Halachic Times for Jerusalem Israel
Summer Time - a.k.a. Daylight Savings Time Last week, I mentioned that many 7-day people would be saying Kiddush L’vana on last Motza’ei Shabbat, even though it was several hours short of 7 full days from the Molad. This is one opinion. The other opinion (which I think S’faradim follow) is that the 7 days are NOT cut short. I happened to have davened Maariv last Motza”Sh in a S’fardi shul and after davening, someone started to give out the K.L. sheets. The rabbi there stopped him and announced that they would be saying K.L. on the following (Sunday) night. (3-day people had their first op on the previous Wednesday night (the night before Shavuot). One way or the other, the last op for
K.L. is 14 days, 18 hours 22 minutes after the Molad. That works out to
11:00pm this coming Sunday night. Motza’ei Shabbat would be much
preferred, for those who haven’t said K.L. yet this month. First the facts. With 8 days of Pesach, 2 days of Shavuot, and 2 days of Shmini Atzeret (Simchat Torah), there are three more days of Yom Tov in Chutz LaAretz than there are here in Eretz Yisrael. The Torah reading of each of these three extra days is the same. That is, outside of Israel, on the 8th day of Pesach, the 2nd day of Shavuot, and on Shmini Atzeret, the end of Parshat R’ei, dealing with the cycle of the Festivals, is read. This reading does not exist in Israel (except for Shabbat Parshat R’ei, of course). The other fact: Sometimes, the 8th day of Pesach is on Shabbat. Sometimes, the second day of Shavuot is Shabbat. (Both cannot happen in the same year. And, there are years when neither happens.) In these two cases, Chutz LaAretz falls a week behind in Parshat HaShavua, and doesn’t catch up for either 6 weeks (in the case of Pesach in a 12-month year and Shavuot in either kind of year) or 15 weeks (in the case of pesach in a 13-month year). Those are the facts. Without looking
for a message, they produce some interesting situations. There have been
Bar Mitzva boys from the States who have prepared, let’s say, Parshat Emor,
and then come with their families to celebrate their simchas in Israel,
only to find that we’ve read Emor the previous week. It happens. Can you
imagine the upset. There are answers and suggestions for the various situations that arise, but they are not the purpose of this Tidbit. The purpose is, to hear a message or learn a lesson from the anomalies of the calendar of Torah readings. Lesson #1, which we learn from many other practices as well, is that Eretz Yisrael is different from Chutz LaAretz, and to a certain extent, Jews who live in Eretz Yisrael are different from Jews who live elsewhere. Ben Eretz Yisrael. It has a nice ring to it, don’t you think? Those who are, should appreciate that fact. Those who aren’t, should want to be. Lesson #2, the differences do not split us for that long. Just enough to remind us that there are differences. On the other hand, the sedras do not catch up to each other immediately, even though they could do so earlier (except for the Pesach in a 2-Adar year that runs Shabbat to Friday (in Israel). In that case, there is no double sedra for us to split and let Chu”l catch up until Matot-Mas’ei). Even the week that we’re back together sometimes is significant. E.g. right before Rosh Chodesh Sivan, which was the day of greatest Jewish Unity. Or right before Tish’a b’Av, when we can use all the unity we can get. Lesson #3, Chagim each have a religious significance, a historical element, and an agricultural aspect. It is specifically the agricultural dimen- sion of the Chagim that is presented in R’EI. That’s the reading for the extra Chutz LaAretz Yom Tov days. As if to say, outside of Eretz Yisrael, Chagim still have their religious and historical character, but they lack the connection to the Land. So that is exactly what is read - three times - on those days which say: You are not in Eretz Yisrael. None of the above is claimed to be the
reason for the different Torah readings. That happens becasue the calendar
is the way it is. But when there is an oddity in the calendar, it often
gives us pause to reflect and hear a message or learn a lesson. It’s all
part of not taking anything for granted. The MITZVA to tend and light the Menora is recorded and counted elsewhere in the Torah. This fact makes the DRASHOT explaining the connection to Parshat HaN'si'im stand out all the more, since the P'SHAT is sort of redundant (not quite). Ramban sees in this portion an allusion to a future generation when Aharon's descendants (Hasmoneans) (re)dedicated the Mikdash by lighting the Menora. If we look at the two topics that flank chapter 7, we find the two Temple practices that survive until this day (as opposed to the short-lived nature of the gifts described in chapter 7) - Birkat Kohanim, still practiced daily as commanded by the Torah, and the Menora, commemorated by the yearly observance of Chanuka. This perhaps is part of G-d's message to Aharon. The Menora is described again with
specific reference to the wicks (flames) of the lamps facing the "face
(central stalk) of the Menora". The Torah explains that the sacred functions were originally to be performed by firstborns who were sanctified as a result of their being spared in Egypt. (The special position of the firstborn actually predates the Egypt experience.) As a result of the sin of the Golden Calf, the Leviyim, who unilaterally reacted in defense of G-d's honor, were taken by Him in lieu of the firstborns of all the Tribes. Moshe, Aharon and the People of Israel did to the Leviyim as Moshe was instructed. After purification, the Leviyim were to come to the Mishkan to "report for duty". From age 25 until 50, the Levi was
eligible for Mishkan service. (From 25-30 the Levi studied and trained for
Temple service, at 30 he began serving. A special Dvar Torah heard from Rabbi
Aharon Adler many years ago. Is this just a mere number-connection? No, says Rabbi Adler, much more.VA-ETNA (I will give)... N’TUNIM (given)... GIVE-GIVE represents what G-d gave to Avraham and what He gave to Avraham’s descendants (Eretz Yisrael) in the Book of B’reishit. LA-AVOD ET AVODAT... WORK-WORK represents Sh’mot, with Egyptian slavery at the beginning of the Book and the labors of construction of the Mishkan in the second half of the Book. UL-CHAPEIR... and to ATONE... this is Vayikra and its korbanot. So there shall not be NEGEF, Divine wrath, a major (and unfortunate) theme of Bamidbar. As they approach the sacred. This is D’varim, which makes constant reference to Bnei Yisrael’s having arrived at the threshold of the sacred land, Eretz Yisrael. Not only is Bnei Yisrael mentioned five
times in the pasuk, but the text of the pasuk alludes to the five books of
the Torah. [This Pesach Sheni episode occurred before the counting of the People as recorded in the opening portion of Bamidbar. It was not placed at the beginning of the book because it is embarrassing to the People of Israel that they (we) only brought this one Korban Pesach in the entire Wilderness period.] Then the Torah tells us that there were people who were ritually unclean and thus unable to participate in the Korban Pesach. They approached Moshe and complained that it was unfair that they were unable to join in this mitzva with the rest of the People. Moshe called upon G-d to answer their "complaint". [It is important to understand that the laws of Pesach Sheni are a part of the original Torah miSinai. However they were not revealed to the People until this point. This is, at least, one view] A person who is "tamei" or far away from the Mikdash and is unable to bring the K.P. shall bring K.P. on the afternoon of the 14th of Iyar [380] and eat it that night [381] with matza and maror. Nothing of it may be left over for the morning [382] and no bone of it may be broken [383]; all rules of K.P. apply to this Pesach Sheni (actually there are differences concerning peripheral details, but the korbanot themselves are the same). Intentionally not bringing K.P. is punishable by "karet" (excision). Note: Although the Torah mentions two specific "excuses" for not bringing K.P., anyone who did not bring K.P. for any reason - including someone who intentionally did not bring it - is eligible and obligated to bring Pesach Sheni. This Divine “second chance” is available EVEN to the intentional violater. The Torah once again emphasizes that there is one law for the born-Jew and the convert. MITZVA WATCH POINT: A non-Jew who converts between the Pesachs, would not have been allowed to eat of the first Pesach. He would bring Pesach Sheni as a (new) Jew. POINT: A woman is obligated on Korban
Pesach (the first one, on the 14th of Nissan), just as a man is obligated.
Even though it is time- related, it is part of the package deal of Pesach
mitzvot, which includes the prohibitions of Chametz, and we are dealing
with THE set of mitzvot at the hub of Jewish life - "everything" is
related to Y'tzi'at Mitzrayim - women are obligated. Pesach Sheni is
different. It is more the "classic" time-related positive mitzva, and
women are exempt. However, a woman who wants to bring P2 (if the
conditions for P2 are present, of course), may do so. But not on Shabbat.
Then, she must be part of a CHABURA that includes a man. This is so
because an optional korban cannot push aside Shabbat; only a required one
can (and the man's P2 is a requirement). The pasuk (9:18) says: "AL PI HASHEM (by the word of G-d) the People of Israel shall travel, and by G-d's word they shall camp." The SHLA"H HAKADOSH writes that this is the source for the concept that a person should use the phrases Im Yirtzeh HaShem, Baruch HaShem, B'ezrat HaShem, and the like whenever he speaks of doing something. Our travels and every activity should also be AL PI HASHEM. G-d commanded Moshe to fashion two silver trumpets [384] to be used to assemble the People (or their leaders) and to signal their movement. The T'KIYA sound on both trumpets was a call for everyone to gather to Moshe. The T'KIYA on one trumpet was a call to the leaders of the people. The T'RU'A sound indicated that traveling was to commence - one T'RU'A for each camp (of three tribes each). Kohanim are charged with the mitzva of sounding the trumpets when appropriate. The above-mentioned purposes of the trumpets applied to the generation of the wilderness only, but the mitzva for future generations concerning the trumpets is as follows: When the People enter the Land of Israel, the trumpets are to be used during times of troubles and on festive occasions during Temple service. MITZVA WATCH When does the mitzva apply? The blowing of the CHATZOTZROT in the Beit HaMikdash, to accompany the offering of certain korbanot, obviously applies when the Beit HaMikdash is standing. What about the blowing during times of crises? Some authorities hold that the mitzva does not apply in our time - only at the time of the Mikdash. Some say that this aspect of the mitzva would apply in our time except that we do not know how to make CHATZOTZROT, and therefore we cannot fulfill this mitzva on a "technicality". Others disagree and hold that the mitzva of blowing in times of trouble DOES apply and we use CHATZOTZROT made today to the best of our knowledge and ability. Rabbi J. David Bleich in his Contem- porary Halachic Problems mentions a fascinating opinion on this topic. Rather than the Mikdash being a requirement for this mitzva, it is Jewish sovereignty in Eretz Yisrael that activates the mitzva of CHATZOTZROT (just the blowing for crisis aspect). Therefore, according to this opinion, we are dealing with a mitzva - maybe the only one - that reactivated in 1948. May we be privileged to the
reactivation of the full mitzva of CHATZOTZROT, and may we soon hear their
happy blasts in the Beit HaMikdash BIMHEIRA B'YAMEINU, AMEN. Moshe informs his father-in-law Yitro (here called CHOVAV) of Israel's traveling plans and asks him to come along. Yitro declines the invita- tion and returns to his home. The People travel from Sinai for 3 days, led by the Aron which was searching for a resting place, so-to-speak. G-d's Cloud accompanied and protected the People. At this point in the Torah, we are 13
months out of Egypt and neither the people nor Moshe Rabeinu have done
what later caused them to be barred from entry into Eretz Yisrael. After
Moshe talks to Yitro, it was supposed to be a three-day trip (condensed
into one day) to bring us WITH Moshe, into the Land of Israel. But then we
started messing things up. Next follows another "black period" in the early history of the Nation - the Complaints. The People complained and were punished. They complained about the Manna and demanded meat. With great chutzpa, they remembered the fish and other "fine foods" they ate in Egypt. And they disparaged the wonderful, miraculous sustenance from G-d. Even Moshe Rabeinu complained about G-d's anger with the People and expressed his difficulty in handling the People alone. Moshe also questioned where he would possibly be able to get enough meat to satisfy the People's demands. G-d told Moshe to gather 70 elders who would help ease the burden of leadership. G-d would instill in them the Divine Insight so that Moshe would not have to lead them alone. To the People, G-d promised meat (quail) which would descend in such great quantities for a sustained period of time (a month) until the People would become "sick of them". Moshe expressed doubt as to how so many people could be thus fed. G-d reproaches Moshe for the doubt. Moshe speaks to the People and gathers the Elders who were given the gift of prophecy by G-d. Two of these "new prophets" (Eldad and Medad - see box on page 27) remained within the camp and prophesied amongst the People. (Commentaries tell us that they prophesied Moshe's death and Yehoshua's accession to leadership.) Yehoshua, protective of his mentor Moshe, pleads with him to punish them. Moshe assures Yehoshua that it is G-d's will that they should prophesy. About 18 times in the Tanach, it says
"And G-d got angry with..." Yisrael / Bnei Yisrael / His people. When the
People complained about the Manna, etc., the Torah says VAYICHAR AF HASHEM
M'OD, G-d got VERY angry. Why? Kedushat Levi explains that usually, when
G-d got angry at the People, Moshe would rise to their defense and
pursuade G-d, so to speak, not to punish them. This time, the Torah says
that "and in Moshe's eyes it was bad". Moshe Rabeinu was more upset with
the people than usual. This "angered" G-d all the more. Miriam speaks critically against Moshe
to Aharon by belittling Moshe's unique stature among prophets and people.
G-d rebukes them and clearly states how unique Moshe is among all
prophets, past and future. Miriam is stricken with Tzora'at. Moshe offers
a short but eloquent prayer on behalf of his sister. The People delay
their travels for the week of Miriam's isolation. The haftara contains Zecharya's vision of the Golden Menora flanked by olive branches. This serves as an appropriate counterpoint to the description of the Menora in the Mishkan at the beginning of the sedra. The Haftara also tells about a Kohen Gadol (Yehoshua in the haftara, correspond- ing to Aharon in the sedra). This vision of the Menora was borrowed
by the State of Israel to be the national emblem (not exactly, but close).
Wouldn't it be wonderful if our leaders would heed the words of the
prophet in explaining that vision: "Not by might nor by power, but by My
spirit..." Only when we act properly, which also means differently from
the nations of the world, then will we merit redemption. HAFTARA for NASO - 24 p'sukim - Shoftim 13:2-25 (inadvertently omitted from last week's TT) The sedra teaches us the laws of the Nazir. The haftara tells us of the first Nazir, namely Shimshon. The nazirship of Shimshon is not typical. His was "ordered" by G-d via a heavenly angel and was to be a Nazir from birth, for Shimshon's entire life. "Regular" nazirship is proclaimed by a vow and is for a limited time, usually one month. The nazir's outward appearance - his unshorn hair - should be the external evidence of an inner sanctity. In Shimshon's case, his nazirship was accompanied by miraculous feats of heroic achievements against the Philistines who were Israel's major adversaries of the time. Side point. The angel instructs
Shimshon's mother (wife of Mano'ach of the tribe of Dan) as to how she
must behave when she becomes pregnant. She must not drink wine or any
other alcoholic beverages, nor eat anything Tamei. Interesting how long
ago it was known that alcohol intake of a pregnant woman affects her
child. Lesson # 137 (part one) • Lifnim Mishurath HaDin On Yom Yerushalayim, I had the
privilege of attending and speaking at a Special Prayer and Breakfast by
sponsored Yisroel Hatzair In Israel (the Young Israel Council in Israel).
The main speaker was the chief Rabbi of Israel, HaRav Yisroel Meir Lau,
Shelita. I had the privilege of being seated next to him and we discussed
two volumes of his responsa that had been published a few years ago, which
I read. I asked him about future volumes and he told me that a third
volume would soon be published. He told me about one of his essays to be
published in this new volume, and it deals with the Right of First
Refusal. Phil Chernofsky was sitting at the next table and he had brought
to the minyan some copies of the Torah Tidbits for that Shabbat. I showed
one to Rabbi Lau and showed him that by coincidence I was writing a series
of lessons on the same topic, Right of First Refusal in Halachah. While we
were speaking who should come over to speak to Rabbi Lau, but Phil. I
informed Rabbi Lau that the person who was almost single handedly
responsible for the publication of this marvelous weekly magazine was Phil
Chernofsky. Rabbi Lau was overwhelmed when I told him how many copies were
distributed each week. Kol haKavod, Phil. The Talmud (Berachot 7a) relates an incident where the Lord of the universe met insignificant Man and a startling conversa- tion took place, perhaps the most startling in the history of mankind. It took place in a Room (The Holy of Holies in the Holy Temple) into which only one particular man (the High Priest) may enter on only one day in the year (Yom Kippur). (The High Priest enters there four times on Yom Kippur.) The High Priest R. Ishmael ben Elisha entered into the Holy of Holies to offer incense on Yom Kippur and saw a vision of the Glory of the Lord and the vision said to him: "Ishmael, My son, bless Me." Whereupon R. Ishmael answered "May it be Thy will that Thy mercy may suppress Thy anger; Thy mercy may dominate over Thine other attributes so that Thou may deal with Thy children according to the attribute of mercy and deal with them lifnim mishurath hadin." I am always amazed by the thought that R. Ishmael ben Elisha would seem so composed and proceed to issue the blessing. I would imagine that almost any individual hearing a voice that claims it is the voice of the Almighty Himself, even if it occurred in the Holy of Holies might think to himself, I must be hallucinating. Especially hearing such a request from the Almighty Himself. God gives blessings; He does not need to be blessed. I am not certain if this was a request which R. Ishmael could have refused to perform without being in violation of an instruction from God, or whether this was a direct command to R. Ishmael which he could not have refused to perform. The import of this phrase lifnim mishurath hadin in this context seems to be that the attribute of mercy shall prevail over the attribute of strict justice, for man cannot measure up to the demands of strict justice. I shall now set forth several unrelated
Talmudic passages and then a few post-Talmudic sources to see if there can
emerge a more precise idea of what is meant by the commonly employed term
lifnim mishurath hadin. No doubt the Talmud intended a lesson for mankind in relating these two distinct incidents where lifnim mishurath hadin is employed as an attribute of God. That man should learn from the anthropomorphic attributes is seen in the Talmudic passage which quotes the sage Abba Saul who in commenting on the verse, This is my G-d, and l will glorify Him, said, "Be thou like Him. Just as He is gracious and compassionate, so be thou gracious and compassionate." I believe that Imitatio Dei, the imitation of God extends to lifnim mishurath hadin. (Rambam lists the obligation to imitate God as one of the positive commandments. See his Sefer haMitzvoth, positive commandment eight. We shall thus examine a few passages in various tractates of the Talmud where actions involving persons are termed lifnim mishurath hadin. A question is posed in the Talmud (Kethuboth 97b). Assume that Reuven sold his land to Shimon because Reuven thought that he required the money for a specific purpose. But as a result of circumstances the purpose never materialized, and now the money that he materialized, and now the money that he received from Shimon is not needed by Reuven. Reuven now has money that he does not need, and he would like to get his land back. May Reuven rescind the sale? Can he tell Shimon that the sale is off retroactively? That is, can he Reuven say that he wants to treat the sale as if it had never taken place. Then he will return the money to Shimon, and Shimon will return the land to Reuven. The Talmud attempts an answer by citing an incident which occurred to R. Papa as a precedent. A certain man sold his field to R. Papa because he required the money to go into business. After the sale that man saw that he no longer required the money. He wanted his land back. R. Papa
permitted the man to rescind the sale and returned the land and took back
his money. The Talmud responds that this incident involving R. Papa may
not be a dispositive precedent since R. Papa may have acted lifnim
mishurath hadin. In any event, it is apparent from the Talmudic discussion
that the concept of lifnim mishurath hadin may be applied to actions of
men, and it may be applied to jurisprudential areas. For example the case described in the Talmud (Baba Bathra 132a) where a person, who had heard that his son died in a distant country, assigned all his property to strangers. When his son subsequently appeared, R. Shimon b. Menasya said that the gift made to the strangers was not legally binding for had the donor known that his son was alive he would not have made the gift. In such instance the Beth Din will take judicial notice that there was a mistake which prompted the transaction and will rescind the transaction even if there was no explicit statement made that the gift was made because the son was dead. There is also the category where a person sold his land and stated the reason for the sale, such as a person who sold his land stating that he desired to move to the Land of Israel. After the sale some urgent reason, such as an illness arose whereby he could not move to Israel. In such a situation the sale may be rescinded by the seller since he explicitly stated the reason for the sale and the reason failed to materialize. His statement is enough to permit the Beth Din to undo the sale since this type of situation is not unusual, that is, a person selling his home for the reason that he wants to move to Israel. IYH this topic will be continued in the
next lesson. EATING MEAT In our parsha eating meat seems to have a very negative image. The Torah tells us that it is specifically the "mob" who request meat; that they do so because of their base appetite (taavah), and they do so in a very impudent manner (Bamidbar 11:4). HaShem expresses anger at their demand for which they are ultimately punished (Bamidbar 11:20, 11:33). Moshe also despairs, asking "If flocks and herds were slaughtered for them, would it be enough for them?" (Bamidbar 11:22); this verse also serves as one source for the law that meat must be slaughtered in order to made permissible (Chullin 17a). The gemara does echo this negative view
of meat, but only partially. "Rebbe says, an ignorant person is forbidden
to eat meat, as it is written 'This is the Torah of meat and fowl' (Vayikra
11:46) only those who are occupied with Torah may eat meat and fowl" (Pesachim
49b). Of course this fits in with our parsha where specifically the "mob"
demanded meat. The teachings of Rebbe Nachman of Breslav elaborate on this message. The slaughter of the beast which makes it fit for human consumption is viewed as an analog of overcoming our own animal nature and elevating it to an appro- priately human level. This parallel extends even to the particular details of the laws. Here are some examples: Our base urges don't go away by them- selves. On the contrary, harnessing them in the service of holiness requires careful attention. This is the meaning of the requirement for slaughter; we may not eat an animal which dies by itself (neveila), or even one which was already sick so that its demise was partially due to its defect (treifa). (Even a non-Jew can not perform shechita; a non-Jew can elevate the material world but not to the same level of holiness. See this year's column on Shmini.) We have to pay careful attention to the means with which we go about improving ourselves. The slaughtering knife has to be perfectly smooth, with- out even a slight nick or groove. (SA YD 18.) Furthermore, the knife has to be shown to a Torah scholar before the slaughter (SA YD 18:17); this teaches us that it is impossible for us to attain spiritual elevation without the guidance of a righteous Torah scholar — a point particularly emphasized by Rebbe Nachman. Slaughtering an animal has to be done
promptly, without excessive delay (SA YD 23). But at the same time it is
forbidden to be excessively hasty; the slaughtering has to be done in a
measured fashion. (SA YD 24.) Slaughter is only kosher in the throat of the animal (SA YD 20). We find in Scripture that the extended neck or throat is a symbol of excessive pride (Yishayahu 3:16); a critical aspect of repentance is overcoming pride and arrogance. For these reasons, an ignorant person can't eat meat. That is, it is impossible to attain holiness without Torah. While a person can improve his personality and manners with motivation and common sense, it requires intricate wisdom to go beyond derekh eretz and ascend to holiness, and this wisdom is obtained and applied only with Torah knowledge and the guidance of Torah scholars. (Based on Likutei Halakhot of Breslav, Laws of Shechita.) Rabbi Meir has completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. It will hopefully be published in the near future. Rabbi Meir authors a popular weekly
on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on
everyday ethical dilemmas in the workplace. The column is a joint project
of the JCT Center for Business Ethics, Jerusalem College of Technology -
Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit
your own Qs — www.jewishethicist.com or www. aish.com Q I am a woman who lives alone. Do I
need to make Havdalah on Motzaei Shabbat? The Shulchan Aruch (Orach Chayim 296:8) brings two opinions but prefers the opinion which obligates women in Havdalah. However, the Rama, who serves as the primary authority for Ashkenazic Jewry, instructs women to avoid the issue by hearing Havdalah from a man, who certainly is obligated. The Bach (ad loc.) takes issue on the need to hear from a man, saying that a woman could always accept upon herself to make a Havdalah even if she is not obligated. There are an additional two issues, which arise when a woman makes her own Havdalah, which make it preferable to hear Havdalah from a man. There is a serious question whether she can make a bracha on the candle, as this is a time-dependent mitzva, which is only tangentially related to Havdalah (see Biur Halacha ad loc). Also, there is a minhag that women do not drink from the cup of Havdalah, but on the other hand, someone has to. In the final analysis, if a woman will not hear Havdalah from a man, she can and should make Havdalah and drink from the cup (see Mishna Berura 297:35 and Sha'ar Hatziun, ad loc.). A complication about hearing Havdalah from a man (which applies even to a husband and wife) is as follows. If one has fulfilled a mitzva, he can perform the mitzva again for someone else, if that other person is obligated in the mitzva. Since a woman may not be obligated, a man who already fulfilled Havdalah can make it again only if it is on behalf of another man (or male child) who has yet to hear Havdalah. If this is not the case, it is better for the woman to make Havdalah herself, which is possible, according to the Bach, even if she is not obligated. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Ask the Vebbe Rebbe is partially funded
by the Jewish Agency for Israel Millions of people are born like mice,
live like mice, and die like mice. Reason: It is disrespectful to the Torah to leave it open, waiting until the next person comes up (Levush). Reason: This custom is based on what the pasuk (Sh’mot 34:33) says: “And [when] Moshe finished speaking with them, he put a mask over his face”. (Keter Shem Tov) [Ed. notes: Whereas the first reason is
the obvious, logical explanation for the common practice of covering the
Sefer Torah, and the second reason is superfluous, the second reason adds
a very nice element to the topic. Both moshe Rabeinu and a Sefer Torah
transmit to us the Words of G-d, and therefore both are covered by a veil
when they temporarily stop transmitting. WORDS OF WISDOM
WORDS OF WIT by Shmuel Himelstein His friends suggested that he deny that the knife was from his kitchen, but he refused to follow their advice. When called for questioning he freely admitted the knife was his while denying any connection to the crime. The judges were so impressed with his honesty that he was immediately released. Later he explained why he had insisted on telling the truth: “I emulated the actions of Yehuda, when he was sent by Yosef to bring back his brother Binyamin. Yehuda could have assumed that the Egyptian ruler would not know the difference and brought back any other man of the same age. But he insisted on bringing back Binyamin himself because his conscience would not allow him to do otherwise. By the same token”, the rav concluded, “I simply am unable to let falsehood pass my lips, regardless of the possible consequences”. Excerpted with the
permission of the copyright holder Says the Magid of Mezrich,
notwithstanding the fact that Moshe Rabeinu could have attained everything
with his intellect, he served HaShem via his great EMUNAH. A person who misses the first Pesach
does not really get another chance to bring Korban Pesach. Once the 14th
of Nisan passes, one cannot bring Korban Pesach. Its time is in the
afternoon of Nisan 14. A person who misses Maariv, cannot really daven it
when it is already daytime. Maariv is at night only. G-d commanded the one
who misses K.P. to fulfill a different mitzva by bringing a different
sacrifice, namely Pesach Sheni or Pesach Katan. Its time is the afternoon
of the 14th of Iyar. Pesach Sheni is very much like Pesach Rishon in many
ways, but it is a different korban. That’s basically how Pesach Sheni and Tashlumin are alike. A person who missed Korban Pesach because he was sick or hung-over or forgetful or negligent, brings Pesach Sheni. One who was sick, hung-over, forgetful, negligent and missed Maariv, has Tashlumin available to “repair” some of the “damage”. Same. What about a person who intentionally
didn’t bring Korban Pesach. Maybe even spitefully? Does he too get a
chance to bring Pesach Sheni? YES. Maybe this reminds us that human beings - even our Sages - are finite. They have limits up with which they will put. Not HaShem. He is willing to give even the spiteful person who refused to be part of a K.P. chabura, another chance. Maybe. But a nice lesson to learn. From the Desk of the Director
Hashem's response is to order Moshe to convene a Sanhedrin of seventy elders. The Mishna (Sanhedrin 2a) distinguishes these dignitaries from those appointed earlier to judge judicial matters (Sh'mot 18:13). This body of elders was designated to assist Moshe in leading the nation and is better equated with the Great Sanhedrin. Who, then, were the men selected for this onerous yet elevated task? What were the criteria for their selection? Rashi notes that the elders were the previous Jewish taskmasters in Egypt! And our immediate reaction is surely to question how taskmasters tainted by Egyptian mores qualify for leadership? Rashi suggests that the answer be found in the Exodus story. These very task- masters, he notes, actually pre- ferred being beaten by their Egyptian bosses to inflicting punishment on their poor brethren (Sh'mot 5:14). Moral sensitivity and readiness to risk lives for others is surely the mettle of which leadership is composed. However, citing the Midrash, Rashi reminds us that these elders also displayed the crowning characteristic of Jewish leadership - "Beloved are they since they… hear the Divine utterance from the mouth of the Holy One, Blessed be He." Shabbat Shalom, Menachem Persoff,
Director, Israel Center BET, GIMMEL, DALET, KAF, PEI, TAV (known as the letters BEGED-KEFET) are the 6 letters that can have a DAGESH KAL. These six, plus most of the rest of the ALEF-BET can have a DAGESH CHAZAK. Generally, ALEF, HEI, CHET, AYIN, and REISH do not get a DAGESH in them. (There are rare examples of ALEF and REISH with a DAGESH in TANACH; not so for AYIN and CHET, I think.) Although HEI does not get a DAGESH, it does sometimes have a dot in it at the end of a word, that dot being called a MAPIK. An unvoweled HEI at the end of a word is silent. If the HEI has a dot in it (MAPIK), then the HEI is pronounced (aspirated). [Similar to the H in the word HOUR, which is silent, as if the word were spelled OUR, and the H in HISTORY which is voiced, sounded, pronounced (or however you want to say it). The word HERB would not be the best example, since Americans and British people don’t treat the H the same way.] ISHA, woman, spelled ALEF-SHIN-HEI. The HEI at the end of the word is silent. ISHAHHH, her husband, is spelled ALEF-YUD-SHIN-HEI with a MAPIK. You have to hear the HEI. The meaning of the word changes with the sounding or not of the HEI. There are basically three different
situations in which we find a MAPIK HEI. The first is with words related
to third-person female. OTAHHH, her (the use of HHH is an exaggeration,
for emphasis.) BEITAHHH, her BAYIT, her house. LAHHH, to her. If you want
to see a lot of examples of this type of MAPIK-HEI word, go to the first
Aliya of Parshat Matot, the portion that discusses HAFARAT NEDARIM, the
canceling of an oath, vow, pledge, promise, etc. of a 12-12½ year old girl
by her father or of a wife by her husband (with limitations). Bamidbar
30:5-16 has 35 MAPIK-HEIs. Notice in the last example of a MAPIK-HEI word, that there is also a HEI with a SH’VA in the middle of the word, and that it does not have a dot in it. Nonetheless, it too is sounded. Here’s another example, also related to the destruction of S’dom: D’varim 29:22, K’MAHHHPEICHAT S’DOM... HEI with a SH’VA is heard. This in contrast to a HEI in the middle of a word without any vowel under it, as in the name of the father of the tribal leader of Menache, Gamliel b. P’DATZUR. There’s a HEI there, but it’s silent. The third type of MAPIK-HEI words are
related to some of G-d’s names. YUD-HEI is pronounced KAHHH. HALELUYAHHH.
And don’t forget ELO- AHHH. This is a case of a PATACH G’NUVA (from one of
the earliest columns in this series), meaning that the PATACH under the
MAPIK-HEI is pronounced first, and then the HEI is sounded as if it has a
SH’VA under it. So many people read this Name as ELOHA, which is an
incorrect (and maybe, therefore, disrespectful) pronunciation of G-d’s
name. The words related to the five roots mentioned above, also come with
PATACH G’NUVA sometimes. GAVO-AHHH, tall (not gavoha). The matza-reason
pasuk in the Hagada, and the could not tarry, L’HITMAHHH-MEI-AHHH. Ramban and others see also, on a REMEZ level, an allusioning to the kohanim (Bnei Chashmona’im) of over 1100 years later, who rededicated the Beit HaMikdash and rekindled the Menora. To commemorate the Chanuka miracles, we light the menora-like Chanukiya. The lamb labeled 2 stands for Pesach Sheni, one of the themes of this sedra. Above the lamb is a razor blade, reminding us of part of the ceremony that separated the Leviyim from the rest of the people. They were to shave all the hair off their bodies. Upper-left are the silver trumpets commanded to be made, and used in times of troubles, and festive occasions as well. See the Sedra Summary for further details. Next row down, "reading" right to left, you have: when the cloud lifts, that is a sign to travel. Hence the green light. The next row pictures the result of the
Cloud's lifting and the go-ahead for traveling: The four flag-camps are
marching in the direction of the arrow. The smiling watermelon in the thought
bubble is a reference to Bamidbar 11:5, one of the people's black moments,
when they complained to G-d about the manna, by "remembering fondly" the
“wonderful foods of Egypt”. Florida city that alludes to possible infidelity of Jessica Parker (this is just a TTriddle, not real gossip) And the envelope please... The full name of the actress in the
TTriddle is Sarah Jessica Parker. If you know one of her popular TV roles,
then the choice of this particular Sarah for the TTriddle takes on
additional significance. (She also was the voice of Nell Fenwick in the
movie Dudley Do-right, which is totally irrelevant.) Correct solutions submitted by MM/Bklyn and the complaining H(S)M, who suggested that the water for the potion in this case might come from Sarasota Springs. Of course, if the suspicious “husband”
(did they ever marry?) were the world’s most famous cartoon rodent, then
the answer to the TTriddle would have been the “Land of 1000 Lakes”, the
“North Star State”, a.k.a. Minnesota. Next week May 28th we are holding the NESTO board elections to decide on the NESTO board of 5763 (2002/3). All nominees must present their platform and argue why they if elected would contribute the most to NESTO 5763. Junior NESTO camp has a tentative date of August 6-11. The camp is open to all 6th through 8th graders, it will be an overnight camp and the program is both exciting and challenging. For more information call Chave on 050-444-401. We all wish Naomi, our Bat Sherut, a
Refuah Shleima on her recent operation; we can't wait to have her back,
Shabbat Shalom, All of us here at NESTO THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own
lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL
HOTLINE up to the day before the TIYUL and order a box lunch from the
Israel Center Cafe. 18 shekel will get you a delicious sandwich, a
refreshing drink (specify regular or diet) and a dessert. Your box lunch
willbe ready for you when you board the bus. OU ISRAEL CENTER Seymour J.
Abrams Orthodox Union Jerusalem World Center [The
B'ha'a'lo't'cha Homepage]
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