Halachic Times for Jerusalem
Israel Winter Time (Standard Time) Since the Molad of Shvat was last Friday morning, 3-day K.L. people have been saying Kiddush L’vana since this past Monday. 7-day people and those who insist on Motza’ei Shabbat will both have their first op for K.L. this Motza”Sh, Parshat Bo. Here’s an unusual tidbit. According to instructions left by Rabbi Yehuda HaChasid, one should not eat goose on the 8th of Shvat. (Sorry if this spoils your mennu plans.) The RAMA in Yoreh Dei’ah writes that some shochtim had a tradition not to slaughter geese during Tevet or Shvat unless they planned on eating from it (preferably, from the heart). There was a “dangerous” hour during each of these months - which hour to avoid was unknown. If anyone can shed light on this minhag, let us know and we’ll share the feed- back with TT readers. 30 days hath Tishrei... In our fixed calendar, in effect between Sanhedrins, each month is assigned a specific number of days. The months alternate, with slight variations, as we shall see. Tishrei has 30 days. That is always so in our fixed calendar. Cheshvan has 29, but in some years has a 30th day as well. Kislev’s normal length is 30 days, but in some years, the 30th day drops out. Tevet, 29. Shvat, 30. Adar (the only one or the second one - the one right before Nissan) has 29 days. When there are two Adars, the first one has 30 days. Nissan has 30 days. Iyar, 29. Sivan, 30. Tammuz, 29. Av, 30. Elul 29. A regular 12-month year has 354 days or 355 when Cheshvan has 30 or 353 when Kislev loses a day. A 13-month year, with an extra Adar of 30 days, can have 383, 384, or 385 days. What determines the status of Cheshvan and Kislev is the number of days from one Rosh HaShana to the next. Rosh Chodesh Tishrei (a.k.a. Rosh HaShana) is determined by the Molad of Tishrei and several rules for the setting of Rosh HaShana. Once the current year’s Rosh HaShana is determined and the following one as well, then the Cheshvan/Kislev issue falls into place. For example, this year, 5763, Rosh HaShana was Shabbat. It has been calculated that next year’s Rosh HaShana (5764) will also be Shabbat. Furthermore, it is calculated that 5763 will have 13 months. Of the three possible lengths of a 2-Adar year (383, 384, and 385), it can be seen that only 385 days (which are 55 full weeks) will carry us from Shabbat Rosh HaShana to Shabbat Rosh HaShana. Therefore, 5763 not only is a SHANA M’UBERET (13 months), and not only did it start on Shabbat (one of four possible days of the week for Rosh HaShana to be), but Cheshvan was full at 30 days. Without that extra day, 5763 would end in time for a Friday Rosh HaShana, it isn’t (and cannot be). Why should we know this stuff?
Calendars are available with all the information without our having
to know how the information is derived. And for some people, that’s
enough. It shouldn’t be enough for us. We received a precious gift
from G-d, and we should know it intimately. Not because we have to;
because we should want to. G-d gave a precious gift to the not-yet Nation of Israel. We were still in Egypt. Most of the plagues had come and gone. The Big One was yet to come. And G-d spoke to Moshe and Aharon and told them of a vital pre-requisite of Nationhood, namely the Jewish Calendar. Let’s simplify things by saying this: G-d gave two Jewish Calendar Plans: One for when we have a Sanhedrin and one for when we don’t. Plan A involves eye-witness testimony of the first visibility of the lunar crescent and a good working knowledge of astronomy on the part of a committee of Sanhedrin members. Plan B involves mathematical calculations and an\ knowledge of astronomy as well. Using the Jewish Calendar does not preclude using the secular calendar; they can both be part of our daily lives. But we should always remember that the Jewish Calendar was given to us by the Creator in order to make us His junior partners, so to speak, in the very important task of setting the calendar and the Holidays it contains. We should know how our calendar works, and we should seize opportunities to use it. The Jewish Calendar is officially recognized by the State of Israel and all of its bureaucracy. This means, for example, that we can date our checks with the Jewish date. Do we have to? Is there a problem in using secular dates? Probably not to both. On the other hand - why not date our checks in Hebrew. (Remember, this is only an example.) It might be a “fulfillment” of HACHODESH HAZEH LACHEM. Not the “official” fulfillment, but cer- tainly in the spirit of the “gift”. There are opinions that one
should avoid using numbers for secular months. How can we number
January as the first month when G-d tells us that Nissan has that
status? [SDT] The signature of this week's sedra - BO EL PAR'O is a phrase that occurs three times, each as an introduction to one of the Plagues. Specifically, G-d said to Moshe to "come before Par'o" for the middle plague of each 3-plague set - FROGS, DEVER (animal disease), LOCUST. Baal HaTurim points out that when G-d sends Moshe to the royal palace, He uses the term BO. When He sends him to the river to find Par'o there, He uses the term LEICH. This time, however, it is with the additional statement that G-d has hardened Par'o's heart so that His wonders will be evident to all, and that all will know Him. Moshe and Aharon warn Par'o of the potential devastation (the description of which is noticeably longer than for other plagues). Par'o's servants (advisors?) pressure Par'o into agreeing to release the People. Par'o offers Moshe the adults. Moshe's reply (which becomes a Jewish hallmark for the ages) is that our religious experiences must include ALL Jews, young and old. (Judaism places a premium on Chinuch.) The continuity of Judaism depends upon the relationship of one generation to the next. Par'o rejects this (as have other adversaries throughout our history) and expels Moshe and Aaron from his presence. Locust were sent by G-d to punish Egypt by devouring the produce of the land. This was "measure for measure" punishment for the excessive field and planting work that Par'o imposed on the People of Israel in order to demoralize them and to prevent them from having a normal family life. Commentaries point out that Par'o and the Egyptians continually "overdid" their oppression and enslavement of the Jews. Even if we were to suggest that punishment is unfair to those who were acting according to G-d's wishes, so to speak, and carrying out His Plan, it is for the excesses that they are being held strictly accountable. "Yes, I told you to rough them up, but I never said anything about beating them so mercilessly." (This does not mean to suggest that people who "play a part in G-d's plans" are not held accountable for their "regular" actions. They are. But there is special emphasis on the excesses. Having the people slave at making bricks is one thing. Withholding straw for the purpose is excessively cruel. Etc.) On the other hand, the excessive
cruelty of the Egyptians is partially responsible, so to speak, for
G-d's switching to His Midat HaRachamim in judging the people, from
the Midat HaDin which might have kept us in Egypt longer. The
original prophecy to Avraham Avinu called for 400 years. Actual time
spent in Egypt (not even in slavery) was "only" 210 years. The
inclusion of the years from Yitzchak's birth is (can be seen as) a
result of the excessive harshness of the Egyptian experience. Plague #9 - Darkness (just like #3 - Lice and #6 - Boils) is brought without warning. The thrice repeated pattern is (1) find Par'o at the Nile and deliver the warning, (2) go to his palace and bring the warning "closer to home", and (3) twice-warned is sufficient; he won't let the People go, bring the next plague without additional warning. Addition- ally, there is an escalation in severity from the first to the second to the third plague in each set of 3 plagues. Darkness, an unusual, unnatural, tangible darkness (not merely the absence of light), descends upon the Egyptians for a paralyzing 3 days (Rashi indicates that it was of a duration of six days). In the Jewish neighborhoods, there is light. If darkness is usually considered to be the absence of light, then that can be the definition of "natural" darkness. Consistent with the other Makot, the plague of Darkness was not natural. Some of the unnatural qualities of the Darkness of Egypt was that it was substantive, and that lighting a fire would not dispel it. This was a supernatural darkness. Perhaps, a darkness like pre-Creation darkness. Along these lines - but different - is an explanation attributed to the Vilna Gaon. Darkness as well as Light is a creation; it is not just the absence of light. One of the laws of nature that G-d created is that light dispels darkness. During Makat Choshech, nature was turned upside-down and darkness dispelled light. [SDT] "Man did not see his
fellow, nor did a person rise from his place..." The Chidushei HaRim
writes that this is a description of the worse kind of darkness in
human life, when a person does not see the suffering of his fellow.
Not only does he not extend his hand to help the other, but the
ultimate result is the inability of the individual to even help
himself. The People of Israel had light throughout their dwellings.
May we always be able to see the plight of our fellow Jews and
respond with acts of Chesed worthy of our Heritage. [SDT] Moshe's words to Par'o are: "We will also take our animals with us, for from them we will take to serve G-d." The plain understanding of the pasuk is that Moshe was referring to korbanot, sacrifices. The Malbim has another beautiful interpretation of Moshe's statement to Par'o. "From the animals we will take lessons in how to serve G-d - from the cat we will learn modesty, from the doves fidelity, from the ants industry and honesty, etc." Had we not received the Torah, which teaches us proper conduct, we would learn these lessons from our animals. (And even with the Torah to teach us, we can see practical examples of its lessons in nature.) Par'o once again refuses, and this time he threatens death (he had Moshe's in mind - G-d "took it" in a different way) if he sees Moshe again. He thus inadvertently prophesies his own death. G-d next tells Moshe of the final plague, which will cause Par'o to hasten to expel the People of Israel from Egypt. G-d instructs Moshe to tell the People to borrow gold and silver from their Egyptian neighbors. G-d "reminds" Moshe that there is one more plague (the "real" one; the one that was presented up front, the one mentioned before all of the others) and then Par'o will send the people on their way. G-d tells Moshe to tell the
people to "borrow" things from their neighbors. He says that the
people will miraculously feel kindly towards the Jews (even though
the Jews are responsible, in the eyes of the Egyptians, for the hard
times they have been suffering). G-d even implanted in the eyes of
the Egyptians an admiration and respect for Moshe. [SDT] One commentator says that Moshe was distraught by the extent to which Par'o went in his refusal to let the People go. Such dedication to wickedness in the face of such devastating punishment was truly disheartening to Moshe. How can the power of evil be so strong? How can someone fight against it and hope to win? G-d's answer was that it was He Who hardened and strengthened Par'o's heart. Left on his own, Par'o would have given in long before. Theoretically, G-d could do this to punish us, but in this case it was for our benefit. [SDT] The S'fat Emet marvels at
the fact that only G-d would give the power to a wicked person to
oppose Him. Why would G-d give Par'o the ability to defy Him? In
order to bring about the marvels and wonders of the Exodus, so that
the People of Israel shall know beyond doubt that G-d has taken them
out of Egypt. [SDT] The Torah describes the tranquility of the Jewish area with the statement "a dog didn't even bark". Dogs usually sense death and instinctively react. To highlight the contrast between the Egyptians and the Israelites, the dogs were miraculously silent. In "tribute" to the dogs for their role in bringing greater honor and appreciation to G-d on the night of the Exodus, the Torah rewards them by telling us (elsewhere) to throw our "treif" meat to the dogs. (This applies only when a forbidden food is NOT also forbidden to derive other benefit therefrom - in which case it must be discarded without any benefit whatsoever. Feeding one's own animals, or even animals in the wild is considered HANA'A, benefit.) Thus we have an unusual lesson in HAKARAT HATOV, acknowledging the good that another does for you. [SDT] "No dog wagged its tongue" - The Chidushei HaRim sees this as a reference to the terrible sin of Lashon HaRa, gossip and slander. It can be said that Lashon HaRa caused us to be enslaved in Egypt. The Torah tells us that Yosef brought evil reports about his brothers to their father Yaakov. Their hatred for him resulted in his descent to Egypt and subsequently brought everyone else down there. Secondly, it was the Lashon HaRa of Datan and Aviram who informed on Moshe to Par'o, that he (Moshe) had killed an Egyptian, that put Moshe's life in grave danger. [And gave Moshe the sinking feeling that the People were not worthy of redemption, if there was among them people like Datan and Aviram.] Redemption could not (would not) occur unless we had "straightened out our act". The Midrash tells us that the Jews in Egypt managed to keep the secret of the reason for our "borrowing" Egyptian vessels from our neighbors, for twelve months! A people who can manage not to divulge this information for a whole year has succeeded in purging itself of the temptations of R'chilut & Lashon HaRa, and merits redemption. G-d commands the setting up of the Jewish calendar [4,A153]. (Lots on this mitzva all the time in TT) He then commands the taking of a lamb or goat for each household (or so). The animal was to be taken on the 10th of Nissan (this rule was for "Pesach Mitzrayim" only and not for future Pesachs; therefore it is not counted among the mitzvot of the Torah) and held for the 14th of the month, when it was to be slaughtered in the afternoon [5,A55]. Its blood was to be smeared on the doorposts and lintel (only that first Pesach). The sacrifice is to be eaten on the night of the 15th of Nissan [6, A56], having been roasted, with matza and maror (this being part of the mitzva "for the generations", but not counted sepa- rately among Taryag); that is, neither cooked nor partially done [7,L125], but roasted whole. No part was to be left over until morning [8,L117]; any leftovers were to be burned [A91]. It was to be eaten with "belt tied", in haste, ready to leave (these details are for Egyptian Pesach only). MITZVA WATCH The basis of Yom Tov is set down
in 12:16 — specifically that Melacha is prohibited, as it is on
Shabbat, with the exception of "that which is needed for food". The source of "sh'mura" matza is in 12:17. The mitzva of eating matza on seder night [10, A158] is followed by the prohibition of possession of chametz during all of Pesach [11,L200]. Foods containing chametz are also forbidden [12,L198]. MITZVA WATCH Notice something else. Not only
is going into Eretz Yisrael part of the Promises of Redemption, but
in the statement of the laws of Korban Pesach there is reference to
"when you will come to the Land..." [SDT] The period of Egyptian "Slavery" is given as 400 yrs. and as 430 yrs. An interesting Drash on the extra 30 yrs. is that it corresponds to 210 yrs. of Shabbatot. A reasonable master would allow his slaves one day a week off. Par'o was excessively oppressive, not allowing the Jews to rest even one day. These extra 30 years of Shabbatot are acknowledged by G-d, so to speak, by being added to the total. The Torah now shifts from
relating the story of the Exodus back to the rules for the Korban
Pesach. Jews who have "left Judaism" and embraced another religion
[13,L128], non-Jews, even those who are committed to the Seven
Noahide Laws [14,L126] may not eat Korban Pesach. The Korban must be
eaten in one place; removing it from its place is forbidden
[15,L123], as is breaking a bone in it [16,L121]. Only Jews
participate. An uncircumcised Jew may not eat of the KP [12,L127]. A
true convert to Judaism is equal to a born-Jew. The People did as
com- manded and on the day in question the multitude left Egypt. MITZVA WATCH Specifically, the firstborn (if
it is male) offspring of a donkey may not be used by its owner until
it is officially exchanged (redeemed) for a sheep or the monetary
equivalent of a sheep. The sheep (or money) is given to a Kohen as
one of his 24 gifts of the Kehuna. The baby donkey is then the full
possession of its owner. Chametz may not be eaten [19,L197] nor even owned [20,L201] on Pesach. It is a mitzva to relate the story of what happened [21,A157] at the Seder. T'filin also serve as a reminder of the Exodus. Pesach must be in the spring, the time of renewal of nature. This requires Sanhedrin to periodically add an extra month to postpone Pesach, so that it will always be in the spring. When there is no Sanhedrin, we have a fixed pattern for 13-month years; when there is a Sanhedrin, it has discretionary leeway within specific guidelines.) A first-born-male donkey must be redeemed [22,A81] or destroyed [23,A82] (a less desirable alternative). The Torah reiterates the significance of the younger generation asking and receiving answers and explanations about the origin of the Nation. The T'filin connection is also repeated. The two final portions of BO join
the two first portions of the Shma as the four passages of the Torah
contained in each of the two T'filin (written together on a single
strip of parchment in the "shel yad" and on four separate parchments
inserted into four distinct chambers in the "shel rosh"). If the seller sells real property and personal property to the buyer, the act of acquisition of the real estate, acts as a simultaneous act of acquisition of the personal property, without the necessity of the buyer making a required act of acquisition to acquire the objects of personal property. There is no necessity that the personal property be located on the real property that is bought together with the personal property. It is not necessary that the seller make any specific statement regarding the personal property. If there is a meeting of the minds of both parties to sell and buy the real property and to sell and buy the personal property, then as soon as there is an act of acquisition regarding the real property, the personal property is also acquired. The amount of real property sold to the buyer in order to acquire personal property along with the real property is minimal. For example, the seller is selling trucks to the buyer and the trucks are located in various countries around the world. The seller sells a minimum sliver of real property that he owns, and along with the real property the seller sells all of the trucks. The seller need not designate the specific piece of real property. The buyer acquires the real property by paying money for the real property or by taking a deed to the real property, the deed stating that the seller sells a ten-inch by ten-inch sliver of real property to the buyer without specifying the exact real property sold. The buyer also pays for the trucks and he owns the trucks as well as a sliver of real property of the seller. If the seller does not own real property he can sell to the buyer his seat in the synagogue and sell the personal property along with the seat If the seller does not possess real property, the buyer can by gift transfer a sliver of real property to the seller who then sells the real property to the buyer along with the personal property. Every type of personal property, including animals, and negotiable notes can be acquired along with the real property, even money or coins that are in circulation. However, real property cannot be acquired along with the real property. The laws of acquiring personal property along with the real property applies when the real property and the personal property are sold to one buyer. If the buyer of the real property is a guardian of a minor orphan and the buyer of the personal property is the orphan in his charge, it is considered as if there is one buyer. The result is the same if an adult has a guardian appointed for him. Conversely, if the guardian sells the real property and the minor orphan the personal property, it is considered as if there is one seller. A principal and his agent are considered to be the same as a guardian and his minor ward, as are the dispenser of charity and the poor to whom he dispenses charity. There is yet another way to transfer ownership to personal property. The method known as barter. Reuven agrees to exchange his Fiat automobile for Shimon's Subaru. The moment Reuven performs an act of acquisition on Shimon's automobile, he owns Shimon's Subaru and simultaneously Shimon owns the Fiat, even though the Fiat may be located far away and Shimon has not touched the Fiat. Reuven can perform an act of acquisition by driving the automobile, or by taking the keys and opening and locking the door or by putting air into the tires, or anything that enhances the appearance of the automobile. In the case of smaller items, Reuven can lift or pull the thing he is acquiring in exchange, or Reuven can give his handkerchief to Shimon so that Reuven now owns the Subaru. As soon as an act of acquisition has been performed by one party to the personal property of the other party, the exchange is complete and ownership of both items have been exchanged; neither party can undo the transaction except by a further sale. In the event that the Fiat gets stolen or damaged after Reuven has acquired the Subaru, the risk of loss of the Fiat is on Shimon since he owns the Fiat from the moment that Reuven acquires the Subaru. If the parties do not agree when the loss took place the burden of proof is on Shimon since he is considered the buyer regarding the Fiat. The barter exchange takes place whether or not the items exchanged are worth exactly the same. One might think that if the parties are so particular to ascertain that the values are precisely the same, that they are treating the items as money, which cannot be used as an item of barter or acquired by barter. The halachah states that this is not so and even if the items are not valued precisely the same, the barter exchange holds good. Reuven and Shimon agree that Reuven will exchange all of his assets for all of the assets of Shimon, and they bind themselves with each performing a kinyan. There are different opinions. One opinion holds that the entire transaction is a nullity since neither knows precisely what he owns and precisely what the other party owns. The other opinion holds that Reuven obtains all of Shimon's assets and Shimon keeps all of Reuven's assets and the difference in value between the assets is given to the party who received the smaller amount of assets. For example. Reuven's obtained assets worth $2.500, and the assets obtained by Shimon are worth $2,100. Reuven will give to Shimon $400. The subject matter of this lesson
is more fully presented in Volume VI Chapters 202 & 203 of"A
Restatement of Rabbinic Civil Law" byE. Quint, published by Jason
Aronson, Inc. and on sale at local Judaica bookstores. Honoring the Departed in their
Presence The commentaries explain that the basis for this prohibition is because of “loeg lerash”, “mocking the poor”. Just as a wealthy person shouldn’t flaunt his wealth before a pauper, so the living shouldn’t flaunt their ability to uphold the Torah before the dead who are now exempt from the Torah. The Bach adds that in the
immediate presence of the departed, even com- monplace conversation
is forbidden if it is not for their needs. He writes that even this
type of speech has a certain aspect of “mocking the poor”; evidently
the reason is that the dead are also now prevented from everyday
conversation. “Rebbe Yehoshua ben Levi said, In the presence of the dead we say only things which are the needs of the dead. Rebbe Abba bar Kahana said, This refers only to words of Torah, but everyday matters are not included. And some say Rebbe Abba bar Kahana said, this refers to words of Torah, and so much the more are everyday matters included.” The Rishonim rule according to the first understanding. The Shulchan Arukh understands that the prohibition on Torah discussion applies only in the immediate presence of the dead; whereas the Bach understands that the prohibition being discussed is beyond four paces, but closer in even everyday matters are forbidden. Rav Kook explains that the the two versions of Rebbe Abba bar Kahana differ regarding a fundamental question: What is the reason that we honor and dignify the body after the soul has already departed? Is it because of the body’s glorious past, as the recent abode of the soul? It’s true that the body is mere debased matter, but it is still worthy of respect because of its recent noble inhabitant. Or perhaps the reason for honor is because of the body’s glorious future? In this world the body was base and coarse, but at the time of the resurrection the body will be restored in a spiritually refined state worthy of respect in and of itself. If the reason for respect is due to the anticipated future state of the body, there is no reason to refrain from everyday matters. These have no relationship whatsoever to the future state of the body in the perfected world of the resurrection. However, we still need to refrain from words of Torah, which are not only a “mocking of the poor” regarding the past but also regarding the future. After all, the resurrection is only through the power of Torah; “one who used the light of Torah will live” (Ketubot 111b). Discussing Torah matters before the body reminds it that the time has not yet come when the power of Torah will restore it to life. But if the reason for respect is on account of the past, we should refrain even from everyday matters. For in this world, even our most mundane affairs can be a means to spiritual perfection, as we learn in Mishlei (3:6), “Know Him in all your ways”. Thus we mock the body by engaging in matters which previously it engaged in to advance the holy spirit it hosted. The second version of Rebbe Abba bar Kahana therefore states: We need to refrain from words of Torah, which relate to the body’s future perfection; so much the more do we need to refrain from mundane matters which already in the past were a means to its perfection. While Rav Kook does not say so, this understanding throws a new light on the differing interpretations of the law. According to the Shulchan Arukh’s understanding, the conclusion of the gemara is that the respect for the dead is mainly based on the potential for resurrection. But according to the Bach, we respect the body also for its role in the past as the abode of the spirit and its instrument of perfection. But even in this world, the main path to perfection of the spirit is Torah, not everyday mat- ters; therefore the prohibition on these discussions remains stricter. (Based on Ein Ayah, Berakhot 3b.) 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 was making a roast, and a
drop of milk spilled on it. Is it still kosher? Several factors affect if and how far the taste of one food is absorbed by the food it falls upon. The most basic factor is the heat of the food. In a case where the bottom food is being cooked, there is significant absorption even if that which falls on top of it is cold (Shulchan Aruch, YD 105:3, based on the rule, tata'ah gavar). However, even if absorbed, will the drop of milk spread throughout the roast? We assume that the milk will "travel" at least up to a k'dei netilla, the amount of area which can be removed as a piece (ibid.:4). This is the radius (in depth, as well as on the surface) of a little less than an inch around the place where the milk fell. However, when the food(s) are fatty, then there is a likelihood that the taste will spread throughout the piece. To make a very long story short (see Rama, YD 105:5; Shach 105:19 and much more), we must consider the possibility that the milk taste can spread throughout the roast. The assumption that the milk taste will spread seems like a factor to create issur, but it can, in theory, be cause for leniency. If, as likely, the roast is at least 60 times the volume of the milk, then the milk taste will be diluted to the point of bitul, where it loses its impact on the meat. So a big roast and/or a small spill will keep the roast kosher. However, since it is likely that all or a large portion of the milk will remain near the area it fell, the kdei netilla around that area must be removed (Rama, ibid.). If the whole roast does become forbidden or if some milk rolls onto the pan in which the roast is cooking in a manner that there isn't enough gravy for bitul, then the pan needs kashering. 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
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Vebbe Rebbe is partially funded by the Jewish Agency for Israel R’ Yisrael Salanter once rebuked
the members of his community for not paying the tuition costs of a
certain orphan, who, as a result, idled away his time on the city
streets. The community leaders claimed that there was no money
available, but R’ Yisrael refused to accept their excuses. He told
them, “If you need money, sell one of the Torah scrolls and pay for
the boy’s tuition with it!” Sefer Shemot, on the other hand, begins most dismally with the death of the tribes and the bitter enslavement in Egypt. Yet it ends with one of the brightest verses in the Torah: "And the (protective) cloud of the Lord was upon the Tabernacle by day, and a fire was upon it by night... throughout all their journeys." I once heard from a famous darshan that a major factor to which we can attribute the differing tones of these Seforim is the fact that Sefer Bereishit ends with the tribes having made their way in Galus. Galut may be bright for a while, especially when it was guided by the towering personalities of Yaakov, Yosef and his brothers, but in essence has not future, and therefore ends in darkness. By the end of Sefer Shemot, however, Klal Yisroel is making its way towards Eretz Yisrael. Their sojourn may have had its intermediate difficulties, but was guided by the fiery light of G-d. Hence the Sefer, which began so dismally, dramatically changes its tone and manages to end so brightly, with the consistent guidance of G-d throughout the journey. - Rabbi Moshe Chaim Sosevsky, Jerusalem TORAH THOUGHTS as contributed by
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call us at 1-700-500-507; Empower yourself Grasshoppers are plant eating insects and found all over the world except the Arctic regions. While most grasshoppers feed on plants, a very few are carnivores eating carrion or catching smaller insects. Grasshoppers can hop, walk, and fly. The grasshoppers long hind legs are used for hopping. The short front legs are used to hold prey and to walk. Grasshoppers (about 9000 species) range from 1-5 inches (2½-10cm) long. In relation to its size, it has the greatest jumping ability of all animals. Most grasshoppers are green, brown, or olive-green. Grasshoppers can destroy entire crops of alfalfa, clover, cotton, corn and other grains, causing millions of dollars in crop damages every year. Predators of the grasshopper include beetles, birds, mice, snakes, and spiders. Most types of grasshoppers have two pairs of wings. Some grasshoppers rub their wings together to create music, others snap their wings together while flying, and others just rub their hind legs across their front wings. There are two main groups of grasshoppers, long-horned (refers to the length of the feelers relative to the body) grasshoppers (including crickets and katydids) and short-horned grasshoppers, usually called locusts (about 5000 species). What makes locusts different from their grasshopper cousins is that locusts can actually go into two behavioural states, depending on population densities and environmental conditions. Normally locusts remain in what is called a "solitary" phase. But if favourable breeding conditions cause more young to hatch than usual, resulting in overcrowding and scarcity of food, or the locusts migrate to regions where the habitat is unsuitable, the insects will go through what is called a “phase change”. This second state is called the “gregarious” phase where the locusts become agitated, begin to gather in very large numbers and finally evolve into a single migrating swarm, or plague. Once a plague of locusts breaks out there is little that can stop it. A single band is sometimes miles wide. In Africa swarms of Orthoptera (desert locusts) may contain as many as 28 billion! individuals. Though each Locust only weighs about 2.5 grams added up together this comes to 70,000 tons of locust. Locusts are voracious eaters. A
large swarm, numbering between 40 and 80 million insects, can make
its way through 80,000 tons of corn in a single day. For regarding the Jewish slaves, Hashem indicates in the opening verses of the parsha: "I have made his [Pharoah's] heart stubborn… so that you may relate… that I placed my signs among them (Sh'mot 10:1,2). The implication is that despite the wonders revealed though the plagues, Bnei Yisrael still did not have complete faith in either Hashem or his shaliach, Moshe. As for the Egyptians, we know that Pharoah's advisors were increasingly hesitant and that many now feared G-d (ibid 9:20). Pharaoh too had already invoked the name, "Hashem, your G-d." However, with but one plague left, there is suddenly a significant development: "The man Moshe was very great in the Land of Egypt, in the eyes of the servants of Pharoah, and in the eyes of the people" (ibid 11:3). Ibn Ezra indicates that the
"people" are the populace of Egypt: Moshe's popularity extended from
the palace to the lowest strata, despite the ruin brought upon them.
In contrast, Ramban suggests that the term applies to Bnei Yisrael
who originally rejected Moshe (ibid 6,9) but were now ready to
listen. Either way, we learn that it is not playing to the whims of
the "electorate" that induces a following, but a person's deeds,
sincerity, and tenacity. This is surely a sober lesson for today's
leaders. intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash. “...asher kid’shanu bikdushato
shel Aharon... In the first chapter of Hilchot Bikurim, the Rambam summarizes some of the laws pertaining to the twenty-four Matanot - "gifts" which the Israelite is required to give to the Kohein. He writes, "And anyone (any Kohein that is) who eats of one of these Matanot which has Kedusha (special sanctity) must recite the Beracha; Asher Kid'shanu Bikdushato Shel Aharon V'tzivanu Le'echol... Who sanctified us (the Kohanim) with the holiness of Aaron and commanded us to eat..." What kind of food has this special level of Kedusha which would require such an exalted Beracha? The Radbaz, R. David ben R. Shlomo Ibn Zimra, one of the major commentaries on the Rambam, replies "A food which it is a Mitzvat Asei to eat." Among these Matanot were Terumah and Bikurim. Terumah may be defined as that portion of the harvest which the Torah obligated the Israelite to give to the Kohanim. (Bamidbar 18:8 and Devarim 18:4) Terumah was eaten by the Kohanim and/or their households. The Rambam rules that first the Kohein makes the regular obligatory Beracha (e.g. Borei Peri Ha'eitz) and then the special Beracha particular to Kohanim eating Terumah - …Asher Kid'shanu Bikdushato Shel Aharon V'tzivanu Le'echol Terumah (Hilchot Terumot 15:22). Radbaz makes an interesting observation. "The eating of Terumah (by the Kohein) is not a Mitzvat Asei in the same sense that the eating of Kodashim is. (E.g. Eating the meat of a Chatat is a Mitzvat Asei and is an essential part of the atonement process.) If this is so, how can the Kohein make the Beracha - Asher Kid'shanu...? One must conclude V'tzivanu - who has commanded us - signifies that Terumah must be eaten by the Kohanim and not by Zarim, i.e. non- Kohanim. If a Kohein chose not to eat Terumah all his life, he is perfectly within his rights - he has violated no Mitzvat Asei. If that is the case, what was actually commanded? Obviously the commandment is the ordinance that Terumah is permitted to the Kohanim (and to no one else)." This ruling would also apply to Bikurim. The Israelite farmer brought Bikurim; the first ripened fruits, to the Beit Hamikdash. (Devarim 26:1ff) and they became the property of the Kohanim of the Mishmeret on duty that week. First the Kohein said the appropriate Beracha over the food and then, since Bikurim was one of the Matanot given to the Kohanim which had Kedusha, recited …Asher Kid'shanu Bikdushato Shel Aharon V'tzivanu Le'echol Bikkurim (See Hilchot Bikkurim 1:2). While the Kohanim took most of the Bikurim home, some of it was no doubt eaten on the grounds of the Beit Hamikdash. In that case, they inserted Min Ha'olam Ve'ad Ha'olam - from this existence to eternal existence - which the Sages ordained for all Berachot in the Mikdash. (For a discussion of this, see last week's Torah Tidbits). But what about the actual Avodah? When the Kohein performed a Mitzvah in the Beit Hamikdash, he made a Beracha. Example. When the sacrificial animal was slaughtered and the Kohein "received" the blood in a Kli Shareit, a Mikdash vessel, he said, "Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, Vetzivanu Al Kabalat Hadam." ...Who commanded us (the Kohanim) to receive the (sacrificial) blood. To make the blood application for the Chatat, the sin offering, the Kohein ascended the small ramp which led to the Soviev - (the ledge which circled the Altar) and circumambulated the Mizbei'ach dabbing blood with his finger on the four Keranot as he passed. He said, "Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, V'tzivanu Al Netinat Hadam ...Who commanded us on the placing the blood (on the Keranot). For the Olah, it was different. Standing on the floor, the Kohein tossed blood from the Kli Shareit against the northeastern and southwestern corners of the Mizbei'ach. He said Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, V'tzivanu Al Zerikat Hadam …Who commanded us on the "throwing" of the blood. When the Kohein actually ate some of the meat of the Chatat, he recited; Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, V'tzivanu Le'echol Chatat. (See Mishnah Lemelech, Ma'asei Hakorbanot 10:1 according to Rambam Bikkurim 1:2) But what Beracha did an Israelite make when he ate sacrificial meat? ...Asher Kid'shanu B’mitzvotav V'tzivanu Le'echol Et Hazevach …Who has commanded us to eat of the sacrifice. (Rashi, Pesachim 48b) Elsewhere Rashi seems to feel that the Beracha should more specific. ...Asher Kid'shanu B’mitzvotav V'tzivanu Le'echol Shelamim …Who has commanded us to eat of the meat of the Peace Offering. All Kohanim are acquainted (or should be) with the Beracha of Birkat Kohanim, but how many Kohanim are familiar with this one? Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, V'tzivanu Al Hatavat Haneirot? …Who has commanded us to clean and prepare the oil lamps (of the Menorah in the Beit Hamikdash). Does all this sound strange? Probably it does! After all, these are Berachot which have not been recited in almost two thousand years! And if we accept the logic of the first Mishneh Lemelech of the Rambam's Ma'asei Hakorbanot (quoted last week), we find that the list of these "Temple Berachot" is as long as the number of Avodot and "sub-Avodot" in the Mikdash. Does this not provide food for thought? Especially for our Kohanim? Catriel Sugarman gives
illustrated lectures on the Beit Hamikdash and related topics. He
can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il.
Catriel is in the process of writing a book entitled: The Temple of
Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple
and the Divine Service. Here’s a thought. Remember learning spelling of English words? Parts of speech? Sentence structure? The difference between “went” and have gone”? Maybe you do and maybe you don’t. But the point is, whether we’re dealing with English,. French, Spanish, Russian, or Latin, we’re dealing with a language among the many languages of the world. How many are there? One website has dictionaries for 150 languages and grammar for 70 of them. Ethnologue.com lists 6,800 “main languages”, and 41,000 alternate names and dialects. Go easy on this site; it will blow you away! What’s the point? Just this: Hebrew, our davening and Torah reading. It’s not like any other languge. It is LASHON HAKODESH. There- fore, what we are doing in this column is not like any other study of languge. Keep that in mind when we work on the difference between VAYIR-U (and they saw) and VAYI-R’U (and they revered). And when we try to pronounce the first word of the last paragraph of Birkat HaMazon properly. [There is a SH’VA under the YUD, no vowel under the REISH, and an ALEF with a SHURUK. The word has one syllable. Y’RU. Not YIRU. Not YIR-U. Y’RU.] Thinking this way, it almost doesn’t matter if a mispronunciation changes the meaning of a word or not. We’re dealing with a holy langu- age. THE holy language. (Of course, we know that there is a difference if the meaning is changed or not, but you get the extrea point.) Let’s go back to column #49 from
TT #546. We were looking at the first chapter in EIM L’MIKRA
HASHALEIM, about the letters of the ALEF-BET. A common occurrence of this is words where a letter with a SH’VA (NACH) is followed by an ALEF with a vowel. Glory - TIF-ERET. It is very easy to misread the word as TI-FERET. Sounds similar, but the ALEF is gone. Here’s a good example, which the participants at the Shabbaton last week were made aware of. SHALOM ALEICHEM MAL-ACHEI HASHAREIT, welcome angels. An angel is a MAL-ACH. MEM- LAMED with a SH’VA, ALEF with a PATACH, and a CHAF-SOFIT. The possessive form is MEM- LAMED with a SH’VA, ALEF with CHATAF- PATACH, CHAF with a TZEIREI, YUD. Continue singing. MAL-ACHEI ELYON... continue MI- MELECH MAL-CHEI... Here MAL-CHEI refers to G-d as the King of Kings. There is not ALEF in the word. But listen to the way other people sing SHALOM ALEICHEM. They will sometimes inter- change the pronunciations. And the meaning will change. MAL-CHEI ELYON, kings of High, instead of angels, and worse - referring to G-d as the king of the king’s angels. Pay attention this coming Friday night. Sing it correctly yourself, but listen to the others around the table. Bring up the topic after HaMotzi, but don’t sound as if you are preaching. It happens even when there is a
SH’VA NA, but people NACH it. And then they drop the silent letter
with the vowel. Sort of two mistakes in the same place. Shacharit,
before the Amida, right before T’HILOT L’KEIL ELYON. B’EIT SHAV’AM
EILAV. SHAVV’AM. The VAV has a DAGESH in it and a SH’VA NA under it.
The “worst” pronuncia- tion is SHAVAM, as if the AYIN is not there
at all. Some people will recognize the AYIN and say SHAV and then
AM. Better. But that reading makes the VAV’s SH’VA a NACH. Which it
isn’t. The second syllable in the word is V’AM. The first syllable
is more than SHA. The DAGESHed VAV is shared by both syllables. SHAV
and V’AM. But don’t separate the two VAVs. Because there is only one
VAV. Let the two VAVs blend together (something we try not to do
when there are actually two of the same letters - B’CHOL L’VA-V’CHA.
Here we try to avoid blending the two LAMEDs thereby losing one of
them.) <mtc> The Yo-Yo at the bottom is an apt image for Par'o's treatment of Moshe and Aharon - get out, come back to me, leave and don't let me see your face again, quickly come to me... The clock shows "around 12:00", not at exactly midnight. G-d said to Moshe that He will act at exactly midnight. Moshe transmitted this message to the people as KACHATZOT, around midnight, so that people should not jump to foolish wrong conclusions about G-d based on their inexact reading of the time. The lamb in the doorway stands for the Korban Pesach, which was taken into the home and whose blood was smeared on the doorposts. Matza is Matza. And T'filin are
T'filin. The canned food could be seen as dog food to reward the dog for its “Kiddush HaShem”. But the better explanation of the can is that canned food is called SHIMURIM in Hebrew. As in Leil Shimurim. In the lower right is a bow - for
Parshat BO and for the “gifts” that the Egyptians gave Bnei Yisrael. This week, we tried to integrate the good Midah of G’milut Chasadim in our activity. We first enjoyed painting ceramics at Kad VaChomer, and later we went into town together, collected food from stores, and gave out sandwiches to the poor. Junior NESTO held its own friendly Color War. The kids were separated into two teams - Milchig and Fleishig. With hands on their heads and blue or red bracelets, they competed against each other with pride. Songs, skits, banners - all in the name of their team. Congratulations to the winning Milchig team. We would like to add how proud we are of all the junior NESTO kids who continue coming to the Pirkei Avot shiur - no matter how busy they are or how bad the weather is. Kol HaKavod! That's all from us, Shabbat
Shalom THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner. What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus. TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Sarah at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants. Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one! KASHRUT POLICY Food for Israel
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