By Rabbi Yair Hoffman for 5TJT.com Today, a number of Jews will be getting haircuts.  If they are not careful, however, they could be in grave danger of violating a Torah commandment. Regardless, whoever reads this article before their haircut and follows the instructions below – will fulfill a Torah Mitzvah. If you tell someone who is going to get a haircut about this Mitzvah – then you have been mezakeh that person with a Torah Mitzvah too. Oh, and one last thing. Reading it will help you avoid violating a Torah prohibition too. TORAH MITZVOS REQUIRE INTENT The Shulchan Aruch (OC 60:6 and 589:8) rules that when performing a Torah Mitzvah – intent (kavana) is required. The issue is a debate among the Rishonim, but the final halacha is that it does. THE MITZVAH UNDER DISCUSSION The verse in Vayikra 19:27 tells us, “Do not round off the corner of your scalp and do not destroy the corner of your beard.” The halachos are codified in Shulchan Aruch (YD 181). REASONS FOR THE MITZVAH The Rambam writes (Laws of Avodah Zarah 12:1) that the prohibition is based upon the fact that idol-worshipping priests would cut their hair in this method. Thus the prohibition is based upon not following in the ways of idol-worshippers. The Sefer HaChinuch (251) and SMaG (Lav 57) present this reason as well. The Tur (YD 281:1) indicates that it is a Mitzvah of which we are unaware of the underlying rationale, but we follow it because it is the commandment of the King. INTENT FOR HAIRCUTS The Kaf HaChaim (YD 232:15) writes that this is true for haircuts as well. If we have in mind that we are fulfilling the Mitzvah of “Lo sakifu p’as roshchem” – we receive credit for the Mitzvah. If we do not have this in mind, then we lose out on it. Bear in mind, that we should also have in mind the Mitzvah of Kavod Shabbos and the Mitzvah of Kavod Rosh Chodesh. WHERE ARE THE CORNERS? Every Jewish man has two gun-shaped areas that pointed slightly upward that are located next to his ears. The best way to understand the parameters of where cutting hair on the head is forbidden is to imagine four parts of a gun: The muzzle, the barrel, the hammer and the bottom of the grip or the handle. The muzzle is the front – where the bullet comes out (A). It is where the hair starts coming down. The barrel is the long tube that leads to the back of the gun (B). The hammer is the back of the gun that faces the holder of the gun (C). It is the high point above the ear. And the bottom of the grip (D) is the lowest part of the gun. Regarding hair, it is the bottom of the side burn. If you look at the picture you will see the outline of the gun’s four parts. It is this gun which forms the pe’ah of the head in which we cannot round off our hair. It is found on both sides of the head. The muzzle, once again, is where the hair starts coming down. Every man’s muzzle starts off at a different place. Some are of the opinion that the barrel

by Rabbi Yair Hoffman for 5tjt.com It is a question that a number of people are asking:  When do we commemorate Pesach Sheini by eating Matzah?  Do we do it on the night of the 14th, because that is Pesach Sheini?  Do we do it at Chatzos of the 14th – because that is when the Korban Pesach was brought?  Or do we do it on the night of the fifteenth – which is when it was eaten along with the Matzah? Should we do it during all three?  It should also be noted that the Chazon ish zt”l held that it should not be done at all, because it is adding on to the Torah (See Orchos Rabbeinu Vol. II p. 97). Rav Chaim Kanievsky zatzal followed his father’s view to eat it. ANSWER It seems that there are a number of customs.  Rav Shreya Dublitzky ate it on the night of the fifteenth (HaMevaser HaTorani, Parshas Emor 5772 p. 3)  Rav Yisroel Dovid Harfenes shlita, one of the leading Poskim in Williamsburg recommends doing it both on the 14th after Chatzos and in the evening of the 15th (See Teshuvos Mekadaish Yisroel Sfiras HaOmer #93).  If it is difficult for him to wash twice – then he should do it right before shkiya on the 14th.  I am informed that the Lubavitcher Rebbe said to do it all three times. The truth is that most people eat it, whenever they are reminded about it. INTERNAL MESSAGE And while we contemplate this question, there is an internal message of Pesach Sheni – that we should not miss. It is a message brought out by the Gerrer Rebbe – the author of the Chidushei HaRim. Rav Yitzchok Meir Alter (1799-1866) was the very first Gerrer Rebbe. A TIKKUN FOR THOSE B’DERECH RECHOKAH He writes that this particular day, Pesach Sheni, is a tikun for those who are perceived as beyond the pale – “B’derech Rechokah” – in his words. They are outside the scope of assistance. To them, to those who could not develop the closeness and Dveikus to Hashem that was emblematic of Pesach – is this second chance. The Psukim in Bahaaloscha tell us: There were men who were impure of the dead, and therefore, could not make the Pesach Korban on that day. They approached Moshe and Aharon on that day. Those men said to him, “We are impure [because of contact] with a dead person; [but] why should we be excluded so as not to bring the offering of Hashemin its appointed time, with all the children of Israel? Moshe said to them, “Imdu – Wait, and I will hear what Hashem instructs concerning you.” A NEW MEANING FOR IMDU The Chidushei HaRim writes that Imdu does not mean wait – but rather it means imdu in Teshuvah and Tefillah. It is not too late, just stand and pursue these two Avodahs and Hashem will help you along the way. The Chidushei HaRim writes that this is the day for the off-the-derech kids that are now in every single one of our communities. Each community among us, whether it be chassidisha, litvisha, or modern orthodox, has children that have left the fold. Those that the Chiddushei HaRim refers to have issues of self-esteem, serious alcohol consumption,

by Rabbi Yair Hoffman for 5tjt.com in honor of the bris milah of a new einekel to be”H take place on Monday morning. There will certainly be a lot of Bris Milahs this week where the name given will be Shmaryahu Yoseph Chaim. That is a certainty.  But many people will be unsure as to the nature of the type of Bris that will be performed. There are halachic and procedural differences in the manner in which the Bris Milah is performed.  There are two types of Bris Milahs, and they are different not only in the manner and style of how the Bris is actually performed, but they also produce different physical results as well. The best way to characterize the two different methods are with the following terms: The two-step method The one-step method There are mohelim that practice the two-step method.  This is the more traditional method – practiced for thousands of years.  This method is near universal among Chassidish Mohalim. There are mohelim that practice the one-step method.  In America, in the Litvish world, this is the most common method. Few mohalim, however, will practice both methods, but some do. Mohalim are also rather territorial about their particular method.  It is a somewhat touchy issue with many of them, so proceed with caution when and if you bring up the subject. What follows is not for the faint of heart – so proceed with caution.   However, the material under discussion is Torah – and we are obligated in learning all sections of Torah – even those that can make us a little queasy.  So here goes. THE ORLAH HAS TWO PARTS The Orlah actually has two parts – the outer part and the inner part.  The inner part is referred to as the “or hapriyah.”  The inner part is actually termed a “mucous membrane” and is similar to the inside of an eyelid.  Imagine the lip – the outer side is dryer skin, while the inner side is not. THE TWO STEP METHOD In the two step method, the upper part is lifted upward and cut with the Mohel’s knife.  This is the first step. The inner part is peeled back and torn with the Mohel’s sharpened thumbnail, and then pulled down toward the body of the baby.  This is the second step.  The lowered inner part eventually fuses together with the remnant of the upper part. The thumbnail’s role in the second step is even mentioned in the Midrash.  The Yalkut Shimoni (#723) on the verse in Tehillim, “Kol Atzmosai Tomarnah” – states as follows:  Dovid HaMelech says, “I praise You (Hashem) with each of my limbs and fulfill Mitzvos with them.. fingernails – to perform Priyah with them.. THE ONE STEP METHOD In the one-step method, the Mohel uses a hemostat to grasp both the inner orlah along with the upper orlah.  A hemostat looks like a scissors, but it is actually a clamp type of device.  Generally speaking, the inner Orlah does not go up with the outer Orlah so easily without the hemostat.  When they are clamped together –  it does go up.  The mohel then takes his Mohel knife and cuts both off together. In this method, the Milah and the Priyah are accomplished at the same time.  There are one

One of the most moving, inspiring, and integral components of any major Dirshu event is the profound achdus that it represents. Achdus both among the wide-ranging crowd that spans the entire gamut of Torah Jewry and achdus among the Gedolei Yisrael who came to encourage, strengthen and express their admiration for lomdei Dirshu. The greatest Roshei Yeshiva from the Litvish Torah world addressed the event, including HaGaon HaRav Aharon Feldman, shlita, Rosh Yeshivas Ner Yisrael Baltimore; HaGaon HaRav Elya Ber Wachtfogel, shlita, Rosh Yeshivas South Fallsburg; HaGaon HaPosek, HaRav Hillel David, shlita, Rav of Shaarei Torah; HaGaon HaRav Shlomo Feivel Schustal, Rosh Yeshivas Tiferes Yerachmiel; Hagaon HaRav Aryeh Malkiel Kotler, shlita, Rosh Yeshivas Beth Medrash Govoha of Lakewood, and numerous others. There were the great Admorim and Rabbanim of the Chassidishe world, the Rachmastrivka Rebbe, shlita; the Skulener Rebbe, shlita, who made the siyum and gave over such sweet words of chizuk, the Chernobyler Rebbe, shlita; the Kossover Rebbe, shlita; the Vienner Rav, shlita; HaGaon HaRav Yechiel Mechel Steinmetz, shlita, Skverer Dayan and senior Posek of Boro Park; and HaGaon HaRav Yitzchok Zalman Gips, Rav of Khal Birchas Avrohom of Boro Park. There were prominent Sephardic giants such as Hagaon HaRav Shmuel Choueka, shlita, Rav of Khal Ohel Simcha; HaGaon HaRav David Ozeri, shlita; and numerous other prominent rabbanim. The diversity of the crowd was limited to externals because in truth, there was no diversity! When everyone was singing and dancing after the siyum and clasping hands, there were no Chassidim and no Yeshiva types. There were no Sephardim or Ashkenazim. They were all just Torah Jews, Yidden united by the Torah we learn and the halacha and Daf HaYomi B’Halacha that they all learn and observe. After the Hadran, Rav Malkiel Kotler, Rosh Yeshiva of Beis Medrash Govoha of Lakewood, was called upon to say the Kaddish. Rav Kotler said, “Chazal teach us that he who learns halachos every day is assured a place in Olam Habaah. Chazal,” Rav Kotler continued, “do not only mean that after his lifetime he will go to Olam Habaah, rather, they are giving us a message for this world too. A person who learns halacha every day, lives his life ‘Olam Habaadig’, he lives his life in this world with an eye above the world.

by Rabbi Yair Hoffman for 5TJT.com This article is presented in honor of the Bris Milah of Tehila and Dr. Noah Michaels this morning. There are halachic and procedural differences in the manner in which the Bris Milah is performed.  There are two types of Bris Milahs, and they are different not only in the manner and style of how the Bris is actually performed, but they also produce different physical results as well. The best way to characterize the two different methods are with the following terms: The two-step method The one-step method There are mohelim that practice the two-step method.  This is the more traditional method – practiced for thousands of years.  This method is near universal among Chassidish Mohalim. There are mohelim that practice the one-step method.  In America, in the Litvish world, this is the most common method. Few mohalim, however, will practice both methods, but some do. Mohalim are also rather territorial about their particular method.  It is a somewhat touchy issue with many of them, so proceed with caution when and if you bring up the subject. What follows is not for the faint of heart – so proceed with caution.   However, the material under discussion is Torah – and we are obligated in learning all sections of Torah – even those that can make us a little queasy.  So here goes. THE ORLAH HAS TWO PARTS The Orlah actually has two parts – the outer part and the inner part.  The inner part is referred to as the “or hapriyah.”  The inner part is actually termed a “mucous membrane” and is similar to the inside of an eyelid.  Imagine the lip – the outer side is dryer skin, while the inner side is not. THE TWO STEP METHOD In the two step method, the upper part is lifted upward and cut with the Mohel’s knife.  This is the first step. The inner part is peeled back and torn with the Mohel’s sharpened thumbnail, and then pulled down toward the body of the baby.  This is the second step.  The lowered inner part eventually fuses together with the remnant of the upper part. The thumbnail’s role in the second step is even mentioned in the Midrash.  The Yalkut Shimoni (#723) on the verse in Tehillim, “Kol Atzmosai Tomarnah” – states as follows:  Dovid HaMelech says, “I praise You (Hashem) with each of my limbs and fulfill Mitzvos with them.. fingernails – to perform Priyah with them..” THE ONE STEP METHOD In the one-step method, the Mohel uses a hemostat to grasp both the inner orlah along with the upper orlah.  A hemostat looks like a scissors, but it is actually a clamp type of device.  Generally speaking, the inner Orlah does not go up with the outer Orlah so easily without the hemostat.  When they are clamped together –  it does go up.  The mohel then takes his Mohel knife and cuts both off together.  In this method, the Milah and the Priyah are accomplished at the same time.  There are one step Mohalim who are able to grab it in a manner that they can cut the inner orlah as well – even without a hemostat. The physical differences between the one-step method and the two-step method are not minimal.  The one step

By Rabbi Yair Hoffman for 5tjt.com “You’re not my mother! So I don’t have to honor you.” “Yes you still do, young lady.” Everyone knows about the Mitzvah of honoring parents – it is one of the Ten Commandments.  Indeed, according to the Gemorah in Kiddushin, it is also one of the natural laws that the entire world is well aware of. ** There is a Yesoma who, boruch Hashem, just got engaged.  If anyone would like to assist in making her chasuna please donate here or contact the author.** But what about step-mothers or other relatives? What about older brothers, uncles, aunts, and in-laws? And if there is such an obligation? Are the obligations the same as to parents or are there differences? The first thing we must do is differentiate between obligations that stem from “Kavod – honor” and obligations whose source is “Moreh” or showing awe. For example, the obligation to serve one’s father or mother comes from the obligation of “honor.” On the other hand, the fact that we don’t sit in his or her seat comes from Moreh. Most of the obligations that apply to “other relatives” come from “Kavod.” These issues are dealt with extensively in volume six of a work entitled “LeRayacha Kamocha” by Rabbi Dovid Ariav. STEP PARENTS Let’s start with the step-mom and step-dad. The Gemorah in Kesuvos (103a) tells us that the word “Es” in Kabaid es avicha comes to include the step-mother (see Shulchan Aruch YD 240:21). There is a debate in the Rishonim whether this obligation is biblical, the Rambam (Hilchos Mamrin 6:15) holds that it is biblical and the Meiri (on Kesuvos 103a) holds that it is only Rabbinic. We rule that it is Biblical. The obligation, however, stems from Kavod and not Moreh (See Betzail HaChochma 3:95). Technically, the reason why we don’t call parents by their first names is Moreh – so although one could technically call them by their first names, the Minhag in Klal Yisroel seems to be not to do so. [One should also be careful not to call them Dad or Mom in front of one’s own parents unless one is absolutely sure that they do not mind at all – Author’s extrapolation from letter #9 of Rav Chaim Kanievsky Shlita.] DURATION OF OBLIGATION The obligation is also only during the lifetime of the parent. After the parent has passed away, the Chayei Odom (67:22) writes that the obligation is only Rabbinic. The Shulchan Aruch (YD 240:21) calls it a “Davar Hagun” – a proper thing to honor them. It would seem that the Chaeyi Odom is actually arguing with the Shulchan Aruch when he writes that it is a Rabbinic obligation. The simple indication of the Shulchan Aruch is that it is a good and proper ethical imperative, but not a full halachic obligation. OLDER SIBLINGS Let’s move on to the older brother and sister. Sister??? Yes, sister. But let’s start with the brother. The Gemorah in Kesuvos (103a) tells us that the extra Vov in “v’es imecha “ comes to include the older brother. The rationale is because it is disrespectful for a parent if their descendents are treated improperly, according to the Ramban (Hasagos LeSefer haMitzvos of the Rambam Shoresh 2). The Minchas Chinuch (#33) understands this obligation to be

By Rabbi Yair Hoffman for 5tjt.com They arrived on Thursday before Shabbos.  Seventy young “special needs” children under the care of the Yaldeinu Organization, with seventy counselors in tow – that’s one on one for those who didn’t catch that, and each group of six counselors has a group leader.  Many of the counselors and group leaders are from the Five Towns. Yaldeinu utilized a federal program that provides a “respite” for special needs students.  So why not hold that yearly respite in Orlando Florida?  The only downside is that the federal program does not pay for flight transportation – but with tickets to Florida at two hundred and fifty dollars each – why not? And so with the majority of costs covered – numerous house in the Solterra resort – fifteen houses were rented and the “special needs” kids were given the opportunity to have the time of their life. They arrived on a Thursday. “We filled up the entire JetBlue flight almost – 125 seats out of 150. A huge kiddush Hashem was made,” remarked Tova S., a group leader who is also a speech therapist for Yaldeinu.  “They behaved so nicely and the staff of Jetblue was so impressed by how the counselors took care of the kids.” After their arrival, they ate supper and then went to bed.  Each of the fifteen houses that were rented was given a name by color, the red house, the blue house, the green house – etc. The minyanim were held in the black house, and numerous other frum families joined in.  The Yaldeinu administration even allowed for an earlier mincha to accommodate the litvish guests who wished to eat eat Shalosh Shidus with their families before Shkiya. On Friday, they went to Showcase of Citrus for orange-picking and a tractor ride.  They fed animals and had a grand-old time. Shabbos was very special.  They had a makkos show because it was Parshas Bo.  They also brought someone to do a magic show.  There was also a talent show. Motzaei Shabbos there was a Don Stern concert at Omni Resport and three buses were rented to transport the kids.  Don Stern sang all of the up-and-coming songs.  The kids were dancing and French Fries were served as well. Every day there is swimming on the schedule and then a trip.  On Sunday the plan is to go to Legoland; tomorrow Busch Gardens; Tuesday, Seascreamer; Wednesday SeaWorld and on Thursday it is back to New York. “Each of the counselors was incredibly loving,” remarked T.H., a young lady who was vacationing and was so enamoured with the organization that she volunteered to help the counselors over Shabbos. The founders of Yaldeinu prefer anonymity, but essentially, they saw a need and decided to address it.  Currently it is run by the founder, her husband, and their children. “The Yaldeinu school is heimish and super-professional,” continued Tova S., “If, for example, a child needs drum lessons – the administration makes it happen.  The administration treats the staff incredibly well, taking them out every month.” “The yearly program is staffed by a remarkable cadre of professionals, OT’s, PT’s, Speech therapists, but when they come to Orlando, they play a totally different role,” observed this author’s daughter, Shira.  “One of the speech therapists, for example,

Dear Fellow Jew.  Thank you. Thank you for being a part of something totally unexpected yet deeply needed. Thank you for showing that Am Yisroel is really one, interconnected people; that achdus is not just words but a reality.  Over the past nine months, the Miracle Sefer Torah has brought hundreds of thousands of Jews together from all walks of life: Chassidim and Litvish, Ashkenazim and Sephardim, religious and secular.  The Rabbonim, Admorim, and askanim of our communities made a conscious effort to allow their participation in this Torah to be publicized, so that the Jewish world will see and take to heart that our leaders are committed to unity.  The journey of this Torah within this dark time has reminded us that we are stronger when we are one. That Am Yisroel, when united under one Torah, can meet any challenge and overcome the darkest night of galus.  We are deeply humbled and privileged to be able to play a small role in this accomplishment.  This experience and its lessons will stay with us for a lifetime, and we hope that is true of you as well.  Wishing you and your family a happy and healthy Chanukah,  May the joy of our achdus cause our Heavenly Father to finally usher in the era of open and revealed good, the coming of Moshiach. United for protection team;  Zalmy Cohen  Berel Junik  Shloimy Greenwald

Unity is something easily preached, but seldom practiced. Which is what makes the Siyum of the Miracle Sefer Torah on Sunday night such a rare achievement. It was a joyous, climactic denouement for the Torah that was nine months in the making. Born in Crown Heights in the thick of Covid and inspired by the now-ubiquitous story of the Baal Shem Tov, the Torah raced across boundaries real and imagined. Rabbi Paysach Krohn, the popular international speaker, put it plainly in his address during the evening’s festivities, “This Torah united Chassidim and Litvish, Ashkenazim and Sephardim.” Indeed, in a frantic final week, the Miracle Sefer Torah embarked on a tour across the richly diverse tapestry of the Tri-state frum world. From Lakewood to Boro Park, Williamsburg to Crown Heights, to Monroe, Monsey, and Flatbush, the Torah arrived at the homes and Battei Midrashim of Rabbanim, Admorim, and askanim of every stripe where they grasped the same quill and filled in letters in the same Sefer Torah. After making final stops at the Lubavitcher Rebbe’s Ohel and then in the Rebbe’s office at 770 Eastern Parkway, the Torah made its way to a hall in Brooklyn, where it was given the royal treatment of a six-hour-long celebration live-streamed to nearly 500,000 viewers across the world. The masterfully planned program produced by Shneur Najar and program director Dovid Weinbaum wove narrative, inspiration, and entertainment into a compelling viewing experience. Videos, crafted by Rivkin Media, of first-hand testimony from those who credit their miraculous healing to a letter in the Miracle Sefer Torah gave way to messages from the dynamic brotherly duo of Rabbis Simon and YY Jacobson which seamlessly moved to performances from a veritable who’s who in Jewish music. Avraham Fried, Mordechai Ben David, Chaim Yisrael, Eli Marcus, Baruch Levine, 8th Day band, Lipa Schmeltzer, Shmuli Ungar, Shlomo Simcha and Mendy J sang solo and in duet, soulful tunes and rousing Hakafos niggunim, as they danced across the stage late into the night. Avrumi Schreiber & The Freilach Band provided world-class musical accompaniment, and Bentzi Marcus made the musical arrangements. From the beginning, the Miracle Sefer Torah was defined by urgency. Rabbi Moshe Klein, owner of Hasofer, who wrote the Torah, shared how Beryl Junik, Zalmy Cohen, and Shloime Greenwald called him late one night to commission the Sefer Torah. He agreed, and said he would go to the office the next morning to begin the work. Ten minutes later, however, they called again, “we have to do it now.” Rabbi Klein made his way to Junik’s house, where he wrote the first letters of the Torah. In the end, that urgency never faded. The Siyum was a rallying cry of achdus, not just preached but practiced. After the Torah had been completed, lifted, and dressed, Rabbi YY Jacobson spoke about achdus. “Ahavas Yisrael is the courage to learn the song in someone else’s heart. And to then sing it to them when they forget it.” He continued to decry “fragmentation, enough mistrust…enough of the tunnel vision that constricts us.” The Torah that danced across the stage was a testament to that conviction. A Torah that contains the multitudes of the Jewish people; from Chassidish to Litvish, Ashkenazi to Sephardi, religious to secular. The three tireless organizers, Shloime Greenwald, Zalmy Cohen and Berly Junik, can only hope that the lessons learned persist long after the Torah’s epic completion. https://youtu.be/qjmzHw0GQOg

By Rabbi Yair Hoffman for 5tjt.com Everyone knows about the Mitzvah of honoring parents – it is one of the Aseres Hadibros – the Ten Commandments. Indeed, according to the Gemorah in Kiddushin, it is also one of the natural laws of which the entire world is well aware. But what about step-mothers or other relatives? What about older brothers, uncles, aunts, and in-laws? And, if there is such an obligation, are the obligations the same as to parents or are there differences? KAVOD VERSUS MOREH The first thing we must do is differentiate between obligations that stem from “Kavod – honor” and obligations whose source is “Moreh” or showing awe. For example, the obligation to serve one’s father or mother comes from the obligation of “honor.” On the other hand, the fact that we don’t sit in his or her seat comes from Moreh. Most of the obligations that apply to “other relatives” come from “Kavod.” These issues are dealt with extensively in volume six of a work entitled “LeRayacha Kamocha” by Rabbi Dovid Ariav. STEP PARENTS Let’s start with the step-mom and step-dad. The Gemorah in Kesuvos (103a) tells us that the word “Es” in Kabaid es avicha comes to include the step-mother (see Shulchan Aruch YD 240:21). There is a debate in the Rishonim whether this obligation is biblical, the Rambam (Hilchos Mamrin 6:15) holds that it is biblical and the Meiri (on Kesuvos 103a) holds that it is only Rabbinic. We rule that it is Biblical. The obligation, however, stems from Kavod and not Moreh (See Betzail HaChochma 3:95). Technically, the reason why we don’t call parents by their first names is Moreh – so although one could technically call them by their first names, the Minhag in Klal Yisroel seems to be not to do so. [One should also be careful not to call them Dad or Mom in front of one’s own parents unless one is absolutely sure that they do not mind at all – [Author’s extrapolation from letter #9 of Rav Chaim Kanievsky Shlita.] DURATION OF OBLIGATION The obligation is also only during the lifetime of the parent. After the parent has passed away, the Chayei Odom (67:22) writes that the obligation is only Rabbinic. The Shulchan Aruch (YD 240:21) calls it a “Davar Hagun” – a proper thing to honor them. It would seem that the Chaeyi Odom is actually arguing with the Shulchan Aruch when he writes that it is a Rabbinic obligation. The simple indication of the Shulchan Aruch is that it is a good and proper ethical imperative, but not a full halachic obligation. OLDER SIBLINGS Let’s move on to the older brother and sister. Sister? Yes, sister. But let’s start with the brother. The Gemorah in Kesuvos (103a) tells us that the extra Vov in “v’es imecha “ comes to include the older brother. The rationale is because it is disrespectful for a parent if their descendents are treated improperly, according to the Ramban (Hasagos LeSefer haMitzvos of the Rambam Shoresh 2). The Minchas Chinuch (#33) understands this obligation to be Biblical in origin, while the Aruch haShulchan (YD 240:43) understands it to be Rabbinic. Here too the obligation stems from kavod – not moreh – he may thus sit in his older brother’s seat (although if

by Rabbi Yair Hoffman for 5TJT.com Tonight is Pesach Sheni. And although many people eat Shmurah Matzah tomorrow, unfortunately, few people understand its internal message. It is a message brought out by the Gerrer Rebbe – the author of the Chidushei HaRim. Rav Yitzchok Meir Alter (1799-1866) was the very first Gerrer Rebbe. He writes that this particular day, Pesach Sheni, is a tikun for those who are perceived as beyond the pale – “B’derech Rechokah” – in his words. They are outside the scope of assistance. To them, to those who could not develop the closeness and Dveikus to Hashem that was emblematic of Pesach – is this second chance. The Psukim in Bahaaloscha tell us: There were men who were impure of the dead, and therefore, could not make the Pesach Korban on that day. They approached Moshe and Aharon on that day. Those men said to him, “We are impure [because of contact] with a dead person; [but] why should we be excluded so as not to bring the offering of Hashemin its appointed time, with all the children of Israel? Moshe said to them, “Imdu – Wait, and I will hear what Hashem instructs concerning you.” The Chidushei HaRim writes that Imdu does not mean wait – but rather it means imdu in Teshuvah and Tefillah. It is not too late, just stand and pursue these two Avodahs and Hashem will help you along the way. The Chidushei HaRim writes that this is the day for the off-the-derech kids that are now in every single one of our communities. The Corona era is making it worse.  They are not even attending school anymore.  They are involved in things.. well, enough said. Each community among us, whether it be chassidisha, litvisha, or modern orthodox, has children that have left the fold. Look around. They are hanging out on the street corners, at the late night Dunkin Donuts – hechsher and sans hechsher, and worse. Much worse. Those that the Chiddushei HaRim refers to have issues of self-esteem, serious alcohol consumption, and many are abusing drugs. Many OTD kids have tattoos and multiple piercings. They are everywhere – on Ocean Parkway in Brooklyn, in Lakewood, New Jersey. They are leaving Williamsburg in droves. And their parents toss and turn at night worrying about them. It is to the point where, to echo a Pesach theme – “ain bayis asher ain bo mais – There is not a home that has not been affected.” This Chiddushei HaRim is telling us that we need visionary leaders who can revolutionize what is not working with our systems. We need leaders who can fix things so that the off- the-derech children do not find solace in areas foreign to Torah. We need leaders to keep our youth enthused in their Yiddishkeit. We must conceive of not merely a stop-gap measure, but something more. We must research what the largest risk factors are. We must develop and innovate programs, plans and ideas that will reduce these risk factors. We need to put our collective minds and our financial pocket books together. Torah society needs a comprehensive solution to address this ever widening problem. Indeed, the Sefer Chasidim (308) explains that even if there is significant financial strain we need to create separate institutions