Chag Hasmicha of the Kollel Horaah, Yated article

Chag Hasmicha of the Kollel Horaah of America Iyar 5778, April 2018, Harav Reuven Feinstein

The Rosh Kollel's grandfather and rebbi.

Chag Hasmicha of the Kollel Horaah of America 14 Iyar 5778, April 29 2018, Rosh Kollel.

Harav Mordechai Eisenberg, shlitah, addressing the celebrants at his kollel's first Chag Hasmicha. Ten young men completed the three and a half year program and received their smicha.

Torah Values: A useful thought for a Bar Mitzva

Here is my suggestion for someone that wants to say something true and useful at a Bar Mitzvah.

This relates closely to my other post on Meta-Mitzvos.

What is the first mitzvah a Bar Mitzva fulfills?

The Chasam Sofer at the end of Vayechi  on Vayar Yosef L'Ephraim says that the first mitzva a person fulfills when he becomes a Bar Mitzva is עבדו את ה׳ בשמחה, ivdu es hashem b'simcha. Apparently, it's one of those mitzvos that are implied by many pesukim in the Torah, even though they're not from the Minyan Taryag. It's a "fundamental value" kind of mitzva.

There are many concepts that the Torah intimates that acquire the description of "mitzvah" even if they don't carry the legal status of the ones in the Taryag. For example: according to those that hold tzaar baalei chayim is deoraysa, where does that come from? Every rishon has a different source, ranging from the method of shechita to prikah to kilayim to shiluach hakein to the criticism of Bilaam for hitting his donkey...... If no two rishonim can agree on the source, it underlines that the source does not matter. The more important lesson is that when we see that the Torah stresses a concept, we can call it a mitzva deoraysa.  These are Mitzvos that are so fundamental that they aren't and don't need to be stated as a command.

Another excellent example: The Sefer Yereim in Mitzva 232 brings from Rav Yehuda'i Gaon that developing the trait of "Humility" is a Mitzva Deoraysa that is numbered among the Taryag. He asks, "What is the makor that this is a mitzva?" He answers that "in that the Torah praises this trait, by praising Moshe Rabbeinu's humility, we learn that it is a mitzvah." This proves it's a mitzva?  It is clear that values that the Torah strongly encourages, whether stated as a command, or strongly emphasized as a worthy trait, are, for all practical purposes Mitzvos.

Here is the Yereim:

סימן רלב (כב) 

שפל רוח וצעיר. מצוה זאת מצאתי בהלכות של ר' יהודאי הגאון ולא מצאתי עיקר אלא מששבחה התורה העניו דכתיב והאיש משה עניו מאד למדנו שמצוה להיות אדם עניו ושפל רוח. ואמרו חכמים (נדרים נ"ה א') כל המשפיל עצמו הב"ה מגביהו שנאמר בל גיא ינשא וגו'. ותנן (אבות) ר' לויטס איש יבנה אומר מאד מאד הוי שפל רוח שתקות אנוש רמה וכתיב עקב ענוה יראת ה'. ואמרינן בשבת ירושלמי (פ"א ה"ג) מה שעשה חכמה עטרה לראשה עשתה ענוה עקב לסולייסה דכתיב עקב ענוה יראת ה' וכתיב ראשית חכמה יראת ה'.

So, too, the Chasam Sofer says, if in the Tochecha we are so harshly chastised for not serving "b'simcha...," it must be that avodas hashem b'simcha is a deoraysa, in the sense of being an Torah value. That's what he means by mitzvah deoraysa. It may not be an av, but it's certainly a tolda.

When I said this at the Bar Mitzvah of my great nephew, Eliahu Tzvi Faskowitz, in May 2022, Parshas Kedoshim, I connected it with my post on Meta-Mitzvos, and added the following:

Our parsha begins with the charge "Kedoshim tihyu." This is an example of a fundamental mitzva, it informs everything that we do. Usually, mitzvos are defined clearly and meticulously, but this vitally important mitzva is not defined other than in the most general terms. Its importance is clear from the fact that every single mitzva we do is preceded with a bracha of "Asher Kidshanu." Obviously, it is a defining principle. But it can not be defined. It can only be learned through observation, observation of parents, of teachers, of good role models, by contemplating the generations that came before.  

It is undefined not because it is unimportant. It is undefined because it is extremely important, because it speaks in a language without words, it requires that you see it in others that live it in their deepest self.

(Because nobody remembers the drashos at their bar mitzvah, I tried to say something memorable. I said that doing mitzvos without these fundamental values and feelings is a shell, it is a hard shell, and what use is a hard shell without a creamy center." Hopefully, the incongruity of a line like that after a deeply meaningful drasha might make a roshem.)

Vayikra Parsha Questions

1. Our dining room tables correspond to the מזבח/Altar (Br 55a, Mn 97a and Avos 3:3.) Besides the many mitzvos we do at our tables, in what specific way do we correlate the bread that we eat there with the offerings that are consumed by fire on the Mizbei'ach.
Salt 2:13.  SA OC 167:5, Rema:

 מצוה להביא על כל שלחן מלח קודם שיבצוע כי השלחן דומה למזבח והאכיל' לקרבן ונא' על כל קרבנך תקריב מלח (ב"י בשם שבולי הלקט) והוא מגין מן הפורענות (תו' והגהת אשיר"י פ' כיצד מברכין וע"ל ס"ס ק"ע):

2. Although our tables correspond to the Mizbei'ach, we are allowed to eat two things which we are never allowed to burn on the Mizbei'ach. Except one of them, for one week each year.
Chametz and honey, 2:11, 'כי כל שאר וכל דבש לא תקטירו ממנו אשה לה. Rav Hirsch has an interesting approach - this reminds us that luxuries may be enjoyed but should never be aspired to.

3. Identify the word, a homophone, that in our Parsha means ash but in other places means fat or luxury.
Deshen.  Here, 1:16, אל מקום הדשן, and in Mei'ein Sheva Friday night, ומניח בקדושה לעם מדושני עונג זכר למעשה בראשית.   See Tehillim 63:6,  כמו חלב ודשן תשבע נפשי ושפתי רננות יהלל פי, and Vayeilech, Devarim 31:20, כי אביאנו אל האדמה אשר נשבעתי לאבתיו זבת חלב ודבש ואכל ושבע ודשן. Harav Avraham Isenberg says they are related because ash is used to fertilize land, just as manure is called a "fertilizer."

4. Where in this Parsha is meat is referred to as "lechem" and matza as "Challah."
Eimurim, at 3:16, ואת שתי הכלית ואת־החלב אשר עלהן אשר על־הכסלים ואת־היתרת על־הכבד על־הכלית יסירנה והקטירם הכהן המזבחה לחם אשה לריח ניחח. Matza, the Menachos at 2:4, וכי תקרב קרבן מנחה מאפה תנור סלת חלות מצת בלולת בשמן ורקיקי מצות משחים בשמן. On a side, note, the ibn Ezra brings an opinion that because they are called Challos, these matzos need to be round, not square - ויש אומרים עגולות מלשון חלילה בדברי קדמונינו.

5.  In 1:17 Rashi says (from Mn 110) that the expression 'ריח ניחוח לה,  a pleasing fragrance, is found by a זבח/animal sacrifice and by a מנחה, which is a few pounds of flour and two cups of oil, to show that it doesn't matter if you spend a lot or a little. All that matters is what is in your heart, that you did your best.

אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים  

In Gemara parlance, the term for "expansive" is גם, gimmel mem, and the term for "limited" is אך, aleph chaph; (אֶתִים וְגַמִים ריבויין. אַכִין ְוְרַקִין מיעוטין) How are these two words directly related to the לב, the heart?
From the Ben Ish Chai:  Heart is leiv, lamed beis. The letters that precede gimmel and mem are beis and lamed. The letters that follow aleph and chaph are beis and lamed. When it comes to בין אדם למקום, there is no difference between them. All that matters is that they are from the heart.

Vayakhel and Pekudei Parsha Questions

1. The brass altar in the courtyard is described as being "five amos long and five amos wide, square." The golden altar in the Heichal is "one ama long and one ama wide, square." The description "square" appears to be unnecessary. If all sides are equal, it's a square. What would we think if it wasn't described as being square? This pertains to practical halacha, because we have an oral tradition from Sinai that our Tefillin must be square, similar to the altars.
"Square" teaches geometric perfection of 90 degree corners and straight lines, so if it is a rhombus, or or there is a nick on the edge, it would be passul. The Meshech Chochma and Netziv in Ki Sisa 27:1 say additional answers regarding where the ribu'a has to begin and the application to the Mizbei'ach in the Mikdash which had different dimensions.

2.  If something has been used personally, can it be donated and used in the Mishkan?
From the Mar'os HaTzovos and the jewelry, yes, but only if it undergoes a significant physical change. See Magen Avraham OC 147 sk 5, אם שינה צורתן. But see Rav Hirsch here regarding the Kiyor.

3. What words in our parsha indicate that a mental resolution to give charity cannot be retracted and creates a legal obligation, and why do you think this applies uniquely to hekdesh/tzedakah.

Nediv Lev.  יו”ד סימן רנח, סעיף יג. Why? You’re on your own.

4. On the basis of a close similarity of its name, some scholars believe that one of the ingredients of the Anointing Oil was Cannabis. Which ingredient do you think that was?
Kenei Bosem. I'm not making this up. There are convincing reasons to believe this is the case.

5. If one only has enough for one candle, the Shabbos candle takes precedence over any other, including Chanuka. This is because of the vital importance of Shalom Bayis. On other days of the week, Chanuka takes precedence over Shalom Bayis. Apparently, avoiding friction on Shabbos is of greater importance than at any other time of the week. What passuk indicates that this is so.לא תבערו אש בכל מושבותיכם ביום השבת
See Gittin 52b about the Sattan instigating fights between a married couple every erev Shabbos and Reb Meir's intevention. 
See Shla'h Shabbos Ner Mitzva 32, where he says

 ועל כן עבירה כפולה היא מי שמראה כעס בשבת וכבר נתנו סימנים לא תבערו אש בכל מושבותיכם ביום השבת והוא אש המחלוקת וחימום הכעס 

and Chasam Sofer there in Gittin and Shaarei Ora I Ki Sisa.

6.  Moshe and Betzalel were required to give a precise accounting. For every penny they were given, they had to say "This is what I used it for." This was a public accounting given to Klal Yisrael, and it was presented in a fashion that the Jews all said "Well done. You used it all just as it ought to have been used."  After 120 years, when you come to the Olam Ha'Emes, you're going to undergo a Din v'Cheshbon. This Din v'Cheshbon will be like the cheshbon of Moshe and Betzalel in Parshas Pekudei. You are going to be asked, "You were given the ability to walk, to talk, to see, to feel, to think, to influence others, you were given intellectual and emotional gifts above others. What did you do with these precious gifts? You are now going to tell us exactly how you used your gifts, how you spent your time and money." It's not enough to convince yourself that you did the right thing. You're going to have to show the court that you did the right thing, Rochel Bitcha Haketana. Each one of us was given a Tafkid, and the tafkid involves בין אדם למקום, and בין אדם לחבירו, and בין אדם לעצמו. How do you think you're going to do when you leyn your personal Parshas Pekudei?
Inspired by Kol Rom I beginning of Pekudei.

Ki Sisa, Shemos 33:16. The Shechina Still Rests Upon Us.

I posted this some years ago, but I added something and so am re-posting with changes.

Moshe Rabbeinu asked that Hashem dwell amidst the Jewish People, a Hashra'as HaShechina unique among the nations of the Earth.  Sometimes we wonder about Hashem's relationship with us.  Our endless experience of being despised and hounded can become tiresome.  So it's nice to hear stories about the Gedolim, such as the story I heard this morning about Rav Eliashiv.

Rav Yitzchak Zilberstein published another two volume eight hundred page sefer, in Hilchos Pesach, but one of the volumes, while nominally on the Hagada, is mostly stories.  This is a story about his brother-in-law, Reb Chaim Kanievsky, and their father-in-law, Rav Eliashiv Zatzal.  When Rav Zilberstein tells a story about his father-in-law and brother-in-law, you can take it to the bank.

A couple had been married for fifteen years, and they remained childless.  Finally, agonizingly, and with many tears, they decided they would have to divorce, hoping that perhaps if they married others, at least one of them might have a child.

Two months after the divorce, they found out that she was pregnant.

The man was a kohen.

He came to Reb Chaim Kanievsky, and cried his heart out, and Reb Chaim told him there was nothing he could do for him; the halacha was cut and dried.  He is a kohen, and he could not marry a woman that had been divorced, even if he himself was the one that had divorced her.  But, he said, go to my father in law, go to Rav Eliashiv, see what he will say to you.

So the man, with his heart in his throat, went to Rav Eliashiv and told him his story.  Rav Eliashiv told him that the halacha is clear, and there was nothing he could do for him, and he advised him to do two things.  He should remind himself of the story of the Asara Harugei Malchus, the story of the ten great and holy martyrs, and remember that Hashem's gzeiros are impossible for man to understand, and he should accept the gzeira with faith and love of Hashem.  Also, he said, go to the Kosel and cry your heart out to the Ribono shel Olam.  The man began crying, but accepted what he had been told, and left.  As he was leaving, in total despair, he was thinking to himself that there was no reason to go to the Kosel.  What's finished is finished, he had to accept the din of the dayan ha'emes, and that was it.  But, he decided, Rav Eliashiv said go, so I'll go.

And he went, and he came close to the kosel, and he began saying Tehillim, and he cried, he cried for what he had lost, he cried for the loss of his beloved ex-wife, and for the loss of a normal relationship with his long prayed for child, and he cried for finding out that his dream of having a child had come true at precisely a time when he had just thrown away what the dream could have meant to him.

A man, a stranger, came over to him, and tapped him on the shoulder, and said, I see you are suffering, that you're in a lot of pain. I wish there were something I could do to help.  But if you can, I suggest that you go and talk to your father, and discuss your problems with him.  Sometimes that helps.  The man thanked him for his concern, and ignored him, and continued davenning.

A few minutes later, the same man came over, and said, again, I really think it would be a good idea.  Go and talk to your father.

The man went home, and thought to himself, what do I have to lose.  Rav Eliashiv told me to go to the Kosel, this guy comes over and tells me to go and talk to my father, my father's old, maybe I should go.  So he bought a ticket to go to the US to visit his father, who was in a nursing home.

He came to the nursing home, and the nurses told him that his father had deteriorated pretty badly, and hadn't said a word in a week.

He sat down with his silent father, and he poured his heart out to him, and told him the whole bitter, ironic story.  His father began talking, and said, "I have something to tell you.  Your mother and I had decided never to tell you this, but you were adopted as an infant.  Your birth father was not a kohen.  You are a Yisrael."


A similar story:

In 2013, the mentor of a group of Baalei Teshuva from the US brought them to Rav Aharon Leib Shteinman's house for Chizuk.  Rav Shteinman spoke to them, and then turned to the man who had brought them in and said that two of the visitors did not have a proper bris milah and they should see to it that they have it done al pi halacha.

When this was conveyed to the visitors, two of them said that when they were born, their bris had been done in the hospital by a non-Jewish physician.    Indeed, the halacha is that in such a case, an additional minor procedure has to be done.

Rav Eliahu Mann, who learns with Rav Chaim Kanievsky, related this story to his chavrusa, and asked if this demonstrates that Rav Steinman has Ruach HaKodesh.

Harav Kanievsky responded that Harav Steinman certainly does have Ruach HaKodesh, but this story does not prove it, because "one can tell just by looking at someone's face whether he has a proper bris milah."


It's an interesting story. I sure can't tell, but evidently, if you're on a certain madreigah, it's not only visible but even obvious.


Just a couple of weeks ago, Rav Kanievsky demonstrated the truth of what he said.  I have this story ish mipi ish from an eye witness, the man that drives Reb Chaim around. (He is not an ishvostchik.  He is an adam chashuv that comes from a chashuveh family that decided to dedicate his life to being meshameish Reb Chaim.)

A man came in to Reb Chaim with a friend, who has some important government position (I don't remember what.) The friend's son, a child of several years of age, was going to have an operation, and he wanted a bracha. Reb Chaim said, "Ehr iz a goi, a goi." He didn't give a bracha. The visitors went out and waited in the other room. Reb Chaim's grandson, that was with him that day, talked to them and asked them why they think he may have said that. The man said that when his son was born, he was very ill, and the doctors felt they could not make a bris on him, and they were planning to do the bris together with the upcoming surgery.

Now some people react to that story by saying that Reb Chaim should have given a bracha irrespective of the child's religion. To that, I say that in this case, it would have been a goy who thought he was Jewish, which is a serious problem. Others say that the child was not a goy, he was a yisrael kasher who could not have a bris. I could respond to that with the Darkei Moshe OC 693:4 or with the Shoel U'Meishiv תניינא חלק ג סימן סד. But more importantly, the point is that Reb Chaim discerned that something was seriously wrong.