Avodah Mailing List

Volume 12 : Number 105

Thursday, February 26 2004

• Hakhel Bulletin

[The text between the rows of ampersands (about 2/3 of the way down)
was taken from a letter to the JO editor that had already been posted
here at <http://www.aishdas.org/avodah/vol12/v12n064.shtml#06>. -mi]

THE HAKHEL COMMUNITY AWARENESS BULLETIN
Reviewed by HaRav Yisroel Belsky, Shlita
Volume IV, Number 1
Adar 5764

Opportunity Knocks. If you start learning Mishnayos Megillah on the fourth
day of Adar (Thursday, February 26th) and learn just three Mishnayos a day
(after Maariv, with your son, etc.), you will complete the entire mesechta
on Purim, and if you then continue to learn Mishnayos Pesachim starting
on Purim (it is a mitzvah to begin learning Hilchos Pesach on Purim,
as brought in the Shulchan Aruch, Orach Chayim 429; Mishne Berurah seif
katan 2), you will complete Mishnayos Pesachim before Pesach!

Yeshivas Mordechai HaTzadik. B'EH, Hakhel intends to once again host the
great yeshivah -- Yeshivas Mordechai HaTzadik in America nationwide. If
your shul would like to participate in this Purim learning opportunity
(Yes—learning on Purim!), please promptly contact 718-253-5497.

Pre-Washed Vegetables. The proliferation of pre-washed vegetables with
colorful stickers in Hebrew affixed to their packaging has created
confusion in the Kashrus community. Romaine lettuce, which until
recently was thought to be off-limits to the serious Kosher consumer,
is now available in overabundance. A more careful review of the Kashrus
standards behind the pre-washed vegetable proliferation may reveal some
shocking results:

+ Double and triple hashgachos may in some cases mean that the one or
two hashgachos are relying on a third hashgocha to check the vegetables.

+ Of the two to three tons that may be processed in a given period,
100 pounds or less may actually be checked for infestation.

+ One hashgacha, because of pressure from a national manufacturer,
has changed its supervision schedule from Hashgocha Temidis to a
once-every-ten-days visit (notwithstanding that truckloads of Romaine
may have arrived and been processed in the interim without anyone
checking them).

+ On one "triple hashgacha sticker", when one of the "more reliable"
hashgochas doesn't like the infestation that it sees, it removes its
name from the stickers and permits one of the rabbis to appear on the
product with his own private sticker (whose color and shape is similar
to the original stickers) until the infestation level is reduced, at
which time the joint hashgocha reappears.

We note that eating one insect involves six Torah prohibitions and
causes timtum halev. It is no wonder then that prominent Rabbonim have
advised their congregants not to consume any pre-washed Romaine lettuce,
notwithstanding the language, beauty and color of the stickers that
grace these pre-washed vegetable products.

Weight Lost—at a Very High Cost. Nutritional drinks and supplements have
become an extremely popular method of weight control and reduction. While
little or no preparation is needed for these easy-to-consume drinks,
their ingredients and their manufacture are actually among the most
complex in the entire food industry. A kashrus expert examining the
label of one of these drinks noted six different ingredients which could
be completely unkosher. A label claiming "all vegetable" ingredients
may well be meaningless from a kashrus standpoint for reasons beyond
the scope of this article. A recognized Hashgacha, i.e., a Hashgacha
which employs experienced mashgichim with the resources to research
ingredients and to set up and inspect kosher plants, is essential for this
product. A nutritional drink for which hashgacha is provided by a local
individual rabbi, which is accepted merely because "everybody uses it"
and the doctor recommending it and/or selling it or providing samples,
is "frum" and "learns" may, in reality, be completely unkosher, because
of the lack of knowledge of what otherwise may be a well-intentioned
individual certifying rabbi lacking kashrus acumen, and the desire of the
manufacturer (and otherwise observant doctors associating themselves with
the products from which they may derive monetary benefit) to save money
in hashgacha fees. When buying products designed to help your physical
body stay healthy, be careful not to destroy your soul in the process.

Chapstick. Chapstick and other lip protection products may contain
non-kosher ingredients. We are advised that there is a new kosher product
on the market for lip protection.

What is the Brocha?

A. Canoli is a cookie-style roll wrapped around ice cream. Based upon the
ruling of HaRav Moshe Feinstein Z'TL (Igros Moshe, Orach Chayim 4:23),
it would seem that a canoli would follow the same principle as an ice
cream sandwich, and would require two brachos.

B. Sushi. There are two types of sushi most commonly served to the Kosher
consumer; Maki (the Sushi roll) and Nigiri (an oblong shaped finger of
rice covered by a piece of fish). Although sushi products have been
available for a number of years, very little discussion exists as to
their appropriate brachos. Because sushi products generally involve a
mixture of food items (sushi literally refers to the rice -- sashimi is
the actual term for the fish), e.g., fish, rice, vegetables and fruit,
the Ikar/Tafel rules must be applied.

Maki sushi contains strips of fish or vegetables rolled in rice and
wrapped in crisp, thin sheets of dried seaweed. As all items are
wrapped together and eaten together and no one item can be deemed as
merely enhancing another item, i.e., the Maki connoisseur enjoys the
combination of all ingredients present, one should make the brocha on
the majority ingredient, which is usually the rice (thus a Mezonos),
which will exempt all of the other ingredients. If one cannot discern
which ingredient is in the majority, e.g., the fish or the rice, one
should obtain a Mezonos product and a Shehakol product and make brachos
on those with the intent of exempting the Maki. If no other products
are available, one should pull out a piece of rice and make a Mezonos,
and then pull out a piece of fish, put it down in a separate location
for a little bit, and then make a Shehakol on the fish with the intent
of exempting the Maki. (See, e.g., Sefer V'zos HaBracha p. 94)

Nigiri, on the other hand, although eaten together, would not be
considered a mixture; instead, it is treated as one food placed on another
(as it is clearly discernible as two separate food items), both of which
are desired. In such circumstances, according to the Mishne Berurah
(Orach Chayim 168: seif katan 45), a Mezonos should be made first on
the rice and then a Shehakol on the fish.

Ribis Alert. Please note that although the family which had owned
approximately 13% of MBNA stock sold off about 5%, they still own (mother,
daughter and son, who is also Chairman of the Board) approximately 7%
of the bank's stock, which exceeds the 5% threshold of HaRav Moshe
Feinstein Z'TL.

Forty Days. Many of us are familiar with the "segula" of davening (or
having a shliach daven for you) at the Kosel for forty days in a row in
order to obtain a particular yeshua that is needed. In fact, Rabbi Moshe
Shternbuch, Shlita (Teshuvos V'Hanhagos 4:61) writes that this segula can
be accomplished in any Bais HaMedrash or Bais Haknesses, if you expressly
enter to daven for this particular need. The key to success is temidus
(consistency and constancy) in a Makom Kadosh. Note: Perhaps this very
fact -- that your shul can serve as your Mikdash Me'at—can reignite your
sensitivity to your very own shul's kedusha.

Not a Two-Legged Animal. Why does man traverse on two legs, while
animals walk on "all fours"? The Orchos Tzadikim (Shaar Yiras Shomayim)
explains that all animals have only a nefesh behemis, and accordingly,
they always look down, for their whole life is dedicated to this world's
pursuits. Man, on the other hand, is blessed with a neshama which strives
for its source in the heavens. However, man faces sideways, and does
not naturally look up, because he always has the bechira chofshis as to
whether he will look down as an animal—or look up as an angel!

Just a Minute, Please! The Gemora in Yoma (85A) which is brought l'halacha
in Shulchan Aruch, Orach Chayim (329:4) requires one to be mechallel
Shabbos to extend the life of another Yid-even if the chillul Shabbos will
extend the life for just only one more minute. The sefer Shaarei Orah
(page 23) writes that we see how precious, halacha l'maasah, one minute
of a person's life is. What can be accomplished in a minute? The first
parsha of S'hma, the six zichiros, Birchas HaTorah, to name just a few
great mitzvos. The next time somebody asks you, "Got a minute?" or "Can
I take a minute of your time?" perhaps your answer should be "I'm not so
sure," for there are truly so many great things that one can accomplish in
the "few minutes" that others may simply throw away. The word "minute"
may come from the same source as minutiae, but in Yiddishkeit, its
significance is great and, quite literally, everlasting. For life is
not like treading water or just getting through the day—every minute is
a very special opportunity.

Note of Appreciation. From the sefer Chovos Halevovos, we learn that
there are three different reasons why a person does not appreciate all
of the good and pleasures that he really has in his life: 1) His trials
and tribulations which are difficult to navigate and blind him to the
good that he experiences;

2) He is personally used to waking up every day with two eyes that see,
two ears that hear, legs with which to walk, a roof over his head,
clothes that give him dignity, warmth and protection, a brain that
discerns, a hot coffee, a shining sun, a warm sweater, a pen to write
with, a friend, a car, etc.; and

3) Everybody, or at least most people, enjoy the same benefits.

How can we train ourselves in HaKoras Hatov to HaKodush Borcuh Hu? Here
are a couple of ideas:

+ Open and close your eyes a few times and think about what the world
would be like if you were unable to see.

+ While you are walking in the street, imagine that you and only you
are the one who is able to walk with legs on the street, and breathe
without the assistance of a machine.

+ Would you exchange a functioning brain for $250 million? $1 billion?
Think about it...and appreciate!

Dogfood? Chazal teach us (Pesachim 118A) that one who speaks and one
who accepts Lashon Hora without attempting to guard himself from this
grave sin is fit to be thrown to the dogs, as indicated by the intended
proximity of the Lo Sa'se of Lashon Hora in the Torah to the words "to
the dogs shall it be thrown (Shmos 22:30)." The Rambam brings this Gemora
L'Halacha in Hilchos Deos (7:3). The Sefer Chofetz Chaim also brings
this L'Halacha both in Hilchos Loshon Hora (6:1) and Hilchos Rechilus
(5:1). To indicate the severity of the crime for which the Torah teaches
that being thrown to the dogs is the punishment, we need only point to
the house of Achav and to the wicked queen Izevel, the perpetrator of
the mass murder of Neviim, whose bodies were eaten by the dogs (Melachim
I 21:23,24). This is not very good company!

Note: We can now better understand why OUR VERY FIRST PERSONAL TEFILA
at the conclusion of Shemone Esrei is Elokai N'zor Leshoni Mera.

If you need a Shemiras Halashon Yomi calendar, where you learn two
short halachos a day (Hebrew and English), please send a stamped,
self-addressed envelope to us as soon as possible, as a new cycle has
recently commenced. Other books, such as Artscroll's The Chofetz Chaim
Companion, have a study schedule contained within the text. For Shemiras
HaLashon shailos, the Chofetz Chaim Heritage Foundation' s Shemiras
HaLashon hotline can be reached at

--

Sleeping with Shoes. The Gemora (Yoma 78B) teaches that if a person
sleeps with his shoes on, he has tasted the taste of death. In fact,
the sefer Shmiras Haguf V'Hanefesh (Vol. I, page 344) brings from HaRav
Yosef Chaim Sonnefled Z'TL (Salmas Chayim 2:122) that if one has been
cursed in some way with death, he should fulfill and eliminate the curse
by sleeping with his shoes on! HaRav Sonnenfeld also writes that one
should be makpid to take off children's shoes when they go to sleep, as
well. HaRav Chaim Kanievsky, Shlita, also concurs with this, but based
on the premise that sleeping with shoes is considered kashe l'shichacha
(causes one to forget one's Torah learning). HaRav Kanievsky writes that
this would be true even for a child who has not yet learned, because it
will instill in him a teva (predisposition) of forgetfulness within him
which would R'L hurt the child.

Antartica. The Chofetz Chaim (Shem Olam, Chapter 19) brings from the
Arizal that the power of ten individual Yidden who gather together to
do a mitzvah is equivalent to the strength of ten kitos (groupings)
of angels. Why are we so much more powerful? Because, the Chofetz Chaim
explains, it is easy to be a servant to the King in his palace. But when
you are sent on an expeditionary mission in the service of the King,
there are so many ways, means and reasons to falter in His service. It
is for this very reason that when the expeditionary force is successful,
they are showered by the King's love and respect to a much greater extent
than those in his palace, for with their very lives did they demonstrate
their devotion and sincerity to the King's service. It is, of course,
our neshamos which would otherwise have been spiritual servants of Hashem
on high, who have been thrust into this frosty, cold, gashmios world to
accomplish great tasks. Always keeping our tasks and goal in mind, and
insulating ourselves warmly from the tundra and varying storms around us,
we can (and must) accomplish our task in a relatively short time. Upon
our arrival back at the palace, all of the storm and emergency gear
will be replaced by clothing of grandeur and majesty, each person just
exactly in accordance with his accomplishments on the trip.

Tzedaka During Davening. As we know, one should give tzedaka prior to
davening, as the posuk states "Ani B'Tzedek Echezeh Ponecha (Tehillim
17:15). The Mishne Berurah (Orach Chayim 51: seif katan 19) also brings
that when reciting "V'ata Moshel Bakol" in Pesukei Dezimrah, the Arizal
would give money for tzedaka. But what is the halacha concerning people
asking for tzedaka who come to you (i) during Pesukei Dezimrah, and (2)
during Birchas K'rias Shema and during K'riyas Shema itself? Are you
permitted to disturb your davening to take out your wallet, or change out
of our pocket, or wait as they make change for you? According to Rabbi
Moshe Shternbuch, Shlita (Teshuvos V'Hanhagos 3:287), while this may be
permitted during Pesukei Dezimrah, it is forbidden during Birchas K'rias
Shema and Shema itself, because one is osek in the mitzvah of davening,
and one is not permitted to interrupt, even for the sake of performing
another important mitzvah.

Doing the Avodah. Let's review what the Shulchan Aruch itself (Orach
Chayim 98:4) writes about our daily Shemone Esrei, l'halacha l'maaseh:

"Tefilla is in place of a korbon and therefore one must be careful that
it is like a korbon:
+ in kavanah, because improper thought invalidates a korbon;
+ by standing when it is recited, as the avodah was done standing;
+ in a certain place, as each korbon had a specific place for shechita
and matan dam;
+ with nothing interrupting between him and the wall, as with a korbon
where a chatzizah could be posul;
+ and it is befitting that a person has nice, special clothes for
tefillah, just as there were special bigdei kehunah for the Avodah."
Note: At the very least, one should not enter to daven in the same
attire as if he were about to play a golf game or repair something around
the house.

Deep Knee Bends. It is well known that deep knee bends are a recommended
method to improve one's physical flexibility. Chazal, however, never
prescribed this exercise, especially during davening. When we bend our
knees and bow our heads in Shemone Esrei, it is not intended as a physical
exercise, but as a mental exercise. As we bow, the sefer Shaarei Orah
(p. 39) writes, we should feel a pure and complete submission or servitude
to HaKodosh Boruch Hu. This feeling of submission can be assisted by
thinking about a specific benefit which HaKodosh Boruch Hu has bestowed
upon you, which no one else can provide.

Introducing the Ezras Avoseinu Organization. Perhaps one of the most
downtrodden Tefillos is the brocha in the morning after Shma and before
Shemone Esrei. Apparently, because Shma takes a little longer, as does
Shmone Esrei, less time may be allotted to this brocha. Yet, as the Mishne
Berurah (Orach Chayim 70; seif katan 2) points out, the paragraph of
Ezras Avoseinu contains a Mitzvas Aseh D'oraysa of remembering Yestzias
Mitzrayim. You can take the lead in your shul to make that timespan
between Emes V'Yatziv and Tehillos L'kel Elyon just a bit longer in
order to say and mean the precious words of this brocha. This is your
chance to be a leader of the Ezras Avoseinu Organization!

Note: If you are more of a nighttime person, you can try to do the
same with the grand brocha of Hashkiveinu. Look at the words—V'Hogen
Ba'adeinu V'Hoseir Mei'oleinu...--and shield us and remove from us
enemies, disease, violent...Imagine the power of this tefilla if tens of
thousands reignited it with just a little more meaning and feeling. As
the Gemora (Rosh Hashana 18A) teaches, according to the level of kavana
in tefilla is it accepted.

Additional Note: The sefer Shaarei Orah (pp 51-53) writes that there
are three times a person will daven (aside from the regularly-scheduled
Tefillos): 1) In a time of trouble R'L, 2) In order to thank Hashem for
specific benefits he has been given (as the Posuk (Koheles 7:14) says,
B'Yom Tova Heyeh B'Tov), 3) Prior to a t'zora (V'Hogen Ba'adeinu; please
prevent me from getting sick...) We leave it to you to choose your time
and place!

Yehei Shmei Rabboh. In a previous issue (Volume III, Number 3, Sivan
5763), we discussed the literally incomparable power of Yehei Shmei
Rabboh. We recently heard that a Gadol in America was asked for a kabala
to undertake by someone who needed a yeshua. The Gadol told him to begin
answering "Amen Yehei Shmei Rabboh" from inside a Siddur. The person
replied that he already answered carefully and out loud. The Gadol
replied that by answering from inside a Siddur, he would eventually
see a world of difference in the quality of his response. Postscript:
The person got the yeshua he was desperately seeking.

An Aitza Tova. The Chofetz Chaim (in the Hakdoma to sefer Shmiras
Haloshon) provides the following great recommendation for achieving a
level of kavana in Shmone Esrei. Before each brocha, stop for a moment,
and think for but a few seconds on what you are about to address in
this brocha. Before the first brocha, for instance, think that you are
about to give shevach to Hashem, who led the Avos, and does everything,
and also that you are being mevarech Hashem for protecting Avraham Avinu
then, and protecting us by extension. We passed on this idea to a sample
of people—and they were very appreciative!

What Will Happen? It may be difficult for us to reflect upon what will
actually happen when the Beis Hamikdosh is rebuilt. To help guide us,
we can look to what we recite every day, three times a day: "Yehi
Ratzon...Sheyibone Beis Hamikdosh..."

1. We will finally, completely attain "Chelkeynu B'Soresecha"—our share
in Torah;

2. We will finally attain "Na'avodcha Beyira"—the service of Hashem
b'yirah on the level of previous times;and

3. "V'orvah Lashem"—Hashem will be pleased with our offerings on the
level of previous times. There is certainly much to look forward to—and
much to intensely pray for—when reciting this Tefillah.

A Shocking Revelation. Tachnun at Shachris and at Mincha is not merely
a portal linking Shmone Esrei to Aleinu. It is a crucial element of
Tefilla. One needs only to focus on the personal, heartfelt words of this
prayer, which is based upon the supplications of Dovid Hamelech. What is
especially telling about the importance of Tachnun is that the Mishne
Berurah (Orach Chayim 131; seif katan 17) is posek that on a day when
Avinu Malkeinu (as we know, that very special tefilla originated by Rebbe
Akiva) which would be said at Mincha (i.e., on the Aseres Yemei Teshuva
or fast days), if there is not enough time to say both Avinu Malkeinu and
Tachnun before Shkiya, one can skip Avinu Malkeinu to recite Tachnun prior
to Shkiya! Let us properly value the strong power of our daily Tachnun!

Note: In a similar vein, one of the most intense Tefillos that we recite
in Selichos during the Aseres Yemei Teshuva is "Shema Koleinu." On Rosh
Hashana an Yom Kippur one of the high points of our Tefillos is "Aleinu
L'Shabeyach." Yet, we are privileged to recite Shema Koleinu and Aleinu
L'Shabeyach three times daily! Our daily opportunities abound and abound!

Strong, Stronger, Strongest. The sefer Shaarei Orah (p. 12) brings from
the Alter of Slabodka Z'TL that the strongest Yetzer Horah is the Yetzer
Horah against a person using his thoughts properly ("Le'Hishtamesh B'Koach
HaMachshava"). Accordingly, the Alter says, the greatest Teshuvah that
one can perform is on controlling his thoughts—and through this, his
deeds will be converted.

Note: In a similar vein, the Rokeach (Siddur Rokeach p. 315) writes that
the Ikur Nisayon of a person is in Kavana B'Tefila. The borrowed phrase in
English for this Yesod is simple: Mind over matter. A person's personal
control over his thoughts can be measured at two key times of his day:
While reciting Shemone Esrei, and while walking or traveling from place
to place (as a person must realize that it is not only arriving at the
destination that is part of his life—the trip getting there is also very
precious, and an end in itself).

Small Talk Makes Big Churbanos. We sometimes pass by large buildings
which were once shuls (as evidenced by various etchings and writings) and
are now used for, in many cases, devorim temeim. This phenomenon can, of
course, be explained demographically and sociologically. However, without
judging and without involving ourselves in Hashem Yisborach's cheshbonos,
we bring the words of the Mishne Berurah (Orach Chayim 151; seif katan
1). "For they (Batei K'nesios and Batei Medroshos) are called a Mikdash
Me'at... and the fear of the One Who Dwells there should be upon them;
and the S'MAK wrote that because of the sin of lightheadedness in a Beis
Haknesses, it is overturned into a House of Avodah Zara." The Mishne
Berurah (ibid., seif katan 2) adds that one who engages in forbidden
activity in shul is R'L Mezalzel B'Kavod Ha'Shechina, and that there is
no comparison between a sin (i.e., a violation of the King's orders) done
privately and a sin done in the Palace of the King and in the presence
of the King. If you see somebody shouting, telling a joke, engaging in
small talk, or making calls on his cell phone in shul while waiting for
a minyan, perhaps you can mention to him that you prefer not to change
neighborhoods, or the like...

Note: The story is told about the previous [Alter] S'kvarer Rav Z'TL after
a fire destroyed the Beis Hakneses, but did not touch the small room where
he had a private minyan. When his Chassidim insisted it must be a miracle,
the Rebbe denied it, explaining the occurrence as expected because those
in his small minyan were scrupulous about the Kedushas Hamakom for Tefila.

You Are There. One of the crucial six zechiros recited daily is not
to forget what our eyes saw and not to remove from our hearts the day
we received the Torah on Har Sinai. A great way to accomplish this
reminder is when we study Torah, we should feel that we are receiving
it from Sinai at that very moment. Additionally, the Mishne Berurah
(Orach Chayim 141: seif katan 15) writes that Kriyas HaTorah in shul
is a special dugma of Kabolas HaTora, as the gabbai is calling to study
the Torah as Hakodush Borch Hu did, the olah l'Torah is every member of
K'lal Yisroel (who received the Torah), and the ba'al koreh is the dugma
of Moshe Rabbeinu who relayed the Torah to each and every one of us. YOU
ARE THERE! Accordingly, all those in the tzibur should appreciate the
literally momentous occasion by following the laining closely and intently
(Orach Chayim 146: Mishne Berurah seif katan 19).

That Special Link. When receiving an aliyah to the Torah, the after
brocha is Asher Nosan Lonu Toras Emes, V'Chayei Olam Nota B'Socheynu. The
Shulchan Aruch itself (Orach Chayim 139:10), quoting the Tur, actually
explains the brocha for us: Nosan Lonu Toras Emes refers to Torah
She'bichsav and V'Chayei Olam Nota B'Socheynu refers to Torah She'Bal
Peh. We thus inextricably link Torah She'Bal Peh and Torah She'bichsav
in the very brocha over Torah She'bichsav.

Earth to Torah. We are all awed by the remarkable biological and chemical
phenomena that take place around us constantly. Plants release oxygen
which we need to breathe; in turn, we release carbon dioxide which
plants need to make oxygen. Water extinguishes fire. Gas and oil produce
energy. One of the most remarkable systems is sometimes overlooked: From
a droplet of water rising from the Earth, combining with other droplets, a
cloud is formed. Rain then falls to the Earth, and days thereafter, grass
sprouts. Grass is then eaten by sheep, which produce wool and meat. Wool
clothes, and meat provides nutrition to our bodies, enabling our brain to
function and study—and even be mechadesh Divrei Torah. What starts out as
a droplet and becomes part of a cloud, ends up as a magnificent part of
Talmud Torah! Perhaps this is a new insight into "Ein Mayim Eloh Torah"
(Bava Kamma 17A). The true purpose and end result of a droplet of water—is
Torah! (Based upon the teachings of Rabbi Avigdor Miller ZT'L.)

Netilas Yodayim Notes.

A. The Shulchan Aruch (Orach Chayim 158:9) writes the one must be
careful with netilas yodayim, because anyone who treats netilas yodayim
irreverently is deserving of excommunication, will become poor and will
be removed from this world. From this, it is quite evident that netilas
yodayim is much more than the cleansing of the hands.

B. The Mechaber (ibid, seif 10) writes that although the minimum shiur
for netilas yodayim is a reviis (Mishne Berurah there, seif katan 37,
adds that a reviis should preferably be poured on each hand), it is
important to add much more than a reviis whenever possible, as Rav Chisda
explained, "I would wash with an abundance of water, and I would be given
an abundance of good." Although the Mishne Berurah (ibid, seif katan 38)
notes that we should not wash in order to become wealthy, but to give
honor to Hashem Yisborach, one who is, in fact, careful to wash with
much water, but does not become rich, must be doing other things wrong
which are actually preventing his attaining wealth.

C. The Mishne Berurah (Orach Chayim 162, seif katan 9) writes that one
should not behave like the hamon am (the multitudes) who, when washing
netilas yodayim, pour water only on the sides of their hands. Instead,
a person should be extremely careful that the water also reaches the tips
of the fingers, all sides, and around the entire hand. The Biur Halacha
(Orach Chayim 162, D"H V'ravi) writes that this is Midina D'Gemora,
and that l'chatchila, one must wash each hand until the wrist and not
only until the ends of the fingers. B'shas hadchak, one can be yotzei
by washing the fingers entirely until the palms. Washing the ends of
the fingers alone is never sufficient.

Order of Creation. The Chofetz Chaim (Shem Olam, Chapter 18) notes
the apparently strange order of creation. First, Malochim were created,
then animals, and only afterwards, man. Why this order? The Chofetz Chaim
explains with a mashal. A townsman hired a wagon driver to take him to a
large city by driving through the night. Both the driver and the passenger
had eaten dinner just before departing, and both fell asleep shortly
after the ride began. The horse was left to navigate its own course,
and all ended up in a muddy ditch, overturned and injured, by the side
of the road. Man is taught to aspire to the spiritual state of an angel
during his trip through life, which is why angels were first created.
However, if he gets comfortable and lets the animal within him, that
secondary creation, steer his course for the trip, he will inevitably
(some earlier than others) end up bruised, overturned and muddied in a
deep ditch.

Take a Deep Breath. Do you know anyone who has had a tracheotomy? Who has
been on a respirator? Who suffers from asthma? Who is prone to allergic
reactions? The Medrash (Berishis Rabbah 14:9) provides a great insight
into why Tehillim concludes with the final posuk (150:6) of "Kol HaNeshoma
Tehallel Ka"—Dovid HaMelech's final advice is Al Kol Neshima U'Neshima,
for each and every breath—thank Hashem. Perhaps we can begin reciting this
posuk slowly—and having this elemental thought in mind when reciting this
posuk in Pesukei D'Zimra each morning. Indeed, it is no smaller wonder
that it is the only posuk that we immediately repeat a second time in
either Shachris, Mincha or Maariv! As Rabbi Frand, Shlita, teaches us,
we should listen to our messages!

Watch Your Step. Chazal on the posuk "V'Hoya Eikev Tishmaun" (Devorim
7:12) teach us that the Mitzvos that a person treads upon—these are the
mitzvos that surround a person at the time he is judged on High. It is
no surprise then, that in the city, a person must be especially careful
where he steps, because this posuk is an indication to us that in the
city, a person's steps are much more fraught with danger, physically and
spiritually, than anywhere else. But the reason a person is placed in
the city—and in a particular city—is for Hashem to watch him take just
those careful steps. As the posuk (Iyov 34:21) clearly teaches "Ki Ainov
Al Darchei Ish V'chol Tzeadov Yireh (For His Eyes are upon man's ways,
and He sees all his steps)."

Shabbos Notes. A. In local neighborhoods, many posters, placards and signs
are displayed prominently on lamp poles, walls, shul bulletin boards,
etc. We caution against reading any of these advertisements on Shabbos,
as some of these may constitute shtarey hedyotos or business materials
(Orach Chayim, 307:13). Lest one think this is a "small matter", we
refer you to Orach Chayim 307:12 which prohibits a baal simcha to even
refer to a guest list for his simcha on Shabbos, for fear that he too
may come to record business items.

B. With respect to Hadlokus Neiros, we note that the sefer Shmiras
Shabbos K'Hilchoso (43:3) writes that if a women wants to reduce the
size of the neiros she regularly lights (e.g., from a four-hour candle
to a three-hour candle), she would require Hatoras Nedorim prior to
doing so. Additionally, if a woman is required to light an extra candle
because she neglected to light one week, she would be required to light
the third candle even as a guest in someone else's home, although as a
guest, she is not lighting any of the other additional neiros she would
otherwise light in her own home (ibid., note 31).

C. According to the Sefer The 39 Melachos by Rabbi Dovid Ribiat,
Shlita, (Vol. III; p 872), removing a Post-It ("stickem") on Shabbos,
or placing a Post-It to your place, especially if it is being placed or
removed for an undetermined amount of time, is ossur. Removing it from
the Post-It pad involves additional prohibitions (ibid.) Accordingly,
care should be taken using this popular glue-based product on Shabbos,
and a Posek should be consulted in particular circumstances. Note: It
would similarly not be permitted to separate two or more papers stapled
or bound together, as this action may involve the prohibition of korea
(See Piskei Teshuvos, Hilchos Shabbos, 340:20).

D. The sefer Shmiras Shabbos K'Hilchoso (20:84) writes that a notebook is
not Muktza as a bosis on Shabbos if it contains paper which is written
upon and which may be read on Shabbos, even if it also contains paper
that is blank. However one should avoid turning the pages of the blank
paper, as they may be muktza. Similarly, HaRav Moshe Feinstein Z'TL
(Igros Moshe, Orach Chayim 4:72) writes that blank writing paper is,
in fact, muktza on Shabbos and Yom Tov.

E. It is forbidden to engage in any kind of conversation or activity
which causes one pain or anguish on Shabbos (Shulchan Aruch, Orach Chayim
287, Mishne Berurah seif katan 2; Orach Chayim 306, Mishne Berurah seif
katan 38).

F. The Mishne Berurah (Orach Chayim 299; seif katan 40) brings that
the Maharil (one of the main sources of Minhagei Ashkenaz) would fold
his Tallis after Havdalah in order to be involved immediately after
Shabbos in a mitzvah. The sefer Piskei Teshuvos (Hilchos Shabbos, 299:8)
additionally brings that one should fold his Tallis immediately after
Shabbos for reasons al pi Kabbala, and also for halachic reasons—in
order to demonstrate that the folding of his Talis on Shabbos was not
an ordinary folding (which would be prohibited), but rather a temporary
measure until after Shabbos.

G. After making the brocha on b'somim at Havdalah, one should be careful
to smell the b'somim itself, and not merely the b'somim holder which has
absorbed the fragrance of the b'somim. The Mishne Berurah (Orach Chayim
297, Mishne Berurah seif katan 10) brings from the Tur that Rabbeinu
Ephraim had a special glass container for his b'somim. The Shevet HaLevi
(5:35) writes that Rabbeinu Ephraim used glass and not wood or metal
because glass does not absorb the besomim fragrance, as do wood and metal.

H. The Chayei Odom (Hilchos Shabbos 9:12) brings the following intensely
powerful p'sak: "If one is mechalel Shabbos b'shogeg even in an issur
d'rabbonon, one should fast forty (40) days, and if he cannot fast,
he should give [tzedoka] in replacement of each day according to his
means, as long as it is not less than 18 Polish Gedolim. Besides this,
he should give to tzedoka equal to the minimum value of a sheep or goat
because he would have had to bring a korbon chatos. Note: The replacement
cost of a korbon chatos apparently refers to the violation b'shogeg of
an issur d'oraysa, so that as a sinner, he should not benefit from the
destruction of the Bais Hamikdosh.

The Mishne Berurah (Introduction to Volume 3-Hilchos Shabbos) writes
that for a person to properly be Shomer Shabbos-the eitza ha'yeutza
(the best advice I can give) is for a person to study Hilchos Shabbos
and always review it ("V'lachzor oleh'ho tomid") so that you know what
is permissible and what is not, for all the Mussar relating to Shrimas
Shabbos will not help you to know what to do if

+ The Shabbos candles fall down on the table

+ The flame goes out under the blech

+ The refrigerator light was left on

+ The cholent is smoking

+ Your car or home alarm goes off By studying some Hilchos Shabbos
daily, aside from the obvious fruits of your study in properly observing
Shabbos, you can fulfill the mitzvah aseh d'oraysa of Zachor es Yom
HaShabbos L'kadsho!

Two Brachos. If one hears the conclusion to two (2) brachos
simultaneously, he should answer "Amen V'Amen", having the appropriate
kavana for each one. (Mishne Berurah, Orach Chayim 124; seif katan 25).

Kriyas Shma After Chatzos. In some shuls which provide the opportunity for
minyan after minyan, the opportunity for Maariv extends well after chatzos
halilah—until 1 or 2AM. We caution that the Mishne Berurah (Orach Chayim
235: seif katan 27) writes that Mi'Drabanan it is ossur to delay reading
Kriyas Shma until after chatzos (because by delaying his recitation,
one might then forget to recite Shma for the rest of the night), and one
who delays reading Shma until after chatzos is called an Over Al Divrei
Chachomim. Thus, those who, because of an emergency, must daven after
chatzos must, at the very least, read Kriyas Shma before chatzos.

Kriyas Shema Al Hamitah. A Gadol recently remarked, "I don't understand
some people. They come to see me dressed in their finest Shabbos garments,
and they say Kriyas Shema Al Hamitah in their pajamas. Why don't they
come to see me in their pajamas—and say Kriyas Shema Al Hamitah in
their Shabbos clothes?" To many, the recital of prayers immediately
prior to going to bed is difficult, because it involves staying up and
focusing when one is beyond tired. However, the power of Kriyas Shema
is enormous. So enormous that in a Jewish Observer article on HaRav
M. Schwab Z'TL of Monsey, it reported that he would actually drink a cup
of coffee if he felt he was too tired to properly recite these crucial
bedtime tefillos.

Very Valuable to Whom? If an indigent person tells you he has
a prized treasure to show you, how much do you think it may be
worth—$5,000? $10,000? What if he was middle class—could it be worth
$500,000 or $750,000? If he were wealthy—would the treasure be worth
$5 million or $10 million? What if he were a king—$50 million or
$100million? What if he was the King of Kings? The Gemora (Shabbos 88B)
writes that HaKodesh Boruch Hu, the maker of, and King of, all Kings also
has a prized treasure. What is it worth $500 million? $1 billion? No,
far from it. It is the Torah, which was created 974 generations before
the creation of the world and he gave it to each and every one of
us—for keeps.

Correspondence From Our Readers.

######################################################################
A. "It is essential that we wholeheartedly reject the use of pejorative
terminology to describe other races, especially since there are
ever-increasing numbers of Jews, Shomrei Torah u'Mitzvos, of these
races. We must be careful never to present people of such races as
examples, sui generis, of degenerate and dim-witted behavior, particularly
in light of the evident accomplishments and prominence of many individuals
of these races. A special pitfall to be avoided is the acceptance
of questionable "Biblical" justifications of such attitudes. Indeed,
most of these rationalizations may be traced to Southern, pro-slavery,
antebellum (pre-Civil War) Christian preachers. Firstly, these attitudes
and modes of expression will not go unnoticed by general society. If they
were to become known, they would likely to lead to Chillul Hashem and to
setbacks in our task of leading, by refined example, to "yakiru v'yeidu
kol yoshvei seivel ke lecha tichra kol berech." They certainly would
not help the other races (nor gentiles in general) to recognize that
"rak am navon v'chacham ha'am ha'zeh." Secondly, Olam ha'Bo issues of
malbin pnei chaveiro and explicit d'oraysa prohibitions of ona'as ha'ger
are involved in such "slips of the tongue." Perhaps most importantly,
were such attitudes to take root in our society, chas v'shalom,
they would clearly run counter to the refinement of middos and to the
pathways of mussar to which every Ben Aliyah and Ba'al Avodah should
aspire. Haughtiness (ga'avah), scoffing (leitzanus), derogation (bittul)
and other middos ra'os pervade such attitudes. The tumas sefasayim that
is inherent in such modes of expression doubtless impacts negatively on
the neshama of the speaker..."
######################################################################

B. "I read with great interest in a previous issue how I could elevate
my everyday meal times. I have actually embarked on something more
introductory. When eating, I picture myself as an important person,
as someone whom Hashem is watching, and so I cannot eat in the same
manner as an animal. I have stopped putting too much into my mouth at
once, eating sloppily, eating while standing, and eating just because
the food is there. I think this is an important first step. Thank you
for putting me on the right track."

C. "When davening Al HaTzadikim, I personally think of our Gedolim and
ask that Hashem give them the strength and health to lead us."

D. "I heard that when somebody leaves his home, those around him should
give him a brocha like 'L'Chaim U'Lesholom.' I decided that if nobody is
around to give me the brocha, when I leave, I ask Hashem for the brocha
and say 'Hashem, please let me travel L'Chaim U'Lesholom.'"

E. A very upset reader writes: "I can't believe it.

I simply can't believe it. This happens to me once a month. I receive
a call from a Frum person to provide a service in their home, schedule
an appointment, travel about 10 miles—and they are either not home
and I leave, having wasted all this time and earned nothing—or their
babysitter or maid is home and, after performing my service, I am not
paid, but am told to send in a bill. I am not Verizon or AT&T. I have
schar limud and rent and bills to pay daily. How hard it is to control
my anger and disgust over so many people's lack of seichel, middos,
and, as I understand it, their violation of six Lo Sa'asehs. Please,
please convey this to your readers, and ask them to tell their friends
to be sensitive to the needs and feelings of the working man."

F. "Thanks so much for making me pay attention to the proper brocha on
cereals. I am now more careful, look at the label, and if I see something
I don't know about, like corn grits, wheat gluten, milled rice, I cover
my brachos with other foods."

G. "Thank you for your publication. What I have learned most
from you though, was not anything actually written in any one of
the Bulletins. Rather, it was that I, too, can think carefully about
different parts of davening. I, too, can look up Halachos that apply to
me everyday, and I, too, can be more careful about those things which
apply to me and my family."

H. "I am not a morbid person, but I want to pass along one thing which has
helped me to daven better. I try to picture each Shemone Esrei before I
daven as if it were my last. That this is the Shemone Esrei I am going to
meet the Beis Din Shel Maaleh with. Hopefully, over time my Shemone Esrei
will improve to the point that I will not need this outside inspiration."

I. In your first issue, you wrote about raspberry and blackberry being
infested, and cough syrup being unkosher Are these still true. Editor
Response: YES.

Your communication is most welcome.

The Eighteenth Letter. At the end of the Chofetz Chaim's eighteenth
published letter, he urges everyone to recite the Sheloshe Asar Ikarim
(the Rambam's 13 Principles of Faith) every day, as published in most
siddurim. Upon review of these thirteen principles, it may seem astounding
that the Chofetz Chaim made such a request. After all, these principles
are so engrained within us from an early age—we know that Hashem Yisborach
has no body, that all of the Torah was given to Moshe Rabbeinu at Har
Sinai, that all the words of the Neviim are true etc. What is the point
of reciting them? Perhaps the message is that we recite them not as
habit or by heart (as we are taking off our Tefillin or the like), but
with some level of thought and intent. For instance, if we could focus
on the words from Principle 10 that "I believe with complete faith that
the Creator...knows all of our deeds and thoughts...", we would probably
have a harder time sinning—at least during the morning hours! From time
to time, we can change our reflection—what does it mean that the Torah
was given at Sinai, or that Moshiach can come in the next ten minutes?

Only If You Are Having Trouble. We are all familiar with the Mesilas
Yeshorim (Introduction) who writes that the avodah of every thinking
person is to think about, and act upon, his purpose in this world. The
Mesilas Yeshorim continues that our purpose here is threefold: 1) to
serve Hashem as a servant serves his master, 2) to perform the Mitzvos,
and 3) to stand in the face of Nisayon. Let us take what appears to be
the easiest of these tasks—to perform the Mitzvos. Can you take a piece
of paper and list all the Mitzvos Aseh and Mitzvos Lo Sa'ase that one
can consciously perform in today's times? The Mishne Berurah (Orach
Chayim 156: seif katan 4) urges us to study the mitzvos that apply to
us daily in the Sefer Chareidim (which lists these mitzvos). The Chofetz
Chaim himself (apparently later) published The Sefer Hamitzvos Hakatzar,
listing these mitzvos. This sefer is available with an English translation
from Feldheim Press under the title The Concise Book of Mitzvos.

Fear. As Malchus Esav would have it—"you have nothing to fear but fear
itself." We know better. In fact, it is said in the name of Reb Tzadok
HaKohen Z'TL, that when a person experiences a pachad, a "tzitter," he
should immediately transform that feeling into Yiras Hashem, to a sense
of proper fear and awe of Hakodosh Boruch Hu. While this may seem very
difficult to accomplish, we should remember the posuk (Koheles 3:14)
"V'HoElokim Osoh She'yivu Milfanav—And Hashem made this (which can also
refer to Hashem causing you to fear something else) in order to properly
fear Him.

Mutav. We are familiar with the principle that "it is better not to warn
somebody that he is doing an aveira unintentionally, lest he continue
to do it and do the aveira intentionally (Mutav Sheyiheyu)". There are
several important qualifications of this principle (Orach Chayim 608;
Mishne Berurah, seif katan 4, et al.):

1. This is true only if you are sure your words will not be accepted. If
you are, however, in doubt about whether the person will accept your
words, even on a Mitzvah D'Rabbonon, you must attempt to reprove him.

2. If the person knows it is forbidden (mezid), you must reprove him
even if you know he will not accept your reproof.

3. If the mitzvah is written explicitly in the Torah, you must reprove
him, even if it seems that he is violating it unintentionally, we must
assume that he is aware of the issur, and is acting intentionally..

4. The obligation to reprove (e.g., for an intentional violation,
or for one who violates an explicit Torah prohibition), also applies
immediately in public, and one should not wait to reprove him privately
(to avoid Chilul Hashem, ibid., seif katan 10), and applies until one
will be hit, cursed or otherwise put in danger.

At Least As... The sefer Peleh Yoetz notes that one goes to great
lengths to ensure proper education for his children. Seforim, tuition,
tutors, learning aides, study books. Why, then, will he not spend similar
monies on his own education and development? After all, do you not have
a chiyuv to study Torah in the same way as your son? See Shluchan Aruch,
Yoreh Deah 245:2.

Staying Clean. In the sefer Tomer Devorah, the classic Mussar work
studied in Kelm during Elul, HaRav Moshe Kordevero Z'TL writes that one
of the midos of Hashem is "V'nakeh"-he cleanses our sins. This being
so, the Ramak concludes, a person should be simply too embarrassed
to return to sin, because the King Himself, and not merely a servant
or even a commoner, cleans off his filth! We note, however, that as
the sefer Shaarei Teshuva (1:9) explains, Hashem's level of cleansing
depends on the level of teshuva actually accomplished. Thus, whether you
look almost brand new, or clean but worn, depends solely on you. In any
event, it should be embarrassing to be constantly returning for the same
cleaning. Are you really that sloppy—even with your very own life?

Do You Have Clues? In our last issue (Volume III, Number 4, Elul 5763),
we referred to potential avoda zara issues in holistic remedies. There
are many remedies and healing techniques currently in use which could
have their basis in real avoda zara. We ask our readers if they have
any specific information regarding sources or methodologies of:
    + Yoga/meditations
    + Consegrity
    + One Brain
    + Bach Flower remedies (may also be unkosher)
    + Healing Touch
    + Reshi
    + Reflexology
    + Pendulum
    + Kinesiology
    + Tekken (magnets used for healing) We note that although some
      remedies may appear herbal in nature, they may, in addition to avoda
      zara issues, have kashrus issues (contain brandy, lactose, etc.)

Did You Know I've Stopped Smoking? Rav A. Schwab told the following
story about Rav Dessler that teaches us an important lesson about how to
compel ourselves to repent, even where it is very hard. Before the health
hazards of smoking became public knowledge, Rav Dessler used to smoke. It
happened that I went to see him on the day that the dangers of smoking
were first publicized. The Mashgiach greeted me warmly, as usual, and
asked, "Did you know that I've stopped smoking?" Some time later, another
talmid went to see him and Rav Dessler also told him that he'd stopped
smoking. He told the same thing to the tens of talmidim who went to see
him in the course of the following days. His intention was simple. When
someone tells a large number of other people that he's stopped smoking,
even if his desire to smoke later gets the better of him, it will be very
uncomfortable for him to lapse. He thus provides himself with strong peer
pressure, enabling him to break even a strong habit like smoking. This
can serve as an easy and efficient way of repenting for sins that we
have been guilty of transgressing repeatedly, that weigh on us heavily
and are very hard to break away from. (Reprinted from the Yated Neiman)

At the Fair. The Chofetz Chaim (Mishlei Chofetz Chaim) teaches that,
although he may very much enjoy food and drink, when an experienced
merchant goes to the annual fair, he does not spend more than a few
required moments taking care of these physical necessities, and instead
utilizes almost all of his precious time at the fair engaging in new
transactions which will support him financially for the rest of the
year. This world is that very same opportunity but on a much grander
scale—because from this world you support yourself for eternity. Let us
spend our time here as an experienced merchant—and be especially focused
on our future success.

The Burning Desire. Did you ever get burned by a match or by touching
something hot? Chazal teach that the fire of this world is only
one-sixtieth of the fire of Gehinnom. The sefer Pele Yoetz (under
"K'viyah") adds that a person who is judged in Gehinnom has his soul
burned seven times a day (four times at night, and three during the
day). Over the course of a year of judgment, this amounts to approximately
2,000 times (not including Shabbos and Yom Tov) that the soul experiences
this incredible inferno. At a very minimum, the conclusion is that sin
does not pay.

Jobbers. The Dubno Maggid brings the mashal of two employees working
for the same factory owner. One punches in exactly at 9:00AM and
punches out exactly at 5:00PM. The other is there before 8:00AM and
leaves more than twelve hours later. The difference? The latter is
the boss' son who loves his father and wants to make his father happy,
by putting in all the spirit, time and effort necessary to accomplish
his goal. This is all the more so when the business is not going well,
and his father is upset. The Gemora (Brachos 3A) teaches us that since
the Churban Bayis Sheni, Hakodesh Boruch Hu anthropomorphically "roars
like a lion" and bemoans his Beis Hamikdosh. Should we not, too, feel
the pain of our Father and try to make Him happy? How can we accomplish
this? By putting in the extra feeling, time and effort necessary to turn
around the business. Of particular note is that spirit, or hargosha, is
something that cannot really be taught, but developed. When we read or
learn about mitzvos that we cannot currently perform (such as Bikurim,
M'chiyas Amalek, and the scores of mitzvos relating to Kodshim and
Taharos), we should take a few moments to long for them, to show our
Father that He is not alone in His desire to turn things around. (How
about saying "Vesechezenu Eineinu" with heartfelt kavanah, and "Yehi
Ratzon...Sheyibone Beis Hamikdosh" with emotion or tears?) Secondly,
we should try to choose at least one mitzvah which we feel is not being
given its proper due because of a prevalent 9-5 attitude and demonstrate
your love, caring and feeling for it.

Note: An outstanding story is brought about Rebbe Yisroel Salanter Z'TL
who spent significant time with a simple, elderly poor man advising him
of all the merits of learning in Kollel. Reb Yisroel was questioned by
his students as to the necessity of talking to him about this—after all,
the man was poor and could not support anyone in Kollel, and was simple
and elderly and himself not prepared for Kollel study.

Reb Yisroel responded beautifully as follows: "I wanted this man
to have a feeling and a desire, a longing, to learn in or support
a Kollel. Obviously, he does not have the actual means to do either,
but to HaKodosh Boruch Hu, he has fulfilled whatever he could by his
feelings, desires and longings. It is for this reason that I spent the
time I did with him."

At a Hakhel shiur, Rabbi Herschel Zolty, Shlita, Rosh Yeshiva in
Yeshivas Mir (Brooklyn) pointed out from the posuk in Yeshaya 29:13
"Vatehi Yirosom Osi Mitzvas Anashim Milumada (And their fear of Me was
by rote)", that even fear of Hashem can become routine! We should find
a mitzvah which may seem neglected and uniquely energize ourselves in
its performance—or at least in a longing to perform it.

Note: We received a very positive response to our prior Bulletins and
we thank all those who have given us chizuk in this matter. If you
would like a copy of one or all of our prior Bulletins please send a
self-addressed, stamped envelope for each Bulletin requested to Hakhel,
1327 East 26th Street, Brooklyn, NY 11210

A current Hakhel tape list is available by calling 718-252-5274 or
writing to Hakhel at the address above.

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Do you know about something important you would like to make your
community aware of? Is there something you would like to help your
community with? Let us know by writing to Hakhel at the address above. The
Hakhel Bulletin will B'EH appear periodically, as necessary. Thank you.

Hakhel is offering complimentary cards containing a special supplication
to be said during a bris. These cards can be obtained by sending a
self-addressed stamped envelope to Hakhel at the address above.

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