FROM OUR RABBI'S BOOKS
Commentary on the book of Psalms:
"Yoseph Hen" - Rabbi Yoseph Reuben
"He who goes weeping on his way, bearing a bag of seed, shall return with a joyful shout carrying his sheathes" (Psalms 126, 6).
The interpretation is that the whole time that the son "goes" with stubbornness, the father "weeps." And this is "bearing a bag of seed."
The interpretation is "bearing" the sins of his son. While the son has not yet reached the age of thirteen, the father is responsible for the sins of his son. This is a hint to "shall return," which equals thirteen in Gematria. And once the son has reached the age of thirteen, he is responsible for his own sins and his father is now with a "joyful shout" and the son is "carrying his sheathes," because the son from now on is responsible for his own sins.
"Do not hide your face from me on the day of my turmoil, incline your ear to me: in the day when I call, answer me speedily." (Psalms 102, 3)
This may be understood by what the Rabbis have said. There are three grades to giving charity. The first: when a poor man comes to the door, he is rejected by the inhabitants of the residence. The second: when the poor man enters into the rich man's house and speaks with him, the owner of the house does not pay attention to his problems. But when the poor man pesters him, then the rich man gives him some money just to send him away. But the third: when the poor man shares his problems, the owner of the house listens to his difficulties and shows sympathy. He may not even give him any money, but says "I cannot spare anything now, come back tomorrow." And because of this, the poor man returns two or three times until he decides not to come back. And about this, King David said, " Master of the Universe, please don't treat me as men treat each other."
In regards to the first group, it is said, "Do not hide your face from me on the day of my turmoil" like the man who hides himself from the poor. And in regards to the second group, which doesn't listen to the poor man, it is said, "incline your ear to me." And in regards to the third group, which says to the poor man, go and return, it is said, "in the day when I call, answer me speedily."
In addition, what the Gemara says may be understood from the above words. In the days of our Rabbi Gamliel, they decreed on the Sabbath that on Monday there will be a fast on account of the lack of rain. The day after, on Sunday, the sky became thick, and its chimneys burst open with rain. The men of the city came to Rabbi Gamliel and said to him, "praised be the Lord, that we did not have to fast. It must be because we are righteous people. And proof of this is that before we called him, he answered us. As it is written, 'And it shall come to pass, that before they call, I will answer' (Isaiah 65,24)."
He said to them, "because of our sins, it is even more to the contrary. A parable: To what is this likened? To a slave who came to ask something of the king . He approached the entrance and told the guards, 'please tell the king that I am waiting at the entrance and tell me whether I should enter or not.' The guards told the king what had happened, and he said to them, 'give him what he desires, but I don't want to see him.' They gave him what he requested without his seeing the king."
The king resembles the Holy One, Blessed be He, that when Israel sins, they are called slaves, and then they definitely need to decree a fast. And it is when they come to request that he says, "give them their request but don't let me see them." And that is what the fasts and prayers are. And this is the meaning of what King David said, when he said: "Do not hide your face from me on the day of my turmoil; rather, in the day when I call, answer me speedily."
TO THEIR LIGHT WE SHALL GO
Rabbi Khammus Naim
Rabbi Khammus Naim was born on Shabbat in 1883 and died on the 9th of Tamuz 5721 (1961).
He was one of the students of the Geonim Rabbi Moshe Asrusi and Rabbi Tzion Bitan. He was ordained as a rabbi, a ritual slaughterer, and a scribe; he was a teacher, an educator in Talmud Torah "Dar Asrusi". He was modest, and his eyes would seek justice and kindness. From his love for the mitzvot, he purchased a field in Zviat Demani. And from this field he performed mitzvot for many (especially the rabbis). He planted wheat in this field, especially for Matzah Shemurah for Passover. In this field he grew palm trees for the Mitzvah of the Lulav, thus the remainder of the four species.
Rabbi Khammus came to Israel very happily in the year 1949 with his wife Missa Jarbi, a woman of valor and the crown of her husband. For a period of time he lived in Pardes Katz, and later in Yad Hamaavir. Everywhere he went, he taught Torah to the people, to the young and to the old. He became close friends with the Rabbis Moshe and Shalom Haddad Burtah, Rabbi Shaul Haddad, and Rabbi Nisim Hayun. Following his death there was a large and emotional funeral; on that very day, a Friday at noon, there was the funeral of the minister Moshe Sharet. The two funerals met on the way to Jerusalem, stopped at the same place, lowered the two coffins and recited "Kaddish" for both of them. The minister was taken to burial in Tel Aviv and Rabbi Khammus Naim was buried at the mount of Mernuchot in Jerusalem.
Taken from "Dor L'dor", Rabbi Isaac Bar-Dea.
QUESTIONS AND ANSWERS ON CUSTOMS AND TRADITIONS
Question: Why is the fourth Aliya to the sefer Torah called "Madlik" (lighter)?
Answer: By Rabbi Abraham Arbiv from Bat-Yam. In the Synagogues in Libya, there was a custom to have oil-lit candles for the "Ner Tamid" (Kandil), and the money from the fourth Aliyah was used to buy the oil for the "Ner Tamid." Therefore it was called "lighter".