What happened on the 15th?

Pesach is on the 15th of Nissan because on that day we left Egypt. Shavuot is 50 days later because on that day we received the Torah. Rosh HaShana corresponds to the sixth day of Creation, the day human beings were created. On Yom Kippur, Moshe brought G-d's message of forgiveness for the Sin of the Golden Calf. On the25th of Kislev, we rested from our fight against the Greek enemy. Hence, we celebrate Chanuka from that date. Purim is the 14th of Adar because something happened on that day. The same can be said for Tish'a b'Av and the other fast days related to the destruction of the Temples. Our modern dates of Yom HaAtzmaut and YomYerushalayim are on the dates that something momentous happened.

What happened on the 15th of Tishrei? And if there is nothing specific, then what is Sukkot doing specifically at this time of the year?

The Vilna Gaon gives a significance to the date. Later. Most others explain the time of the year, but not for the specific date.

Tur says that had the mitzva of Sukka been commanded at Pesach-time, it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking the comfortable environment of the Sukka in the warming springtime. OTOH, when we leave our homes as others are returning to theirs in anticipation ofcooler and wetter weather, the mitzva aspect of Sukka is manifest.

Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor to cold to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.

Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7 day commemoration of the Exodus, each begins on the 15th day of the first month of the year(both Nissan and Tishrei are first months).

Does the Sukka commemorate the Heavenly Clouds of Glory that protected Bnei Yisrael, or does it represent actual Sukkot in which the people dwelt...

If you say ACTUAL SUKKOT, then this is the season that the people would have begun to need them. Hence, Sukkot in the fall.

If you say CLOUDS OF GLORY, then, according to the Vilna Gaon, after Sin of the Golden Calf, the Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this corresponded to the 15th ofTishrei, hence that date for Sukkot.

Menorat HaMaor suggests that the timing of Sukkot carries an important message for the (agrarian) Jew, who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he has accomplished. The mitzva of Sukka is perfect to bring the Jewout of his complacency and remind him - in the frail Sukka - of G-d's dominion over nature.

The Chidushei HaRim explains the timing of Sukkot is "necessitated" by the reason given for the mitzva of Sukka - L'MAAN YEI'D'U DOROTEICHEM... In order that your generations shall KNOW... The level of KNOWLEDGE can be achieved best (or only) in an atmosphere that is sin- free, only immediately following the Yamim Nora'im.Our sources say that a person does not sin unless he is overcome by foolishness. Thus, we are capable of fulfilling the mitzva of Sukka best during the days following Yom Kippur.

One way or the other, we have the wonderful merit of celebrating Sukkot and fulfilling the mitzvot of Sukka the 4 species, and rejoicing on Yom Tov. May we celebrate the holiday with joy, may we fulfill the mitzvot of the Chag with proper kavana and motivations, and may we be privileged to rejoice in the rebuilding of SukkatDavid HaNofelet.

What & Where

The Vilna Gaon points out that there are two mitzvot that a person fulfills with his whole self - Sukka and Eretz Yisrael. Both of these mitzvot are performed by "living", not just doing a specific act. One enters his Sukka and fulfills the mitzva. He makes Kiddush and HaMotzi and enjoys a sumptuous Yom Tov meal, and hecontinues to "get the mitzva". After Birkat HaMazon, he opens a sefer and learns in the Sukka and adds to the performance of the mitzva of Sukka After learning for a while, he plays a game of chess with his child in the Sukka and is still performing the mitzva. Then he sits back in a comfortable chair and reads (a permitted)magazine article - and continues to fulfill the mitzva. And when he doses off and falls asleep, the person is still "getting" the mitzva. There is no other mitzva like this one. Except the mitzva of living in Eretz Yisrael. The Vilna Gaon cites a verse in T'hilim (76:3) as a "hint" to these two special, all-encompassingmitzvot. VAYEHI B'SHALEM" - What mitzvot are performed with "completeness"?, SUKO - the mitzva of Sukka, U'M'ONATO B'TZION - and when a person's place of residence is Eretz Yisrael.

ASHREINU - happy and fortunate are we who are privileged to perform the mitzvot of Sukka and Yishuv Eretz Yisrael, with great enthusiasm and joy.

THIS & THAT

Parshat HaShavua is suspended when Yom Tov falls on Shabbat. On the other hand, when Simchat Torah falls on Shabbat (which can only happen in Israel), we read Parshat HaShavua of V'zot HaBracha on Shabbat. This is ironic, since it is rarely read on Shabbat (and never in Chutz LaAretz).

Back to the first day. We read the portion of the Festivals from Parshat Emor (Vayikra 23). This is also the reading of the second day of Pesach. This reading is not specific for Sukkot, meaning it doesn't deal only with Sukkot. Rather it goes through the whole cycle of Chagim. This could be a practical consideration - there is not that much text about Sukkot alone. Basically, it is always one of the three Regalim. So whenever it appears, so does Pesach and Shavuot, if not Rosh HaShana and Yom Kippur aswell. On the other hand, some of the readings on Pesach, the reading of Shavuot, Rosh HaShana, and Yom Kippur are specific to the occasion upon which we read them.

Sukkot really does not have its own identity, distinct from the other holy days. It is a fraternal twin of Pesach, both 7-day commemorations of the Exodus. True, Pesach represents the "getting out" and Sukkot, the wandering in the Midbar, but one follows the other. Part of Sukkot is a celebration of the Torah, sort of likeShavuot with broader smiles. With Hoshana Rabba as the G'MAR DIN, Sukkot has a Yamim Nora'im flavor too. But it's not really its own holiday.

This is reflected in the Torah reading of the first day. We read about all the Chagim, because they all impact upon Sukkot.

Sukkot goes by the nickname Z'MAN SIMCHATEINU, the time of our joy. We can view Sukkot as the reflection of the joy of Pesach, Shavuot, Rosh HaShana, and Yom Kippur all rolled into one.

This is not an inferior position that we assign to Sukkot. Au contraire. If the "main" criticism of the worst that Bnei Yisrael can become, as prophesied in the TOCHACHA, is that we did not serve G-d with joy, then Sukkot shines as our role model for serving HaShem.

Pesach's joy is dampened a bit by reliving the slavery and oppression in Egypt. Shavuot's excitement in our receiving the Torah is muted (a bit) by the threat of the mountain held over our heads, and by the awe and fear of the commitment at Sinai. The joy we should feel during the Yamim Nora'im is certainly tempered bythe fear of Din.

Sukkot is the collage of these many joys, that combine to produce a truly exemplary form of service G-d with Joy.

This sets the stage for the mitzva of Sukka. No ordinary mitza, that. It is one of two or three mitzvot (depends upon whose divrei Torah you read) that one does with his entire being. It is hard to do any mitzva if there is no joy to motivate you. But it is probably impossible to do such an all-encompassing mitzva as Sukkawithout the environment and atmosphere of joy.

The other mitzva that is "performed" with our entire being? Living in Eretz Yisrael. For that one too, there has to be a complete state of being thrilled and delighted to live in Eretz Yisrael. Without the joy, it just doesn't work well. Joy, of course, should be a major element in our practice of all aspects of Jewish Life. Sukka is a good teacher.

Rain Check?

If it is raining, one is exempt from the mitzva of Sukka. Not only that, but one who goes into the Sukka when exempt is considered a simpleton (one rendering of HEDYOT). Why? Why should we not be required to perform the mitzva of Sukka with extra sacrifice, even in the rain? There are many examples of mitzvot that we areexpected to go out of our way to perform. Even if it is inconvenient and difficult. Why are we not required to don rain gear and eat in the Sukka in the rain?

The answer is based in the definition of the Mitzva of Sukka. IF the mitzva were to EAT in the Sukka, we would have to, even in the rain or other adverse conditions. IF the mitzva were to SIT in the Sukka (as the literal meaning of the verse - and bracha - seem to say), then we would have to, even in the rain. But the mitzvais neither to EAT nor to SIT; it is the DWELL, to LIVE in the Sukka. Just as a person would not tolerate a leaking ceiling above his head in his own home, so too, we are not expected to live in the Sukka under adverse conditions.

This might seem obvious to people with long Sukkot experience. But put yourself into the mind set of a newcomer to Jewish observance and you will see how unusual - and special - the mitzva of Sukka really is.

On Friday night, the first night of Sukkot (and Leil Simchat Torah, as well), we have the same situation as we had on Leil Rosh HaShana - the Amida did not contain VAY'CHULU. For this reason, we say it right after the Amida. The custom spread to every Friday night, although technically it is not necessary to say it again.Those who say a longer Amida and miss VAY'CHULU with the shul, should find someone to say it with. This is done because VAY'CHULU is like testimony, which requires at least two.

Torah reading for day 2 through 7 of Sukkot is the Musaf of the day, repeated four times, for the four Aliyot. It is definitely one of the strangest Torah readings that we have.

Shabbat - Simchat Torah we take out 3 Sifrei Torah. In the first we read VZOT HABRACHA, the last of the 54 sedras in the Torah. It is never read on Shabbat outside of Israel. Usually not read on Shabbat in Israel. But it is this year.

Written on 70 lines in a Sefer Torah.

10 Parshiyot; 2 open, 8 closed

41 p'sukim - ranks 52nd

512 words, 1989 letters - ranks 54th

Vzot HaBracha is really the smallest sedra in the Torah.

Been waiting for this statistic? G'matriya of Vzot HaBracha: 134,008

It has none of the 613 mitzvot

Baal HaTurim points out that there are two things that are called MORASHA - Torah and Eretz Yisrael. The connotation of the word MORASHA (usually translated as Heritage) is that it is given to us but we must work at earning it and keeping it. We were given both, but we cannot be lazy about either Torah or Eretz Yisrael,lest we lose either or both, G-d forbid. Torah & E. Yisrael have been hand-in-hand throughout.

In addition to V'zot HaBracha, we read in the second Torah...

CHATAN B'REISHIT 34 p'sukim - B'reishit 1:1-2:3

and then MAFTIR - 6 p'sukim - Bamidbar 29:35-30:1

HAFTARA - 18 p'sukim - Yehoshua 1:1-18

There's so much more I wanted to include in this TT, but no more room and no more time. The previous PPP solvers will have to wait until next issue, IY"H. Chag Samei'ach to you all.

The Heavenly Clouds of Glory

Famous difference of opinion as to what a Sukka commemorates. Some say "actual sukkot"; others say "the Heavenly Clouds of Glory". Let's not look at this as a dispute with one side being right and the other wrong. Let's see these opinions as enhancing one another.

"Actual sukkot" means that the people of Israel constructed some kind of temporary dwelling during the years in the wilderness, to protect them from the elements. The command for us to dwell in Sukkot is a reminder of the Wilderness experience, the Exodus, and Revelation at Sinai. This opinion gives a practical, down toearth dimension to Sukkot. So do the Arba'a Minim. Practical. Tangible. Agricultural. Physical.

The Ananei HaKavod add a supernatural, spiritual dimension to the mitzvot and to the Chag.

There were three main miracles associated with the Midbar - food, in the form of the Manna, water - bitter to sweet, from the rock, "Miriam's Well", from the rock, and protection and climate- control from the Heavenly Clouds. It is interesting to note that only the Clouds are "honored", so to speak, with a commemoration.One source points out that the Manna and Water were both associated with dissent, terrible kvetching (to say the least). Only the Clouds were untainted.

The Vilna Gaon states that following the Sin of the Golden Calf, the Clouds were withdrawn. They were returned only after Moshe's 40 days and nights on Har Sinai, his return to the people with the second set of Luchot, the command to build the Mishkan, and the collection of materials for that purpose. The GR"A says thatthe Clouds were restored on the 15th of Tishrei. He is the only one that seems to match an event to the date of Sukkot. Everyone else just suggest reasons for Sukkot being this time of the year.

Bottom line: When you are sitting in the Sukka, it is easy to not think about the mitzva. After all, you're eating, or talking, or reading or sleeping. Matza, Arba'a Minim, Omer counting, Shofar, Megila, Chanuka candles - kavana is relatively easy. You are focused. Sukka is harder because we are relaxed. Work at it.

RAIN, RAIN...

We say T'FILAT GESHEM on Sh'mini Atzeret, in Israel a.k.a. SIMCHAT TORAH. Most communities around the world say GESHEM as part of the beginning of the repetition of the Musaf Amida. Minhag Yerushalayim (followed by some shuls, not all, in Jerusalem and elsewhere) say GESHEM when the Torah's are being returned to the ARON KODESH just before the doors and Parochet are closed.

T'FILAT GESHEM inaugurates the "mention" of G-d as "the One Who causes the wind to blow and the rain to fall" in our thrice (sometimes four-times) Daily Amida. We start saying MASHIV HARU'ACH U'MORID HAGASHEM (or HAGESHEM, either is correct) at Musaf of Sh'mini Atzeret (Simchat Torah). If T'FILAT GESHEM was said when theTorahs were being put away, then we need no special announcement by the Gabbai before the silent Musaf. (He will announce MHUH - preceded by a bang on the table or something else suitable - just as a reminder.) But, if we say GESHEM at the beginning of the repetition, then the Gabbai's announcement is crucial. If he forgetsto announce MHUH, then we must continue saying MORID HATAL (or nothing) for Musaf. In that case, T'FILAT GESHEM is the announcement and we will first say MHUH at Mincha.

If someone other than the Gabbai announces M.H.U.H. - that's good too, and we start saying it at Musaf.

Now follow this "trivial" point. Let's say that no one announced MHUH. We are not supposed to say it yet at Musaf. But the person next to you doesn't know this obscure rule and he or she hasn't read Torah Tidbits. He/she says MHUH, and says it aloud (which is also wrong to do). And you hear it. And you haven't reached theplace to say it yet, then you can consider what you heard as an announcement and you can say MHUH. Interesting, no?

Hopefully, someone will remember to make the formal announcement (remember the KLOP!).

Anyone davening at home (for health or other reasons) should try not to delay Shacharit beyond the time that his/her shul will have said GESHEM. Similarly, one should not daven Musaf before his/her shul will have said GESHEM. Technically, if one does daven a later Shacharit, he should already say MHUH because his shul saidT'FILAT GESHEM. And an early Musaf should not yet include MHUH for the opposite reason. It is best to daven Shacharit on the earlier side and Musaf on the later, to avoid this "funny" situation.

Although saying MHUH when we don't say it invalidates the Amida and requires repeating it, if one said MHUH at Maariv or Shacharit of Sh'mini Atzeret, the Amida is not to be repeated.

Important warning: People who live in Israel and are using a Machzor that was made for Chutz LaAretz can be confused into erring on Leil Simchat Torah and at Shacharit. For example, if you open to MAARIV FOR LEIL SIMCHAT TORAH on what we call Simchat Torah night, you will find MHUH in the Amida (because in Chutz LaAretzit's for the second night. in other words, be careful and pay attention.

Another IMPORTANT WARNING: Do not confuse MENTIONING rain with ASKING for rain. We begin to say MHUH on Sh'mini Atzeret, but we don't start ASKING for rain with V'TEIN TAL U'MATAR until the eve of the 7th of Cheshvan. (That's in Israel. Abroad, they don't say TAL U'MATAR until the beginning of December.

So remember to continue saying V'TEIN BRACHA from after Simchat Torah until the proper date for asking for rain. It's a messy situation if you say TAL U'MATAR after Simchat Torah but before 7 Cheshvan, so remember not to. Best thing is to pay careful attention and say the proper things.

The Simcha Machine (last year's piece)

Imagine a photocopy machine thast you can set to copy a specific color only. The original picture has a rainbow of colors, but the special photocopy shows only... orange, let's say. Now picture a machine that can scan mixed emotions and single out one particular feeling from the mixture.

Set the machine to be sensitive to JOY only and let's try a few scans. Pesach. The time of our redemption. Mixed feelings. Joy? To be sure. Freedom from so many years of oppression. Other emotions: Fear of the unknown. Bitterness relating to the years of slavery.Scan with the machine set at Simcha and copy just the joyof the Exodus without the worries. Now take this Simcha and make it the basis of a seven-day Holiday at the other side of the year from Pesach, also beginning on the 15th of the month - the other first month of the year (Tishrei and Nissan are both first months of the year for different purposes).

Now set the scanner with the same Simcha settings on Shavuot. There is great joy in Matan Torah. There is a great deal of dread, as well. G-d held the mountain above the people and said... Awesome responsibility. But the machine copies just the joy. Now attach this Torah-Joy to the end of the seven days of Sukkot, evenusing the same term as is used for Shavuot - ATZERET.

Now go to the Yamim Nora'im - Rosh HaShana and Yom Kippur. You know that there is joy there, but it is overwhelmed by the nervousness, seriousness, somberness of the High Holydays. The scanner picks up the joy, copies it. Now add the joy to Sukkot. Extend the T'shuva period, the atonement period throughout Sukkot. Continueto wish each other a G'mar Tov through Hoshana Rabba. Say Tashlich until then, if you haven't already said it. Chazan puts the kittel on for Hoshana Rabba davening, uses tunes of Rosh HaShana and Yom Kippur, and we pray to be sealed in the Book of Good Life. This time, the prayer is said in an atmosphere of joy and morejoy. This allows T'shuva to be even more effective than it can be when fear of G-d is the main motivation for T'shuva.

The Holiday that we have designed has the simcha elements of the other holy days of the calendar. The simcha is unclouded by other emotions, and one simcha strengthens the other until we have Zman Simchateinu, the time of our joy.

On this Holiday, we will read in the Torah about all of the Holidays, from Vayikra 23, not just about Sukkot. Because the real Sukkot story involves the other Holidays.

We will refer to Sukkot as CHAG, because it is the quintessential CHAG.

This way of looking at Sukkot helps explain several features, as already mentioned. In addition, it helps explain the seeming duplication of a commemorative of the Exodus, and the vagueness of why exactly is Sukkot on the 15th of Tishrei.

One should beautify his mitzvot. This is based on ZEH KEILI V'ANVEIHU. On Sukkot it is more an integral part of the mitzvot (Sukka and the Four Minim), than an auxiliary facet of mitzvot, as it is in (almost) all other cases. Perhaps it is the SIMCHA angle that explains why.

One more thing...

Another "connection" between Sukka and Eretz Yisrael is based on the fact that Eretz Yisrael was and is the intended locale for the mitzva. Anyone who has nearly frozen in his Sukka "back home" or has been flooded out, or remembers "let's finish eating quickly, the weather might not hold", can well appreciate that statement.Ask a New Yorker is he sleeps in the Sukka. Most will think that you are a bit strange to even ask. Now ask someone who lives here, and you'll probably receive an affirmative answer to the question. Commentaries point to the same verse quoted above, and give it a slightly different twist - VAYEHI B'SHALEM SUKO - And yourSukka (experience) is complete, where? - U'M'ONATO B'TZION - when your address is Israel.

Check out these G'MATRIYAs

Etrog (610) + Lulav (68) + Hadas (69x3) + Arava (277x2) + Aguda, binding together (19) + L'Sheim Mitzva ((511) = 1969.

U's'machtem Lifnei HaShem Elokeichem Shiv'at Yamim = 6+300+40+8+400+40 (794) + 30+80+50+10 (170) + 26 + 1+30+5+10+20+40 (106) + 300+2+70+400 (772) + 10+40+10+40 (100) = 1968.

And this one... (from the Hoshanot)

ANI VAHO = 1+50+10 (61) + 6+5+6 (17) = 78

ANA HASHEM = 1+50+1 (52) + 26 = 78

Aside from the three references to SIMCHA in context of Sukkot, Rabbi Yaakov Auerbach z"l found a G'matriya connection: V'CHAG HA'ASIF (spelled in the Torah without a YUD) B'TZEIT HASHANA = 6+8+3 (17) + 5+1+60+80 (146) + 2+90+1+400 (493) + 5+300+50+5 (360) = 1016.

V"SAMACHTA LIFNEI HASHEM ELOKECHA = 754 + 170 + 26 + 66 = 1016

A SIMCHAT TORAH TIME THOUGHT

Just as HaShem did not let us go from the spiritual high of Yom Kippur back into the mundane world, yet, but He gave us Sukkot to prepare for, the Sukka to build, the 4- Species to acquire, the Holiday to enjoy, and mitzvot to perform, so too, He does not let us go from the spiritual heights of Sukkot back into the mundaneworld, yet. He gave us Shmini Atzeret, a Chag and a day to celebrate the completion of the Torah. This is how one Chasidic Rebbe explained the words in the davening and Kiddush - and G-d gave us with LOVE the 8th day, the Atzeret Festival... G- d lovingly gives us a new, special Chag to coax us out of the Sukka and giveus the potential of reaching even higher heights of spirituality.

But what happens when Simchat Torah is over? Are we to be let back into the mundane world from such an unbelievably lofty level that we have obtained over the last several weeks? The answer in part is ISRU CHAG, a day that the People of Israel created, so that they can bask one more day in the close feelings to G-d andin the spiritual joy of the Festival. Is that enough to prevent depression from setting in? The bottom line is that we have achieved G-d's forgiveness, we have celebrated the "time of our joy", and we have rejoiced in the Torah. Our renewed commitment to Torah and Mitzvot can and IY"H will carry us through the year andkeep us closer to HaShem.

KOHELET is read on Shabbat Chol HaMoed, if there is one. Which there isn't. In Chutz LaAretz, they read it on Shmini Atzeret. But that would be our Simchat Torah, which is crowded enough with other things.So we read Kohelet on the first day of Sukkot. Now that you know that Kohelet is read differently, here & there, you've got a riddle.

Notes on HOSHANOT pull-out

You will notice that there are some Hoshanot that are said only on Hoshana Rabba, some only on the first 6 days of Sukkot, and some on both. This Pull-Out has the 7 Hoshanot (Hakafot) for Hoshana Rabba in order. Of necessity, then, the daily Hoshanot are not in order. They should be easy to locate by looking for the dayof the week in parenthesis after the words Chol HaMoed. We hope that this pull-out (and the others) prove useful and informative to you. CHAG SAMEI'ACH

Our fixed calendar has a rule for the day of the week that Rosh HaShana is to be (and not to be) set. - LO ADU ROSH - that Rosh HaShana cannot begin on Sunday, Wednesday, or Friday. This rule affects the whole calendar, not just Rosh HaShana. Sukkot and our Simchat Torah (the day known as Shmini Atzeret in Chutz LaAretz)are exactly 2 and 3 weeks after Rosh HaShana, respectively. They too follow the LO ADU rule. This means that Sukkot can begin on Monday, Tuesday, Thursday, or Shabbat. This produces four different arrangements for Hoshanot. The one presented in this pull-out is for 5760 and other years that begin on Shabbat (such as 5761,5763 ,5764 ,5767 ,5770). [That will be 6 of 11 years - much higher than avg.]

PSALM OF THE DAY

According to MINHAG YERUSHALAYIM, which is largely based on the customs of the Vilna Gaon, the regular Psalms of the Day are not said during Sukkot (and other Holidays), but rather there are special Psalms for each day of the CHAG. Although the Psalm for the Chag replaces the regular Psalm of the day, the Psalm for Shabbatsupersedes that of Yom Tov (or Chol HaMoed.

The GR"A's minhagim were brought to Yerushalayim by students and followers who became a significant Ashkenazi presence in a predominantly S'fardi community. Many, but by no means all, Ashkenazi shuls in Jerusalem follow Minhag Yerushalayim, and some elsewhere. There are also many shuls that follow some, but not all, ofthe minhagim of the GR"A.

Here is the set of T'hilim chapters for Sukkot this year. Even if you (and/or your shul) say the regular SHIR SHEL HAYOM, you might want to add the special Psalm of the day.

Remember, we say L'DAVID thru Hoshana Rabba

THE JERUSALEM INSTITUTE OF JEWISH LAW R. Emanuel Quint, Dean

Lesson #8. Ordination

All the judges of both the Great Sanhedrin and the Lesser Sanhedrins must be ordained. This ordination bears no resemblance to what we nowadays refer to as “ordination”.

Based on the Torah command, "And these are the judgments which you shall set before them." (Exodus 21:1) The Talmud interprets the phrase "before them" to mean before ordained judges and not before others. (Gittin 88b)

The chain of ordination began when Moses ordained Joshua as described in the Torah And he laid his hands upon him and gave him a charge. (Numbers 27:23) Moses also ordained other members of his court. After Joshua’s ordination the procedure did not involve the placing of hands upon the person to be ordained. Instead theordainers confer the title “Rabbi” upon him and declare that he is ordained. Ordination can be conferred only in the Land of Israel. Ordainers can confer ordination upon many people at one time. It is stated in Rambam that King David ordained 30,000 in one day. (Rambam, Laws of Sanhedrin 4:7) There is also a source thatsays that King David ordained 90,000 men in one day.

We just read on Yom Kippur during the Chazan’s repetition of the Musaf Amida in the section of the Ten Martyrs about Rabbi Yehuda ben Bava. The Romans decreed that if anyone would confer ordination, he and those receiving ordination would be killed and the closest surrounding towns would also be destroyed. Rabbi Yehudaben Bava measured out a distance so that there was no closest town nearby and he, in defiance of the Roman decree, conferred ordination on five of the greatest scholars of that generation, Rabbi Meir, Rabbi Yehuda (a different Rabbi Yehuda), Rabbi Shimon, Rabbi Yosi, and Rabbi Elazar ben Shamua. When the Romans approached,Rabbi Yehuda ben Bava told the students to flee and he would remain there to face the Roman soldiers. When his students asked him what would become of him, he replied, “I am placed before my enemies like a stone that cannot be turned”, [that is, he would submit to his fate without feeling pain]. The Roman soldiers didnot leave the spot until they had driven 300 iron spears into him and made him like a sieve. Had it not been for Rabbi Yehuda ben Bava, ordination would have lapsed several hundred years before it did.

Because of unbearable persecutions, ordination did finally lapse during the middle of the fourth century, probably around the year 358 of the common era, when the permanent calendar was made by Hillel the second and his school. [That is, permanent until Messiah arrives and we once again proclaim new months with the sightingof the new moon. (Reb Phil probably knows more about the new moons than anyone else; see his weekly comments. Ed. note - not quite! - PC) The proclaiming of the new moon by the sighting of the moon can only be done by ordained judges.]

There was an attempt in the 16th century in Safed to reinstitute ordination. Rambam states (Laws Of Sanhedrin 4:11), “It seems to me that if all of the scholars in the Land of Israel were to agree to appoint judges and to ordain them, then such ordination would be valid.” (It should be noted that Rambam says, “It seemsto me…” which is not an outright statement of law. This is similar to a statement made by him in his earlier years in his commentary to the Mishna in Chapter 1 of Sanhedrin.) Based on this statement of Rambam, the leading rabbis in the Land of Israel who were at the time living in Safed, were called together by Rabbi JacobBerav. They ordained Rabbi Berav and he then ordained four other rabbis, including Rabbi Yosef Karo, the author of the Shulhan Aruch, and Rabbi Moses diTrani. Rabbi Karo later ordained Rabbi Moses Alshehk who later ordained Rabbi Chaim Vital, the leading student of Rabbi Isaac Luria, the ARI Z"L. Rabbi Berav had not soughtnor received the consent of the rabbis of Jerusalem. The Jerusalem rabbis did not agree that based on the statement in Rambam, ordination could be reinstituted. The chief rabbi of Jerusalem, Rabbi Levi ben Haviv, wrote a treatise why ordination cannot be reinstituted. When Rabbi Berav died in 1541, the entire concept ofre-introducing ordination fell into disuse.

In 1807 Napoleon convened two assemblies of French rabbis to get them to answer questions and thus to show their loyalty to France and Napoleon. He called one of the gatherings a “Sanhedrin” and organized it with 71 rabbis, a Nasi and other ceremonials corresponding to the Sanhedrin of old. Although this was a propagandaploy by Napoleon to show that he could deal with the Jews in a favorable way, there are some writers who refer to this as “Napoleon’s Sanhedrin”.

With the establishment of the State of Israel in 1948 Rabbi Yehuda Leib Maimon, the first Minister of Religious Affairs suggested that the Sanhedrin be reintroduced, but this met with overwhelming opposition.

There is a difference of opinion in the Talmud as to whether the courts of three judges (the beth din) had to consist of ordained judges in all monetary matters, or whether some monetary matters could be judged according to Torah law even by non-ordained judges. In all events, the halacha developed that non-ordained judgescould judge cases that both occurred frequently and involved a loss of money. According to Rashi, this development arose from two independent occurrences. First there was a liberalization of the halacha, so as not to require ordained judges in commercial matters. To require ordained judges would “close the door to commerce”.People would not lend money or do any business on credit if they knew they could not sue because they could not find a beth din that consisted of ordained judges. The second occurrence was when the halacha was relaxed to permit non-ordained judges to judge noncommercial lawsuits. According to the Tosafoth, there was onlyone enactment which removed the requirement to have ordained judges in the types of cases that both occurred frequently and involved a loss of money.

The Talmudic basis for the authority of non-ordained judges to judge the large variety of cases that were theretofore reserved to ordained judges is found in two places. In Gittin 88b, Abaye met R. Yosef who was coercing a man to divorce his wife. When Abaye questioned R. Yosef as to how he could compel a divorce, sinceonly ordained judges could employ coercion to effectuate a divorce, R. Yosef answered that the non-ordained judges were acting as agents of the ordained judges. As explained by Tosafoth, they were acting as agents of the ordained judges of old. Another case appears in Baba Kamma 84b that also supports the doctrine thatnon-ordained judges can judge cases that were heretofore reserved for ordained judges. The types of cases where the non-ordained judges have jurisdiction will be discussed in Lesson 9.

KOSHER KOLUMN - Buyer Beware!

Several readers have asked about, or called our attention to Quaker Chewy Granola Bars Variety Pack, that are imported from the States and now sold here. The box contains 10 individually wrapped bars, 2 each of 5 flavors - Cookies 'n Cream, Chocolate Chip, Peanut Butter & Chocolate Chunk, Low Fat Oatmeal Raisin, and LowFat S'mores.

The first four flavors each have an OU-D on their wrappers. They are kosher and dairy, under the OU's supervision. (At this time, we're not discussing the STAM CHALAV or CHALAV ACUM questions.)

The fifth flavor - S'MORES - contains marshmallow, which is made with gelatin, and is considered by the OU as non-kosher.

(We've written about the gelatin story in the past. Let's suffice it to say that the Rabbanut in Israel does give their ISHUR on products with gelatin, but insists that such products be labeled, "for those who eat gelatin", or "contains gelatin". The OU, and many other kashrut organizations, consider gelatin to be TREIF.The gelatin in this product, however, would most probably not be of the kind that the rabbanut would even give its qualified ISHUR to. Which means that we're talking TREIF, not just by OU standards.)

The Hebrew label on the box does not say that the product is kosher, does not say that it has an OU, does not say that it has an ISHUR from the Rabbanut. All it says is that the "Kashrut is imprinted on the snack". That probably means that the individual bars inside the box have a kashrut symbol on them. Which is true for8 of the 10 bars in the box.

We are presenting this, as the title of the piece indicates, as a warning to the unwary consumer who will see an OU on one of the granola bars, and assume that they all have it.

Part of the MICHSHOL (potential pitfall) for the kosher consumer is the term, S'MORES. Depending upon where you come from, you may or may not know that it means that the product is made with marshmallow (among many other ingredients). Apparently, Midwesterners and Texans know S'MORES well, whereas us New Yorkers (it's probablywe New Yorkers, but not too may New yorkers would say that) might never have heard the word.

The Hebrew label identifies on of the varieties as Marshmallow Flavored Chewy. At least that could be another red light for some.

We should not simply buy this product, eat 80% of the bars, and try to find a non-Jew to offer the other 2 bars to. We should object to any product which is misleading to reasonably intelligent people. And this fits the bill. The store manager has to hear our objections, and the importer needs to know that he cannot doanything he wants. And they both will get that message every time an alert kosher consumer brings a product to the attention of the supermarket manager and says to him, "I won't buy this because..."