From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them 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. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q Is it permitted to make a bar-mitzva during the Nine Days (before Tisha B'Av )?
A The meal held in honor of a bar-mitzva is considered a seudat mitzva (a meal of which it is a mitzva to partake) (Yam Shel Shalom, Bava Kama, ch. 7, siman 37). His main source is Kiddushin 31a, in reference to a statement by the blind amora, Rav Yosef. Rav Yosef said that if he would be convinced that the blind are obligated in mitzvot, he would make a seuda for his colleagues, because one who is commanded in mitzvot receives more reward for their fulfillment. If a celebration is in place just for finding out that one has always been obligated, all the more so is it appropriate when the obligations begin, when one becomes a bar-mitzva. Other sources in Chazal include Bereishit Rabba 53:10. This is certainly so when the party is held on the Jewish birthday itself (assuming the boy is sufficiently physically developed, which we are not required to check). The Magen Avraham (225:4) rules that even a bar-mitzva that is not on the birthday can be considered a seudat mitzva if the bar-mitzva boy publicly says diveri Torah. The apparent logic is that those present are reminded that this boy is indeed involved in the study of Torah, as he is now commanded, and they feel the cause for celebration.

It is permitted to partake of meat and wine at a seudat mitzva even during the week of Tisha B'Av (Rama, Orach Chaim 551:5), and this ruling should apply to a bar-mitzva as well (Yad Ephraim, ad loc.). Some want to learn from the Shulchan Aruch's silence on the matter that he does not allow meat at a seudat mitzva during the week of Tisha B'Av (see Kaf Hachaim, OC 551:33). However, most poskim are lenient in the matter even for Sephardim. Even a delayed bar-mitzva with divrei Torah may be done during the Nine Days, but it should not be delayed for that purpose (Yad Ephraim, ibid; Kaf Hachaim. Ibid:158).

During the first part of the Nine Days, one may invite whomever they would normally invite to the seuda, but people who just happen to be around may not take part in the meat and wine. During the week of Tisha B'Av, one should invite only reasonably close relatives and a small group of friends (Rama, ibid; Taz, ad loc.: 12); Mishna Berura, ad loc: 77). Some suggest serving fish and thereby removing the complication this situation raises.

Others are lenient with the guest list even on the week of Tisha B'Av (Maharam, quoted in Taz, ibid; Yalkut Yosef pg. 568; see Aruch Hashulchan 551:30), and there is room to rely upon those opinions.

Participants at permitted bar-mitzva celebrations at this time may sing, but neither live nor recorded music should be played.

Receiving an aliya to the Torah and the accompanying ceremonies in shul on Shabbat are not problematic (see Igrot Moshe, Orach Chayim IV, 112.1).
This response is based on a teshuva in Bemareh Habazak III, 61.

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
Every pleasure comes directly from Heaven — even jokes and quips — but only if they are told out of honest joy.
— Rabbi Pinchas of Koretz

One must dance each and every day — whether in thought or in action.
— Rabbi Nachman of Bratslav

It is easy for me to understand how a person without income is able to survive. For such a one survives by Faith and Trust in G-d.
But what I do not understand is: How does a person who has ample income survive?
— Rabbi Simcha Bunam of Pshis’cha

Rite & Reason by Shmuel Pinchas Gelbard
It is the practice of Yemenite Jews (and in some circles of other EIDOT) to read the SH’MA out loud and in unison.

Reason: This is in accordance with the end of Midrash Shir HaShirim Rabba: “The one who dwells in the gardens [Yisrael], collegues who listen” (Shir HaShirim 8:13) — when Yisrael enters its shuls and reads the Sh’ma with proper KAVANA (intention), in one voice (with one mind), G-d says to them: “You who dwell in the gardens, when you read together as friends, I and My holy host hearken to your voice.” But when Yisrael reads the Sh’ma in a fragmented, torn state of mind, one preceding [the other], one delaying, and are not reciting the Sh’ma harmoniously, the Holy Spirit cries out and says: “Flee, you who love Me and become like a deer.” [A play on the word TZVI (deer), here meaning TZAVA (army).] Become like a deer and go to [and learn from] the Army above, who utters praise for HaShem’s glory in one voice and in one melody.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Yisrael Salanter was once learning Torah when a man came in and to ask him a halachic question. R’ Yisrael answered promptly and the man left. Immediately after- wards, those present saw that R’ Yisrael was very troubled. One of those close to him finally asked what was bothering him.
"As I was speaking to the man”, replied R’ Yisrael, “I noticed that there was a tear in my jacket sleeve and that upset me. Then I thought to myself, ‘If that is how I feel when I meet a fellow human being when there is a tear in my sleeve, how much more humiliated will I feel when I meet my Maker with all the tears and stains in my soul?’”

MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA

Several years ago, we had a MRMHKBAMHK feature in Torah Tidbits. The unlikely title of the column was (and is) the initial letters of T’hilim 104:24, which marvels at the variety of G-d’s handiwork and acknowledges the Divine Wisdom with which each one was created. For those who questioned the “validity” of including the platypus, echidna, and pangolin in Torah Tidbits, let me relate a story and a lesson I’ll never forget. About 35 years ago, I had the privilege of having a biology professor at Yeshiva University by the name of William Etkin, z”l. One of the courses I took with him was Comparative Vertebrate Anatomy. And it is at 6:00pm on some day, sitting in the lab in the basement of Furst Hall, that this story takes place. About 25 students are sitting over dissecting pans waiting to cut into a 12-inch dogfish shark. Before each dissection, we studied the external features of the specimen, and so Dr. Etkin was quizzing us on the different kinds of fins: pectoral, lateral, caudal, and the famous (from movies such as Jaws) dorsal fin. Then he calls our attention to that which we all knew well from preparing for this lab session — the shark’s placoid scales. “Wait a minute”, Dr. Etkin exclaimed in mock surprise, “If sharks have fins and scales, then they must be kosher!” “No!”, we all protested as one, “sharks aren’t kosher.” “But you can see for yourselves that this shark has fins and scales”, he continued, “so what’s the story here?” After several lame attempts to explain why sharks aren’t kosher, even though they have scales and fins, Dr. Etkin Etkin proceeded to slam his fist on the lab table and say, “Yeshiva boys! What happened to you at 2:45pm this afternoon when you davened Mincha and finished your long morning of Judaic studies. Tell me the truth — last night when you were studying the dissection manual and you read the words SHARK, SCALES, FINS over and over again, did it dawn on any of you to ask the question about the kashrut status of a shark?” He wasn’t asking us to explain why a shark is not kosher even though it has scales and fins. He was asking us if any of us thought of the question. None of us had. And that turned Dr. Etkin’s question into a haskafa-indictment of sorts. Why hadn’t any of us thought of the question? It was begging to be asked. His point was that Jewish studies should never be compartmentalized. A Jew’s mind should be open and tuned in to Torah ALL THE TIME, when he has a Gemara in front of him as well as when he is studying science or history or secular literature... anything. Other things can be organized into one’s mental compartments, but not Torah.

Next part of the story. (We’ll get back to the answer to the shark-question later; it’s less important that the hashkafa statement being made.) Pirkei Avot, third chapter, a statement by R’ Yaakov or R’ Shimon (versions vary). HA-M’HALEICH BADERECH V’SHONEH... One who is walking down the road and is involved in Torah learning (reviewing some Torah material in his mind, perhaps), U’MAFSIK MIMISHNATO... and he interrupts his learning... and says, What a beautiful tree, what a beautiful field — the pasuk considers that he put his life in jeopardy. The basic explanation for this statement is that Torah learning is paramount, and one thus engaged must not be distracted, even to admire nature. Another understanding of this mishna came to me in relation to my story with Prof. Etkin. The key word is U’MAFSIK and he interrupts. Admiration of nature as G-d’s handiwork is a positive thing in life (though not during Torah learning). However, when the study and appreciation of nature is an interruption of one’s Torah learning – and living – then such a compartmentalizing does indeed put one’s life in jeopardy. This spin on the mishna, although I thought it was my own, can be found in Ethics from Sinai by Irving M. Bunim. I remember being a little disappointed that my “original” thought wasn’t my own, but then it was nice to find confirmation for it in such an outstanding commentary on Pirkei Avot.

And so, dear TT reader, that is why I will introduce the echidna along side a Rashi on Chumash, the wombat together with a lesson in Jewish Civil Law, the bandicoot with Meaning in Mitzvot, and even the Fibonacci Series side-by-side a Ramban on Yishuv Eretz Yisrael. (Fibonacci and the Ramban were late 12th and early 13th century contemporaries, although it is unlikely – but not impossible – that they were aware of each other’s existence.)
“Yes indeedee!” - William Etkin z”l Y'HIY ZICHRO BARUCH

In going from youth to adulthood, we sometimes barter elusive inspiration for secure substantiality. This is yet another instance of the trading of the birthright for the bowl of pottage. From A Candle by Day by Shraga Silverstein

G'MATRIYA MATCH
As if to “confirm” the togetherness of Matot and Mas’ei (see page 23), it happens to be that the G’matiriya of the first pasuk of each of these two sedras is the same (3324).

From the Desk of the Director
Parshat Masei describes the journeys of Bnei Yisrael in the wilderness. In all there were 42 encampments: fourteen in the first year, eight in the fortieth year, and twenty in the intervening thirty-eight years - a sign, notes Rashi, of Hashem's compassion on the people.

When Bnei Yisrael set off on their journeys, in what spirit did they do so? For one can leave a place out of bore- dom and disdain or see the move as a positive step forward on an ongoing spiritual mission. These conflicting approaches are reflected in the strange repetitive language of the passuk: "Moshe wrote their 'goings forth' according to their journeys… and these were their 'journeys' according to their goings forth" (B'midbar 33:2).

The same idea is repeated but the order is reversed. R. Hirsch observes that the first phrase "goings forth" expresses the journeys as seen from on High: Hashem wanted Bnei Yisrael to pro- gress to the next stages in His Divine plan. However, from the impatient people's perspective, what counted were "their journeys" and the attendant adventures.

In truth, all the 42 journeys should be seen in their entirety. Ramban notes that the number 42 alludes to the mystical 42-letter name of G-d. 42 is MEM-BET. So when we say daily, "Vedirbata BaM... Uv'lechtecha Vaderech" - 'Speak about them…when you are going on your way' - we are really saying that our entire life is a journey filled with the secrets of Hashem.
Shabbat Shalom, Menachem Persoff, Director, Israel Center

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