbers 24:17-18 relates:

'I see it, but not now' - This refers to David;

'I perceive it, but not in the near future;" - This refers to the Messianic king;

'A star shall go forth from Jacob' - This refers to David;

'and a staff shall arise in Israel' - This refers to the Messianic king;

'crushing all of Moab's princes' - This refers to David as IISamuel 8:2 relates: 'He smote Moab and measured them with a line;'

'decimating all of Seth's descendants' - This refers to the Messianic king about whom Zechariah 9:10 prophesies: 'He will rule from sea to sea.'

'Edom will be demolished' - This refers to David as II Samuel 8:6 states 'Edom became the servants of David;'

'Seir will be destroyed' - this refers to the Messianic king asOvadiah 1:21 prophesies: 'Saviors will ascend Mount Zion to judge the mountain of Esau....'

Halacha 2

Similarly, with regard to the cities of refuge, Deuteronomy 19:8-9 states: 'When God will expand your borders... you must add three more cities.' This command was never fulfilled. Surely, God did not give this command in vain.

There is no need to cite proofs from the works of the prophets for all their books are filled with mention of this matter.

Halacha 3

One should not presume that the Messianic king must work miracles and wonders, bring about new phenomena in the world, resurrect the dead, or perform other similar deeds. This is definitely not true.

Proof can be brought from the fact that Rabbi Akiva, one of the greater Sages of the Mishnah, was one of the supporters of King Bar Kozibah and would describe him as the Messianic king. He and all the Sages of his generation considered him to be the Messianic king until he was killed because of sins. Once he was killed, they realized that he was not the Mashiach. The Sages did not ask him for any signs or wonders.

The main thrust of the matter is: This Torah, its statutes and its laws, are everlasting. We may not add to them or detract from them.

Halacha 4

If a king will arise from the House of David who diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law as David, his ancestor, will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of God, we may, with assurance, consider him Mashiach.

If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach.

He will then improve the entire world, motivating all the nations to serve God together, as Tzephaniah 3:9 states: 'I will transform the peoples to a purer language that they all will call upon the name of God and serve Him with one purpose.'

If he did not succeed to this degree or was killed, he surely is not the redeemer promised by the Torah. Rather, he should be considered as all the other proper and complete kings of the Davidic dynasty who died. God caused him to arise only to test the many, as Daniel 11:35 states: 'And some of the wise men will stumble, to try them, to refine, and to clarify until the appointed time, because the set time is in the future.'

Jesus of Nazareth who aspired to be the Mashiach and was executed by the court was also alluded to in Daniel's prophecies, as ibid. 11:14 states: 'The vulgar among your people shall exalt themselves in an attempt to fulfill the vision, but they shall stumble.'

Can there be a greater stumbling block than Christianity? All the prophets spoke of Mashiach as the redeemer of Israel and their savior who would gather their dispersed and strengthen their observance of the mitzvot. In contrast, Christianity caused the Jews to be slain by the sword, their remnants to be scattered and humbled, the Torah to be altered, and the majority of the world to err and serve a god other than the Lord.

Nevertheless, the intent of the Creator of the world is not within the power of man to comprehend, for His ways are not our ways, nor are His thoughts, our thoughts. Ultimately, all the deeds of Jesus of Nazareth and that Ishmaelite who arose after him will only serve to prepare the way for Mashiach's coming and the improvement of the entire world, motivating the nations to serve God together as Tzephaniah 3:9 states: 'I will transform the peoples to a purer language that they all will call upon the name of God and serve Him with one purpose.'

How will this come about? The entire world has already become filled with the mention of Mashiach, Torah, and mitzvot. These matters have been spread to the furthermost islands to many stubborn-hearted nations. They discuss these matters and the mitzvot of the Torah, saying: 'These mitzvot were true, but were already negated in the present age and are not applicable for all time.'

Others say: 'Implied in the mitzvot are hidden concepts that can not be understood simply. The Mashiach has already come and revealed those hidden truths.'

When the true Messianic king will arise and prove successful, his position becoming exalted and uplifted, they will all return and realize that their ancestors endowed them with a false heritage and their prophets and ancestors caused them to err.

Chapter 12: he finishes off, and brings more interesting facts.

Halacha 1

Do not presume that in the Messianic age any facet of the world's nature will change or there will be innovations in the work of creation. Rather, the world will continue according to its pattern.

Although Isaiah 11:6 states: 'The wolf will dwell with the lamb, the leopard will lie down with the young goat,' these words are a metaphor and a parable. The interpretation of the prophecy is as follows: Israel will dwell securely together with the wicked gentiles who are likened to a wolf and a leopard, as in the prophecy Jeremiah 5:6: 'A wolf from the wilderness shall spoil them and a leopard will stalk their cities.' They will all return to the true faith and no longer steal or destroy. Rather, they will eat permitted food at peace with Israel as Isaiah 11:7 states: 'The lion will eat straw like an ox.'

Similarly, other Messianic prophecies of this nature are metaphors. In the Messianic era, everyone will realize which matters were implied by these metaphors and which allusions they contained.

Halacha 2

Our Sages taught: "There will be no difference between the current age and the Messianic era except the emancipation from our subjugation to the gentile kingdoms."

The simple interpretation of the prophets' words appear to imply that the war of Gog and Magog will take place at the beginning of the Messianic age. Before the war of Gog and Magog, a prophet will arise to inspire Israel to be upright and prepare their hearts, as Malachi 3:22 states: 'Behold, I am sending you Elijah.'

He will not come to declare the pure, impure, or to declare the impure, pure. He will not dispute the lineage of those presumed to be of proper pedigree, nor will he validate the pedigree of those whose lineage is presumed blemished. Rather, he will establish peace within the world asibid. 3:24 continues: 'He will turn the hearts of the fathers to the children."

There are some Sages who say that Elijah's coming will precede the coming of the Mashiach. All these and similar matters cannot be definitely known by man until they occur for these matters are undefined in the prophets' words and even the wise men have no established tradition regarding these matters except their own interpretation of the verses. Therefore, there is a controversy among them regarding these matters.

Regardless of the debate concerning these questions, neither the order of the occurrence of these events or their precise detail are among the fundamental principles of the faith. A person should not occupy himself with the Aggadot and homiletics concerning these and similar matters, nor should he consider them as essentials, for study of them will neither bring fear or love of God.

Similarly, one should not try to determine the appointed time for Mashiach's coming. Our Sages declared: 'May the spirits of those who attempt to determine the time of Mashiach's coming expire!' Rather, one should await and believe in the general conception of the matter as explained.

Halacha 3

During the era of the Messianic king, once his kingdom has been established and all of Israel has gathered around him, the entire nation's line of descent will be established on the basis of his words and the prophetic spirit which will rest upon him, as Malachi 3:3 states: 'He shall sit as a refiner and purifier.'

He will purify the lineage of the Levites first, stating 'He is a priest of defined lineage. He is a Levite of defined lineage.' Those whose lineage he will not recognize will be lowered to the status of Israelites. This is implied by Ezra 2:63: 'The governor said to them: 'They should not eat of the most holy things until a priest arises who will wear the urim vitumim.' From this verse, you can infer that the prophetic spirit will be used to define and notify the pedigree of lineage.

When he defines the lineage of the Israelites, he will make known their tribal lineage alone, stating: 'He is from this tribe and he is from another tribe.' He will not, by contrast, state concerning a person who is presumed to be of unblemished lineage: 'He is illegitimate or he is of slave lineage.' For the law is once a family has become intermingled with the entire Jewish people, they may remain intermingled.

Halacha 4

The Sages and the prophets did not yearn for the Messianic era in order to have dominion over the entire world, to rule over the gentiles, to be exalted by the nations, or to eat, drink, and celebrate. Rather, they desired to be free to involve themselves in Torah and wisdom without any pressures or disturbances, so that they would merit the world to come, as explained inHilchot Teshuvah.

Halacha 5

In that era, there will be neither famine or war, envy or competition for good will flow in abundance and all the delights will be freely available as dust. The occupation of the entire world will be solely to know God.

Therefore, the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential, as Isaiah 11:9 states: 'The world will be filled with the knowledge of God as the waters cover the ocean bed."

This completes Hilchot Melachim and the entire text. Blessed be He who spoke and the world came into being as a whole, with all its particulars.

This concludes the fourteenth book, the Book of Judges. It contains five Halachot and eighty one chapters.

HilchotSanhderin - 26 chapters,

Hilchot Edut - 22 chapters,

Hilchot Mamrim - 7 chapters,

Hilchot Evel - 14 chapters,

Hilchot Melachim - 12 chapters.

In the entire text, there are Halachot and 982 chapters. Complete and perfect with praise to God, Creator of the World.

Jewish Mashiah`; the prophecies-

* The Sanhedrin will be re-established (Isaiah 1:26)
* Once he is King, leaders of other nations will look to him for guidance. (Isaiah 2:4)
* The whole world will worship the One God of Israel (Isaiah 2:17)
* He will be descended from King David (Isaiah 11:1) via King Solomon (1 Chron. 22:8-10)
* The Moshiach will be a man of this world, an observant Jew with "fear of God" (Isaiah 11:2)
*****In other words - this must all be accomplished in a human lifetime*****
* Evil and tyranny will not be able to stand before his leadership (Isaiah 11:4)
* Knowledge of God will fill the world (Isaiah 11:9)
* He will include and attract people from all cultures and nations (Isaiah 11:10)
* All Israelites will be returned to their homeland (Isaiah 11:12)
* Death will be swallowed up forever (Isaiah 25:8)
* There will be no more hunger or illness, and death will cease (Isaiah 25:8)
* All of the dead will rise again (Isaiah 26:19)
* The Jewish people will experience eternal joy and gladness (Isaiah 51:11)
* He will be a messenger of peace (Isaiah 52:7)
* Nations will end up recognizing the wrongs they did to Israel (Isaiah 52:13-53:5)
* The peoples of the world will turn to the Jews for spiritual guidance (Zechariah 8:23)
* The ruined cities of Israel will be restored (Ezekiel 16:55)
* Weapons of war will be destroyed (Ezekiel 39:9)
* The Temple will be rebuilt (Ezekiel 40) resuming many of the suspended mitzvot
* He will then perfect the entire world to serve God together (Zephaniah 3:9)
* Jews will know the Torah without Study (Jeremiah 31:33)
* He will give you all the desires of your heart (Psalms 37:4)
* He will take the barren land and make it abundant and fruitful (Isaiah 51:3, Amos 9:13-15, Ezekiel 36:29-30, Isaiah 11:6-9).
(Thanks to Mark S, D Aravah, and Plushy Bear)

Halacha Yomi 83-

One must wear the Tallit over four corners of their body, they may NOT place all four in the front(Yehaveh Da'at H`elek 5 Halacha 1).

Saturday, July 3, 2010


People are asking me: "If G-d exists, then why did the holocaust happen, why didn't he stop it?"
I'm not saying that I know this answer, or anything like that. I just heard an interesting insight recently.
If we look in Vayikrah (Leviticus) chapter 26, we might be able to see an answer for this. About two hundred years ago was when Jews started to take Judaism a LOT less seriously (when the reform movement started). In that chapter in the Torah, it sort-of warns us about this type of thing.

14 But if ye will not hearken unto Me, and will not do all these commandments;

15 and if ye shall reject My statutes, and if your soul abhor Mine ordinances, so that ye will not do all My commandments, but break My covenant;

16 I also will do this unto you: I will appoint terror over you, even consumption and fever, that shall make the eyes to fail, and the soul to languish; and ye shall sow your seed in vain, for your enemies shall eat it.

17 And I will set My face against you, and ye shall be smitten before your enemies; they that hate you shall rule over you; and ye shall flee when none pursueth you.

18 And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.

19 And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.

20 And your strength shall be spent in vain; for your land shall not yield her produce, neither shall the trees of the land yield their fruit.

21 And if ye walk contrary unto Me, and will not hearken unto Me; I will bring seven times more plagues upon you according to your sins.

22 And I will send the beast of the field among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your ways shall become desolate.

23 And if in spite of these things ye will not be corrected unto Me, but will walk contrary unto Me;

24 then will I also walk contrary unto you; and I will smite you, even I, seven times for your sins.

25 And I will bring a sword upon you, that shall execute the vengeance of the covenant; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.

26 When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight; and ye shall eat, and not be satisfied.

27 And if ye will not for all this hearken unto Me, but walk contrary unto Me;

28 then I will walk contrary unto you in fury; and I also will chastise you seven times for your sins.

29 And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.

30 And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you.

31 And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.

32 And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it.

33 And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste.

34 Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies' land; even then shall the land rest, and repay her sabbaths.

35 As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it.

36 And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth.

37 And they shall stumble one upon another, as it were before the sword, when none pursueth; and ye shall have no power to stand before your enemies.

38 And ye shall perish among the nations, and the land of your enemies shall eat you up.

39 And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them.

40 And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me.

41 I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity;

42 then will I remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land.

43 For the land shall lie forsaken without them, and shall be paid her sabbaths, while she lieth desolate without them; and they shall be paid the punishment of their iniquity; because, even because they rejected Mine ordinances, and their soul abhorred My statutes.

44 And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them; for I am HaShem their G-d.

45 But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their G-d: I am HaShem.

46 These are the statutes and ordinances and laws, which HaShem made between Him and the children of Israel in mount Sinai by the hand of Moses.

Prayers that should be said daily 2-

שְׁמַע יִשְׂרָאֵל ה' אֱלהֵינוּ ה' אֶחָד:

Shema Yisrael A-donai E-lohenu A-donai Ehadd

- בָּרוּךְ שֵׁם כְּבוד מַלְכוּתו, לְעולָם וָעֶד:
Baruch Shem Kevod Malchuto LeOlam Va'ed
וְאָהַבְתָּ אֵת ה' אֱלהֶיךָ. בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאדֶךָ:
וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנכִי מְצַוְּךָ הַיּום (יפסיק מעט) עַל לְבָבֶךָ:
וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם. בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ:
וּקְשַׁרְתָּם לְאות עַל יָדֶךָ. וְהָיוּ לְטטָפות בֵּין עֵינֶיךָ:
וּכְתַבְתָּם עַל מְזֻזות בֵּיתֶךָ וּבִשְׁעָרֶיךָ:
VeAh'avta Et A-donai E-lohecha Bechol Levavecha U'bechol Nafshecha U'bechol Meodecha VeHayi Had'varim Ha'Eleh Asher Anochi Mitsavecha Hayom Al Levavecha VeShinamtam LeVanecha VeDivarta Bam Bishvtecha BeBetecha Ub'lechtecha BaDerech U'Bshavecha U'bKumecha U'Kshatam Le'Ot Al Yadecha VeHayhu LeTotofot Ben Enecha U'Ktavtam Al Mezuzot Betecha U'Bisha'ar echa
וְהָיָה אִם שָׁמעַ תִּשְׁמְעוּ אֶל מִצְותַי אֲשֶׁר אָנכִי מְצַוֶּה אֶתְכֶם הַיּום. לְאַהֲבָה אֶת ה' אֱלהֵיכֶם וּלְעָבְדו בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם:
וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּו יורֶה וּמַלְקושׁ. וְאָסַפְתָּ דְגָנֶךָ וְתִירשְׁךָ וְיִצְהָרֶךָ:
וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ. וְאָכַלְתָּ וְשָׂבָעְתָּ:
הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם. וְסַרְתֶּם וַעֲבַדְתֶּם אֱלהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם:
וְחָרָה אַף ה' בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְלא יִהְיֶה מָטָר וְהָאֲדָמָה לא תִתֵּן אֶת יְבוּלָהּ. וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטּבָה אֲשֶׁר ה' נתֵן לָכֶם:
וְשַׂמְתֶּם אֶת דְּבָרַי אֵלֶּה עַל לְבַבְכֶם וְעַל נַפְשְׁכֶם. וּקְשַׁרְתֶּם אתָם לְאות עַל יֶדְכֶם וְהָיוּ לְטוטָפת בֵּין עֵינֵיכֶם:
וְלִמַּדְתֶּם אתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם. בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ:
וּכְתַבְתָּם עַל מְזוּזות בֵּיתֶךָ וּבִשְׁעָרֶיךָ:
לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר (יבטא היטב את העין) נִשְׁבַּע ה' לַאֲבתֵיכֶם לָתֵת לָהֶם. כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ:

VeHayah Im Shamoah Tishmehu El Mitsvotai Asher Anochi Metsaveh Ete;chem Hayom LeAhavah Et A-donai E-lohecha Bechol Levavechem U'bChol Nafshechem VeNatati METar Arsechem BeIto Yoreh U'Malkosh VeAsafta DeGanecha VeTiroshecha VeYitsarecha VeNatati Esev BeSadecha LeBehhmtecha VeAchalta VeSava'ata HiShamero Lachem Pen Yifteh Levavchem VeSartem VaAvadetem Elohim Acherim VeHistachavetim LaHem VeH`arah Af A-donai BeChem VeHa'Adamah Lo Titen Et Yevulah Vavadatem Meherah Me'ak Ha'aretz HaTovah Asher A-donai Noten Lachem VeShamrtem Et D'vari Eleh Al Levavechem VeAl Nafshechem U'Keshartem Otam Al Yadchem VeHayhu Letotofot Ben Enechem UlMidetem Otam Et Benechem LeDaber Bam BeShivtecha BeBetecha U'Blechtecha BaDerech U'Beshachbecha U'BKumecha U'Ktavtam Al Mezuzot Betecha U'BeSha'arecha LeMa'an Yibuh Yemechem VeYemeh Benechem Al Ha'adamah Asher Nishbah A-donai Latet LaHem KeYemeh HaShamayim Al Ha'Aretz

וַיּאמֶר ה' אֶל משֶׁה לֵּאמר:
דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל כַּנְפֵי בִגְדֵיהֶם לְדרתָם. וְנָתְנוּ עַל צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת:
וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אתו וּזְכַרְתֶּם אֶת כָּל מִצְות ה' וַעֲשִׂיתֶם אתָם. וְלא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זנִים אַחֲרֵיהֶם:
לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת כָּל מִצְותָי. וִהְיִיתֶם קְדשִׁים לֵאלהֵיכֶם:
אֲנִי ה' אֱלהֵיכֶם אֲשֶׁר הוצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיות לָכֶם לֵאלהִים. אֲנִי ה' אֱלהֵיכֶם:
- ה' אֱלהֵיכֶם אֱמֶת:

VaYomer A-donai E-l Moshe Lemor Daber El Beneh Yisrael VeAmarta Alehem VeAsu Lahem Tsitist Al Kanfeh Bigdehem LeDorotam VeNatenu Al HaKanaf Petil Techelet VeHayah LaChem LeTsitsit U'reitem Oto U'Zechatrem Et Kol Mitsvot A-donai Va'Asitem Otam VeLo Taturu Ah`areh Enechem Asher Atem Zonim Ah`arehem LeMa'an TeZ`keru et Kol Mitsvotai VeHeyetem Kedoshim LeE-lehchem Ani A-donai E-lohechem Asher Hotseti Et'chem Me'Erets Mitsrayim LeHeyot LaChem LeE-lohim Ani A-donai E-lohechem Adonai Elohechem Emet

Prayers that should be said daily 1-

בָּרוּךְ אַתָּה ה', אֱלהֵינוּ מֶלֶךְ הָעולָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְותָיו וְצִוָּנוּ עַל דִּבְרֵי תורָה:

Baruch Ata A-donai E-lohenu Melech HaOlam Asher Kideshanu BeMitsvotav VeTsivanu Al Divrei Torah

וְהַעֲרֵב נָא ה' אֱלהֵינוּ אֶת דִּבְרֵי תורָתְךָ בְּפִינוּ וּבְפִיפִיּות עַמְּךָ בֵּית יִשְׂרָאֵל. וְנִהְיֶה אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי צֶאֱצָאֵינוּ כֻּלָּנוּ יודְעֵי שְׁמֶךָ וְלומְדֵי תורָתְךָ לִשְׁמָהּ. בָּרוּךְ אַתָּה ה', הַמְלַמֵּד תּורָה לְעַמּו יִשְׂרָאֵל:

VeHa'arev Nah A-donai E-lohenu Et Divrei Toratecha BeFeenu U'Befifiot Am'cha Bet Yisrael VeNeyeheh Anah`nu VeTsetsa'enu VeTsetsa'eh Tsetsa'enu Kulanu Yode'ei Shemecha VeLomdei Toratecha Lishmah Baruch Ata A-donai HaMelamed Torah LeAmo Yisrael

בָּרוּךְ אַתָּה ה', אֱלהֵינוּ מֶלֶךְ הָעולָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּורָתו. בָּרוּךְ אַתָּה ה', נותֵן הַתּורָה:
Baruch Ata A-donai E-lohenu Melech HaOlam Asher Bah`ar Banu Mikol Ha'Amim VeNatan Lanu Et Torato Baruch Ata Adonai Noten HaTorah
וַיְדַבֵּר ה' אֶל משֶׁה לֵּאמר:
דַּבֵּר אֶל אַהֲרן וְאֶל בָּנָיו לֵאמר כּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל. אָמור לָהֶם:

VaYidaber A-donai E-l Moshe Lemor Daber El Aharon Ve'el Banav Lemor Ko Tebarechu Et B'nei Yisrael Amor LaHem

יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ:
יָאֵר ה' פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ:
יִשָּׂא ה' פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלום:
וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרְכֵם:

Yevarechecha A-donai VeYishmerecha

Ya'er A-donai Panav Elecha Vih`unekha YIsah A-donai Panac Elecha VeYasem Lecha Shalom

VeSamu Et Shemi Al B'nei Yisrael Va'ani Avarechem

Halacha Yomi 82-

The Qabbalah speaks with praiseworthy about those that say "Pitom HaKetoret" (Zohar, Prashat VaYiksra 218b).

D'var Torah, Pinh`as-

In the Midrash Tanh`uma(Siman 7) it speaks about the daughters of Ts'lafh`ad complaining to Moshe about their father's land.
If they wouldn't have complained would have they gotten the land?
A brief Mashal (parable).
A man goes to the doctor with NO money (very sick), complains and wines, and finally after a while the doctors gives in to treat him.
The next man goes in with a similar illness, and has a little amount of money- about a fourth of the money he needs. The doctors refuses him, and the man leaves.
We see from this complaining- that we must put effort in to what we do.
"HaLomed Torah MeOni Sofo LiLomadah MeOsher- one who leans Torah from poorness, he will end up leaning it from wealth."(Prikei Avot)
The commentaries explain it to mean with "poorness- to be poor in knowledge", and "wealth- to mean being wealthy in knowledge".
Effort is very important, especially for Torah!

Friday, July 2, 2010

Halacha Yomi 81-

One should recite "Shir LaMa'alot Esah Enai..." before "E-l-0-h-a-i Netsor" (Tsiporen Shamir 2:31).

Thursday, July 1, 2010

Halacha Yomi 80-

A person, that accidentally skipped an add-on in prayer- that one doesn't repeat, he may not start over another prayer (Kitsur Shulhan Aruch-Yalkut Yosef 107:1).