Shabbat Parshat
TAZRI'A-M'TZORA Correct for TT #615 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). 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. None of the cousins were yet completely well and healthy. Each had complications that would take time to be dealt with. Each would need further operations, but at least, at this point, each was saved from death's door and each was able to function, albeit with limitations. Although the cousins had similar experiences and were at a similar level of physical health, they had different attitudes to their current status. One was thrilled to be out of the hospital, walking on his own, and mistakenly felt and behaved as if everything was fine with him. Which it wasn't. There was damage to some internal organs that still needed repair, and which greatly worried his parents and doctors. But this cousin just partied and behaved as if everything was okay. Another one of the cousins didn't feel that there was anything to be happy about or thankful for, because everything wasn't yet perfect. He didn't/ wouldn't/couldn't thank his doctors or parents or even G-d for the amazing progress he had made, because there were still serious problems to deal with. The third cousin was both
thankful to his doctors for their efforts, to his parents for their
untiring devotion and concern, to G-d for the miracles that had
brought him to this point. He was also very mindful of the long way
he still had to go to become completely well, and he prayed
fervently for a Refu'a Sh'leima. He also worked hard with his
doctors and PT towards that goal. TAHARA & TUM'A To oversimplify: one aspect of the rules of ritual purity and impurity for a Yoledet (a woman who have given birth) is to show the sharp contrast between life and death. This can be seen in the Tum'a of a dead body, in the laws of Nidah, the rules of pregnancy, as well as the Yoledet. A woman's period signifies that life has not begun within her - there is TUM'A. A pregnant woman has life developing within her - TA'HARA. When that life emerges into the world, she is no longer carrying that extra life - TUM'A. Another aspect of the procedures
for the new mother is geared to help her recoup her physical,
psychological and emotional identity and well-being. A person with an affliction that MIGHT be Tzora'at (in one of its many forms) is to be examined by a kohen (expert in the laws and identification of N'GA'IM, with a degree, perhaps, in dermatology as well). Under certain circumstances, the kohen might declare the afflicted individual a METZORA rendering him immediately ritually unclean. Or, a kohen might order a one week quaran- tine with an additional examination to determine the status of the individual, to take place on the seventh day of said quarantine. That second inspection can result in the person being declared "clean", or "Tamei", or an additional week of quarantine can be ordered. [P> 13:9 (9)] A kohen must examine a case of suspected Tzora'at. He looks for changes in coloration of skin and hair, raised or sunken appearance of the blemished area, increase, decrease or no change in size, and other signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual purity" is declared immediately, in which case a trip to the pharmacy for a salve might be the best thing. And sometimes a quarantine period is declared. The expertise of a kohen in the area of Nega'im is both an art and a science. And more. Dozens of shades of white and other colors must be distinguish- able to the inspecting kohen. An error in perception of a white like the shell of an egg as opposed to the color of the thin membrane under the shell can make the difference between declaring the examinee Tahor or Tamei. Only certain times of the day are permitted for examining a NEGA, because of the different effects of light and shadow. The laws of Nega'im are unbelievably difficult and complex. In addition to everything else, the kohen had to know the psychology of the cases and be sensitive to the personal situations of the afflicted. One example is that a new bride or groom is not examined by the kohen, so they cannot be declared TAMEI. That could spoil their moods. A look at some of the Mishnayot in TAHAROT, even without going in depth, can give one an appreciation of what is involved in this topic. Once again, learning comes to the rescue and allows us to get "involved" in mitzvot even when they aren't active. [P> 13:18 (6)] The Torah presents further details on what the kohen looks for when inspecting boils and similar afflictions on the skin. The elborate checking and time delays from inspection to inspection serve to give the afflicted person ample time for introspection. A NEGA on the outside mirrors a character blemish or a religious shortcoming on the inside. While the kohen examines the external, the Metzora does a thorough job of seeing his own inner being. MITZVA WATCH [P> 13:29 (9)] This next portion deals with yet another type or two of N'GA'IM - sores on the head, neck, or face, and blotches on the skin. As was mentioned before, we are dealing here with a complex issue of a bridge between the physical and the spiritual. Or, to put it differently, of physical manifestations of spiritual problems. To help understand this idea better, think of the following analogy: There are physical afflictions and psycho- logical problems that people can suffer. Sometimes, each type is treated independently. But sometimes, a trained professional in the field will see the physical problems as manifestations of the psychological problems. And sometimes, vice versa. In those cases, it is very important for the professional to decide what gets treated and what will improve when the other does, even without special attention. This was only an analogy, but this is one of the lessons, of Torat HaMetzora, the laws of N'GA'IM. The laws regard- ing the state of ritual impurity result- ing from Tzora'at constitute a positive commandment [169,A101 13:29]. In other words, we would be doing the wrong thing to ignore these laws and details. There is a specific prohibition of cutting the hair of a Tzora'at area on the body [170,L307 13:33]. Among other reasons, this would remove an important indicator for the inspecting kohen (and more importantly, perhaps, for the afflicted individual.) Let's run with the analogy. If a doctor feels that a rash on a patient who came to him might be the result of stress and tension in the workplace, then it would serve no purpose to merely treat the rash. In fact, the rash might clear up after some stress-reduction measures without any treatment of the specific rash. In the case of N'GA'IM, it would be prohibited to treat the NEGA with physical means. Welts, burns, blemishes, boils, etc. might go away after T'shuva and the Tzara'at procedures. How can a korban heal an affliction? How can T'shuva heal it? Same question as, How can psychological counseling cure asthma. But it can (sometimes) and so can all of the "remedies" in this week's sedra. Mind, body, soul - they are all connected and interrelated. [S> 13:38 (2)] In this small
parsha, the Torah gives an example of a rash of white spots
errupting on the body. In this case, a rash is a rash. TAHOR. [S> 13:47 (13)] The rest of this
Aliya deals with infection of Tzora'at on garments. Wool, linen, and
leather are the materials that are subject to Tzora'at HaBeged. The
laws of infected garments also constitute one of the 613 mitzvot
[172,A102 13:47]. The topic of "afflictions of garments" continues into this Aliya, for the duration of the Tazri'a part of the double reading. The fact that there is such a thing as an affliction of a garment tells us something. We are dealing with different ways that G-d communicates his "displeasure" with us, as individuals. Today, we might say, His communication is more subtle - but we must see it... and react appropriately. [P> 14:1 (20)] The afflictions pre- sented in Tazria are immediately dealt with by the procedures described in M'Tzora. The main theme of M'tzora is the "ritual purification" of the one afflicted with Tzora'at, and certain other conditions that render a person TAMEI. These procedures constitute a positive mitzva [173,A110 14:2]. Two birds are to be taken, a ceremony is performed with them, one bird is offered as a sacrifice, and the other is set free. The person immerses in a mikve, he cleans his garments, and he shaves all the hair on his body [174,A111 14:9]. The rules of ritual immersion in general, come from this context [175,A109 14:9]. The purification process is completed after bringing various korbanot, following a seven day period and the other procedures, as mentioned above [176, A77 14:10]. SDT Notice how the M'tzora is
isolated from others during the time he is ritually unclean. That
gives him time to examine himself, his deeds, his thoughts. But as
part of the process of purification, as part of the process of
having a second chance in the world, he is ministered to by a kohen
who becomes the first contact in his renewal procedure. There is a
significant psychological factor in the topic of N'GA'IM. It is not important how much the
sacrifice is worth on a dollars and cents basis (shekels and agorot),
but what is relative to the means of the atoner. SDT Not only does a person's body contain elements of spirituality, but even him home - specifically in Eretz Yisrael. Although we do not "practice" this whole topic today, the lessons of the bridge and connection between the physical world and the spiritual one should not be overlooked. A person whose home is a meeting place for Torah scholars, a launching pad for acts of charity and kindness, a training ground for a new generation of sensitive, feeling, enthusiastic Jews, such a home cannot be infected by spiritual plague. A home devoid of spirituality is a prime target for Nig'ei HaBayit. In this case, it is not the anti-rust and anti-mold paint that makes the difference. It is the values that a Jew lives by and their effect on the next generation. This parsha concludes with a summary of the different types of NEGA'IM. We also find a curiosity among these p'sukim - specifically, two consecutive p'sukim of three words each. There are only about 12 or 13 three-word p'sukim in the Torah altogether. Having two of thoses in a row is unique. [P> 15:1 (15)] Next the Torah
speaks of the status of a man with an "unnatural discharge"
(probably a form of venereal disease). In such cases, the Torah view
matters as a combination of physical symptoms with spiritual causes
- in the case of "Zav" and "Zava", most probably attributable to
sexual misconduct. The one afflicted is himself "Tamei" as well as
causing other people and objects to become "ritually impure" through
contact, both direct and indirect [178,A104 15:2]. The one
afflicted, must bring special korbanot after a purification process
[179,A74 15:13]. A menstruating woman is "ritually unclean". This is counted as a positive mitzva [181,A99 15:19]; the prohibi- tion "other side of the coin" to this mitzva is in the next sedra. [P> 15:19 (6)] A woman with an unnatural discharge has a specific set of rules. In the case of a Zava, there are differences in her status depending upon how many sightings of blood there are, and how frequent. [S> 15:25 (9)] The longer-term Zava is presented in its own parsha, a S'TUMA that can be seen as a sub-parsha of the previous P'TUCHA that introduced the topic of ZAVA. These rules and procedures constitute a mitzva [182,A106 15:19]. The requirement of the korbanot at the conclusion of the period of impurity [183,A75 15:29]. The people of Israel have a great potential for attaining spiritual heights. They have an equally great potential for descending to low levels of spiritual impurity. The last 3 p'sukim of the sedra serve as a summary to the topics of ritual purity and impurity and present the challenge to the Jewish People to rise above mundane physical existence by scrupulously avoiding "impurity". These three p'sukim are reread for the Maftir. SDT Generally, when there is a rich man's korban and a poor man's korban for the same situation, if a rich man brings the less expensive version of the korban, he fulfills his obligation, after the fact. Tzora'at is an exception. If a rich man brought a poor man's offering, he has not fulfilled his obligation. The son of the Nodeh B'Yehuda
explained why beautifully. One of the causes of Tzora'at is
stinginess. Even the term in our Vidui can be seen as a play on
words - TZAROT AYIN. If a rich man brings a poor person's korban, in
this case it is an indication that he hasn't healed. The korban
cannot bring atonement. As Elisha had prophesied, the famine ended on the following day and grain and food was found. Rabbi Jacobs in A Haftara
Companion says that aside from the obvious, but seemingly shallow
connection between sedra and Haftara – both mention TZA'RA'AT –
there is a deeper lesson to be learned from the haftara. Four people
who were outcasts, no one would touch them, they were isolated from
their society, they were on their own during very difficult times,
nonetheless embarked on the path of spiritual improvement by being
concerned with their fellow Jews and reporting the condition of the
enemy camp so that others would be able to obtain food and be saved.
If, as mentioned earlier in the previous SDT, one of the causes of
TZA'RA'AT is stinginess, then the intrepid four of the Haftara are
indeed on the mend. The fact that in both Sh'mot and D'varim the verses are parallel and also appear one after the other, shows the Divine intent that the laws of one will be similar to the laws of the other. As is seen below; the laws of found objects and of loading, unloading, and reloading animals are parallel to each other: the three commandments, two positive and one prohibition; the violations of the commandments by "turning aside"; the exemptions afforded to certain classes of people; the compensation or lack of compensation to be paid; and to act beyond the requirements of the law. Maimonides in Laws Concerning Murder and The Preservation of Life writes: The person referred to in the verse [Sh'mot 23:4] as the enemy does not mean an enemy from the heathen nations, but rather a Jewish enemy. How can a Jew have a Jewish enemy? The Torah states 'You shall not hate your brother in your heart: [Vayikra 19: 17] The Sages stated that if one all alone sees another commit a transgression and warns him and he does not desist, one is obligated to hate him until he repents and departs from his evil ways. Yet even if he has not yet repented and he finds himself alarmed with the bundles [on his animal], one is obligated to help him load and unload, and not to leave him to possibly die because he may delay leaving the place because of his belongings and find himself in danger. The Torah is very solicitous for the lives of Jews, whether they are wicked or righteous, since they [are presumed] to acknowledge God, and believe in the essentials of the religion. As it is written "As I live saith the Lord God, I have no pleasure in the death of the wicked but that the wicked turn from his way and live." [Yechezkel 33: 11 ] There is another underlying theme in these lessons, namely the prevention of cruelty to animals. There is a dispute in the Talmud whether the concept of treating an animal kindly is of Torah or Rabbinic origin. The prevailing view is that the concept is of Torah origin. The Torah commandments to load,
unload, and reload an animal: The performance of the
unloading and loading commandments If this particular animal is always overloaded and its natural gait is to walk bent over, the obligation to unload the animal is not present. However, while not being under an obligation to unload the animal because of the Torah commandment to unload, Reuven has the obligation to unload some of the bundles because the Torah enjoins him to prevent any animal from suffering. Once Reuven has performed the first commandment of unloading the animal, he now has to perform the second commandment of helping to reload the animal. If Reuven sees a bundle that has fallen from the animal, Reuven must assist Shimon in loading that bundle onto the animal. In loading or reloading the animal, Reuven must take care to see that the animal is not overloaded. If Shimon wishes to overload the animal, Reuven must not assist him and should protest to Shimon that Shimon should bring another animal to carry the overload. Assume that Reuven helped unload and then helped to reload and a bundle fell off the animal, or the animal is once again staggering under the burden, Reuven must once again assist Shimon in unloading and reloading the animal. Not only must Reuven assist Shimon as many times as is necessary to unload and reload, or load the animal; Shimon is required to accompany Shimon with his animal for a distance to see that all is now well with the animal carrying its burden. Shimon may waive the requirement for Reuven to accompany him and the animal for that distance. There is an opinion that Reuven need accompany Shimon and his animal for a distance of one mil, or about 2/3 of an American mile approx. 1 km). Compensation of the assister We explained last week that kosher animals symbolize that aspect of our material nature which can be elevated to Divine service, whereas the non-kosher ones symbolize our lowest drives which need to be shunned and not cultivated. The commandment to redeem the firstborn of a donkey hints that even among the impure and wicked, who seem to be ruled y their basest instincts and have no external signs of righteousness there are those who are pure at heart and can be redeemed. The donkey has neither cloven hooves nor chews its cud and hence has no signs of purity. In this case even the firstborn itself is not inherently holy but merely has a potential to be redeemed in the service of holiness; the firstborn donkey may be redeemed with a sheep but need not be. However, truly wicked drives can't be in themselves good. They can be redeemed, that is transformed, into holiness, as symbolized by the redemption on the sheep; if this redemption is not performed, then they need to be utterly stamped out, symbolized by the breaking of the neck. The ARI Z"L (Rav Yitzchak Luria) points out that at the beginning of the passage, we cited, the Torah refers specifically to the firstborn of Israel. In the continuation of the passage, where the redemption of the donkey is mentioned, this qualifier is absent. He explains that originally the sanctification did not apply to the "erev rav", the mixed multitude of non-Jews who left Egypt together with the children of Israel. However, eventually HaShem acceded to Moshe's wish to have them included as well. The mitzva of redeem- ing the firstborn of the donkey hints at this expansion, providing a way for even the "mixed multitude" to be redeemed, with, however, the caveat that their holiness is not inherent and, if the redemption does not take place, they will have no place in holiness at all. (Cited in Yedid Nefesh on Zohar Bo, II:41b. See also Igrot Rayah 555.) So this mitzva carries an immense
promise but at the same time a grave warning to the wicked. Even if
they seem to have no signs of goodness whatever, if they are good
inside they can be redeemed; however, if this redemption does not
take place then they are solely an obstacle to goodness. 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 Just as Rivka did not query why
strong men like Eliezer and his servants could not draw their own
water, so too the widow did not question Eliyahu. When he asked for
a cake to eat, she did not refuse him even though she only had a
handful of flour and the last drops of oil, neither when he told her
to bake for him first. Rivka's reward was Isaac and hers was two
miracles — the revival of her son and that neither flour nor oil
ceased, to feed her, her son and her extended family until the
famine passed. This chesed was not an act of an individual nor was
it the mark of singular kindness; rather it has been our national
characteristic throughout history, as we learn from the Eishet
Chayil that we recite in our homes every Friday night. This was the
paean of praise recited by Abraham as the hesped for Sarah. In the
Aggadic literature, this Aishet Chayil poem served as a model for
the prophetesses, pious women and matriarchs descended from Sarah.
"All the years that Sarah was alive, there was a cloud at the
entrance to her tent... the doors of the tent stood wide open...
there was blessing in the To Sarah is ascribed the idea of buying the Maarat Hamachpelah in Hevron. This, together with Shechem, [present day Nablus] and the Temple Mount are sites bought for full money rather than obtained by Israelite conquest. So these three sites remain eternally in the possessions of the sons and daughters of Sarah and Abraham. "She envisions a field and buys it, from the fruit of her handiwork she plants a vineyard" Yalkut Shimoni attributes many of
the verses of Eishet Chayil (Proverbs 31:10-31), to various women in
the historical books of the Tanach, as follows: "Her palm she spread out to the poor" this is the widow from Tzorfat who fed Elijah. "She fears not snow for her household", this is Rahab, who had no fear of the Israelite conquest of Jericho because she trusted in the promised sign of the scarlet thread (Joshua 2:18-19). "Distinctive in the councils is her husband when he sits with the elders of the land" (31), this is Michal who saved her husband, David, from the anger of her father, King Saul. "She makes a cloak to sell", this is Tzellafonit, who gave birth to Samson, who judged Israel for 20 years. "She opens her mouth with wisdom", this is Serach bat Asher who was the wise woman who counseled Joav to bring about the reconciliation between David and Absalom (2 Samuel, 14:1-20). "She anticipates the ways of her
household", this is the wife of Ovadiah who saved her children from
the idolatry of Achav (1 Kings 18:3-4). Q If one missed a day of sefirat ha'omer and is now serving as the chazan for Ma'ariv in a place where it is customary that the chazan recites the sefira with a beracha out loud, may he do so? A This matter has been debated by the Acharonim, and it is worth- while to understand the various, logical arguments and their relative strength to help decide how to act. We will start with the assumption that once one misses a day of sefirat ha'omer he may not continue counting with a beracha, because the 49 days constitute one mitzva of counting (Shulchan Aruch, OC 489:8). The Pri Chadash (ad loc.:8) raises a suggestion that although the beracha is inappropriate personally, it is different if he is the congregation's representative for the public recital of sefirat ha'omer. Then the obligation and the ability to make a beracha may exist on the public level, as it does by Chazarat Hashatz, even if everyone present is capable of saying Shemoneh Esrei himself. Alternately, the Beit HaLevi reportedly (see Mikraei Kodesh (Frank) Pesach II, 66) suggested that someone in the minyan can be asked to refrain from making his own beracha and be yotzei with the person who forgot a day. That way, the beracha becomes appropriate based on the rule that one can make a beracha on someone else's behalf even if the person making the beracha is not doing the mitzva for himself at that time (Rosh Hashana 29a). The Pri Chadash (ibid.) rejects these possibilities because the person who forgot a day, assuming he is unable to fulfill the mitzva of sefirat ha'omer, is akin to one who is not obligated in the mitzva. Such a person is incapable of making the beracha to be motzi someone else (Rosh Hashana, ibid.). He reasons that although the person in question is generally obligated in sefirat ha'omer, the fact that he has no practical obliga- tion at this time, makes him equivalent to the following case. The Yerushalmi says that one whose obligation to read Megilat Esther is on 14 Adar cannot read on behalf of those who are obligated on 15 Adar. The Birkei Yosef (489:19) cites (but rejects) those who deny the Pri Chadash's comparison, as follows. In the case of megilla, the person in question has no obligation to read on that day. In contrast, our chazan is obligated today and it is just a technical (halachic) impediment that prevents him from fulfilling the mitzva. Rav Frank (ibid.) reasons that since the Talmud Bavli posits that the responsibility to help another Jew fulfill his mitzva (arvut) makes it considered as if he has a personal obligation, the Bavli must reject the aforementioned Yerushalmi. While there is not a clear conclusion on the matter, the majority opinion seems to be like the Pri Chadash, that the person who missed a day should not use the Beit HaLevi's trick to enable him to make the beracha (see Sha'are Teshuva 489:20; Yabia Omer VIII, OC 46). To the contrary, he should have in mind to be yotzei with one who has not yet missed a day. One very subjective, pertinent factor is the element of embarrassment. [As we have discussed in the past] kavod habriyot (avoiding embarrassing people, including oneself) has great, halachic weight. Thus, there are those who allow a rav who customarily does the sefira out loud and for whom it would be a disgrace to publicize that he missed a day of sefirat ha'omer, to rely on the very significant opinions among Rishonim that missing one day of sefirat ha'omer does not disqualify the mitzva thereafter (Shevet HaLevi III, 96). Someone other than the rav should probably not be so embarrassed, and the rav can pasken for himself. So our suggestion would be that a regular chazan should preferably pass on to someone else the honor of saying the sefira out loud or perhaps avoid being the chazzan during that period if he will be embarrassed. (Regarding mourners, they usually do not miss days anyway.) 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 The Rabbis applied the concept of lashon hara not only to speaking evil of other people, but also to speaking evil about the Land of Israel - in particular to the spies who tried to dissuade the Israelites from entering the Land by saying that it was 'a land that devours its inhabitants.' The Rabbis explain that the reason that the story of the spies follows immediately upon the story of Miriam and her tzara'at is that just as Miriam spoke lashon hara about her brother, so the spies spoke lashon hara about the Land of Israel. We see then that we should not say bad things about the Land of Israel, especially if such talk will dissuade people from coming to the Land. It is easy to fall into the habit of complaining about Israel. We must make all efforts to refrain from voicing negative comments. We should do what the rabbis of the Talmud did (see end of massekhet Ketubot) - try to improve conditions in Israel so as not to give people any reason to complain. Rabbi Dr. Yehuda SchnallHar Nof,
Jerusalem Answer: Count correctly with bracha Clarification: Counting the wrong
night is equivalent to not having counted. It logically follows that
the one counting correctly later the same night counts with a bracha,
since he hasn't counted yet. One can correct the mistaken count
within 2-3 seconds, the time span known as TOCH K'DEI DIBUR. As you know, we have been heavily involved with the Israel Center for the last two decaded. We have seen the programs conducted on your behalf and that of Israel's youth touch thousands of individuals over this time. For close to eleven years you have been receiving Torah Tidbits which is read weekly by no less than 15,000 readers. Imagine if each one of you would express his or her appreciation for this and send in 180NIS contribution - then we would have raised no less than $500,000 towards building our youth programs! Of course, you can show your gratitude to the Israel Center by attending our upcoming celebratory Yom Yerushala- yim Dinner or by placing an ad in the Dinner Journal. Might we humbly suggest that shul members might like to get together to take out an ad in our Dinner Journal. As you have counted on us - week in and week out for the Torah Tidbits - we now turn to you for your commitment in participating in our once-a-year fund- raising drive. We look forward personally to
greeting each one of you at the Dinner. We know that we can count on
you! One year when 5 Iyar fell on Shabbat (in which case Yom HaAtzmaut is pulled back to Thursday), some friends of mine in Bnei Akiva asked him when one says Hallel? This time, he answered something interesting. He said that Yom HaAtzmaut is not a K'VI'A D'YOMA (not fixed to a specific date). The day the Chief Rabbinate says that one says Hallel that is the day to say Hallel. [AG sent a subsequent email with the following clarification: Re what I wrote last night about Rav Moshe's p'sak, in the event that you might want to publish some of the things that I wrote (at your discretion), I have to make an important clarification. R' Moshe did NOT say that one should say Hallel on Yom HaAtzmaut. What he said was that if one follows the p'sak of the Chief Rabbinate regarding saying Hallel, then whatever day the Rabbinate says that one should say Hallel, that is the day one says Hallel. ] AG's first email continues... Anyway, there were Secular Zionist leaders who wanted to schedule the signing of the Proclama- tion on Leil Shabbat at midnight. The Religious Zionist as well as the Hareidi (Yes! Agudat Israel and Poalei Aguda signed Megilat HaAtzmaut) leaders protested and the signing was rescheduled for Friday at 4:00pm. There was no sha'on kayitz that year. It was the closest one could have gotten to the hour of the termination of the Mandate. When one says Hallel on 6 Iyar,
he is thanking G-d that the State of Israel did not come into being
through Chilul Shabbat, not withstanding that on Shabbat... As to the fax-writer's first point, I repeat what I've said and written on many occasions, that the establishment of the State of Israel in Eretz Yisrael is a significant event in Jewish History and one for which all Jews should express their deep gratitude to HaKadosh Baruch Hu for restoring Eretz Yisrael into Jewish hands, for there being a place on Earth (specifically and especially for that place being Eretz Yisrael) where Jews can live without quota restrictions, where Shabbat is the national day of rest (even though not everyone keeps Shabbat the way it should be kept), where the Jewish Calendar is official... If the State of Israel is not all
we'd like to see it be, then we have to work harder to spread Torah
ideals, values, learning, and mitzvot in a pleasant way... thus
hastening the Complete Redemption. bear two or three young, which
are so fully developed they can run and jump about an hour after
birth... the hyrax is probably the SHAFAN mentioned in Torah and
Tanach. It has a complex digestive system and other similarities to
true cud-chewers, which might be why the Torah calls it a MAALEI
GEIRA. In a sense we are asked to
consider what is the meaning and purpose of the new life that has
been created. And by responding that the mother's Tum'ah reflects
the removal of the new life from within her, we are also saying that
this new human being has an elevated mission for which it was
brought into the world. The minute and multifarious
variations of this ailment seem to reflect the multiple ways in
which speech - that faculty which distinguishes Man from beast - can
be abused in human relationships. No wonder the discussion of Tum'ah
in humans follows a description of what animals the Jew may or may
not eat. For surely we should be as careful about what goes out of
our mouths as what goes in to them. TT reader Avi of Beit Shemesh challenged my comment last week (TT 614) that "the Shtei HaLechem (the two loaves offered on Shavu'ot) had another unique feature which differentiated them from all other Menachot; they were Chameitz" ("…they shall be baked leavened…" Vayikra 23:17). Avi correctly noted that 10 of the 40 Lachmei Toda (loaves of bread which accompanied the Korban Toda - the thanksgiving offering) were also Chameitz (Vayikra 7:11-13). The Mishna that discusses the Shtei HaLechem reads, "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 (brought fifty days later on Shavu'ot) rendered Chadash permissible in the Mikdash" (Menachot 68b). When the Omer, traditionally 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, traditionally wheat, were brought into the Mikdash and "waved", Chadash wheat (and new wine and olive oil) could be utilized in the Beit HaMikdash as well. Rambam explains, "On this day of Shavu'ot - Musafin - additional Festival Korbanot - are offered (aside from the two daily Temidin)… consisting of two young bullocks, one ram, seven male sheep as Olot and a male goat for a Chatat as noted… (Bamidbar 28:27). In addition to the Musafin, a Mincha Chadasha is offered - the Shtei HaLechem. And together with the Shtei HaLechem, (an additional) bullock, two rams and seven sheep… (Vayikra 23:18). Therefore aside from the two daily Temidin, three bullocks, three rams and fourteen sheep, twenty animals altogether are sacrificed as Olot, two goats for Chatot which are eaten (by the Kohanim) and the two Shavu'ot lambs" (which were Shalmei Tzibbur) and also eaten by the Kohanim (Hil. Temidin U'musafin 8:1). The Korban Todah was a kind of Shelamim, peace offering, and therefore it fell into the category of Kodashim Kalim - sacrifices of a lower level of sanctity. Cattle, sheep or goats of either sex were all permissible to be used as sacrificial animals. The term Shelamim is derived from the word Shalom. The Korban Shelamim "brought peace to the world and peace to the Mizbei'ach, the Kohanim and the Ba'al HaKorban (the person who brought the offering), all received a share" (Sifra). The innards were burnt on the Mizbei'ach, the breast and the right hind thigh were given to the Kohanim and the remainder of the meat was eaten by the Ba'al HaKorban, his family and guests within the boundaries of Jerusalem in a state of purity. The blood application was similar to that of the Olah and the Asham, "two application which in reality are four" (Note Zevachim 5:4,5,6). Shelamim, com- monly brought to convey joy and thanks- giving, were usually offered as Nedavot, voluntary offerings. However, the Korban Toda, Thanksgiving Offering, was brought for the following reasons: if one was liberated from prison; recovered from a serious illness, returned from a sea voyage or when a person returned to 'civilization' after being lost in the wilderness (Berachot 54b, note Vayikra 7:11-17). Today we would say Birkat HaGomel. Nevertheless, a Korban Toda could also be offered as a Nedava. Unlike other Shelamim, which could be eaten on the day of sacrifice, the following night and the next day until sunset, Korban Toda could be eaten only on the day of sacrifice and the following night until midnight. The Korban Toda was accompanied by 40 loaves of four different kinds and each variety was prepared differently. Half of the flour was used to bake thirty unleavened loaves that included oil. The other half was used to bake ten larger leavened loaves without oil (Menachot 77b). These two Chameitz "meal offerings", the Shtei HaLechem and the Lachmei Toda leavened loaves (as well as the other Lachmei Toda that were not Chameitz), were not actually true Menachot since neither the Shtei HaLechem nor the Lachmei Toda were burnt on the Mizbei'ach. One Lechem Toda of each kind (four out of the 40 prepared) was given to the Kohanim to eat. The rest of the loaves were consumed together with the meat of the Shelamim by the Ba'al HaKorban, his family and guests in a state of purity within the walls of Jerusalem. And the Shtei HaLechem? The Rambam notes, "…the Kohein Gadol takes one of them (for himself) and the other is divided among the various Mishmarot (of Kohanim) serving in the Mikdash. Like other Kodshei Kodashim, the Shtei HaLechem could be eaten all day until midnight" by male Kohanim within the confines of the Azara (Hil. Temidin U'musafin 8:11). Only Menachot which were unleavened were burnt on the Mizbei'ach. Catriel is in the process of
writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A
Guided Tour through the Temple and the Divine Service This review was prompted by a reader's question. He asks about the AMEN (or rather, the lack of one) for GA'AL YISRA'EL right before the Amida of Shacharit, and the AMEN for the bracha right before the Sh'ma at both Shacharit and Maariv. It is well-established that saying AMEN to GA'AL YISRA'EL at Shacharit would constitute an interruption between GEULA (referring to the bracha after the Sh'ma, which is the one that leads into the Amida) and T'FILA (meaning the AMIDA). Our Sages wanted us to follow the GEULA bracha with the T'FILA (AMIDA) smoothly - i.e. without interruption. However, when one hears a bracha from a fellow Jew, he is supposed to say AMEN. Therefore, there are two possible ways to avoid "not saying AMEN" and to also avoid interrupting between GEULA and T'FILA. Either the TZIBUR (congre- gation) says their bracha together with the Shali'ach Tzibur (Chazan) - this works because one does not usually say AMEN to his own bracha, so by saying your bracha together with the Chazan, you wouldn't answer AMEN to his bracha anyway, since you are also saying the bracha at the same time. This will allow for the continuity of GEULA and T'FILA. The practical problem with this
seems to be that not everyone will be saying his/her own bracha
together with the Chazan, in which case, hearing the Chazan's bracha
end sort of requires an AMEN which should not be said. Awkward, to
say the least. Therefore, the other procedure is for the Chazan to
lower his voice for the ending of his bracha, so that the
congregation does not hear it and therefore has no issue of saying
AMEN. This is less desirable than the first solution, but it depends
more on the knowledge and awareness of the congregation - something
that is not always to be counted on. To repeat, the preferred
procedure is for everyone to say the bracha together, aloud,
including the Chazan. This is why may shuls sing TZUR YISRA'EL... On the other hand, the other opinion is that there is nothing wrong with saying AMEN to the pre- Sh'ma bracha. In fact, it should be noted, that the KEIL MELECH NE'EMAN that is said when davening alone has the initials that spell AMEN. Personally, the saying the bracha
together "works for me", especially if others do the same, and the
Chazan "cooperates", and the AMEN-sayers are not too loud with their
AMENs. A lot to ask for. ...L'MAAN TIZKOR ET YOM TZEITCHA M'ERETZ MITZRAYIM KOL Y'MEI CH'YECHA (D'VARIM 16:3) The primary way this command is fulfilled is by reciting the last pasuk of the Sh'ma. ANI HASHEM ELOKEICHEM ASHER
HOTZEITI ETCHEM M'ERETZ MITZRAYIM L'HIYOT LACHEM L'E'LOKIM ANI
HASHEM ELO'KEICHEM: There is a dispute as to whether mitzvot require KAVANA to be fulfilled. But even according to the opinion that one "gets a mitzva" even without KAVANA, it certainly isn't ideal. That's the point. Try to remember
to have KAVANA to remember Y'tzi'at Mitzrayim every time you say
this pasuk. (And when you say Kiddush on Friday night.) The OU Israel Center on the
internet! Torah Tidbits has been on the internet for a few years.
Its pages are part of the OU’s website, and can be found at
www.ou.org/torah/tt; We are pleased to announce the newest addition
to the OU website The OU Israel Center; This new site is part of the
OU’s website too. You can access
them at
www.ou.org/israel/ic;
Please note:
You can
go from the
Torah Tidbits
site to the Israel Center site and vice versa. You can go
from either Israel Center site to the OU’s homepage and vice versa.
Here’s your assignment, should you choose to accept it. Check out
the OU Israel Center’s website. Check out the Torah
Tidbits website.And check out the
OU’s main site
(www.ou.org) where
you can
explore the many
facets of OU activities and programs,
access dozens of Torah shiurim and sites, Kashrut, audio,
video... and much more. Every week from Nahariya and Tzfat in the north to Sderot and Kiryat Gat in the south, over three thousand youngsters participate in the OU Israel Center's youth programs. The NCSY-style Makom BaLev, the Zula for teenagers at risk and NESTO for English-speaking teen Olim are three facets of our Youth program. There is more.Please take a couple of minutes to read about our Youth programs in more detail, in the enclosed ad journal form. Day in and day out the OU Israel Center is here for you; now we turn to you to be there for us. On May 18th we will celebrate together at the OU Israel Center's first annual Dinner. We will have the pleasure of honoring Mr. Marc Belzberg, Rabbi Aharon Adler, and Rabbi Stewart & Susie Weiss, each of whom has contributed so much to the Israel Center and Torah education. The dinner and its journal is the opportunity for you to express you appreciation and show your support to the Israel Center. The proceeds of the dinner and journal are earmarked for the Center's youth programs. Just think! Your donation means that another teenage oleh from Kharkov will find a warm welcome in our Beit Kharkov, your contribution will assist Makom BaLev to bring another group of Israeli kids closer to yiddishkeit. With your assistance, young religious high school students will be able to reach out to their non-religious peers with Torah and Mitzvot. And with your help, the Zula will save another boy or girl from life on the streets. Please fill out the enclosed form, reserve places for the dinner and/or place an ad in the dinner journal. We thank you in advance for your generosity and look forward to seeing you at the Israel Center and at the Dinner. (or call 5667787 x 203 for more info..) Sincerely, Rabbi Emanuel Quint,
Dinner Chairman; Stuart Hershkowitz, Journal Chairman We then went off the Nachal Jilabun where we hiked for a really long time until everyone got tired. It was something we felt from our heads all the way to our NESTO toenails (Vehameivin yavin). Before finishing the hike, we davened mincha and went back to the bus and drove off to Keshet where Director Chaim Pelzner gave a Peulah about the fifth son. We then had a great BBQ dinner made by the madrichim and both groups went off to have a nighttime Peulah under the stars. There were then talks between Madrichim and Chanichim into the wee hours of the night but still managed to get up for shachrit in the morning. We had breakfast and headed off
for the Kfar Talmudi where the counslors got dressed in Biblical
costumes and put on a hilarious performance (if we do say so
ourselves) which really made the day. Oscars go to Devorah, Chagit,
Dayla and Tanya for portrayal of the Rabbis of the Hagada, Ari for
playing Raish Lakish, Asher Mekler for playing Rabbi Yochanan, Ariel
Woolf the Victim, Lisa the evil Lizzard and Daniel for playing the
Roman comander Quintilus Bordus Rexius Galba. It's interesting that
although the tiyul was filled with atraction of all sorts, the Kefar
Talmudi play is one of its major highlights. We then drove off and
went horseback riding which everyone present enjoyed. We then had
the long busride home and I think all who came had a great time and
a wonderful trip. This Tuesday, Senior watched The Dead Poets Society which followed a discussion on the subect of meanings and taking risks. Should we live our days as if they were our last or take life as comes? We hope they found the answer. A very seriuos night was had at
Senior Plus as we had a mini Holocaust Memorial day ceremony with
stories and feelings about the events that occurred 60 years ago.
The Madrichim and Chanichim expressed their feelings in seriousness
while siting in a dark candle-lit room. We discussed how important
it was to not forget and more importantly remember and take
advantage of our opportunity to hear firsthand and take advantage of
the opportunity before it is lost. |
