MISC section - contents: The following is a Q&A from Eretz Hemdah... A We will start with background and some basic rules. The laws of relatives being invalid to testify about their relatives are derived from the following pasuk: “Fathers shall not be killed because of sons, and sons shall not be killed because of fathers” (Devarim 24:16). The gemara determines that “because of” refers to testimony by relatives and that these laws apply to all forms of testimony (Sanhedrin 28a). It also derives the extent of the relationship that disqualifies through derivations from linguistic intricacies. The Shulchan Aruch brings the details within the general laws of monetary law (Choshen Mishpat 33) (a ketuba is primarily a monetary document), although the laws are basically the same for the marriage itself (Even Haezer 42:5). The basic halachic terminology is as follows. A first-level relationship (parent- child; siblings) is called rishon b’rishon. The next generation (first cousins) is called sheni b’sheni. They may not testify for one another (or together). Second cousins are shlishi b’shlishi and are valid. Halacha also deals with mixed generations. For example, an uncle is a rishon b’sheni, which is a closer relationship than cousins. We will soon see what difference this could make. What about relationships through marriage, as in our case? The gemara (ibid. 28b) derives from a pasuk on incest, which not only forbids the wife of one’s uncle but even calls her an aunt, that isha k’ba’ala and ba’al k’ishto, relations by marriage are much the same as those of blood relatives. There are two areas of practical difference. In some borderline relationships like shlishi b’rishon (testifying for a great uncle or vice versa) if the relationship is by marriage then they can testify for or with each other (Shulchan Aruch, CM 33:3). Additionally, in the relationship of cousins (sheni b’sheni), if they are double in-laws, then they can testify. In other words, husbands of two female first cousins may testify together (ibid.:4), although this too should be avoided (Rama, ad loc.). Regarding double in-laws by rishon b’sheni, which, as we said, is closer, there are two opinions in the Shulchan Aruch (ibid.) and the Rama is lenient b’dieved (after the fact). By testifying at a relative’s wedding, the situation is always of a single in-law for the following reason. Although the groom will only be the uncle’s double in-law, in our case, the ketuba’s witnesses are testifying about both the chatan and the kallah. Regarding the bride, he is only a single in-law and is invalid. What is possible is that two people who are double in-laws will testify together about an unrelated bride and groom, and the aforementioned opinions apply. 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 The relative then went into R' Mordechai's room and founding him pacing back and forth, joyfully humming a melody. Kohanim are commanded to bless the people with the three-fold Birkat Kohanim. The requirement is to bless the people daily. More than once a day is optional for a kohein, but considered a mitzva nonetheless. In fact, kohanim in Jerusalem and many other parts of Israel bless the people almost 450 times a year. And that is how many times the people receive that special blessing. In contrast, most Jewish communities in Chutz LaAretz fulfill this mitzva 13 times - less than 3% of the number of times in Israel. Perhaps more significant than the numbers is the reason Birkat Kohanim was limited to Holidays in Chutz LaAretz. Different sources use different terms, but the idea is the same: Birkat Kohanim requires a positive, comfortable mood towards their fellow Jews for the bracha to flow smoothly. Feelings of joy and love for all Jews are considered almost like prerequisites for Birkat Kohanim. Because of the difficulties and tentativeness of Jewish life in exile, the proper mood was felt to be attainable only with the help of the Yom Tov spirit. To oversimplify - but to capture the essence, there is a quality of Jewish Life attainable in Eretz Yisrael - even with its present-day imperfections and problems - that can be felt nowhere else in the world. Phil Chernofsky, Jerusalem Mammary glands are modified sweat glands... the two monotremes (egg-laying mammals, echidna and Platypus) are the only mammals with no nipples... milk is secreted onto the surface of the skin like sweat and licked off the body hairs by the young... number of nipples varies from 2 in primates and the marsupial mole, to 19 in the pale bellied oppossum. Milk contains proteins, fats, carbohydrates, minerals and water. The proportion of the various constituents is highly variable between different species of mammals. For example, cow milk has 34 mg of fat per liter, hence 3% milk is "regular" milk. Horse milk is only about 2.2% fat; human milk is 4%. Goat milk is close to 5%. But watch this. Dog milk is over 9% fat and reindeer milk is over 17%. Not impressed yet? Harp seal milk is over 42% fat. As far as protein is concerned, human milk has 15mg protein per liter. Cow milk has 33mg - more than twice the protein as human milk. Reindeer and harp seal are way up there at 109mg and 120mg respectively. Blue whale tops the list with 128mg protein per liter. Human milk is high in sugar content; cow and goat much less. The relevance here is that Gershon, the oldest of Levi’s three sons, should have been mentioned first in this account, as had been the case in an earlier census (Bemidbar 3:15-39). It seems, however, that the Kehati family took precedence in the narra- tive because they were responsible for the holiest of items, the Aron HaBrit. This explanation helps us understand why the command to count the sons of Gershon reads, “And G-d spoke to Moshe saying, ‘Take a census of the sons of Gershon, as well’” (ibid 4:21-22). For from our earlier render- ing of the text we may have thought that the more senior Leviyim, the family of Gershon, had either been left out entirely or snubbed. We may have concluded that those dealing with the lesser utensils in the Sanctuary were of less importance. We are all too familiar with those who do the mundane tasks getting left out of the communal limelight. It is not surprising therefore that the Torah employs the term “Naso” – lit. ‘raise up’ – as the means of giving the Gershonites recognition. For, as the Midrash notes, they too deserved the honor. Shabbat Shalom [The Parshat Naso Homepage]
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