MISC section - contents:
[1] Vebbe Rebbe
[2] Thank You, Bnei Akiva
[3] Words of Wisdom; Words of Wit
[4] Candle by Day
[5] Various Divrei Torah
[6] Torah from Nature
[7] From Aloh Naaleh
[8] From the desk of the director
[1] From the virtual
desk of the OU VEBBE REBBE
Q I often am asked to go to a
significantly later minyan than I like in order to ensure a minyan in a
house of mourning. On those days, I do not have time for breakfast between
davening and work. To further com- plicate matters, in the morning, I have
to take medicines that cannot be eaten on an empty stomach. May I have
breakfast before davening under these circumstances?
A The gemara (Berachot 10b) brings two p'sukim as the basis for the
prohibition on eating before Shacharit. While the first one seems to
indicate an objective problem, Chazal interpret the second in a manner
that implies that it is an act of haughtiness to involve oneself in eating
before addressing Hashem, his Creator and King. The Beit Yosef (Orach
Chayim 89) understands that the prohibition is rabbinic and the p'sukim
are only asmachta (an informal basis within Tanach for a rabbinic law). He
explains that Chazal formulated the derivation in a way that would imply
that they forbade eating only when it, subjectively, displays haughtiness.
What are some examples where eating before Shacharit is permitted under
these guidelines?
The Avi Haezri (cited by Rosh, Berachot 1:10 and accepted by Shulchan
Aruch (OC 89:3)) says that drinking water is not indulging enough to be
considered haughty. Mahari Abuhav (accepted by Shulchan Aruch, ibid.) says
that, by the same logic, one can eat foods whose purpose is medicinal. The
Biur Halacha (ad loc.), based on the Pri Chadash and Pri Megadim, says
that in a medicinal context, it is permitted to eat even if one is capable
of waiting until after Shacharit. Another scenario is where one is too
thirsty or hungry to daven with proper concentration. According to the
strict letter of the law, one should not pray in such a state of mind (Rambam,
Tefilla 5:2). Even though we are resigned to sufficing with a lower than
proper level of concentration, one has the right to eat or drink as
necessary to enable better concentration (Beit Yosef, ibid.). The Pri
Megadim (Eshel Avraham 89:13) says that this too is not considered an act
of haughtiness and was never included in the prohibition.
The question, in your case, is whether eating which is not medicinal, but
is preparatory for taking medicine, is permitted before Shacharit? Pri
Chadash (89:4) is bothered by the need for special permission given to one
who is thirsty to drink before davening. After all, one can drink water
even if he is not particularly thirsty. He re-reads the Shulchan Aruch to
say that if one is thirsty but considers it unhealthy to drink water on an
empty stomach, he can even eat to enable him to drink. So we see that any
eating which is necessary to enable an activity which halacha deems
important before davening (including taking medicine) is permitted. The
Biur Halacha (ibid.) suggests that before eating, one should at least say
Kriat Shma (first paragraph), which needs to be preceded by Birchot
Hatorah. Others add a suggestion to say a prayer that contains an element
of supplication and/or Birchot Hashachar. Since these anyway need to be
said before P'sukei D'zimra, it is not a big deal to say them a little
earlier, before eating.
The only limitation is that the poskim are strict about extending these
leniencies beyond the necessary minimum. (See, for example, the Mishna
Berura (89: 21) regarding what one who needs to drink tea in order to
concentrate can put into it and many other sources.) Thus, while you are
permitted to eat the amount necessary to prevent the medicine from having
a detrimental effect on your health (consult your doctor), that would not
permit you to take the opportunity to have a full breakfast at that time.
It is wonderful that you are willing to arrange your schedule in order to
accommodate mourners. We hope you can find a way to start the morning with
the nutrition and calm needed to get a good start, but without
compromising the primacy of tefilla as the beginning of one's activities.
We assume that, with further planning and continued dedication to doing
things right, you can work out the situation in the best possible way.
[2] THANK YOU. BNEI AKIVA
Thousands of former Bnei Akivaniks who grew up in North America will have
a rare opportunity this week to show their appreciation to an organization
that shaped our lives.
We will be celebrating 75 years to
Bnei Akiva North America and its forerunner Hashomer Hadati.
Bnei Akiva instilled in us a love for Torah, for the Jewish people and, of
course, for Eretz Yisrael. These are not just words. While our friends in
school were busy with basketball games or just hanging out, we were out
collecting money for Israel. We spent our free time demonstrating for
Soviet Jewry and for the State of Israel. We also had fun, but we felt
that we were working for a higher goal.
Bnei Akiva gave us a sense of responsibility for Klal Yisrael, whether it
was in general Jewish causes, or it was in giving over what we learned
ourselves to the next generation. Our madrichim imparted these values to
us and we, in turn, taught our chanichim. When the yom kippur war broke
out, we left our college studies and came to Israel to help out. There was
no question where we had to be at that time.
We learned what it means to volunteer. We were never paid for the hours
spent in the "lishka" doing paper work, or the work we did as madrichim.
It never occurred to us to ask. I am sure that most Bnei Akivaniks today
continue to volunteer in their respective communities and schools. It was
the sense of caring about the common good that we got.
We had a love for Torah. No activity was complete without a Dvar Torah or
shiur. Our singing filled us with "hitlahavut". We were sensitive to
halacha.
Most important, our love for Eretz Yisrael was not just a love from afar.
The mitzva of Yishuv Eretz Yisrael was taught as a real imperitive. Bnei
Akiva has the highest percentage of members actually making aliya than any
other organization. Our members can be found in every profession and in
every yeshiva. They live on kibbutzim, in yesha, in cities and in the
Golan. They and their children serve in the IDF and, sadly, have also paid
the highest price.
I thank Bnei Akiva for giving us idealism, for teaching us the importance
of aliya, for providing us a wholesome framework for social gatherings,
for many happy years and for leading us to living a Torah life in Eretz
Yisrael. — NBFC
[3] ArtScroll Series
• Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
Chassidim of the Vizhnitzer came to him. "Rebbi", they told him, "we are
in need of a Rav for our town. Could you suggest one for us?" The
Vizhnitzer immediately gave them the name of one of his students, a truly
brilliant talmid chacham. A few days later, the chassidim returned. "Rebbi,"
they said, "we asked him to come for an interview, and when we came we saw
that he is little more than a boy - and a very frail one at that. Could
you suggest someone else?"
"Now that I know your requirements," said the Rebbi, "I have the perfect
candidate for you. Here is his name and address," he said, as he handed
them the name of a man living in an adjoining town. When they finally
approached the second man, they found that he was the local butcher of
that town, a middle-aged man who was as strong as an ox but completely
unlearned.
If you’ve enjoyed these stories, look for Shmuel Himelstein's new book,
"Wisdom and Wit", at your local Jewish bookstore - an entirely new
collection.
[4] A Candle by Day
It would seem that just as there are colds and diseases of
the body, so there are corresponding states of the mind which periodically
impair its thought outpoint... And just as in the case of the body, rest and
a mild food diet are the factors which often effect a cure, so in the case
of the mind, mental rest and an easily digestible mental fare may be the
wisest regimen to pursue.
From A Candle by Day by Rabbi Shraga Silverstein
[5] Various Divrei Torah
When Rivka was experiencing difficulty in her pregnancy,
she went to ask G-d about it. "And G-d said to her..." - on these words
Rashi says, G-d spoke to her through SHEIM, to whom G-d communicated via
RU'ACH HAKODESH. Rashi seems compelled to say that because Rivka is not a
prophetess. The Talmud mentions 7 prophetesses: Sara, Miriam, Chana,
D'vora, Chulda, Avigayil, and Esther.
On the other hand, Onkeles states that Rivka's instructions to Yaakov as
to how to receive the bracha from Yitzchak came to her via prophecy.
Later, Rivka finds out what Eisav said only in his heart. Prophecy?
Communication from G-d comes in different forms: prophecy, visions,
dreams, Ru'ach HaKodesh, and more. There are subtle differences between
the different ways that G-d communi- cates with people. Did Rivka receive
prophecy?
SDT
The following comments about Eisav from the Talmud and
Midrash are taken from the book ISHEI HATANACH by Yisrael Yitzchak Chasida
The Midrash says that Eisav greatly resembled Yitzchak physically.
The Gemara says that Eisav did not rebel during Avraham's lifetime (which
was cut short by 5 years - 175 and not the 180 that Yizchak reached so
that Avraham would not see Eisav's wickedness).
Targum Yonatan says that Eisav killed Nimrod (and took his special garment
- some say it was the leather garment made by G-d for Adam & Chava).
The Midrash says that Eisav encouraged his grandson Amalek to take revenge
against the children of Yaakov, since he did not succeed in vanquishing
Yaakov.
The Zohar says that there was never a person who so honored his father as
did Eisav to Yitzchak. This earned him domination in this world. Targum
Yonatan adds that Eisav's honoring of Yizchak is what caused Yaakov to
fear him, especially since he (Yaakov) spent so many years away from his
father.
The Zohar says that Eisav's tears at losing the bracha caused Bnei Yisrael
to go into Galut.
[6] MA RABU MAASECHA HASHEM
Exploring G-d's World
As we've explained in the past, the letters in the arch above the turtle are
the initial letters of the words in T'hilim 104:24, which proclaims the
wonders of
nature as G-d's magnificent handiwork. MRMH is the English acronym for the
pasuk: MA RABU MAASECHA HASHEM... The column is part of TT because the
wonders of nature are part of G-d's world. Expanding our knowledge of
nature, adds to our knowledge of G-d and our love for Him.
Hippopotamus
Large, herbivorous, river-living mammal of tropical Africa... short-legged,
broad body with a tough gray or brown hide... weighs about 5 tons; female is
slightly smaller. The mouth is wide, and the incisors and lower canines are
large ivory tusks that grow throughout life. The eyes are near the top of
the head, so the animal can see when nearly submerged. Hippos usually live
in herds of about 15 animals. Much of their time is spent standing or
swimming under- water, where they feed on aquatic plants; they must rise to
breathe every 5 minutes or so. At night groups of animals feed on shore...
Recent DNA studies indicate that whales are most closely
related to hippos... name literally means river horse... but there is very
little that is horse-like about a hippo. The animal is truly amphibious...
stout, but disproportionately short, legs. Nevertheless, the hippo can run
at fast speed on land... not a good swimmer... cannot float... Underwater
activity is rarely seen, as the hippo is usually in muddy water... calves
often climb onto their mothers' backs if the water is too deep for them to
stand up in it... reflex action ensures that the nostrils and ears are
closed by muscular valves as soon as they come in contact with water. Air in
the lungs is expelled in an explosive burst on surfacing, sending a
miniature water-spout into the air. At the same time the ears are waggled
furiously to clear them of water... very sensitive skin... hence its
fondness for mud... a subcutaneous mucous gland secretes a pinkish to
reddish oily liquid that helps in keeping the hippos skin from drying out...
huge canine teeth are the principal weapons of hippos, prominently displayed
during the incorrectly termed "yawning", which is really a warning signal...
Court- ship is a rough affair... Hippos mate in the water and usually give
birth there as well. Suckling also takes place under water... deep resonant
call that would be menacing were it not preceded by a near falsetto
squeal... hippos vocalise under water as well as on land... Hippos are
long-lived animals although by 40, they are decidedly geriatric and not many
live beyond that age in the wild. (BTW, either
hippopotamuses or hippopotami is acceptable for
plural.)
[7] CHIZUK ! IDUD
(for Olim & not-yet-Olim respectively)
Parshat Toledot tells us of Yitzchak, who is now happily married, living in
Israel and involved in providing for his young family. Unfortunately, how-
ever, financial conditions begin to worsen, affecting not only Yitzchak, but
the entire region. What is a responsible husband and father to do? Yitzchak
decides to do precisely what his father did - pick up and move to another
country where life is easier, where he will be able to enjoy prosperity and
financial security. Not only does Yitzchak make up his mind to leave, but he
is already on the road when Hashem appears to him and says: "Don't go...
sojourn in this land... and I will be with you and bless you..."
Rashi explains that Hashem tells Yitzchak EIN CHUTZ LAARETZ K'DAI L'CHA - it
doesn't befit you to be in chutz la'aretz. It isn't "kedai" - worthwhile,
fitting, proper, or appropriate for you. While it is true that Yitzchak
enjoyed a special status after the Akeida, knowing how to choose what is "kedai"
is a lesson that must be learned by every observant Jew. It is true that
there may be many reasons - economic, professional, and familial - to live
outside of Israel. But Hashem tells Yitzchak - and through him He tells all
of us - that any decision on this matter must be based not on what is most
comfortable, but on what is really "kedai."
Rabbi Eliezer Langer , Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the
Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat
Ha'Shavuah
[8] Divrei Menachem
The episode of the Birthright in parshat Toldot provides us with a piercing
insight into the life of Ya'akov Avinu. Ya'akov is faced with the dilemma of
whether or not to accede to his mother's design to outwit his firstborn
brother and deceive his father Yitzchak.
In her commentary, Nechama Leibo- witz helps us to understand that Ya'akov
was definitely hesitant to comply with the plan. For example, when we
contrast the ponderous manner by which Ya'akov approached Yitzchak with
delicacies - "he went, took and brought" - with the haste with which Avraham
and Rachel are described as performing mitvzot, we discern the depth of
Ya'akov's distaste for the stratagem.
Nevertheless, the text in the Tanach implies disapproval of Ya'akov's
supplanting of Esav (cf. Yirmiyahu 9:3). The Torah teaches that Ya'akov was
paid back at every step: his sons deceived him with a bloodstained coat;
Leah, the "Bechora" (firstborn) "replaced" the younger Rachel.
The ultimate test for Ya'akov is that he must reconcile himself with Esav,
despite all that the latter stands for, before the pronouncement of the
angel (Breishit 32:27-29) can come to fruition. Only after Ya'akov implores
Esav to take his blessing (ibid 33:11) can Hashem now dispense with the name
associated with deceit for the elevated name of Yisrael, a prince of G-d.
Shabbat Shalom, Menachem Persoff
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