MISC section - contents: Q When a resident of Eretz Yisrael is in chutz la'aretz during the period between Cheshvan 7 and Dec. 5, does he say "v'ten tal u'matar livracha" (=VTUL) in Shmoneh Esrei? A The saying of VTUL (asking for rain) was instituted according to the needs for rain of the major Jewish communities of the time. According to our minhag, the entire Diaspora follows the needs of Bavel, starting 60 days after the beginning of Tekufat Tishrei. The Rosh (Shut 4:10) felt that the concept of following Bavel should not apply to questions which depend on local needs. Thus, countries that require rain at other times of the year should be able to add VTUL as appropriate. The Shulchan Aruch (Orach Chayim 117:2- see Beit Yosef) agrees with the Rosh in principle, but not in practice, because of the minhag. He, therefore, says that someone from a place that needs rain earlier, should not ask for rain, but if he does, he may not have to repeat Shmoneh Esrei. He should, though, repeat it while having in mind that it count as a tefillat nedava (voluntary prayer). The Rama (ad loc.) says that he need not repeat Shmoneh Esrei. The Mishna Berura (117:5) brings two opinions on whether a ben Eretz Yisrael visiting abroad should follow the needs of Eretz Yisrael or the place he finds himself. The rationale to follow Eretz Yisrael's needs is more convincing when one will benefit directly from the rain which will hopefully fall during this period, either because his family is in Eretz Yisrael (Baer Heiteiv 117:4 in the name of Maharikash) or especially if he plans to return home during that year (ibid., in the name of Pri Chadash). Because of the doubt that surrounds this matter, major poskim (Rav
Sh.Z. Orbach and Rav Elyashiv, quoted in Yom Tov Sheni K'hilchato 10:2; Yalkut
Yosef, Kitzur 117:15) suggest the following, simple solution. It is permitted to
ask for rain during the summer in the beracha of Shomeia Tefilla, and it is
sufficient to do the same during the winter (of importance for one who forgot
VTUL in its regular place). Thus, if one says VTUL in Shomeia Tefilla during
this intermediate period, he is safe according to all opinions. Rav Feinstein (Igrot
Moshe, OC II, 102) ruled that at least those who plan to return to Israel during
the year should say VTUL in its regular place. This is because the Shulchan
Aruch really agrees with the aforementioned Rosh and rules against him only
because of the minhag. Since there is no clear minhag regarding travelers, one
can say VTUL after Cheshvan 7, in a country where rain is desirable at that time
of the year. The former opinion is the safer one, especially for Sefardim (see
Birkei Yosef, OC 117:5; Kaf Hachayim, OC 117:11). Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha
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is partially funded by the Jewish Agency for Israel Rather than worrying about tomorrow, you are better off fixing
what you did yesterday. Reason: HaShem’s blessing devolves only on something concrete. We find (Melachim Bet 4:2 - Haftara of Vayeira) Elisha telling his disciple’s wife: “Tell me what you have at home”, whereupon she answered, “your maidservant has nothing at all other than a measure of oil”. Elisha blessed the oil and it multiplied in quantity many times over. For in the Six Days of Creation, HaShem created everything from absolute nothing. From then on He only creates something from something else. Reason: If a poor person arrives at his door requesting something to eat, it would be possible to assist him right away. (Levush) Reason: To remember to thank G-d for having eaten, having been
satisfied, AND having left over. As it says in Melachim Bet 4:43, “Thus did
HaShem say: Eat and leave over”. Midrash Rabbah (sec. 79) remarks that these three places – the Cave of the Patriarchs, the Tomb of Joseph in Shechem, and the Temple Mount – whose deeds of purchase are recorded in the Bible are safe from the gentile accusation that "this is stolen land in your hands". This remark seems odd in light of the events of our time. For it is precisely these three sites that are at the heart of the current conflict, the Arabs claiming each of these places as their own! It may be suggested, perhaps, that the Midrash is addressing Klal Yisroel, asking us to be aware that the Torah goes out of its way in each instance to emphasize that our ancestors acquired each of these important places through an elaborate public purchase. WE need to know that this is our Land – our ancestors purchased it. We need not apologize to anyone. The Torah tells us that we are rightfully returning to our ancestral home. - Rabbi Meyer Fendel, Jerusalem TORAH THOUGHTS as contributed by Aloh Naaleh members for
publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication
on Parshat Ha'Shavuah Cassowaries are large birds (up to 5 feet tall), very shy but
when cornered can lash out dangerously with their claws. They live in Australian
rain forests. Unique call: “Like rolling thunder, like a truck being started”. Their call can be heard a distance of 3 miles on a still night. The seeds of the fruit they eat are secreted undamaged thus the bird has an important role in the dispersal of rainforest seeds. The female cassowary lays 3 to 6 large pale green eggs,
deserting them after they are laid. Males incubate the eggs and then takes care
of the young until they reach the age of 9 months. <kiwi to come> "My G-d, Thy dwelling places are lovely. As well known as Yehudah HaLevy is for his Hebrew poetry (his
most famous often quoted verse is "My heart in the East and I am in the
uttermost West..."), his magnum opus is the Kuzari where he expounds his views
on the doctrines of Judaism. The work takes the form of a dialogue between the
pagan king of the Khazars and a Jewish sage. Yehuda HaLevy's dramatic - I would
almost say romantic - dialogue is based on "what might have been" when the king
of the Khazars, a people of Turkish origin living in the Caucasus, together with
his courtiers and many of his subjects converted to Judaism some four centuries
previously. In Yehudah HaLevy's Kuzari the Khazar king could not understand the
whole concept of Korbanot. "The sage answered,' ...To answer your first question, how can it be that the Shechinah - which is spiritual - be joined to the people of Israel - which is corporeal - by means of the Korbanot which are also corporeal? I will tell you an allegory which will make all this clear to you.'" "It is known that the soul is something spiritual which descends from the Throne of Glory and yet we see that it dwells in the body which is just a clump of earth. And this is also difficult to understand. How can something spiritual be joined together with something corporeal? …Our sages ex- plained that the union of the spiritual soul with corporeal body was not quite as it seemed. True, the body is corporeal but nevertheless the body is holy and indeed angelic because it is made in the Image of G-d. Therefore the soul does not want to leave the body because it understands the importance of the Image of G-d …and that the body's holiness is great indeed... We know how much the soul yearns to remain with the body because they are both equals in holiness. …But even so, we see that when the body eats and drinks, the soul remains with it; when the body ceases to eat and drink, the soul departs." "So it is with the Korbanot. The Holy One Blessed be He is spiritual - just like the soul. We are corporeal just like the body is corporeal; nevertheless, the Shechinah dwelt among us just like the soul dwells within the body. This was in the time of the Beit Hamikdash when we brought Korbanot. By means of the "food" of the Korbanot, the Shechinah rested upon us. However today when there are no Korbanot, the Shechinah has removed itself from us in the same way the soul leaves the body in the absence of food. And in the same way that we will understand the mystery of the nature of the connection of the soul and body in the days of Melech Hamashiach, similarly we will be able to comprehend the secret of the Shechinah." "We shouldn't go into all this too deeply. It is enough that we had the privilege of seeing with our own eyes that, when we brought Korbanot, the Shechinah dwelt among us. The matter is similar to when a physician prescribes medicine to a sick person; the sick person does not understand how the medicine works. For him it is enough to see with his own eyes that it does work and he indeed derives benefit from it." "With G-d's help, when Melech Hamashiach comes, he will reveal to us the mysteries of our holy Torah. This our prophets have already promised as exemplified by the prophecy of Yeshiyahu, 'The people who walked in darkness shall see a great light…." 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: Chazal remind us that Hevron is the burial place of four great couples, commencing with Adam and Hava who represent Life in all its mystery. Yet, the Ma'arat Hamachpela reminds us that in death there is also majesty. For Avraham's superlative efforts to acquire the burial cave attest to the transience of this world and the respect due to the final resting-place, the entry into the World of Truth. Hevron was considered finer than the finest cities of Egypt (Chazal on Breishit 13:22). Here Kalev's prayer saved him from the bad counsel of the spies. Hevron was both a city of priests and a city of refuge. In Hevron David was anointed King of Yehuda. Years later a small Jewish community would thrive there until the arrival of Arab marauders. We would await the Six-Day War to return to the City of our Fathers. We would then recall that only of "Alonei Mamre in the city of Hevron" did the Torah employ the terms 'vayeshev' and 'shochen', implying permanent residence. And there, at Alonei Mamre, Hashem promised Avram that the Land of Israel would be given to his offspring. These are comforting thoughts to carry with us in these trying times. Shabbat Shalom, Menachem Persoff, Director, Israel Center [The Parshat Chayei Sara Homepage]
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