Halachic Times for Jerusalem Israel Summer Time -
a.k.a. Daylight Savings Time WORD OF THE MONTH At first glance, Korach’s challenge seems to be based on jealousy and the feeling that he was passed over for positions of authority (either the Kohein Gadolship or the leadership of the K’hat branch of Leviyim). Moshe’s response is to “suggest” a test to determine whom G-d has chosen for leadership in Israel. Then Moshe tries to reason with Korach. He “reviews” for him the specialness and greatness of the Levi, and asks, “Isn’t it enough... He has brought you close to Him... you are now demanding Kehuna!?” Why, Korach, are you not satisfied, and thrilled, to be in that special position of servant of G-d in the Mikdash? What makes Korach a particularly appropriate example (actually, a counter-example) is that (our sources tell us) he was fabulously wealthy, and an original, first edition Levi (which must have been particularly exciting), and one of the carriers of the Aron — and he was not satisfied with what he had. If the mishna is asking even a poor person to be happy with his “share” and thus be considered rich, how much more so in Korach’s case can we say that the mishna was composed just for him. And if Ben Zoma was talking about being happy with what one has, or what one is allotted, then perhaps we can use the Korach model to expand the meaning and lesson of Ben Zoma’s teaching, beyond material possessions. Let’s say that Korach was quite satisfied with his material wealth. Was he ASHIR (rich)? Let’s say yes. But was he happy? Obviously not. Let’s rephrase Ben Zoma’s Q&A. Who is truly happy? He
is is happy with his lot. And that includes material possessions, knowledge,
education, talent, status, family, health, strength, looks, and anything
else a person “has”. It includes that which he cannot do anything about to
change, and that which he can change. Korach, Datan & Aviram and ON b. Pelet (who backed out in time) challenge Moshe's authority. Korach enlists 250 men to publicize his/their "cause". [SDT] Korach was a first cousin of Moshe and Aharon. He felt slighted by the fact that both top positions - the leadership and Kohen Gadol-ship - went to two of his uncle Amram's sons (Moshe & Aharon) and the leadership of the K'hat family went to another cousin, the son of Korach's father's younger brother - Elitzafan b. Uziel. Korach found sympathy for his cause within the tribe of Reuven because Reuven himself was passed over for the leadership (which went to Yehuda), the birthright (Yosef received the double portion of the firstborn in the form of the tribes of Ephraim and Menashe) and the Kehuna/Leviya went to Levi. Moshe proposes a test - both Aharon and Korach's people will offer incense before G-d and G-d will indicate whom He chooses. Moshe tries to talk Korach out of his fight by telling him that being a Levi is special - why seek more? Moshe then calls for Datan & Aviram; they arrogantly refuse Moshe's summons. [SDT] Sources tell us that Korach taunted Moshe
Rabeinu with two mocking questions - A talit made completely of T'cheilet,
does it require Tzitzit (with the T'cheilet strand)? A house filled with
Torah scrolls, does it require a mezuza? Both questions pointed to the same
argument: A Nation of holy people, people who heard G-d's Voice at Sinai, do
they require holy leaders? The basis of suggesting the talit question is the
juxtaposition of the Korach episode to the portion of Tzitzit at the end of
last week's sedra. The Kli Yakar suggests that the mezuza question is
alluded to by the description of Datan & Aviram arrogantly standing at the
doorway of their tent and mocking G-d's commandments and Moshe's leadership.
Moshe angrily asks G-d not to accept the incense offerings of Korach's group. Moshe then reiterates the challenge to Korach. Korach gathers the People to witness the "showdown"; the 250 people and Aharon will each have the special vessel onto which they will place a glowing coal, onto which they will put the incense and they will all be standing at the entrance to the Ohel Mo'ed. G-d's "glory" was revealed to the People. [SDT] The Gemara tells us that when Korach challenged
Moshe's authority, it was the Sun and the Moon that appeared before G-d and
said: If you side with the son of Amram (i.e. Moshe), then we will continue
to shine; if not, we stop shining. What is the significance of this
statement from the Gemara? One commentator points out that the Sun and the
Moon were originally of equal greatness, and the Moon was diminished because
"two kings cannot rule with one crown". This was exactly one of the problems
with Korach's arguments, so the Sun and Moon were particularly appropriate
participants in this issue. Notice that not only must the sun acknowledge
the situation, but so must the moon. Korach's downfall was his lack of
acceptance of a moon-like role. The People shouted in panic when they witnessed what was happening. A Divine fire consumed the 250 incense offerers. G-d tells Moshe to tell Elazar b. Aharon to collect the fire-pans and scatter the burning coals. The copper from the pans was to be used to plate the Mizbei'ach as a reminder that a non-Kohen must not attempt to usurp the Kohen's authority. The next day, the People, fearing retribution, complained against Moshe for killing (part of) G-d's Nation. G-d's Cloud descended upon the Ohel Mo'ed and Moshe and Aharon went there for instructions. [SDT] The earth not only swallowed Korach's gang, but their possessions as well. The message, says IMREI SHEFER, is that one's wealth often causes a person to be arrogant. This, in turn, leads sometimes to challenging authority. The people's possessions were not innocent bystanders, so to speak, to Korach's rebellion. Note that in Korach's rebellion we see not only two
punishments, but two very different kinds of punishments, which, in turn,
reflect the types of sin. Datan and Aviram and their ilk were plunged down
into the bowels of the Earth. But the 250 K'toret-offerers, they were
honorable people. They were godly. The Torah testifies to that when we are
first introduced to them. They honestly believed that they were making
proper offerings to G-d. Otherwise, they would not have risked their lives.
They must have been surprised to have failed! Their sin was reaching TOO
high towards the Divine. And their punishment was to be struck down by
Divine fire (as had been Nadav and Avihu). The Gemara says that the "deal" that the People of
Israel made at Sinai concerning not having direct communication from G-d,
was an irrevocable, forever deal. Korach wanted to change his mind. Perhaps
he was no longer confident that Moshe could actually bring the People into
Eretz Yisra'el, after the whole Meraglim fiasco. The merit of this theory is
that it balances the motivations of Korach's gang. Datan and Aviram were
BAD. The K'toret bringers were not necessarily evil. Probably not. Sometimes, in times of trouble, Moshe prays to G-d extensively. His prayer after the Sin of the Golden Calf is an example of long prayer. We can even say that it was a prayer that lasted 40 days and nights. When Miriam was stricken with Tzora'at, Moshe uttered a short 5-word (11 letter) prayer for her wellbeing - KEIL NA R'FA NA LAH. And at this point in Parshat Korach, Moshe senses that prayer will not work - swift action is called for. Another way to look at this is that "And they fell on their faces" means they had no prayers to offer. This told them that disaster will immediately follow (the plague) and therefore they acted immediately to stop it. The Torah speaks of the 10 times we "tried G-d's patience" in the Midbar. This is one of the items we are supposed to always remember. Pirkei Avot (5th perek) mentions this among its series of tens. Let's take a look at three of the times - the Sin of the Golden Calf, the Sin of the Spies, and Korach's rebellion. CHEIT HA'EIGEL resulted in the deaths of the actual perpetrators (3000 men), but the rest of the People were basically forgiven after Moshe's pleading. The spies themselves were killed, the adult male population was banned from entry into Eretz Yisrael, and were to die out in the course of the 40 years of wandering. It might not sound like it, but the people were basically forgiven for this too (but with harsher punishment). In contrast, the 250 incense offerers were consumed by fire, Korach, Datan and Aviram and their people, households, and possessions were swallowed up by the Earth, and for complaining in the aftermath of the Korach rebellion, a plague erupted and claimed 14,700 lives "on the spot". The plague was "contained" by Moshe's swift actions. A heavy price was paid for the Korach fiasco. Combining different ideas in the commentaries, we can suggest the following: The Sin of the Golden Calf represents sins against G-d. He can be, and often is, most forgiving for that kind of sin. The sin of the spies was an affront to Eretz Yisrael. This, so to speak, G-d considered a graver sin, and was less forgiving. Korach's rebellion was directed against Moshe. It was a BEIN ADAM L'CHAVEIRO issue. These are the kinds of sins that G-d is least willing to forgive. The same observation has been made in comparing the
Flood, which came as a result of a breakdown in society, with the Tower of
Babel, where people united to rebel against G-d. The punishment was much
less severe in that case. G-d's choice of almond is significant. The almond is
the fastest tree to develop flowers, buds, and fruit. Those who challenge to
status of the Kohanim were dealt with very swiftly. The people seemed to
have felt the speed with which G-d dealt with the rebels and it devastated
them (as mere observers). G-d reiterates that the Kohanim and Leviyim hold special positions and have the responsibility to avoid risking their lives by overstepping their bounds. Leviyim are required to guard the Mikdash [388]. (Honor guard) [In fact, there were 24 watchposts, 21 of which were manned by Leviyim; three were within the beit HaMikdash and were manned by Kohanim.] Kohanim and Leviyim are forbidden to perform each others sacred tasks [389]. A non-Kohen/Levi may not work in the Beit HaMikdash [390]. It is forbidden to disregard the obligations of the Beit HaMikdash Temple honor-guard [391]. The Torah next lists several gifts that are given to the Kohen - the meat of certain korbanot, t'ruma, bikurim, consecrated objects, the firstborn of kosher farm animals and the redemp- tion/exchange for a firstborn donkey. Firstborn humans are to be redeemed for 5 silver shekels [392]. Firstborn cow/goat/sheep may not be redeemed [393], but must be brought as a korban within a year (if unfit for the Altar, the b'chor is the possession of the kohen without restrictions). All gifts of the kehuna (24 in number) are for Aharon and his descendants in perpetuity. However, the Kohen does not receive a portion of land in Israel. (This is the basis of the complex intertwined relationship between kohen and non-kohen.) MITZVA WATCH Human firstborns MUST be redeemed. Even though the text of Pidyon HaBen calls for the kohen to ask the father of the baby which he prefers, his son or the 5 silver coins, the father may not opt for the money (nor for what is behind door number 3 <jk>). The firstborn of a donkey SHOULD be redeemed, but there is a fallback mitzva, frowned upon but nonetheless on the books and available - namely, to destroy the animal It is an option, but it is wasteful (and possibly cruel). The firstborn of a kosher domesticated farm animal (cow, goat, sheep) MAY NOT be redeemed. No other firstborns have sanctity and mitzvot
associated with them. Not horse or camel, not deer and antelope, not cat or
dog or bird, etc. In other words, we do not generalize these mitzvot by
saying that the Torah was just using an example. They are type-specific.
(How do we know that? Maybe we are supposed to extend the parameters to
include a horse and a camel, in the donkey category? Etc. NO. How do we
know? TORAH SHE’B’AL PEH, the Oral Law. Leviyim also do not receive land (except for 48 cities
around the country); their role is that of a spiritual functionary. They
receive Ma'aser in lieu of a portion of land. In turn, the Levi is commanded to give l/10 of his tenth to a kohen [396]. This is known as t'rumat ma'aser or ma'aser min hama'aser. This mitzva is per- formed in a technical way nowadays in Eretz Yisrael to permit the balance of the produce to us. Notice that Korach is part story and part mitzva. Pretty differentiated, but definitely interrelated, as we've been saying. Note too the very sobering ending of the sedra. The Korach story is depressing enough, but as a once upon a time, a long time ago, we can keep our distance. Not so the mitzva-content of the sedra. There's no fooling around. We don't do these mitzvot, we die. Keep the mitzvot and we will not die. Very strongly put. It partially means, learn the Korach lesson, because it isn't just a story - it applies to each of us. The last 3 p'sukim are for the Maftir. Rabbi Julian G. Jacobs, in his book, A Haftara
Companion, refers to another significant connection between sedra and
haftara, suggested by rabbi S. R. Hirsch. Divrei HaYamim indicates that
Shmuel HaNavi was a descendant of Korach. Thus, our Sages might have chosen
this portion for the haftara of this specific sedra as if Shmuel HaNavi were
coming to atone and make a TIKUN for Korach. Lesson # 138 (part three) • Lifnim Mishurath HaDin Now for today's lesson: The last incident mentioned in the Talmud regarding this concept involves appraisers of money. If a person who is expert inspected money for another person to determine if the money was good, and if the expert did not receive a fee for his inspection, he is not liable if he made a mistake and declared invalid money to be valid. If the inspector was not an expert and made a mistake in his inspection of the money, he can be held liable for the loss occasioned by his mistake. Rabbi Hiyya, one of the sages in the Talmud, was an expert in appraising coins. On one occasion, in response to a woman's inquiry, and without fee, he advised her that the coin she was about to receive from another person was a valid coin. When it turned out that the coin was not a valid coin, Rabbi Hiyya reimbursed the woman for her loss. The question was raised why should Rabbi Hiyya who was an expert and who did not take a fee for the inspection have to pay'? The Talmud (Baba Kamma 99b) answered that R. Hiyya acted lifnim mishurath hadin. The Talmud once again cites the same verse which was cited by the Talmud in the case of Rabbi Ishmael b. Rabbi Yosi, namely And thou shalt teach them etc. These are all the cases in the Talmud where the term lifnim mishurath hadin is used. Tosafoth, however, cites another Talmud case (Baba Metzia 83a) as also being in the category of lifnim mishurath hadlin. In that case Rabbah b. R. Huna hired some porters to carry a barrel of wine and they negligently broke the barrel of wine. He seized their garments to compensate himself for the loss caused by the porters. They complained to Rav who ordered Rabbah to return the garments to the porters. When Rabbah asked Rav if this was the law, he was told that he would have to so act in furtherance of the verse in Proverbs (2:20), That thou may walk in the way of good men. The porters, after they obtained their garments, once again went to Ray and complained that they had not been paid for the work they did although the work performed caused Rabbah great loss. Rav instructed Rabbah to pay the porters. Once again Rabbah asked Rav if this was the law and Rav this time quoted the last half of the aforecited verse in Proverbs, and keep the path of the righteous. Rashi, in his commentary to this passage states that the meaning of the phrase in the way of good men means that people should act lifnim mishurath hadin. It is quite surprising that the cases in which the concept of lifnim mishurath hadin are mentioned in the Talmud are not the types of case where one would expect to find the term used. One might think that it would be used to denote martyrdom, dying to defend the name of God or the Jewish people, or great works of charity and kindness, or going to great lengths to observe the commandments of the Torah such as the Sabbath, circumcision, kashruth. The Talmud is replete with such incidents. Instead it cites several simple, almost mundane acts. Thus the concept of 1ifnim mishurath hadin is not reserved for great saints only, but is available to all persons. Tosafoth asks why the Talmud in certain cases did not cite any verse in dealing with 1ifnim mishurath hadin; why in some cases it cited the verse And thou shall show them; and why in the last cited case it cites the verse from Proverbs? Tosafoth sets up three categories. In the first category are cases where there is no obligation on any person to perform a certain act but nevertheless a person goes ahead and performs the act in a manner of lifnim mishurath hadin. In such case no verse is necessary. Thus in the two cases of Rav Papa, no similarly situated person would have been required to return the land or to interrupt his eating to say Grace. Thus in both instances Rav Papa acted lifnim mishurath hadin, when he returned the property and when he interrupted the meal. Similarly in the case of Samuel and that of his father, there was no obligation on any person similarly situated to return the found objects. These cases do not require a verse as the basis for acting lifnim mishurath hadin. In a situation, however, where there is an obligation on all people to perform or refrain from performing certain acts and there are some people who because of their position are exempt from the performance of these acts, then a verse is necessary to tell these exempt people to act lifnim mishurath hadin and to waive their exemption. The verse which indicates this is the verse And thou shalt teach them. Thus Rabbi Ishmael b. Rabbi Yosi not taking advantage of his exemption to load the wood carrier, and Rabbi Hiyya not taking advantage of his exemption and paying the woman are both examples of a person who is exempt nevertheless waiving his exemption. In the case of Rabbah b. R. Huna even the requirements of lifnim mishurath hadin would not apply, since there is absolutely no requirement that lifnim mishurath hadin cause one great monetary loss. In such case the verse in Proverbs which speaks of going in the way of good men and keep the path of righteous would apply. Tosafoth thus seems to illustrate three ascending categories of lifnim mishurath hadin. The first category where no one is obligated to do an act, and nevertheless this person performed the act. Such a person has certainly risen above the crowd. Second, the person who is exempted from doing an act which all other people have to do. The most difficult thing for a person to do, is to have to compensate another person who has caused him injury. This is really a case of adding insult to injury. These comments of Tosafoth are significant for two reasons. Firstly they point out the three categories which we might not have seen ourselves. Secondly, they teach that there may be cases of lifnim mishurath hadin although they are not so designated in the Talmud. Tosafoth were not the first to make this latter point. Rashi a forerunner to the Tosafoth, in commenting on the verse And thou shalt do that which is upright and good in the eyes of the Lord, states that the verse deals with lifnim mishurath hadin. This verse is cited in the Talmud in two different situations, one dealing with the ability of a debtor to reclaim his lost property and the other with the right of first refusal given to adjoining property owners to purchase property put up for sale. These last two cases will IYH be discussed in the next
lesson. Tzitzit of Tekhelet In Scripture, tekhelet in garments is often identified with wealth and royalty. Yirmiyahu counts it along with silver and gold among the treasures of the world (Yirmiyahu 10:9), while Mordekhai's ascent to power is marked by his wearing tekhelet garments (Esther 8:15). The Talmud also emphasizes its expense. One Midrash compares the white threads to a clay vessel and the tekhelet ones to gold (Yalkut Shimoni Shelakh). Yet regarding the mitzva of tekhelet, we find the exact opposite theme: in several places we find it connected to modesty and simplicity. For example, the Talmud tells us that the Jewish people merited the thread of tekhelet because of Avram's refusal (Bereshit 14:23) to accept even a shoelace from the King of Sodom (Sota 17a). And our Sages tell us that the story of Korach immediately follows the mitzva of tekhelet to hint to us that the wealthy Korach rejected this commandment. "Rav said, Korach was immensely wealthy; Pharaoh's treasure was exposed to him between Migdol and the sea. Rav said, Korach was a denier; he made a talit which was entirely tekhelet, and came to Moshe. He asked, is a talit which is entirely tekhelet obligated in tzitzit? He said, it is obligated" (Yerushalmi Sanhedrin 10:1). Korach claimed to be a democrat, complaining that Moshe and Aharon raised themselves up above the common people. But in reality he was a plutocrat; we see in his claims that money should be able to substitute for mitzvot. The average person could never afford a talit dyed
throughout with tekhelet, but Korach could and his claim was that this
should exempt him from the mitzva of tekhelet. We can understand this in a similar fashion. The bricks of sapphire seem to represent wealth, something which would have been familiar to the princes of Israel. But Rashi explains that they actually represent the crushing labor of Jewish slaves in Egypt who struggled to make their daily toll of bricks. To Korach, tekhelet symbolized wealth; it also reminds us of the heavenly firmament, which may also seem to represent wealth. But Chazal show that there is an exact opposite symbolism of simplicity and equality. Even a tekhelet which is all tekhelet is forbidden if it doesn't have the same single strand of tekhelet which exempts a simple person's garment. And it was Avram's lack of greed which brought us this mitzva, which reminds us of the Throne of Glory which surveys not only the "purity of the sky" but also the crushing labor of simple people. It is precisely the single thread of priceless
tekhelet which reminds us that each Jew has before G-d a status like kings
and princes, which money can never buy. The Torah explicitly tells us that
the tzitzit reminds us of all the commandments; and indeed, it is the
sanctity of the commandments which gives us our unique status. 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 lent a neighbor a few eggs, and she returned bigger eggs than I gave her. Isn't that ribbit (interest)? What do I do now? A Let's start with what to do when asked to lend the eggs and proceed to after the fact. The mishna (Bava Metzia 75a) states that one may not lend an object in a way that obligates the borrower to return the same type and amount of the object. This Rabbinic form of ribbit, known as se'ah b'se'ah, is forbidden out of fear that the object will go up in price, and the borrower will have to return more value than he received. The problem, which begins at the time of the loan, exists even if the object's price did not change. Several methods and cases of leniency are found in the gemara and poskim, but some are too complex to explain in this forum. One example, which works well with things like eggs (at least in Israel) is the concept of yatza hasha'ar (Shulchan Aruch, Yoreh Deah 162:3). It permits loan of a commodity with a stable price, which is either set by the government or is otherwise stable for at least days at a time (i.e. if there is a manufacturer's recom- mended price, even if some retailers give reductions- see Torat Ribbit 7:14). This heter is on condition that the commodity is readily available (ibid.) and that the lender can return his loan as early as he wants (Rama YD 162:3). In such a case, it doesn't matter if the price goes up before payment is made. The most practical heter applies to cases of healthy, neighborly relationships. The gemara (ibid.) rules that one can lend loaves of bread to a friend without stipulations. The Rama (ibid.:1) rules like those who explain that the possible small changes in the value of small quantities of a product is not considered purposeful interest. Rather, it merely represents a loose manner of accounting between friends. Although it seems that the Shulchan Aruch rejects this position (Gra ibid.:5), causing problems for the Sephardic Jews, it appears from the Beit Yosef (ad loc.) that if a set of neighbors has a clear, preferably long standing policy of not caring exactly how much is returned, then even Sephardim could be lenient. Both of these heterim are problematic when the borrower returns a clearly larger quantity than he borrowed (Torat Ribbit 7:(7); Brit Yehuda 17:(4)). If the "lender" states honestly when he lends the com- modity that, from his perspective, he is giving a present and not a loan, then it is irrelevant if he receives more (see Rama, Orach Chayim 170:13). Even if you should not have received the larger eggs
(which we cannot determine from your question), it was Rabbinic-level ribbit
because the additional payment was voluntary. Such ribbit need not be
returned (Shulchan Aruch YD 161:2; see Rama ad loc.). One must try to avoid
causing unpleasantness with neighbors, not learned in halachic intricacies,
which can occur when one makes simple, neighborly activities overly
legalistic and taxing. A broken heart is not the same as sadness. Reason: The Torah says (Sh’mot 20:11): “...Therefore HaShem blessed the Shabbat day and made it holy.” Our Sages remarked, Rebbi taught in the name of R’ Natan: He made it holy by blessing it. From here the Sages derive the law of reciting Kiddush over a cup of wine when Shabbat begins. Rebbi says: He sanctified it with ATIFA (wearing a tallit). Said R’ Chanina: One should wrap himself (on Shabbat eve in a tallit). Reason: Regarding each day of sreation the Torah says (B’reishit 1:5): “And it was evening and it was morning...” - except on Shabbat. This implies that on Shabbat we do not differentiate between evening and morning. Therefore we should wear a tallit on Shabbat evening. [Ed. note: Don’t know if this at all fits with the above, but notice that the nighttime Amida and the daytime Amida (not counting Musaf) are basically the same, for weekdays and Yom Tov, Rosh HaShana, and Yom Kippur. Only Shabbat’s night and day Amida are different. Back to the issue at hand. When one wears a tallit in
the evening (as we all do on Leil Yom Kippur, and as some do on Leil Shabbat
- see above), it is important to put it on before sunset and to make the
bracha when it is still definitely daytime, since it is disputed as to
whether the mitzva of tzitzit applies at night or not. This dispute would
not allow us to say a bracha on the tallit at night, because of SAFEIK,
doubt. Putting the tallit on during the daytime and continuing to wear it
into the night solves the bracha problem. On January 1, the Jewish leaders would visit the governor to wish him a happy new year. One year, the governor accepted their greetings and dismissed them. Only R’ Nachman was asked to remain behind. “Rabbi”, said the governor, “I’m no fool. I know exactly what the Jews think of me, and I even know why. I’m sure that they are upset with me for all types of reasons. I also understand that they come to wish me a happy new year as a common courtesy, even though none of them means a word. What surprises me is that you come too. After all, you are known as a truthful man, so how could you come to wish me a happy new year?” “Your excellency”, replied R’ Nachman, “we meant every
word we said. We wished you a happy new year. Now what would you consider to
be a happy new year? No doubt, the best thing that could happen to you would
be to be promoted. Then you would leave Horodna. And that is something that
every Jew in Horodna wishes you.” Most of my “finds” over the last few years have been pointers to Divrei Torah that would stand on their own without a G’matriya Match (GM). But the GM adds a nice touch. The cherry on the top of the ice cream... or something like that. Moshe Rabeinu calls to Datan and Aviram, and they refuse to go to him. They arrogantly say: LO NA'ALEH, we will not go (up). And they add: HA'M'AT KI HE'ELITANU MEI'ERETZ ZAVAT CHALAV UDVASH LAHAMITEINO BAMIDBAR KI TISTAREIR ALEINU GAM HISTAREIR. Is it a small thing that you have brought us out of a land that flows with milk and honey, to kill us in the wilderness, that you also make yourself a prince over us? (Bamidbar 16:12-13) They said more, but we’ll stop here with a G’matriya
of 5636. One pasuk in Tanach turns up with the same G’matriya. U'VATA EL
HAKOHEN ASHER YI-H'YEH BAYAMIM HAHEIM V'AMARTA EILAV HAGADTI HAYOM LASHEM
ELOKECHA KI VATI EL HAARETZ ASHER NISHBA HASHEM LA'AVOTEINU LATET LANU -
this proud and joyful expression of thanks to G-d for His bringing us to
Eretz Yisrael is so much the antithesis of the statement of Datan & Aviram.
Same G’matriya. The test of Moshe's validity as the chosen leader finally comes and the punishment for the rebels is swift and decisive. The earth swallows Korach, Datan and Aviram, while a heavenly fire consumes the 250 insurgents. Why, asks Rabbi Miller, is there a difference in the nature of the divine retribution between the two groups? The Maharal notes that the rabble joined the dissidents because they coveted the priesthood. Datan and Aviram, however, tagged along mainly out of a sheer love of mischief. Their goal was to humiliate Moshe through slander and conten- tiousness for no ostensible personal motive. Their objective was to cause divisiveness. And for this reason they were swallowed up in the pit. According to Chidushei Agadot (Sanhedrin 110a) the pit
was formed on the second day of Creation, the day which symbolizes division
- the separation of upper and lower waters - and the day of which there is
no mention of "good." The pit is thus a place of nothingness. It befits the
crime of those whose belligerence deprives entities of their essence.
Clearly, we now better understand that those who deny value to other human
beings ultimately negate their own worth in this world. Last week we had a general introduction of the TROP. There are many details which we will go into, but we’re putting TROP on hold for several weeks. For now, let’s take a look at some issues related to who to choose as SHALIACH TZIBUR (SHA”TZ, a.k.a. Chazan) and some items for the TZIBUR (congregation). Here’s a “frightening” halacha. But make sure you continue reading. Do not appoint as a SHA”TZ a person who doesn’t distinguish properly between ALEF and AYIN, CHET and HEI (also CHET and CHAF)... or one who pronounces SHIBOLET as SIBOLET... nor one with a speech impediment... Mishna B’rura adds that in a community where no one,
let’s say, pronounces ALEF and AYIN differently, then it is permitted to
have such a person as a SHA”TZ. When the SHA”TZ is repeating the AMIDA, the congregation must remain silent, listen - and have KAVANA - to the brachot, and answer AMEN to them. If nine people do not do so, the SHA’TZ’s brachot are (close to) L’VATALA, in vain. Therefore, concludes the Shulchan Aruch, a person should see himself as one of those nine, and pay careful attention. The Mishna B’rura drives this point home with the following “advice”: If a SHA”TZ (during the week) suspects that there might not be nine answering him properly, then he should make a mental condition before he begins the repetition, that if, in fact, he is not being answered properly, then his davening should be considered a T’FILAT N’DAVA, a voluntary additional prayer. When answering AMEN to the SHA”TZ, a person should
have in mind one or both of the following KAVANOT, as appropriate to the
type of bracha... May it be G-d’s will that the words of the bracha be actualized. For example, R’FA’EINU HASHEM... heal us, HaShem... BARUCH ATA HASHEM ROFEI CHOLEI AMO YISRAEL. AMEN should mean, YES! I too believe and proclaim that G-d is the healer of the sick, AND, May it be G-d’s will that He shall heal us... AMEN should not be said in an abrupt manner (should not be “spit” out), but it should be long enough to equal the time it takes to say KEIL MELECH NE’EMAN, the meaning of AMEN. Yet, it should not be dragged out too long. The word AMEN is accented on the last syllable, a-MEN (aw-MEIN), not A-mein. AMEN should be pronounced fully, so that the ALEF is heard (and not to say MEIN) and the NUN is heard (not A-MEI). A person’s AMEN should not be louder than the other person’s BRACHA. A person must be careful not to answer AMEN until the
one saying the bracha (the SHA”TZ or anyone else whose bracha you are going
to answer AMEN to) has finished the bracha. Even if the person is stretching
the end of the last word (as is common in the Yom Tov davening), one waits
until the word is finished before saying AMEN. An AMEN that cuts into the
end of a bracha is called AMEN CHATUFA. This is a compound problem,
especially on Yom Tov, because if most of the congregation says a too-soon,
jump-the-gun AMEN, then [a] it doesn’t count, [b] the few people who are
waiting for the end of the bracha will probably not hear it, resulting in
[c] fewer than nine people answering AMEN to the SHAT’Z. Upper middle is a fire. If one were to ask, how did Korach and his gang meet their end, "getting swallowed by the Earth" would be only partially correct. The 250 incense-offerers were killed by fire. And there is a question as to exactly what happened to Korach. Some sources say that his end was actually a combination of both punishments. Upper right is a guard at his post; this refers to the obligation of the Leviyim to do SH'MIRA in the Beit HaMikdash area. Actually, the Leviyim stood guard on Har HaBayit (the Temple Mount) and outside the AZARA, the courtyard of the Mikdash. They manned 21 posts, and there were 3 posts in different rooms of the Beit HaMikdash complex that were manned by Kohanim, for a total of 24 watchposts. The 5 coins are for Pidyon HaBen, one of the mitzvot of Parshat Korach. In the center of the PIX are the barren staffs of the tribes surrounding the flowering staff of Aharon (of the tribe of Levi). Above the sticks, to the right, is a gift, representing the gifts of the Kohen and Levi which are enumer- ated in the sedra. Lower left is an example of one of the MATNOT K'HUNA. It stands for the tenth part of the tenth part that the Levi must give to a kohen from the Maaser he receives (from Yisra'eilim). Which brings us to the lower right and a lamb in a baby carriage, which refers to the topic of B'CHOR B'HEIMA T'HORA. The aspect of this topic in Korach is the prohibition of redeeming (attempting to redeem) the animal. Bottom, middle is an Earth with a mouth - PI HA'ARETZ.
(Let's forget the eyes and nose for now.) Some say that the Earth's opening
was supernatural, and not comparable to a "natural" earthquake. Therefore,
this fanciful image of the Earth's mouth is a better representation of
what's in the sedra, than the pix at upper-left. Last week’s (SH’LACH) TTriddle: [2] This TTriddle did NOT appear in last week’s hard
copy of Torah Tidbits, nor in the electronic versions thereof. It was a
riddle asked on Torah Tidbits Audio (Arutz-7, Thursday nights,
10:10-11:00pm, and on www.israelnationalnews.com anytime you want). Yom Ha’atzmaut celebrations took on a special significance this year due to the ongoing tensions in the country. By popular demand, the Israel Center opened its doors during the day for the festive Tefilla, communal breakfast, and address by Rabbi Shalom Gold. In his remarks Rabbi Gold stressed the centrality of Eretz Yisrael in Jewish life. Shavuot program with Yisrael Hatzair. Over 120 members of the Israel Center and Yisrael Hatzair spent 5 glorious days at Kibbutz Lavi for the annual Shavuot event. Guest of honor was Rabbi Emanuel Quint who taught central themes of the Chag. The rabbi’s dedicated group of Quintessential Players further involved almost every participant in interactive sessions in which the lives and times of Jewish personalities from various periods were highlighted. Torah Tidbits 10th Anniversary Edition. Phil and his dedicated staff have reached the Ten Year mark and the excitement is drawing near as the Tenth Anniversary Luncheon in honor of all those making TT happen draws near. Who can count the number of hours that the Torah Tidbits staff and volunteers have put in to the hundreds of editions of Torah Tidbits since the popular publication first saw the light of day!? Recent additions to our programs 1. Israel Center Choir - First is the Israel Center Men’s Choir under the direction of Yisrael Schwarztein. This choir, made up of a small but dedicated band of men and boys, is due to give its first rendition after the Yamim Nora’im. 2. Bet Din Le’inyanei Mamonot - Under the chairmanship and guidance of Israel Center President, Yitzhak Fund, and Senior-Vice President, Rabbi Emanuel Quint, this new Bet Din (for monetary matters) is about to review its first cases. 3. Erev Shabbat Minyan - As the OU Israel Center becomes more established on the community map, it is only natural that the Wolinetz Bet Knesset becomes a focus of increasing occasions for prayers. In addition to the regular Shabbat Mincha and Pirkei Avot shiur held in the shul, the first Kabbalat Shabbat was just launched. A loyal group of twenty men and women became the pioneers of what, we believe, will become a more permanent feature of the Center’s life. Recent Israel Center Tours In addition to the many attractive sites visited, one highlight of the trip was the fact that the participants were able to interact, at one point, with the children of Kav L'chaim - an organization dealing with children sick with cancer. It was a most unique and touching experience for everyone. TRIP TO TEL SHILO - BINYAMIN REGION – MAY, 2002. As part of the Israel Center’s mission to give encouragement to the settlements in Yesha, a busload of intrigued individuals took a recent trip to the Shomron. On route they visited Eretz B'reishit (a desert mockup of Abraham’s home) and the P'til Tekhelet factory where the blue dye for tzitzit is manufactured. In addition, the group visited the archeological site of the Mishkan in Shilo, which gave everyone the opportunity to reconnect with a rich part of our ancient past. Recent Programs of the Jewish Values Education
Institute Synagogues Seminar: Ancient to Modern. While most of us have been inside a Shul, how many of us have explored its sanctity or are familiar with ancient synagogues? Recently, the Jewish Values Education Institute together with the Israel Center’s Avrom Silver Jerusalem College for Adults sponsored a full day conference on “Synagogues: Ancient to Modern.” The day’s presentations included a shiur by Rabbi Sholom Gold, Dean of the Avrom Silver Jerusalem College, on the sanctity of the synagogue as reflected in Sefer Tehilim and a lecture comparing the interpretations of the mosaic floors of the Beit Alfa and Tzippori ancient synagogues. Each participant received pictures and photos for easy comparison and viewing. The day included a tour of the four synagogue installations at the Israel Museum, which incorporated a wealth of historical and aesthetic information about these synagogues. Zionism: Post or Most? Is Zionism still relevant to our lives? What is Post-Zionism? These and other questions were raised and dealt with by various speakers at a seminar at the OU Israel Center on May 21. Speakers included Yisrael Medad, Educational Director of the Begin Center, who characterized Post -Zionism as a new ideology actually seeking to destroy traditional Zionist values, and Rabbi Shlomo Riskin who, in contrast, focussed on the rejuvenation of Zionism in the State of Israel in the spirit of Torah. Dr. Mordechai Nissan, of Hebrew University, grappled with later definitions of Zionism and raised the thorny issue of how non-Jews who are loyal citizens of Israel fit into a Zionist society built on common elements of Hebrew language, shared history and Judaism. Shabbat Across Israel The first pilot program - to take place on Shabbat Korach - will consist of four synagogue communities or yeshivot around the country hosting guests for a Shabbat celebration for many first time Shabbat observers. Additionally, there will be another program in which dati madrichim will run a Shabbat experience for non-religious members of the Israeli Scouts. The communities are as follows: Youth Programs Nitzotz 2001-2002 The year began with a number parties in different institutions for handicapped children and elderly people, as well as for sick children and adults in various hospitals in Yerushalayim. In November, Nitzotzers held a Shabbaton for homeless children in Beit Hayeled, Bnei Brak, while recently another Shabbaton took place in Beit Hayeled in Netanya. Nitzotz volunteers acted as big brothers or sisters through Gan Harmony, spending time with special needs children or their siblings. Others worked with mentally handicapped children at SHALVA and ILANOT. Some volunteers worked in soup kitchens, while others worked with blind people at The Institute for the Blind. A few worked packaging food for the needy and many more chose to work with elderly people - either at an old age home or visiting them in their homes. There were volunteers in orphanages around Jerusalem as well. No matter what the volunteers chose to do as their
Chessed work, they all did an amazing job and a performed a great Kiddush
Hashem. Bet Kharkov Bet Kharkov graduates were among those called up in the face of the increasing terror attacks. Consequently those “left behind” were busy preparing food parcels for the soldiers, their friends, that included letters from students in the program in Kharkov. The Bet Kharkov soldiers in Jenin, Kalkiliya, and other areas were extremely touched to get such letters from “home.” Other recent activities include the traditional Yom Ha’atzmaut festivities with participants from all over the country, a Shabbaton for “juniors” in Kedumim, and a Lag Ba’omer get together in Efrat. Of significance was the most recent Shabbaton held for 85 Bet Kharkovers and 20 “old timers” and madrichim. The theme was Leadership and guests included Shlomo Asraf, head of the OU project in the Ukraine. The Shabbat was a splendid opportunity to give the older members a chance to take on leadership roles themselves – to return something of what they received from the program. This is the opportunity to welcome Chaim Plessner on board. Chaim was a shaliach at the OU community program in Kharkov for three years. He has now joined the Israel Center staff, heading up this Bet Kharkov program and assisting with other Israel Center youth projects. Bet Kharkov Kollel in Kharkov Makom Balev On a recent visit there, Israel Center Director Menachem Persoff met with Rabbi Dovid Fendel, Rosh Yeshiva of Yeshivat Hahesder Sderot, members of the Garin Afikim BaNegev, the community youth worker, the representative of Amigur, the government unit involved with neighborhood rehabilitation (Shikum Shechunot) and, of course, the dedicated madrichim of the chapter. Within six months the madrichim have built up programs with no less than sixty kids. As we go to press, a new group of immigrant children from the Caucasian Mountains of Russia is being formed in one of the most downtrodden areas of this poor development town. Recent events included a shabbaton in Bet Harif in the Modiin region (30 participants), several fun days for various chapters, and a particularly notable Tikun Leil Shavuot in Sderot at which 45 young participants experienced an all night Torah event for the first time in their lives. The “ZULA” Recently, at a “concert” given by Aharon Raziel at the Zula, kids totally removed from anything religious asked to dance to his music. They were inspired enough even to dance separately. They asked the madrichim to put up a mechitza! These kids told us later that they hadn’t had such an inspiring evening in a long time. They had even given up a happening in Kikar Zion to stay at the Zula. We have had particularly successful results with the girls on this program, with a group coming weekly to the Israel Center for enrichment and nearly twenty who have found their way weekly to shiurim at a local center for spiritual growth. NESTO Junior NESTO Shabbaton: Lively tefilla, dancing and
singing, and remarkable Divrei Torah were just some of fabulous activities
that kicked off the recent Junior NESTO Shabbaton that took place in
Yerushalayim that was attended by 38 participants. In a addition to the
thrilling program, this event served as a perfect opportunity for all the
kids from the many different cities to get to know each other, particularly
because Junior Nesto began only a few months earlier and is continuously
blossoming. All in all, whichever way you choose to look at this
event - its incredible success, as well as the growth of this new Junior
Division of NESTO, will impress you. The Center is currently preparing groups of children from Religious State Schools for their Bar or Bat Mitzva in Bet Shemesh, Yerushalayim, Ramle and Lod. Although the children attend religious schools there is still a great need to enrich the children’s love of Jewish tradition. In each of the groups, the madrichim teach creatively about various concepts in Jewish life, with a special emphasis on the social aspects, Ben Adam Lechaveiro, which speak to the hearts of the children. In addition, the youngsters discuss topics that relate directly to the new phase in their lives and the various mitzvot and customs associated with that. In Bet Shemesh, we are having exceptional success with the girls under the guidance of their teacher who won a prestigious education prize for her talents, which include creative workshops. In all four neighborhoods, emphasis is put on building
strong relationships with the children and preparing them for the ceremony,
which marks the end of the program. Did you know? Project with the Koby Mandell Foundation. The Israel Center, in cooperation with the Koby Mandell Foundation (founded by Rabbi Seth and Sheri Mandell in memory of their son Koby s"hv, killed by terrorists a year ago), is developing a project for Israeli youth at the threshold. In the first pilot phase a group of madrichim took 25 teenage boys to Zefat for an “experiential” Shabbaton. Zefat did its magic and the advisors did their job.The kids, who are now enjoying a 2-month follow-up program, are already more into Shabbat, “davening,” and learning… None of these wonderful programs could happen without
the dedication and hard work of the staff, the guidance provided by Israel
Center Director General, Rabbi Dovid Cohen, the assistance of the OU and the
Jewish Agency’s Allocations Unit, the Board of the Israel Center under the
Direction of Yitzhak Fund, and all of our contributors and friends. – MP. 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. OU ISRAEL CENTER Seymour J. Abrams Orthodox
Union Jerusalem World Center [The
Korach Homepage]
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