ZMANIM - HALACHIC TIMES -
Correct for TT #630 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. Start with a simple but eloquent summary of the basic belief in G-d. HaShem Echad echoes the first two Commandments of the Aseret HaDibrot. Follow that be the command to love G-d and study His Torah so that we will know what He wants of us and do it all with the best possible motivation. Aside from this straightforward, foundation stone of Judaism (it’s really more than that - it’s ALL of Judaism; the rest is detail), we also find the mizvot that remind us of this foundation stone. First parsha says: Believe in G-d, love Him, and keep the Torah. The second parsha contains the same reminder-mitzvot, but expands the basic focus of parsha one in a very significant way. If you keep the mitzvot, then there will be tangible reward in the form of plentiful rain and abundant produce. But if you don’t... you will incur G-d’s wrath, the heavens will be locked, there will not be rain, the earth will not give forth its yield, AND you will be exiled from the good land which G-d has given you. Reward and Punishment. Connection between Torah observance and the Land. Commands, like in the first parsha, to learn Torah, wear T’filin, affix Mezuzot. Clear? Got it? As we’ve said
before... Let’s do it! As individuals and as Klal Yisrael. Le’s
learn it, teach it, and do it. It behooves us to consider this fact that G-d repeatedly presents us with the alternative results of our faithfulness to Him and the opposite. This is what makes the second passage of the Sh'ma (see later in this sedra) so important to our daily routine. Although there is much overlap between the first two passages, it is the second one that states "the Deal", and it is supposed to be a daily reminder and warning. Following this, Moshe issues another of the many warnings against idolatry. SDT In the context of the opening p'sukim of the sedra, the word EKEV means "in the wake of..." (following G-d's words). Rashi takes the word to indicate mitzvot that people belittle and crush under their heel. With the careful observance of these mitzvot, G-d will keep His side of the deal. Baal HaTurim presents a mini-mussar lesson based on the choice of the word EKEV. The heel represents humility, in that it always follows the toes and the rest of the foot (and body). Since it does not initiate action*, it does not run the risk of becoming arrogant. We must realize that humility is an important key in our following G-d's words. Thus, the opening words of the sedra can be saying: "If you are humble and follow G-d's commands, then..." (Note also that the heels support the entire body.) *This does not suggest that initiative is a negative character trait. Done properly, while safeguarding against arrogance (shall we say), it is admirable and very positive. [S> 7:17 (10)] Do not wonder how it will be possible to prevail against the many nations in the Land and do not fear them. The miracles witnessed in Egypt (and in the Midbar) will be repeated with other nations. Conquest of Eretz Yisrael will be slow so that the Land will not be overrun by wild animals. Ponder this... Commentators ask, could not G-d Who split the sea and performed countless other miracles, prevent the problem with animals without drawing out the period of conquest. They explain that the period from Yetziat Mitzrayim until entering the Land was supernatural, filled with miracles, but it was an unnatural time. Food from heaven, miraculous well- water, clothes that we did not out- grow, shoes that did not wear out, and protection from the Clouds of Glory, all demonstrated G-d's special relation- ship with the People and helped develop within them a special faith in G-d, but was not to be their way of life. Just as the fetus is protected and provided for during gestation and then emerges from the womb into the less perfect but "natural" world, so too Israel is soon to emerge from its womb to face the reality of the natural, "real" world. Hence, the warning about the animals. One can say that by warning us about the length of the period of conquest, G-d is telling us that the period of open miracles is ending (not completely), but a more exciting, more alive period is to come. No one will be able to stand before Israel. The idols of the nation shall be destroyed and we shall not desire their rich trappings. It is forbidden to derive benefit from the adornments of idolatry, even if they have not been worshiped [428,L22 7:25]. Nor may we have anything to do with idolatry, directly or even peripherally. We may not benefit from that which is consecrated to idolatry [429,L25 7:26]. [S> 8:1 (18)] All that G-d commands us in the Torah is for the purpose of living... in Eretz Yisrael. SDT This is an oft-repeated theme of Moshe's words to the new generation that is soon to cross the Jordan River. It emphasizes the interdependence and inseparable nature of the three fundamental events that define the Jewish People - the Exodus, Matan Torah, and entry into Eretz Yisrael. Moshe next asks us to remember the experiences of the years of wandering, the miracles as well as the tribulations. That was a testing period which set the stage for real life in Eretz Yisrael. The Land is beautifully described and the Seven Species are enumerated. This gives prominence to grain products (bread, pastry, etc.) in the realm of brachot and gives priority to wine and the five special fruits. The Torah commands us to "bench" after meals [430,A19 8:10]. MitzvaWatch Based on the words of the command to say Birkat HaMazon, we are not only thanking G-d for the food, as would be expected, but also for the Land. This is reflected in the texts of Birkat HaMazon and "Al HaMichya" Since Birkat HaMazon is a mitzva which applies in all places (not just in Israel), commentaries ponder the significance of the reference to the Land. Ramban says that when one looks back at the oppression in Egypt and remembers the harshness of the Wilderness, and is now enjoying the bounty of the Land of Israel, there is special cause to thank G-d. Even during times of exile, the significance of the Land (and the Torah) to the life of the Jewish People must not be over-looked. To paraphrase a chassidic interpretation of the pasuk which commands us to "bench": One can eat anywhere and be satisfied physically, but to be spiritually satisfied as well - that happens only in THE natural environment of the Jew and his Torah - in Eretz Yisrael. Perhaps this is why Sefer HaChinuch speaks of the brachot for Torah-learning in the same context as Birkat HaMazon. "And you will eat and you will be satisfied..." - this refers to both physical and spiritual food - food of the body and food for the mind and soul. The implication of Ramban's words is that only in Eretz Yisrael can one be genuinely fulfilled in the performance of mitzvot. One can keep (many) mitzvot outside of Israel, but there is something vital lacking under those circumstances. In the Midbar, Moshe taught us to
thank G-d for our sustenance - the Manna. This is the theme of the
first bracha of Birkat HaMazon. When Yehoshua brought the People
into E. Yisrael, he inspired the 2nd bracha, acknowledging that
there is much more to thank G-d for - the Land, the Torah, the
Covenant with HaShem. These add the spiritual dimension to the
otherwise physical act of eating. [P> 8:19 (2)] Know well that turning from G-d towards idolatry will result in annihilation, as with other nations. [Perhaps we can infer this additional point: Don't think that the specialness of the relationship G-d had with the Avot and the special relationship He has with us allows us to turn away from G-d and embrace idolatry with impunity.] [P> 9:1 (26)] Notwithstanding the
might of the nations we are about to face, have confidence that G-d
will lead us to victory. [Some mitzva-counters consider this ZACHOR to be among the 613; Rambam and the Chinuch do not. Some people have the custom of reciting a list of 6 or 10 Remembrances daily after Shacharit.] Moshe now recounts for the People the devastating event of the Golden Calf. How glorious the events should have been when Moshe descended the Mount with the first Luchot. Moshe tells how G-d wanted to destroy the People and how he (Moshe) smashed the Luchot, interceded on behalf of the People, and returned to the mountain for an additional 40 days and 40 nights of fasting and prayer. Aharon too was subject to G-d's anger. Rashi explains that G-d was angry at Aharon for "going along" with the People as far as he did. The implication, is that Aharon lost his sons as a result of G-d's anger with him. Moshe's prayers on behalf of his brother were partially successful - Aharon's other two sons lived. Inter alia, Moshe mentions other places and events where the People angered G-d. Moshe tells the People that he
smashed the Luchot when he saw the Golden Calf. He also tells them
of the different “arguments” he put before HaShem to obtain His
forgiveness. Rashi explains that this ARON was not the one made by Betzalel for the Mishkan. That came later. Specifically, the construction of the Mishkan and its furnishings did not take place until after Yom Kippur. Moshe came down with the second set of Luchot on Yom Kippur. Where was he to put them? This ARON was made to contain the LUCHOT until THE ARON would be built. Rashi says that this was the ARON used to accompany the people into battle - the ARON of the Mishkan did not go to war until the time of Eli HaKohen. It should not have, and as a Divine punishment, it was captured by the enemy and kept from us for many years. He then tells of the travels of the People, the death of Aharon, and the succession of his son, Elazar. Moshe also tells of the special role given to the tribe of Levi as a result of the (improper) behavior of the rest of the People. SDT The juxtaposition of the
breaking of the Luchot and the death of Aharon teaches us (among
other things) that an irreparable, invalid Sefer Torah is to be
buried next to a Talmid Chacham. (Baal HaTurim) Moshe tells the People that even though G-d is the Master of all, He has a special relationship with our ancestors and their descendants (us). We must not be stubborn; we must be good, for G-d is truly great and not subject to bribery. We are required to especially love the convert [431,A207 10:19] - we know how it is to be a stranger among others. Revere G-d [432,A4 10:20], serve Him [433,A5 10:20], cling to Him (by adhering to Torah scholars) [434,A6 10:20], and swear in His Name [435,A7 10:20] when necessary to swear. MitzvaWatch Ramban, on the other hand, holds that prayer is a rabbinic mitzva altogether, albeit inspired by the p'sukim in the Torah and stories of the Avot, who prayed on various occasions. At first look, it seems problematic that there is no specific command in the Torah "Thou shalt daven" (or words to that affect). The use of the indirect form - serve Him, serve Him with all your heart, what is service of the heart? Answer: Prayer - leads to different views on exactly what is commanded here. If you think about it, SERVE HIM WITH ALL YOUR HEART is the best way to command us to daven, because it tells us clearly the high premium placed on KAVANA in respect to davening. Of course, all mitzvot should be per- formed with proper intention, thought, and feeling. But if one falls short in the Kavana Department, most mitzvot are still acceptable that way. With davening, kavana is the whole story, not just a component of the mitzva. This is so, specifically because the Torah did NOT command us to pray, but rather to serve G-d with all our hearts. For the Ramban's point of view, we have to try to understand what it means that something is not commanded by, but "only" inspired by, the Torah. Maybe it is analogous to a parent saying to his/her child: "Say thank you". "Say please." Not really the best way to go. What is better is to raise a child in an environment where people say please and thank you, and expect that the child would learn the value of these things on his own. We are taught about prayer by the Avot and Imahot and other Biblical personalities, and - in the Ramban's view - we were inspired and taught the value of prayer. The Sages then legislated. He is our G-d and He formed a mighty nation from a family of 70 souls. Love Him and do His mitzvot (do His mitzvot out of love for Him). Learn the lessons of Jewish history - the miracles and wonders of the Exodus, the crossing of the sea, and the punishment of Datan and Aviram (here singled out for their arrogant, unforgivable insult to Eretz Yisrael, as opposed to Korach whom Moshe was able to forgive, so to speak). Once again, Moshe emphasizes that
the purpose of mitzvot and the proper environment for Torah is Eretz
Yisrael. SDT Note that some of the experiences of the Wilderness Wandering would turn out to prepare the people for life in Eretz Yisrael. That's a strange thing to say in light of the significant differences between the miracle-filled cocoon-like existence in the Midbar and the natural, roll-up-your- sleeves-and-get-to-work life in E. Yisrael. Yet the fact that the Manna fell daily and could not be left over for the next day, was a test of G-d's to see if the people would remain faithful and trusting in Him. This parallels the keen eye, so to speak, that G-d keeps on Eretz Yisrael, and serves to continue to test the people throughout our lives in this Land. G-d is demanding of the Land of Israel and of the People of Israel - always, from one end of the year to the other. [S> 11:13 (9)] This Aliya concludes with a restating of the "deal" that opened the sedra. This parsha is the second passage of Shma. If we keep the mitzvot then we will have bountiful rain and abundant yields; if not, then... The juxtaposition of the mitzva of davening and G-d's promise of bountiful rain teaches us to include the mention of G-d as Rainmaker and the request for rain in the Amida. Furthermore, the juxtaposition of "with all your heart..." and "I will give you rain" teaches us that our prayers for rain need to be genuinely heartfelt and sincere in order for us to expect them to be answered. T'filin, Torah learning, and
Mezuza are restated as is the correlation between mitzvot and long
life in the Land. This second portion of the Shma is one of the two
passages in a Mezuza and one of the four portions in T'filin. These 4 p'sukim are Maftir too. No one would fire a mortar shell
in our direction, shoot a gun at us, throw a rock or raise a hand
against us, or blow himself up near us, if we would just remain
faithful to the Torah, its laws, its teachings, its values. Too
simple? Naive? No, not simple. And not naive. It is the truth. The
Torah says it. G-d promises it. If you believe the Torah when it
says that in the beginning, G-d created the Heavens and the Earth,
if you believe that G-d commanded us to keep the Shabbat and fast on
Yom Kippur, and eat matza on Pesach, and not to steal... then you
can, you must believe that our hold on Eretz Yisrael will be
complete and unchallenged, if we are faithful to G-d. The guardian may do anything if he first obtains the permission of Beth Din. Absent such permission, what may he do? The guardian must manage the property of the minor as he would manage his own property. (An example given in the Talmud and continued in the codes: If a guardian had some beer belonging to the minor and if he would keep it until he can sell it where he is, the beer might deteriorate, or if he goes to the market to obtain the best price, there is the danger of the beer being lost on the way. He should do with the beer that which he would do with his own beer.) There is authority that the guardian must obtain the advice of Beth Din in all events if there may be some danger in his conduct of selling or investing the assets of the minor. The guardian manages all property that has been transferred to him, pays all of the expenses of the property, and receives all of the income; he may construct things on the real estate and he may raze structures, hire employees, and do anything he deems to be in the best interest of the minor. He provides him with the necessities of life for food, clothing, and shelter in conformity with the amount left by Yaakov for the minor and with the amount of money he earns on their behalf, and what is fitting for him, neither too miserly nor overly generous. The guardian may not lend funds belonging to the minors to third parties. If the borrower does not have the money to return, the guardian is held liable to the minors for such amount. The guardian may sell assets of the estate to provide food for the minor, but he may not sell assets to let the money lie without being invested. While the halacha provides for the order of sale of the assets, it concludes that the guardian should use his judgment as to what is best for the minor. David, the guardian, may not litigate as a plaintiff on behalf of the minor in order to attempt to acquire a right for the minor, when it may turn out that he will lose the lawsuit and the minor will lose such right; the guardian should wait until the minor comes of age and litigates on his own behalf. A party who has a claim against a minor should not sue because if he does and the guardian defends the lawsuit and wins, the judgment in favor of the minor is binding on the other party; if the guardian loses the lawsuit, the minor can have the judgment against him set aside. The guardian may be a witness in a lawsuit in which the moneys of the minor are involved since the guardian has no interest in the outcome of the lawsuit. The question is raised that if the guardian litigates and loses he may be liable to make good the losses when he renders his final accounting to the minor when he becomes of age. The guardian is not liable in a situation where it was the father who appointed the guardian and he does not have to account. The guardian may set aside tithes from the property of the minor in order to make the food fit for consumption. However, he may not set aside tithes so that they can be sold as tithed produce and he cannot set aside tithes so that the produce will be ready when the minor reaches his majority. The minor will be able to tithe the produce when he attains his majority and will benefit by giving the tithes to the kohen or Levite of his choice. The guardian may purchase for the minor religious objects so that the minor can train to fulfill his religious obligations. The minor is not obligated to fulfill the religious obligations. There is, however, an obligation on the guardian to fulfill the role of the parent to train the minor in the fulfillment of Torah commandments. He may purchase textbooks and pay tuition for the minor. The reason that the guardian is permitted to purchase these objects is that they have a fixed cost, depending upon where they are purchased. Without the permission of Beth Din the guardian may not make charitable contributions nor be taxed to make a charitable contribution on behalf of the minor, even for the redemption of captives, since there is never a fixed amount of charity that a person should give. However, if it is a fixed sum and the minor's reputation will be enhanced by the giving of such charity on his behalf, it may be done by the guardian with the permission of Beth Din. As stated by Rambam, Gifts to the Poor 8:10 - The ransoming of captives has precedence over the feeding and clothing of the poor. Indeed there is no religious duty more meritorious than the ransoming of captives, for not only is the captive included in the generality of the hungry, the thirsty, and the naked, but his very life is in jeopardy. He who turns his eyes away from ransoming him, transgresses the commandments Thou shalt not harden thy heart, nor shut thy hand (D'varim 15:7), Neither shalt thou stand idly by the blood of thy neighbor (Vayikra 19:16), and He shall not rule with rigor over him in thy sight (Vayikra 25:53). Moreover, he nullifies the commandments Thou shalt surely open thy hand unto him (D'varim 15:18), That thy brother may live with thee (Vayikra 25:36), Thou shalt love thy neighbor as thyself (Vayikra 19:18), Deliver them that are drawn unto death (Mishlei 24:11), and many other admonitions like these. To sum up, there is no religious duty greater than the ransoming of captives. The subject matter of this lesson
is more fully discussed in volume VIII chapters 290 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 And why are the tefillin tied on the left arm? The gemara in Menachot (37a) gives two reasons: the first is that we tie the tefillin with the right hand, just as we write the parshiot with the right hand. The second reason is that the Torah tells us that the tefillin are a sign “al yadekha”, “on your hand” (Shemot 13:16);the expression is written in an unusual way which can also be read “al yad keha”, “on your weak hand”, meaning on the left. This second reason is the one cited by Rashi in the gemara in Shabbat. We can explain this as follows: the right side represents the aspect of mercy; the left the aspect of stern judgment. We see this in the vision of Zecharia who sees Yehoshua the Kohen Gadol standing for heavenly judgment; on Yehoshua’s right, meaning the left of the Judge (the angel of HaShem), is Satan, who is the accuser (Zecharia 3). The Malbim explains that the accuser stands to the left of the judge. Both aspects, mercy and judgment, are necessary; the Midrash (on Bereshit 2:4) declares that the world cannot stand on either aspect alone. However, the balance is not currently ideal; there is too much judgment and not enough mercy in the world. We find many times that our Sages indicate that we should work to strengthen the aspect of G-d’s mercy and limit the aspect of His judgment. For example, we find that Rebbe Yochanan urges us to pray that from above they should augment our strength and dispel our adversaries; Rashi explains that this means to strengthen the aspect of mercy and dispel our accusers (Sanhedrin 44b). Thus there is a need to bind or restrain the left side a bit, though this should not be taken to an extreme since after all the aspect of judgment is still part of Divine justice. (See Darkhei Moshe OC 131:4 who explains that for this reason we don’t lean on the left arm during morning tachanun, when we are wearing tefillin. My understanding is that leaning on the left side and tying the tefillin on the left side both express restraining the aspect of judgment.) We have explained in many columns that wearing shoes represents our special human status; they separate and protect us from the lowly ground, and are typically made of leather showing that we are elevated above the beasts. Thus when we put on our shoes showing strength and protection, we give precedence to the right. But when we tie, showing restraint, we give precedence to the left. “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 Jezebel introduced the fertility rites of Baal and Ashtoret that the Jews worshiped, in addition to Hashem. It seems that apart from the idolatry, in seeing these idols as having the power to grant material success, she and Achav sought thereby to merge Israel into the surrounding nations in a common culture. It was Jezebel who had Navot falsely tried for blasphemy, thereby ensuring his death and giving his vineyard to Achav, who lusted after it. During Achav's life, she held the kingly seal of office and had the authority to kill anyone who opposed the rites of idolatry, and after his death she was considered the Queen Mother, above the other wives. Although Yoram's marriage to Athaliah brought a period of peace between the two Jewish kingdoms, it also introduced idolatry in Judah... and worse. That was the price paid by Yehoshafat for allying himself with evil, as the prophet said to him: "because you have joined Ahaziah [Yoram's father], the Lord made a breach in your works" (2 Chronicles 20:37). "Woe to an evil one and woe to his neighbor" (Negaim 12:6). Yehu, at the command of Elisha, destroyed the House of Achav for their sins that included the murder of Navot. He killed King Yehoram together with Achav's 70 other sons, the nobles of Judah who served as advisers to Yehoram, and Ahaziah, king of Judah. He also killed Jezebel, having her attendants throw her from the palace window in Shomron, this was death through sekilah, just as Navot was stoned at her instigation (Radak). Jezebel met her death dressed in regal clothes, elegantly coiffed and in all her finery; ever the queen. Of her body, they later found nothing except the skull, hands and feet, that they brought to burial as befits a king's daughter. "She would dance before bridegrooms with her hands and feet and shake her head. For this mitzva, she merited that the dogs that ate the rest of her body as foretold by Eliyahu, refrained from eating them" (Rashi and Radak). Alternatively: "This was a reward for her gemilut chasadim. She would go out of her palace and every burial that passed by she would gesture with her hands in respect and would accompany the dead for ten paces" (Yalkut Shimoni and Pirkei de Rabbi Eliezer 17). Radak sees the reference to the king's daughter rather than to a king's widow, as the honor accruing to royalty of the gentile nations but not to Achav, king of Israel, since she had caused his death and the loss of his kingdom. Acts of political murder of members of one's own family are a familiar occurrence in world history, but we have our own examples. Yoram had murdered all his brothers who were potential rivals for the throne of Judah, while later at the end of the Hasmonean rule, Herod killed his sons so that they could not rebel against him. When Athaliah heard that Yehu had killed her son Ahaziah, she went and poisoned all the sons of the Davidic dynasty, including her own grandchildren - a true follower of Jezebel. Athaliah either acted in revenge or because she desired to rule in succession to Yehoram. Abarbanel writes that she feared that Yehu desired to now unite Israel and Judah under his own rule and so prepared herself as Yehoram's successor. She reigned for seven years, it seems without any opposition. Like Jezebel, she persecuted the followers of Hashem and her sons broke breaches in the walls of the Beit HaMikdash to reduce its sanctity. Unknown to Athaliah, one male boy escaped her murder. Yehosheva, sister of Ahaziah had stolen Yeho'ash, his infant son from the palace bedrooms and hidden him and his nurse in one of the storerooms of the Temple, where her husband Yehoyada was the chief Kohen in charge of its affairs. They hid Yeho'ash among the kohanimin the Temple for six years. In the seventh year of Athaliah's reign, Yehoyada HaKohen promoted revolt, called on the representatives of the people and the kohanim serving in the Temple to proclaim the boy as Ahaziah's heir. Using the kohanim of the weekly shift as well as of the incoming one as armed guards around Yeho'ash, Yehoyada on Shabbat made his way to the Temple courtyard. The sword with which David killed Goliath, as well as the golden shields that he had taken as booty from the king of Zobah, preceded them. Meanwhile, the captains of the people surrounded the Temple to prevent Athaliah's loyal troops from interfering. Then Yehoyada HaKohen, in the presence of representatives of the people and the prophet Zechariah, as prescribed by halakha, crowned the boy. Although anointment of the king with oil was not necessary in the case of a king's son, it was done here, just as in the case of Shlomo, in order to prevent wars of succession (Tosefot, Sanhedrin 4). When Athaliah protested, she was
removed from the courtyard of the Temple, so that spilt blood should
not contaminate its holiness, and put to death. Q If I eat (not during a meal)
fruit salad containing a variety of fruit, including melon, peaches,
and grapes, what beracha acharona (= BA) do I make on it? The BA on the majority of the ingredients in a standard fruit salad is Borei Nefashot. Assuming you eat a k’zayit of those fruit, you have an obligation to say Borei Nefashot. If you have less than a k’zayit of grapes (and/or the other of the five fruit that get an Al Ha’etz) then there is no possible obligation to recite Al Ha’etz. The question arises when you have a k’zayit each of Borei Nefashot fruit and Al Ha’etz fruit. Which of the berachot “wins out” or do you make two berachot acharonot? The main question is how to look at a fruit salad, which contains ingredients that form a new food, yet the “building blocks” are clearly discernible. Is it one food or many? When one “noshes” from a vegetable platter, we look at the individual vegetables as separate entities. When one mashes different fruits or vegetables together until the ingredients are not distinct, then we certainly have one entity. In that case, there is a single beracha, which is determined by the majority (volume- wse) of the ingredients (Shulchan Aruch, Orach Chayim 208:7). The question is how to categorize a food, like fruit salad, which is intended to be eaten as a combination (i.e. each spoonful contains a few varieties), but the ingredients are distinct enough to select one at a time if one desires. In this case, a significant machloket exists. The Mishna Berura (212:1) says that one makes one beracha based on the majority, whereas the Chayei Adam (51:13) says that you make separate berachot. The more accepted opinion is the Mishna Berura’s that one makes only one beracha, but there are some who follow the Chayei Adam (or try to arrange things to accommodate both opinions) (Piskei Teshuvot 212:4; V’zot Haberacha 11:3). The outcome of this machloket has a direct impact on the question of the BA (see Piskei Teshuvot 208:14). According to the Mishna Berura, you look at the fruit salad as one unit, and, assuming the grapes (and other of the five minim, including raisins) do not constitute a majority, you recite only Borei Nefashot. However,if one has the practice to make two berachot (or, according to all, in a case that the pieces of fruit are so big that they are eaten individually), then there is an obligation to make Al Ha’etz even if the grapes are a minority. Here, the situation is tricky. When one eats separately, but at the same sitting, fruits of trees that get Borei Nefashot and those that get Al Ha’etz, then the Al Ha’etz exempts him from saying Borei Nefashot (Shulchan Aruch, OC 208:13). That is because Al Ha’etz is appropriate, on a certain level, for all fruit of tree, just that the more elaborate beracha was reserved for the five special species that Eretz Yisrael were praised for (see Beit Yosef, ad loc.). However, that would only exempt one from the BA on the peaches, apples, etc. But if the salad required a Borei Pri Ha’adama for melon, pineapple, etc. and one had a k’zayit of that component, then he would need a Borei Nefashot as well. But again, the Mishna Berura’s approach is the more prevalent one. Let’s end with a little mathematical /halachic riddle. If a fruit salad has 40% grapes, 35% melon, and 25% apples, what berachot (rishona and acharona) does one make, according to the Mishna Berura? The answer is that, regarding each beracha, we must find the common denominator that forms a majority. For the beracha rishona, the apples and grapes join up to require a Borei Pri Ha’etz. Regarding the BA, the apples and melons join up to require a Borei Nefashot. Paradoxically, the smallest component “wins” twice by teaming up to form a majority. Enjoy your summer (fruit)! 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
message: Subscribe/English (for the English version) or
Subscribe/Hebrew (for the hebrew version). Please leave the subject
blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency
for Israel It was also his custom to visit the different inns and taverns late at night. It was there that people would gather to gamble at cards. R' Nachum knew that gamblers spend their money freely, and they were generous when asked to help the poor. He would enter a tavern and see a group playing cards. He would walk over to the group and say: "Play, my children, but the money of this round will be for the poor." The players knew R' Nachum, and were good-natured about it. They would immediately give him all the money of that game, and would add more of their own. Once, R' Nachum came into a tavern and saw a card game going on. As usual, he went over and asked for the money of the round to go to charity. These people, though, did not know R' Nachum, and began to make fun of him. R' Nachum, though, did not leave them and remained insistent. Finally, one of the card players got up and slapped R' Nachum in the face. R' Nachum rubbed his cheek and
said gently: "That was what you gave me, and that will you now give
to the poor?" The Torah continues that Israel
is a land which “God cares for… the eyes of the Lord your God are
always upon it, from the beginning of the year to the end of the
year” (11:12). One can be of two minds about this. There are those
who would probably prefer that God not be looking over their
shoulders, so to speak. In fact, R. Meir of Rothenburg (13th
century) wrote that sinners should stay away: it is one thing to sin
outside of Israel, but quite another to rebel against the King
inside His own palace! At first glance, R. Meir’s statement
contradicts a midrash which quotes God as saying: “Even if they
profane it, would that they were in their Land!” But there is no
contradiction. On the individual level, sinners should stay away;
but as a nation Israel is the only place for the Jewish people. Rabbi Yehuda Henkin, 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 The envelope, please... Birchat HaTorah. Specifically,
LAASOK B'DIVREI TORAH, which we say each morning in anticipation of
a day filled with Torah learning and Torah activity. One can be engrossed with Torah when deep into Torah study. One is also immersed in Torah when one is performing acts of Chessed, G'milat Chasadim. When one is conducting his daily life in accord with the dictates of halacha. We can even suggest that when one is about to say a juicy piece of gossip about someone, and refrains for doing so because of an awareness of the prohibition and seriousness of R'CHILUT and LASHON HARA, then he is fulfilling LAASOK B'DIVREI TORAH. The ultimate behavior for a serious Torah Jew is that he is immersed in Torah every moment of his life. It follows that the bracha is not like AL ACHILAT MATZA, that covers an act of a mere few minutes at the Seder table. All other brachot "cover" a small part of our actions. The goal of LAASOK B'DIVREI TORAH is to be totally and constantly applicable. In fact, there are sources that address the issue of mitzvot that don't have their own bracha. Honoring one's parents, giving Tzedaka, returning a lost object, and many other mitzvot are not preceded by a bracha. There are reasons for this. Often more than one reason. But whatever the reason or reasons for not saying a bracha for one of these mitzvot, the question remains, B'CHOL ZOT, notwithstanding the good reasons for not saying a bracha, after all, what you are doing IS a mitzva and therefore should have a bracha. ME'AM LO'EZ (quoted in BIRCHOT HAMITZVOT K'TIKUNAN) says that LAASOK B'DIVREI TORAH is the bracha for any mitzva performed during the day that does not have its own bracha (for good reasons). What's the bracha for living a
life as a good Jew, and a good person, kind, considerate, helpful to
others... Well, technically, there is none. But the other answer is
beautiful, if you think about it. LAASOK B'DIVREI TORAH. May we
merit living up to the standards of this Super Bracha, to say it,
mean it, and do it, all our lives. Here's the other side of the
raccoon dog story - Remember that a raccoon dog is not a raccoon;
it's a wild dog. Raccoons and dogs are both carnivores, but they are
not closely related. Except for this wild dog that looks remarkably
like a raccoon. Here's another strange connection. PROCYON is the
8th brightest star in our sky. Procyon is the alpha star of Canis
Minor, the Lesser Dog. Procyon is sometimes called the Dog Star. (So
is Sirius.) The name Procyon means "before the dog", because Procyon
rises before Sirius (of Canis Major) the "Dog Star". So what? What
does that have to do with raccoons. Procyon also means raccoon,
that's what. It is the sientific name for raccoons. Go figure. The text continues with the command to place these words on our hearts and souls and to bind them for a sign. This is the mitzva of Tefillin, one of the objectives of which is to help us to continually ponder the words of the Torah intellectually, emotionally and through action. Ramban notes that the juxtaposition of this duty with the threat of exile teaches that the Jewish people should observe the commandments in which- ever land they find themselves – although mitzva performance in Eretz Yisrael is the most significant. However, for Rashi, anticipating the Redemption, the purpose of observing mitzvot in exile is solely to ensure that the Jews there not forget how to perform them. Surely this is a sobering thought for those who have not yet made Israel their home. Shabbat Shalom Menachem Persoff Radak introduces this Perek as "a message of comfort of what will come to pass in the future days of Mashiach after the wars of Gog and Magog…". (In eschatological and Midrashic literature, the Wars of Gog and Magog represent the final onslaught of the heathen nations on the Jewish people in the End of Days. As the invaders, camped on "the mountains of Israel", prepare their final assault on Jerusalem, G-d intervenes and destroys them. The number of their dead will be so great that "seven months shall the house of Israel be in burying them". Note Yechezkel 38 and 39. Not surprisingly, Chazal's interpretations of the above, and similar Nevu'ot scattered throughout Tanach, vary widely.) "Then", continues Radak paraphrasing the second Pasuk of the Perek, "I will be jealous for them, i.e. for Am Yisrael, and for her sake - i.e. Jerusalem - I will pour out great wrath upon the attacking nations." While the Navi is referring to the restoration of Am Yisrael to all of Eretz Israel, he emphasizes Jerusalem in particular because "it is the head of the kingdom (of Israel) and because the Mount of G-d… is located there. It shall not be desecrated by foreigners again." With a loving brush and a wealth of color, Zecharia paints a picture of the glorious future that beckons to Am Yisrael and how, after the destruction of Israel's enemies, Hashem will return to Jerusalem. The Navi uses the term Veshachanti - "and I shall dwell" - the identical term the Torah uses when G-d said, "Ve'asu LiMikdash Veshachanti Betocham," i.e. They shall make Me a Sanctuary (the Mishkan) - so I may dwell among them" (Shemot 25:8). And what will distinguish the New Jerusalem from other cities? "Jerusalem shall be called 'the city of truth' and the mountain of the Lord of Hosts, the Holy Mountain" and it will be a city of peace where "old men and old women sit in the broad places of Jerusalem… and the broad places of the city shall be full of boys and girls playing in the broad places thereof" (Zecharia 8:5). Once this "Gar'in of Redemption", centered around the restored Mikdash, is firmly established, the final and miraculous ingathering of the Jewish people will continue with ever increasing force. "Behold I will save my people from the east country, and from the west country. And I shall bring them, and they shall dwell in the midst of Jerusalem; they shall be My people and I will be their G-d in truth and righteousness" (ibid 7,8). "Needless to say", comments the Metzudat David, "not everyone will live (in Jerusalem) because it is too small. It does means that Jerusalem will be everyone's inheritance…". The ingathering will generate a marvelous religious revival where "everyone will know the Lord and believe in Him" (ibid. Metzudat David). The wondrous developments in EretzYisrael will not go unnoticed by the nations of the world. "And it shall come to pass that, just as you were a curse among the nations, O House of Judah and House of Israel, so I will save you and you shall be a blessing…" (ibid. 13, compare Bereishit 12:3, note the Rashi). The Navi's use of the term House of Israel together with House of Judah is fascinating; the Navi declares that the "lost" ten tribes of Israel will re-enter Jewish history! So far the prophesied renaissance is still only a Jewish phenomenon but now the nations of the world enter the picture. Metzudat David elaborates on the Navi's words, "You O House of Judah and House of Israel, you were held in contempt and persecuted until you became a curse among the nations. When they would curse someone, they would say, 'You should become like the pitiful Jews.' (Compare Devarim 28:37.) …But as bad as things were before, that's how good they will be in the future… when the nations bless someone, they will say, 'Become like the successful Jews…". The Navi tells us that all over the world, "the inhabitants of one city shall go to another, saying, 'Let us go speedily to entreat the favor of the Lord.'" The nations will "entreat" i. e. seek to approach the Lord "in prayer" (Metzudat Tzion) or "seek forgiveness" (Metzudat David)". Does not Yeshayahu prophesy that "many peoples shall go and say: 'Come ye and let us go up to the mountain of the Lord, to the House of the G-d of Jacob; And he will teach us of His ways, and we will walk in His paths, for out of Zion shall go forth the Law and the word of the Lord from Jerusalem" (Yeshayahu 2:3)?As Abraham was recognized by the nations as a "a prince of G-d among us" (Bereishit 23:6), so Zecharia emphasizes the future role of Am Yisrael as the religious teachers of humanity. "In those days it shall come to pass, that ten men shall take hold of the skirt of him that is a Jew, saying; 'We will go with you for we have heard that G-d is with you'" (Zecharia 8:23). The high spirited Radak quotes a Midrash, "…ten men from each of the seventy nations - i.e. a total of 700 - will grasp one of the four corners of a Jew's garment". Rashi is even more descriptive, "Ten men from each of the seventy nations, each one will hold one of the four corners of the Talit, a total of 2800." Yechezkel Hanavi seems to picture
the "glory of the Lord" entering a pre-existing Beit HaMikdash. "And
behold the glory of the Lord filled the House… And He said to me,
…this is the place of my throne …where I will dwell in the midst of
the Children of Israel for ever…" (ibid. 43:4,5,7). The next five
chapters of Yechezkel describe Korbanic laws and some of the
specifications of Bayit Shlishi. However in the end of his final
Ne'vuah, Yechezkel tells us that the name of Jerusalem will be "Hashem
Shamah", the "Lord is There". The Shechina, the Divine Presence will
spread from the Mikdash to all over the city. "And from that time
on, the name of the city will be "Hashem Shamah" and He will never
again remove His Presence from it. This is signified by its name"
(ibid. Metzudat David). And how large will the New Jerusalem be?
Radak quotes the Sifri, "R. Yossi… asked, 'How do I explain the
Pasuk, "…and in Damascus shall be His resting place" (Zecharia 9:1)?
In the future, Jerusalem will expand until it reaches Damascus. How
do we know? There is no "resting place" except for Jerusalem as it
is written, 'This (Jerusalem) is My resting-place forever" (Tehillim
132:14). KA'KA'TUV: V'ACHALTA V'SAVATA
U'VEIRACTA... v'sa-VA-ta, however, does not behave the same way. It should have had the same accent-shift. But because the TROP on the word is an ETNACHTA (same for a SOF PASUK), the accent either stays put or goes back to the next-to-the-last syllable after it went to the last syllable from the next-to-the-last syllable where it was originally. Same difference. Two ways of saying it. Take a look in 8:12 PEN TOCHAL V'SAV'ATA U'VATIM
TOVIM TIVNEH V'Y'SHAVTA: There is another situation (besides ETNACHTA and SOF PASUK) where the accent does not move to the last syllable, even though the tense is flipping. Verbs whose (three-letter) roots end in ALEF or HEI, their past tense verbs stay MIL'EIL with a tense-flipping VAV. And you shall build, u'va-NI-ta. Check out Sho-f'tim (the book, not the sedra) 6:26 - u'va-NI-ta miz-BEI-ach, and you will build and altar... The root of the word is BET-NUN-HEI, so the accent stays MIL'EIL even with a tense-flip. Similarly, v'ka-RA-ta, as in D'varim 20:10 - When you approach a city to do battle, you shall first offer peace, v'ka-RA-ta ei-LE-ha sha-LOM. KUF-REISH-ALEF, so the accent of v'ka-RA-ta stays MIL'EIL. And there is another situation for the accent to remain MIL'EIL, or rather to become MIL'EIL after it became MIL-RA. And that is the case of NASOG ACHOR, when the word is in a two word phrase with the following word very short or a 2-syllable MIL'EIL, then the accent migrates from the last to the next-to-the-last syllable. Let's go back to the word that started this week's column and find it in D'varim 27:7. Let's look at the whole pasuk. V'ZA'VACHTA SH'LAMIM V'ACHALTA
SHAM V'SAMACHTA LIFNEI HASHEM ELOKECHA: Now follow this: there are some who want to suggest that since v'a-CHAL-ta means "and you shall eat" in the context with SHAM after the word, then we shouldn't say that reading v'a-chal-TA in our benching pasuk with a wrong accent, should NOT be considered changing the meaning, and thus requiring a Baal Korei to reread the word. This argument says, Because, in D'varim 27:7, the word meaning "and you shall eat" is pronounced v'a-CHAL-ta, then misreading the word in D'varim 8:10 shouldn't be considered changing thre meaning of the word. It should be "simply" considered accenting the wrong syllable in a word. Reading ha-a-RETZ instead of ha-A-retz is just mis-accented. The meaning is still the same. Not an error that you have to insist be corrected. After checking with R' Nissan
Sharoni and other knowledgeable people, the previous paragraph's
argument seems very weak at best. In our first example, the word is
v'a-chal-TA. It means and you will eat. If you pronounce it
v'a-CHAL-ta you have not only mis-accented it; you have changed the
meaning of the word. One a totally different note, we
get the second parsha of the SH'MA from this week's sedra. There is
an important caution, especially in light of some sidduring that put
a comma in the wrong place. The second half of the first pasuk is: The Land is also described as being a land whose rocks are iron (Fe on the piece of rock), and from whose mountains you can extract copper. That's the penny on the hill. (Did not come out clear in the hard copy - we're having Gestetner machine problems, for a change. However, on the webpage and in the .pdf version, theParshaPix is in full color and perfectly clear. Suggestion to people who use the ParshaPix at their Shabbat table, with family and/or guests: you might want to get a copy of the color ParshaPix and print it out. It is much better working from it than the black-and-white, fuzzy hard copy version. Even if you regularly get Torah Tidbits, you might want to "subscribe" for the email version and you can request the .gif file of ParshaPix only. Or get any of the other options.) It is in Parshat Eikev that Moshe recounts for the people the story of the Golden Calf, the breaking of the Luchot, and the second Luchot. A little below the center of the PP is a pair of stone tablets and in the lower left is Davka Judaica ClipArt's scene of the Golden Calf. The second passage of the Sh'ma is in Eikev. It contains the mitzva of Mezuza (and is written on the Mezuza parchment) and a reminder of the "deal" we have with G-d. If we listen to the Mitzvot (preserve them, keep them, practice them), then we will receive rainfall in its proper time. That's the cloud with drops of rain.But if we don't observe and preserve the mitzvot, then G-d will "lock" the heavens and there will not (G-d forbid) be rainfall, and the ground will not give up its bounty, and we will be lost... The elephant is a reminder (because elephants never forget) of the many times (in this sedra and elsewhere) that the Torah commands us to remember and warns us never to forget. Next to the martini is a yellow
jacket, as in the TZIR'A that G-d says he will send against our
enemies. There is a picture of a baby and tomatoes. They go together, as in PRI VITN'CHA (the fruit of your womb) UF-RI ADMATECHA, the fruit of your ground. These being blessed as a result of our following G-d's mitzvot. Then we have XL, which can mean
Extra-Large, but here is Roman numerals for 40. Here are some
numbers about 40. ARBA'IM appears 136 times in Tanach, often
referring to days and nights and often to years. The number appears
12 times in Parshat Eikev, hence its place on the ParshaPix this
week. LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18NIS will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. CANCELLATION POLICIES We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. Students from Abroad Parents visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 244). 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 Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: People from
abroad should fax 972-2-5660156 for the Attention of Ahuva or email
to tiyul@israelcenter.co.il [The
Parshat Eikev Homepage]
|
