Shabbat Parshat BAMIDBAR -
SHAVUOT ZMANIM - HALACHIC TIMES No "earliest" time is listed for candle lighting for Shavuot, because of the very common custom to allow the Omer to be complete, as the Torah calls for T'MIMUT. Sunrise is listed for Shavuot because of the custom many people follow of staying up all night learning Torah. It is then ideal to begin davening before sunrise, leaving just the right amount of time to reach the Amida of Shacharit at sunrise. Candle lighting for Yom Tov should be Brachot before lighting, rather than the Shabbat method. A woman who feels that switching procedure for Yom Tov might confuse her for Shabbat, can light for Yom Tov just as she does for Shabbat. Anyone lighting after dark on Yom
Tov, must use a pre-existing flame rather than strike a match, and
should not blow the match out after lighting. Shabbat Shalom and Chag Sameach Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing. Some communities calculate
Shabbat out at 33 minutes after sunset. Some use the angle of the
sun below the horizon to “end Shabbat” (8.5 deg). Also realize that Sfardim and
Ashkenazim often has differences in minhag. Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times. The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses. Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values - this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with). It is usually wise to "pad" the
times with a minute or two in the "play it safe" direction. E.g.
Plag Mincha. Better to finish Mincha a minute or two before the
given time. But, better to not light candles until a minute or two
after the given time. Did you notice that the announced
molad this month was about 3 hrs. later than the actual molad? Next
month, it will be only 16 minutes later, and the month after that,
it will start on that part of the curve where the announced molad is
earlier than the actual. So it goes. The next two holy days that follow the reading of B'chukotai's Tochacha are Shabbat Parshat Bamidbar (usually) and Shavuot. And we can say, that they represent the two possible outcomes of the message of B'chukotai. If you don't keep the mitzvot, you will end up in the Midbar. Despite the grand image we can sense from the counting and description of the camp of Israel in the Midbar, they are nonetheless in the wilderness. Rashi teaches us that the beginning of the Book is purposely out of sequence in order to avoid open embarrassment of our not having done Korban Pesach more than once in all the years of wandering. The episodes of the Meraglim, Korach's rebellion, and the Zimri-Kosbi fiasco head a list of complaints of the people against G-d. Or, there is the message of Shavuot. Celebration of the receiving of the Torah, and celebration of our coming into Eretz Yisrael, building the Beit HaMikdash, and Jewish life as it should be. IM B'CHUKOTAI TEILEICHU... seems
to be followed by glimpses into the ramifications of the right or
wrong choice of paths. SDT Commentaries point out that the command to count the people was given to Moshe and Aharon (as opposed to just Moshe) because the census was done by collecting half-shekels from the people. Since money was involved, it is not proper to have only one person dealing with the matter - even if that person is Moshe Rabeinu! This became the ethical standard of dealing with public funds. On the other hand... Another commentator suggests that this census was not done with shekels, but rather with a direct head count. Although we learn that it is improper, and even potentially dangerous, to count people directly, in this case there was a direct command to count the people. Hence, no harm would befall them during the carrying out of these Divine orders. This, in contrast to Ki Tisa, where the Torah says, "WHEN you count, then you MUST collect the half- shekel, etc. There the language in the Torah indicates that the counting was optional or practical, but not obligatory. Therefore, the indirect method was necessary. K'RU'EI HA'EIDA, a term for
leaders of the people, is written with a YUD in place of the VAV as
in the word's pronunciation. Baal HaTurim says that we can look at
the YUD as a chopped VAV, to tell us that among the leaders was a
"not so worthy" individual. He says that Shlumiel b. Tzurishadai,
the leader of Shimon, was Zimri b. Salu, who caused G-d's anger to
destroy many thousands of people, until Pinchas' act put an end to
Zimri (and to the plague). Having G-d's name in his didn't help him.
Note that there is a broken VAV in the Pinchas story, the VAV of
BRITI SHALOM. Could be a REMEZ-level connection. In light of all the "problems" that Reuven had, and the fact that Yehuda, Yosef, and Levi each ended up with an element of that which might have been Reuven's, it is interesting that Reuven retains the designation "B'chor". Reuven's count was 46,500 (7th). SDT LiVnei Yehuda... for all the tribes the term LiVnei is used, except for Bnei Naftali. Baal HaTurim says that they had more women than men. In the later census, "Bnei" is used for all the tribes since the men died out - all had more women. SDT Commentaries point out that
the low population figures recorded for Levi were closer to what
would be expected according to natural demographics. The figures for
the rest of the people were unnaturally high. This is a result of
the Torah's telling us, "and as they were tortured, so they
multiplied". Among the many miracles that occurred in Egypt, was the
fact the the people proliferated so greatly under very adverse
conditions. Since the tribe of Levi was not subjected to the harsh
conditions of slavery, its growth was "normal". The camp of Yehuda was to the
east and was to be the first to travel. Under the leadership of
Nachshon ben Aminadav, the group included Yissachar and Zevulun, in
addition to Yehuda. Totals for each tribe are repeated when the four
flag-groups are described. Total for Machane Yehuda was 186,400. SDT "These are the names of the
sons of Aharon, the B'chor (firstborn) Nadav..." The regular reading
of the pasuk, based on the Taamei HaMikra (the Torah notes)
indicates that Nadav is being identified as Aharon's B'chor. But
there is a vertical line which separates between B'chor and Nadav,
suggesting that it is Aharon the B'chor; Nadav, having died without
children is not really a B'chor at this point. (Since the children
of a deceased B'chor get their father's double portion, had Nadav
had children he would retain the title of B'chor.) [S> 3:27 (13)] K'hat's total is 8600. They will camp to the south of the Mishkan. Elitzafan b. Uziel is their leader. They are in charge of the main holy furnishings of the Mishkan, including the Aron, Shulchan, Menora, and the Altars. Elazar b. Aharon HaKohen is in charge of all the Leviyim. M'rari numbers 6200. Their leader is Tzuriel b. Avichayil, and they camp to the north of the Mishkan. They are in charge of the structural materials: the boards, support rods, foundation sockets, pillars. Moshe, Aharon and sons camp to the east of the Mishkan. In all, 22,000 Levi'im are counted. Clarification... If one adds up the counts of the three families of Levi, the total is 22,300, not 22,000, the number used in the exchange with the firstborns. Rashi explains that the 300 "missing" Leviyim were them- selves B'chorim, and were not part of the official exchange - see further. SDT Choose your neighbors well.
Rashi points out that the proximity of the Yehuda camp to the
encampment of Moshe and Aharon and family, had a positive influence
on the three tribes of Yehuda, Yissachar, and Zevulun - the three
tribes famed for their Torah scholarship. On the other hand,
Reuven's closeness to Korach and his to Datan and Aviram, produces
disaster. [P> 3:44 (8)] A mass "redemption of the firstborns" is conducted by an exchange of 22,000 Leviyim (non- b'chorim) for 22,000 b'chorim and a payment of five silver sheqels each for the remaining 273 firstborns to Aharon and his sons. Imagine gathering 22,273 people and asking each to choose a card from a batch of 22,273 cards, 22,000 of which have the words BEN LEVI on them and 273 have 5 shekel on them. This, says Rashi, is how they determined who would pay the 5 redemption shekels. Rashi points out that the 5
sh'kalim of the B'chor, each worth 20 GEIRA. 20 pieces of silver is
the amount the brothers received for the sale of Yosef. Rashi
considers there to be a connection between the sale of Yosef and the
requirement of redemption of the firstborn. Remember that Yosef was
Rachel's firstborn. The main connection between sedra and haftara, Rabbi Jacobs points out in A Haftara Companion, is the contrast between the counted, numbered people in the sedra, and the innumerable people of Israel referred to by Hoshei'a. Midbar is a theme that occurs in both sedra and haftara. Rabbi Jacobs reminds us that Judaism got its start in the Midbar, both in the form of G-d's prophecy to Moshe at the Bush and, of course, Matan Torah at Har Sinai. It is interesting to note that as
many times as we "angered" G-d in the Wilderness, 10 times according
to G-d's own statement in the Torah, He still had a special
appreciation for the People of Israel for having "followed Him into
the Midbar". He viewed our wandering at His command, without really
knowing where we were going, as an act of kindness on our part in
our early years as a nation. We view the Midbar experience with
great ambivalence. Assume that a non-Jew converts to Judaism. This assumes that all of the laws of conver- sion have been scrupulously followed. When the proselyte becomes a Jew, he is no longer related to former relatives according to halacha. Thus all of his relatives, his wife, his parents, his children, brothers, and sisters are not recognized in halacha as his relatives. Unless otherwise noted, the proselyte spoken of in these lessons is a proselyte who dies without leaving any heirs. The person who attempts to acquire the ownerless property of the deceased proselyte is designated as "Shimon:” Whenever a marriage is spoken of (unless otherwise noted) it means a marriage according to halacha. A person is born Jewish only if his mother at the time of his birth is Jewish, whether the mother was born Jewish or converted to Judaism prior to the child's birth. The religion of the father does not determine the religion of the child. Thus when a Jewish woman gives birth to a child, the child is Jewish regardless of the religion of the father. And if the mother is not Jewish at the time she gives birth, the child is not Jewish regardless whether the father is Jewish. Should the non-Jewish mother convert to Judaism after she gives birth to the child, the child must undergo its own conversion to be Jewish. Therefore: (i) if the proselyte, before he converted, fathered children by a non-Jewish mother, the children are not Jewish. (ii) If after his conversion he fathers a child by a non-Jewish mother, the child is not Jewish. (iii) If before his conversion the proselyte fathered children by a Jewish mother, his children are Jewish. (iv) If after his conversion he fathers children by a Jewish mother, his children are Jewish. When a Gentile converts from any other religion to Judaism, he is considered to be a newborn person. All former relatives are no longer his legal relatives. His prior marriage is not considered a marriage and his wife is not his wife according to halacha. After his conversion, the proselyte, whether or not he was married before he converted: (a) might not ever marry; (b) may marry his former wife, if she is Jewish when they now get married, either because she was born Jewish or converted to Judaism prior to this new marriage; or (c) may marry any other Jewish woman. The proselyte has to comply with the laws of the land against bigamy if he marries a woman who was not his wife before his conversion and he did not divorce her according to the laws of the land... When he now marries a Jewish woman she is his wife in halacha and children born to them are his recognized children according to halacha. They are his children but not his heirs if conceived prior to his conversion. Thus if the proselyte does marry and raise a family after he converts, the children conceived after his conversion are his heirs, the same as the family of any other Jew. If the child was conceived prior to his conversion, even if the mother was Jewish prior to conception of the child, the child is not considered heir to his property. If the proselyte dies without
having any children conceived after he converted, and if he left no
will disposing of his assets, his objects, both real estate and
personal property, are ownerless. According to halacha, children
conceived before he converted are not considered heirs in case of
his dying without a will. As is the situation with all ownerless objects, whoever performs an act of acquisition on the object, with the intent to acquire the object, acquires the object. The act of acquisition may be done by an agent on behalf of Shimon. The act of the agent is the act of the principal, even if the agent did not realize that the real estate belonged to the proselyte and that by his act he is acquiring the real estate for the principal. If Shimon digs (or performs some other act of hazaka), thinking that he is digging on his own field, Shimon does not acquire the field of the proselyte since he lacks the requisite intent to acquire the field of the proselyte. However, if Shimon digs in a field that belonged to proselyte 2 (who died heirless), thinking that it belonged to proselyte 1 (who died heirless), hoping to acquire the real estate of prose- lyte 1, the real estate of proselyte 2 in which he dug belongs to Shimon, since he intended to acquire ownerless real estate. The person acquiring the objects of the deceased proselyte is not obligated to pay for his funeral expenses. The reason given is that as soon as 'the proselyte dies”, his objects are immediately ownerless. There is no lien on his possessions for his funeral expenses that have not yet been incurred. The same holds true if a creditor seizes the property of a deceased debtor to the extent necessary to repay his debt; he is not obligated to pay for the debtor's funeral out of the property that he seizes. There is also a dissent that holds that it is not equitable to have a person acquire the dead proselyte's assets and not use some of it to pay his burial expenses. This may lead to quarrels between the people who will bury the proselyte and those who have seized his assets. When a proselyte dies heirless, all of the debts due to him are cancelled. A proselyte lent money to Yehuda and received collateral security. The proselyte died in possession of the collateral. Naftali seized the collateral from the house of the proselyte. Naftali must return the collateral to Yehuda. The same holds true if the proselyte held a mortgage on the field of Yehuda, as soon as the proselyte died, the mortgage lien is terminated and Yehuda owns he real estate free of the lien. The proselyte owed money to the Jews and he died heirless. Other Jews seized the assets of the proselyte. They must restore the assets to the creditors of the proselyte in inverse order of the seizings. The subject matter of this lesson
is more fully discussed in volume VIII chapters 273 of A Restatement
of Rabbinic Civil Law by E. Quint. Copies of all volumes can be
purchased via email: orders@gefenpublishing.com and via website:
www.israelbooks.com and at local Judaica bookstores. Questions to
quint@inter.net.il All three major holidays have three aspects: historical, agricultural, and Temple ritual. Pesach is historically the time of the release from Egypt, agriculturally the time of the barley harvest, which is marked in the sanctuary by the Omer offering. Shavuot is historically the time of the giving of the Torah, agriculturally the beginning of the wheat and fruit harvests, which are marked in the sanctuary by the “Shtei HaLechem”, the two loaves of wheat bread, and by the beginning of bringing the first fruits (Bikurim) to the base of the Mizbei'ach. Sukkot is historically a commemoration of HaShem’s protection of the Jewish people in the desert, when we lived in temporary dwellings and were protected by Divinely-provided clouds of glory. Agriculturally it marks the end of the summer and the gathering of most of the harvest; in the Temple, the agri- cultural aspect is recalled by the water libation and other customs which relate to our need for rain for future harvests. Pesach and Sukkot both have mitzvot which relate to their historical aspect. On Pesach we are commanded to tell the story of the Exodus, and to eat matza and eliminate chametz to recall the haste of our departure. On Sukkot we dwell in booths to recall our sojourn in the desert. But on Shavuot there is no specific practice that recalls the momentous historical event that the day commemorates: the giving of the Torah on Mount Sinai to the entire people! A similar void is that nowhere in the Torah is it stated that Shavuot com- memorates the giving of the Torah, although chronologically it is clear from the verses that it is very close. In fact, the historical circumstances are so shrouded in mystery that we do not have enough information from the Torah to determine exactly where Mount Sinai is, and to this day its identity is unknown. It seems that the Torah intentionally de-emphasized the historical dimension of Shavuot. One profound explanation is that giving this day too much of a historical aspect would relegate the giving of the Torah to a distant, isolated event: one day, long ago, HaShem appeared to the Jewish people and transmitted the Torah. This happened in a specific time (Shavuot), at a specific place (Mount Sinai), and through a specific individual (Moshe Rabbeinu). Yet we are obligated to experience the giving of the Torah as an eternal, ongoing process. Every morning we say a bracha acknowledg- ing that HaShem “gives the Torah” – in an ongoing way. At all times, and at any place where Torah is taught, HaShem gives the Torah through all the Torah teachers who continue the chain of tradition which began with Moshe but which continues through all the generations. In order to inculcate this consciousness, the Torah did not give enough information to ascertain precisely when or even where this event took place. “Matan Torah” cannot be commemorated because it is unceas- ing. This column is based on a shiur of Rabbi Josh Berman. “Meaning in Mitzvot” is undergoing intensive editing, and BE"H and the help of loyal supporters, we hope to have the book out soon. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141 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 The commentaries of our Sages follow three main trends. It is possible to see these prayers as a result of disappointment and despair. Moshe was faced with a mournful nation bitterly complaining about only having Manna in the desert, whereas they claimed to have eaten plentiful real food in Egypt. The only way that they as slaves could have eaten free food, was either through theft, or being allowed to eat next to the fleshpots of their masters, or perhaps free of the mitzvot that now had to be observed. Such public claims by a whole people who had witnessed great miracles in their redemption, benefited from G-d’s mercy and received His Torah; how could he not despair and be disappointed with them? Even if at first their demand seemed spiritual. “This is because the food of each land has spiritual forces of its own and the eating of the foods of two lands together, was a preparation for the spiritual challenges awaiting them in their new surroundings. When they left Egypt they had eaten matza together with manna - bread of affliction together with holy food - in preparation for holiness in the desert, now three days before entering the Promised Land, they wanted to eat this holy food together with the food of the Land, to prepare themselves for the natural life that awaited them, with its special spiritual challenges” (Shem Mi Shmuel). However when Moshe saw that the desire for meat became simply a physical lust, he despaired. Eliyau had dramatically shown Israel the falsehood of Baal and killed the priests of the idols, only to see them returning to idolatry, now he had to flee to the desert; his whole mission had ended in failure. Yonah seeing the people of Nineveh repenting and therefore being forgiven by G-d, could only cry out in despair that was exactly why he had fled. Regarding Moshe and Eliyahu, we can add the weariness of old age devoted to their missions; Moshe was over 80 and Eliyahu ageless, being Pinchas who had been in the desert with Israel, over 400 years previously. They simply claimed that the natural order meant that their long lives should end; just like all the generations since Adam’s sin that brought the inevitability of death instead of eternal life. The Malbim and Abarbanel in the
case of Moshe and Eliyahu, have a different perspec- tive, seeing in
their behavior a mystical yearning. They saw in both of them no
thought, not even a hint, of despair or depression. On the contrary,
the utterances of both Moshe and Eliyahu, are expressions of deep
spiritual yearning, even if they are difficult to understand.
Ordinary people like us, may not grasp the idea of a love for G-d
that is so great that it supersedes our natural will to live.
However, do we not sing, “My soul is in deep thirst for Elohim (Tzama
Nafshi)” and “ My soul is sick with love for You” (Yedid Nefesh) on
Shabbat? Alternatively, he saw the complaints as being against him. That is how we can explain his prayer to G-d, “Wherefore have You afflicted Your servant.... that You have laid this burden on them?”.Moshe had neither the flocks from which to feed them nor had he given birth to them, so as to be responsible for them. After all, at the beginning he had said that he wasn’t fit to take Israel out of Egypt and G-d should send somebody more worthy than him. Now surely, since he was no longer able to serve Israel, was an appropriate time for Moshe to go [Abarbanel]? Eliyahu, having spent a long life guiding Israel and sanctifying Hashem’s name, similarly wished to leave the material world having, in his opinion, completed his mission. Yonah, in his zealousness for the honor of Israel, was distraught at seeing the forgiveness of Assyria, the immanent destroyers of the 10 tribes of Israel. Surely if the merit of mercy was to dominate justice, then why should mercy be extended to them while it was denied to Israel and should the full measure of justice predominate only against Israel? Since that is what he had said to G-d when receiving the mission by fleeing to Tarshish, surely it was better for him to die? Perhaps the whole issue of mercy versus justice can be better seen in the following story concerning the Admor Menachem Mendel of Kotsk, who is the epitome of truth and justice. Once when a terrible decree against the Jews threatened them, Rabbi Menachem Mendel who was determined to change the decree, called on his two teachers, HaYehudi HaKadosh and Simcha Bunim of Pshischa to come to assist him. When they did not appear, he ascended to heaven to get their help in averting the decree. He found them in Gan Eiden but a deep ravine between him and them. To his request for mercy for Israel shouted to them across the ravine, they answered, “Since you have shed no tears for the sorrows of Israel citing always the merit of justice, how can you now expect to obtain for them the merit of mercy”; indeed a lesson for any leader in Israel? This is the 37th installment in
Dr. Tamari’s serieson “Tanach and its messages for our times” Q Is a pedestrian halachically
forbidden to cross at a red light when it is safe to do so? Dina d’malchuta (the law of the land): According to most authorities, dina d’malchuta is binding in Eretz Yisrael, as well (see opinions in Encyclopedia Talmudit VII, pg. 307) and certainly in regard to laws enacted for public welfare, not to enrich the king (Shut Chatam Sofer, CM 44). We are of the conviction that the Israeli government has a halachic status of malchut (kingdom) (Rav Kook- Mishpat Kohen 144; Rav Yisraeli- Amud Hay’mini 7; see also Techumin, III 238-249). Although there is a machloket whether dina d’malchuta governs only matters related to the king’s interests or even relation- ships between people, that is primarily because such power would usurp the role of Torah law in those areas (see Shach, CM 73:39). It certainly is not a threat to Torah principles if the government decides rules for crossing public streets. Therefore, traffic rules are binding. Secondly, in our times, the government pays for much of the expense of accidents (medical, disability, …) and so it is an interested party, as well. It is illogical to say that the government is allowed to punish those who violate laws, yet we may violate them if we dare. If the Torah recognizes its authority in these matters, then we are thus bound by the Torah to accept, not rebel against this authority. A likely difference between a regular Torah law and the authority the Torah grants governments is in cases where the government does not mind if one technically violates one of their rules under specific circum- stances where the law was not intended. However, this concept should be used sparingly. (In most cases a pedestrian would deem it safe to cross at a red light, he would not do so while being observed by a policeman.) Endangering one’s life: In recent years, one third of traffic fatalities were pedestrian. One must assume that many of them could have been spared had they been careful and followed rules they deemed unnecessary. Nevertheless, it is hard to disqualify a responsible person from judging when it is safe to cross a street. (It is our observation that people are incapable of crossing streets carefully while speaking on cell phones.) Additionally, there is a concept of DASHU BA RABIM, that it is permitted to enter a potential danger which people regularly ignore (Yevamot 72a). Chillul Hashem (desecrating Hashem’s Name): One should learn well the gemara in Yoma 86a. It not only stresses chillul Hashem’s severity but also the fact that the more one represents the Torah, the stricter the parameters of when he is deemed to have caused it. We have heard people comment that religious people are more likely to ignore rules of the road. Although we object to such prejudices, we also object to people’s actions which enable such claims to be made. Example for children: When
children (including our own) see adults ignore the rules of the
road, they learn to follow suit, often with tragic consequences. After honestly considering the various factors, a yarei shamayim should not ask (although some do), “Nu, so is it really asur?” But if he does, our answer is that it is almost always asur. Ask the Rabbi Q&A is part of
Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You
can read this section or the entire Hemdat Yamim at www.ou.org or
www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email
weekly, by sending an email to info@eretzhemdah.org with the
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the hebrew version). Please leave the subject blank. Ask the Vebbe
Rebbe is partially funded by the Jewish Agency for Israel When he finally was able to, he
moved to Yerushalayim, where he lived in the greatest of poverty,
but also in the greatest of happiness. The first Pesach seder he
spent in Yerushalayim, he again repeated with all his might, L'SHANA
HA'BAAH B'YERUSHALYIM. The second counting is understandable. After those who had worshiped the golden calf were put to death, G-d counted the survivors as a demonstration of His continued love for the people. However, taking us out of Egypt and resting His Shekhina on Israel were themselves expressions of G-d's love. Why then did G-d count the Israelites on these occasions? According to Rashi, the Torah is teaching us the important lesson that nothing should be taken for granted. Even when a parent demonstrates his love for his child with a hug and a kiss, he still verbalizes the words, "I love you." So too our Father in Heaven. Even though taking the Israelites out of Egypt and resting His Shekhina among them were clear demonstrations of G-d’s love for Israel, he still wished to demonstrate His love by counting the people. Nothing should be taken for granted. Certainly, Eretz Yisrael should never be taken for granted. From the time of our wandering in the desert, Jewish history is full of suffering resulting from Israel's failure to appreciate its Land. Taking something for granted jeopardizes its continuity. The antidote to Israel's sorrows which originated with the sin of the spies is to achieve a true understanding and appreciation of the connection between the People of Israel and its Land. David Magence , Har Nof , 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 In addition to the guests of honor and their presenters, there were greetings delivered by Chief Rabbi Yona Metzger, Jerusalem Mayor Uri Lupolianski, Minister Effie Eitam, Minister Zevulun Orlev, Deputy Min. Tzvi Handel, American Ambassador Daniel Kurtzer, Dir.-Gen. of the Min. of Absorption Miraleh Gal, and a keynote address by HaRav Motti Alon. The proceeds of the Dinner are earmarked for the Israel Center's varied and extensive youth programs which serve thousands of youngsters including many non-religious youth, teens at risk, and children from depressed neighborhoods, as well as teen Olim from English-speaking countries, and Olim from Ethiopia, the former Soviet Union, and elsewhere. A teenaged boy from Makom BaLev and a young woman from NESTO also addressed the audience. We also saw a short video about the Israel Center. Looking forward to seeing you at
next year's Second Annual... After his Friday night davening, this same person realizes that he had not counted the Omer on Thursday night, or anytime Friday. As long as the sun is still in the sky, even though it is Shabbat for this person, he may count the previous night's count and then after dark, he continues to count the new number, with a bracha. Sounds contradictory, but that's
the way it is. The task of covering these items was left to the Kohanim, not to the Levites. The Sforno notes that everyone had his designated tasks in order to avoid confusion. The Midrash, however, suggests that it was necessary to direct specific individuals to the Holy Ark because of possible arguments over the privilege of attending to it (cf. Yoma 23) or, conversely, because of the fear of being struck down by its sanctity. In any event, we might ask why the punishment was so severe for infringement of this instruction? Rav Hirsch argues that such forced avoidance of the holy vessels maintained the aura of sanctity attached to them, since there is always the danger of holy ritual regressing to the mundane. For the Abarbanel, the opposite is true: Sometimes we mistakenly reach for the unreachable heights. Often, argues R. Moshe Hefetz, privilege leads to pride. It seems that Aharon, forever the peacemaker, assigned everyone the task most appropriate. Consequently he maintained order, decorum, and a modicum of modesty. Shabbat Shalom Menachem Persoff Three kinds of animals and two species of birds were used for Korbanot: cattle, sheep, goats, pigeons, and turtledoves. Some Korbanot were accompanied by additional offerings consisting of fine flour mixed with olive oil which were burnt on the Mizbei'ach together with the sacrificial animal. The wine was poured as a libation on the Mizbei'ach. These additional offerings are called Nesachim. The Korbanot were divided into two classes; Kodshei Kodashim – sacrifices of a higher level of sanctity, and Kodashim Kalim – sacrifices of a lower level of sanctity. Kodshei Kodashim could only be slaughtered north of the Mizbei'ach (Zevachim 5:1), however Kodashim Kalim could be slaughtered anywhere in the Azara (Temple Court) (Zevachim 5:6). (Kodshei Kodashim is a term frequently found in the Torah; Kodashim Kalim is a term coined by the Sages.) Any adult Israelite, man, woman, bond or free, could bring a Korban to the Beit HaMikdash. Two or more Israelites could form a partnership and bring an Olah (burnt offering) or Shelamim (peace offering) together. No Korban was accepted from a Jew who apostatized or who publicly desecrated Shabbat, however Korbanot were accepted from Jews who violated other mitzvot so as to encourage them to repent. A freewill Olah was the only Korban accepted from a non-Jew. If a non-Jew wanted to bring Shelamim, it was offered as an Olah. A non-Jew was not permitted to bring a required sacrifice such as a Chatat or an Asham or one of the required Olot such as the sacrifices brought by a woman after giving birth. Kodashei Kodashim were brought into the Azara, through Sha’ar HaKorban, which was located on the northern side of the Mikdash complex. Kodashim Kalim, which could be slaughtered anywhere in the Azara, were admitted through Sha’ar HaBechorot, the Gate of First Born Animals, located in the southern wall of the Azara. The act of bringing the sacrificial animals into the Azara and then to the place of slaughter is called Haba’ah. However it is likely that most Kodashim Kalim were also slaughtered north of the Mizbei'ach simply because of the superior "slaughtering facilities" which were located there. The sacrificial animal was positioned with its tail towards the north and its head towards the Mizbei'ach and its face was turned towards the west, the direction of the Bayit. The Ba’al Hakorban (the person bringing the Korban) stood behind the sacrificial animal and also faced the Bayit. He placed both hands on the animal's head between the horns (Yoma 36a, Ma’asei Hakorbanot 3:14) and pressed down with all his might (Chagiga 16b, Menachot 92b). This act is called Semicha. A man’s agent could not perform Semicha for him nor could a woman perform Semicha on her Korban (Chagiga 16b, Menachot 92b). While pressing down, the Ba’al HaKorban confessed his sin (Bamidbar 5:6,7) or said words of praise depending on the circum- stances (Ma’asei Hakorbanot 3:15). The sacrificial animal was then lowered to the floor, and one of the 24 iron rings embedded in the stone floor north of the Mizbei'ach was opened and the head of the animal positioned within. Then the ring was closed thereby immobilizing the neck of the animal. There were four steps that were indispensable for the Halachic validity of the sacrificial rite: Shechita, Kabalat HaDam, Holacha, and Zerikat HaDam. Shechita (slaughter) - Immensely ancient, the laws of Shechita are Halachot orally revealed to Moshe at Har Sinai and are intimated in the Biblical verse; ‘…you may slaughter from your cattle and from your flocks …as I have commanded you (Devarim 12:21). This Pasuk is considered one of the classic proofs of the authenticity of the Oral Torah, since nowhere in the written Torah are such commandments found. The technique of animal slaughter (but not birds) for Korbanot in the Mikdash and for meat for private consumption is identical. The Korbanot Tzibur (communal sacrifices) were slaughtered by Kohanim; private Korbanot were often slaughtered by the Ba'alei Korban. If the Ba'al Hakorban was unable to slaughter his Korban, professionals assisted him. Kabalat HaDam (receiving the blood) - As soon as the animal was slaughtered, a Kohein caught the blood spilling out of its neck in a Kli Shareit, a Mikdash "service vessel". Kabalat HaDam was halachically acceptable only when performed by a Kohein. Halacha mandating the use of a Kli Shareit for Kabalat HaDam is derived from Shemot 24:6. "And Moshe took half of the blood and placed it in Aganot, ‘basins…" Holacha (conveying the blood to the Mizbei'ach) - The Kohein then carried the Kli Shareit holding the blood to the Mizbei'ach (or in the case of ‘Inner Sin Offerings’ into the Bayit). Though Holacha is theoretically "indispensable" (Vayikra 1:5, Zebachim 4a), in rare cases, it could be subsumed in the blood application. An example would be if a Korban Pesach was slaughtered adjacent to the northern side of the Mizbei'ach and the Kohein who received the blood merely had to reach out and pour the contents of the Kli Shareit upon the base of the Mizbei'ach. In this case, Holacha was subsumed in the blood application and the Korban Pesach valid. Zerikat HaDam ("generic" term for blood application) - Zerikat HaDam, which varied from Korban to Korban, was the culmination of the sacrificial rite. While the Mishna employs four terms for blood applications on the altar: Zerika (tossing), Netina (placing), Hazaya (sprinkling), and Sheficha (pouring), there were six variant blood applications for the various Korbanot and there were significant differences between them. Zerikat HaDam was valid only if performed by a Kohein and it was the most substantive component of the entire sacrificial rite because it - together with true repentance - effectuated atonement. An improperly performed or inadvertently omitted Zerikat HaDam negated the validity of the Korban. But one more step was necessary to complete the atonement process in the case of the Chatat and Asham and that was the eating of at least some of the meat by the Kohanim (Shemot 29:32,33). As the Gemara pithily puts it, “The Kohanim eat and the owners (the Ba'alei Korban) obtain atonement” (Pesachim 59b). <to be continued> Catriel is in the process of
writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A
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Center - front desk It is never a good policy to question God's will. Yet our Sages tried to understand how it happened that Elimelech and his family encountered such tragedy. How does a noble Jewish family, steeped in the traditions of Torah, disintegrate into nothingness? Rashi makes an insightful comment: It was a time of famine when many were starving and in need. Elimelech was a provider in his generation, a leader in the community both by virtue of his family lineage and his affluence. But when too many people knocked on his door, he copped out. He abdicated his responsibilities, abandoned his community in Judea and fled. This was his undoing! His children saw this and learned from him how to shirk responsibility. And he couldn't have taught them better. He must have rationalized his behavior to his two sons, and explained to them that it was for THEIR welfare and THEIR benefit that he fled Israel and made the sacrifice of living in Moab. Elimelech must have known all the excuses. But you can't fool your own children. If Elimelech was able to abandon his responsibilities to the Jewish community, then it became kosher for his children to abandon Judaism and to marry Moabite women. If a father can abandon the Land of Israel in its hour of need, then why wonder that his children can abandon the Children of Israel? Should we not be thinking of ways to make our OWN lives, our love and concern for the Land of Israel and the People of Israel more fully Jewish in both form and content, so that we are fully worthy of respect and emulation from our children? Rabbi Macy Gordon , Jerusalem Immediately prior to and during Matan Torah, people and their animals were strictly forbidden to go up Har Sinai, or even to touch it. Our sources tell us that Har Sinai became miraculously adorned with vegetation, the implication being that this was in honor of its function as the venue for Matan Torah. This is why animals had to be specifically banned. Decorating with tree branches is a reminder that the world is judged by G-d on Shavuot concerning the fruit of the tree. It is appropriate to pray on Shavuot for bountiful yields of fruit. Moshe Rabeinu was born on 7 Adar and hidden for three months. He was placed in a waterproof basket, floated on the Nile, hidden among the reeds on the day that was to become Shavuot, 80 years later. Bikurim baskets were adorned and decorated in various ways. Shavuot is Yom HaBikurim. DAIRY FOODS Shavuot is a Yom Tov. On Yom Tov we have the mitzva of Simcha. One of the traditional forms of Simchat Yom Tov is festive meals with meat and wine. (Note for veggies and others who prefer not eating meat: Meat as Simcha is subjective - if you don't like meat, then you need not have it on Yom Tov; if you enjoy eating meat dishes, THEN it is proper to honor and enjoy Yom Tov in that way. This is when we have no Beit HaMikdash. In the time of the Beit HaMikdash, Simcha is associated with the korban called Shalmei Simcha.) Additionally, we all know of the custom of eating dairy foods on Shavuot. Some people will have a dairy meal on Yom Tov night and a meat meal for lunch. This has a certain logic, since the nighttime is "more Shavuot- specific and the day is more "generically Yom Tov". Other families will have meat at night and dairy during the day. Still others will make Kiddush and HaMotzi, have some dairy dish (blintzes, perhaps), then bench. Following a short break and a change in table covering, they will wash again, this time for a meat meal. Each according to his/her custom. There are many "reasons" for the custom of dairy dishes on Shavuot. Keep in mind that some of the reasons might have produced the custom, while others might be merely additional symbolisms after the fact. Furthermore, some reasons explain why we eat dairy, while others make sense only in the context of having BOTH dairy and meat dishes. The pasuk in Shir HaShirim (4:11) alludes to Torah as "honey and milk under your tongue". Some mix honey and milk - yogurt or sour cream do well - to match the pasuk.) To commemorate the first Shavuot
celebrated in the Midbar when our ancestors ate only dairy dishes.
This is because eating kosher meat after receiving the Torah
requires much preparation... (Like a Baal T'shuva eating a lot of
cottage cheese until he gets new pots and dishes and kashers his
kitchen.) The numeric value of the word CHALAV (milk) is 40, alluding to the forty days and nights Moshe spent on Har Sinai receiving the Torah. Having both dairy and meat dishes as mentioned above requires strict attention to the laws of separation of milk and meat. These laws, of course, are based on the Torah's prohibition of "meat in milk" as presented by the phrase "Do not cook a goat in its mother's milk". This phrase (twice) follows, in the same pasuk, the command to bring Bikurim to the Beit HaMikdash. Shavuot, as the beginning of Bikurim-bringing season, is Yom HaBikurim. Therefore, we eat both dairy and meat dishes, with proper attention to the strictures of halacha, specifically on Shavuot. Halachically (especially when handling food with our hands), it is improper to use the same loaf of bread for both meat and dairy meals because of the food residue that might adhere to the bread. Therefore, a dairy meal and a meat meal will require two loaves of bread, reminiscent of the Two Loaves offering of Shavuot. (In other words, this reason is primarily associated with the Two Loaves offering, the dairy aspect is secondary.) Some suggest that having a dairy dish and a meat dish is like the "two cooked foods" of the Pesach Seder. Shavuot is not only its own Holiday; it is also the culmination of Pesach - hence, "two foods" on Shavuot as well as Pesach. According to tradition, Moshe Rabeinu was born on the seventh of Adar and was successfully hidden by his parents for three months. It was on the future Shavuot that baby Moshe was placed in the basket on the river and found by the daughter of Par'o. We are taught that Moshe refused to nurse from an Egyptian wetnurse. This led to Miriam's suggestion that Yocheved, Moshe's mother, be hired to nurse him. He, who was to teach all of Israel the Torah, could not drink "mother's milk" from a non-Jew. We remember this with dairy dishes on the day of Matan Torah. It might also be suggested that the day of the receiving of the Torah is like the birth of the Nation of Israel, and we have milk to symbolize the spiritual infancy of the People of Israel. The Torah commands us to bring in the Beit HaMikdash a Mincha Chadasha LaShem B'Shavuoteichem. The initial letters of this phrase spell the word MICHALAV - "from milk". This, too, is considered one of the origins of the custom. How about this one? Sources tell us that Bnei Yisrael refused to drink milk or eat dairy at all, fearing that milk was EIVER MIN HACHAI, limb from a living animal (which is forbidden to all people). It was receiving the Torah and its explanations that clarified the issue and taught them that milk was permitted. We celebrate this discovery of our ancestors with dairy dishes on Shavuot. Whether it is cheese blintzes, ½% cottage, yogurt with honey, cheese- cake, or lasagna — dairy dishes on Shavuot provide us with much food for thought. Megilat Ruth Many communities read Megilat Ruth on Shavuot morning before Torah reading (outside of Israel the custom is to read it on the second day). Some communities read it in the afternoon. (A recent trend in Vatikin (pre-sunrise) minyanim is to read it before davening.) When read from a kosher megila (Minhag Yerushalayim), the reading is preceded by the brachot ...AL MIKRA MEGILA and SHE'HE'CHE- YANU. When it is read from a printed page, no brachot are recited. Several varied reasons combine to make Ruth the perfect reading for Shavuot. The text itself tells us that its story takes place at the time of the "cutting of the wheat". Shavuot is CHAG HAKATZIR. One of the major purposes of the Book of Ruth is to show us of the lineage of David HaMelech and the Davidic line leading to Moshiach. Tradition tells us that David HaMelech died (and was born?) on Shavuot. Perhaps most significantly, the story of Ruth is the inspiring story of Kabbalat HaTorah on an individual level, just as Shavuot is the commemoration of Kabbalat HaTorah on a national level. All of Israel were like converts at Sinai. Akdamot Milin On Shavuot morning, after the Kohen is called to the Torah, but before his bracha and before the reading begins, it is the Ashkenazic custom to responsively recite AKDAMUT, a 90-line poem praising G-d, His Torah and His People. Written by Rabbi Meir of Worms (one of Rashi's teachers), the poem conveys the spirit of love of G-d and Judaism even in adverse conditions. Rabbi Meir's son was killed by Crusaders and he himself died soon after a "forced debate" with the Christian clergy of his town. The poem celebrates Torah. Each line of Akdamut ends with the syllable TA, which is spelled TAV-ALEF, the last and first letters of the Alef-Bet. Some see this as a reminder of the nature of the Torah itself - as soon as we complete reading or learning the Torah, we immediately begin it again. S'faradim do not read Akdamut, but they have the custom of reading a poem called the KETUBA, composed by Rabbi Yosef Najara, celebrating the marriage, so to speak, of G-d and Bnei Yisrael, or the Torah and Bnei Yisrael. They read the KETUBA when the Ark is opened, before the Torahs are taken out. SHIR SHEL YOM According to Minhag Yerushalayim, based on the opinions of the Vilna Gaon, on Yom Tov, a different Psalm replaced the "regular" Psalm of the Day in the Beit HaMikdash. On Shavuot, it is T'hilim 19. On Shavuot morning, some will say only Wednesday's chapter. Some will say only Psalm 19, as per Minhag Yerushalayim. Some will say both. Whichever... remember: Shavuot is the yahrzeit of the composer of T'hilim. Torah Reading From the first of
two Torahs on Shavuot morning, we read from Parshat Yitro, the
account of Ma'amad Har Sinai and Matan Torah, from Sh'mot 19 & 20, a
total of 48 p'sukim. The reading is divided among 5 Aliyot, as on
all Yom Tov days (that don't fall on Shabbat - which Shavuot
doesn't). This is such an important concept that it bears constant repeating and constant attention and effort to actualize. Especially when there are so many detractors who proclaim the Torah and its Mitzvot as antiquated, out-dated, and irrelevant, we must be enthusiastic proponents of the oppo- site view. EITZ CHAYIM HI... the Torah is the living, fresh, vibrant, complete source of the way of life that allows us to live in this world and to invest everything we do and are with spirituality and value. The second pasuk is no less famous. VAYICHAN SHAM YISRAEL... Israel, as one being with one heart and a singular purpose, camped opposite the mountain. The unparalleled experience of Jewish Unity that gave standing at the foot of Mt. Sinai its everlasting significance becomes one of our special goals of Jewish Life. Aseret HaDibrot is read in the "upper notes", TAAMEI ELYON, even accord- ing to Minhag Yerushalayim. TAAMEI ELYON presents the text as separate commandments, rather than as p'sukim, which is the way we hear it with TAAMEI TACHTON. Maftir is the Musaf of Shavuot from Parshat Pinchas (Bamidbar 28:26-31). Haftara is Yechezkel's first chapter and his most vivid and esoteric vision. The level and type of prophecy attained by the the Jews at Sinai has been compared to the visions of Yechezkel. NAMES In addition to the various names and nicknames of Shavuot, it is significant to point out that in the main presentation of the cycle of holy days of the year, Vayikra 23, Shavuot has no name of its own, but is presented as the culmination of Pesach-Omer period. Wordplay on the name: SHAVUOT.
With a KAMATZ under the SHIN, pronounced SHAVUOT, the name means
WEEKS, as in counting seven weeks from Pesach. With a SH'VA under
the SHIN, pronounced SH'VUOT, the name means OATHS, as in the mutual
oaths of commitment between G-d and Israel - His promise that we
become a Kingdom of Kohanim and a Holy Nation (and many other
promises.), our promise to do and understand all that He commands
us. OU ISRAEL CENTER [The
Parshat Bamidbar Homepage]
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