Hi,
"Rabbi Zusia of Anipoli lived in abject poverty. Someone asked him, 'How can you be sincere in reciting the blessing thanking Gd for giving you all your needs when you lack so much?'
"Rabbi Zusia replied, 'Gd knows what my needs are better than I do. If He knows that one of my needs is poverty, who am I to say otherwise?"
(R' Dr. Avraham Twerski, Rebbes and Chassidim, Chapter 38)
Have a great day,
Mordechai
Saturday, April 30, 2011
Thursday, April 28, 2011
Challenges
Hi,
"Impediments, obstacles are not to be regarded as causes for despair in a spiritual quest: but, on the contrary, as a saving grace, turning man's attention inwards, to his own defects: they are, in the long run, weapons lent to man to achieve a more perfect victory than he originally thought possible."
(Rabbi M. Miller. Sabbath Shiurim, Nasso)
Have a great day,
Mordechai
"Impediments, obstacles are not to be regarded as causes for despair in a spiritual quest: but, on the contrary, as a saving grace, turning man's attention inwards, to his own defects: they are, in the long run, weapons lent to man to achieve a more perfect victory than he originally thought possible."
(Rabbi M. Miller. Sabbath Shiurim, Nasso)
Have a great day,
Mordechai
Wednesday, April 27, 2011
Repealing an oath
Hi,
“A certain local official was bad to the Jews in his city, and they plotted to flee. He imprisoned them, and forced them to swear that they would not flee.
“Do not propose that they ritually repeal their vow, for that would desecrate Gd’s Name. Further, he would no longer trust Jews for their oaths, and he might imprison one of them and not release him even with an oath.
“Rather, they should work with the king or some great official to enable the transplantation of the community against this official’s wishes.”
(R' Yehudah haChasid, Sefer Chasidim 423)
Have a great day,
Mordechai
“A certain local official was bad to the Jews in his city, and they plotted to flee. He imprisoned them, and forced them to swear that they would not flee.
“Do not propose that they ritually repeal their vow, for that would desecrate Gd’s Name. Further, he would no longer trust Jews for their oaths, and he might imprison one of them and not release him even with an oath.
“Rather, they should work with the king or some great official to enable the transplantation of the community against this official’s wishes.”
(R' Yehudah haChasid, Sefer Chasidim 423)
Have a great day,
Mordechai
Tuesday, April 26, 2011
On Isru Chag, tie one on!
Hi,
“One who ties [an extra day] on to the holiday with special eating and drinking is considered as though he had built an altar and brought an offering on it, as it is written, ‘Tie a celebratory offering [‘chag’, which can also mean ‘holiday’] with branches to the corners of the altar.’”
(Talmud, Succah 45b)
Happy Isru Chag,
Mordechai
“One who ties [an extra day] on to the holiday with special eating and drinking is considered as though he had built an altar and brought an offering on it, as it is written, ‘Tie a celebratory offering [‘chag’, which can also mean ‘holiday’] with branches to the corners of the altar.’”
(Talmud, Succah 45b)
Happy Isru Chag,
Mordechai
Saturday, April 23, 2011
The Mitzvot of Pesach - Refraining from Melachah
Hi,
[Please note: This concludes our current series on "The Mitzvot of Pesach", but we did not cover all of the relevant mitzvot. Perhaps we'll return to the theme next year.]
We are taught to cease all melachah on the first (Mitzvah 298 in the Sefer haChinuch’s count) and seventh (Mitzvah 300) days of Pesach. “Melachah” is the set of tasks employed in building and maintaining the mishkan, the portable Temple which the Jews used before the permanent Beit haMikdash was built in Jerusalem. As the Sefer haChinuch notes, refraining from melachah has many benefits, including permitting us to spend time focussing on the miracles performed on these days.
Good moed,
Mordechai
[Please note: This concludes our current series on "The Mitzvot of Pesach", but we did not cover all of the relevant mitzvot. Perhaps we'll return to the theme next year.]
We are taught to cease all melachah on the first (Mitzvah 298 in the Sefer haChinuch’s count) and seventh (Mitzvah 300) days of Pesach. “Melachah” is the set of tasks employed in building and maintaining the mishkan, the portable Temple which the Jews used before the permanent Beit haMikdash was built in Jerusalem. As the Sefer haChinuch notes, refraining from melachah has many benefits, including permitting us to spend time focussing on the miracles performed on these days.
Good moed,
Mordechai
Thursday, April 21, 2011
The Mitzvot of Pesach - The timeframe for the Korban Pesach
Hi,
The Sefer haChinuch points out that mitzvot are marked as significant if they have an allotted time period of their own, during which their rituals must be performed and into which nothing foreign is permitted to intrude. In keeping with this theme, the Torah instructs us to eliminate all chametz before midday on the fourteenth of Nisan (the Sefer haChinuch's Mitzvah 89), and only afterward may we bring the korban pesach.
At the other end of the mitzvah, we are instructed (Mitzvah 90) to ensure that all of the fats of the korban pesach, which are meant for the mizbeiach, are burned by morning. This is separate from our obligation (Mitzvah 8) to ensure that the meat of the korban pesach is not left over until the next morning.
Have a great day,
Mordechai
The Sefer haChinuch points out that mitzvot are marked as significant if they have an allotted time period of their own, during which their rituals must be performed and into which nothing foreign is permitted to intrude. In keeping with this theme, the Torah instructs us to eliminate all chametz before midday on the fourteenth of Nisan (the Sefer haChinuch's Mitzvah 89), and only afterward may we bring the korban pesach.
At the other end of the mitzvah, we are instructed (Mitzvah 90) to ensure that all of the fats of the korban pesach, which are meant for the mizbeiach, are burned by morning. This is separate from our obligation (Mitzvah 8) to ensure that the meat of the korban pesach is not left over until the next morning.
Have a great day,
Mordechai
Wednesday, April 20, 2011
The Mitzvot of Pesach - Aliyah laRegel
Hi,
Mitzvah 489, according to the count of the Sefer haChinuch, instructs us to ascend to Yerushalayim and visit the Beit haMikdash [Jerusalem Temple] for each of the three major Yamim Tovim, Pesach, Shavuot and Succot; this is the mitzvah of aliyah laregel. Mitzvah 88 instructs us to bring a korban chagigah in honor of the Yom Tov when we arrive, to demonstrate our desire to give to HaShem.
The mitzvah of aliyah laregel provides us with an opportunity to re-enact the major theme of these celebrations: The original Jewish journey from Egypt to Israel. We depart from our homes, leaving behind our wealth and trusting HaShem to take care of us along the way and at our destination in Yerushalayim. In this way, we demonstrate our own willingness to match the deeds of our ancestors and achieve greatness.
Have a great day,
Mordechai
Mitzvah 489, according to the count of the Sefer haChinuch, instructs us to ascend to Yerushalayim and visit the Beit haMikdash [Jerusalem Temple] for each of the three major Yamim Tovim, Pesach, Shavuot and Succot; this is the mitzvah of aliyah laregel. Mitzvah 88 instructs us to bring a korban chagigah in honor of the Yom Tov when we arrive, to demonstrate our desire to give to HaShem.
The mitzvah of aliyah laregel provides us with an opportunity to re-enact the major theme of these celebrations: The original Jewish journey from Egypt to Israel. We depart from our homes, leaving behind our wealth and trusting HaShem to take care of us along the way and at our destination in Yerushalayim. In this way, we demonstrate our own willingness to match the deeds of our ancestors and achieve greatness.
Have a great day,
Mordechai
Sunday, April 17, 2011
The Mitzvot of Pesach - Discussing the departure from Egypt
Hi,
The Torah expresses the mitzvah of sippur yetziat mitzrayim (re-telling the account of leaving Egypt) as a two-part mitzvah: (1) To talk about the events of our departure from Egypt, and (2) To thank Gd for engineering that miracle. The Torah says we should do this while eating the korban pesach, and so we, in the absence of a korban, do this at our seder; the Sefer haChinuch lists this as the 21st mitzvah in the Torah.
The Tzlach (Berachot 12b) noted that there is a separate mitzvah of mentioning our departure from Egypt on a daily basis, and the gemara even discusses the possibility that such a mitzvah might apply nightly as well. Nonetheless, that on-going mitzvah is not included in the standard count of the 613 mitzvot. The Tzlach suggested that this omission may be because the pasuk from which the lesson is derived says, “So that you will remember,” and does not command, “You shall remember.”
Chag kasher v'sameach,
Mordechai
The Torah expresses the mitzvah of sippur yetziat mitzrayim (re-telling the account of leaving Egypt) as a two-part mitzvah: (1) To talk about the events of our departure from Egypt, and (2) To thank Gd for engineering that miracle. The Torah says we should do this while eating the korban pesach, and so we, in the absence of a korban, do this at our seder; the Sefer haChinuch lists this as the 21st mitzvah in the Torah.
The Tzlach (Berachot 12b) noted that there is a separate mitzvah of mentioning our departure from Egypt on a daily basis, and the gemara even discusses the possibility that such a mitzvah might apply nightly as well. Nonetheless, that on-going mitzvah is not included in the standard count of the 613 mitzvot. The Tzlach suggested that this omission may be because the pasuk from which the lesson is derived says, “So that you will remember,” and does not command, “You shall remember.”
Chag kasher v'sameach,
Mordechai
Saturday, April 16, 2011
The Mitzvot of Pesach - Not eating or owning Chametz
Hi,
We have already listed our obligation to destroy Chametz before Pesach, and to ensure that we own no Chametz during Pesach. Mitzvah 19, according to the count of the Sefer haChinuch, adds that we may not eat Chametz on Pesach, and Mitzvah 20 states that we may not even see Chametz in our homes ( בל יראה ובל ימצא ).
As Tosafot notes (Pesachim 2a אור), the requirement to avoid visible Chametz in our domains is one reason why we search for Chametz, rather than simply declare it ownerless. Since the Torah went so far in distancing us from Chametz, we go this extra step of searching for Chametz and destroying it. [The Spring Cleaning, of course, is a bonus…]
Chag kasher v'sameach,
Mordechai
We have already listed our obligation to destroy Chametz before Pesach, and to ensure that we own no Chametz during Pesach. Mitzvah 19, according to the count of the Sefer haChinuch, adds that we may not eat Chametz on Pesach, and Mitzvah 20 states that we may not even see Chametz in our homes ( בל יראה ובל ימצא ).
As Tosafot notes (Pesachim 2a אור), the requirement to avoid visible Chametz in our domains is one reason why we search for Chametz, rather than simply declare it ownerless. Since the Torah went so far in distancing us from Chametz, we go this extra step of searching for Chametz and destroying it. [The Spring Cleaning, of course, is a bonus…]
Chag kasher v'sameach,
Mordechai
Thursday, April 14, 2011
The Mitzvot of Pesach - Korban Pesach and Brit Milah
Hi,
The korban pesach symbolizes our rejection of Egyptian lamb-worship and our acceptance of HaShem, which includes the message HaShem taught Avraham and Sarah, and the brit milah covenant. Therefore, an arel (an uncircumcised male) may not eat from the korban pesach, and neither may his parents. This is the 17th mitzvah recorded by the Sefer haChinuch.
Interestingly, the talmudic sage Rava (Yevamot 71b) says that an arel's mother also may not eat from the korban pesach, even though only the arel's father is obligated to circumcise him. Maharsha explained that this is because the brit milah requirement for korban pesach is not a law regarding brit milah; it's a function of the korban pesach, a requirement that we confirm our commitment to the brit of Avraham before we may participate in our national redemption. This applies to both parents.
Have a great day,
Mordechai
The korban pesach symbolizes our rejection of Egyptian lamb-worship and our acceptance of HaShem, which includes the message HaShem taught Avraham and Sarah, and the brit milah covenant. Therefore, an arel (an uncircumcised male) may not eat from the korban pesach, and neither may his parents. This is the 17th mitzvah recorded by the Sefer haChinuch.
Interestingly, the talmudic sage Rava (Yevamot 71b) says that an arel's mother also may not eat from the korban pesach, even though only the arel's father is obligated to circumcise him. Maharsha explained that this is because the brit milah requirement for korban pesach is not a law regarding brit milah; it's a function of the korban pesach, a requirement that we confirm our commitment to the brit of Avraham before we may participate in our national redemption. This applies to both parents.
Have a great day,
Mordechai
Wednesday, April 13, 2011
The Mitzvot of Pesach - Handling the Korban Pesach
Hi,
The Korban Pesach symbolized the Jewish people's newly-acquired freedom from slavery in Egypt, and so it was to be eaten in a royal manner. Therefore, HaShem gave the Jews two rules:
1. Not to take portions of the Pesach offering out of the place where the asseumbled group eats it;
2. Not to break the bones of the korban, as one would do in order to reach the marrow.
When impoverished people enjoy a feast, they save portions and take them home, and they break the bones to get at the last bit of edible meat. Ordinarily we are trained not to waste anything, and so one might think we should take home the leftovers and pursue the marrow – but we are taught to create a feeling of royalty and freedom with the korban pesach, to commemorate the joy of our departure from Mitzrayim.
(Sefer haChinuch, Mitzvah 15-16)
Have a great day,
Mordechai
The Korban Pesach symbolized the Jewish people's newly-acquired freedom from slavery in Egypt, and so it was to be eaten in a royal manner. Therefore, HaShem gave the Jews two rules:
1. Not to take portions of the Pesach offering out of the place where the asseumbled group eats it;
2. Not to break the bones of the korban, as one would do in order to reach the marrow.
When impoverished people enjoy a feast, they save portions and take them home, and they break the bones to get at the last bit of edible meat. Ordinarily we are trained not to waste anything, and so one might think we should take home the leftovers and pursue the marrow – but we are taught to create a feeling of royalty and freedom with the korban pesach, to commemorate the joy of our departure from Mitzrayim.
(Sefer haChinuch, Mitzvah 15-16)
Have a great day,
Mordechai
Tuesday, April 12, 2011
The Mitzvot of Pesach - Who eats the Korban Pesach
Hi,
The korban pesach may be consumed only by Jews, and specifically by those who are committed to the Divine covenant. Although we normally reach out to others, the korban pesach memorializes our original trust in Gd on that first Pesach, and so only those who trust are able to participate.
This rule is unique to the korban pesach; our sedarim do not share this status. One should endeavor to involve all Jews in a seder which will welcome them and offer them a meaningful experience.
(Sefer haChinuch, Mitzvah 13 and 14)
Have a great day,
Mordechai
The korban pesach may be consumed only by Jews, and specifically by those who are committed to the Divine covenant. Although we normally reach out to others, the korban pesach memorializes our original trust in Gd on that first Pesach, and so only those who trust are able to participate.
This rule is unique to the korban pesach; our sedarim do not share this status. One should endeavor to involve all Jews in a seder which will welcome them and offer them a meaningful experience.
(Sefer haChinuch, Mitzvah 13 and 14)
Have a great day,
Mordechai
Monday, April 11, 2011
The Mitzvot of Pesach - Not eating Chametz
Hi,
The Torah's tenth mitzvah, as counted by the Sefer haChinuch, prohibits eating mixtures which contain chametz on Pesach. In addition to actual bread and cake, this includes foods of which some small part is leavened grain; the Torah instructs us to stay far away from leaven on Pesach.
This care may teach us a lesson regarding laziness, the year-round equivalent of chametz. Chametz results when a baker is slow to process his dough; when we are slow to perform a mitzvah, the resultant loss of the opportunity is considered chametz at any time of year. Just as we avoid any product with the slightest bit of chametz on Pesach, so we should avoid any degree of laziness all year long.
Have a great day,
Mordechai
The Torah's tenth mitzvah, as counted by the Sefer haChinuch, prohibits eating mixtures which contain chametz on Pesach. In addition to actual bread and cake, this includes foods of which some small part is leavened grain; the Torah instructs us to stay far away from leaven on Pesach.
This care may teach us a lesson regarding laziness, the year-round equivalent of chametz. Chametz results when a baker is slow to process his dough; when we are slow to perform a mitzvah, the resultant loss of the opportunity is considered chametz at any time of year. Just as we avoid any product with the slightest bit of chametz on Pesach, so we should avoid any degree of laziness all year long.
Have a great day,
Mordechai
Sunday, April 10, 2011
The Mitzvot of Pesach - Eating Matzah
Hi,
Mitzvah 10, as counted by the Sefer haChinuch, instructs us to eat matzah on Pesach night. The gemara (Pesachim 116b) explains that we do this because we left Egypt in a rush, and our dough did not have time to rise, as recorded in Shemot 12:39.
This explanation is difficult, though; Gd had already instructed us not to have chametz for seven days (Shemot 12:19)! The dough didn’t rise because we could not let permit it to rise, and not because of our haste!
Among many who have approached this problem, the 13th century sage R’ Yeshayah diTrani (Tosafot Rid to Pesachim 116b) suggested a simple answer. He noted that when the Jews left Egypt, the prohibition against possessing chametz applied only for the first day of Pesach; the instruction regarding a seven-day holiday was for future generations (as indicated in Shemot 12:14). If so, then the dough the Jews took from Egypt could have been permitted to rise were it not for their haste, and this haste is what we have commemorated every year since.
Have a great day,
Mordechai
Mitzvah 10, as counted by the Sefer haChinuch, instructs us to eat matzah on Pesach night. The gemara (Pesachim 116b) explains that we do this because we left Egypt in a rush, and our dough did not have time to rise, as recorded in Shemot 12:39.
This explanation is difficult, though; Gd had already instructed us not to have chametz for seven days (Shemot 12:19)! The dough didn’t rise because we could not let permit it to rise, and not because of our haste!
Among many who have approached this problem, the 13th century sage R’ Yeshayah diTrani (Tosafot Rid to Pesachim 116b) suggested a simple answer. He noted that when the Jews left Egypt, the prohibition against possessing chametz applied only for the first day of Pesach; the instruction regarding a seven-day holiday was for future generations (as indicated in Shemot 12:14). If so, then the dough the Jews took from Egypt could have been permitted to rise were it not for their haste, and this haste is what we have commemorated every year since.
Have a great day,
Mordechai
Saturday, April 9, 2011
The Mitzvot of Pesach - Eliminating Chametz
Hi,
The Torah presents two separate mitzvot – one to eliminate chametz we find before Pesach, and the other to make sure we do not own any chametz throughout Pesach. The Sefer haChinuch numbers these as biblical mitzvot #9 and #11. Both of these mitzvot remind us of the miracles HaShem performed for us in removing us from Egypt.
The latter mitzvah includes avoiding responsibility for chametz; we equate guardianship with ownership. This creates practical difficulties for a Jew who keeps a refrigerator in his work cubicle and allows non-Jews to keep their food in his refrigerator. Aside from avoiding any chance that he might accidentally consume the chametz, the Jew would also need to make clear to the chametz-owners that he takes no responsibility for the fate of their chametz. For more on this see Shulchan Aruch Orach Chaim 340.
Have a great day,
Mordechai
The Torah presents two separate mitzvot – one to eliminate chametz we find before Pesach, and the other to make sure we do not own any chametz throughout Pesach. The Sefer haChinuch numbers these as biblical mitzvot #9 and #11. Both of these mitzvot remind us of the miracles HaShem performed for us in removing us from Egypt.
The latter mitzvah includes avoiding responsibility for chametz; we equate guardianship with ownership. This creates practical difficulties for a Jew who keeps a refrigerator in his work cubicle and allows non-Jews to keep their food in his refrigerator. Aside from avoiding any chance that he might accidentally consume the chametz, the Jew would also need to make clear to the chametz-owners that he takes no responsibility for the fate of their chametz. For more on this see Shulchan Aruch Orach Chaim 340.
Have a great day,
Mordechai
Thursday, April 7, 2011
The Mitzvot of Pesach - Remnants of the korban pesach
Hi,
The eighth mitzvah in the Torah, according to the count of the Sefer haChinuch, is to burn whatever is left from the korban pesach by morning, rather than save it for later. The Sefer haChinuch explained that this mitzvah is meant to make us feel like royalty; kings have no need for leftovers.
There is some debate regarding the specifics of this mitzvah. The Sefer haChinuch stated, “one may not leave anything over,” whereas the Rambam merely wrote (Mishneh Torah Hilchot Korban Pesach 10:11), “one may not leave over,” suggesting that one could leave a small amount. See the Minchat Chinuch for further discussion.
Have a great day,
Mordechai
The eighth mitzvah in the Torah, according to the count of the Sefer haChinuch, is to burn whatever is left from the korban pesach by morning, rather than save it for later. The Sefer haChinuch explained that this mitzvah is meant to make us feel like royalty; kings have no need for leftovers.
There is some debate regarding the specifics of this mitzvah. The Sefer haChinuch stated, “one may not leave anything over,” whereas the Rambam merely wrote (Mishneh Torah Hilchot Korban Pesach 10:11), “one may not leave over,” suggesting that one could leave a small amount. See the Minchat Chinuch for further discussion.
Have a great day,
Mordechai
Wednesday, April 6, 2011
The Mitzvot of Pesach - Roasting the Korban Pesach, Part II
Hi,
The Rambam and Raavad disagreed (Hilchot Korban Pesach 10:11) as to how the roasting of the korban pesach was performed. The Rambam wrote that they roasted the entire animal, including the prohibited gid hanasheh. The Raavad dissented sharply, saying, "Should I merit to eat the korban pesach, and he would bring this before me, I would smash it down on the ground before him!"
This unresolved disagreement is one of the arguments against bringing the korban pesach in our own day.
Have a great day,
Mordechai
The Rambam and Raavad disagreed (Hilchot Korban Pesach 10:11) as to how the roasting of the korban pesach was performed. The Rambam wrote that they roasted the entire animal, including the prohibited gid hanasheh. The Raavad dissented sharply, saying, "Should I merit to eat the korban pesach, and he would bring this before me, I would smash it down on the ground before him!"
This unresolved disagreement is one of the arguments against bringing the korban pesach in our own day.
Have a great day,
Mordechai
Tuesday, April 5, 2011
The Mitzvot of Pesach - Roasting the Korban Pesach, Part I
Hi,
As counted by the Sefer haChinuch, the seventh mitzvah in the Torah requires that we roast the korban pesach. The Sefer haChinuch offers two reasons for this:
1. Classically, only royalty ate roasted meat. Peasants ate boiled meat, which would preserve the fat and be more filling.
2. Roasting over a flame is quicker than boiling in a pot. The Jews ate the Korban Pesach in haste, and we mark their haste by cooking with the quick, roasting method.
Have a great day,
Mordechai
As counted by the Sefer haChinuch, the seventh mitzvah in the Torah requires that we roast the korban pesach. The Sefer haChinuch offers two reasons for this:
1. Classically, only royalty ate roasted meat. Peasants ate boiled meat, which would preserve the fat and be more filling.
2. Roasting over a flame is quicker than boiling in a pot. The Jews ate the Korban Pesach in haste, and we mark their haste by cooking with the quick, roasting method.
Have a great day,
Mordechai
Monday, April 4, 2011
The Mitzvot of Pesach - Preparing and eating the korban pesach
Hi,
As recorded in the Sefer haChinuch, the fifth biblical mitzvah is the instruction to prepare the korban pesach, and the sixth is to eat the korban. By performing these mitzvot, Jews commemorate the departure from Egypt, re-creating the original departure. Groups gather and select a lamb or goat, and bring it as their offering. Part of the meat is burned on the altar; the rest is eaten by the members of the group.
In the 19th century, Rav Tzvi Hirsch Kalischer published arguments for bringing the korban pesach in our own age. Rav Kalischer dealt with numerous technical objections – identifying the location of the altar, requiring a prophet, attaining ritual purity, identifying kohanim, creating proper clothing for the kohanim and more. Nonetheless, Rav Kalischer was opposed by Rav Akiva Eiger and Rav Yaakov Ettlinger (author of the Aruch LaNer), among others, and he was never able to implement his ideas.
Have a great day,
Mordechai
As recorded in the Sefer haChinuch, the fifth biblical mitzvah is the instruction to prepare the korban pesach, and the sixth is to eat the korban. By performing these mitzvot, Jews commemorate the departure from Egypt, re-creating the original departure. Groups gather and select a lamb or goat, and bring it as their offering. Part of the meat is burned on the altar; the rest is eaten by the members of the group.
In the 19th century, Rav Tzvi Hirsch Kalischer published arguments for bringing the korban pesach in our own age. Rav Kalischer dealt with numerous technical objections – identifying the location of the altar, requiring a prophet, attaining ritual purity, identifying kohanim, creating proper clothing for the kohanim and more. Nonetheless, Rav Kalischer was opposed by Rav Akiva Eiger and Rav Yaakov Ettlinger (author of the Aruch LaNer), among others, and he was never able to implement his ideas.
Have a great day,
Mordechai
Sunday, April 3, 2011
Bad breath
Hi,
Kohelet 7:17 says: 'Do not be overly wicked.'
“Does this mean that one should not be very wicked, but one should be a little wicked?
“Rather, this is the lesson: One who eats garlic, and so has powerful breath, should not eat more garlic and create still more powerful breath.”
(Talmud, Shabbat 31b)
Have a great day,
Mordechai
Kohelet 7:17 says: 'Do not be overly wicked.'
“Does this mean that one should not be very wicked, but one should be a little wicked?
“Rather, this is the lesson: One who eats garlic, and so has powerful breath, should not eat more garlic and create still more powerful breath.”
(Talmud, Shabbat 31b)
Have a great day,
Mordechai
Saturday, April 2, 2011
Prepare a Will
Hi,
"Sometimes a person depends upon himself, planning that when he will be close to death he will create a will and instruct his children to give to Torah study and other sacred causes on his behalf.
"Obstacles may arise, though. First, who knows whether he will have a clear mind? This, too, requires merit, to be able to instruct his children. Some people die, Gd-forbid, of abnormal and sudden deaths.
"Further, who knows that his children will fulfill his instructions? In our great sins, this is also known to happen, for greed causes a person to violate his Creator’s intent and his parent’s intent.
"Therefore, Shlomo haMelech instructed [Kohelet 9:10], “Do all that is in your power,” meaning that it would be better to direct one’s assets… when he is still strong, when he will be wise and able to do it in such a way that his desires will be honored."
(R' Yisrael Meir Kagan (Chafetz Chaim), Ahavat Chesed 3:4)
Have a great day,
Mordechai
"Sometimes a person depends upon himself, planning that when he will be close to death he will create a will and instruct his children to give to Torah study and other sacred causes on his behalf.
"Obstacles may arise, though. First, who knows whether he will have a clear mind? This, too, requires merit, to be able to instruct his children. Some people die, Gd-forbid, of abnormal and sudden deaths.
"Further, who knows that his children will fulfill his instructions? In our great sins, this is also known to happen, for greed causes a person to violate his Creator’s intent and his parent’s intent.
"Therefore, Shlomo haMelech instructed [Kohelet 9:10], “Do all that is in your power,” meaning that it would be better to direct one’s assets… when he is still strong, when he will be wise and able to do it in such a way that his desires will be honored."
(R' Yisrael Meir Kagan (Chafetz Chaim), Ahavat Chesed 3:4)
Have a great day,
Mordechai
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