Good morning Rabosai. I hope everyone's well. Michtav resh zayin. ואפרוס לך על בשורת החביבה שנולדה הבת. Thank you very much for the for the for the good tidings about the birth of a daughter. Kefi she-yadua lach, יש נוהגים שלולדת הבת מברכים עד לחופה ולמעשים טובים u-mashmitim and they omit מתוך הברכה את החינוך לתורה אלא שהעמידה של הדבר וראיתי למקצת גדולים שלא נהגו כן.
But I saw some gedolim who didn't have that practice. And on the contrary, וגם להולדת הבת היו מברכים לתורה לחופה ולמעשים טובים. Minhag hagedolim ha-elu matza chen b'einai וגם אצלנו מברכים לתורה לחופה ולמעשים טובים גם להולדת הבת.
And an isha is ptura from talmud tora. ולמדתם אותם את בניכם ולא בנותיכם. But avada avada the same way when when a baby boy is born one's one's hope and therefore tfila is that he'll grow into being a ben tora, that he'll grow letora, so when a baby girl is born one's hope and therefore one's tfila is that she'll grow to be a bas tora. Hence the minhag hagedolim ha-elu that the bracha on that occasion should be לתורה לחופה ולמעשים טובים. ויש לזה אצלי טעם נוסף בפני שבכל הסביבה שלנו השתדלתי להנהיג שגם הנשים תברכנה ברכת התורה
kefi hadeya Shulchan Aruch siman mem zayin. The translation here of kefi hadeya is not that it's an opinion amongst other opinions cited in Shulchan Aruch, it's it's the Shulchan Aruch just says נשים מברכות ברכת התורה. Shulchan Aruch doesn't have two deios on it. ומכיון שבברכות שבין אדם למקום הנשים מברכות על התורה אם כן מכל שכן בברכות ואיחולים שבין אדם לחברו שבודאי צריך לכלול תורה בברכה ליום הולדתן ובכן תזכו לגדלה ולחנכה לתורה לחופה ולמעשים טובים.
I I only saw this this letter now basically as as we're learning through the sefer many years ago I heard a story from Rabbi Lichtenstein alav hashalom. He he said that he had learned in Chaim Berlin before before coming to YU. Rav Hutner was was his rebbe. So when his daughter was born so he called Rav Hutner to to share the good news and and Rav Hutner said to him you know and Rav Hutner was speaking in Yiddish then but in English translation he says you know we wish on a daughter also לתורה לחופה ולמעשים טובים and and I wish you that you should be megadel her לתורה לחופה ולמעשים טובים. Okay let's see the the let's see the next letter. We'll just read the second paragraph together. יפה אמר חכם אחד אני אוהב מכתבים שאינם זקוקים לחתימה.
I like letters that don't require that don't need a signature. What does that mean? כלומר ישנם מכתבים אשר סגנונם מעיד על שם מחברם. There are some letters where the style attests as to who the writer of the letter is. You don't need the the signature you don't even need to analyze the handwriting but just the the very the very style. There are some mechabrim who... who had very, very, let's say amongst the acharonim, who had very, very unique styles. Reb Meir Simcha had very, very unique, unique style, very, very unique lashon hakodesh. The Rav had a very, very unique, unique style. You can recognize their writing even without a signature affixed to it. גם מכתבך נמנה על הסוג הזה. Your letter is such a letter where the signature is already implied and made apparent by the style of the letter. אם היה מכתבך זה בא לידי ערוך במכונת כתיבה בלי חתימה,
so this is a little anachronistic. I mean, I'm such an old man, I remember this but you don't. He says if your letter had come to me written on a typewriter, that's what a michonat michonat ktiva is. If your letter had come to me written on a typewriter, meaning I wouldn't have had the, I wouldn't have been able to recognize the handwriting because it would have been a typewriter. And there wouldn't have been any bli chasima, there wouldn't have been any signature. אף על פי כן, הייתי מזהה תכף ומיד את שם מחברו.
I would have immediately identified who the writer of the letter was. Why, what is it that characterizes this person's style? רצינות של כובד ראש מתונה במסגרת של שובבות של קלות ראש, הם סממנים של פטום הקטורת של כתיבתך.
The seriousness reflecting, bespeaking koved rosh, but in a framework of a, literally, a wildness of kalut rosh. Koved rosh, which is certainly a vital, central, defining mindset that a person should have, doesn't mean that a person has to walk around all day looking as though he's carrying the weight of the world on his shoulders. Koved rosh can be, a person can have a sense of humor, a person can have a light side to him, but as long as that light side again isn't reflected of an inner, an inner kalut. As long as the lightness isn't a reflection of the person spiritually being a lightweight, so then not only is it not a chisaron, but it's takeh a ma'ala, a ma'ala. Koved rosh does not stand in opposition whatsoever to a simchas hachayim, to simcha in general, and when a person is able to have that combination of on the one hand the רצינות של כובד ראש, the seriousness again of the koved rosh, but simultaneously, there's a, right, when you have a ring, so a ring has to have a setting. The ikkar of course is the ring. The ring should not be an imitation, the ring should be real, the ring should sparkle, but the setting also affects how the ring presents and what it looks like. And the fact that the setting isn't the same material as the ring is something that not only isn't a chisaron but it can enhance the ring. That to have again this light side, this sense of simcha, whether be it a sense of humor or again what all of that typifies and represents. is a very appropriate and at times even beautiful blend. Okay, rabosai. So we'll stop here. Everyone should be well, be safe and I guess gut shabbos. Kol tuv.