Michael el Chayil

R' Bachya starts his analysis of the sin of eating from the Tree of Knowledge of Good and Bad with the observation that it would seem that we gained something from that meal. The simple reading of the text is that originally man did not comprehend how to discern between good and bad. The snake proposed that in so many words. If that were the case, though, then we would find that חוטא נשכר/the sinner would have benefited. Mankind would have a new level of understanding that he heretofore lacked. That, declares R' Bachya, is patently impossible. We must therefore re-evaluate how to understand what that tree had to offer. R' Bachya says that until this point, man had absolute clarity about his world: everything went into on of two buckets, (1) אמת/True and (2) שקר/False -- mutually exclusive and there was nothing that didn't fit into one of those buckets. Good and bad (note: it was with intention that I didn't use the usual translation of good and evil) ar

R' Biderman tells over a vort from R' Shmuel Berenbaum, z"tzl, regarding the mission of Yosef HaTzadik. When revealing his identity to the brothers in Mitzrayim, Yosef tells them not to be troubled that they sold him into slavery to Mitzrayim, because HaShem had a plan for him to be there to provide food for his entire family. R' Berenbaum asked: If that was his mission, then why did he have to go through the trials with Potiphar's wife, and then prison before Paroh had his dreams? Why couldn't Paroh have his dreams right away and Potiphar could tell him about his amazing slave and just get to his mission? R' Berenbaum explained: one who has never experienced real hardship himself cannot help others. He can't really feel their pain, he can't understand their distress. All that Yosef went through for all those years was not "and he also had to suffer this and that"; it was training for his job of taking care of his family There are obvious

בורר/selecting is such an interesting Shabbos malacha. One the one hand, it would be nearly impossible to go through an entire Shabbos without running into this malacha. On the other hand, an action can go from perfectly permissible to a Torah violation with very tiny differences. בורר/selecting, of course, is never permitted, as discussed in a previous TftD . There is, though, a unique aspect of בורר/selecting; namely, that what people call the activity plays a role in defining whether or not בורר/selecting is an issue. For example, using a (manual, obviously) carpet sweeper on Shabbos is permissible even though (1) you are using a special device for removing said dirt/grime, and (2) you are removing what you don't want. Seems to open and shut case: forbidden. And it would be forbidden if you were selecting the dirt/grime from the carpet. So why is it allowed? Because you are sweeping the carpet, not selecting out the dirt. Yes, "just" semantics (Shmiras Shabbos k'Hi

After I wrote about how Tamar (according to how I understand the events) had to change her plans on the fly ( TftD Lessons from Tamar and Yehuda ), I started noticing how many times the patriarchs and matriarchs were thrust into a situation and needed to improvise a new plan on the spot. These were not small course corrections, but major upheavals -- all the while keeping their sites firmly on their goals.  There are several famous examples: Yitzchak in giving the brachos to his bechor. Yaakov waking up to find he had been given a different wife. Yaakov in getting his wages from Lavan. And others. Aside that I think you'll appreciate. The Alshich was once giving a shiur in T'zfas on the 100 ways that Lavan used in his attempts to trick Yaakov. The Ari z"l was in attendance and was smiling and nodding at each point. Once, though, the Ari z"l burst out laughing. Afterwards, the Ari z"l was asked what was going on. He said that the Alshich was such an important talm

There is an underlying assumption is that the primary purpose of the Torah is to teach us the mitzvos. The meaning of it's root word is, after all, to document teachings/instructions. Rashi bring from Chazal that R' Yitzchak says the Torah begins with the narrative of Creation is to fulfill: כֹּ֣חַ מַֽ֖עֲשָׂיו הִגִּ֣יד לְעַמּ֑וֹ לָתֵ֥ת לָ֜הֶ֗ם נַֽחֲלַ֥ת גּוֹיִֽם The power of His deeds He tells to His nation, to give to them the inheritance of nations. Rashi goes on to explain the second part of the verse; something the UN ought to heed. R' Bachya, however, takes a different approach. R' Bachya says that our entire system of our belief traces all of its roots to one source of all: the belief in the creation - ex nihilo - of reality. How so? The creation includes: creation of everything ex nihilo/בריאה (but still void and without form), the formation of everything/יצירה (giving form and function; also translated as "creation" by Google), and the running of the s

We know the basic events. Two of Yehuda's sons sinned gravely (yes, pun intended) in their marriage to Tamar. Tamar is told to wait for the third son, but Yehuda is clearly pushing her off and has no intention of putting his third son at risk. Tamar decided to take matters into her own hands by masquerading as a prostitute so she can have children from Yehuda. Tamar takes Yehuda's ID and goes back home; keeping Yehuda's ID. It is discovered that Tamar is pregnant; she is accused of adultery and sentenced to death. Tamar sends Yehuda his ID, with the message that her fate is in his hands. Yehuda admits publicly that he is the father. Everyone is happy. This year I accidentally actually looked at the events and started wondering what Tamar's plan was from the beginning. It's hard to believe that she intended to put herself and Yehuda into such a dangerous and public gambit. Moreover, what's the point? Clearly Yehuda does not intend to have his youngest s

I volunteer once a month or so for ChesedChicago , which is the rebranded name for the Chicago Chesed Fund. In a nutshell, what started as a personal chesed fund project launched by R' Shmuel Fuerst some 40 years ago has grown into much, much more than a fund. Baruch HaShem, the Chicago Jewish community supports this kind of growth. This last Sunday I got an unexpected benefit. The volunteers were invited to an appreciation brunch. That was not the benefit. R' Fuerst himself came to thank us and tell us how important volunteers are to the successful operations managed by ChesedChicago. That wasn't the benefit, but it was why I went -- I felt that since R' Fuerst felt this was important enough to take time from his busy schedule, then it should be important enough for me to attend. The benefit was that R' Fuerst stayed to answer any questions we had. No phones, no "just a minute, other line"; just us. Priceless. In a recent TftD about the meaning and purpos

Full disclosure, I prefer bourbon to scotch. In fact, I prefer a quality rye to both. Of course, though, I wouldn't turn down a good scotch. What's the difference between different whiskeys? A lot. But for our purposes here, just  know that they all get their beautiful color from being aged in wood casks; mostly charred oak, but there are some others for special purposes. To legally be called bourbon, it must be aged in a never before used American white oak cask. Bourbon has a bit of a bite, which comes (in part) from the tannins in the fresh wood. Scotch has a gentler flavor profile and, therefore, specifically wants to age in a used cask that has already had much of the tannins removed. Therein lies the rub. Whence does one get used casks? Basically, from other, non-scotch, distilleries. Two favorites: casks from America that were used for bourbon and casks from Spain that were used for sherry. For a long time they just used whatever was expedient/cheap/availabl

At the beginning of parshas Toldos (Bereishi 25:21) we are told: וַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהֹוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ ה' וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ This can be translated as: And Yitzchak prayed to the Lord opposite his wife because she was barren, and the Lord accepted his prayer, and Rivka his wife conceived. To really understand this verse, we need to add some words, and read: And both Yitzchak and Rivka prayed to the Lord , with Isaac on one side opposite his wife . They were praying because she was barren; and the Lord accepted his prayer, and Rivka -- his wife -- conceived. R' Bachya notes that the Torah orders events by cause first, followed by effect; making the cause the main thing and the effects as subordinates to the cause. Therefore, says R' Bachya, this verse is telling us: Yitzchak was davening, so his wife, Rivka, davened across from him, and so she was barren, and so HaShem overturned nature (that's really w

In case you hadn't heard, there is a war going on between the country of Israel and the terrorist group known as Hamas, may they and their memory be erased. In case you haven't heard, this war has incited people world wide to shout, once again, "kill the Jews." On college campuses in NY, students -- masked students -- run up to Jewish students to shout in their faces: "Hitler was right!" Please take note that no one could ever declare/chant/yell (in a public forum, at least): "kill the <favorite target>" -- unless that <favorite target> is "Jews". Have you noticed that Israel is being called an "apartheid" state? I looked that up, just to be sure I understood the charge (from the Cornell Law site) : Apartheid refers to the implementation and maintenance of a system of legalized racial segregation in which one racial group is deprived of political and civil rights. Hard to know how that applies to a coun

One of the morning blessings is for taking care of our all our needs: שעשה לי כל צרכי. Despite its all encompassing wording, it refers specifically to shoes. In fact, there is an opinion that on Tisha b'Av, when we don't wear shoes, one should delay saying that bracha until the late afternoon. One may wonder why Chazal chose to have us express praise to the Creator for shoes using words that actually indicate every single need that is provided. R' Biderman provides a wonderful parable to appreciate the lesson from our shoes. (R' Biderman, of course, speaks in Yiddish. I am not giving a literal translation, but how I understand the message.) A young man goes into a shoe store for new shoes and tells the salesman that he needs a nice pair of size 9 shoes. "Size 9? Oh no, no, no... an important young man like you needs at least size 12!" The young man is stunned. "No, really, I am a size 9; medium width." The salesman persists, "Young

Some of the most famous stories in Talmud involve Choni the Circle Maker. The story of how he got that title is both famous and puzzling. The gemara (Ta'anis 19a) relates that Eretz Yisrael was in need of rain. Choni drew a circle and declared: Master of the Universe -- your children have turned to me because I am a בן בית/member of Your household. I swear by Your Great Name that I will not move from this circle until You have mercy on Your children. It started to drizzle. Choni was not pleased and declared further: That's not what I asked for. The wells and cisterns need to be filled. It started raining with a fury. Choni was having none of that and came back again with: This is not what I asked for. I want a nice rainfall, given with generosity and bracha. So it did. Then the people came and asked Choni to pray for the rain to stop, as they were being overwhelmed. So he did and it did. After that, Shimon ben Shetach sent a message to Choni: If you were not Choni

End of conversation that I heard and made be very proud: --> What? Uncle Michael does lots of things that other people do.  --> I didn't say Uncle Michael doesn't do things that other people do. I said Uncle Michael doesn't do things because other people do. So proud. In parshas Chayei Sara this year, I learned a Rashi that I have read (I mean, I thought I had learned it, but...) dozens of times. Chapter 24, verse 57 -- in response to Eliezar saying he wants to take Rivka back to Isaac -- Rivka's mother and her brother say they need to call Rivka in to ask her. On that verse, Rashi comments: מִכָּאן שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה אֶלָּא מִדַּעְתָּה/From here we learn that we may not marry off a woman without her consent. Great. What's the problem? Well... in verse 51 Rivka's father and brother had already said to take her and go to let her be married to Isaac, as HaShem had said. So... if they had already made shidduch the night, not only does

Here is something that is oft stated: The only permissible way to do בורר/selecting on Shabbos is: select what you want from what you don't want; aka אוכל מן הפסולת do not use a utensil specially created for selction; aka ביד (literally: by hand, but forks and spoons are fine also; just as long is it is not a special tool for selecting, such as a sifter) for immediate use; aka מיד That statement could not be more wrong. There are no circumstances in which performing the malacha of בורר/selecting is not a violation of Shabbos. בורר/selecting is one of the 39 categories of creative labor that are forbidden by the Torah to be performed on Shabbos. Clearly though, we certainly are permitted stab a bit of chicken/scoop some cholent (אוכל מן הפסולת) with a fork (ביד) and put it in his mouth (מיד). Yum! Right -- that is not called בורר/selecting, that is called "eating". Now, in case you are rolling your little eyeballs at that statement (are any of my children reading this?), p

Avraham Avinu, on the third day after performing a difficult and sensitive surgery on himself at age 99 -- not to mention that it was without the use of anesthetic -- was very distraught because he didn't have guests to serve. Out of compassion, HaShem sent three angels, disguised as regular travelers, to allow Avraham Avinu to perform his beloved work of hospitality to strangers. Besides the physical chesed -- food, drink, and rest -- it provided to his guests, Avraham Avinu also used that time to bring knowledge and belief in HaShem to the masses. In this case, he ran to the wayfarers to be sure they didn't pass him by, then offered them a bit of food, drink, and rest. That's what he offered, but he actually served them butter and milk, then tongue with mustard. And then our illustrious ancestor stood there as a waiter to care for them during their repast. Any normal person should have his breath taken away by the image of the royal and righteous Avraham Avinu -- in his a

In a (very) recent TftD , I reported on a psak I got from R' Fuerst, shlita, regarding heicha k'dusha. I was surprised that I got several replies (from those who get TftD by email). I was surprised because (a) I didn't think it was very controversial; (b) I was actually worried that it wasn't going to be very interesting to anyone. (Why did I write it? I like when I get an answer to a question that you are not likely to find elsewhere.) One friend, with whom I have a long history of comparing answers to questions like that (what, exactly, is the category of those questions? questions that no one else asks) between R' Fuerst, shlita, and R' Zucker, shlita. We were discussing the psak at a siyum last night and he started chuckling. "You won't be surprised that R' Zucker might say differently." While he had not asked precisely that question, he had been told by R' Zucker that when he davens mincha at a shul that doesn't say tachanun, then

It is a bit strange that avoda zara (quite popularly mistranslated as "idol worship") could start at all. After all, Adam knew and spoke with HaShem. Noach knew and spoke with HaShem. How in the world did humanity get to where we are now? Many religions worshiping multiple gods. Even worse, it got to the point that, as Pharaoh said, "I don't know HaShem." The Rambam explains (I got the following from Avodas Kochavim -- Chabad.org ): During the times of Enosh , mankind made a great mistake, and the wise men of that generation gave thoughtless counsel. Enosh himself was one of those who erred. Their mistake was as follows: They said God created stars and spheres with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. Accordingly, it is fitting to praise and glorify them and to treat them with honor. [They perceived] this to be the will of God, blessed be He, that they magnify and ho

For various reasons, I would prefer to daven mincha g'dola; that is, soon after is it time to daven mincha, instead of right before sh'kiya. I recently discovered there are two mincha g'dola minyamin near my "office", aka home. One offers a full mincha -- silent shmone esrei followed by the reader's repetition... but no tachanun. The other offers tachanun, but does a " heiche k'dusha ". Follow link to OU site provided for complete explanation and history. Both options are less than optimal. Before getting to the p'sak halacha, though, I think it is very important to appreciate that both of these customs -- which seem to fly in the face of halacha -- are practiced by kosher congregations around the world. Moreover, they have been practiced for some time and are not "new inventions." How they got started is one question. But the fact that they are both kosher and reputable now is indisputable. Here is the lore I have heard about heich

More about בורר/selecting on Shabbos. As is well known, there are three conditions that make the activity "eating" and not "selecting": (1) using your hand; (2) take the desired entity from the mixture, not the undesired; (3) for immediate use. Of course there are whole books written on how each term applies specifically and in concert with the others. This last Sunday, R' Fuerst gave his 10th shiur on בורר and he's not just finished. I found the issue using a pot lid when serving food to be the biggest chidush. But first, some background. In reverse order: (3) the activity needs to be performed for immediate use. In this context, that means for this meal, not "straight into your mouth." (2) you need to take what you want, not push away what you don't want. The exception to that is when the part you don't want is blocking access to what you want. That's why you are allowed to peel a banana or orange on Shabbos (for eating right away, of

My wife is, bli ayin hara, an amazing baker. She is the Bubbie about whom the other girls in my granddaughter's bunk in summer camp said, "Oh wow! You brought some of your Bubbie's cookies!?" Today she made the best cookies ever. They are gluten free and delicious. That's not what makes them -- for me, anyway -- the best cookies ever. These cookies are made with almond flour, rolled oats, pumpkin pie filling, and egg, some vanilla, and oil. I only know that because I needed to know what bracha to make. Here are the issues. First, rolled oats are "borei pri ha'adama". Cooked oats, on the other hand, are "borei minei m'zonos". Almond flour, pumpkin pie filling, and oil are all, of course, "she'ha'kol". The overwhelming majority of of the cookie ( Pumpkin Oatmeal Cookies ; but substitute almond flour for the real flour) volume is from "she'ha'kol" ingredients. Normally that would mean that the bracha on

The first mishna in the third chapter of masechta Avodah Zarah (daf 40b) discusses what sorts of statues are considered idols. One of flavor that the sages consider an idol is a statue holding a כדור. Now, as far as I know, כדור means a spherical object and nothing else. Yet, Rashi decided it needed extra explanation and gives the old French equivalent: פילוטא/pelota -- which, from my Spanish I know also means "ball". And in case you don't get it yet, Tosafos (41a, ד''ה כדור) weighs in: because the world is round, as recorded in the Yerushalmi that Alexander the Great went up until he saw the world like a ball () and the ocean (that is, the ocean that surrounds the whole world) like a basin. First, of course, apparently the ancient world knew very well that the world was round like a ball. What's my proof? The reason a statue of a person holding a globe is considered an idol is that the globe represents the world and the statue is meant to show that he (person

 From TftD, Remember Why You are Here : From R' Meilach Biderman: They built this campus with four buildings. One had several floors of rooms for sleeping. Another was a grand dining hall. The third was a beautiful beis midrash. Last, but not least, a gymnasium. Only one thing was missing: They hadn't put up a sign to say whether it was a resort or a yeshiva. What's the difference? They both need the same structures. The only difference is attitude. In a yeshiva, the beis medrash is the focus of everything. Of course, to learn and daven well, you need to stay healthy; that means eating healthy, keeping fit, and getting enough rest. But a resort? The focus for some is the dining hall, for others the sleeping quarters, for others it is the gymnasium. Of course there has to be a beis medrash; after all, they'll want to daven in the morning, maybe catch a mincha and ma'ariv. Some will even grab a quick daf for the day. R' Meilach said this world is that campus -- it

I know it is slightly out of character to put Hebrew text in the title of a TftD. I am also painfully aware that "the עשרת הדיברות" is a bit redundant. Sigh... leaving out the "the" in English sounds/looks wrong, and I simply refuse to use the misleading and wrong translation that King James foisted on us. And " Decalogue"?! Please. The whole world knows that there were two tablets -- five each. One tablet expressed the expressions related to man's role vis-à-vis his (please do not start in on my about pronouns, you know very well what I mean) Creator, the other five his role vis-à-vis other humans. (There, is that better?) The Ramban takes it one step deeper and shows how all of them are really for building a relationship with the Creator. The Ramban sees the order of the עשרת הדיברות as taking us from the most basic obligation of belief in a Unique Creator through its logical ramifications -- 1,2,3,4; then there is a transition to the critters -- 5;

From R' Meilach Biderman: They built this campus with four buildings. One had several floors of rooms for sleeping. Another was a grand dining hall. The third was a beautiful beis midrash. Last, but not least, a gymnasium. Only one thing was missing: They hadn't put up a sign to say whether it was a resort or a yeshiva. What's the difference? They both need the same structures. The only difference is attitude. In a yeshiva, the beis medrash is the focus of everything. Of course, to learn and daven well, you need to stay healthy; that means eating healthy, keeping fit, and getting enough rest. But a resort? The focus for some is the dining hall, for others the sleeping quarters, for others it is the gymnasium. Of course there has to be a beis medrash; after all, they'll want to daven in the morning, maybe catch a mincha and ma'ariv. Some will even grab a quick daf for the day. R' Meilach said this world is that campus -- it has everything, but HaShem didn't p

As previously mentioned, I recently discovered the wonderful shiurim of R' Meilach Biderman, shlita. When it rains, as they say, it pours. It turns out that you short video clips from R' Meilach's shiurim are available via WhatsApp! Just text "subscribe" to +1 (845) 293-2166 in WhatsApp and you'll receive further instructions. Each mini-shiur is from 30 seconds to a minute or two. One of my favorites so far, R' Meilach said over from the Belzer Rav that people make two mistakes in how they respond to shidduchim. First, when the shidduch is finalized, they make a l'chaim. When the shidduch breaks down, though, the whole family strengthens their t'filos. That's backwards, says the saintly Belzer Rav. When a shidduch falls apart, that is the time for l'chaim! Why? Baruch HaShem, that you have been saved from years of suffering! When the shidduch is finalized and everything is a go -- that is the time for everyone to strengthen their t'fi

Every time I ask someone if they have heard of R' Meilach Biderman, they look at me like I am kidding... "Of course!" Ok, so once again I am the last to know; nu nu. I recently received a book of R' Meilach's thoughts on themes around the Jewish year.  The following really hit home with me. Imagine you see a young man a couple of weeks after his chasuna. You see he is completely ignoring his new wife and going about his business like she doesn't exist. You ask him, "Excuse me... didn't you get married recently?" He gets a big smile on his face. "I did! The wedding was amazing! And the week of sheva brachas was amazing; each nicer and more inspiring than the last. Especially on the last day when all my friends and family got together to make something really special." So now you are really confused and ask, "So, what's doing with you and your wife?" Now it is his turn to look perplexed. He thinks you are kidding... "Wh

Here's an interesting and very practical question. It started with a friend telling me that he helps a neighbor to avoid a problem with yichud. The neighbor works from home; much more common now in the post-pandemic world where practically everything is done "on line" anyway. The neighbor 's wife, however, does not work from home; go figure, it's an upside down world nowadays. The issue is what to do when the cleaning lady is there. That's where my friend becomes the hero. He doesn't have to actually be there the entire time in the house, the neighbor just has to be nervous (enough) that my friend might pop in any time. That nervousness is enough to prevent inappropriate actions, and -- it follows -- the prohibition of yichud is not transgressed. So what's the question? My friend was going out of town on business for a day; out that morning, back that evening. Should he tell his neighbor that he is out of town, or better his neighbor doesn't know h

On June 29, 2014, I started a TftD with this: I was struck by the following idea at n'ila a few years ago. Ashamnu, bagadnu, ... gazalnu? From global to specific? Rather, I think we can understand all 23 expressions of admission as applying to each and every sin that we commit. Even if this is not p'shat, it gives a perspective on the damage done by every sin, even the "little" ones. So nine years ago that had been bothering me for "a few years" and it still strikes me each time I say viduy. Looking back at that TftD, it still rings true to me. Moreover, as I wrote then, even though it might not be p'shat in the viduy, it is a good thought and (I hope) that HaShem is giving me an A for effort. This morning, though, I found a gemara that leads me to believe that this might actually be p'shat! (Notice the copious use of weasel words to keep me free of actual liability.) Chazal (Avoda Zara 36b, fist line, you can't miss it) quotes the prop

I mean, really, wouldn't we just as soon move forward? Of course we need to make the necessary changes and ask for forgiveness and pardon. But once we have done that, let's drop it already. Can you imagine sitting down with your spouse or child every morning, pulling out that book (again) and starting your day with, "Well... let's review all of the awful things you have done to me, but for which I have forgiven you." Yet, in the Avinu Malkeinu we say twice a day during the 10 days of repentance, we actually plead -- oh, please write us into Your book of things for which we have been forgiven and pardoned. The phrase "written in a book" means that it is constantly/permanently at the front, so to speak, of HaShem's mind. I saw this question in the sefer K'dushas Levi. (I mentioned to my son-in-law that I had a copy and he suggested I look at the section on Rosh HaShanah -- I am so glad I did.) As is well known, תשובה/repentance comes

Shabbos morning after davening, a chavrusa presented to me a question I don't remember hearing before, nor even knew was a thing. Chazal say (Rosh HaShanah 16b) that a year that doesn't start with shofar will not end well. Since the first day or Rosh HaShanah this year was on Shabbos, we didn't blow shofar. So the question is: What will protect us from a difficult year? Honestly, I didn't really appreciate the question. We didn't blow shofar because Chazal told us not to; זה הוא/what's the question? Then he told me the Meshech Chochma is the source of the question. I now appreciated better that it was my ignorance that was preventing me from really appreciating the question. He told me the answer of the Meshech Chachma and I thanked him... though still not really appreciating what I was hearing. After mincha that afternoon the Agudah had a guest speaker,  R' Rajchenbach, the rosh kollel of the Kollel Zichron Eliyahu. The rosh kollel started with the question

The mishha in Avos says to be as careful with "light" mitzvos as "important" mitzvos, because you don't know how the reward is calculated. There are several different explanations of the lessons one is meant to learn from this mishna, but the unifying theme is that we just don't know how the final דין וחשבון/accountability will be computed. I had an amazing experience at work today that brought this mishna to life for me like never before. We had our quarterly group meeting today, attended also by the heads of our internal customers. (The group I work for by and large provides software tools that allow that group to do the work our external/paying customers need done.) The head of that group showed a slide of all the wonderful things we had done for them over the last year. The list included very large features, some required months of effort and as many as a dozen people involved. People had been given special recognition awards for some of those projects.