KMTT - the Torah Podcast
KMTT - The Weekly Mitzva #09 - Teruma
KMTT - The Weekly Mitzva 09 will not be aired this week - refuah sheleimah to Rav Tabory. Instead, we will have a longer than usual Halakha Yomit. Our apologies.
That was changed for a month of disaster to a month of rejoicing. This year is meant to be given by Ravi Vinayman Thavori, the share in the weekly mitzvah. However, Ravi Thavori has been sick for the last couple of days. Mr. Shami is getting better, Shami Shlakhol with Rashleema, and he's been unable to give the share. He'll be unable to give the share. It's difficult for him to give the share, and if he had given it, it would be difficult for you to listen to it given the amount of coughing he does as he speaks. So we have no choice but to cancel today's share. In light of his illness, I'd like to mention a famous trooper of a Moshe Feinstein in the first hella car of Yara Daya concerning Beikle Holden by telephone. We try to update it to Beikle Holden by email. The Rambhan in the Seifat al-Rata Adam, quoted by the two on the Shokhanawakh explains that there are three different inyanums, three different things that are accomplished by visiting the Seif. Beikle Holden. One is to, when you visit him, so you see his problems, you're more affected by it, and therefore you pray for him. And Thilah praying for the Seif is one thing that's accomplished, but it's accomplished specifically by visiting him because by being there, you understand better what you have to pay for. The second thing is that you become interested in his plight, and therefore you can actually help him. Rambhan mentions cleaning up the room. In other words, he needs help because he's sick, and by visiting him you see what his problems are. You can help take care of them. And the third, the third accomplishment, the third inyan, in Beikle Holden is a member of Midsir, which says that when one visits, a healthy person visits a sick person, he takes away with him one-sixteenth of the disease. In other words, the actual visit makes the person better. So Rambhan show was asked about doing Beikle Holden by telephone. So the last two things are not accomplished. You don't take away one-sixteenth, presumably. You don't take away one-sixteenth because you haven't actually visited him. Two, you don't see his problems, and you can't help out. You can't clean the house for him. You can't run and get him this medicine. You're not able to accomplish anything physically. But Rambhan said, the first thing of praying for him is accomplished by speaking to him, hearing about what his problems are. So you're then able to pray and focus, you pray, you're better. And Tfilah, Lishlama Chole, Tfilah for the sick person is part of the Midsir of Beikle Holden. And therefore, as I said, you accomplish one-third of the Midsir of Beikle Holden. The definition is as follows. If you can visit him, then by calling him, you do not accomplish the Midsir because you could have done more. However, if you can't visit him, anyhow, for some reason, then by calling him, you accomplish at least part of the Midsir and it's a Kyum in the Midsir of Beikle Holden. Even if you're not, yeah, let's say all the possibilities of Midsir at Beikle Holden. Now to update this question, what about Beikle Holden by email? Well, living in a virtual world, this is a virtual shear, KMT is a virtual Yeshiva, and Raphtobori is the least to the extent that he's living in this computer is a virtual Magidshear. Raphtobori's email address is Tobori@@sion.org.il, T-A-B-O-R-Y, at E-T-Z-I-O-N period, O-R-G period I-L, do you accomplish, do you fulfill the Midsir of Beikle Holden? Depends how we understand the first in Yann, the first accomplishment of the Midsir of prayer. I think the shot in the mabani is that when you visit somebody, you hear from him when his partners are you able to concentrate, to focus your prayer better, because you know what to ask for, and also you've seen him so that the prayer is more heartfelt. If that's true, then merely writing him a letter does not fulfill the Midsir, you have to talk to him, and hear from him, and then, and then go and pray. On the other hand, it does indicate that there is a Midsir of praying for the sick, and part of praying for the sick I think is also wishing him directly, because there's two in Yannim in Tfilah. One is to pray, and the other is to give a bhukha. So in that sense, sending an email to Raphtobori and wishing him well is, perhaps, I think, 50% of the first in Yann, that's one sixth of the three in Yannim that Ramban mentions, is still better than nothing, and therefore one could accomplish at least part of the Midsir, a small part of the Midsir, by email, telephone is better, and visiting is the best. So Raphtobori today in Yishiba, so I see he's actually getting better, but he still doesn't feel 100%, and he's still coughing a lot. So as I said, this year will not be held today, and we apologize, and we have no replacement, it was impossible to organize a replacement for Raphtobori's share, and therefore there will be no share today, tomorrow's share will be in Prashatah Shavua. However, for the rozat, a halakhayumid, not including the halakhha of bhukhaalim, but a different halakhayumid. Today is the first day of Adar, about which it is stated in the Gmara in Tannid, Misha Nihnaz Adar, Marbim Bissimha. The mission in the fourth parrot, the beginning of the fourth parrot of Tannid, has the statement Misha Nihnaz Adnamatim Bissimha. When the month of Ad begins, so one has to lessen one's happiness, one's joy. That statement is quoted by the Vambam, quoted in Shoshanah, in the beginning of Hil Horta Vidot, Hil Horta Shaba Ab. On that statement of the Misha Nah, the Gmara and Adar says, "A comparison to Haudesh Adar, Amar Aviyudah Baraydar of Shmoebar Shilat, Misha Nihnaz Adar, Qashayim, Misha Nihnaz Adnamatim Bissimha, Qash, Misha Nihnaz Adar, Marbim Bissimha, just like, that when Ad begins, one lessens, one's joy, so too, when Adar begins, one increases, one joy." Despite the fact that, explicitly, the Gmara compares the two statements, that of Adar, lessening joy, and Adar increasing joy, the first half of the statement is quoted by the Gmara. The second one is Nakhwara and Shoshanah, no on the Vambam. The first statement is in the context of Halacha, and the Misha then continues to say that Shavu-Shahal-Boti Shabaab, the week of Tishaabab, this is our sur, this is our sur, Halacha Maisa, we've lengthened all these periods, but Mihdina Diggamara, the Adar Vidot begins in Shoshanah, Adar increases the week of Tishaabab, and of course, on Antishaabab itself. So, although the Misha Nah doesn't say what it means to lema-8-Bissimcha, to less enjoy, but the context is, different things which are a sur, and therefore, the postkim explicitly say what's really a sur, Mihdah, Shoshanah, today I look how nice we begin from Shavasab Vitamos. The statement of Adar is appended by Rav to the statement about Av, but it has no explicit or even implied Halacha definition, except that Diggamara has one nafkimin, one conclusion, Amar papa, hilkach, hilkach means therefore, Bari sur, the Adar Vidina, Bahadhi, Nakhir, the Shtamit, Minaebaab, the Reimazle, if a Jew has a lawsuit, some sort of a law dispute, with an Anjou, he should try to get out of it during Haudesh Av, the Reimazle, because his Mazal is bad, it's not an auspicious time. Vilimtzi nafshay Bahadah, but if you make a special effort to conduct the dispute or go to law, go to court in the Manta Bahadah, the Barimazle, because his Mazal is healthy, it's auspicious, it's an auspicious normate. That's the only statement of Diggamara, which is explicit about what we can conclude from the fact that Misha Nihnas Adar, Maribimba Simra. So Alachamamisa, how does one increase Simraan Adar, as I said it's not quoted by the post scheme at all, Shokhanagar doesn't bring down Halacha, how to increase Simraan Adar. This statement of Diggamara is also only quoted half, the statement to avoid disputes with Nanjou's and Haudesh Av is quoted in Haudesh Av. The statement that one should seek to conclude, to pursue a lawsuit with a Nanjou in Haudesh Adar is not quoted, also is not quoted in Shokhanagar. The question which is more of a philosopher's question is how we understand this statement. There's a very, very famous statement of Haudesh Av, "Ain Mazal Israel", a statement which aside from appearing in Diggamara is mentioned in the Misha Nihnas is being very, very basic, it's part of the brit with Avamavino. Avamavino was taken out and shown the stars, they would say Haudesh Ava says Haudesh Ava means above the stars because Ain Mazal, the stars, they stood. The stars do not affect the Jews, the Jews do not have Mazal, they don't have auspicious, inter-spicious moments. They have Haudesh Gha pratit, they have God's, God's provenance. This statement in Diggamara seems to say that there were good months, there were bad months which is more or less like astrology, a kind of astrology. So the policy can say that it's true once you're not conducting yourself according to astrology or other, or other simanim, other, these sorts of things, however, there's another principle that says that if something bad is going to happen to you because God wants it to happen to you and happen at a bad time, there are days which are more auspicious for God doing then, judgment with Jews, there are days which are more auspicious for God doing chesed, kindness, grace with the Jews and others are good month and others are bad month. I think there might be listeners of Adar, there might be another explanation. The whole reason why Adar is Adar is because Haman cast lots and determined that Adar is an auspicious time for harming the Jews, in other words it's an inauspicious time for Jews and that's why he picked Adar, the poem is called Purim al-Shaim Ha'Pour because of the lot that's cast and what God did on Purim was verna fokhu. He changed the day from a day when the stars, the fakes would say it's a bad time for the Jews, the yama shi'ul shi'ul shi'ul shi'ul shi'ul shi'ul shi'ul shi'ul shi'ul shi'ul hai beham, a day in which the Jews were able to overcome and rule over their enemies. So I think the whole principle of Adar is exactly the enmazalli's realm, the day which according to the stars, according to the lats, according to Haman's wisdom, that it's bad for the Jews but no, God overcomes, God does what has to be done because of the brit between the Jews and the government, therefore the lats of Haman are irrelevant, not just irrelevant but God makes a point of showing they're irrelevant. So indeed Adar is an auspicious month for Jewish relations with non-Jews, not because of the stars but because God's trying to make a point and his point is that the stars don't count. So at that point it's such a good point that we can take advantage of it and it's a good time for concluding one's disputes or whatever is involved, Isla 2 hai mah behoi beham, that the Jewish destiny, Jewish history, the fate of the Jews, Khodesh Adar is a month where it's an auspicious time, a time when things God wants things to go, to go our way. Just want to point out that there is a Vashi, Vashi says "Why michiniknaasadam ba beimisimcha?" So we all think because the problem with Vashi says "You mainly sima yudi isra'el" Adar is a time of miracles, pull in the pessach, you want to pessach as nah nah nah dah, it's in his hand, so he probably means well, it comes right afterwards, twist Adar and then the sun. So all the fashion Vashi mentions pessach, the nishidok, Yabitz, Yakov Emden, he gives a number of answers. One of his answers is that many months which miracles took place. Why only Adar? The answer is because it's the beginning of a lot of miracles. First, program and then pessach. And if that's true, that's against what I just said, that the point of my answer for the gmava against Vashi is that Adar specifically is a time that's auspicious because it's against the stars, it's the overcoming of the stars. Not other months where the miracle was simply necessitated by that time and not by the need to show that we are above, above sima nim, above stars, above astrology, etc. The other answer he gives is that Adar is the beginning of the rise of Israel, in other words you think of course that Nissan is the beginning of the gula, but reading Purim as a pukhursa of pessach. So the Jewish light begins to change. Misha Nihmah Saddam, that's the gmava's kiddish. You don't wait until Nissan, already in Adar, one sees the beginning. Of course miracles take place all year round, but if one looks for the changing of one's life, the changing of one's destiny then Adar is a special time because Purim and pessach. From here on in the Jews are on the rise. That's all for today. The program is indeed co-tailed today since there was no shiro. Tomorrow we'll be back shiro pashata shavua. We're given this week by Rabbi David Superberg, who you'll remember, the very ones we remember from five weeks ago. Until then, wishing you kaltov, famishibat arachion, gushatsion, you've been listening to KMTT, kimitsion, teceitorah, udvar hashem miyoshadaim. [BLANK_AUDIO]