MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: It is hard for me to stand the whole time during Ne’ila, when the Aron Kodesh is open. Am I required to do so? A: It is easier to summarize the halachic sources than to give an absolute ruling. The Gemara (Kiddushin 33b) derives from the mitzva to stand for a talmid chacham that certainly one must stand before a Sefer Torah. The Shulchan Aruch (Yoreh Deah 282:2) rules that this is only when the Sefer Torah is being moved before the people. When it is out of sight or has rested at its destination, one may sit. This is derived from the Torah’s mention that Bnei Yisrael stood for Moshe until he entered the Ohel Moed (Sh'mot 33:8). As the laws of standing before a Sefer Torah are derived from standing before talmidei chachamim, they are equated in this regard as well. Thus, when the Sifrei Torah are stationary in their place (the Aron), the Torah law to stand for them does not apply even if they are visible. Furthermore, the Rama (Yoreh Deah 242:18) rules that one need not stand for a Sefer Torah on the bima because it is in a separate domain from the people. The Taz (ad loc.:13) comments that similarly, when the Sifrei Torah are contained within the domain of the Aron, halacha should not require one to stand. However, he points out that the minhag is to stand in their honor anyway. Some minhagim become binding practices, whereas others do not. Rav Moshe Feinstein (Igrot Moshe, Orach Chayim V, 38) wonders whether the Taz is claiming that standing when the Aron Kodesh is open is a minhag which became binding halacha or one which remained a positive, voluntary practice. He infers from the sources that the Taz saw it as voluntary. This would occur if those who began the practice did not institute it formally; future generations are assumed to continue it with the same level of obligation of their predecessors. He posits that even if there is a doubt which type of minhag it is, one could decide the matter leniently. However, The Panim Me’irot (I, 74) views the practice more strictly, and even Igrot Moshe urged (without outright requiring) a community that sat before an open Aron Kodesh to conform to the prevalent practice. Is there, then, a difference between the different approaches? If the minhag is binding, the obligation applies, in principle, to all. Of course, even when all are obligated, some are not physically capable of doing so. Someone recuperating from knee surgery may sit even for Kedusha, where halacha requires stand ing. However, when it is only uncomfortable to stand, one must do so. If the minhag is not binding per se, one can consider other factors more liberally and waive the practice due to moderate discomfort or if it compromises one’s concentration, etc. (see Igrot Moshe, ibid.). Admittedly, it is hard to give absolute guidelines on the matter. However, if we assume like Igrot Moshe, as we do, there is more leeway in treating personal needs as the deciding factor. The Aruch Hashulchan’s (Yoreh Deah, 282:13) formulation of the matter hits a mainstream chord. After explaining that halacha does not require standing before an open Aron Kodesh, he writes: “Since [people] developed the practice to do so to honor the Torah, it follows that one who does not stand in effect shows a lack of honor for the Torah. Therefore, he must stand. However, if he is weak in his legs and people will not suspect him [of disrespect] it is permitted to sit.” On Yom Kippur, and certainly, Ne’ila, we try our hardest to act properly and certainly avoid anything that could be construed as disrespectful to the Torah. However, people are aware that many fellow congregants are physically “spent” and can no longer stand, and it is permitted to sit. If one feels that his sitting will be misunderstood or will adversely affect others, he should find a couple of minutes in which he can go out to sit without missing critical sections of the tefilla and regain strength to continue davening and standing. 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) During the past two hundred years of Jewish life, our people have continuously had their Emunah tested through their being subjected to non-stop worldwide enmity and anti-Semitism including Czarist persecution, the Holocaust, Communism and Stalin's attempt to eradicate the Jews and, for most of the past sixty years here in Israel, continual Arab wars and terrorism. Throughout this period, our Jewish men and women have demonstrated so much bravery - specifically spiritual bravery - and invincible dedication to God, His Torah and His mitzvot. They sought guidance in halakha and solace in Torah study. As my Mara D'atra, Harav Berel Wein put it so well in his recent Shabbat Nachamu message, "one must be impressed and stand in wonder at the resiliency and strength of commitment and tenacity of survival of the Jewish people and the State of Israel." I believe that one of the opening verses in Ha'azinu provides the belief system which has enabled us to remain totally devoted to our faith in God. "A G-d of faithfulness and without iniquity, just and right is He." Why is it that we as a people have always been optimistic about our future? Why is that in all of the public surveys during the recent crisis in Eretz Israel, the over- whelming majority of people interviewed were unified in their support of our country's efforts and hopeful of their outcome? The answer lies in the fact that God has and continues to make certain that we are ultimately triumphant over our enemies and able to survive as a people dedicated to the fulfillment of his Torah in the land which He promised would be our home. Dr. Ronald Wachtel, Jerusalem [4] Wisdom & Wit “But Rebbe,” the man asked, “How can I tell what ‘truly sorry’ means?” “Let me tell you a story,” said R’ Yissachar Ber. “There was a merchant who would always come to the Leipzig fair with many wagons of goods to sell. One year, he decided to arrive a littler earlier than usual, and he was among the first at the fair. Soon after he had set up his booth, it began raining * fiercely, in fact so fiercely that no one else was able to come to the fair. “Of course, as he was almost the only one with goods to sell, all the buyers came to him, and each tried to outbid the other. Rather than selling anything, the merchant decided to wait. When he returned that afternoon, the bids were even higher - but again he waited, and refused to sell. “So it continued for two days, as the bids went through the ceiling. Before the man went to sleep that night, he decided that come what may, he would sell the next day to the highest bidder. Meanwhile, he had a good night’s sleep, dreaming of the wonderful profit he would make. As he slept, though, the rains died away, and by morning all the other merchants had arrived, and all the prices plummeted. The merchant was forced to sell all his goods at very low prices. “Now, if you’re as sorry about your previous sins as that merchant was about not having sold his goods earlier,” concluded R’ Yissachar Ber, “you will know that you have truly repented.” 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] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il The Me'am Loez sees this expressed in the prayer of the Kohein Gadol when he exited the Holy of Holies safely after completing all his work on Yom Kippur. He asks Hashem to make the coming year a year filled with blessings of all the letters of the alphabet "SHNAT ORA (a year of light), SHNAT BRACHA (a year of blessing), SHNAT GILA (a year of happiness)... SHNAT RATZON (a year of acceptance). He prayers that we will know how to use all the physical blessing bestowed on us by Hashem to please Hashem and not just please ourselves. May these prayers of the High priest come true this year. G'MAR CHATIMA TOVA. Incredibly Fattening Noodle Kugel Melt butter over cooked noodles, making sure all noodles are drenched in butter. Mix sugar and eggs with electric blender. Add cheese, sour cream, and milk. Fold in apples, peaches, vanilla, marmalade and raisins. Add mixture to noodles. [6] Micro Ulpan [7] Parsha Points to Ponder - HAAZINU (SHUVA) 2) The name YESHURUN describes the Jewish people when we function on the highest of levels. Why, then, is this name used when describing our rejecting G-D after achieving success in the Land of Israel? (See 32:15) 3) Following the completion of the song of Haazinu, the Torah relates that Moshe spoke ALL OF THE WORDS OF THE SONG IN THE EARS OF THE NATION (32:44). Why does the Torah not add the words UNTIL THEIR CONCLUSION the way it does in Parshat Vayeilech when relating this information before the song was actually taught? (31:30) Furthermore, why is Yehoshua referenced as joining in the teaching of the song in this week's Parsha but not at the end of Vayeilech.? THESE ARE THE ANSWERS 1) The Chafetz Chayim explains this based on the teaching of Chazal that as long as one studies Torah, the light of Torah will eventually turn a person back to the proper path. The Torah here is not describing two traits of this corrupt nation but, rather, is explaining the reason for their remaining on a low level. The reason why the nation remains NAVAL is because they do not engage in the wisdom of Torah. 2) The Chidushei HaRim teaches that the Torah is warning that even when the Jews are on the highest of spiritual levels, the moment we let haughtiness creep into our midst we will begin a decline which will lead to our rejecting G-D. 3) The Malbim suggests that Moshe first taught the entire song without pausing to implant the song as a whole in the hearts of the people. That is captured at the end of Parshat Vayeilech where it relates that Moshe, on his own, taught the words of the song UNTIL THEIR CONCLUSION. However, the song is full of very deep meaning and requires detailed explanation. To accomplish that, Moshe re-taught the song very slowly with breaks for explanation and Yehoshua helped him with that process. That is the meaning behind the summary statement in this week's Parsha where it does not relate that it was taught until their conclusion. 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 [8] Divrei Menachem The implication is that the condition that leads to sin is in itself an iniquity. The patient has stumbled into malevolence and now he has to call the Physician to heal his illness. Only then will Hashem intervene. The sick condition described by Hoshea - at a time when Israel's kings looked to Assyria for support - is a combination of exaggerated militarism and a false sense of security based on alliances with idolaters. The essential malaise, then, is a turning away from G-d and deceptive dependence on one's own sense of control. In such circumstances, it seems, we can but pray to Hashem to help us reach back to Him. [The Parshat Ha'azinu Homepage]
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