Revach L'Neshama http://revach.net/ RSS feed for - Section: TARYAG MITZVOS Category:INSIGHT Copyright 2007, Revach L'Neshama en-US Revach L'Neshama Logo 144 31 http://revach.net/img/small_header.jpg http://revach.net/ info@revach.net Sat, 25 Mar 2017 03:00:00 -0700 240 Parshas Bo: Rambam Moreh Nevuchim - Korban Pesach Was A Bold Act To Free The Mind http://revach.net/article.php?id=3360 http://revach.net/article.php?id=3360 Bnei Yisroel in Mitzrayim were influenced by the Mitzrim and worshiped their Avodah Zara the sacred lamb.  The Rambam in Moreh Nevuchim (3:46) says that the Korban Pesach was meant to eradicate this belief from Bnei Yisroel before leaving Mitzrayim.  Each household gathered the whole family together to witness the slaughter of this idolized animal.  This kind of rebellion in something that they believed in was very courageous.  Not only that but despite their terrible fear of the consequences, they were commanded to smear it on the outside of their homes to publicize it to the Mitzrim, who were surely outraged.

To those who still had doubts about their actions Hashem taught them a lesson.  Not only will they not be harmed by the vengeful Mitzrim or the supposed G-d for their brazen act, they would even be protected by the smeared blood.  "V'Lo Yitein HaMashchis Lavo El Bateichem".  While the Mitzrim were being slaughtered by the forces of destruction, the homes of Bnei Yisroel were protected by the blood on the doorpost.

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Fri, 30 Jan 2009 03:00:00 -0800
Parshas Bo: Tying Our Tefilin Because We Miss Daddy http://revach.net/article.php?id=3359 http://revach.net/article.php?id=3359 I still recall the scene well. Each and every bar mitzvah bochur who put Tefillin on for the first time received the identical bracha from our principal: “Mazal Tov to _________ on the occasion of his putting on Tefillin for the first time. Our bracha is that the Tefillin should go into his mind, his heart and his bloodstream, he should grow up to be a Yerei Shomayaim and a Ba’al Midos.” While many of us are years away from that first time of “Tefillin-leigin”, we all smile when we see a new, 13-year old bochur joining the ranks of Torah adults and reminisce about the special moment it was for us on our first time. It would be essential, though, to discuss why putting on Tefillin can indeed still be very meaningful and special, even if you are years away from the initial excitement of the first time.

While the mitzvah of Tefillin, introduced in our parsha, is designated to help us remember the nissim that were performed for us in Mitzrayim, it is actually a mitzvah that pulls us through the long galus that we are currently in and provides us with a yearning for our relationship with the Ribbono Shel Olam. To express this idea, we will begin with a Rashi in Sefer Devarim (11:18), where Rashi says that even in galus, it is imperative to keep doing mitzvos – such as tefillin and mezuzah – in order that it should not be alien to you when you come back to Eretz Yisroel. Many meforshim are puzzled by this Rashi – these mitzvos that are enumerated are actually a Chovas Haguf, incumbent on everyone, regardless of their location at a particular time. How can Rashi instruct us to do them merely on the grounds of not forgetting how to do them?  

Rashi is telling us is the underlying theme of Tefillin and mezuzah. We know that our Tefillin pay homage to the Oneness of Hashem (which is the parsha of mezuzah, as well) while Hashem’s Tefillin (kaviyochol) pay homage to the uniqueness of Klal Yisroel. This is the carry over of Ani L’dodi v’dodi li, expressed throughout the year in so many different ways. How do we truly express our love to Hashem in galus? We have no house for Him, His people are not in their land and the avoda is on a much lower level than it can potentially be. The antidote for this is Tefillin. Our Tefillin reminds us of the “Ahavas Kelulosayich”, the love that we once shared so intimately with the Ribbono Shel Olam. It tells of the fact that Hashem is One and we display this for all nations to see. Despite the many forces vying for our attention, it is placed on the very top of our head and heart to make them subservient to His word above all else and block out all the other distractions. When performed optimally, we do not allow the mitzvah to leave our minds for even a moment, constantly caressing it and kissing it. And when we complete its placement on our hand, we tie it around our finger and proclaim how we are betrothed to Hashem forever.  

The Gemara in Shabbos says that a child who has yearning for his father ties a band around his finger on the left hand. Homiletically, we can explain this to express the idea that Tefillin channel our desperate yearning for K’vod Malchuso Yisbarach, and we tie our hand with the band to show our hearts and mind is with Him. It is this idea that we need so desperately in the galus. The idea that until the geula arrives, Hashem watches and protects us in our homes and is with us “in our minds, our hearts and our bloodstreams”.  

L’zchus Boruch ben Miriam

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Fri, 30 Jan 2009 03:00:00 -0800
Chasam Sofer: Women Did Leave Mitzrayim, But Are Not Obligated To Wear Tefilin http://revach.net/article.php?id=3352 http://revach.net/article.php?id=3352

The Torah says that Tefilin remind us that Hashem took us out of Mizrayim.  If so women should also wear Tefilin even if the mitzva is time dependant because "Af hem hayu b'oso hanes", they were also part of Yetzias Mitzrayim.  This same principal is used to obligate women in other mitzvos that they would otherwise be exempt from.

The Chasam Sofer answers that we must distinguish between Matza for example, where the undelying reason for the mitzva is to remember Yetzias Mitzrayim, and Tefilin where the underlying reason is to show our love for Hashem by wearing His signature on us.  As a natural consequence of our thinking about our love for Hashem we remember how he took us out of Mitzrayim in grand fashion.  However this is only an outgrowth of the main reason.  Since the main reason is not Yetzias Mitzrayim, this secondary reason does not obligate a women in the mitzva of Tefilin.

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Thu, 29 Jan 2009 03:00:00 -0800
http://revach.net/article.php?id=2427 http://revach.net/article.php?id=2427 In his Sefer HaMitzvos, the Rambam lists as two separate Mitzvos, Mitzvas Aseh 212 Piru U’Rivu to have children and then Mitzvas Aseh 213 Kidushin, getting married.  According to the Rambam these are two distinct mitzvos.  The Rosh in Kesubos (1:12) argues and holds that Kidushin is a step in the road to the Mitzva of Piru U’Rivu and is not a separate mitzva in and of itself.   

The Shevet HaLevi (6:207) brings the Makneh in Kidushin (41) that says, according to the Rambam who holds that Kidushin is a separate mitzva from Piru U’Rivu, although a woman is patur from Piru U’Rivu she nevertheless has a mitzva of Kidushin, meaning she has a mitzva not to enter into a marital relationship with a man until a valid Kidushin has been done.  The Shevet HaLevi wonders about this statement since the Rambam himself writes at the end of all the Mitzvos Aseh, that among the mitzvos Aseh that women are not obligated to perform is the mitzva of Kidushin.

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Thu, 03 Jul 2008 03:00:00 -0700
http://revach.net/article.php?id=2416 http://revach.net/article.php?id=2416 Rebbi Yehoshua says in the Braisa  (Yevamos 62b) that even if you have many children and you are old you should still have more.  He quotes the pasuk in Koheles (11:6) “BaBoker Zira ES Zaracha V’LaErev Al Tanach Yadecha”; in the morning plant your seed and in the evening do not rest…”  Meaning when you are young you should have children and you shouldn’t stop when you get older.  The gemara says that the halacha is like Rebbi Yehoshua.  

If so asks the Ramban in Milchamos Hashem, why do the Tana’im and Amora’im argue about who is considered children for the mitzva.  Either way, one may not stop having children.  He answers that Min HaTorah Mitzva of Piru U’Rivu is to have one son and one daughter.  Once you have children you are Patur Min HaTorah.  However there is a Chiyuv MiDiRabanan to keep having more children like the Braisa of Rebbi Yehoshua.

The Ramban says that there are practical differences if you were already Mikayem Piru U’Rivu Min HaTorah or not.  One example is Bais Din forcing someone to get married and having children.  If you were not yet Mikayem your mitzva Min HaTorah, Bais Din can force you to get married.  If you already have children and were Mikayem the Mitzva Min HaTorah and only need to be Mikayem the mitzva DiRabanan, Bais Din cannot force you to get married.

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Tue, 01 Jul 2008 03:00:00 -0700
http://revach.net/article.php?id=2391 http://revach.net/article.php?id=2391

Is it permitted to break up the five Sela’im of the Pidyon ha’Ben and give it to a number of Kohanim? The Minchas Chinuch says that one may do as long as each Kohen receives at least a Shaveh Peruta. The Maharit Algazi says that even if the first Kohen who received the money lost or spent the money by the time you completed giving the five Sela’im to the last Kohen it is a valid Pidyon as long as the money was given after thirty days. However if the money was given to the Kohen prior to thirty days it is only a valid Pidyon if the Kohen still had the money when the child reached thirty days old.

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Fri, 27 Jun 2008 03:00:00 -0700
http://revach.net/article.php?id=2387 http://revach.net/article.php?id=2387 The Mitzva of Piru U’Rivu requires you to have one son and one daughter.  If someone’s son and/or daughter die in their lifetime r”l they are not yotzei the mitzva.  However the gemara says that for this purpose, grandchildren are like children and can count in place of their parents.  

However there are rules to this.  For example if the son dies and he leaves both a son and a daughter of his own and the daughter also dies and does not leave any children, even though there is a grandson and granddaughter from the next generation, the grandfather is not yotzei the mitzva.  He must have offspring from both the son and daughter for them to be counted after their own death.  Additionally the gemara says that if both the children die and the son leaves behind a daughter and the daughter leaves behind a son, since there is a grandson and granddaughter from both a son and daughter he is yotzei his Chiyuv. (Yevamos 62b)

What happens if a son and daughter both die and they each leave one son and no daughters?  According to the Rambam (Ishus 15:5) he is not yotzei because he needs a grandson and granddaughter and two boys aren’t sufficient.  According to Tosfos (Yevamos 62b d”h V’Kol Shekein) if each one leaves a son he would be yotzei since he had a son and a daughter and they left behind sons.  The Shiltei HaGiborim goes even further and says that even if the son and daughter each left behind a daughter, he is yotzei his Chiyuv of Piru U’Rivu.

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Thu, 26 Jun 2008 03:00:00 -0700
Parshas Shelach: The Netziv - The Eyes Can Spoil Our Mitzvah http://revach.net/article.php?id=2357 http://revach.net/article.php?id=2357

There is a Lav of “V’Lo Sasuru Acharei L’Vavchem V’Acharei Eineichem”;  do not stray after your eyes and heart.  Rashi interprets this to be a precursor to Mitzvos Lo Saaseh. The eyes and the heart are a person’s spies and are emissaries for sin.   The eyes see, the heart desires, and the body commits the Aveirah.

The Netziv says that the Mitzvah of straying after the heart and the eyes is not only regarding committing Aveiros but also with regards to performing Mitzvos. A person that does a Mitzvah but strays after his eyes and refuses to believe that Hashem Yisborach commanded us to do this Mitzvah, he is not Yotzei the Mitzvah.

If a person does a Mitzvah but strays after his eyes and does the Mitzvah for a different purpose other than for the purpose that Hashem Yisborach commanded us to do this Mitzvah and does not have in mind to be Yotzei the Mitzvah, he has not fulfilled his obligation for this Mitzvah.  

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Thu, 19 Jun 2008 03:00:00 -0700
Sridei Eish: Counting the Omer After Shavuos? http://revach.net/article.php?id=2315 http://revach.net/article.php?id=2315 If someone continues counting the Omer after Shavu'os it is not a transgression of Bal Tosif. The reason is that the Torah didn't just command us to count forty nine days; it commanded us to count a specific forty nine days - the days between Pesach and Shavu'os. Consequently counting after Shavu'os has no connection to the Mitzvah at all.

This concept helps explain an enigmatic Ramban that says that Sefiras Haomer is not a time bound Mitzvas Aseh. According to the above logic Sefiras Haomer is not simply a Mitzvah that is done at a specific time; rather the time that the Mitzvah is done is a definition of the Mitzvah. We must count the forty nine days between Pesach and Shavu'os. It is the time that defined the Mitzvah, not just a Mitzvah that is done at a specific time. (Chelek 2 #90)

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Sun, 08 Jun 2008 03:00:00 -0700
Parshas Naso: Mei Sotah - Men Exploding All Over the Place! http://revach.net/article.php?id=2311 http://revach.net/article.php?id=2311 The Rambam in Hilchos Sotah (3:17) tells us that when the Sotah drinks the water not only is the Sotah is put to the test but her partner in crime is put to the test as well. If she is guilty of having illicit relations, both her and her Bo’el will die from the Mei Sotah no matter where he is at the time. Chazal also teach us that even if the Sotah is innocent at the time that she was secluded with the man that she was warned about but she is guilty of a different affair, she will die from the Mei Sotah. The Mishneh l’Melech infers from the Yerushalmi that not only will she die from the Mei Sotah if she had an affair with a different man, but that man will die as well.

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Thu, 05 Jun 2008 03:00:00 -0700