Shabbat Parshat SHMINI -
M'VORCHIM Correct for TT #614 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. 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. This Shabbat, we bench Rosh Chodesh Iyar, which will be Wednesday and Thursday. It is two days Rosh Chodesh, because Nisan has 30 days in our fixed calendar. ROSH CHODESH IYAR YIH-YEH B'YOM
R'VII U'V'YOM CHAMISHI HABA ALEINU V'AL KOL YISRA'EL L'TOVA The 5th of Iyar is Yom Haatzmaut. From very early on, the Knesset and the Chief Rabbinate (or vice versa) built into the law of the State of Israel, that if the 5th of Iyar were a Shabbat or a Friday, then the celebration and ceremonies of Yom HaAtzmaut were to be pulled back to Thursday, the 3rd or 4th of Iyar. This was done in order to prevent Chilul Shabbat (desecration of the Shabbat) by those participating in various official celebrations of the day. (An important incidental benefit is the reduction of Chilul Shabbat by personal revelers and celebrants as well.) The question then arose as to which date should be observed as the religious holiday of Yom Haatzmaut - i.e. on which day should Hallel and other special prayers be said. Does the religious observance remain on the 5th of Iyar, or does it too move to stay together with the national observance of Yom HaAtzmaut. This issue was debated and different opinions were offered. The concensus (maybe that's an "in your dreams" term to apply here) was and is, to keep the national and religious observances of Yom Haatzmaut concurrent. It speaks well of the Knesset and Rabbinate that they acted to protect the honor of Shabbat. [One might suggest that the moving of the reading of Megilat Esther to Thursday night and Friday, when Purim falls on Shabbat (as it can in Jerusalem) or the ban on Shofar and Lulav on Shabbat is a precedent for moving Yom HaAtzmaut, since the Purim, Rosh HaShana, and Sukkot decrees were made to prevent inadvertent desecration of Shabbat. In fact, the likelihood of the Chilul Shabbat that the Sages planned to prevent is extremely miniscule compared to the Chilul Shabbat that would be expected if Yom Haatzmaut were left on Shabbat or Friday.] But that is almost beside the point. What we have in the Yom Haatzmaut rule is not only an attempt to protect the Shabbat from being violated, but also an attempt to avoid a further fractionalization between the secular and religious Jews. The split is there, with the religious Zionist thanking G-d for the establishment of a Jewish State in Eretz Yisrael and - among other things - the opening of the door to Eretz Yisrael to any Jew in the world who wants to come, and with the secular Zionist focusing on... other things, shall we say. But by both having Yom Haatzmaut on the same day, there is hope for the bringing of the secular Israeli closer to Torah values, learning, and mitzvot. It's kind of hard to put into words, but TT readers who get the point, will, and those who don't probably wouldn't, even if things were explained in a better way. And now we come to this year's situation. With the 5th of Iyar on Monday, the 4th, which is Yom HaZikaron (remembrance day for IDF soldiers and others who have died while trying to defend this country and protect its people), is on Sunday. And that means that Yom HaZikaron begins on Motza'ei Shabbat, which means potential Chilul Shabbat during the many preparations for Leil Yom HaZikaron ceremonies. The Chief Rabbinate and Knesset have again gotten together, and agreed to push Yom HaZikaron to Sunday night - Monday (they did this with Yom HaSho'a as well). Moving Yom HaZikaron to Monday required also moving Yom Haatzmaut to Tuesday. This is a new move, not part of the original formulation of Yom Haatzmaut - which has raised the question about moving the religious nature of the day to the 6th of Iyar this year. Personally, I would have liked to seen both Yom HaSho'a and Yom HaZikaron officially begin on Sunday morning; eliminating the Motza'ei Shabbat components of those days would have solved the Chilul Shabbat problem without having to bump Yom Haatzmaut. Actually, if we're talking about personal preferences, then I'd really prefer all Jews to be Shomer Shabbat (Torah & Mitzvot) so there wouldn't be a potential for Chilul Shabbat in the first place. And while we're at it, let's also see all the Jews of galut (and here) realize that it is in their hands to hasten the Geula by returning to G-d, to His Torah, and to His Land. And that is really where the
half- empty; half-full feeling comes from. We have much to be
thankful for, and even more to pray for, so that we will be
privileged to rejoice in the Complete Redemption, speedily in our
time. [P> X:Y (Z)] and [S> X:Y (Z)]
indicate start of a parsha p’tucha or s’tuma respectively. X:Y is
Perek:Pasuk of the beginning of the parsha; (Z) is the number of
p'sukim in the parsha. Ponder this... It is “obvious” that the CHATAT of a calf is an atonement for the Sin of the Golden Calf and/or an indication that G-d has forgiven the people for the Golden Calf. In one context the Golden Calf was called "the calf that Aharon made". Therefore, the calf on the Eighth Day is his CHATAT. The calf of the people is an OLAH, rather than a CHATAT. OLAH is brought for thoughts of certain sins; CHATAT is for acts. Those of Bnei Yisrael who DID whatever we will call it, the EIGEL, were killed. The rest of us were "guilty" of indecision, fence- sitting, confusion - "sins" of thought. Our calf was an Olah. Aharon's OLAH was a ram, reminding us of Akeidat Yitzchak. No sin associated with that. (Olah is not always about sin.) Our CHATAT was a goat, reminding us of our former collective sin of the selling of Yosef and deception of Yaakov with the help of goat’s blood. SDT The Kohen Gadol removes his gold garments before entering the Holy of Holies on Yom Kippur, because the "accuser does not become the defender". Why then would we not make the same argument against Aharon's offering of a calf as a Korban? Rashi indicates that the super-sensitivity involved here applies inside the Mikdash, but not outside (at the Altar). Here's a general answer to this question and others. Horns from the bovine family of animals are not acceptable as a Shofar. On the other hand, look at these korbanot. And the fact that the Para Aduma is considered an atonement for the Golden Calf. The K.G. didn't enter "inward" with gold, but what greeted him inside was an ARON plated with gold, gold rings, gold-covered poles, a solid gold lid, and K'RUVIM of gold. Bottom line: G-d is the Boss. If He commands us to use gold, we use it. If He says no, we don't. Calf, cow, yes, no. Fine with us. Yes AND no, just as G-d commands. Apply your own logic and do what you decide is best - WRONG. Not up to us. Halacha tells us what is appropriate. SDT Many commentaries say that
the Eighth Day was Rosh Chodesh Nissan. This means that the seven
prepara- tory days began in Adar. There is, however, another
possibility: The inauguration of the Mishkan began on Rosh Chodesh
and the Eighth Day was the 8th of Nissan. What supports this idea is
the opinion that the people who approached Moshe about their being
TAMEI for the first Pesach (a year out of Mitzrayim). There is a
tradition that they were Misha'el and Eltzafon who tended to the
bodies of Nadav and Avihu. This could work out only if the Eighth
Day was the 8th of Nissan. The Torah spelled YADAV, his hands, without the second YUD, making the word resemble YADO, his hand. From here comes the tradition of the kohanim holding their two hands together as one during Birchat Kohanim. SDT Baal HaTurim says that the three parts (3 p'sukim) of Birchat Kohanim correspond to the three kinds of korbanot that Aharon brought on this first day of official functioning of the Mishkan. May G-d bless you and protect
you... from sin (CHATAT), the second pasuk uses words that tie in
with OLAH, and the SHALOM of the final pasuk corresponds to SH'LAMIM. Moshe's words of consolation to Aharon are met with Aharon's silence. Moshe calls two cousins, Misha'el and Eltzafan, sons of Uziel, to remove the bodies. (That Aharon would not be allowed to become TAMEI to his sons is known from the rules of Kohein Gadol. But neither were Elazar and Itamar allowed to tend to the bodies. Although they were not kohein gadol, they had been anointed to the k'huna which gave them the status of Kohein Gadol. Hence, the cousins, who were Leviyim had to be called.) (Almost in reaction to the terrible tragedy,) the Torah next sets down several rules (mitzvot) for kohanim, to save them from endangering their lives. Kohanim may not enter the Mikdash with long hair (a monthly trim was required) [149,L163 10:6], nor with torn garments [150,L164 10:6]. They may not leave the Mikdash while performing their sacred work [151, L165 10:7]. [p> 10:8 (4)] Furthermore, kohanim may not enter the Mikdash while under the influence of wine [152,L73 10:8]. Violations of any of the above would be a show of disrespect to G-d. [Some commentators infer from this last prohibition that Nadav and Avihu had drunk wine before they entered the Mishkan. Others offer different reasons for their deaths.] MITZVA WATCH It is interesting to note that the Sefer HaChinuch, whose final paragraph of each Mitzva presents its applicability – who, when, and where, says that this mitzva (152) applies to men and women in the time of the Beit HaMikdash, that is for the first part of the mitzva. As to the second application of the mitzva, this, says the Chinuch, applies in all times and all places, to men AND women who are qualified to render halachic decisions. Think of the ramifications of that statement for our times. SDT Two of the other "traditions"
as to what Nadav and Avihu did wrong are that they decided a point
of halacha on their own, in the presence of their "rebbi" (Moshe
Rabeinu), and that they did not consult with anyone in this halachic
matter. It behooves us to learn a serious, sobering lesson (among
others) from all of the possible flaws in the actions of Nadav and
Avihu. One must be careful when it comes to deciding the correct
halacha for oneself and his family. Consulting a Rav is an excellent
"habit” to get into. Our Sages teach us to learn from Moshe Rabeinu. Just as he was not embarrassed to admit that he did not know (or did not remember) learning a point, so should we readily admit it when we do not know something. It is hard not to notice that
this episode with Moshe and Aharon & sons is only 9 p’sukim long,
yet it spans two Aliyot. Perhaps the pause in the middle is to give
us time for things to sink in and relate to the emotions that are
involved. Notice that Shafan and Arnevet are not translated. Rabbit and hare are from modern Hebrew and are probably not what the Torah was referring to. Coney and rock badger are popular translations, but we're not sure. Rabbi Moshe Tendler thinks that they might be the alpaca and llama (which are both ruminants). Hyrax and Jerboa are other candidates. Some scholars explain that we can consider rabbit and hare-like mammals to be cud-chewers because they regurgitate or eliminate their partially digested food and eat it again later on. Digestion is completed this second time around. This resembles the process of chewing the cud and can conceivably be considered as such. Likewise, one is required to examine fish for scales and fins [155,A152 11:9]. It is forbidden to eat non-kosher fish [156, L172 11:11]. MITZVA WATCH There are other ways to look at this issue. The positive mitzvot and prohibitions of kashrut interact as in the following example: A person goes into a restaurant for dinner and has a delicious meal. On his way out, he meets someone who asks him if the restaurant is kosher. He embarrassingly admits that he assumed it was but didn't check for a certificate of kashrut when he went in. He looks around and discovers to his relief that in fact the restaurant has a reliable hashgacha. He would be in no violation of the prohibitions, but he would be in non-fulfillment of the (spirit of the) positive mitzva to check for signs of kashrut. With birds, the Torah lists 20 kinds of birds (not species, families, genus, etc. - kinds) that are not kosher [157,L174 11:13]. All the rest of the birds are kosher. So how do know if a particular bird is in one of the forbidden families or not? Usually, the answer is TRADITION. We eat chicken etc. because we have an unbroken tradition that it is kosher. Finally, the Torah specifies four
types (8 families) of locust that we may eat. Checking their
identities is a mitzva [158,A151 11:21]. All other insects are not
permitted to us. We have lost the ability of identifying kosher
locust, so we don't eat any of them. [Some Yemenites claim they have
the necessary traditions to identify the kosher varieties. As to
whether they eat locust or not, ask your nearest local Yemenite.] [S> 11:39 (9)] Once again, the Torah presents the rules of the carcass of animals and the resulting ritual impurity from contact of various types [161,A96 11:39]. The Torah reiterates the prohibition of eating "creepy things" [162,L176 11:41], as well as worms and insects that infest fruits and vegetables [163,L178 11:41], seafood and other life-forms that inhabit the water [164,L179 11:43], and maggots that develop in rotting food material [165,L177 11:44]. All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home. Baal HaTurim points out that the last pasuk in the sedra begins and ends with a LAMED, which total 60, reminding us of the significance of 60 in nullification in several areas of forbidden foods. The last 3 p'sukim are reread for
the Maftir. Rabbi Julian G. Jacobs in his A Haftara Companion makes a very astute observation. He note that Uza's father is Avinadav, a name that immediately reminds us of Nadav and Avihu. King David, on the other hand, dances with joy before the Aron on its return to Yerushalayim. His wife Michal criticizes him for his "inappropriate" behavior, but she is wrong in this case. It is not easy to find the right way of expressing one's religious fervor without over- stepping one's bounds and also without underdoing things. The Haftara also tells of the
original plan for David to build the Mikdash, and then the prophetic
message of Natan, that David will not, but his son Shlomo will. The
House of David has a different meaning, the Davidic line. The Heavenly reward for fulfilling the Torah commandments to pick up and restore a lost object should be sufficient. However, the halacha does not require a person to lose money in performing these commandments. There are several compensation scales suggested by the authorities, based on the reading of the relevant Talmudic passage. Assume that Reuven the finder
earns $10 an hour at his work and the object is worth $50. Reuven,
on his way home from work, finds Shimon's object, which contains
Shimon's address, and without going out of his way, Reuven restores
the object to Shimon. Reuven should not receive any compensation. Reuven can only deliver the object to Shimon during the time that he works. The restoring of the object takes 2 hours. Reuven will lose $20 from his wages and should receive such compensation. If Reuven were unemployed, he would accept any type of menial job, and receive $2 an hour. If he had obtained a job as a deliverer of objects, he would be paid $4 an hour. Although there are several, views as to how much Reuven may charge for restoring the object, I set forth the two most popular views. One view holds that he may charge $4, which is the compensation of an unemployed worker ($2 an hour x 2 hours). Another view holds that Reuven may receive $8, the compensation of a person who is employed specifically to deliver the lost object ($4 an hour x 2 hours). In no event may Reuven be paid
more than the value of the object. Assume that Shimon is not present and Reuven sees Shimon's cat up the tree, and Reuven will have to take 1½ hours off from work to restore the object to Shimon. Reuven may convene a Beth Din or any three people and stipulate in their presence that he will restore the object to Shimon and will seek compensation from Shimon according to the amount of time that he loses from his work. Reuven will be entitled to $15 from Shimon, the same as in the prior paragraph. Although there are many formulas, Reuven should whenever possible rely on the Heavenly reward rather than on money for restoring the lost object. We come now to the second topic of our lesson, where Reuven picks up the lost object on behalf of Levi, or Reuven and Levi both simultaneously pick up the lost object. Assume that Shimon’s lost object is now deemed abandoned by Shimon. Reuven sees the object. Levi may also be present and asks Reuven to acquire the object for him, Levi. Or else Reuven desires to acquire the object on behalf of Levi even if Levi is not present. A person may acquire something for a second party without the knowledge of the second party. This is under the theory that one can confer a benefit on a person, such as acquiring an object for another, without his knowledge if it is beneficial for him. The object belongs to Levi as soon as Reuven lifts the object about ten inches. The intent of Reuven to acquire the object on behalf of Levi may be orally expressed by him, or may be only in his mind. We will know his prior state of mind if he later states that he picked the object up with the intent to acquire it on behalf of Levi. Once Reuven acquires the object on behalf of Levi, Reuven cannot later state that he changes his mind and will not deliver the object to Levi. However, if Reuven, not at the request of Levi, picks up the object, without any specific intent in mind and later states that he intended it to be picked up on behalf of Levi and then states that he was jesting when he said that, and he really intended the object to be acquired for himself, the object belongs to Reuven. Reuven is believed since at the time that he picked up the object he said nothing and also Levi did not request that he pick up the object for Levi. But if Levi had asked Ruven to pick up the object for Levi, and Reuven picked up the object without any comments, it is assumed that he intended the object to be acquired on behalf of Levi. For example, Levi is in his automobile and sees the object on the ground and asks Reuven, a passerby to acquire the object for Levi, and Reuven, knowing that the object is abandoned, does so; it belongs to Levi. The object will belong to Reuven if, as he picks up the object, he states that he is picking up the object for himself, even if he was requested to do so by Levi. A case analogous to the case of picking up an object for someone else who so requests is the case of Ruven asking Levi to purchase merchandise on behalf of both of them so that they can be partners regarding the sale of the merchandise. Levi purchases the merchandise and later first declares that he purchased it for his own account only. There is an opinion that the merchandise belongs to both of them. This opinion holds that it is similar to the situation where Levi asks Reuven to pick up the object and Reuven does so without comment. This is modified by another opinion that this holds true only if Reuven had the money to purchase his half of the merchandise when Levi went to purchase it. Two persons acquiring together This assumes that there is no impediment to Levi in acquiring the object. However, if there is some impediment, as where Levi is a minor, a deaf-mute, or a mentally deficient person, then Reuven acquires only that portion of the object that he actually raises ten inches off the ground, the minor acquires only that portion that he lifts up from the ground, and a third party can acquire the balance of the object. The subject matter of this lesson
is more fully discussed in Volume VIII Chapter 261 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. The lessons of Rabbi Quint's
column are now coming from vol.VIII of his monu- mental work, A
Restatement of Rabbinic Civil Law. Vol. IX has been recently
released, and vol. X will be out soon, IY"H to complete this
important translation and commentary of the sadly neglected part of
Shulchan Aruch, CHOSHEN MISHPAT. This commandment, as well as its rationale, is explicit in the Torah: "Sanctify to Me all firstborn, the opening of the womb of the children of Israel, the people and the animals, they are mine... And you shall pass all opening of the womb to HaShem; and all opening of the foaling of animals that shall be to you, the males are to HaShem. And the firstborn of an ass shall you redeem with a sheep, and if you don't redeem it then break its neck; and all firstborn people of your sons, redeem. And it will be, when your son will ask you tomorrow saying, What is that? Say to him, with a mighty hand HaShem took us out of Egypt, from the house of bondage. And when Pharaoh refused to send us out, then HaShem killed all the firstborn in the land of Egyt, from the firstborn people to the firstborn of the beast; therefore I sacrifice to HaShem all opening of the womb of the males, and the firstborn of my sons I redeem" (Shemot 13:2, 12-15). In other words, this observance is a commemoration and a thanksgiving for the salvation HaShem wrought at the time of the Exodus, when he smote the firstborn of the Egyptian flocks and saved those of the Jews. We can understand the symbolism of this commandment in a profound way based on two principles which we have seen before: animals represent man's animal nature, with kosher animals symbolizing that aspect of man's base nature which is capable of elevation to G^d's service; whereas the firstborn represents the original or ideal aspect of something. The fact that many animals are kosher shows that our material nature is not inherently evil or wicked. Rather, it is a neutral power capable of being used positively or negatively. A person can eat in order to give himself strength to do HaShem's will, or even in order to enjoy himself with the consciousness that his enjoyment is an expression of HaShem's lovingkindness; alternatively, he can eat in order to indulge his body at the expense of his spirit. The pagan Egyptian culture was a
hedonistic one, which elevated the pleasures of the body into a kind
of worship. This is one way of under- standing Rashi's statement
that the Egyptians worshipped the kosher animals that the children
of Israel ate. (Bereshit 43:32, Shemot 8:22.) The firstborn kosher
animals of the Egyptians represent the essence of this approach to
pleasure; this was why HaShem smote the firstborn animals of Egypt,
just as He smote their other gods. However, from that time onwards the firstborn of the flocks and herds are not only potentially holy; they are in fact sanctified from the womb. Once the Jewish people, as a united nation, accept upon themselves the yoke of HaShem's commandments, our base nature is inherently elevated; it is automatically dedicated to holiness. The "birth of a nation" in Egypt was a critical step back to the perfection of the Garden of Eden, where animals were forbidden as food (Bereshit 1:29-30). This is symbolized by the inherent sanctity of specifically the firstborn, which may not be eaten in a normal way but rather must be offered to HaShem - Who in turn gives a portion to the Kohanim, who "eat from the Divine table" (Beitza 21a). This reparation of our base nature is still only at the level of an ideal, repre- sented, as we explained, by the first- born. Subsequent births, or even the firstborn itself after it develops a blemish, may be eaten by any person. But it still belongs to the Kohen and must be eaten, not used for some other purpose, to remind us of the special potential for holiness which it once bore. (Based on Likutei Halakhot, Breslav, laws of first-born kosher animals.) Next week, IY"H, The Firstborn
Donkey 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 Aramaic translator-commentator Onkelos, translates "And Man became a living being" (B'reishit 2:7), as a speaking being; speech being the godlike quality that distinguishes humanity from the rest of creation. That gave us the power to unite the whole of creation to G-d. Mankind has used that power to communicate, not only with other people but also with G-d. Whether it has been in paganism as vain communication with idols or truly in monotheism with the One G-d, people have since time immemorial used the power of speech to praise or to beseech the Deity. Judaism has added a further perspective to this, namely that there exists a two-way communication between Mankind and Hashem. In addition to our praying to Him, He gave the gift of prophecy whereby He reveals Himself and His words to people, to His Prophets. A prophet conjures up visions of a fortune teller, witchdoctor, soothsayer, astrologer, or a reader of omens and auguries. In truth, prophecy is none of these; it is simply the revelation to Mankind of the word of G-d. Such revelation could never contradict the Torah given to Moshe or be a new religion, so a Navi did not have the power to create new halakhot; at most the prophet, just like a Beit Din in all the ages, had the right to temporarily extend or withhold certain halakhot in order to improve the religious behaviour of the people. This is what Eliyahu did when he built an altar and sacrificed outside the Temple. When future events such as drought, pestilence, war or exile are foretold, they are merely warnings of Hashem's impending punishment or telling the behaviour that Hashem desired as Isaiah's message to Hezkiyau not to fear Sancheriv when he besieged Yerushalayim (Melachim bet 19) or the prophet's telling Ahab not to spare Ben Hadad (Melachim alef 29). So too, when He wishes to deliver His people from suffering or danger, He shows His will through His prophets. Sometimes these messages require the temporary changing of the course of nature or suspending them; Divine intervention or miracles brought about in order to save the nation or to help individuals. The Chassidic Master, Shmuel of Sochochow, taught that these miracles did not come to teach that G-d was stronger or more powerful than the natural forces, rather that they have no power other than what He gives them. Such miracles were brought either as commanded by G-d, as the splitting of the Red Sea and the crumbling of the walls of Jericho or at the request of a prophet as "Sun stand still upon Giveon and Moon in the valley of Ayalon", at Joshua's command, so that Israel could complete its war with the kings of Canaan (Yehoshua 10:12-13). Irrespective of their purpose, they were never intended to prove that the truth of the prophecy. (Rambam, introduction to the Mishna). Maimonides, arguing for a perfectly rational G-d and the fixed laws of His Creation, sees such miracles as divinely planned and built into the affairs of Creation. Ramban, Abarbanel, and the mystics see this concept as making Hashem the servant of His Creation and therefore teach miraculous changing the course of nature is manifesting His freedom from the laws of nature without contradicting the idea of the Rational G-d. In the days of the Patriarchs in the book of B'reishit there are no public miracles, but salvation, miraculous no less, is brought about in ways hidden from human sight. With the creation of Am Yisrael there was a radical change and open and public miracles were possible because this is a nation whose birth and existence is miraculous and beyond the natural. So from the Exodus onwards, the Tanach is replete with miracles. However, only when Am Yisrael lives in the Holy Land that is the natural habitat for fulfilling its purpose of being a Holy Nation, does it have prophecy and open miracles. When Israel lives an unnatural life outside the Land, both of these cease; there are public miracles on Chanuka and only hidden salvation on Purim. With Eliyahu and Elisha we have the prophets of miracles. While there are no spiritual or ethical writings, there are the moral and religious teachings of both of them demonstrated not by parables and not by stories but rather by their changing the order of natural laws. For instance, idolatry in Eliyahu's day claimed that wealth, prosperity, victory in war did not originate from G-d and were not the reward and punishment for human actions but rather the gods of fertility, Baal and Ashtoret, or mere accident. So Eliyahu (Melachim alef 17-18) brings a drought to prove that only Hashem sends the rain that is the source of wealth and He withholds it when Mankind does not deserve it, as foretold in the Torah (D'varim 11:13-17 - the second passage of the Sh'ma). Then. when the prophets of Baal and Ashtoret are unable to bring rain, Eliyahu shows that in answer to prayer Hashem sends rain; and the people on Har HaCarmel acclaim, "The Lord He is G-d", as we do at the end of Neilah. This is the 32nd installment in
Dr. Tamari’s series on “Tanach and its messages for our times” Q I am my parents’ firstborn son,
and my father recently told me that my planned Pidyon HaBen
(redeeming of the firstborn by a kohen) was delayed because of my
illness and was never done. (My parents were not fully observant.)
Is there something I should do now? First it pays to check if your father was right in planning the Pidyon HaBen. The main exemptions are as follows: either of your parents is the child of a male Kohen or Levi; if your mother had a miscarriage prior to your birth; if you were born in a Caesarian delivery. Also ascertain from your father if, after all these years, he is sure that there was no Pidyon HaBen. It is possible that the Rabbi/Kohen who was to have done the Pidyon did so in a quick, halachic procedure that your father may have forgotten, while he remembers the fact that the party was cancelled. If there is uncertainty, get back to us, as we cannot give one blanket rule in advance. Assuming that you need a Pidyon HaBen, we have to deal with an interesting, relevant dispute among halachic authorities. A father is required to redeem his son. However, if he fails to do so, the son becomes obligated to redeem himself once he is Bar Mitzva (Kidushin 29a). The question, though, is whether only the son is obligated at that point or whether the father's obligation remains. If the grown son does the Pidyon HaBen the matter is certainly taken care of, but the difference among the opinions is in a situation where the father is now interested in doing the mitzva which was delayed for whatever reason. The Rashba (Shut II, 321) says that as the mitzva of Pidyon HaBen creates a monetary obligation on the father's property from the outset, there is nothing to removes the obligation, and the father remains obligated. The gemara (ibid.) says that if one has enough money to redeem only himself or his son, he should redeem himself, because the mitzva that relates directly to himself has precedence. The Rivash (Shut 131) infers from there that the son's obligation to redeem himself is the primary obligation, and the father's practical responsibility to redeem his baby is due only to the fact that a small child is incapable of performing the Pidyon HaBen himself. When the child grows up, he alone is obligated. Many later authorities have debated the matter, and it is difficult to say that one approach is more accepted or acceptable than the other (see Pidyon HaBen K'hilchato 1:(16)). We would suggest as follows. As you know your father better than we do, try to determine if he would want to be involved in the Pidyon HaBen or not. If you think that he wouldn't mind, there is no problem doing it yourself. If he wants to do it, there is a way to devise a system whereby the right person will end up doing the mitzva. You can physically give the money to the Kohen and make the appropriate blessings and statements but do it on condition that if your father should rightfully be doing it, then you are doing it is as his agent. The process is only slightly complicated, and since few kohanim have done a Pidyon HaBen in a case where a person is doing it for himself you will anyway need a very learned kohen and/or a rabbi to make the appropriate adjustments in the text of the blessings and statements. We would be happy to explain whatever needs to be explained to such a kohen. In any case, it is both important (a full Torah law) and not as complicated as it might sound to do the Pidyon HaBen. While it is customary to have a minyan present (Otzar Pidyon HaBen 18:2), it can be done privately to avoid embarrassing your father, if he would feel embarrassed. Ed. addition: As far as "the fast of the firstborns" on Erev Pesach, none of the exemptions to Pidyon HaBen listed in the second paragraph of the answer remove the Erev Pesach rules for a B'chor. For example, a firstborn after a miscarriage does not get a Pidyon, but is obligated by custom to fast on Erev Pesach, or get out of the obligation in the standard way it is done throughout the Jewish world. Ask the Rabbi Q&A is part of
Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You
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Rebbe is partially funded by the Jewish Agency for Israel "Moshe became famous among our
people before the Torah had been given, and therefore we preface his
name to his title, Moshe Rabbenu. Moshe ben Maimon, however, only
became famous after his greatness in Torah became known, therefore
we refer to him as Rabbenu Moshe." Man achieves holiness by separating himself from indulgences that are permitted, thus elevating himself through the control of his physical desires (Yevamot 20a). This is the meaning of being "elevated from... Egypt." How does holiness manifest itself in time and place? When activities performed in the physical world are motivated by an elevated purpose, they become sanctified. Eating, drinking and wearing fancy clothes in order to demonstrate respect and appreciation for Shabbat Kodesh all take on a dimension of holiness. The Land of Israel has a unique
quality, where every physical activity has the potential to be holy,
when done to enable Jews to live there according to the Torah. It is
the only place in the world where every mundane activity can be
imbued with holiness, which is the reason why the mission statement
of the Jewish people can truly be implemented only in the Land of
Israel. If no one is available to hear a
bracha from, there is STILL a mitzva to count, even though you will
not be saying a bracha, nor will you be hearing and answering to a
bracha. So please remember to count the Omer, preferably every
night, but as many nights as possible is something also. If one says MASHIV HARU'ACH UMORID HAGASHEM during this time of the year, the Amida is invalid and must be repeated. This rule includes realizing the mistake at the next davening. E.g. if one said MHUH in a Mincha Amida and later at Maariv it dawns upon the person that he definitely made the mistae at Mincha, then he must make up the messed up Mincha, as if he neglected to daven Mincha altogether, by saying a second Maariv Amida as Tashlumin. The only situation that starting over would not be required, is when one catches his mistake while he is still within the second bracha of the Amida. If that happens, then just repeat from the beginning of that bracha, ATA GIBOR, and proceed from there. If one realizes his mistake
during the Amida, he may start over without steps back or forth, and
without repeating HASHEM, S'FATAI TIFTACH... Ravens belong to the animal kingdom, vertebrates, class: Aves (birds), order: Passeriformes (songbirds - although with ravens and crows the term is loose), family: Corvidae (which includes all the 'crow' type birds, including Magpies, Jays, Nutcrackers, Ravens, and Crows), genus: Corvus (this is the classification for ravens and crows). Within this genus are different species of both; they got the name (corvus) from the deep-throated 'croak' which is their distinctive call. Ravens are large black birds,
with a blue-purple iridescence to their feathers. They are
approximately 24-27 inches long at maturity, and their wingspan
doubles that. The beak and feet are black, and the iris of the eye
is brown... Although they are frequently confused with crows, ravens
differ in many ways. A raven's beak is larger and heavier than a
crow's... Their throat feathers differ... their caw is much deeper
than the crow's, much throatier. Also, a raven's call is more
varied...Ravens nest in single pairs...evidence suggests that once
paired, ravens will remain mated for life... they build their nests
on cliff ledges and cavities, or in trees... mass of sticks and
twigs, lined with grass and bark, and often with bits of string or
other tidbits which caught the builder's eye. Within that nest, the
female raven will lay 4-7 eggs, green- ish, blotched with brown.
Both parents incubate the eggs, and feed the hungry young. Young
stay in the nest for approx. 6-10 weeks. Ravens will often reuse the
same nest year after year. Ravens are omnivorous. They will eat
anything which is edible (and many things which aren't). Their usual
diet consists of insects, seeds, berries, carrion, the eggs and
young of other birds, and occasionally small mammals. When living
near humans, ravens will also eat human garbage... Ravens have been
associated by various cultures with different qualities. In popular
western literature, they symbolize darkness, depression, and death
(popularized in Edgar Allan Poe)... Ravens are called wolf birds
because they are known to lead wolves to prey and then feed
alongside the wolves... traits similar to wolves in that they hunt
in packs, form strong family ties, mate for life, are curious and
shy, eat large quantities of meat... Raverns are about 1/3 larger
than crows. Both have similar coloring and shape... Remember: One of
20 kinds of non- kosher birds, each of which include many species. And finally, after all the necessary atonements and sacrifices took place and the people were blessed, the glory of Hashem appeared - and then, "A fire went forth from before Hashem… [and] the people… sang glad songs and fell on their faces" (Vayikra 9:24). Onkelos interprets this song as praise of G-d, a ceremony that would be repeated down the ages. For instance, the people fell on their faces and recalled Hashem's eternal beneficence when Solomon's Temple was dedicated (Divrei Hayamim 7:3). The prophet Mal'achi captured this moment when he envisioned that in the future, "The offering of Yehuda and Yerushalayim shall be pleasant to the Lord, as in the days of old and as in former years" (Mal'achi 3:4). HaRav Menachem Kasher reflects
that the "Days of Old" might refer to G-d's acceptance of Noah's
sacrifice after the Flood, and the term "Former years" to Hevel's
offering to Hashem at the beginning of all time. May we merit that
those precious portents from the distant past hold true for us in
our days. Welcome Sweet Springtime!
(part 1) "And you shall count unto you Mi'macharat HaShabbat - from after the Sabbath - the day of rest - from the day when you bring the sheaf of the waving (Omer HaTenufa); seven weeks, they shall be complete. Until the morrow of the seventh week you shall number fifty days…" (Vayikra 23:15,16). The cutting of the grain - "the day after the Shabbat" - needed for the Omer meal-offering inaugurated the seven-week period of Sefirat HaOmer - the "counting of the Omer". Beginning on the second day of Pesach, the counting culminated on the fiftieth day with the Festival of Shavu'ot. The date of Shavu'ot was dependent on when the Omer was cut and offered in the Beit HaMikdash. The Omer offering was by tradition not a sheaf but rather an Omer's measure of early ripened barley (Note Rashi on Vayikrah 23:10). As soon as the Kohanim finished offering the Omer in the Beit HaMikdash on the second day of Pesach, the people in Jerusalem were permitted to eat Chadash - the year's newly ripened grain. Elsewhere in Eretz Yisrael, Chadash could be eaten only after the noon of the second day of Pesach, the 16th of Nisan. By then, they could be certain that the Omer in the Mikdash had already been offered. After the destruction of the Beit HaMikdash, R. Yohanan Ben Zakkai ordained that Chadash could not be eaten during the entire 16th of Nisan. Chazal considered the Omer offering of supreme importance. The Omer was conceived as Israel's "repayment" for G-d's bounty in providing Manna for the generation of the wilderness after the Exodus from Egypt, when every Israelite gathered an Omer - a measure - of Manna. Chazal taught that because of the merit of the Omer offering, G-d promised Eretz Yisrael to Avraham Avinu, delivered Am Yisrael in the days of Gideon, Chezkiyahu HaMelech and in the days of Mordecai and Esther. It is written in the Torah, "…Until the morrow of the seventh week shall you count, fifty days; and you shall offer a Mincha Chadasha - a new meal offering before G-d. From your dwelling places, you shall bring bread that shall be waved, two loaves… they shall be fine Solet flour, they shall be baked Chameitz, leavened, first offerings to G-d" (Vayikra 23:16,17). The Mishna comments, "The Omer, the barley offering brought on the 16th of Nisan, permitted Chadash, the new produce, to be eaten throughout the land; the Shtei HaLechem - the "Two Loaves" brought fifty days later on Shavu'ot - rendered Chadash permissible in the Mikdash" (Menachot 68b). When the Omer, which was barley, was offered in the Beit HaMikdash, the grain from the new harvest - barley, wheat, spelt, oats, and rye - was permitted to be eaten by K'lal Yisrael but still could not to be used for Menachot, meal offerings in the Mikdash. However, once the Shtei HaLechem, which was wheat, were brought into the Mikdash and "waved", Chadash wheat (and new wine and olive oil) could be used in the Beit HaMikdash as well. The Shtei Halechem were "kneaded and formed" outside of the Azara, but were baked, one at a time, in a special iron stove in the Azara. "The preparation of the Shtei HaLechem does not override Yom Tov and certainly not Shabbat. Instead they were baked before Yom Tov - i.e. Shavu'ot. And if Erev Yom Tov fell on a Shabbat, the Shtei HaLechem were baked before Shabbat…" and eaten on Shavu'ot (Rambam, Hilchot Temidin U'musafin 8). The Shtei HaLechem had another unique feature that differentiated them from other Menachot; they were Chameitz. Furthermore, Rashi postulates that the bakers placed dough on the four corners of each loaf, thereby shaping Keranot ("horns") that projected upward giving them a configuration reminiscent of the Mizbei'ach. After the Korbanot Musaf of
Shavu'ot were sacrificed, a Kohein took two lambs, the Kivsei
Atzeret ("Shavu'ot Lambs"), and together with the Shtei HaLechem,
did the first Tenufa - "waving". He lifted them forward and backward
and upward and downward. 'Forward and backwards' - i.e. in all four
directions - that is unto Him to Whom the four directions belong and
to Him to Whom heaven and earth belong. The two lambs were then
slaughtered and offered on the Mizbei'ach as Shalmei Tzibur, the
only communal peace offerings sacrificed in the Beit HaMikdash
during the entire year. Since the Kevsei Atzeret were congregational
Korbanot, they had the status of Kodshei Kedoshim, sacrifices of a
higher level of sanctity, and were therefore slaughtered north of
the Mizbei'ach. After dismembering the lambs, a Kohein took the two
chests (Chazeh) and the two right hind legs (Shok), placed them
together with the Shtei HaLechem, lifted them up and performed a
second Tenufa. Like all Shlamim, the Kivsei Atzeret were also
accompanied by Nesachim, Solet mixed with olive oil to be burnt on
the Mizbei'ach and wine for a libation. After the Zerikat HaDam, the
blood application on the Mizbei'ach of the two Kivsei Atzeret, the
Kohanim were permitted to eat of the Shtei HaLechem. Interestingly
enough, no part of the Shtei HaLechem was burnt on the Mizbei'ach;
all of it was eaten by the Kohanim. Similar to the Shtei HaLechem,
the portions of the Kivsei Atzeret allocated to the Kohanim could be
eaten only in the Azara by male Kohanim, in a state of Tahara -
ritual purity - during the day of Shavu'ot until midnight. <to be
continued> After the Pesach davening experience, I feel compelled to repeat certain items that have been presented in this column in the past. For review. And emphasis. Actually, I'd like to scream them out. But I'll suffice at just repeating them. Please, please, if you pronounce G-d's name as it appears towards the end of the second chapter of Hallel (and elsewhere) ELOHA, believe me when I tell you that it is a wrong pronunciation. Not a different opinion. Just a mispronunciation. Which is not a nice thing to do to G-d's name. Apple is TAPU-ACH, not TAPUCHA. We all learned that in first grade or in Ulpan. S'fardim actually say TAPUWACH. Ashkenazim put the PATACH under the CHET before the sound of the CHET, rather than after it. S'fardim add a W sound. Wind is either RU'ACH or RUWACH. Not RUCHA. ELO-AH or ELOWAH is harder for some people to say than TAPU-ACH or TAPUWACH, but it is no less correct because of the difficutly some have pronouncing it. The PATACH under the CHET of TAPU-ACH is called PATACH GENUVA, stolen PATACH. Maybe it's because the syllable before "steals" the PATACH from under the CHET, vocalizes it first, and then the CHET is sounded, but without its vowel. Look at it any way you want, but know (and act on the knowledge) that the PATACH under the HEI (with MAPIK, dot) at the end of some words is also a PATACH GENUVA. He is tall. HU GAVO- AH (or GAVOWA). Not GAVUHA. This "lesson"" is not just for grammar-nerds and dikduk-heads. It is for anyone who wants to honor HaShem by saying His name correctly. Sounds harsh? Unfair to put it that way? Sorry. Most of us were brought up saying ELOHA. It wasn't to purposely mispronounce. It just happened. Rather than going into a tirade about the early AMEN that is such a bad habit in many shuls - BARUCH ATA HASHEM, Who blesses His people Israel BASHAMEIN, with FAT. Wrong. Let the chazan finsih the whole bracha - no matter how long he stretches the last word (e.g. BASHA- LOM), let him. Then, after he finishes the bracha, say AMEN. Oops, I did go into a tirade. Okay, something else. As we've written about several times, most (not all) verbs that are being flipped by a VAV HAHIPUCH from past to future, require the accent slide from the next-to-the-last syllable (past tense) to the last syllable (future). I've spoken to many people about this, in the context of the Sh'ma, where we are instructed by halacha to be particular to pronounce the words correctly, and many of them resist becuase "I've always said v'a-HAV-ta - you mean I've been wrong all these years? You mean my father is wrong. My rebbe is wrong?" I don't have a good answer to these questions. The word in Sh'va is v'a-hav-TA ET HaShem Elokeicha, and you shall love G-d. That's the mitzva. That's what the word means. v'a-HAV-ta means "and you loved". That's not what we are supposed to be saying. v'na-ta-TI (or v'naw-sa-TI).
Either is fine, depending upon your style of pronunciation of Hebrew
for davening and Torah reading. But v'na- TA-ti is just a
mispronunciation, that happens to change the meaning of what you are
saying. Buy Tefila L'Chayalei Tzahal
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