סיום בין הזמנים לאלפי בחורי ישיבה. בתכנית האמנותית, הזמר האהוב מוטי שטיינמץ במופע מרגש במיוחד
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During the Second Temple, the Greek empire reigned (over Israel),1 and they (the Greeks) passed decrees against the Jews and (tried) to erase their religion, and did not allow them to carry out Torah (study) or the commandments. They put their hands on their property and their daughters. They entered the Temple, destroyed and made the pure unclean. The Jews were in great distress because of them and were much oppressed, until the G-d of their fathers had mercy on them, delivering them from their hands and saving them. Then overcame, the sons of the Hasmonean High Priest, (the Greeks) and killed them and saved the Jews from their hands. They appointed a king from the Priests, and the kingdom of Israel was restored for more than 200 years until the destruction of (the) second (Temple). When the Jews overcame their enemies and destroyed them, it was the 25th of Kislev2 when they entered the Sanctuary (inner room) and did not find pure (olive) oil in the Temple, except one jar sealed with seal of the High Priest, and it did not contain enough to light except for one day only. But they lit from it the lamps of the Menorah3 for eight days, until they could crush olives and produce a (new quantity) of pure oil. For these reasons, decreed the Sages of that generation that these eight days that begin on the 25th Kislev, will be days of joy and praise. One lights on them lamps at evening at the entrance to the houses, every evening of the eight nights to show off and demonstrate the miracle. These days are called ''Hanukah'' that is to say ''they rested'' (chanu) on the ''25'' ('th of the month) because on the 25th they rested from their enemies. and also because of those days they (re)-dedicated the house (Temple) which their foes had defiled. Also some say that it is a commandment to increase slightly the festive meals on Hanukah. Another reason is because the work of (building) the Sanctuary (in the desert) was completed in these days. One should tell one's children the story of the miracles that were done for our fore-fathers in those days, (see Josephus) However, these meals are not considered as part of the commandment unless one says at the meal songs of praise. One should increase charity in these Hanukah days, for this can help mend any defects in our souls. This charity, should be given particularly to poor Torah scholars. (KSA 139:1)
1) 352 BCE until 70 CE
2) 139 BCE
3) The Menorah was made of gold and had seven branches.
The Rishonim discuss whether or not a person may do an aveira so the public can benefit. Tosfos in Shabbos, daf daled amud alef brings proof that it is permissible from the gemara in Gittin, daf lamed ches that tells us that Reb Eliezer freed his slave to complete a minyan despite the fact that there is a lav against freeing slaves. The gemara explains that it was done because this was a mitzvah for the rabim (public.) Tosfos tells us we learn from here that when it comes to a mitzvah for the public one may do an aveirah.
Reb Elchanan in Kovetz Hearos explains that the reasoning for permitting an aveira is due to the concept of arvus, every Yid is responsible for other Yidden. If one Yid is faced with an asseh and the other Yid is faced with a lav, the result is that the asseh will be docheh the lo saaseh since the person being oveir the lav is also required to do the asseh of his friend because of arvus.
The question arises whether one has a mitzvos aseh kiyumis where he could be mekayem the mitzvah but it is not mandatory; for example, if a person does not have a minyanhe could still daven on his own. Do we say even in the case of mitzvas kiyumis that asseh docheh lo saaseh or not? This question would be applicable in a case where a person is patturfrom a mitzvah but still wants to do the mitzvah. Do we say asseh docheh lo saaseh, or do we say he is really pattur from the mitzvah, therefore the asseh is not docheh the lo saseh. Would a person need to daven with a minyan if it would translate into him losing money? (Note: this is not a case where he won’t earn money.) No, a person would not. How could Reb Eliezer free his slave in order to daven with a minyan when he was losing money by freeing his slave? If you hold that a mitzvah kiyumis is docheh a lo saaseh, then it is obvious that he should free the slave and be mekayem the mitzvah of minyan. If you hold that asseh is docheh lo saaseh only by a mitzvah chiyuvis, he should not have freed his slave because he was losing money by doing so.
There is another tirutz that differs from the Kovetz Hearos mentioned above. The reason we tell someone to do an aveirah so the public can do a mitzvah is not due to a din of arvus but rather a din in kadima. When a scenario comes along where a private person is up against a tzibbur, we say that the tzibbur has kadima. This would make sense why Reb Eliezer freed his slave despite the fact that he personally had no chiyuv to daven with a minyan since he was losing money.
The difference between these two tirutzim would be whether the person has to do teshuva for doing an aveirah. According to Reb Elchanan in Kovetz Hearos he would not need to do teshuva since his aveira is nidcheh for the mitzvah. According to the din of kadima the person lemaaseh did an aveirah and would require teshuva.
We see from this discussion how important it is to help the klal and how much appreciation we need to have for those who do so; they sometimes sacrifice their own mitzvos and or do aveiros le’tovas the klal. May they be zocheh to all the brachos we say before mussaf on Shabbos.