1. A lid is manufactured for hot cups with perforations which make it easy for you to lift a small portion of the lid and sip the hot tea or coffee, without spilling it on yourself, while keeping the drink hot. Based upon the Seform Orchos Shabbos, Shabbos K’Hilchasa and Minchas Ish, it would appear that HaRav Elyashiv, Shlita, rules that by opening the lid along the perforation, one is involved in the melachos of Mechatech and Korea as well as Makeh B’Patish. It is amazing how one small act could possibly result in three (3) melachos D’Oraisa! There are at least two vital lessons from this--how important even our slightest actions are--and how careful we have to be with our actions on Shabbos Kodesh!
2. During the week while making Hamotzi, we cut somewhat into the bread before making the Bracha, so that it is ready to be quickly eaten after making the Hamotzi. On Shabbos, we do not do this; because we want to be sure we are making Hamotzi on Lechem Mishna which is whole. However, we note that the Mishna Berura (Shulchan Aruch, Orach Chaim 274; Seif Koton 5) brings from the Magen Avraham that one should make a mark on the Challah with his knife on Shabbos, to demonstrate that you are readying it to be cut. Also see Shulchan Aruch, Orach Chaim 167, Mishna Berura Seif Koton 10 for further detail.
3. The following reprinted questions were asked of HaRav Yisroel Belsky, Shlita, and his handwritten Teshuvos follow:
QUESTION: On Shabbos is a person permitted to spray insect repellant on one’s hands?
ANSWER: Yes. There is no choleh, and the spray is not remedying an ailment.
QUESTION: Are you allowed to ask an Akum to turn on the air conditioner on Shabbos?
ANSWER: I remember when air conditioning was non-existent. However, today, it has become such a necessity. I imagine that if the situation was very uncomfortable, one could ask an Akum to turn on the air conditioner, especially as air conditioners work on electricity. Unlike creating heat, creating electricity that runs the air conditioner is not a Melacha D’Oraysa. It is probably even less problematic to ask an Akum to turn off the air conditioner if the room is too cold. Just as you can ask an Akum to put on the heat in winter in order to prevent people from becoming sick, you can similarly ask an Akum to turn off the air conditioner if you are trying to prevent people from getting sick from the extreme cold generated by the air conditioner.
QUESTION: If the circuit breaker went off on Shabbos, is one allowed to ask an Akum to restore it?
ANSWER: Simply put, there are times at night when if you don’t have electricity, it constitutes sakanos nefoshos. It is simply dangerous, especially if you have children who are going around at night without light. In such a dangerous situation, you can certainly ask an Akum to restore the electricity.
QUESTION: Are you allowed to ask an Akum to restore the electricity merely in order to save the food from spoiling?
ANSWER: The answer is yes. However, if the food is not endangered, but it is a question of just keeping the soda colder, you should not ask an Akum to fix the circuit breaker. If you had cholent in an electric crock pot when the circuit breaker went out, the cholent is still hot and the electricity, if restored, will stop other food from spoiling, as before, you may ask an Akum to restore the electricity.
QUESTION: I have small children who cannot stay up until the end of Shabbos. Do they have to make Havdalah on Sunday morning?
ANSWER: Rabbosai, you have to make Havdalah for little children. I’ll tell you a very interesting halachah. If a little child did not hear Havdalah, but the parent was yotzei Havdalah in shul, the father could make Havdalah with a brocha and be motzi the little child. I have always made an effort to have my children listen to Havdalah (on Motzoei Shabbos). And if that was not possible, I would have the child recite Havdalah from a siddur the next morning. If the child is too young to make Havdalah the next morning, then he is not considered to have reached the age of chinuch (education in mitzvos) for Havdalah and can do without hearing it.
Erev Shabbos--Halachos of Shabbos series by reprinting several more summer questions and answers from HaRav Belsky, Shlita:
May children play with toys that make noise on Shabbos?
Many poskim are of the opinion that any child above the age of four or five should be taught not to play with toys that make noise on Shabbos. Those children under this age are permitted to play with such noise-making toys (e.g., talking dolls, talking games, etc.). However, as stated above, one should not hand it directly to the child. If the child is crying, one is permitted to give the toy to him directly. However, care should be taken that when one gives it to the child, one should not cause the toy to make noise.
Is a child permitted to play in a sandbox on Shabbos?
Normally, it is prohibited to play with sand on Shabbos, as it is muktzah. However, sand that is in a sandbox is not deemed muktzah because it has been designated for this type of play. Therefore, a child may play in a sandbox on Shabbos. However, water should not be used in the sand due to issur of Losh
Is a child permitted to play with Erector sets, Legos and other construction-type toys and games?
Any toy that needs to be screwed together is prohibited because of the issur of Boneh. Therefore, one may not play with a construction set on Shabbos. On the other hand, because one merely sticks together the pieces, one is permitted to play with Legos, Tinkertoys and the like on Shabbos.
Is a child permitted to swing on a swing attached to a tree on Shabbos? or to go to sleep in a hammock on Shabbos?
One is permitted to use a swing on Shabbos which is suspended from a swing frame. A swing that is suspended from a tree, however, poses a problem. One may use such a swing only if A) the swing is attached indirectly to the tree, e.g. it is suspended from hooks that are attached to the tree, B) the tree is sturdy enough that it will not shake when the swing is being used, and C) the swing must be attached to the hooks before Shabbos. In contrast, a swing that is attached to a door post may be attached and detached on Shabbos and it is not considered Boneh.
In some bungalow colonies, a tire is attached to a tree. A person may not swing from it on Shabbos unless it is attached as described above.
Is a child under Bar or Bas Mitzvah permitted to ride a bike, Big Wheel or roller skates/blades in an area containing an Eruv?
Young children may ride on bicycles, tricycles, Big Wheels and the like, however, older children should be discouraged from doing so on Shabbos.
Are children under Bar or Bas Mitzvah permitted to play ball on Shabbos in an area containing an Eruv? What about Ping Pong?
Young children are permitted to play ball on Shabbos, but, they must be careful not to play near the road or near the end of the Eruv where it is possible that the ball may roll outside the Eruv. Ping Pong is permitted on Shabbos.
Erev Shabbos--Hilchos Shabbos Series, this week focusing on some Summer Shabbos Shailos U’Teshuvos from HaRav Belsky, Shlita:
If a family takes on Shabbos early, when does a woman have to light her candles?
Rav Moshe Feinstein, Z’tl, writes (Igros Moshe, Orach Chayim, 3:38) that if, as in most cases, the husband makes an early Shabbos because of convenience, not because he wants to add to the kedusha of Shabbos, then the woman is not bound by the kahal’s or the husband’s Kabbolas Shabbos and may light the candles later or even at the time the husband comes home. When an entire community inaugurates the Shabbos early, such as in a bungalow colony, regardless of their rationale, no one in the community is exempt from the kahal’s kabbola. If there are a few minyanim and people alternate from one to the other as the need arises, then there is no tzibbur and no kabbolas hatzibbur. If there is indeed one monolithic community, but a few stragglers continue to ride around in their cars while everyone else is greeting the Shabbos, these people are being mechalel Shabbos and should be admonished. If, as the question suggests, the particular family has decided to honor the Shabbos by adding to its kedusha, then all agree that every family member is bound by one kabbolas Shabbos.
During the summer, Plag Hamincha on some Shabbasim is after 7:00PM and the Mincha minyan is at 7:00PM. What is the proper time for women to light?
When Plag Hamincha is at 7:00PM, Mincha should be davened before then and Maariv afterwards. There is an (important) opinion which allows for both Mincha and Maariv to be davened after Plag Hamincha on Friday, but the Mishne Berurah frowns upon it and thus, it should be avoided. If no one in shul knows how to calculate the time of Plag Hamincha and no chart is available for guidance, expert help should be sought. Licht bentchen must be done after Plag Hamincha. In case candles were lit before then, the brocha is considered levatola and candles must be lit again with a brocha. Consult with a Rav for guidance in such situations, if possible.
If my husband goes to the early minyan can I still do melacha? If so, until when?
See the first answer above. Even where a woman may do melacha after her husband was mekabel Shabbos, she may not do melacha for her husband. Please note that a wife is never bound by her husband’s personal Kabbolas Shabbos, only by the kahal’s kabbola where both husband and wife belong to the same kehal or by the family’s kabbola as explained above.
If my husband returned home from shul after attending an early Kabbolas Shabbos minyan, can I still light the candles since it is still not sh’kiah?
It can be argued that licht bentchen is a melacha done for the husband to insure Shalom Bayis and thus should be prohibited as above. You can rely on the lenient opinion but you should strenuously avoid lighting candles after the people come home from shul. This is an affront to kedushas Shabbos and surely not conducive to Shalom Bayis as it belittles your husband. Will the malochim given their brocha when they accompany your husband home from shul and find chol there instead of Shabbos? Take your guess. Never, ever allow for that sort of occurrence.
If we make early Shabbos, am I permitted to finish the meal before nightfall or do I have to finish it after nightfall? Do I have to eat a kezayis after nightfall?
You should preferably eat at least a kezayis of challah after tzas hacochavim and do not rely on leniencies, as explained in the Mishne Berurah. There is something else to consider when addressing this question. If one began his early Shabbos davening at 7PM as mentioned earlier, he should be making Kiddush around 8PM. What will be taking place at his Shabbosdike tisch? Torah? Zemiros? A joyous, sumptuous family meal in an atmosphere of relaxed happiness and Shabbos holiness? The very question suggests a desire to rush, that the Shabbos seudah is being treated as an interference which must be over and done with as quickly as possible, R’L. In that case, a kezayis after tzas hacochavim will not do the trick (unless we are speaking of merely ensuring that challah is eaten at the end of a properly-conducted meal). Think about it.
How many candles should my wife light if she normally lights seven candles in the City? Is there a difference if my kitchen is small or if I rent a bungalow?
If there is room for setting up the full measure of lights, it should be attempted. On the other hand, many lights in cramped quarters with a bunch of small children K’EH running around is both impractical and downright dangerous R’L. Safety is also kavod Shabbos. Be careful.
We continue with our discussion of Tochen. The following Halachos are excerpted from The 39 Melachos, the monumental work by Rabbi Dovid Ribiat, Shlita:
1. Because, as we learned last week, there is no Tochen after Tochen relating to items which are consumed, one may crush a medicine tablet (to dissolve it in sugar and water) for a child who is permitted to take this medicine. Similarly, one could crush a saccharin tablet.
2. Because the preparations of medications involved the Melacha of Tochen, Chazal forbade taking medications or undergoing therapies on Shabbos, unless such medications were permitted based upon specific Halachic factors. Accordingly, in general, on Shabbos one is not permitted to ingest pills, take liquid medications, apply topical therapies including medicated powders, apply herbal preparations, undergo acupuncture, or exercise to improve his physical constitution.
3. Ordinary foods or activities are not prohibited. For example, one is permitted to drink a hot tea with honey on Shabbos to sooth a sore throat, or take a Shabbos walk (not speed walk) to improve digestion.
4. One may remove an insect sting or splinter on Shabbos, because it is not considered curative, but only the removal of an outside affliction is permitted. If the removal will cause bleeding, however, a Rav should first be consulted.
5. Similarly, talcum powder (unmedicated) may be used to relieve discomfort from feet, because it only serves to absorb troublesome moisture, but has no therapeutic effect upon the feet or skin.
6. One may insert cotton in his ear, or cover a wound, because the covering protects from detrimental effects, but does not aid in the healing process.
7. One may put an ice cube, or press a spoon on a bruise to prevent swelling. Similarly, one may put on and wear a removable dental brace on Shabbos to straighten out his teeth. These therapies are not forbidden, because they are never achieved by use of medications forbidden by Chazal, lack the characteristics of medications and never otherwise entail the use of medications.
Of course, when one is unsure about the application of these principles to his situation, he must consult with his Rav or Posek.
a. Many individually wrapped candies, lollypops, ices, and other "Shabbos Party" type treats have lettering and/or designs just at the spots that you would open them to take out the candy or treat. This constitutes an Issur DeRabbanan of Mochek (Shulchan Aruch, Orach Chayim 340; Mishne Berurah, seif katan 17). We note that this problem is true of "heimishe" products as well, as the manufacturers do not assume that you or your children will necessarily be opening these items on Shabbos. Perhaps we should add to the list of Erev Shabbos things to do--checking packaging of this kind!
b. According to the Sefer HaShabbos BeTifarta by HaRav Avrohom Adas, Shlita, reattaching a broomstick back to a broom either by screwing it back in, or by pushing it with force back into place, constitutes an Issur D’Oraysa of Boneh. He likewise rules that one may not return a belt buckle to a belt on Shabbos.
c. Several important Borer points from the Sefer "Pnei Shabbos--Halachos HaSchichos" by HaRav Yosef Glick, Shlita of Yerushalayim, which provides the answers to many common Shabbos Shailos: (i) One may not pour off the liquid from cholent unless he leaves some amount of liquid in the cholent, or eats a little bit of the liquid that he poured off--so that he is selecting the Ochel (that which he now wants) from the Pesoles (that which he does not now want) for immediate use; (ii) When clearing the table, one should make sure that the dirty plates are somewhat separated from the plates with remaining food on them that he wants to put away, in order to avoid the potential borer of separating plates mixed together--removing dirty plates from the table to discard their contents while removing plates with food to store their contents. Likewise, there should be distance kept on kitchen counters between the dirty plates and plates with items to be discarded, and the remaining clean plates, or items to be stored, in order to avoid borer issues of selecting Pesoles from Ochel--or even Ochel from Pesoles for non-immediate use; (iii) One should not remove noodles from chicken noodle soup simply because he does not want to eat them (and vive versa, one may not pour out the chicken soup in order to eat the noodles only), as this constitutes borer--selecting the Pesoles from the Ochel; (iv) One should not remove the frosting or cream layer from a cake, unless he also removes some of the cake along with it, or leaves some of the cream on the cake; (v) If one took a fruit out of a bowl to eat, and then did not like the way it looked, HaRav Shlomo Zalmen Auerbach, Z’tl, writes that it may be best to put it back into the same bowl and not somewhere else, so it does not appear as borer; (vi) One is permitted to take the peel off fruits and vegetables immediately prior to consumption--even if the outer layer is inedible (such as a banana peel), because this is deemed to be its "derech achila." If a peel is otherwise commonly eaten, such as an apple peel, there is a Machlokes HaPoskim as to whether one can peel the apple for non-immediate consumption. HaRav Moshe Feinstein, Z’tl, forbids it; (vii) If a candy wrapper is stuck to the candy, one should only remove the candy close to its consumption, as the wrapper would then be treated as the peel of a fruit; (viii) If one has different flavors of soda in the pantry mixed up together, and wants to select a few flavors to put into the refrigerator for the Shabbos Seudah in a few hours, there is an issue of borer, as he is selecting for non-immediate use. Accordingly, one should keep the same flavors grouped together so that he is not selecting one flavor from another, or, in the alternative, not be selective about the soda he is taking but simply pick up two or three bottles of whatever may come to his hand. Another alternative may be to immediately drink a little of the soda one selects before putting it in the refrigerator, so that he is selecting the soda for immediate use; (ix) One should avoid peeling corn directly off the cob unless it is close to the meal (even then there may be a separate issue of Dush--although one may eat corn directly from the cob); (x) There are various opinions as to how close to the Seudah one is permitted to peel vegetables, set the table, and perform other Ochel Mitoch Pesoles activities. Although many Poskim rule one has a half-hour before the Seudah, HaRav Moshe Feinstein, Z’tl, rules that it is less time than that if one in fact needs less than a half-hour. The situation may also be different if one has many guests, and may depend upon what else has to be done before the meal. One should definitely not rely upon his own "common sense" in this area, which could involve several Issurei D’Oraysa within the preparation of one Seudah. Instead, one should most definitely consult with his Rav or Posek in any case of doubt. If one never has any issues or doubts in this delicate area--than he is either being extra-specially superbly careful--or he should immediately commence the study or review of the Halachos of borer, to help himself and others properly observe Shabbos Kodesh!
מה שצדיקים יכולים לפעול בראש השנה
ויום כיפור יכול כל אדם פשוט לפעול בזאת חנוכה
הבית ישראל מגער אמר שגם אחר חנוכה נמשך
ההשפעה דקדושת ורשימת חנוכה
שהלא קוראים זאת חנוכת המזבח ביום המשך אתו
וגם זאת חנוכת המזבח אחרי המשח אתו
As Today is Zos Chanukah, It is said
from the Heiligeh Rizhner Zy"a, that what Great Tzaddikim can accomplish on Rosh
Hashonah & Yom Kippur, can a plain person accomplish on Zos
Chanukah.
If it is no longer Chanukah by you,
The Beis Yisroel of Ger would say on the Psukim we read today - Zos Chanukas
Hamizbei’ach biyom himoshach oissoy & then in possuk 82 Zos chanukas
Hamizbbei’ach achrei himoshach oisoy.
The Kedushah & Segulos of Chanukah accompany us a
whole year.
May we be Zoche to a Gemar Chasima Tova as it is quoted
from the Arizal Zy"a.
On Chag HaSukkos, we spend much time and effort in order to properly perform the Mitzvos of Sukkah and the Four Minim. Many people may forget that there is another great Mitzvah on Sukkos, which is the Mitzvah to be b’simcha--in a state of happiness. In fact, Sukkos is known as “Zman Simchasenu--a time of bliss.”
The Sefer Pele Yoetz writes in the name of the Arizal that one who is truly joyful on Sukkos, and does not allow himself to be pained, is assured that he will have a good year and will merit constant joy. The Pele Yoetz writes that one can attain this level of joy by reflecting upon how fortunate he is to be so different from all other creations in the universe, by having the opportunity to be close to Hashem through the study of Torah and the performance of Mitzvos.
The Rambam at the end of Hilchos Lulav (8:15), explains that the euphoria we should experience on Sukkos is an inner joy which is rooted in the depths of the heart: “The joy that a person should experience in doing a Mitzvah and in his love of Hashem who so commanded is a great Avodah; and one who does not allow himself to feel this joy [does not follow the Torah’s directive] to be joyful and good of heart…and the only true greatness and honor is to rejoice before Hashem, as Dovid HaMelech did in dancing before the Aron HaKodesh...”
The Simcha we experience on Sukkos is an anomaly to the rest of the world, which equates joy with fun. Our happiness is “Yismichu B’Malchusicha”--the joy of our soul in its closeness to Hashem and in our ruchniyus--tangibly experiencing a sublime, inspiring, spiritual purpose in life!
Special Note Two: We present below seven important points (for the seven days of Sukkos) which relate to properly celebrating the Chag:
1. The Elef HaMogen (in the Sefer Mateh Ephraim (626:18) writes that **every minute** that one spends in the Sukkah is a separate Mitzvas Asei M’Dioraisa. (See also Yesod V’Shoresh HoAvoda for a moving discussion as to how much one should treasure his moments in the Sukkah.)
2. Chazal (Yalkut Shimoni to VaYikrah 23:42) teach that one who fulfills the Mitzvah of Sukkah in Olam HaZeh will be protected by the Sukkah of Hashem in Olam Haba. Even in this world, the Shem M’Shmuel writes in the name of his father, the Avnei Nezer, that because of the protective power of the Sukkah, one need not recite the entire Krias Shema Al HaMitah when sleeping in the Sukkah, but only the first Parsha of Shema and HaMapil. [This ruling of the Avnei Nezer is not brought in Shulchan Aruch, but gives us a better appreciation of what we may not necessarily see with our eyes in the Sukkah.]
3. A boy above the age of five or six is required to eat all those foods in the Sukkah that his father would be required to eat in the Sukkah (Shulchan Aruch, Orach Chaim (640:2).
4. One should not purchase any of the Four Minim (including the Aravos on Erev Yom Tov) from a child under Bar Mitzvah, as he is not capable of effecting a halachically-valid transaction.
5. The spine of the Lulav (the shadra), and not the Lulav itself, must be at least sixteen inches, and must be one tefach (four inches) more than the Hadassim and Aravos when tied together (Shulchan Aruch, Orach Chaim 650:2). Many people think that only the Lulav need be taller, but actually it is the spine of the Lulav that must extend so that the Hadassim and Aravos must stop four inches BELOW the lowermost point of the shadra--which is the point at which the centermost branch last splits.
6. When one enters the Sukkah to eat a Seudah, he should invite the Ushpizin verbally--for if he does not invite them, they do not come. The Ushpizin will also not come if money is not set aside for the poor for Sukkos (Yesod V’Shoresh HaAvodah 11:13; see also the Shla HaKadosh, Mesechtas Sukkah). We note that the Kitzur Shulchan Aruch writes that it is a special Mitzvah to give Tzedaka on Erev Sukkos.
7. The Mishna Berura writes that because of the great Kedusha of the Sukkah, one must be especially careful not to engage in forbidden talk, and try not to engage in mundane chatter (Shulchan Aruch, Orach Chaim, 639, Mishna Berura, Seif Katan 2). One should look around the Sukkah from time to time and remind himself that he is engulfed in a Mitzvah like no other time during the year!
The followingHalachos should not be used as a Psak Halacha - but just as a guide. Please consult with your Rov as towhat one should do:THURSDAY 17th April [12th Nissan]
Fast for Bechorim [or take part in a Siyum Mesechta].
Mayim Shelonu Before sunset for the baking of matzos next day.
THURSDAY Evening 17th April [13th Nissan]
BEDIKAS CHOMETZ
1)The search for Chometz takes place tonight and as in other years the Brocho is made prior to the search. After the search Kol Chamiro is said.
2)All rooms must be searched including those where Chometz meals will be eaten on Shabbos.
3)After Bedikas Chometz store Chometz in a safe secure place.
4)One should prepare only the exact amount of Chometz required. For Shabbos meals - Lechem Mishneh and an amount of kebeitzah per person per meal.
SELLING CHOMETZ: As every year, preferably before Bedikas Chometz or time for burning the Chometz.
FRIDAY 18th April [13th Nissan]
SHACHRIS: Say Mizmor Lesoydoh and Lamnatzeyach Yaancho.
BURNING OF CHOMETZ: One should burn the Chometz at the same time as in other years. Kol Chamiro is not said at this time only the Yehi Rotzon.
KASHERING: Permitted all day Friday.
HAIRCUT: Lechovod Yom Tov one should cut their hair and nails [permitted all day].
WORK: Permitted all day.
BAKING MATZOS: After Chatzos as in other years. There is no need to say "Pirurin Yehei Hefker".
SEDER AND YOM TOV PREPARATIONS
1)Prepare everything required for the Seder, eg, chairs, tables, the Kaaros, goblets and Matzos as on Shabbos one may not prepare for Yom Tov.
2)Check the Morror [lettuce]. If not done, do it on Motzoei Shabbos (1st night Yom Yov). If a bug is found remove it by cutting off that part of the leaf (as bug is considered Muktzeh). The lettuce should not be soaked in water for 24 hours or in salt water for even a shorter period.
3)Grate the Chrayn [horseradish] before Shabbos and cover it so it doesnt lose its sharpness. If one forgot, he may do this on Motzoei Shabbos with a ?shinui eg, grate directly on to a napkin or the table (but not on to a ?keili).
4)Roast the Zeroa bone. If one forgot, he can do it on Motzoei Shabbos but must eat it on Sunday. [Similarly the 2nd day Yom Tov.]
5)Prepare Charoyses. If forgotten, do it on Motzoei Shabbos with a ?shinui eg, pour the wine in first.
6)Prepare salt-water. If forgotten it may be done on Motzoei Shabbos with a ?shinui eg, put salt in first. Salt should be less than 2/3 of the total quantity.
7)Persons with dentures, fillings, plates and braces should kasher these before Shabbos.
8)One should Metaher himself - by bathing and tovelling in a Mikva in honour of Yom Tov.
FRIDAY evening 18th April [14th Nissan]
MEALS AREA
1)Eat in a room where it is easy to clean up and sweep the floor after meals [ie, uncarpeted etc.]. The chairs used should have a smooth surface with no cracks and holes from where crumbs are difficult to remove.
2)One should light at least 2 candles in the area where Kiddush is said [it neednt be on the table]. If one plans to move the table on Shabbos then when lighting candles there must be a 'dovor hetter' on it [eg Challos].
3)If eating and drinking in the garden cover the area with plastic to ensure that drinks are not spilled on the grass.
SHABBOS MEALS
1)The Minhag is to prepare Pesachdig food cooked in Pesachdig keilim.
2)One should use plastic and paper cutlery, plates and tablecloths except for the Kiddush cup.
3)Eat a "Shiur" of Challah at the place where Kiddush was made [ "Kiddush Bemokom Seudeh"].
4)One may eat the rest of the meal and Bentch [without eating any further challah] in a different area as long as he can see the place where Kiddush was said. Otherwise (at least the Baalebos) should return to that area for Bentching.
5)Extreme care should be taken that crumbs are not scattered during the meal. This is especially important with children. It is advisable that only those children who have reached chinuch age should be given challah and then only the minimum shiur.
6)The persons serving the meal prepared in Pesach keilim, should brush off all crumbs from themself before contact with Pesach dishes.
7)The challah should be eaten on a napkin, which, after the meal should be flushed down the toilet. NOTE: Do not flush large amounts of Chometz down the toilet at once, because this can lead to a stuffed toilet - FILLED WITH CHOMETZ!
8)A piece of challah [in a plastic bag if eating Pesachdig] should be on the table until after Bentchen.
9)Persons with dentures, fillings, plates and braces should not eat hot or sharp food with Chometz in their mouth.
10)Do not eat Chometz that is hotter than yad soledes bo.
11)Wearers of braces should only eat the soft centre part of challah dipped into liquid and immediately brush with a SOFT toothbrush using minimal water - so as not to cause sechiteh or blood from the gums.
SHABBOS 19th April [14th Nissan]
SHACHRIS: Davened early to enable completing the meals before Sof Zman Achilas Chometz.
MEAL: Divided in two to fulfil Shalosh-Seudos. It is advisable to separate them with Divrei Torah or a short walk.
FOLLOWING THE MEAL
1)Remove tablecloths, plates and cutlery that have chometz attached. Dispose in a place of Hefker.(Remember not to place Chometz in the street where it can be carrying on Shabbos!) Do not place in your own garbage bin even if it is on the street. Leftover challah should be crumbed and thrown in the toilet. Sweep room where chometz was consumed.
2)Brush teeth with a SOFT toothbrush using minimal water so as not to cause sechiteh or blood from the gums. It is advisable to brush teeth thoroughly before Shabbos. This should ensure that the gums will not bleed when brushing on Shabbos.
3)Persons with dentures, fillings, plates and braces should refrain from eating hot Chometz - and consult with your Rov what should be done.
4)Check clothes, pockets, cuffs, Shtreimel, beard etc for crumbs.
5)Say "Kol Chamiro" before the Zman Biur Chometz.
AFTERNOON
1)Mincha followed by saying the Hagodo [Avodim Hoyinu].
2)Eat fruit or a tavshil [eg ptato kugel] to be yotzeh Shalosh-Seudos according to the poskim who hold that it must take place after Chatzos.
YOM TOV PREPARATIONS
1)It is forbidden to prepare on Shabbos for Yom Tov. Eg, those eating at their parents may not bring over anything for the Seder.
2)When taking a rest Shabbos afternoon one should not say that he/she is doing it to be fresh and awake at night.
MOTZOEI SHABBOS 19th April [1st night Yom Tov, 15th Nissan]
HAVDOLO: Women who wish to do any work before the Seder should first say "Boruch Hamavdil Bein Kodesh leKodesh". If she has davened Maariv and said "Vatoydienu" she need not do so.
Reprinted from The Yeshiva World
[ ] Thanks to Hashem [ ] Shalom Bayis (throughout everything on list)
Simanim for the Seder: [ ] Charoses [ ] Zeroah [ ] Maror [ ] Roasted Baitzah [ ] Radishes or other Karpas [ ] Salt Water
[ ] Burning of the Chometz (no Kol Chamira—as it is said on Shabbos) [ ] Haircut [ ] Cut nails [ ] Mikvah [ ] Open Wine [ ] Cut Paper Towels [ ] Open Tissues [ ] Open boxes of plastic bags [ ] String or Rubberbands around Chometz Doors—Mark as “Sold” [ ] Clean Kittel [ ] Heseyba Pillow(s) [ ] Seder Candles for both days [ ] Everybody has Hagaddah that is right for them [ ] Knowing where everybody sits [ ] Brush teeth thoroughly [ ] Make sure Chometz broom is available for Shabbos morning [ ] Pesach toothbrushes, toothpaste and mouthwash [ ] Nothing left in the car [ ] Open soda bottles (for those who do not do so on Shabbos) [ ] Open diapers (for those who do not do so on Shabbos) [ ] Ensure that everything is Non-Shatnez [ ] Call three people who would really appreciate it to wish them a Good Yom Tov:__________________,___________________, ___________________. [ ] Remove all tags from new clothing and from cleaners [ ] Open Matza boxes and check for Kefulos [ ] If appropriate, Matza and/or Maror measured out and put into Ziploc bags in order to save time at the Seder. [ ] Empty (or throw out) vacuum cleaner bag. [ ] Eruv Chatzeiros. [ ] Close all lights in the refrigerator and freezer [ ] Set Shabbat clocks to go off very late on Seder night [ ] Vidui maasarot for those fortunate enough to live in Eretz Yisroel [ ] Sleep Shabbos afternoon but don't verbalize why and don’t verbalize to children why [ ] Special 2-wick candle for Havdalah (Yaknahaz Candle) [ ] Make sure you have a Pesachdik Blech [ ] If you have and use the 'Sabbath' mode on your oven for Yom Tov (acceptable to your Posek), set it [ ] Ask Rav any Shailos
The mitzvah of baking matzos involves numerous actions taken to prevent them from becoming chametz. The water used in the kneading process must be drawn from the ground and allowed to sit overnight lest the slightly higher temperature of underground water speed up the fermentation process. Additionally, every eighteen minutes, all materials involved in the baking of the matzos must be thoroughly cleaned to prevent the possibility of any fermentation. This process of baking simple bread without fermentation should automatically conjure up thoughts of a spiritual counterpart, the yetzer hora, which is referred to as the "sa'orshe'ba'isa – the yeast in the dough." The Gemara states, "It is our will to do Your will. What prevents us - the "sa'or she'ba'isa"- the yetzer hora in our hearts who is bent on hindering us." This is the reason behind the speed required in baking the matzos; to acclimate ourselves to performing mitzvos with alacrity thereby preventing the interference of the yetzer hora. As Chazal tell us, "'And you should watch the matzos' Do not read it as matzos rather as mitzvos – a mitzvah that presents itself should be performed immediately lest it 'ferment'" (i.e. we lose the opportunity)."
Additionally, we are commanded to search for chametz on the night preceding Pesach. This all encompassing search including one's attic, basement, cabinets, pockets and every nook and cranny, can extend for hours. This too will aid in reminding us of yet another similar search that must take place: the spiritual search we must make in the nooks and crannies of our heart. The Gemara tells us that we must search with a candle since the Torah mentions that a search is conducted with a candle. "The candle of Hashem is a person's soul, which searches the chambers of his inner self." A direct parallel is made between the physical searching for tangible chametz and the spiritual searching for the chametz caused by the yetzer hora. This idea is also evident in the prayer recited on the completion of bedikaschametz and the burning of the chametz, "And just as we rid our house of all chametz, so too may we merit that all our days we succeed in ridding our hearts of the yetzerhora."
This year, in addition to the search conducted to rid our houses of chametz, we should also take a step towards preventing the influence of the yetzer hora and conduct an internal search with the intention of purging our hearts of any negative traits.
This dvarTorah was compiled l'iluynishmas the Mashgiach Harav Shlomo ben R' Moshe z"l
This year's Purim is unique. Shushan Purim which is the 15th of Adar comes out on Shabbos. Our Rabbis were afraid someone might mistakenly carry the Megillah on Shabbos in a public thoroughfare (which is prohibited), and decreed that the Megillah not be read on Shabbos, but on Thursday night/Friday like the rest of the world.
There is a Gemorrah Yerushalmi that states that the festive meal of Purim should be separate from the Shabbos meal and therefore those who celebrate Shushan Purim (namely Yerushalayim) have their festive meal on Sunday. The Mitzvah of Shaloch Manos is connected to the festive meal and is therefore also performed on Sunday. Matanos L'evynim (for the poor) is connected to the reading of the Megillah and is done on Friday.
On Shabbos, since it is the actual Shushan Purim , the Al Hanisim prayer is said and the laws of Purim should be discussed.
Lastly, some Rabbs disagree with the above and are of the opinion that a festive Purim meal doesn't conflict with Shabbos, but in deference to the other views one should have a festive meal both on Shabbos and Sunday. Thus, Purim meshulash, i.e. triple Purim.
I'll drink to that!
Freilich Purim.- Thank-you once again Rabbi Glazer.
Q: When to have the Purim Seudah, when Purim occurs on Erev Shabbos, as it does this year?
A: The Rema, Orach Chaim, 695, 2, advocates scheduling the Seudas Purim before chatzos, which takes place, this year, at 1:25. The Aruch Ha’Shulchan in Hilchos Shabbos 249, 7 notes that the goal is to start the seudah, but not to necessarily finish it, before chatzos. While such an early start is the ideal option, both the Aruch Ha’Shulchan, loc. cit. and the Mishna Berurah, 695, 10, allow, if need be, delaying the beginning of the Seudah till approximately 5:30, i.e., the 10th halachic hour of the day and, if need be, till even after that. One eating their seudah so late should be prudent enough to leave room for the Shabbos seudah.
A minhag that is widely practiced in Eretz Yisrael ingeniously accommodates those who eat a late seudah. Those individuals daven an early Mincha. They begin their seudah before Kabbolas Shabbos; interrupt the seudah (without bentching!) for Kabbolas Shabbos and then return home to continue a seudah that they simply preface with kiddush. The al ha’nissim in the bentching that follows this two-pronged seudah, would, according to the Mishna Berurah 695, 15, be taken out if it’s usual place and said, instead as one of the ha’rachamans. A minyan for Maariv would then follow the Seudah.
Rabbi Webber provided the helpful information on the halachos specific to Purim as it falls out this year on Erev Shabbos. Reprinted from the Clanton Park Bulletin.
Megillas Esther depicts two diverse worlds - the world of Haman and the world of the Jewish People – and the interaction between them. Haman’s existence is dominated by the world of fantasy. Immediately upon being promoted to his position of prominence he enacts two new laws. Everyone must bow down to the statue of his likeness, and additionally, they must bow down to Haman himself. Were these the second in command’s biggest concerns? Moreover, when Mordechai refused to acquiesce and bow down, Haman is overcome with rage to the point that he wishes to annihilate an entire people because of the insubordination of a single person. These are acts and feelings that are borne out of fantasies and desires; not the product of clear logical thinking.
Continuing on through the Megilla, one finds numerous additional demonstrations of Haman’s delusional thinking. Even after the decree of annihilation goes into effect and Mordechai’s fate is "signed and sealed," Haman is still infuriated by Mordechai’s denial to bow. He gathers all his advisors and friends and asks them to devise a plan to rid him once and for all from this thorn in his side. They advise him to build a gallows fifty cubits high and hang Mordechai upon them in view of the entire city. Why was he so set on killing an already marked man? What honor did he expect to gain by building a towering gallows? The answer is that his fantasies and imagination caused him to believe that these would be the greatest acts of revenge and would bring him tremendous honor.
This obsession of Haman pushes him to make a nocturnal visit to the king to gain permission to hang Mordechai. Upon arrival, the king asks him what he would suggest be done to someone the king wishes to honor. Automatically, his imagination leads him to believe that out of the millions of people in Achashveirosh’s kingdom, he is the only one deserving honor. He answers that such a person should be paraded in the streets in royal clothes and a crier should proclaim, "So should be done to the one whom the king wishes to honor." This is the ultimate honor he can envision – his dreams will finally come to fruition! Even the invitation to the royal party prepared by Esther was no reason to boost his ego as it did. Is it not common practice that the hierarchy get together to discuss various issues? Yet, in Haman’s mind, everything pointed towards his greatness and prominence. He lived in a world of complete fantasy.
The Jewish people crossed paths with this world when they partook of the party thrown by Achashveirosh. They enjoyed the pleasures and satiated their desires during the banquet, thereby detracting from their own world which until then had spurned fantasy. As a result, Haman was given free rein to do as he wished – and he wished to annihilate the entire Jewish Nation. This allowed them to see things with a clarity that had not been achieved by exhortations of all forty eight prophets who had in the past called upon the Jewish People to repent. They realized that the Jewish Nation has no part and parcel in a world that is built on fantasies. Moreover, they came to a realization that the Jewish way of life is the only true way to live. The only true "light" is the light of the Torah, and real pleasure lies in the performance of mitzvos and the bond that we have with Hashem. This realization was so strong, that it brought them to reaccept the Torah – this time out of pure love of Hashem.
This is the segulah of Purim. It is a day that grants us the ability to perceive the fantasy of the world in which most people live.It allows us to uproot ourselves from such an existence and replant ourselves in the world of truth that is the legacy of the Jewish People. (Da’as Shlomo by Rabbi Wolbe)
This dvarTorah was compiled l’iluynishmas the Mashgiach Harav Shlomo ben R’ Moshe z"l
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Rosh Chodesh ADAR 2 is tonight, Thursday, March 6th, and is the Month of Purim. Adar 2 is a two-day Rosh Chodesh, and lasts from Thursday night until Moitzei Shabbos. Please remember to add in all your Tefillos, beginning Thursday night in Maariv, Yaale v’Yavo in your Amidah and when you bentch after eating. Many have the custom to mark Rosh Chodesh with a seudah and reduced work activity. The latter custom is prevalent among women.
Special portions are added to the daily prayers: Hallel is recited -- in its "partial" form -- following the Shacharit, also the Yaaleh V’yavo is added to the Amidah and to Benching; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, as is this month, special additions are made to the Shabbat Musaf). Tachnun and similar prayers are omitted.
This Shabbos, the second day of Rosh Chodesh, is Parshat Shekalim. When the Bais Hamikdash stood in Jerusalem, each Jew contributed an annual half-shekel to the Temple. The 1st of Adar marked the beginning of the collection of the shekalim.
"Parshat Shekalim" is the first of four special readings added during or immediately before the month of Adar (the other three being "Zachor", "Parah" and "Hachodesh").
I heard this week an unbelievable speech from Rav Avraham Schorr Shlita
about the power of prayer on Purim Kotton.
He quoted a Chidushei
Harim that explained a reason for the mitzvah of "chayav inush lbisumei
bepuryah", the mitzvah of drinking on Purim.
He told a story that
happened in the times of the Bal Shem Tov. There was a terrible decree
against the Jews, everybody prayed and did various mitzvahs but nothing
changed and the decree was still in place. Finally the Bal Shem Tov
instructed one of his followers to go to a distant down and find a certain
drunkard and bring him back to the Bal Shem Tov. The messenger was advised
not to allow the drunkard to drink so that he would be sober when he was
brought to the Bal Shem Tov. When the drunkard was brought to the Bal Shem
Tov, he asked the drunkard for a bracha that the decree be abolished, he
gave a bracha and immediately the decree was annulled.
The Bal Shem
Tov explained to his close followers that this person had done an
unbelievable mitzvah of saving a girl; the mitzvah of Pidyun Shevuyim and in
shamayim they were so moved that it was decreed that whatever this person
would ask for would be granted immediately. Suddenly in shamayim there was a
big debate, how can a simple person be given such unbelievable power of
blessing, maybe he will use it for the wrong things? So they decreed that he
would be a drunkard all the time so he would not even realize this power
that was given to him.
"THE CHIDUSHEI HARIM EXPLAINED THAT ON PURIM
THERE IS A LAW THAT "KOL HAPOSHET YAD NOSNIN". ANYONE WHO ASKS YOU HAVE TO
GIVE. THIS IS TRUE ALSO REGARDING PRAYING, WHEN WE DAVEN TO H-ASHEM HE HAS
TO ANSWER OUR REQUESTS. SO TO COUNTER THIS UNBELIEVABLE POWER OF PRAYER, THE
CHACHOMIM MADE THE LAW OF DRINKING ON PURIM SO THAT WE DON'T USE THE DAY FOR
PRAYING FOR THE WRONG THINGS. THE CHIDUSHEI HARIM CONTINUES THAT IF SOMEBODY
FEELS THAT HE WANTS TO BE SMARTER THEN THE CHACHOMIM AND HE WON'T DRINK AND
WILL SIT AND DAVEN ALL DAY LONG, HE IS WRONG FOR NOT LISTENING TO THE
CHACHOMIM."
THERE IS A MISHNA IN MEGILLAH THAT SAYS "EIN BAIN ADAR RISHON
L'ADAR SHENIE ELE KRIAS MEGILLAH UMATONAS LEVYONIM BILVAD"; THERE IS NO
DIFFERENCE BETWEEN THE FIRST ADAR AND THE SECOND ADAR ONLY THAT YOU CAN NOT
DO YOUR OBLIGATION OF READING MEGILLAH AND PRESENTS FOR THE POOR.
THE
POWER OF PRAYER REMAINS EXACTLY THE SAME; HOWEVER, BY THE FIRST ADAR THE
RABBIS DID NOT MAKE AN OBLIGATION TO DRINK.
SO HERE WE HAVE A DAY
THAT HAS THE TREMENDOUS POWER OF PRAYER AND THE CHACHOMIM DID NOT COUNTER IT
WITH AN OBLIGATION TO DRINK.
LET US USE THIS WEDNESDAY TO DAVEN TO
H-ASHEM FOR ALL THE RIGHT THINGS, KLAL YISROEL IS LIVING THROUGH DIFFICULT
TIMES AND THERE ARE MANY THINGS TO DAVEN FOR...WE SHOULD BE ALL BE ZOCHE TO
SEE MOSHIACH BMIHERA BYOMEINU.
THIS SHOULD BE A ZECHUS FOR THE NESHAMA OF
MOSHE DOVID BEN PINCHUS DOV, HIS NESHAMA SHOULD HAVE AN ALIYA.
In honor of Purim Katan, we remind everyone to spend some additional time in
“Mishte V’Simcha”--in rejoicing--today. The Rema, as well as the Mishne
Berurah to Shulchan Aruch, Orach Chaim 697, writes that one should at least
increase one’s Seuda--at least a little bit--in recognition of the day. If
you are thinking of having a meat sandwich for lunch, or perhaps a small
amount of wine, you can now transform it into a “L’Shem Mitzvah!
HaRav
Avigdor Miller, Z’tl, often pointed out that we could have been fueled by
consuming gasoline just like cars. Instead, Hashem in His great Chesed gave
us the opportunity to look at, smell and taste thousands upon thousands of
edible wonders of His creation. Perhaps today is a day to especially reflect
upon this.
The Rema cited in the previous Note who
rules that one should increase his Seuda on Purim Katan, then immediately
concludes his commentary to Shulchan Aruch with the words “Tov Lev Mishte
Somid--the good of heart is always joyous (Mishlei 15:15).
It is
important to note that this Pasuk in Mishlei opens with the words “Kol Yimei
Oni Ra’im--all the days of a poor man are bad.” Thus, Shlomo HaMelech, the
wisest of all men, teaches us that the true contrast in life is not between
a “poor man” and a “rich man”, or a “good-hearted” and
“bad-hearted” individual. Rather, the true contrast is between the poor [of
heart]--and the good of heart.
Rabbi Zelig Pliskin, Shlita, at a
Hakhel Shiur, explained that a “poor” person’s days are bad because he
spends his day being poor of heart--looking at what is wrong, what has
gotten messed up, what needs improvement--taking up his time with
feelings of anger, negativity, disappointment and dejection,rather than
looking at accomplishments, successes, appreciation, and anything and
everything that has, in fact, gone right. In this regard, Rabbi Pliskin suggests that a person try to control his negative tendencies, and move them
in a positive direction. One can remind himself to think positively and properly throughout the day, by finding reminder signals in his daily life.
For instance, when he hears a cell phone (which is not his) going off during
a meeting, rather than getting annoyed (especially if the person answers the
call while talking to him), one can instead appreciate that he heard the
sound, the accomplishments of modern technology, etc.
In fact, HaRav
Chaim Shmuelevitz, Z’tl, teaches that Aharon HaKohen wore the Choshen--the
breastplate--upon his heart not only as a reward for “his heart being
happy” when Moshe Rabbeinu took over his leadership position in Mitzraim
(Shemos 4:15), but also to serve as a constant reminder to him to be glad of
heart. Each one of us could, and should, make similar reminders for
ourselves in our daily life. With this, we will be fulfilling the concluding
words of the Rema to Shulchan Aruch Orach Chaim, which teaches how we are,
in point and fact, to conduct each and every one of our precious
days!
-------------------------- Reprinted with permission from Hakhel MIS
Rosh Chodesh Adar 1 is tonight, Tuesday night, February 5th.
Adar 1 is a two-day Rosh Chodesh, and lasts from Tuesday night until Thursday night.
Please remember to add in all your Tefillos, beginning Tuesday night in Maariv, Yaale v'Yavo in your Amidah and when you bentch after eating.
Rosh Chodesh literally means the head of the month, but the word 'Chodesh' comes from the root 'chadash' meaning new, referring to the New Moon. The monthly renewal of the Moon, is compared to the Jewish people who also from time to time wax and wane and in the future will stay whole.
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit Amidah, also the Yaaleh V'yavo is added to the Amidah and to Grace After Meals; the additional Musaf is said. Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Tu b’Shevat (New Year for trees) is on Tuesday (Monday night), 15 Shevat 5768 (January 22, 2008).
We omit Tachanun (we also do not say Tachanun the preceding Mincha [Monday afternoon]);
The custom is to eat fruits that grow on trees, for Tu B’Shevat is the "New Year of the Trees" (We always make the Bracha שהחיינו on any seasonal fruit that one is eating for the first time that year. The Bracha is not made on artificially preserved fruits or on fruits that are deficient in appearance or taste in comparison to those of the regular seasonal crop.)
Today, Zos Chanukah, is the last day of our celebration of "Chanu-Kah"--our
resting from war on the 25th day of Kislev. While other nations may
celebrate victories in war, we celebrate our rest from the war--the
**result** of the victory--which is for us to return to our Avodas
Hashem.
The Sefer Taamei Dinim U'Minhagim brings that today is the last
Day of Judgment from the Din that began on Rosh Hashana more than three
months ago. Hashem is a very gracious Father and allows us
tremendous opportunities to return to Him. We should spend some time
today contemplating how we can complete this process of judgment on a
positive note--how we, too, can celebrate this period in which we rejoice in
the result of the victory--with a renewed Avodas Hashem. Some
introspection and renewed commitment is certainly within the order of the
day.
Special Note Two: Many of us may be familiar with the famous
question of the P'nei Yehoshua--if the Halacha is that "tuma
hutra b'tzibur"--impure objects are permitted to be used by the
tzibur--then what was the problem using all of the oil rendered impure by the
Greeks? The menorah had to be lit for all of Klal Yisroel and, accordingly,
the impure oil was perfectly permissible for use by the tzibur.
Succinctly stated, the miracle of the oil was simply not necessary according
to Halacha! There is a beautiful answer to this question; given by
HaRav Chaim Shmuelevitz, Z'tl (whose Yahrtzeit is today, 3 Teves).
HaRav Shmuelevitz asks why we place such a great emphasis on the miracle
of finding the oil--even over and above winning the wars against the
Greeks themselves. After all, it is much easier to find things one would
not expect to find--than for a handful of people to defeat the
mightiest warriors in the world! Furthermore, with the finding of the small
jug of oil, a miracle happened for only an additional seven days.
Yet, because of the successful wars, the Jewish people and their
fulfillment of the Torah were saved forever.
To answer this question,
HaRav Shmuelevitz notes that the Torah goes out of its way to teach us that
when Yosef was brought down to Egypt by the merchants, they were carrying all
kinds of fine-smelling spices, rather than the odorous items that they
usually carried (See Beraishis 37:25, and Rashi there ). At first glance, it
is difficult to understand why what they were carrying mattered at all.
Yosef is at the nadir of his life. A few days ago, he had been learning
Torah with his father, the Gadol HaDor, and now he was surrounded by idol
worshippers who are going to sell him into slavery in a morally bereft
country. In a time of darkness such as this, would it make any difference at
all what the odors were around him?
The answer is a most definitive
"Yes!" The sweet smell of the spices and fragrances were intended to be a
sign to Yosef that even in his darkest hour Hashem was with him, and that he
was not lost or forgotten. Yosef now understood that there was purpose,
meaning, and a plan to what was going on around him. Every miracle, large or
small, indicates a "Haoras Panim"--a light from Hashem which shines upon the
person and reminds him that he is at all times in Hashem's
embrace.
So, too, here, the miracle of finding a jug of pure oil does, in
fact, pale in significance to the miracles that took place during
the incredible wars, and the glorious result for the Torah and the
Jewish people. Nonetheless, we celebrate the small jug because it
demonstrates Hashem's "Haoras Panim"--His singular love, His unique care, His
special concern for us as His children at all times and in all
circumstances.
A parent who does not appreciate his child will only
provide him with the absolute essentials that he really needs. On the other
hand, a parent who truly loves his child will go beyond what the
child absolutely requires, and will, in fact, go overboard and indulge
the child. If the miracle of Chanukah had only been to give the
"mighty into the hands of the weak" or the "many into the hands of the
few", this would have exemplified Hashem providing for our absolute
needs only, for He had assured our forefathers that we would continue to
exist as a Torah people, and His word must be kept. But the miracle
of Chanukah went well beyond that--it reached to the jug of oil. It
is this Haoras Panim that we celebrate--that Hashem's affection for us
is so great that it extended to that little jug.
Yes, tuma may be
hutra b'tzibur--but His love for us goes so much beyond that, and we can and
should reciprocate this feeling.
Important Numbers
