MISC section - contents: We publicized this question two years ago. However,
the problem is recurring or long lasting enough to merit periodic
repetition. The answer has been re-edited. A There is nothing new under the sun. Rav Kook wrote a pamphlet called “Chevesh P’er” to strengthen the fulfillment of the mitzva of tefillin. His main complaint was that men wear the tefillin shel rosh too low (forward) on their heads and urged leaders to rectify the matter. The gemara (Menachot 37a) learns (as opposed to the Tzedukim) that the Torah, although instructing to place the tefillin "bein einecha" (between your eyes), refers to the part of the head that can be shaved, not the forehead. Thus, the forward-most part of the tefillin may go no lower than where the roots of the hairline exit the scalp (Shulchan Aruch, Orach Chayim 27:9). If that front part does not sit directly on the head but is suspended (which is sometimes a sign that they are too low), one draws an imaginary, perpendicular line to where it would touch. There is a machloket (dispute) among Rishonim whether the upper part of the tefillin (where they are fastened) can be placed anywhere on the top of the head or only on the front half. The gemara (ibid.) talks about putting tefillin on, or up to and including, the place of a baby’s soft spot (see Beit Yosef, OC 27 and Biur Halacha on 27:9). The most stringent opinion is that the tefillin must fit in the first 4 finger-widths (or slightly more) of the head, starting from the hairline (see Kaf Hachayim 27:41). This is based on the gemara that there is room on the head to place two pairs of tefillin (Eruvin 95b), assuming a minimum of two finger-widths for tefillin (see Mishna Berura 32:189). Poskim agree that it is more crucial that the tefillin not be even slightly too low than that they not extend too far back (Chavosh P’er, 2; Biur Halacha, ibid.). Why do so many men put their tefillin too low or too close for comfort? When large tefillin are fastened (by the part which is furthest back) so that they feel secure on the head (which is usually when they are relatively forward), they are likely to extend beyond the end of the hairline. (While it is easier to make mehudar tefillin that are big, when they are too big, it increases the problems of improper placement.) What usually happens is that people are fitted when they get new tefillin or retzuot, expecting that they are set for life. But the retzuot stretch as they are used, and the tefillin extend further forward. Few people know how to adjust the knot to compensate and many don’t know that this is periodically necessary. Even someone who knows the halachic element, but is bald or has a receding hairline, is likely to assume that all is well and that the tefillin look low because of a receding hairline. Although we do follow the original hairline, many exaggerate how low it was and have no way of checking other than memory or comparing themselves to the younger generation. (Old pictures don’t always show the roots.) It is important to correct people whose tefillin slip down and certainly those whose retzuot are so loose that they may not have fulfilled the mitzva in years and make a beracha l’vatala daily (see Rav Kook’s appeal). However, one must be very careful how he corrects others (see Rashi, Vayikra 19:17). It’s best if the rabbi periodically urges men to ask him to check and/or adjust. If this isn’t done, an individual may have little choice but to gently approach those who need help. For some, it pays to leave an anonymous note. (The sensitivity issue is usually more acute for older people, who are more likely to resent being approached by someone much younger.) Asking, “Do you want your kesher adjusted?” is preferable to, “Your tefillin are on wrong”. It takes little dexterity and training to do the trick, and it does not require undoing the knot. Ask the Rabbi Q&A is part of Hemdat Yamim, the
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blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency
for Israel "Thank you!", said R' Yisrael. "I was afraid that
what I said didn't even go in one ear. Now that I hear that it goes
in one ear and out the other, I am sure that at least something will
remain." The message of this week’s Torah portion is different. The opening verse, “When you go forth to war against your enemies,” teaches that war is an integral part of our Divine national mission. Seven out of the 613 mitzvot of the Torah deal with war. God Himself is called “The Master of War.” Ramban explains that the commandment to wage war, milchemet mitzva, is part of the mitzva of dwelling in the Land of Israel and keeping it under Jewish sovereignty. Establishing nation- al Jewish life in Eretz Yisrael is the way that we perform this mitzva, to be actively pursued by the Jewish People at all times. We do this with the IDF and with the Aliya of every Jew to the Land of Israel. Not only with tanks and airplanes, but with every new Jewish house, stroller, and washing machine. The Torah’s commandments dealing with war teach us
that even when enemy nations dispute our right to the Land, we must
call up our inner fortitude and courage, and summon our readiness to
sacrifice for the sake of our Land, our nation, and our God. We must
take active steps to enter the Land of Israel, dwell in it, and
establish God’s Kingdom on earth, even at the price of personal
hardship and war. The precept of defending the Jewish nation in the
Land of Israel and developing Jewish settlement in all of its
borders is the Divine command which beckons to all of world Jewry
today, just as it did in the time of Joshua. As the Haftara says,
“And your seed shall possess nations, and make desolate cities to be
inhabited. Don’t be afraid.” Now, the time of "forgetting", as mentioned above, is not referred to in the Gemara as a year, but rather as 12 months. If one considers this to be synonymous with a year, then there is no problem with the yearly observance of Shabbat Parshat Zachor. But if 12 months is to be taken literally - as some halachic authorities of the past did - then we have an interesting situation coming up. 5765 is a 13-month year, with two Adars. Zachor will be read in the second Adar, which will be more than 12 months since the last time it was read. According to some opinions, that constitutes an improper non-fulfillment of the mitzva of Zachor. The solution is to request of the Torah reader this
Shabbat, that when he reads the final three p'sukim of Ki Teitzei
(which is actually done twice), he should have in mind the mitzva of
Zachor (IF it needs to be fulfilled now). And we listening, should
also have in mind to fulfill this mitzva. The moonrat (not a rat or even a rodent) is the largest living insectivore (one of 20 or more orders of mammals - order being a major subdivision of class and a major grouping of families and species). There are approx. 420 species of insectivores (among over 4000 species of mammals). Order Insectivora is comprised of a wide variety of mammals... including shrews, moles, hedgehogs... tendency to eat insects, but they will also eat other invertebrates such as worms and even some vertebrates (fish, lizards, etc). Insectivores are small and rodent-like in appearance. (The pygmy white-toothed shrew is the world's smallest mammal.) Insectivores have an excellent sense of smell and touch, but have poor senses of sight and hearing... they are absent from Australia and most of South America... The moonrat is a narrow animal the size of a house
cat, with a long pointed muzzle... long, tapering, sparsely-haired,
scaly tail and short limbs. It fur is short and soft with long
coarse guard hairs throughout. It is usually black with a white head
and neck, although occasionally it is almost entirely white. Head
and body length is 25-45cm and it weighs about .5-1.5 kilo... it is
found in Southeast Asia... Terrestrial. Tropical lowland and
foothill forests... shelters among tree roots, in hollow logs, or
under rocks, and frequents moist areas such as stream edges. It is
solitary and active both day and night, foraging for earthworms,
beetles, roaches, termites, insect larvae, millipedes and
centipedes, spiders, scorpions, and various aquatic invertebrates
and larval amphibians. The moonrat is notorious for its
characteristic onion or rotten-garlic odor, produced by an anal
glandular secretion...there are usually two young per litter. The Midrash cites Rabbi Pinchas Bar Chama who said of the mitzvot, “Wherever you go pious deeds accompany you”. The Midrash then lists a number of illustrative examples – from putting a parapet on the roof of a new house to affixing mezuzot on your doorposts, from not ploughing with an ox and an ass together to leaving forgotten sheaves in the field. So whenever and wherever one is engaged in something, the mitzvot materialize. In the words of Nechama Leibowitz, mitzvot are like good angels accompanying us, gracing our daily acts, consecrating our most mundane and earthly duties, and elevating our daily, egoistic activities to the level of a Divine service. The profundity of the Midrash is most drawn out as
we reach its climactic end. For then Rabbi Pinchas alludes to the
well-known instruction of releasing the mother bird if you perchance
upon her sitting on her eggs and you take away her offspring (Devarim
22:6-7). In other words: even if you are not engaged in any
particular work but are merely journeying on your way, the mitzvot
accompany you. [The Parshat Ki Teitzei Homepage]
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