LIVING WITH THE PARSHAH 5779, PARSHAS RE’EH ROSH CHODESH ELUL By HARAV YAAKOV FEITMAN, KEHILLAS BAIS YEHUDAH TZVI One of the great Baalei Mussar of the past several generations was Rav Leib Chasman zt”l. In his classic sefer Ohr Yahel, he marvels at the power of the opening word Re’eh of our Sedra. He points out that the posuk did not say “Listen” or “You should know,” but “See.” This means, he explains, that the Torah is guaranteeing that we have the ability to attain the level of certainty that our actions have brought a blessing to our homes and families. It would have been sufficient to be promised that we will receive blessings even in this world for our good deeds, for in truth there doesn’t have to be reward in this world, since there is a much more important world coming up. The Torah’s use of the word Re’eh in such a prominent position indicates that Hashem wants us to be aware that we can iyH see those blessings. Furthermore, he teaches that the word lifneichem – before you – indicates that we actually don’t even have to search for this proof; it is right in front of our eyes and we need but reach out and it is ours. Let us explore these important words a bit. Rav Yitzchok Sorotzkin (Rinas Yitzchok, page 352) quotes the Maharal (Gur Aryeh here) that unlike Hashem’s warning that sin results in curses and punishment, good deeds result in blessings immediately. Why is that? The Rinas Yitzchok explains that when we even plan to do something good, we are rewarded even if our plans don’t happen for some reason (Kiddushin 40a). For this reason, as soon as we have decided to do a mitzvah, the result is instantaneous. The problem with these wonderful words is that we can probably all remember having tried to accomplish something good and having had our plan thwarted. Did we all suddenly win the lottery or some other positive reward? Probably not, so what does this Gemara and its interpretation mean? One answer might be gleaned from the words of the B’nai Yissaschar (Maamorei Nisan, page 196) that performing good deeds accomplishes one of two things, bringing a bracha to us and a curse to our enemies. We could conclude that sometimes our mitzvos bring a downfall to one of the enemies if Israel but we certainly don’t always know about it. In fact, the Chasam Sofer famously asked why Dovid Hamelech (Tehillim 117) declares that “Praise Hashem all nations…for His kindness has overwhelmed us.” Why would the other nations – presumably even our enemies – praise Hashem for our salvation and miracles? Surely they would, if anything curse or complain about our celebrations. The answer, he explains, is that very often only they what they have been plotting and how miraculously we were saved. The Prime Minister of the State of Israel has often somewhat mysteriously hinted at the incredible number of terrorist plots which have been foiled without fanfare. Yes, we can thank the Mosad and IDF for some of these events, but how many were quite simply an act of G-d? The answer is that all of them were, albeit sometimes performed by human beings as His agents. So when we do a mitzvah or plan one, we are rewarded instantly but not always in ways in which can perceive or recognize. This Elul, may we be zocheh to instant reward for our mitzvos and learning. However, let us remember that Hashem has many ways to distribute and allocate our remuneration. We should be happy and joyous that our actions have resulted in a bracha to Klal Yisrael in whatever form Hashem decides to favor us in His wisdom. A GUTTEN SHABBOS AND ROSH CHODESH ELUL HALACHA OF THE WEEK 5779 PARSHAS RE’EH ROSH CHODESH ELUL BY HARAV YAAKOV FEITMAN KEHILLAS BAIS YEHUDAH TZVI This week review some of the Halachos about Elul we have learned during the past few weeks Question: If one has the opportunity to recite Selichos at a late morning minyan – i.e. after sunrise – or after midnight, which is preferable? Answer: Interestingly, this is a machlokes between two contemporary Poskim. Rav Y.S. Elyashiv (Choveres Glatt, 5765, page 151) and Rav S.Z. Auerbach (Halichos Shlomo) hold that morning is preferable and Rav Chaim Kanievsky (Ishei Yisrael 45:12) holds that after Chatzos is preferable. Either way is fine but all these Poskim agree that one should not recite Selichos before midnight except under extremely dire conditions. Question: If a Chazan opted not to daven for the amud one year, does he lose his chazakah? Answer: Yes (Aruch Hashulchan 581:6). Question: Is there a preference to which talis the Chazan should wear for an early morning Selichos? Answer: The problem with the early morning talis is that it is too early to make a bracha but there is some question whether or not someone should make a bracha on his own talis at that hour. Therefore, some Poskim suggest that he should borrow someone’s talis since even the Shul’s talis requires a bracha because everyone owns a part of it (see Mishnah Berurah 14:11). However, Rav Chaim Kanievsky’s understand of the Mishnah Berurah’s conclusion is that if the Chazan has in mind that he is only putting on the talis for kavod hatzibur – in honor of the congregation – he does not have to make a bracha (see Daas Noteh Tzitzis, page 252). We may follow this opinion and put on the Shul talis without making a bracha). Question: I have heard that there is a preference to being Matir Neder in front of people who have already done their own Hataras Nedarim. Is there such a Halacha? Answer: There is indeed such an opinion by the Toras Chesed of Lublin (see Rav Tzvi Pesach Frank, Mikraei Kodesh No. 3). However, the overwhelming number of Poskim do not mention such a chumra and could obviously cause great difficulty on Erev Rosh Hashanah so one should not be makpid on such an opinion. Question: May relatives be a part of the three “Dayanim mumchim” who perform Hataras Nedarim or may the one reciting his own Hataras Nedarim do so in front of a relative? Answer: We are not makpid on this and relatives may be on the Bais Din and recite in front of a Bais Din of relatives (Rav Sroyo Devlitzky zt”l, who was niftar just recently, Kitzur Hilchos Moadim 3). Question: Do women have to do Hataras Nedarim? Answer: In the Shuls in which I davened and learned most of my life, the great Rabbonim and Poskim were not makpid that one should mention his wife and daughters, let alone have women coming to do Hataras Nedarim. They all seemed to follow the opinion of Rav Shlomo Zalman Auerbach (Halichos Shlomo Rosh Hashanaha1:10). However, Rav Elyashiv (Ashrei Haish 3:13:24-25) and Rav Moshe Sternbuch (Teshuvos Vehanhagos 1:338) hold that women are obligated. Therefore, if possible every husband and father should menion his wife and/or daughters to the Dayanim by saying “I wish to include by wife and daughters in my Hataras Nedarim.” Of course, if one forgot, we can certainly rely upon the position of Rav Shlomo Zalman Auerbach zt”l. A GUTTEN SHABBOS AND ROSH CHODESH ELUL