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DIVREI CHAIM

Divrei Torah & assorted musings


MONDAY, OCTOBER 14, 2024


AN EXPERIENCE THAT MAKES AN IMPRESSION



Rashi writes that the gathering of  וַיַּקְהֵל מֹשֶׁה אֶת⁠ כׇּל⁠ עֲדַת בְּנֵי
יִשְׂרָאֵל took place למחרת יום הכפורים, כשירד מן ההר.  When that gathering
finished, the Torah reports וַיֵּ֥צְא֛וּ כׇּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל
מִלִּפְנֵ֥י מֹשֶֽׁה.  It should go without saying that when Moshe was done
speaking everyone went home.  Why mention it?  (See this post where we discussed
this.)

R' Avraham Shapira quotes Chasam Sofer that the point the Torah is trying to
make is that in this case it wasn't just stam you went home, business as usual,
like you come home from the grocery store or a day of work. In this case it was
clear on the faces and in the behavior of the people that they had come
מִלִּפְנֵ֥י מֹשֶֽׁה, they had just experienced something important, something
that made an impression. 

So too when we come to למחרת יום הכפורים, the experience of Y"K should leave it
mark, and there should be an impression left even as we depart from the kedushas
ha'yom. 


Posted by Chaim B. at 10:26 AM No comments:
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Labels: Yom Kippur



FRIDAY, OCTOBER 11, 2024


TEFILAS NEILAH - KAPARAH OF THE TZIBUR



Rambam writes in hil teshuvah 1:4 that teshuvah alone is not enough to be
mechapeir on chilul Hashem:

 במה דברים אמורים בשלא חילל את השם בשעה שעבר אבל המחלל את השם אע"פ שעשה תשובה
והגיע יום הכפורים והוא עומד בתשובתו ובאו עליו יסורין אינו מתכפר לו כפרה גמורה עד
שימות. 

Yet earlier in halacha 1:2 Rambam indicates that the שעיר המשתלח brings kaparah
for everything, even the cheit of chilul Hashem.

שעיר המשתלח לפי שהוא כפרה על כל ישראל כהן גדול מתודה עליו על לשון כל ישראל שנאמר
והתודה עליו את כל עונות בני ישראל. שעיר המשתלח מכפר על כל עבירות שבתורה הקלות
והחמורות. בין שעבר בזדון בין שעבר בשגגה. בין שהודע לו בין שלא הודע לו הכל מתכפר
בשעיר המשתלח. והוא שעשה תשובה

R' Avraham Shapira explained that the difference is that שעיר המשתלח is a
kaparah for the community as a whole, as the Rambam writes, מתודה עליו על לשון
כל ישראל.  Although an individual's personal teshuvah is not enough to forgive
chilul Hashem, it can be forgiven as part of the kaparah extended to the
community.

Similarly, Meshech Chochma at the end of parshas VaYelech writes that tefilas
neilah also has that exceptional power to afford kaparah even for chilul Hashem:

והנה כל ימי תשובה שמלך יושב על כסא וצבא השמים עומדים עליו יכול להועיל רק על
עבירות שאין בהם חלול השם שוקלין זכויות כנגד עבירות, אבל על חה״ש ע״ז אמרו אם
יכופר לכם העון עד תמותון ב״י, כי אין יוהכ״פ מכפר (סוף יומא), ורק בעת החתימה
שהשי״ת דן יחידי אז הוא שעת הכושר שהשי״ת יסלח מרוב טובו אחרי גודל הבכי והחרטה, כי
אם הוא ימחול על חלול כבודו מי יאמר אליו, לכן בנעילה סדרו הפסוקים למה תמותו,
השיבו וחיו כי לא תחפץ במות כו׳ וכיו״ב, כי הכל על עון חלול השי״ת   

This is because, explained R' Avraham, tefilas neilah, like the שעיר המשתלח, is
the time of kaparah for the tzibur, not just for each of us as individuals.

This is the climax of the avodah of Y"K -- joining as a tzibur, receiving
kaparah as a tzibur.  

What we cannot achieve as individuals, we can achieve as a klal.  


Posted by Chaim B. at 9:50 AM No comments:
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Labels: Yom Kippur



THURSDAY, OCTOBER 10, 2024


BRACHA ON BESAMIM ON Y"K WHICH FALLS ON MOTZEI SHABBOS; BRACHA ON NER WHEN A
WOMAN RECITES HAVDALAH



There is a machlokes ha'poskim whether the bracha on besamim is said in havdalah
when Y"K falls on Shabbos. The SA writes (624:3) writes that the bracha is
omitted, as the purpose of besamim is to help us recover from the loss of our
neshoma yesira, but on Y"K there is no neshama yseira since we can't eat or
drink.  The Mordechai disagrees.  Taz quotes Maharashal who argues that there is
no downside to being choshesh for the Mordechai and adding the bracha, as the
bracha is a birchas ha'nehenin.  If you smell the spices and enjoy the
fragrance, it's not a bracha levatala.  This is how the Mishna Berura paskens
l'maaseh:

אבל רבים מהאחרונים חולקין ע"ז וסוברין דכשחל בשבת יש לברך על הבשמים ואין כאן חשש
ברכה לבטלה כיון שנהנה. ומ"מ אין להורות לצבור כן ולמחות בידם במקום שנהגו בבהכ"נ
שלא לברך על הבשמים רק לעצמו בביתו יכול לברך [פמ"ג].

Aside from the issue of bracha levatala, Taz raises a different concern.  If one
is not obligated to say it, wouldn't adding the bracha on besamim constitute a
hefsek between the bracha on the kos and the bracha of havdalah?  He draws an
interesting analogy to tekiyas shofas to get out of this problem:

וויש לכאורה לדחות זה שכ' מאחר שנהנה כו' דמ"מ יש כאן הפסק בין ברכת בורא פרי הגפן
לברכת המבדיל בבשמים אם אין הכרח להם מ"מ נראה דעדיף טפי לצאת ידי כל הדיעות מלחוש
להפסק וראיה מדברי ת"ה סימן קמ"ב לענין קשר"ק שתוקעין בסדרים דבזה נפיק ידי כל
הקולות דהיינו או קר"ק או קש"ק ולא חיישינן להפסיק אם קש"ק עיקר הוה התרועה הפסק
ואם קר"ק עיקר הוה השברים הפסק דכיון דעכ"פ כבר יצא י"ח לא חיישינן להפסק  אע"ג
דעיקר התקיעות הם על סדר הברכות הכי נמי  כיון דיוצא ממ"נ לא חיישינן להפסק:

I think the simplest solution to be yotzei both deyos here is that of the Chayei
Adam (klal 145.  My son pointed out to me that R' Ovadya says the same in Chazon
Ovadya.):

והרוצה לעשות מן המובחר לצאת דעת האומרים לברך גם על הבשמים כשחל בשבת נ"ל דלאחר
שסיים ברכת המבדיל בין קדש לחול אז יברך על הבשמים ולא באמצע הבדלה

This Taz has ramifications not just when Y"K falls on Shabbos, but for other
havdalah issues as well.  The Biur Halacha at the end of OC 296 is medayek from
the MG"A that women are exempt from the birchas ha'ner when reciting havdalah on
motzei Shabbos.  Had you asked me, I would have said based on this Taz that if
they have no chiyuv recite the birchas ha'ner, they should not be allowed to
recite the bracha, as it would constitute a hefsek.  This is in fact how R'
Tukashinski paskens in his luach.  

The sefer Halichos Beisa (end of ch 15) disagrees.  He suggests that even
according to the Biur Halacha, women may recite the bracha if they desire to do
so.  The difference between this case and that of the Taz is that when it comes
to a regular motzei Shabbos, the fact that women lack a chovas ha'gavra (odd to
use that term here : ) to say the bracha does not change the fact that it is
part of the takanah of what constitutes the normal seder of havdalah.  On Y"K
which falls on Shabbos, however, since according to the SA since there is no
neshoma yseira, the bracha of besamim is not part of the "cheftza" of the
takanah of havdalah for that day.  

As proof to this argument he cites the PM"G that an aveil is exempt from
reciting the bracha on besamim since he is too upset to have the enjoyment of a
neshama yseira; however, the PM"G implies that if the aveil may recite the
bracha if he chooses to do so.  Here too, the aveil may lack a chovas hagavra
because of his circumstance, but the takana of havdalah on motzei Shabbos
includes the bracha, and therefore there is no issur to say it.

Important to note that this issue is only with respect to a regular motzei
Shabbos. The Halichos Beisa suggests that when Y"K falls on Shabbos even
according to the M"B women are obligated in the birchas ha'ner, as the purpose
of the ner on motzei Y"K is part of havdalah -- to distinguish between the ner
that we were not allowed to use for 24 hours and ner that we now can use -- as
opposed to on a regular motzei Shabbos where it is a shevach for the creation of
candlelight.


Posted by Chaim B. at 10:53 AM No comments:
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Labels: Yom Kippur



MONDAY, OCTOBER 07, 2024


FIVE THOUGHTS ON THIS 10/7 ANNIVERSARY



I am not sure why we are marking the date of 10/7 and not the Hebrew calendar
date when the tragedy of Hamas' attack occurred (albeit a Yom Tov), but be that
as it may, I have five very simple and perhaps obvious thoughts:

1) We have seen nisim v'niflaos over the past year, and at the same time
suffered heartbreak.  One day we see the yad Hashem b'giluy, the next day it is
shrouded in hester panim.  What the Divine plan is is incomprehensible, but one
cannot help but feel that we stand at a moment in history that will shape Jewish
destiny for years to come.

2) We have discovered who our true friends are, and they have both mourned and
celebrated with us.  We have also discovered who our enemies dressed in sheep's
clothing are, and they are many.

3) The debt owed to the soldiers of Tzahal is immense.  They and their families
have given everything.  

4) If you are a Jew and do not realize that history is now calling you to action
-- to do something, whether big or small, for our nation -- then I fear רוח
והצלה יעמוד ליהודים ממקום אחר ואת ובית אביך תאבדו.  

5) Finally, we should be confident in the certainty that no matter how long it
takes and what obstacles must be overcome, ultimately רוח והצלה יעמוד ליהודים,
and I mean specifically Eretz Yisrael.  We have no future in galus.  It is not
enough to think of shivas Tzion as an abstract dream, but we must struggle to
make it a reality, if not for ourselves, then for our children or
grandchildren. 


Posted by Chaim B. at 12:29 PM No comments:
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TUESDAY, OCTOBER 01, 2024


JUDGMENT OF THE INDIVIDUAL AND JUDGMENT OF THE TZIBUR



There is a din that before R"H a person has to bathe and take a haircut before
Y"T because it's a day of celebration, as we are confident that we will emerge
triumphant from standing before Hashem and being judged.  

Meforshim ask: The gemara writes that we do not recite hallel on R"H because it
would be inappropriate when the sifrei chaim and sifrei meisim are open and our
fate hangs in the balance to be celebrating.  If we are so confident of a
positive outcome, why not celebrate?   

To tell you the truth, I am not so bothered by this question.  It seems to me
that there is a difference between showing confidence and being happy.  A lawyer
can be confident going to trial, but that doesn't mean he is happy to have to
face litigation.  We are confident that Hashem will judge us fairly and get us
to a positive outcome, but that doesn't mean we should be in a celebratory
mood.  The mood is still solemn, as becoming the seriousness of being judged. 
Hallel is therefore out of place.

The Chochmas Shlomo on the SA as well as the Netziv at the end of Emor in the
Harchev Davar offer a different answer.  On R"H, we actually face two different
judgments.  Each and every one of us is individually judged as to what kind of
year we will have, but in addition, Klal Yisrael as a whole isjudged.  Will our
enemies have the upper hand, or will we as a people thrive and grow this
upcoming year?

The Rama (OC 583) quotes the well known minhag of eating apple dipped in honey. 
Biur haGR"A explains:

תפוח. ע"ש ופריו מתוק לחכי וכמ"ש כריח שדה ומתרגמינן חקל תפוחים והיה בר"ה כידוע:

It was on R"H that Yaakov went in and got the brachos from Yitzchak (other
Midrashim place the date as Pesach), usurping Eisav and making sure we would
have the bechora.  Chazal (Taanis 29) comment on the pasuk וַיֹּאמֶר רְאֵה רֵיחַ
בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ ה׳ that Yaakov smelled like an apple
orchard, אמר רב יהודה משמי' דרב, כריח שדה של תפוחים.  (See Torah Temima on that
pasuk who notes that although the GR"A refers to the Targum as the source for it
being an apple field, it is not found in the Targum, and GR"A probably meant
this derasha).

This was not just a personal victory for Yaakov over his brother, but this is
maaseh avos siman la'banim, and it resonates on a national scale.  Every year
the conflict between Yaakov and Eisav plays itself out on R"H.  Every year we
and the umos ha'olam face off in judgment, each one of us trying to earn the
bracha that will put us on on top.  Every year we dip the apple in the honey,
assured that we will be the ones to emerge with bracha, just as our forefather
Yaakov did.

The gemara writes that R' Abahu in Keisari made a takanah to blow all the
different kolos: tekiya-teru'ah-tekiya, tekiya-shevarim-tekiya, and
tekiya-sh"t-tekiya.  The fact that this takanah was made in Keisari is not just
a trivial detail, says R' Chaim Feinstein, but perhaps is linked to the essence
of what the day is about.  The gemara elsewhere (Meg 6a) tells us:

קסרי וירושלים אם יאמר לך אדם חרבו שתיהן אל תאמן ישבו שתיהן אל תאמן חרבה קסרי
וישבה ירושלים חרבה ירושלים וישבה קסרי תאמן שנאמר אמלאה החרבה אם מליאה זו חרבה זו
אם מליאה זו חרבה זו רב נחמן בר יצחק אמר מהכא ולאום מלאום יאמץ

Keisari is the stronghold of Eisav, while Yerushalayim is our stronghold.  When
one is ascendant, the other must fall.  Rosh haShana is a replay of the age old
conflict between Eisav and Yaakov, between Keisari and Yerushalayim, and so it
is davka there that R' Abahu instituted his takana of tekiyos, so as to weaken
Eisav.

(Parenthetically, the Rishonim quote BH"G that there was no real doubt that
mi'doraysa one is yotzei with any of the combinations of kolos.  The R' Abahu
made his takanah was to create a unified minhag in Klal Yisrael.  You don't have
a similar takana, for example, that all of klal yisrael should do nanau'im the
same way.  Perhaps the reason why is because shofar is linked to this idea of
judgment on the tzibur, and so factionalism, having different groups with
different practices, would be antithetical to the spirit of the day.)

The poskim write based on Midrashim that the reason we take the lulav and esrog
after Yom Kippur is because when an army would emerge victorious from battle
they would have a parade and wave their standards and their arms in the air. 
The lulav is our standard, and we hold in high and wave it around to show that
we alone have emerged victorious from the conflict with Eisav.  

The mitzvah to bathe and get a haircut, assured that we will have a good outcome
on the yom ha'din, is viz a viz the judgment that occurs on a national level. 
Yaakov every year triumphs over Eisav and remains Hashem's chosen one. (I am
still a bit perplexed.  So why not say hallel in commemoration of the national
victory over Eisav?)  As for each one of us individually, what will happen
remains to be determined.  

That being given, I think one way we can assure ourselves of a positive outcome
is to throw our lot in with that of the nation, the tzibur, the klal.  This, I
think, is what the Isha haShunamit (Melachim 2 4:13) meant when she told Elisha
that she does not need any reward because וַתֹּאמֶר בְּתוֹךְ עַמִּי אָנֹכִי
יֹשָׁבֶת  If instead of focusing on our individual needs and our individual lot
we focus on our simply being members of the klal, our judgment will tie in with
that of the klal.


Posted by Chaim B. at 4:53 PM No comments:
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Labels: Rosh HaShana



THURSDAY, SEPTEMBER 26, 2024


R' YOCHANAN'S BITTERSWEET TEARS



The Chofetz Chaim, whose yahrtzeit is 24 Elul, writes that the mitzvah of 
וְעַתָּה כִּתְבוּ לָכֶם אֶת⁠ הַשִּׁירָה הַזֹּאת, which appears immediately after
וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, is a response to hester
panim.  Even amidst the darkness, Hashem's presence and light can be found in
Torah.

The gemara (Chagiga 5a) writes:

 רַבִּי יוֹחָנָן כִּי מָטֵי לְהַאי קְרָא, בָּכֵי: ״וְהָיָה כִּי תִמְצֶאןָ אוֹתוֹ
רָעוֹת רַבּוֹת וְצָרוֹת״. עֶבֶד שֶׁרַבּוֹ מַמְצִיא לוֹ רָעוֹת וְצָרוֹת,
תַּקָּנָה יֵשׁ לוֹ?!

 מַאי ״רָעוֹת וְצָרוֹת״? אָמַר רַב: רָעוֹת שֶׁנַּעֲשׂוֹת צָרוֹת זוֹ לָזוֹ —
כְּגוֹן זִיבּוּרָא וְעַקְרַבָּא.

Rashi explains that the sting of עַקְרַבָּא needs to be treated with warmth, but
the sting of the  זִיבּוּרָא is treated with cold.  If you are stung with both
at the same time, there is no way to have any comfort from both.

Why was it davka this pasuk (31:21) that brought R' Yochanan to tears?  Why did
he not come to tears when he read earlier in the same parsha (31:17) וְחָרָה
אַפִּי בוֹ בַיּוֹם⁠ הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם וְהָיָה
לֶאֱכֹל וּמְצָאֻהוּ רָעוֹת רַבּוֹת וְצָרוֹת?  Why did he not cry when he read
(31:18) וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא עַל כׇּל⁠ הָרָעָה
אֲשֶׁר עָשָׂה?   

Furthermore, if this pasuk is indeed the climax of the tragedies which will
befall Bn"Y, why does it begin with the word וְהָיָה?  Chazal tell us אין ״והיה״
אלא שמחה!  

Two years ago I quoted the following yesod from R' Yehonasan Eibschitz: there
are two type of punishment, namely punishment through hester panim, where Hashem
turns a blind eye to what happens and let's things play out as b'derech ha'teva
dictates, and punishment b'yad Hashem, where Hashem metes out the punishment
that needs to be delivered.  The difference between the two is that only the
latter type of punishment brings kapara, not the former.

This yesod explains the gemara in Brachos (7b):

מזמור לדוד בברחו מפני אבשלום בנו מזמור לדוד קינה לדוד מיבעי ליה אמר ר' שמעון בן
אבישלום משל למה הדבר דומה לאדם שיצא עליו שטר חוב קודם שפרעו היה עצב לאחר שפרעו
שמח אף כן דוד כיון שאמר לו הקב"ה הנני מקים עליך רעה מביתך היה עצב אמר שמא עבד או
ממזר הוא דלא חייס עלי כיון דחזא דאבשלום הוא שמח משום הכי אמר מזמור

First the gemara gives a mashal to explain why David said a mizmor of
celebration in response to his punishment,  משל למה הדבר דומה לאדם שיצא עליו שטר
חוב קודם שפרעו היה עצב לאחר שפרעו שמח, and then, as if explaining the nimshal,
tells us that David was happy because his suffering came at the hands of his own
son, Avshalom.  These are two different explanations entirely.  Why does the
gemara lump them together as one?  (Maharasha) 

Based on RYE's yesod, the gemara makes perfect sense.  Had David's punishment
consisted of Hashem removing His hashgacha and leaving David to whatever fate
decreed, it would not be a kapparah.  The shtar chov would still be hanging over
his head awaiting payment.  It's only because David's punishment came at the
hands of his own son, Avshalom, something so extraordinary and incredible that
it could only be yad Hashem, that David felt a degree of relief and sang a
mizmor, as punishment b'yad Hashem brings kaparah and would wipe his slate
clean.  

In a similar vein, the gemara (Kesubos 66) writes that after the churban Rabban
Yochanan ben Zakai came across the daughter of Nakdimon ben Gurion, who had been
one of the richest men in the world, picking through animal dung looking for
food. Recalling that he had been at her wedding and signed her kesubah worth a
fortune, he exclaimed, “Ashrecha Yisrael! – When the Jewish people do G-d’s
will, there is no one who can surpass them, but when they fall, they fall to the
lowest depths of animal dung.” 

Maharal asks: It’s understandable why R’ Yochanan ben Zakai would say, “Ashrecha
Yisrael!” on the ability of Klal Yisrael to rise to the greatest heights, but
why say such words now, when he is witness to the depths to which Bn"Y had
fallen?  

Maharal answers (see here) that the fact that when we fall, we fall to the
lowest depths, proves that our fall is not just some turn of history, some
accident of fate.  A great downfall such as ours cannot be explained b'derech
ha'teva alone.  It can only reflect the yad Hashem.  So long as we remain under
Hashem's watch, we can rest assured that just as He caused us to fall, the yad
Hashem can and will raise us back to the greatest heights once we mend our
ways.  

The Yismach Moshe uses this same idea to explain why R' Yochanan reacted davka
to the pasuk of וְהָיָה כִּי תִמְצֶאןָ אוֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת.  Had
Hashem punished us by simply withdrawing his hashgacha, as the previous pesukim
in our parsha describe, וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם, or וְאָנֹכִי
הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, it would mean that our suffering
would be meaningless, as it would not bring us the needed kaparah to wash away
our sins.  However, Hashem did not abandon us to fate and derech ha'teva.  Our
suffering, as bitter as it is, is directed b'hashgacha, by yad Hashem.

This is the meaning of the mashal כְּגוֹן זִיבּוּרָא וְעַקְרַבָּא - these are
two mutually exclusive forces, with mutually exclusive results, and mutually
exclusive remedies.  Nature cannot abide A and not-A simultaneously.  Nature
demands either/or.  The fact that we suffer under mutually exclusive forces
proves that it is yad Hashem which is directing things. 

If so, וְהָיָה כִּי תִמְצֶאןָ אוֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת -- אין ״והיה״ אלא
שמחה because our punishment, punishment b'yad Hashem, comes with the promise of
kaparah and tikun.

 עֶבֶד שֶׁרַבּוֹ מַמְצִיא לוֹ רָעוֹת וְצָרוֹת, תַּקָּנָה יֵשׁ לוֹ is not a
rhetorical question, but is a statement of fact.  When it is רַבּוֹ who is
directing the punishment and not chance, fate, nature, circumstance, then
indeed, תַּקָּנָה יֵשׁ לוֹ.  

R' Yochanan cried that we had to come to this point, but those tears were
bittersweet.  You don't need Viktor Frankl to tell you that if experiences like
those we have suffered this past year carry no meaning and do not lead to
kaparah, to tikun, to greater heights, how much more painful and tragic they
are.  We trust, however, that עֶבֶד שֶׁרַבּוֹ מַמְצִיא לוֹ רָעוֹת וְצָרוֹת,
תַּקָּנָה יֵשׁ לוֹ.  


Posted by Chaim B. at 3:04 PM No comments:
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WEDNESDAY, SEPTEMBER 25, 2024


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I should have taken care of this a long time ago, but thanks to a little push
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