Based on the the pasuk in Sefer Zecharyah (8:19), Benei Yisrael observe public fasts days on Shiv'ah Assar Be'Tammuz, Tisha Be'Av, Som Gedalyah and Assarah Be'Tevet. The Rambam writes (Hilchot Ta'aniyot 5:1) that these fasts, which commemorate tragic events in our nation's history, serve to remind us of our sins and our ancestors' sins, thus inspiring us to do teshuvah. Since every generation in which the Mikdash is not rebuilt is considered responsible for its destruction, we must perform teshuvah for our sins. Five calamities occurred on Shivah Assar Be'Tammuz: the luhot were broken; the daily "tamid" offering in the Bet Hamikdash was discontinued; the enemies breached the wall of Yerushalayim during the period of the destruction of the second Mikdash; Apostamus burned the Torah; and a statue was brought into the Bet Hamikdash.

One who is sick -- even if his illness is not life-threatening -- is exempt from these four fasts, including Tisha Be'Av. However, this exemption applies only to those whose illness has made them bedridden, such as patients with fever and the like. Those who simply do not feel well, such as one experiencing a headache, must fast. A woman who had given birth within thirty days before a fast -- even Tisha Be'Av -- is considered ill and hence exempt from fasting. After thirty days, however, she must fast on Tisha Be'av. She need not observe the other three fast days since a nursing mother is exempt from these three fasts. This exemption applies even if she is not actually nursing, as a woman does not fully recover from the effects of childbirth until twenty-four months thereafter. A pregnant woman after forty days from conception who suffers from discomfort and vomiting is exempt from these three fasts days. A groom must observe all these fasts, even should they occur within the first seven days after his wedding, because the public mourning overrides his individual celebration. However, if one of these fasts occurred on Shabbat and was thus observed on Sunday, a groom during the seven days after the wedding may eat after midday. This dispensation applies as well to a "sandak," "mohel" or father of a circumcised child on the day of the circumcision. All those exempt from the fast need not perform "hatarat nedarim."

The Gemara in Masechet Ta'anit (11b) writes that one who separates himself from the community during times of crisis does not share in the ultimate consolation. Everyone must therefore observe these fasts, and it is forbidden to break the custom in this regard. The fast begins from daybreak (referring to 72 minutes -- as defined by halachah -- prior to sunrise), and one may eat throughout the night (except on Tisha Be'Av, when the fast begins at sundown the previous day). However, one who had gone to sleep and wakes up in the middle of the night may not eat unless he stipulated before going to sleep that he may still eat during the night. He may then eat or drink until daybreak.

One who mistakenly ate on a fast day may not eat again throughout the day, despite his already having broken the fast. Some authorities require him to observe another fast to atone for his having eaten on the fast day. If one finds it exceedingly difficult to do so, he may "redeem" the fast by donating charity to the poor and Torah scholars.

The Arizal writes in Sha'ar Hakavanot that during "ben hamessarim" (the three weeks) one should recite "Tikkun Rahel" every night after "hassot" with crying and supplication. Everyone must think during this period of the suffering that Am Yisrael has experienced as well as the distress of the Shechinah. The custom of the Ashkenazim is to refrain from conducting weddings throughout the period form Shivah Assar Be'Tamuz until Tisha Be'Av, while the Sefaradim allow weddings until Rosh Hodesh Av (not including the evening of Rosh Hodesh Av). Similarly, according to this custom, it is permitted to have one's hair cut until the week during which Tisha Be'Av falls. This year Tisha Be'Av falls on Sunday, and therefore no prohibitions normally observed during the week of Tisha Be'Av - i.e. haircuts, laundry and washing - apply this year (except on Tisha Be'Av itself). On the Shabbatot during the three weeks we read for the haftarah the special selections dealing with the destruction, and on the following seven Shabbatot we read haftarot of "nehamah" (consolation). On the next two Shabbatot, we read haftarot related to the theme of teshuvah. Even if Rosh Hodesh occurs on one of these Shabbatot, we do not read the standard haftarah for Shabbat Rosh Hodesh. These haftarot should all be read in the normal melody; they should be not be read in the melody of "Eichah," as we do not observe any mourning on Shabbat, as ruled by the Hid"a.

Balak asks Bilam to curse Benei Yisrael and adds, "perhaps I will be able to defeat them." Why did he express doubt as to his success against Benei Yisrael after Bilam's curse?

Earlier, when Sihon waged war against Moav, Sihon asked Bilam to place a curse against Moav. Bilam consented, effectively rendering Moav a cursed nation that could no longer be blessed. Balak therefore asked Bilam to at least place a curse upon Benei Yisrael, so that the two nations would be equally doomed, and then "perhaps" Moav would overpower them. However, throughout the entire period of Bilam's attempt to curse Benei Yisrael, the Al-mighty did not become angry against His people, and Bilam thus had no power to carry out the plan.

The Midrash writes that Balak, who had greater prophetic powers than Bilam, foresaw Benei Yisrael's sin at Pe'or and therefore took Bilam specifically to the site of that idol. However, Bilam told Balak that Hashem showed him a different incident -- Benei Yisrael's circumcision at Gilgal, when no one objected to the misvah.

Balak also took Bilam to a place from where he could see Benei Yisrael. The reason is that although one need not mention the name of someone on behalf of whom he prays (Berachot 34a), he must do so if he does not see him (Zohar). Now Bilam wished to curse Benei Yisrael in the split-second moment when Hashem's wrath is kindled, a period so short that all he could have said was "kalem" ("destroy them" - see Tosafot, Berachot 7a). Since he would not have time to mention the name of Benei Yisrael, he needed to see them for the curse to take effect.

The Gemara (Sanhedrin 105b) says that all of Bilam's blessings ultimately reverted back into curses, except for the berachah of "Mah tovu ohalecha Yaakov. ," the berachah concerning the Batei Kenesset and Batei Midrash. Bilam wished to curse Benei Yisrael that they should not have Batei Kenesset and Batei Midrash, knowing that their strength lay in their tefilah and Torah learning. But Hashem reversed the cursed and turned it into the eternal berachah of "Mah tovu."

The Or Hahayyim Hakadosh zs"l (Masei 34:21) cites the observation of Rav Nissim Gaon zs"l, that in its list of the "nesi'im" (tribal leaders) destined to apportion the land to the tribes, the Torah omits the title "nasi" when mentioning Eldad Ben Kislon, the nasi of Binyamin. He explains that as Eldad had already earned prophecy (earlier, Bemidbar 11:26), the title "nasi" would mark a demotion in stature. Let us taking a closer look at this explanation. A "nasi," who governs a single tribe, is of lower stature than a king. And a king, we are told (Yerushalmi, end of Masechet Horiyot), takes precedence over even a prophet. But the "hacham," the Yerushalmi says, takes precedence over a king -- the king who himself takes precedence over a kohen gadol, who takes precedence over a nasi (when the king's Torah knowledge equals that of the prophet)!

Indeed, throughout the history of Am Yisrael, no degree of honor surpassed that granted to rabbis: "Honor - the wise will inherit" (Mishlei 3:35). Meaning, they are the ones who will inherit honor, because they are the ones who study Torah (Rambam, Avot 6:3).

This principle issues an important charge to the "gabbaim" of all Batei Kenesset in all areas. In another week, the yeshivot's "ben hazemanim" vacation period begins. The yeshivah students, the precious young men of our nation, who spend their days engrossed in the study of Hashem's Torah acquiring knowledge, will return home and attend tefilot in the Batei Kenesset. We must ensure to afford them proper respect, in line with the passage in the Gemara (end of Makkot), "'He will honor those who fear G-d' - this refers to Yehoshafat, king of Yehudah, who, upon seeing a talmid hacham, would rise from his seat and embrace him." Let us demonstrate our respect towards Torah by showing respect for its students.

The Midrash in our parashah says: "One who is chased by gentiles or bandits may desecrate the Shabbat to escape. Indeed, we find this regarding David, who, when Shaul sought to kill him, ran away from him and escaped."

Our sages tell that once the government issued decrees against the Jews, and the news came to the leaders of the community of Sipori. They went to Rabbi Elazar Ben Parta and said, "Rabbi! We have received terrible letters from the government! What do you say? Shall we flee?" Rabbi Elazar was afraid to tell them to flee, so he answered them subtly: "You're asking me? Go ask Yaakov, Moshe and David!" He explained that the Torah writes that Yaakov fled from Lavan, Moshe from Egypt, and David from Shaul. Similarly, Yeshayahu instructs all of Benei Yisrael, "Go, my nation, enter your rooms, and close your doors behind you; hide for just a moment, until the wrath has passed" (Yeshayahu 26:20).

The Midrash then continues that the Al-mighty says to Benei Yisrael, "All these great leaders were frightened and fled from their enemies. But you, throughout those forty years that you spent in the wilderness, I did not allow you to flee; rather, I would cast your enemies down before you as I was with you. Moreover, there were many snakes, serpents and scorpions there, but I did not allow them to harm you!" Hashem thus said to Moshe, "Record all the journeys on which Benei Yisrael traveled in the wilderness in order that they know all the miracles that I performed on their behalf. From where will they know? From what we read on the topic - 'These are the journeys of Benei Yisrael. '"

One who takes a close look at current events cannot escape the feeling that during this fateful period prior to redemption, history repeats itself. The Hafess Hayyim zs"l would say that our tradition teaches that approximately five million Jews left Egypt. (The men between the ages of twenty and sixty numbered six hundred thousand. To that number we must add the elderly and the youngsters, and then double that figure to include the females.) Now, too, around five million Jews live in the Holy Land and experience the fulfillment of the pasuk, "I did not allow you to flee." Against our will we struggle against our enemies, while the entire world opposes us and an ocean of Arabs surrounds us, not to mention the snakes and scorpions within our midst. As in those days, today we have among us those lacking faith, who lament, "Is it not enough that you took us from a land flowing with milk and honey to kill us in the wilderness?" Their hearts are back in Egypt, with all its abominable practices, they long for the prosperous, western societies, and they bemoan their situation in the wilderness that resulted from a historical error, the victims of which they have become. This was the complaint of Korah's cohorts (Bemidbar 16:13). "Why does Hashem bring us to this land to fall by the sword?" (Bemidbar 14:3). Indeed, a familiar cry. They aroused Hashem's anger and were punished severely, but "I did not allow you to flee"! "By My life, says Hashem Elokim, with a mighty hand, outstretched arm and overflowing fury I will rule over you. I will take you from the nations, and I will gather you from the lands in which you have been dispersed with a mighty hand, outstretched arm and overflowing fury. I will pass you under the shepherd's staff, I will bring you into the bond of the covenant, and I will eliminate from you the rebels and sinners against Me. For on My sacred mountain, on the high mountain of Yisrael, says Hashem Elokim, there the entirety of the House of Yisrael will serve Me!" (Yehezkel 20).

As were Benei Yisrael in the wilderness, we are being led without the possibility of escape. We are led through the process of teshuvah, introspection and return to our source, a process of recognizing that there is no other way: "Therefore, behold I will hedge up your roads with thorns and raise walls against her (a security fence!), and she shall not find her paths. Then she will say, I will go and return to my first husband, for then I fared better than now" (Hoshea 2). "A wise man's eyes are on his head." He lifts his eyes and sees the clouds of glory encircling us, the miracles affecting us each day, the Glory of Hashem that hovers over us, and waits for the redemption that stands just "over the fence." The stubborn one, however, closes his eyes - what else must happen before they open?

A House Made From Spittle

At times there appear on the surface of plants clods of foam resembling saliva. People generally think of this foam as the tears or saliva of the cuckoo bird, working under the assumption that this bird expectorates this foam as it searches for a nest where to lay its eggs. In truth, the cuckoo's saliva does not produce these clods, nor do people play any role in their formation. One who takes a clod of this foam and spreads it carefully onto his hands will see a tiny, reddish-yellowish creature gazing at him with red eyes. This creature, which is responsible for the clods of foam, is called the spittlebug. When looking at this insect through a magnifying glass, one sees that this remarkable creature has a beak with which it sucks leaves. It approaches a leaf, thrusts its beak into the surface, and begins sucking the water the flows from the plant. Liquid is located around the back part of its body, which stretches upward. The insect goes back and forth from dipping the edge of its body into the liquid and then carefully taking some of it back up, and so on. Through the movement of its stomach and legs, it turns the liquid into a foam, which protects the spittlebug from dryness as well as enemies. Ants, for example, are unable to reach this insect, just as other insects are denied access. Birds are also unable to detect the spittlebug underneath its protective covering. After a full day of work, a considerably large clod of foam is produced. This foam, or saliva, remains "fresh" for several days, until the now mature insect emerges from inside the covering.

We have already heard of creatures that build their nests on the beach by digging into the sand, while others build them in crevices within rocks, on treetops, from twigs, feathers, and now - from saliva. The common denominator of all these nests is that they serve primarily one purpose: to raise the young. So long as the nest fulfills this purpose, it is good, and it makes no difference which materials were used in its production. Each creature builds the nest in accordance with the specific conditions under which it lives. How embarrassing it is for us that the human being, the crown jewel of creation, at times forgets this very simple fact that is readily understood by all other creatures. He invests all his energy, money and time to expand and tending to his home, to the point where he often forgets that the primary purpose of the house is a spiritual one. He justifies his activity by saying, "A nice home brings peace of mind," and besides, "everyone is building." We Jews know that the main thing is to establish a Jewish home and to raise in it children along the path of avodat Hashem. Only then has the parents' home fulfilled its duty in accordance with the will of the Creator. And, needless to say, there is no greater praise for a Jew than carrying out the will of the Creator.

Rabbenu Moshe of Kussi zs"l

Rabbenu Moshe of Kussi zs"l lived eight hundred years ago and was a student of Rabbenu Yehudah Hahassid, Rabbenu Shimshon of Shanss and Rabbenu Baruch, author of the Sefer Haterumah, zs"l. He was sent from the heavens to travel through the Jewish communities in Spain and urge them on in the performance of misvot with greater diligence and zeal. He writes in his book ("asin," 3) that divine assistance on behalf of his mission was clearly demonstrated: "In the year 4996 I was in Spain to administer rebuke, and the Al-mighty strengthened my hands through dreams dreamt by Jews and gentiles, and visions of stars. He dealt with me kindly; the earth trembled and there arose the fear of G-d. They performed great teshuvah, tens of thousands of people accepted upon themselves the misvot in whose observance they had become lax, and my words were heeded everywhere."

From the heavens the ground was prepared in anticipation of his arrival. Natural disasters occurred and people dreamt nightmares. When he arrived, his words were taken with enthusiasm and they yielded fruit. His audience begged him to stay with them and guide them, but he was compelled to move on to other communities. They asked that at least he leave with them a book of halachot. Regarding this matter, too, he was assisted from the heavens, as the instruction to write "a Sefer Torah with two parts" was issued to him from the heavens. He thus composed the "Sefer Misvot Hagadol," known as the "Semag," the first section of which deals with the misvot aseh (positive commandments) while the second discusses the misvot lo ta'aseh (negative commandments). In his presentation of each misvah he elaborated as he saw fit.

We cite here his comments in misvat aseh 17, so that his "lips continue speaking in the grave" and that his merit will protect us:

"There is a misvat aseih to justify the rightness of judgment for every calamity, as it says, 'You shall know in your heart that Hashem punishes you just as a father punishes his son' (Devarim 8:5). I taught this misvat aseh publicly, [explaining that] if someone who performed teshuvah does not enjoy success as he had beforehand, there is a misvat aseh for him to think in his heart that things have changed for him for the better. Before he performed teshuvah, the Al-mighty paid him the rewards for the misvot that he performed in this world in order to banish him from the world to come. But now, He punishes him for the sins he did in this world in order that he earn a portion in the world to come. Regarding any person - whether he is a sadik or ba'al teshuvah - who questions events that are not in his favor, the pasuk states, 'I punished, I strengthened their hands, but they think evil about Me' (Hoshea 7:15). They should have instead assumed, 'He whom Hashem loves He will chastise' (Mishlei 3:12)."

"He shall not violate his word; he shall do everything that leaves his mouth"

The Ar"i Hakadosh zs"l explained (Likutei Torah, Ekev) that the word "yahel" (violate) here relates to the word "halul," hollow. Meaning, a person must realize that his words are not empty and hollow, but rather they give rise to a certain spiritual reality. If one speaks words of Torah and sanctity, they create sacred angels who intercede on his behalf in the heavens. If, however, one speaks words of frivolity and lightheadedness, not to mention lashon hara and gossip, then he creates destructive angels who operate against him, Heaven forbid.

"He shall not violate his word; he shall do everything that leaves his mouth"

Rabbenu Hayyim Vital zs"l (Ess Hada'at Tov, Matot) explained the word "yahel" as related to the term "hathalah," beginning. The Torah here urges us not start taking vows and accepting upon ourselves additional obligations. If, however, one did take a vow, then "he shall do everything that leaves his mouth."

He then explained the pasuk as an allusion, interpreting the word "yahel" as related to the word "hullin," or profane. One who does not render his words profane, such as Rabban Yohanan Ben Zakai, who never spoke idle talk, the Al-mighty does for him everything that leaves his mouth, as Hazal say, "A sadik decrees, and the Al-mighty obeys"!

"He shall not violate his word; he shall do everything that leaves his mouth"

Rabbenu Azaryah of Pigo zs"l, in his work, Binah Le'itim (2:4), writes that Hazal instructed us that it is worthwhile to take vows to observe the misvot in order to give ourselves further incentive and motivation to do so. This is what David Hamelech meant when he said, "I swore and I fulfilled - to observe Your righteous statutes." The question arises, why are we not concerned that our vows will give rise to "heavenly prosecutors" against us who will seek to prevent our fulfillment of the vows, as it says, "If the wise says that he will know, he will be unable to find it" (Kohellet 8:17). Hazal similarly said, "Don't say, 'When I have the time, I will learn,' lest you do not have the time" (Avot 2:5), as there will be heavenly prosecutors against him (see Rashi, Sanhedrin 26b). The Torah therefore promised, that "A person who makes a vow to Hashem" - Hashem will see to it that "he shall not violate his word" and that "he shall do everything that leaves his mouth."

"He shall not violate his word; he shall do everything that leaves his mouth"

The Hizkuni zs"l suggests a novel interpretation of this pasuk, that "yahel" here means waiting and anticipation, as in the pasuk, "Yahel Yisrael el Hashem" - "Yisrael shall wait for Hashem" (Tehillim 130). The pasuk thus means that a person shall not delay the fulfillment of his vow, but should rather "do everything that leaves his mouth" immediately.

"He shall not violate his word; he shall do everything that leaves his mouth"

The great "Abir Yaakov" Abuhassera zs"l (in his work, "Pituhei Hotam") writes as follows: "A person occupies himself in Torah and prays, and he makes vows to fulfill the misvot of Hashem. However, if he is not careful in the marketplace when he negotiates and when he speaks to do so honestly and faithfully, then for naught has he been so diligently observant, for naught is all his tefilah and Torah! For the offering requires a pure utensil, through which it will brought before Hashem. If the utensil containing the offering is impure, then they are both rejected! Now the utensil in which the offering is brought is the mouth, and if one contaminates it with improper speech, not to mention words of falsehood and trickery, then certainly his Torah is deemed repugnant and his tefilah an abomination. It thus turns out that one depends upon the other, for if one does not guard his mouth when involved in mundane affairs, he does not earn favor, neither through Torah nor tefilah. If he does guard his mouth outside, then his Torah and tefilah are accepted and welcomed. This is the meaning of the pasuk: 'A person who takes an oath to Hashem' - he wants to guard himself through Torah and tefilah, then he must ensure that he does not "violate his word," meaning, his everyday speech shall not be 'hullin,' profane - no lies, falsehood or inanities shall be found in his mouth, so that he is not pious inside but sinful outside. For if he does so, his Torah and tefilah become null and void. Rather, 'like everything that comes from his mouth' - the way he speaks on the outside, "he shall do" - with sanctity. Meaning, if one speaks truthfully and conducts himself honestly, then all his tefilah and Torah are considered truthful.

Reciting "Shehehyanu" During "Bein Hamessarim" ("The Three Weeks")

One may recite "sheheheyanu" over a new fruit or new garment on the Shabbatot of the three weeks. Nevertheless, after Rosh Hodesh Av it is preferable to refrain from reciting "sheheheyanu" over a new garment even on Shabbat.

If there is a fruit being sold for only a limited time in stores and it may no longer be available after Tisha Be'Av, then, the authorities write, one may eat it and recite "sheheheyanu" during the three weeks. Similarly, if the fruit's quality will change if it is left until after Tisha Be'Av, one may eat it and recite "sheheheyanu" during the three weeks.

Nowadays, however, when we have refrigeration to preserve the quality of fruits until after Tisha Be'Av, one should be stringent in this regard and refrain from eating a new fruit during the three weeks. He should rather leave it until after Tisha Be'Av or for one of the Shabbatot during the three weeks. He should then recite "sheheheyanu" and partake of the fruit.

Someone who is ill - even if his life is not threatened - may eat a new fruit during the three weeks and recite "sheheheyanu," since fruits enhance one's appetite for healthful foods. Similarly, if a pregnant woman saw a new fruit and refraining from eating it may cause harm to either her or the fetus, she may eat it with the recitation of "sheheheyanu" during the three weeks. Furthermore, a minor who has yet to understand the meaning of mourning over the destruction of the Bet Hamikdash may eat a new fruit during the three weeks and be trained in the recitation of "sheheheyanu."

If one did not realize that the fruit before him was new, or if he forgot that it was the three weeks, and he recited on a weekday the berachah of "borei peri ha'ess" to eat the fruit, then he should recite "sheheheyanu" and take a bite from the fruit.

If one ate a new fruit during the three weeks without reciting "sheheheyanu," such as one who did not realize that he must recite this berachah over the fruit, he should not eat it anymore. After the three weeks he should take a different new fruit and recite "sheheheyanu," having in mind to fulfill the obligation regarding the earlier new fruit, as well.

Activities That Involve Risk During the Three Weeks

One should be careful during this period not to walk alone from the end of the fourth hour of the day, as he runs the risk of suffering harm at the hands of the "mazikin" (harmful spirits). Similarly, during these days one should not walk in between the shade and the sunlight. Additionally, teachers must be careful not to deal too harshly with their students during this period, since this is a particularly dangerous time.

"He Will Not Reject the Prayer of the Many"

Dear Brothers,

It says in our parashah, "He shall not violate his word; he shall do everything that leaves his mouth." The Hid"a zs"l explains that if one does not render his words profane ("hullin," related to the word employed by the pasuk, "lo yahel"), then Hashem fulfills everything that leaves his mouth. Rav Elhanan Wasserman zs"l was once asked as to the underlying secret of the berachot of the Hafess Hayyim zs"l. He answered, "A sacred mouth, who, from childhood, never uttered wasteful speech, not to mention forbidden speech; a pure mouth through which falsehood, frivolity, lashon hara and gossip never crossed - such a mouth is like a sharp razor. Every word, even if uttered accidentally, can tear and cut." Herein lies the power of the blessings of Torah sages and gedolim, sadikim and sacred rabbis.

But even we can reach this level. We? How? We are not so meticulous to tell the truth, we do not always refrain from forbidden speech. Our mouths are like knives that have rusted and become dull - how effective can they be?

First and foremost, even a dull knife can cut, only with a little more force and effort, as Hazal say, "Prayer is effective for a person both before and after the sentencing" (Rosh Hashanah 18a; see Sefat Emet there). They similarly said, "If a person saw that he prayed and was not answered, then he should pray again" (Berachot 32b).

However, we have another way of reaching this level, as well: public prayer is guaranteed never to be rejected (Berachot 8a), and it effectively cancels harsh decrees (Yevamot 49b). Why? The answer lies in the comment of Rabbi Yisrael of Salant zs"l regarding the pasuk, "The entirety of you is beautiful, my beloved." Rabbi Yisrael explains that Kelal Yisrael in its entirety is a "gaon," Kelal Yisrael in its entirety is a sadik, and Kelal Yisrael in its entirety is sacred. All shortcomings exist only in isolated individuals; the nation as a whole, however, is perfect: "The entirety of you is beautiful, and there is no blemish in you."

Therefore, when the community as a whole prays and begs, then its prayer resembles that of a perfect sadik, about which the pasuk states, "He performs the will of those who fear Him, and their cries He hears and will save them." Every person who joins the prayer of the public enhances its quality of public prayer, and it is then more easily accepted. Then, when the prayer is ultimately effective, each participant will receive immense reward for his role in saving Jews and bringing about salvation. "A lacking cannot be fulfilled - this refers to one whose friends assembled together for a misvah, and he did not join them"! (Berachot 26a).

Shabbat Shalom

Aryeh Deri

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