RITE and REASON 
by Shmuel Pinchas Gelband 

Q Shulchan Aruch says that one who is called up to the Torah approaches by the shortest path and returns to his place by the longesr route. Why is this so? 

A So as not to keep the congregation waiting. 
A Hurrying up to the Torah shows that the Torah is beloved to him. For this same reason, not only is the longer path taken when leaving the Torah, but the OLEH does not leave right after his ALIYA, but rather tarries until after the next person's Aliya. 
A Coming one way and going the other is in accord with the pasuk in Yechezkel (46:9), "The one coming to bow to HaShem by way of the northern gate leaves by way of the southern gate... he should not return by way of the gate by which he came... 

TT note: If both approaches to the Bima are the same length, one approahes from the right. 


The Wonder of Tzitzit
The mitzva of TZITZIT is considered equal in importance to the whole Torah, as it is written in the verse - “and you will see it and you will remember all the mitzvot and you will do them.” On the surface this is easy enough to understand - just as a soldier must wear his uniform in order to inculcate his status as a loyal soldier, the TZITZIT are our uniform as members of the army of Hashem. However, doesn’t the soldier have to prove himself in all his actions as a good soldier? Certainly, wearing the uniform itself isn’t enough? So how come by wearing TZITZIT it is considered as if he kept the whole Torah? 

The answer is, that the matter of one’s dress is different than other aspects, in that it symbolizes mankind’s transformation after the sin of Adam and Eve. As the Torah testifies, before the sin they were naked and did not feel shame. After the sin “their eyes were opened” and they had shame. Then Hashem dressed them. Now for AM YIRAEL, Hashem commanded a special garment that would test the man constantly whether he is aware of Hashem, loves Him and fears Him. For the one who wears TZITZIT with proper intentions and awareness the reward is very great, as written in the SHULCHAN ARUCH “he merits to see PNEI HASHEM.” The meaning of the equation being - if one wears tzitzit and is aware that by doing such he has declared Hashem as master of the universe, giver of the Torah, and G-d of Israel - he has readied himself to keep all the commandments. He has given testimony for himself, just as Adam and Eve readied themselves to continue in Avodat Hashem after their sin - it was most necessary to immediately cover their nakedness. (Prepared by the owners of NeaTzit) More on Tzitzit next week, IY"H. 

As the owners of Neatzit, Jack Falak and Reuven Shefi-gal have devoted our lives to helping Am Yisroel keep the mitzva of tzitzit with a garment of comfort and quality that makes all the difference. 

Phil Ch. adds: Since I started wearing NeaTzit a couple of year ago, I cannot go back to "regular" talit katan. NeaTzit is really as comfortable as they claim. Use the snaps to make a nice fit around your body, or don't use them for a freer fit. the material is comfortable and doesn't crease and show through your shirt. Most importantly, NeaTzit is a garment, rather than a rectangle of cloth with a hole in it. This makes the mitzva more real. 

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) 
A quiet person is not one who holds his tongue when he has nothing to say. That person simply shows that he is not a fool. 

One who holds his tongue is quiet despite the fact that he has something to say. 
- Rabbi Ze'ev of Strikov 

I have learned, “The gates of tears shall not be locked". Then why have gates at all? For those fools who cry but have no idea what they are crying about 
- Rabbi Simcha Bunam of Pshis'cha 

Being alone has special value, but only when one is among others. 
- Rabbi Yitzchak of Vorki 

From the virtual desk of the OU Vebbe Rebbe 

The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... 

Question: I have always been careful not to eat or drink anything prior to davening, even on Shabbat. Now that I’m serving as a rabbi on shlichut, giving a shiur before davening and often serving as shaliach tzibbur, it is quite difficult for me to concentrate. Do I need hatarat nedarim (nullification of vows) before following the regular halacha? As I understand, I can drink water, tea or coffee. What about sugar in the tea and coffee? 

Answer: One may drink water, tea and coffee, especially if it enables one to function properly during davening. It is proper to say Birchot Ha-shachar, Birchot Ha-Torah, and the first parasha of Kri-at Shema before drinking (see Mishna Berura 89:22). As far as sugar in the tea and coffee, the MB objects, but Rav Ovadia Yosef justifies the common practice of adding sugar (Yabia Omer IV, Orach Chayim 11).

The question of hatarat nedarim is quite interesting. The Rama, Orach Chayim 581:2, says that even those who have the custom to fast on the day before Rosh Hashana may eat at a brit mila. The Magen Avraham 581:12 says that no hatarat nedarim is needed (see parallel case in Rama 568:2) and that this leniency can be extended to one who is mildly sick (see also MB 581:19).

On the other hand, the Shulchan Aruch, Yoreh Deah 214:1 says that one who wants to forgo this fast because of poor health needs hatarat nedarim (and the Rama does not argue). The Shach 214:2 claims that when people take up the custom of fasting, they mentally exclude cases of brit mila but do not contemplate cases of sickness. The Dagul Mer’vava (ad loc.) considers this a difficult distinction. He, himself, distinguishes between temporary suspension of a good minhag under specific circumstances, which does not require hatarat nedarim (since he plans to resume the minhag), and the situation in YD 214 which he claims is dealing with one who plans to stop fasting permanently because of a weakened constitution. The Dagul Mer’vava brings the aforementioned Magen Avraham as support. [Ed. note - the simple understanding of the MA is not identical to the DM. The MA distinguishes between those who fast due to a widespread practice and those who go out of their way to accept a stringent practice. The latter require hatarat nedarim, and the simple implication is that it applies even if they want to stop the minhag temporarily - see L’Vushei Srad, ad loc.].

Based on DM, Rav Mordechai Eliyahu ruled that if you want to drink before davening only during the period of your shlichut, which presents a special situation, you would not require hatarat nedarim.

TT says... Note that there are two questions interwoven. Can you drink before davening? Water, tea, coffee, yes (preferably after morning brachot + first part of Sh'ma); with sugar, different opinions. Second question, one who did not drink at all before davening, can he change upon recognition that the halacha permits some drinking? The answer to this one was that yes you can change, but the issue of needing Hatarat Nedarim is a matter of different opinions. 

FYI Eretz Hemdah's website - www.eretzhemdah.org was developed by the Orthodox Union and the Yerushalayim Network. Also visit www.ou.org 

Rachel Imeinu cries for her children and refuses to be comforted concerning them because they are not. In today's context, this pasuk can mean that Rachel's children are not visiting Kever Rachel. The letter below will be sent in your name to various governmental authorities and hopefully produce some positive results. The more letters we have to send, the better. If you want to participate in this drive, please sign the letter at the bottom, include your address and ID number (or passport number) and bring it in to the Center, fax it or mail it (see page 2 for address and numbers). A photocopy is fine if you don't want to tear it out of TT, or if you want to give copies to others.

To whom it may concern:

Rachel’s Tomb in Bethlehem (Kever Rachel in Beit Lechem) is the third holiest site to the Jewish People. World Jewry respectfully demands:
1) Free and safe access for Jewish worshipers at all times of day throughout the year;
2) A continuous Jewish presence at Kever Rachel every day throughout the year;
3) Immediate steps taken to ensure the safety for all Jews wishing to pray at Kever Rachel

Finally, it must be clearly understood that those who threaten violence will immediately pay the price and not those upon whom the violence is directed.

Sincerely & respectfully,

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