Thursday, July 22, 2021

Thursday's Parsha Tidbits - Parshas Vaeschanan

Although there are no live Rabbi Frand shiurim on the Parsha until Elul, I learned this evening that beginning earlier this summer, R' Frand has been posting a pre-recorded Parsha vort on OU Torah. This week's vort can be found at https://outorah.org/p/87909, but I have attempted to reproduce the vort to the best of my ability in this post. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to the maggid shiur.

This week's parsha contains the second mention of the Aseres HaDibros in the Torah. Prior to Moshe reviewing with the Jews the Aseres HaDibros now for the second time, he states in Devarim 5:2-3 that Hashem had made a covenant with the Jews in Chorev and that the covenant was not only with their forefathers, but with everyone who was there that day.

R' Frand noted that there are many similarities and differences between the Aseres HaDibros in Parshas Yisro and in Parshas Vaeschanan. However, one major connection between the two is that in Parshas Yisro, prior to the Aseres HaDibros, Hashem says in Shemos 19:6 - וְאַתֶּ֧ם תִּֽהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּֽהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל - the Jews shall be a kingdom of princes and a holy nation.

R' Frand remarked that there was no greater or more momentous event in human history...and you would think that Moshe would give a tremendous speech to underscore it. However the pasuk ends with an instruction that Moshe should tell this to the people and Rashi comments that Moshe did - with no embellishment or redaction.

But why were there no changes?

R' Frand noted that when a person becomes a Ba'al Teshuva, he is not instructed all the laws at once, because then he will ask  - why are there rules about how to eat watermelon (when there was seeded watermelon) on Shabbos? Instead, a Ba'al Teshuva is given specific instructions piece by piece. Yet, when Moshe delivered the Torah to the Jews, he did it all in one shot. Why? Because Moshe is told that that he needs to tell the Jews that they are a מַמְלֶ֥כֶת כֹּֽהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ and because of their special nature, they can and will absorb all of the laws at one time. This is the only message that they need to hear, because I know their nature and they can accept it.

R' Frand said that the second aspect of the pasuk is that the Jews are told - this is our mission statement. R' Frand quoted R' Luban who told a story about a family in Jerusalem who had a very challenging child. At some point they needed to put the child in an institution and they asked R' Shlomo Zalman if this was the right thing to do. He told them - you need to discuss it with your child.

The parents were confused - if this child was so challenged that he needed to be in an institution, how could he comprehend the discussion? R' Shlomo Zalman answered - you can't just drop a child off. You need to speak with him. So R' Shlomo Zalman went to meet with the child himself. He introduced himself as "R' Shlomo Zalman, the Gadol HaDor" and then proceeded to tell the child that there was an institution that needed a Rabbi and that he wanted the boy to be his emissary at the institution. This was his mission statement and that was what he needed to do.

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Thursday, July 15, 2021

Thursday's Parsha Tidbits - Parshas Devarim

 Since there are no Rabbi Frand shiurim on the Parsha until Elul, I would like to substitute a vort from other Rabbanim each week, rather than leaving the blog without a vort for shabbos. This week, I am attempting to repeat a vort heard from R' Eli Mansour as recorded on itorah.com (https://itorah.com/lecture/audio/rabbi-eli-mansour/shabbat-hazon-brother-esav/13666/1). Same rules as usual apply - I have attempted to reproduce the vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to the maggid shiur.

Rabbi Mansour noted that the Apter Rav writes that the Shabbos of Chazon is one of the most special Shabbosim, although we don't necessarily feel that way. It is our hope that we can turn the Shabbos Chazon into Shabbos Nachamu. He tied this into a discussion of Parshas Devarim which I will excerpt in this post.

Rabbi Mansour quoted a Rashi in Devarim 2:5 (d'h Yerusha) which noted that there were ten nations in the Land of Cana'an, not the seven we commonly believe. Rashi states that the Keini, Kinzi and Kadmoni were not yet inherited as they were not conquered in the time of Yehoshua. The mekubalim write that the seven are symbolized by the seven Haftaros of consolation and the three which we have not yet conquered are the three of "Purane'ous" - Amon is for the first parsha, Moab is for the second and Edom is the third - Parshas Chazon.

Rabbi Mansour quoted Devarim 2:2-5 in which Moshe states that the Jews will be passing through the Edom region who are described as our brothers, but that the Jews should be careful of them, because Hashem will not give the Jews עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל כִּֽי־יְרֻשָּׁ֣ה לְעֵשָׂ֔ו נָתַ֖תִּי אֶת־הַ֥ר שֵׂעִֽיר - that Hashem wont even give them a foot step, because Har Seir was given to Edom as an inheritance.

Rabbi Mansour quoted the Ramban who explained that our lineage goes through Avraham and Esav is our brother through Avraham. But why is this mentioned here? And why is there an instruction to be very careful not to fight with Esav?

Rabbi Mansour gave a simple explanation that since Esav has previously tortured Ya'akov there was a natural inclination to get revenge and therefore there was an instruction not to do so.

But R' Mansour quoted R' Sorotskin in Aznayim L'Torah who gave a deeper explanation. He discussed a gemara in Bava Basra 7b where R' Nachman quotes Shmuel who stated that brothers who divided a field do not have easement rights to traverse the other's field to gain access to his own field. This is the reason that the Jews are only told that they cannot take a foot step through Esav's land (as opposed to Amon & Moab who the Jews are also forbidden to go to war with, but they are not told they cannot walk through). Since Esav and Ya'akov split the land and Esav was given the land of Seir as an inheritance, we cannot trespass on their land.

R' Mansour then examined the word עַ֖ד, noting that Rashi quotes a Medrash who says that the Jews cannot walk through Seir until the moment that is prophesied by Zecharya (14:4) that Hashem will stand on the Mt of Olives and the mountain will crack open. The Ibn Ezra says that there will be a miracle on that day, but it has not occurred yet. Thus, in the parsha of Shabbos Chazon there is a nechama - a consolation.

But what does this Medrash have to do with Devarim in that the term the "foot step" is mentioned? R' Mansour answered by quoting a Medrash in Shemos Rabbah which states that Hashem took revenge three times. The first was against the generation of the flood and this was revenge when Hashem was sitting - as it states in Tehillim that Hashem was Yashav. The second was against Egypt, where it states that Hashem was Avar - it was a quick pass through. But in the future Hashem will stand up when he punishes Esav - this is the most severe, This is the foot step - Hashem will stand on them as a revenge for all that they have done.

R' Mansour also quoted the Sefer Parparos L'Chachma who explained the bracha of V'Lamlshinim in Shemoneh Esreh. The bracha has the language S'Aker, U'SeShaber, U'SeMager, each of which has to do with wiping out one of the three remaining nations, as the root of S'Aker is with an ayin - vs Amon. The word SeShaber begins with a sin which is for Seir - Edom. The word SeMager has a mem which is Moab. In the future, all three will be wiped out.

R' Mansour then noted that the Arizal connects each negative commandment with a day of the year. The negative commandment for the 9th of Av is the issur of Gid HaNasheh. The Chassam Sofer explains that the night that Ya'akov fought the angel of Esav was the night of Tisha B'Av and the extra Es in the pasuk telling the Jews not to eat the Gid Hanesheh is rashei teivos for Tisha B'Av.

R' Mansour quoted a gemara in Avodah Zara where Antonius asked a Rav about the World to Come and whether he would be there. When he received a yes, he said, but the Torah says that no one from Esav will be there? The responded that if they convert, there will be a place in the World to Come for them. 

The Chassam Sofer explains that this is why the Jews will inherit Esav in the future. As a brother, he will inherit when no remnant of Esav is left.

R' Mansour then quoted the Yismach Yosef who said that he saw in a dream the pasuk from the Haftorah for Toldos where Hashem says that He loves Ya'akov and hates Esav his brother. He sw in his dream that the reason that Esav and Ya'akov were twins (as opposed to merely brothers) is because they shared a nature - Ya'akov struggled to rid himself of the Esav side. But this is why Hashem says that He loves Ya'akov, because he overcomes the element of Esav in him.

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Friday, July 9, 2021

Thursday's Parsha Tidbits - Parshios Matos-Ma'asei

Since there are no Rabbi Frand shiurim on the Parsha until Elul, I would like to substitute a vort from other Rabbanim each week, rather than leaving the blog without a vort for shabbos. This week, I am attempting to repeat a vort heard from R' Shraga Kallus as recorded on torahanytime.com (https://www.torahanytime.com/#/lectures?a=87687). Same rules as usual apply - I have attempted to reproduce the vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to the maggid shiur.

R' Kallus began the vort by creating his own mashal. He suggested that there was an Israeli boy who grew up in Gaza before the Israelis withdrew from Gaza. After his family was removed to Israel he joined the army and was deployed to Gaza in the 2014 war. He was then tasked with leading an attack, but said that he could not because he grew up in Gaza and could not attack its beaches.

R' Kallus tied this into a Medrash on the pasuk in Bamidbar 31:2 where Moshe is told to destroy Midyan before he will die. The Medrash relates that Moshe greeted Pinchas after the war as Pinchas brought them to battle. Why? It is not because Moshe was too weak. Instead the Medrash says that Moshe states that he can't do battle with them because Midyan was his safe haven when he fled Egypt.

R' Kallus remarks that this meant at a high level that Moshe had a middah of appreciation, HaKaras HaTov, which prevented him from taking the Jews into battle into Midyan, even though they had wronged the Jews and the war was Ordered by Hashem.

R' Kallus stated that the Jews will not be able to achieve the Geulah until they show appreciation for all that Hashem does for them and Moshe is an example of the high level of appreciation that is required.

R' Kallus gave an example of a father who brings home a lavish dinner and puts it on the table. The kids don't really acknowledge him, even though its a fancy dinner. He tries to engage them in conversation to get them to appreciate his action and the kids barely look up at him. He has two options - he can retreat to his room and cry, or he can get mad. L'havdil, Hashem just wants our appreciation for all that He gives us.

R' Kallus tied this into a story about R' Shach ZT'L who was supposed to travel to another city for a bris. Someone tried to arrange a ride for him, but he insisted that he wanted to take a bus. The man protested that it was not befitting R' Shach, but R' Shach responded that it would be bittul Torah if he accepted the ride. The man said - there is greater bittul Torah if you need to wait for the bus and get on and off the bus. R' Shach responded - no, if I accept the ride, I will need to show HaKaras HaTov for the driver by engaging him in conversation. I will do better learning on the bus where I can just keep to myself and learn.

R' Kallus also told a story about the father of R' Dovid Grossman from Migdal HaEmek. When his father was growing up, Israel was in abject poverty. His father had one boy in his cheder who was from a wealthy family and he always brought extra food for the classmates who did not have what to eat. The boy moved away and R' Grossman's father did not see him again. 70 years later, he was giving a shiur and was approached afterwards by a member of the audience. When he asked the man his name, the name he was given was the same as that boy. R' Grossman said - I have been looking for you for 70 years to say thank you for bringing the food!

R' Kallus noted that the Modim D'Rabannan prayer is said as way to say thank you to Hashem for all that He does and built into the tefillah is a recognition that we are thanking Him and hoping that as a result He will bring the Geulah.

R' Kallus closed the vort by stating that during the three weeks we should be showing appreciation for our parents, our rebbeim, and all that other do for us, so that we are trained in saying thank you and can IYH bring the Geulah.

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Sunday, July 4, 2021

Sunday Night Suds - Shiner Strawberry Blonde + Bonus Nine Days Havdallah Guide

 

This week's Sunday Night Suds looks at Shiner's Strawberry Blonder.

Its been many years since I have seen a Strawberry Blonde with kosher supervision as the last that I can recall was Pete's Wicked Strawberry Blonde and FX Matt stopped making that beer more than ten years ago.

I picked this up at Total Wine on Old Country Road in Westbury where they let you buy singles and facilitate it with six aisles of singles arranged by style and in alphabetical order, and an additional cooler filled with the more popular singles. 

As this is the closest to a red white and blue beer for the Fourth of July and it would also make a decent Nine Days havdallah beer (see below) I saved the Shiner Strawberry Blonde for this week's Sunday Night Suds review.

This beer is not much more than the strawberry version of the Dewberry flavored Weisse N'Easy (reviewed here - http://kosherbeers.blogspot.com/2021/04/sunday-night-suds-shiner-weisse-neasy.html) . There is a strong strawberry scent and the flavor matches the aroma. Its not sickeningly sweet like a strawberry soda, but there is no beer flavor here. The claims that it is 4.3% abv, but that is lost on me as  I don't taste any alcohol flavor.

Still, if you are looking for something light to have after dinner or instead of a piece of fruit as a snack, this would not be a bad choice. 

And yes, if you are not into beer, this would be a good choice for havdallah this coming Shabbos.

The Shiner Strawberry Blonde is under the Kosher Supervision of the Va'ad of Detroit although there is no symbol on the the bottle. To see what the experts on Beer Advocate think about this brew click here https://www.beeradvocate.com/beer/profile/143/182445/.

As always, please remember to drink responsibly and to never waste good beer unless there is no designated driver.

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Bonus section - Nine Days Havdallah Guide.

In years past, I would receive numerous email and cell phone messages prior to Shabbos Chazon (the Saturday within the summer nine days mourning period) with questions as to what would be a good choice to make havdalah on. As the Shabbos of the Nine Days falls at the beginning of the period, I have presented the annual Nine Days Havdallah guide in this post to allow people to a look at alternatives to wine.

By way of introduction, on Saturday nights after the evening prayer is said, Jews have a special set of blessings that are said by which we separate between the holy shabbos and the rest of the week. There is a custom to say this prayer on a cup of wine, however this custom needs modification when the Saturday falls during the nine days of mourning.

As noted by the Orthodox Union on their website:

Meat and wine are prohibited during the Nine Days, except on Shabbat. Meat and wine are associated both with joy AND with Temple service. Both reasons combine to explain this prohibition. Even though havdala is officially after Shabbat, one is permitted to drink wine. It is preferable to give the wine to a child who is old enough to understand brachot but not yet old enough to understand the concept of "mourning for Jerusalem". Alternately, some authorities recommend the use of a substitute beverage for havdala such as fruit juice, beer, etc. Other authorities insist on wine as usual.

Should your local Rabbi direct you to utilize non-wine in your havdalah, there are multiple options to use to fulfill the havdalah requirement. Indeed, my father in law will use diet soda (or as he says "diet pop"). I recall as a child seeing my father on one occasion use hard alcohol for havdalah (and then burn the decorative plate my sibling made when he tried to put out the candle).

To me, the simplest answer to the havdalah dilemma (and one that is widely recommended by rabbinic authorities) is to use beer, which in the time of the talmud was called chamra d'medina - the wine of the masses. This brings us to the reason I get more summer phone calls and email around this time every year - which beer would I recommend?

The number one problem with the question is that most people who ask me about it don't generally drink beer. It then becomes difficult to make a recommendation of a beer that they can use for havdalah that won't have them making faces in their attempt to drink the halachic minimum level for the blessing. A second problem is that since the havdalah cup is imbibed on its own (i.e. without the benefit of food) people who might be inclined to have a beer with a meal will still have problems finishing their cup when the beer is consumed on its own.

The easiest solution is not to have beer, but instead to make havdalah on what is commonly called alcopop. These are malt beverage drinks with some similarities to beer and a beer-like 5% alcohol content by volume, but do not have the beer taste. Some examples are the Boston Beer Company (aka Sam Adams) Twisted Teas or the Smirnoff Twisted V/Twisted Ice line. Please be aware that not every flavor of Smirnoff is certified Kosher. There are also a limited number of kosher "hard sodas" such as Henry's Hard Soda (a MillerCoors brand under the OU) and Coney Island (a Samuel Adams brand under the Star-K).

Another alternative is hard apple cider. Frequent readers of this blog may recall that for a time the Angry Orchard Hard Apple Cider was not certified kosher by the Star-K, but they have again been certified kosher. For a current list of Angry Orchard ciders as well as the Coney Island Hard Sodas under hashgacha, please click here https://api.star-k.org/api/Loc/LoadLoc/PEFQZ4N3 (this will open a link which allows for a download of the July 2021 LOC). Additionally, there has been an explosion of other kosher hard apple ciders, including Strongbow out of the UK, JK Scrumpy, Smith & Forge, Henry Hotspurs Hard Cider (a Trader Joe's brand) and Appleation.

There are also a number of fruit flavored beers which bridge the gap between alcopop and true beer. These include the Miller/Coors line of Redd's products, including Apple Ale, Blueberry Ale, Strawberry Ale, Cranberry Ale, Mango Ale and perhaps other (just look for the OU on the label). There are also quite a few mainstream mango beers like the Samuel Adams Rebel Juiced IPA (reviewed here http://kosherbeers.blogspot.com/2017/07/sunday-night-suds-rebel-juiced-ipa.html) and the Blue Moon Mango Wheat (reviewed here http://kosherbeers.blogspot.com/2017/07/sunday-night-suds-blue-moon-mango-wheat.html). Also, Saranac has reintroduced their delicious Blueberry Blonde Ale after a few years hiatus (reviewed here https://kosherbeers.blogspot.com/2012/04/sunday-night-suds-saranac-blueberry.html) and as discussed above, the new Mural/New Belgium can mix pack has three other options for fruit infused beer for Havdallah.

If you do like unflavored beer, or would like to drink something that is more manly than alcopop, the next step up would be an American wheat beer or some of the better Summer Ales. Many of these beers have been reviewed on the pages of this blog and you can search through prior Sunday Night Suds reviews to find one that might appeal to you. If you are a beer aficionado, you obviously won't need this post to tell you which ale or lager you should crack open for havdallah.

Again, I would stress that you consult your halachic authority before selecting a havdallah alternative. My Rav ZT'L previously advised me that beer would be the first choice, followed by malt beverages. I did not ask about how the non alcohol options fit into the list.

May the world have a tikkun from our three weeks/nine days observances and may tisha b'av soon be transformed to the holiday that the gemara tells it will be in the times of moshiach bimheira biyamenu.

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Thursday, July 1, 2021

Thursday's Parsha Tidbits - Parshas Pinchas

The following is a brief summary of some of thoughts on the parsha that R' Frand spoke about in his shiur tonight. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

Rabbi Frand noted that Sefer Bamidbar begins and ends with the counting of the Jewish people. It is for this reason that it is referred to as Chumash HaPikudim and in English, the Book of Numbers.

R' Frand noted that in the count in this week's parsha, Dan has 64,600 men whereas the tribe of Binyamin had 45,000. R' Frand quoted the Chofetz Chaim Al HaTorah which observes that Dan had only one son and Binyamin had ten sons. While statistically it would have been improbable that Dan would have more offspring than Binyamin, the Chofetz Chaim explains that it is not for us to calculate as Hashem has His plan, sometimes it is readily apparent and sometimes the result is only revealed generations later.

R' Frand quoted Rabbeinu Yonah who similarly observes that Hashem has the ability to change the Teva or Mazal as He sees fit. Even when it appears that trouble is on the horizon, Hashem has the ability to make changes.

R' Frand closed this vort by quoting R' Biderman who cited a Medrash which states that Dan was depressed when he went to Ya'akov for a beracha at the end of Ya'akov's life. He told his father that he was sad because he only had one son and the son was deaf. Ya'akov responded that he should not be concerned. We see this in the seemingly unrelated pasuk in the end of his blessing in Bereishis 49:16-18. After a discussion of what Dan will do, Ya'akov remarked in 49:18 - לִֽישׁוּעָֽתְךָ֖ קִוִּ֥יתִי יְהֹוָֽה - for Your salvation I hope, Hashem. This was Ya'akov's message to Dan.

R' Frand also said a vort related to Pinchas and the middah of Ka'anus. He stated that for every Mitzva in the Torah there is a rule that a Mitzva which is performed Shelo L'Shma is accepted as by doing something Shelo L'Shma, a person will come to do it L'Shma. However there is one exception - being a Kan'ai. A person who acts this way must be entirely L'Shma.

R' Frand closed the vort with a story that R' Schwadron told about himself. He was a great Ba'al Tefilah and when he went to cities he was often asked to daven for the amud. One Shabbos he found himself in a city for Shabbos Rosh Chodesh. As the gabbai was walking in his direction at the beginning of davening, he anticipated being asked to daven Shacharis, but the gabbai passed him and asked someone behind him. He thought, maybe they will ask me to say Hallel, but they did not. He thought to himself that perhaps they will ask him to daven Mussaf, but the gabbai took it for himself.

When the gabbai started the Chazaras HaShatz for Mussaf he finished Kedusha and then began saying Tikanta Shabbos. R' Schwardon yelled out three times "Ata Yatzarta." He later said about himself that one was for Shacharis, one for Hallel and one for Mussaf, implying that his yelling out of correction was not truly L'Shma...although R' Frand doubts the story actually occured.

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