Does the Shema Command Us to Speak Hebrew?  by Rabbi Ephraim Sprecher

 21 Menahem Av 5781

 

 

 

 

 

 

 

 

 

 

Does the Shema 

Command Us to

Speak Hebrew?



by Rabbi Ephraim Sprecher

“And you shall teach them to your children, TO SPEAK IN THEM” when you sit in your house, when you walk by the way, when you lie down, and when you rise up.” (Devarim 11:19, Parashat Eikev)

 

Rashi on the words "TO SPEAK IN THEM" quotes the Sifrei that when a child first begins to talk, his parents should speak to him in Hebrew and teach him Torah, and this will guarantee the child a long life. This same idea is found in the Tosefta in Chagigah which states that when a child knows how to talk, his parents should teach him Hebrew.

 

The clearest source which identifies learning Hebrew as a Mitzva is found in the Rambam's commentary on the Mishna in Pirkei Avot, chapter 2. The Mishna states that one must be as careful regarding a minor Mitzva as one is with a major Mitzva. As an example of a minor Mitzvah, the Rambam cites studying and speaking Hebrew. The Rambam here clearly considers learning and speaking Hebrew to be a Mitzva, even though people think it is a minor Mitzva.

 

The difficulty is that although the Rambam's view is clear in his Mishna Commentary, he does not codify this Mitzva of learning or speaking Hebrew in his Mishneh Torah, nor does such a Mitzva appear in the Shulchan Aruch. The Torah Temimah in Parshas Eikev wonders why the Poskim omitted any reference to the requirement to learn and speak Hebrew. However, Rabbi Moshe Feinstein in Iggros Moshe, Even Ha’ezer, chapter 35, actually states clearly that there is a Mitzva to speak Hebrew. Although he states there is no prohibition to speak in any other language.

 

The Ramban in Parshas Ki Sissa writes that Hebrew is called Loshon Hakodesh precisely because it is the language used by the Holy Torah. The Yerushalmi in Shabbos states that one who speaks Loshon Hakodesh is guaranteed to be in Olam Haba. The Korban Ha’eidah explains this Talmudic passage that speaking Hebrew leads to Spiritual Purity.

 

It is interesting to note that the Shulchan Aruch in O. C. (Chapter 307) rules that whereas it is not appropriate to read certain types of literature on Shabbos, but if they are written in Hebrew, they may be read on Shabbos. The Magen Avrohom explains that this is because the Hebrew language itself has Kedushah, and one can learn how to learn Torah simply by reading books and even letters written in Hebrew.

 

The Midrash in Vayikra Rabba states that even though the Jews were at the 49th level of impurity in Egypt, they were still worthy of Redemption because they continued to speak Hebrew. The Midrash brings other reasons why we merited Redemption, but we see that speaking Hebrew is your identity card as being a member of the Jewish People.

 

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 OK, so it's ironic that we don't have this in Hebrew. I get it, but it will take me too long to translate it! - HDG

Why does Yirmiyahu refer to Tisha B’Av as a Festival? (Rabbi Sprecher)

 7 Menachem Av 5781

 

 

 

 

 Why does Yirmiyahu refer to

Tisha B’Av as a Festival?



by Rabbi Ephraim Sprecher

On Tisha B'Av we mourn for the destruction of the first and second Holy Temples. The Talmud in Trachtate Taanit (p. 30) states that all Mitzvot that apply to a mourner during the Shiva also apply to the entire Jewish people on Tisha B'Av.

 

In other words, according to Halacha we are all sitting Shiva on Tisha B'Av. But, how can this be? For the Halacha states that if a close relative has died and we did not know about it until after 30 days, there will be no formal Shiva. We would sit Shiva symbolically for only an hour, and then get up and go about our regular routine. How then, can we sit Shiva on Tisha B'Av for tragic events that occurred thousands of years ago?

 

Rav Soloveitchik answers this question with a statement in Talmud Yerushalmi which states," Every generation in which the Holy Temple has not been rebuilt is like the generation in which it was destroyed again." Thus, we are not mourning on Tisha B'Av only for tragic events that happened thousands of years ago, but we are also mourning for the ongoing tragedy of not having the Temple rebuilt in our time.

 

Why is the Holy Temple so important to us as Jews? The Chofets Chaim explains that more than half of the 613 Mitzvot depend solely on the Temple. This means that for close to 2000 years we have been unable to fulfill the majority of Mitsvot. Therefore, we need the Holy Temple in order to become spiritually healed and whole again.

The Mitzvah to mourn on Tisha B' Av is only temporary, until it becomes a permanent day of joy in the Messianic Era as stated in Zachariah 8:19. Thus, Tisha B'Av is destined to be part of our Halachic tradition, but not as a day of eternal mourning. In the Scroll of Eicha, which is read on Tisha B’Av, Yirmiyahu (Eicha 1:15 and 2:22) refers to Tisha B’Av as “Moed” (a Festival). That is why we don’t say Tachanun and Selichot on Tisha B’Av (Shulchan Aruch 559:4).

 

What are the signs of the approaching Messianic Era? And how can we hasten Mashiach's coming? The Talmud states that the Jews returning from exile and the greening of the land of Israel is the key sign for the beginning of the Redemption. "There is no clearer sign then when the Land of Israel gives its produce abundantly, then the end of the exile is near, (Sanhedrin 98B, Rashi).

 

The Vilna Gaon told his disciples that Mashiach will come after the majority of the Jews in the Diaspora come to Israel. Thus, every Jew who makes Aliya hastens the Mashiach’s coming, thereby transforming the Fast of Tisha B’Av into a Feast.

For close to 2,000 years, our land rejected all would-be conquerors and remained desolate and barren. The Sifra explains that the Torah's curse of the land during our long exile, "I will make the land desolate," (Parshat Bechukotai) is actually a blessing in disguise because we didn't have to worry when we went into exile that our enemies would settle our land. Therefore, the greening of Israel is a clear signal that G-d's decree of "desolation" for the land is over and the Redemption is near. The Land of Israel had to go into "hibernation” waiting for us, her children, to return from exile.

 

The prophet Yirmiyahu saw the coming Redemption of the Messianic Era and its celebration as being an even greater event than the Exodus from Egypt. As the Prophet says in Yirmiyahu 16: 14, 15 – "Days are coming, says Hashem, when it will no longer be said, 'As Hashem lives Who took out Israel from Egypt,' but rather 'As Hashem lives, Who took out Israel from all the lands where Hashem dispersed them.' And Hashem will return them to their own land, which I gave to their forefathers."

 

According to HaRav Mordechai Eliyahu, זצ"ל and the Lubavitcher Rebbe, we are presently in the dawn of the Messianic Era. If Mashiach should arrive before Tish'a B'Av, then we will be feasting and celebrating on that day, instead of mourning and fasting.

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With haShem's help!!!!!!!!!!!!!!!!!!!!'בעזרת ה 

and

Happy Birthday, Yehonatan ben Malka! (Erev 9 Av)

A Diary of Life (Rabbi Sprecher) and a special message from R' Anava for Rosh Hodesh Av

29 Tammuz 5781 | Happy Shabbat Rosh Hodesh Menahem Av! | Yom Neshama of Aharon haKohen

A Diary of Life

by Rabbi Ephraim Sprecher

“These are the journeys of the Children of Israel. Moshe wrote their goings forth according to their journeys at the command of Hashem, and these were their journeys according to their goings forth.” (Bamidbar 33:1-2)

 

Parshat Masai begins with a review of the 42 encampments that Israel made in their 40 year journey through the Wilderness. Rashi notes that this is an illustration of the kindness of Hashem that, although it would seem that they were constantly on the move, never had any rest, this is not the case. Except for the first year when there were 14 encampments and the 40^th year when there were 8, in the intervening 38 years, there were only 20 stops, including one stop at Kadesh which lasted for 19 years. See Rashi to Devarim 1:46.

 

The Or Hachaim says that Hashem told Moshe that beginning with the Exodus from Egypt, he was to keep a written record of all encampments as they occurred. These notations accumulated until Israel reached the 42^nd stop, the Plains of Moav, where Moshe organized the list into the 48 verses that now follow. Included in this list are the incidences that took place at some of these encampments where the people saw the Hand of Hashem which took care of their every need and desire.

 

From this remark of the Or Hachaim that Moshe kept a diary of the four decades spent in the Wilderness, Rav Pam explains that we can extrapolate the practical insight for life.

 

Every person is a recipient of Hashem’s kindness many different ways. There are periods of great joy and accomplishments, and there are periods of travail and worry which are often resolved through the hidden Hand of Hashem. This happens to each person as an individual and to a family or a community as a group. Unfortunately, with the passage of time many of these illustrations of the Kindness of Hashem are only vaguely remembered, or even totally forgotten.

 

One way of fulfilling the command of “Remember the days of yore, understand the years of generation after generation” (Devarim 32:7), is to follow the lead of Moshe and record as they happen “one’s own encampments” in the journey through life.

 

Like the verses mentioned here in Parshat Masai, they will become a permanent written record of the goodness of Hashem in one’s own life as well as that of his family and community.

 

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Rav Alon Anava: Special prayer for Rosh Chodesh Av

Rosh Chodesh is a very powerful day for prayers to be heard and accepted. This year 5781 (2021) Rosh Chodesh Av is on Shabbat, so we have double power. Take advantage of this opportunity to pray that G-d will transform darkness to light, evil to good and exile to redemption.

Take a few minutes to watch the video of Rabbi Anava explaining about this day and then follow the instruction below what to do.

Therefore on this powerful day there are a few things you want to do:

1. Light a 24 hour candle for Aharon Hakohen (Aaron the High Priest) before Shabbat
2. Give charity before Shabbat – Click here to submit a donation
3. Read chapters 22, 83, 130, 142 of Tehilim Before Shabbat – Find text HERE
4. Read Short prayer at the bottom of the page Before Shabbat – Find text HERE
5. Read ten (10) chapters of Tehilim 91 thru 100 On Shabbat Rosh Chodesh – Find text HERE – DO NOT READ FROM YOUR PHONE ON SHABBAT! – prepare the text/book before Shabbat!
6. Pray from your heart with your words anything you want and need – Ask from Hashem
7.  Take on yourself a good decision to add a Mitzvah to your daily schedule

IMPORTANT NOTE: Make sure 1-4 is done and read Before Shabbat and 5-7 During Shabbat Rosh Chodesh!

To view the entire page, CLICK HERE.

The Link between Pinchas and Eliyahu Hanavi (Rabbi Ephraim Sprecher)

21 Tammuz 5781

 

 

 

 

 

 

 

The Link between Pinchas and Eliyahu Hanavi



by Rabbi Ephraim Sprecher

The Zohar says that Eliyahu Hanavi was the Reincarnated soul of Pinchas, the grandson of Aharon, the High Priest. Pinchas was the hero whose act of Zealotry saved the Jewish People from destruction by a deadly plague (Bamidbar 25). Is Reincarnation mentioned in TANACH (The Bible)?

The Ramban and other Kabbalists state that the Book of Ruth teaches the doctrine of Reincarnation (Gilgul Neshamot) by exposition of the following verses. "Boaz married Ruth… and she gave birth to a son." (Ruth 4:13). Then in Ruth 4:17 it says, "A son is born to Naomi." The Ramban explains that this verse is not a TYPO. The verse reveals that Ruth's child was in fact the Reincarnated soul of Naomi's deceased son, Machlon. The name, Machlon, means illness. He became spiritually sick by leaving the Land of Israel and marrying a non-Jewish woman, Ruth. Thus G‑d recycled his soul to become Ruth's child, Oved, which means the servant of G‑d, who became the grandfather of King David.

The Ramban also brings another proof text for Reincarnation from the book of Job, "Wow, all these wonders G‑d does, two or three times with a person. To bring back his soul from the grave, to light up his life with the living light." (Job 33:29-30).

Why is there Reincarnation? Life works the way that education works, which is about moving up from level to level as one matures and becomes more intelligent. The educational process that we go through in life is meant to enhance a person's ability to function in the world and to help people make the most of their lives. Life is about our need to become responsible members of society.

As a person grows up, his spiritual capabilities also increase and mature but not automatically. The more one puts into an education the more one derives from it. Similarly the more one puts into spiritual growth, the more one grows spiritually, and the more spiritually empowered one becomes. This process of spiritual growth enables one to enjoy and delight in G‑d's presence for eternity in the Afterlife.

Kabbalah teaches that though we all have one, special soul, each soul is actually comprised of five parts, each of which has a specific name – Nefesh, Ruach, Neshamah, Chaya, and Yechidah. Nefesh is the life force. Ruach is the spirit. Neshamah is the breath of life. Chaya is the living soul, and Yechidah is the unique soul. These soul parts represent the path to spiritual completion and perfection, because each level up provides increasingly greater access to higher levels of spiritual capacity and eternal closeness to G‑d.

At birth every individual has all five levels of soul. We have to if we are going to continuously receive G‑d's light to keep us functioning, since the five levels of soul connects us to the light of G‑d which nourishes our souls and keeps our bodies alive. To be missing a level of soul would be to break the connection between a person and G‑d, the Source of Life.

The Torah gives a person access to higher levels of spiritual understanding and to the perfection of the soul. The problem is that the Evil Inclination can interfere with our ability to climb the soul ladder from Nefesh to Ruach to Neshamah, etc. so much so that time can run out on our lifetime before we are done. People often remain stuck on the lowest levels of soul for decades, or even entire lifetimes. G‑d can't afford to give up on any soul as Job 31:2 states, "Chelek Alokai mimaal" (We are a portion of my G‑d from above.) Thus there is Reincarnation. We return to complete and perfect what we started in other lifetimes even if we aren't aware of who we were or where we were. The Hebrew word for Reincarnation is Gilgul which means recycling.

The word GILGUL in Hebrew, Gimmel Lamed Gimmel Vav Lamed, has the numerical value (GEMATRIA) of the word CHESED, Chet Samech Dalet, lovingkindness, which both equal the number 72 which is one of G‑d's Mystical Names, Shem Ayin Bet = 72. When this type of numerical connection occurs, it implies a profound, conceptual relationship. GILGUL is the ultimate CHESED of G‑d, in that a soul is given another chance for the refinement of its past and the spiritual growth and advancement of its future.

To succeed in Eternity, a soul must return to this physical world again and again to do its TIKKUN (correction/fixing) and to fulfill its spiritual mission.

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