Special Features RITE and REASON by Shmuel Pinchas Gelband Q Why is it that when the Torah is read in the morning, it goes after the Amida, and when it is read at Mincha, it precedes the Amida? A Our prayers correspond to the daily service in the Beit HaMikdash. No procedure preceded the Tamid of the morning, and none followed the Tamid of the afternoon. The Amida of Shacharit and the Amida of Mincha correspond to the two daily sacrifices. Hence, Torah reading follows the Amida in the morning and precedes it in the afternoon. Q Why in a MI SHE'BEIRACH for a sick person do we identify him or her with their name son/daughter of their mother, rather than the father? (As is the Ashkenazi custom) A T'hilim 86:16 says, "...and send salvation to the son of your maidservant." David HaMelech mentioned the mother rather than the father when asking for help from G-d. A Abayei, in Gemara Shabbat, says, "My mother said to me that all remedial chants should be said using the mother's name". Likewise, explicit prayers for mercy should use the mother's name, because usually there are fewer charges of sin against women than against men, because women are exempt from Torah study and time-bound mitzvot. Q It is customary that the one called up to the Torah does not read his own portion, but rather a Baal Korei reads the Torah for everyone. Why is this so? A We do not wish to shame someone who does not know how to read. A source for this is the Mishna in Bikurim: Originally, whoever knew how to read the Bikurim portion would read it, and whoever did not know how to read was prompted by others. This resulted in many people refraining from bringing Bikurim due to the embarrassment. Our Sages decreed that readers recite for everyone - this idea was borrowed for Torah reading as well. A The entire Torah was given to Moshe Rabeinu and he alone transmitted it to Bnei Yisrael. In the same way, it is proper that one person reads... Who can be called pious? One who does not make what is primary, secondary, or does not make what is secondary, primary. Both Yaakov and Eisav can be found in all people. In this connection, the Tiferet Shlomo of Radumsk, raises a number of questions: 1. The amora Rav Huna, as quoted in Bava Batra 173b, cites Yehuda’s guarantee of Binyamin’s safe return as the source of the legal principle enabling a guarantor to assume responsibility for the debt of another by mere verbal undertaking, without a formal kinyan. Why was Yehuda’s guarantee singled out and cited as the archetype of all financial guarantees? What is unique about Yehuda’s commitment? 2. The Talmud (Sotah 7b, just recently learned in the course of the Daf HaYomi), relates in the name of R. Yonatan that throughout the forty year sojourn of Bnei Yisrael in the desert, Yehuda’s bones rattled around in the coffin in which they were carried. This was commonly understood as Divine retribution in some way connected with Yehuda’s undertaking to guarantee Binyamin’s safe return. Since Binyamin did in fact return safely, why was Yehuda punished? Furthermore, why did Moshe Rabainu wait until the end of his days to pray for the welfare of Yehuda’s bones and soul? The Tiferet Shlomo answers both questions by pointing to Yehuda’s historic role as the personification and progenitor of Malchut (Royalty). As the Shechina, the Divine manifestation of Malchut, descends to rescue Man from the “klipot” which threaten his existence, so too the true Jewish MELECH must live among his people. He shoulders their burdens, he supports them in every way and, when necessary, suffers on their behalf. These are the “perks” of true Jewish leadership! The unrest suffered by the bones of Yehuda was by no means a punishment; it was the ultimate fulfillment of his royal role. So long as Bnei Yisrael wandered in the desert, Yehuda’s soul could not rest. It remained in a state of constant agitation until the entrance of Bnei Yisrael into the Land of Israel. Yehuda served as a surety guaranteeing the welfare of all Bnei Yisrael. His commitment vis-a-vis Yaacov concerning Binyamin was only one aspect of his all-encompassing commitment. Therefore, Yehuda’s guarantee became the archetype of all guarantees to be made in the future. His was a commitment so powerful that it transcended his natural demise. We believe that the Torah’s accounts of our forefathers' behavior and character are related as MAASEI AVOT SIMAN L'BANIM. Within that context we must apply the lessons of Yehuda to our contemporary leadership. Having already become acquainted with many of the incoming officers of the OU, we are confident that the new officers will exemplify the type of dedicated leadership manifested by Yehuda. While we wish the officers a productive and satisfying term of office, we are aware of the challenges and difficulties that await them. One further note: For us in Yerushalayim, these are especially trying times. While the Israel Center scrupulously maintains an apolitical orientation, the fate of Yerushalayim transcends politics. That any government of Israel could even contemplate the concessions to which our government has reportedly agreed, is beyond our worst nightmares. We pray that we will soon merit true Jewish leadership, of the sort represented by our forefather Yehuda. Yitzhak Fund, Chairman, Israel Center Avraham Avinu merited the addition of the Heh because Hashem promised him to become “Av Hamon Goyim” that from his seed will come out many kings of many nations. What were the traits Avraham Avinu that he merited so much blessing and reward? One way to express Avrahams’ qualities is by understanding that he acquired the letters Alef, Bet, Gimmel, Dalet and then received the Hei. Alef we learned is Emunah (see last week's Neatzit page). The Bet – from the word Bayit, teachs us that one's home must be open at all time so as to be heedy to other’s needs and to be open to bring in guests and the needy. The Gimmel – from the word Gomel, teaches us to be kind and helpful with our body, and strength as the letter is built like a man stepping forward to go, to perform. The Dalet – from the word Dalat, “lacking means”, teaches us to particularly seek out the most needy and to give them preference, even though they are in no position to recompensate. The letter itself is structured like a man stretching his hand out. Avraham Avinu succeded in integrating these 4 qualities of the Alef, Bet, Gimmel and Dalet – Absolute Faith, and using his property, energy and compassion to help his fellow man. Thus we can understand why he was given the Heh, the letter representing complete Divine Providence. The unusual significance of the 4-cornered garment, which encompasses within it the concept of Bet, Gimmel, Dalet, is also described in the prophecy of Zachariah (chapter 8:23). In the end of days, it is the 4-cornered garment onto which the nations of the world will grab and say “We will go with you, for we heard that G-d is with you”. Question: The Gemara in Brachos 63a quotes a braisa in the name of Hillel HaZakein which states (as explained by Rashi) that during an era of MACHNISIM (when Torah is not being taught sufficiently by talmidei chachamim), one should take it upon himself to teach Torah, but during a time of MEFAZRIM (when many scholars are already teaching), it is best to refrain from public teaching. Rashi explains that this latter course promotes Kavod HaShem, since it displays the humility of avoiding a position of unnecessary authority. Is today a time of MACHNISIM or a time of MEFAZRIM? Is it appropriate nowadays, to aspire to a career in teaching Torah? Answer: Today is a time of both. There are circles where, Baruch Hashem, there is a saturation in the ranks of mechanchim. That does not mean that there is nothing to give by going into a career in chinuch. It is possible that “A” is more talented and/or dedicated than “B”, who would get the job if “A” goes into, say, accounting. Rashi seems to stress that it is appropriate to refrain from teaching only when the most qualified are already doing so. Secondly, If “A” gets the position, it may force “B” to find a position outside his natural community, where there may be a bigger need for MECHANCHIM. There are certainly sectors and, especially, regions throughout the world (including Israel) where there is a great need for all sorts of religious help. Much of the help can be provided by non-rabbis. But certainly, we need many, many people, including “Torah professionals”, to go out and reach out. It is mainly a question of whether you (if, indeed, this is a “tachlis” question) and those who know both you and “the field”, feel that you have what it takes to contribute. “What it takes” is not monolithic; it depends on the specific nature of a given position, your G-d-given abilities, your level of idealism and perseverance, etc. In general, if you feel the desire to give, you probably are suitable. Chovat Ha'L’vavot says that if one feels an inclination toward a certain profession, he should see it as a sign from HaShem. I would imagine that this is all the more so in the area of teaching Torah, even if one falls short of the highest level of motivation described by the Rambam at the end of Hilchot SHMITIN V'YOVLOT. This “Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the parasha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at
www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by e-mail, on a weekly basis, please send an e-mail to
lists@eretzhemdah.org with the message Join Hemdatya. Please leave the subject blank. AB/Toronto correctly pointed out an error in the summary of days of the week for calendar dates. From the Adar before Nissan through 29 Cheshvan, 265 days that each has 4 possible and 3 impossible days of the week, LO ADU style. 30 Cheshvan can only fall on 3 days of the week. Kislev 1-29 can fall on 6 days. 30 Kislev is LO ADU. And all the days of Tevet, Shvat, and the first Adar in a 13-month year can fall on five of the 7 days of the week. [The Mikeitz Homepage]
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