On a Tangent

More From Damesek Eliezer

At this point, Rabbi Wildman shares more thoughts from Damesek Eliezer, though not from the section on Amen. Here, we will share a few of those that are more relevant to our main topic. These are sourced using the convention [DE2, n].

Asher Yatzar

In the section of Damesek Eliezer on asher yatzar, the author urges the reader not to follow the common practice to get up several times in the middle of the night to use the restroom or to get a drink, only to recite their brachos mentally rather than verbally. There may be a difference of opinion as to whether meditating on words is equivalent to speaking them but do you really want to get to Heaven only to find out that all the brachos you recited in your mind don’t count? By reciting brachos in this way, not only would one be depriving Hashem of the praise that He’s due, he’d be depriving himself of the reward that he could be earning. [DE2, 2]

Ai!

In the section titled “Ai,” Rabbi Swardschorf encourages readers not to say “oy” or “vey” (or, presumably, “oy vey”) when they’re troubled. Rather, they should say “ai” (pronounced like “eye” or “aye” or “I”). This is because ai is spelled alef, yud, yud in Hebrew. This stands for “Avraham, Yitzchak, Yaakov,” i.e., our Patriarchs. (The author doesn’t say as much but we ostensibly invoke the Patriarchs because God does good things for us in their merit.) [DE2, 3]

Activities While Reciting a Bracha

In the section on brachos, Damesek Eliezer cites the Shulchan Aruch (OC 191:3) and the Magen Avraham (2) that, since it’s prohibited to perform any labor while reciting a bracha, it would be preferable to skip saying the bracha than to work while reciting it. Magen Avraham says that this includes even a simple task. For this reason, one should dry his hands before reciting asher yatzar and after reciting netilas yadayim rather than during those brachos. Similarly, one should roll up his megillah either before or after reciting the concluding bracha (on Purim). The congregants, who fulfill their obligation through the shliach tzibbur’s recitation, should likewise refrain from rolling up their megillos while he recites the bracha. [DE2, 4]

Interrupting Torah Study

Finally, the section titled “Hefsek” cites the gemara in Chagigah (12b) that a person who turns away from words of Torah in favor of idle conversation will be fed burning coals. Sefer Chasidim adds that not only does one receive no reward for that Torah study, he’s actually punished for it. A reverent person will therefore separate himself from idle chit-chat during his study time. If he’s someone whose opinion will be heeded, he should likewise encourage other to stop their idle talk at these times.

The Zohar (III, 162) tells us that if a person interrupts his Torah study in favor of idle conversation, his life will be “interrupted” in this world so that he can be judged in the next. Avos d’Rebbe Noson (26) tells us that Torah scholars pass away young not because of adultery or robbery but because they interrupt their studies in favor of idle chatter.

If one absolutely must participate in simple conversation, the best course of action would be to the close one’s sefer, thereby ending his study session. It’s still not a great thing to do but hopefully it will mitigate the severity of the sin. [DE2, 7]

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