Special Features ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe Question: Some people from Eretz Yisrael came to our door collecting for important causes with the blessings of a reputed Rav. My compassionate wife wrote them checks based on expected, future ma’aser money. Since our account was quite depleted, she post-dated the checks. Unfortunately, the checks were cashed before the date and accepted by our bank, putting our account in the negative and causing $120 in bank fees. Can these costs, incurred by giving ma’aser, count toward future ma’aser or is it a personal loss? Right now, I am not even sure we are obligated in ma‘aser due to our financial situation, but I have always preferred to extend myself and put aside 10% in any case. Expenses: Legitimate expenses related to giving tzedakah may be recovered by he who outlays them (Tzedakah U’Mishpat 7:23). It becomes more complicated if and when there is a loss of money due to careless or frivolous activity by the gabbai tzedakah, but it seems that your wife acted extremely generously and responsibly (as opposed to your bank). Giving money on the account of future ma’aser: In his sefer Ahavat Chesed (on matters of tzedakah), the Chofetz Chayim raises the issue and cites different opinions on the matter. He suggests that the best thing to do is that, when starting to give ma’aser kesafim, one should stipulate that he plans to, at times, put out money and subtract it from future ma’aser. Tzedakah U’Mishpat rules leniently on the point. Giving ma’aser under financial hardship: The rule is that one’s dependents’ livelihood comes first (Rama, Yoreh Deah 251:3). On the other hand, even one who receives tzedakah, is required to give some tzedakah (Shulchan Aruch Yoreh Deah 248:1). It is hard to determine precisely what one’s basic needs, after which he can afford to give tzedakah properly, are. We applaud your generosity and pray you will be able to afford to continue. One suggestion is that you figure out how much ma’aser you would normally give, but put it aside only when you can afford it (Tzedakah U’Mishpat 1:(22), in the name of the Chazon Ish). Keep in mind that Sefer Chasidim (454) says one should not give too much tzedakah if it will cause him not to pay his loans on time. “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at
www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to
lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. P.S. Imagine what can be learned from the television, video, and computer REASON This is because in Talmudic times these three fast days were not mandatory (throughout all Jewish communities), but rather were dependent on the circumstances of each community, whether or not to fast. Thus, this announcement says that we do intend to fast on these fast days. (Vilna
Gaon) BALAK b. TZIPOR BIL'AM b. B'OR The Shulchan Aruch and the ARI Z"L say that one should not recite the bracha during the Three Weeks. Therefore, one should not buy new fruits during this period (since it would not be proper to eat them without saying this bracha) nor should one buy new items that would require the bracha. The exception to the rule according to this opinion would be a mitzva such as BRIT MILA (according to the Israeli custom to say the bracha in question) or a PIDYON HABEN (even when postponed from their "proper" times. One does not "spoil" the mitzva by not saying that bracha. The Vilna Gaon says that one need not prevent himself from saying the bracha even on weekdays. The joy of the SHE'HE'CHE'YANU-causing event exists simultaneously with the mournful flavor of the Three Weeks. Rather than considering this a contradiction, we can see it as almost typical of Jewish life — the bitter with the sweet. The Mishna B'rura writes that one can say the bracha on Shabbat, but he agrees with the Shulchan Aruch about the weekdays, that one should not say SHE'HE'CHE'YANU. The Aruch HaShulchan distinguishes between the first part of the Three Weeks and the latter part which is the Nine Days. He writes that until Rosh Chodesh Av, one may say the bracha even during the week, but during the Nine Days, only on Shabbat. If the not saying SHE'HE'CHE'YANU will cause a diminishing of Oneg Shabbat, then even those that hold not to say SHE'HE'CHE'YANU at all during the Three weeks, can say it on Shabbat. This would apply to people who often spot a new fruit and get excited about saving it for Shabbat as a special treat. To hold back from doing that is a slap to Shabbat and will cause a drop in Oneg Shabbat. In such a case, by those prune-plums (or whatever) and enjoy them on Shabbat, with a SHE'HE'CHE'YANU. If you see a new fruit that won't be around after Tish'a b'Av, then you can buy it and save it for Shabbat. And if it is such a fragile fruit that it won't make it intact for Shabbat, then you can say SHE'HE'CHE'YANU even during the week. Wouldn't it be simpler just to skip the new fruit for three weeks? We don't HAVE to have new fruit all the time. There's plenty of old fruit to eat. But that's not what our Sages taught us. That's the point. We are entitled to joy. Even while mourning. First of all (since someone called to ask), the word is pronounced as if it were spelled HEFFER. More important is its definition, and if it fits the conditions of a PARA ADUMA. Heifer is defined in some dictionaries as a young cow, in others as a cow that has not yet calved (given birth), and in other dictionaries as both. The first mishna in Masechet Para states the opinion of R. Eliezer, that a (female) cow in its first year of life is called an EGLA, and in its second year and beyond, it is a PARA. This is not just semantic - it defines the age of a PARA ADUMA as being a two-year-old cow. The Sages disagreed and say that the term EGLA (calf) is for the cow's first two years, and then it is called a PARA. Furthermore, a cow qualifies as a PARA ADUMA only during its third and fourth years. R. Meir says that a cow in its fifth or sixth year or older can be used as a PARA ADUMA, but it is not wise to wait for the cow to get that old for the practical reason that it might develop invalidating other-colored hairs or blemishes, or be subjected to some kind of work that would render it invalid for PARA ADUMA. In a subsequent mishna, R. Eliezer says that a pregnant red cow is acceptable for PARA ADUMA and the Sages say it is not valid. This should be especially true when the praises emerge from a man whose perceptive powers have been compared to Moshe’s prophetic qualities. Yet we should never cease to probe the true nature of the flatterer and what ulterior motives might lie behind the pleasant remarks. Balaam’s real approach to life is revealed in his attitude to the she-ass that spoke. Rabbi Hersh Goldblum notes, for instance, that Balaam’s visceral response, “I would now have killed you”, demonstrates the sorcerer’s total inability to see any deep significance in this unprecedented miracle. Balaam also failed to realize that just as the ass spoke because Hashem put the words into her mouth, so his powers of speech were only a gift from G-d (Kli Yakar). How relevant today is Chazal’s comment that the verse, “And he arose,” alludes to Balaam’s unbridled hatred of Israel and his unbounded enthusiasm to do Moab’s dirty deed. How familiar is Rashi’s observation that the same one who claimed to be able to destroy the entire Jewish nation with his speech needed a sword against a poor defenseless donkey. [The Balak Homepage]
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