MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: It is hard for me to say Selichot very late at night or early in the morning. What are the factors involved in the issue of the timing of Selichot? A: Much of the issue of the timing of the minhag to recite Selichot in the days before Rosh HaShana and Yom Kippur is based on mystical considerations. These can be found in the Gemara and in kabalistic writings, which are not within our area of expertise. However, we can discuss the basic ideas as filtered through the poskim. Different times of the day have different characteristics, making them more or less appropriate for certain types of religious activity. The first part of the night possesses the characteristic of DIN (strict judgment). The second part of the night is an EIT RATZON (a time when requests are more readily accepted). Thus, the latter is the time when Selichot, which are specially formulated prayers to elicit mercy from Hashem, are most appropriate. Several of the piyutim (liturgical pieces) even refer to the timing as late at night. Several classical sources (including Shulchan Aruch, Orach Chayim 581:1) talk of Selichot at ASHMORET HABO- KER, the few hours leading up to ALOT HASHACHAR, which itself is around 72 minutes before sunrise. At this time, Hashem is hovering specifically over our world (Magen Avraham 581:1, based on Avoda Zara 3b), making it an EIT RATZON. There are also sources that indicate that CHATZOT (astronomical midnight) is a special EIT RATZON (see Yechave Da’at I, 46). Therefore, the optimal times to say Selichot are either at CHATZOT or in the pre-dawn hours. Rav M. Feinstein (Igrot Moshe, OC II 105) points out that when people were “early to bed and to rise,” the latter was more convenient and common, whereas nowadays it is often easier at CHATZOT. One should not infer a clear preference between these times. Only on the first night (for Ashkenazim), on Motza'ei Shabbat, there may be a preference to say Selichot at CHATZOT, when more of Shabbat’s impact remains (see Piskei Teshuvot 581:(15). The main objection is to saying Selichot at night before CHATZOT, a time of DIN. Selichot, and especially the Yud Gimmel Midot (13 Divine Attributes), which is their most basic component, request mercy in a manner that incites the MIDAT HADIN. Therefore, kabalistic sources say that it is spiritually dangerous to recite them at that time (Magen Avraham 565:5; Birkei Yosef, OC 581:1). One can identify Rav Feinstein with the camp that does not put a strong emphasis on kabalistic sources in making halachic decisions. He rules (Igrot Moshe, ibid.) that even though much positive effect is missing at Selichot in the early night, it is better to recite them then, lacking a feasible alternative, than to deprive the congregation of their inspiration in preparing for the YAMIM NORA'IM. If one does so, he prefers reciting Selichot at a change of ASHMOROT, one of which is approximately 2 hours before CHATZOT. However, others say it is better to avoid the strongly detrimental situation that the kabalists describe even when there is no easy alternative (Yechave Da’at, ibid.). Some suggest that early night in America is not so bad because it is after CHATZOT in Israel. However, it seems that most authorities relate DIN and EIT RATZON to each place according to its astronomical situation (see ibid.). The more “pareve” approach is to say the Selichot in the morning (or even before Mincha - ibid.) While it is not especially an EIT RATZON, it is not a time of DIN either and the time of the year is itself an EIT RATZON (see Igrot Moshe’s (ibid.) reaction to the questioner’s thesis). The general approach is that it is worthwhile to sacrifice a modest amount of quality and quantity of learning to enable one to say Selichot (Sha’arei Tehsuva 581:1). However, one has to make the difficult evaluation of whether he is capable of fulfilling his daily responsibilities while dedicating time to reciting Selichot at the right 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. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) Rabbi Yehoshua further adds that the first verse relates not only to a return to God, but also to a return to Eretz Israel out of desperation and suffering in the lands of the dispersion. The last verse relates to a return to Eretz Israel out of a love and longing for the Holy Land. In our time, we have seen both expressions of Aliya; those who have returned to Eretz Israel because of oppression, and those who have returned out of an inner love of the Land. Rabbi Yaakov Zev, Jerusalem TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] A Touch of Wisdom, A Touch of Wit Each one tried to show how he had lofty thoughts that were rooted in the kabbala, and yet R' Levi Yitzchak was not satisfied. Finally, one answered, "Rebbe, I'm not a learned man. I have four daughters who are all of marriageable age. When I blow the shofar, I think: 'Lord of the universe! I have done whatever You wanted, and have obeyed all Your commandments. Now, please do what I want, and help me find husbands for my daughters." R' Levi Yitzchak was overjoyed, and said, "Your thoughts are true ones. You will blow the shofar for me this Rosh Hashana." Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Parsha Points to Ponder - NITZAVIM-VAYEILECH 2) Why does the Torah mention the word V'SHAV - referring to our return to Israel - twice in the same verse (30:3), implying that there will be two returns at the time of the redemption? 3) Why was Sukkot after the sh'mita year chosen as the time for the mitzva of Hakhel when all the Jews would gather to hear the king read from the Torah? (See 31:10) THESE ARE THE ANSWERS 1) The Chatam Sofer explains that while a person is in the presence of their Rebbi, the growth of the student is stunted. Thus, for example, we find that G-D's presence did not rest on Yitzchak until after Avraham's death and Yaakov did not encounter G-D directly until after leaving Yitzchak's presence. As long as Moshe was functioning as the teacher of the Jewish people, as he was at Har Sinai, his presence prevented the Jews from growing to be right in front of G-D. However, now, at the time of his death, Moshe was moving to the side and the people could emerge and achieve full growth. Hence, his declaration that they now stand in front of G-D. 2) The Meshech Chochma teaches that there will, in fact, be two different types of returning to the Land of Israel in the time of the redemption. First, people who are fleeing the exile will return. These are people who want to return either because they are being persecuted or they simply feel like strangers in foreign lands. They come because they no longer want to be in exile and G-D has compassion, as the verse relates and brings them back to Israel. Then, at some point, there will be a second returning of those who became comfortable in the lands of exile and had no real desire to return to Israel. G-D will bring those people back as well, regardless of their lack of desire or need for it. 3) The Kli Yakar answers that the essence of the mitzva of Hakhel was the unity of the Jewish people, and Sukkos right after sh'mita was the best time for a mitzva of unity. Why so? During the year of sh'mita, the most impoverished person and the wealthiest person were on equal footing. In addition, all loans were forgiven. All of this led to a general feeling of peace among the people. Sukkos adds to this feeling even more since we all leave our permanent dwellings for temporary ones. Thus, Sukkos after a year of generating this feeling of equality which led to unity, was! the best time for this mitzva of unity. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be re-published by Feldheim ppp@israelcenter.co.il [6] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il Many commentators have been perplexed by the wording at the end of verse 10. It says "from the woodcutter to the water drawer". Usually when it says "from...to", the examples that are brought are from opposite extremes. We would have expected here to have examples from the highest person in society to the lowest person in society, but that doesn't seem to be the case in our verse. Both a woodcutter and a water drawer are at the lower end of society. Harav Shmuel Avidor in his book Likrat Shabbat brings an interesting explanation on this question. If we look carefully at the two types of people mentioned, we will see that their actions are very different. The tree cutter destroys living trees by chopping them down. He destroys the view and nature by uprooting them. He uses an ax, a tool of destruction to accomplish his job. Alongside the benefits of his actions are many detriments. The water drawer on the other hand, brings up the water from the depths where we wouldn't have been able to benefit from it at all. The water that he brings up brings life to people as well as animals and plants. If we look deeper at how these two people actually carry out their specific tasks we will also find a difference. A woodcutter has to distance himself from the tree in order to swing the ax. The further he is able to lean his body backwards away from the tree, the stronger his blow will be on the tree. Not so with the water drawer. When he wants to draw water he has to get closer to the water and bends in towards the well. The more water he wants to bring up the more he must bend and lower himself. Now we can understand better why the Torah brought these two laborers as an example. The woodcutters symbolize the lowest elements of society that only know how to destroy the world around them. The water drawers, on the other hand, symbolize all the creative people who try to save the world and others around them. Both types of people as well as all the other types in between stand before Hashem on Rosh Ha-shana and must give a reckoning of their actions with the hope that Hashem will forgive all and write them in the Book of Life for a good year. Cauliflower (tree) Salad Shred lettuce in bowl, break cauliflower into small pieces. Thaw peas and drain, place on top of lettuce and cauliflower. Sprinkle package of dry salad dressing mix all over the mixture. Seal by spreading mayonnaise over top. Cover bowl tightly and refrigerate for 24 hours. Toss before serving. [7] More TTreader Feedback [8] Micro Ulpan [9] There's nowhere I'd rather be My Grandsons and their War Effort [10] Divrei Menachem It is the last day of Moshe's life when he makes this statement. It is as if he is conveying to us in one final breath the summation of all that he has taught us up to this point. It is clear from the conciseness of the message (and the following text) that no-one is excluded from this existential state. The loftiest of people share the same destiny as the lowliest in the social strata. The Ohr HaChayim suggests that by including every member of Bnei Yisrael under the banner of His Covenant and by indicating later that the "revealed [sins] are for us and our children forever" (D'varim 29:28), Hashem is signifying that we are all responsible for each other to maintain the high standards demanded from us as Jews. Moshe mentioned the people by categories as if to say that each of us within our own particular domain has the power to affect others. While our rabbis may sway over large congregations, the rank and file can influence family, friends and co-workers - each within his or her power to do so. And as we consider the state-of-the-nation today, this unquestionably presents us with an incredible challenge. Shabbat Shalom, Menachem Persoff [The Parshat Nitzavim-Vayeilech Homepage]
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