HALACHIC TIMES 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.
Between last Motza"Sh, Mota'ei Yom Tov, and Tuesday
night, the Kiddush L'vana period for this month has begun for all customs.
For those who missed the first opportunities for KL, you've got until
Tuesday night (actually, early Wednesday morning), 2:53am, June 22. That's one way to react to the second half of B'ha-alo-t'cha, and much of the following sedras. Not a healthy or constructive way to look at things. Far better would be this kind of reaction: Realize, first of all, that we are talking about a special generation of Jews. People who witnessed Y'tzi'at Mitzrayim, and the Splitting of the Sea and the events of Matan Torah at Sinai. They were not stupid and they were not unaware of the greatness they were experiencing. But they were hungry. And thirsty. And scared. And they were subject to suggestion and corruption by individuals and by peer pressure. And so are we. We would like to think that we would be the Nachsons and the Kalevs, Yehoshuas, Leviyim, etc. But the odds more favor that we would fail many of the tests, as they seem to have.
Rather, we must draw from these parts of the Torah, the
strength to handle today's situations correctly. Our lives are filled with
vexing issues. Parnasa, family, health, current events... Enough to keep us
busy. Every situation is a challenge to maintain proper behavior and
attitude. "Good" stories AND "bad" stories can both inspire us to the Good.
Use hindsight to serve you well in all that happens now. SDT Rashi explains the connection between this portion and that of the gifts of the N'SI'IM at the end of Parshat Naso. Aharon, as leader of the tribe of Levi, was embarrassed that he had not offered gifts for the dedication of the Mishkan as did the other leaders. G-d is telling him that his gift - daily service in the Mishkan - is far greater than the other gifts. Theirs are material and transitory; his is spiritual and permanent. The MITZVA to tend and light the Menora is recorded and counted elsewhere in the Torah. This fact makes the DRASHOT explaining the connection to Parshat HaN'si'im stand out all the more, since the P'SHAT is sort of redundant (not quite). Ramban sees in this portion an allusion to a future generation when Aharon's descendants (the Hasmoneans) (re)dedicated the Mikdash by lighting the Menora. If we look at the two topics that flank Bamidbar 7, we find the two Temple practices that survive until this day (as opposed to the short-lived nature of the gifts described in chapter 7) - Birkat Kohanim, still practiced daily as commanded by the Torah, and the Menora, commemorated by the yearly observance of Chanuka. This perhaps is part of G-d's message to Aharon. All-in-all, this opening parsha is a strong “REMEZ to Chanuka from the Torah”. The Menora is described again with specific reference to the wicks (flames) of the lamps facing the "face (central stalk) of the Menora".
[P> 8:5 (18)] Next G-d commands Moshe to separate the
Leviyim from among the People and to purify them. Ritual waters, shaving
their hair (Rashi explains that as an atonement for the firstborns whom the
Leviyim replaced, they were considered to have a ritual impurity akin to
that of M’TZORA, hence the shaving of all bodily hair as part of their
purification process), cleansing their clothes, and various sacrifices and
ceremonies accomplish this command of "separation of the Leviyim". The Torah explains that the sacred functions were originally to be performed by firstborns who were sanctified as a result of their being spared in Egypt. (The special position of the firstborn actually predates the Egypt experience.) As a result of the sin of the Golden Calf, the Leviyim, who unilaterally reacted in defense of G-d's honor, were taken by Him in lieu of the firstborns of all the Tribes. Moshe, Aharon and the People of Israel did to/with the Leviyim as Moshe was instructed. After purification, the Leviyim were to come to the Mishkan to "report for duty".
[S> 8:23 (4)] From age 25 until 50, the Levi was eligible
for Mishkan service. (From 25-30 the Levi studied and trained for Temple
service, at 30 he began serving. Age 50 was the retirement age for the
"carrying chores", but the singing and guarding functions of the Levi
continued beyond that age).
[This Pesach and Pesach Sheni episode occurred before the
counting of the People recorded in the opening portion of Bamidbar. It was
not placed at the beginning of the book because it is embarrassing to the
People of Israel that they (we) only brought this one Korban Pesach in the
entire Wilderness period.] Moshe called upon G-d to answer their "complaint". It is important to understand that the laws of Pesach Sheni are a part of the original Torah miSinai. However, they were not revealed to the People until this point. And it was done at this point to honor those who "complained". BTW, contrast this kind of complaining with the other kind that unfortunately occurs too many times in the Book of B'midbar. [P> 9:9 (6)] A person who is "tamei" or far away from the Mikdash and is unable to bring K.P. shall bring a K.P. on the afternoon of the 14th of Iyar [380, A57 9:11] and eat it that night [381, A58 9:11] with matza and maror. Nothing of it may be left over for the morning [382,L119 9:12] and no bone of it may be broken [383,L122 9:12]; all rules of K.P. apply to this Pesach Sheni (actually there are differences concerning peripheral details, but the korbanot themselves are the same). Intentionally not bringing K.P. is punishable by "karet" (excision).
Note: This is potentially confusing; read carefully: A person who missed P1 inadvertently, because of illness, forgetfulness, accident, and a variety of other reasons (other than intentional), is not liable for KARET (of course), and is required to bring P2. If he misses P2 also, inadvertently - no KARET, but if intentionally, he is subject to KARET. If a person missed P1 intentially, he is subject to KARET, but if he brings P2, the KARET is removed, so to speak. However, if he misses P2 (having intentionally missed P1), then he is liable to KARET, even if he has a good excuse for missing P2.
Another note: Although the Torah mentions two specific
"excuses" for not bringing K.P., anyone who did not bring K.P. for any
reason - including someone who intentionally did not bring it - is eligible
and obligated to bring Pesach Sheni. This Divine “second chance” is
available EVEN to the intentional violator.
MitzvaWatch • A non-Jew who converts between the Pesachs, would not have been part of the first Pesach. He must bring Pesach Sheni as a (new) Jew. This might be surprising, if one thinks of P2 as a make-up for P1. Rambam’s point is that P2 is its own set of mitzvot.
• A woman is obligated on Korban Pesach (the first one,
on the 14th of Nissan), just as a man is obligated. Even though it is
time-related, it is part of the package deal of Pesach mitzvot, which
includes the prohibitions of Chametz, and we are dealing with THE set of
mitzvot at the hub of Jewish life - "everything" is related to Y'tzi'at
Mitzrayim - women are obligated. Pesach Sheni is different. It is more the
"classic" time-related positive mitzva, and women are exempt. However, a
woman who wants to bring P2 (if the conditions for P2 are present, of
course), may do so. But not on Shabbat. That is, on her own or with a group
of women only. But if she is part of a CHAVURA that includes a man, then she
can participate in P2 on Shabbat (in which case it is eaten on Motza”Sh).
This is so because an optional korban cannot push aside Shabbat; only a
required one can (the man's P2 is a requirement; the women's is not). SDT The pasuk (9:18) says: "AL PI HASHEM (by the word of G-d) the People of Israel shall travel, and by G-d's word they shall camp." The SHLA"H HAKADOSH writes that this is the source for the concept that a person should use the phrases Im Yirtzeh HaShem, Baruch HaShem, B'ezrat HaShem, and the like whenever he speaks of doing something. Our travels and every activity should also be AL PI HASHEM. [P> 10:1 (10)] G-d commanded Moshe to fashion two silver trumpets to be used to assemble the People (or their leaders) and to signal their movement. The T'KI'A sound on both trumpets was a call for everyone to gather to Moshe. The T'KI'A on one trumpet was a call to the leaders of the people. The T'RU'A sound indicated that traveling was to commence - one T'RU'A for each camp (of three tribes each). Kohanim are charged with the mitzva of sounding the trumpets when appropriate. The above-mentioned purposes of the trumpets applied to the generation of the wilderness only, but the mitzva for future generations concerning the trumpets is as follows: When the People enter the Land of Israel, the trumpets are to be used during times of troubles and on festive occasions during Temple service [384, A59 10:9,10].
MitzvaWatch When does the mitzva apply? The blowing of the CHATZOTZROT in the Beit HaMikdash, to accompany certain korbanot, obviously applies when the Beit HaMikdash is standing. What about the blowing during times of crises? Some authorities hold that the mitzva does not apply in our time - only at the time of the Mikdash. Some say that this aspect of the mitzva would apply in our time except that we do not know how to make the CHATZOTZROT, and therefore we can- not fulfill this mitzva on a "technicality". Others disagree and hold that the mitzva of blowing in times of trouble DOES apply and we use CHATZOTZROT made today to the best of our knowledge and ability. Rabbi J. David Bleich in his Contemporary Halachic Problems mentions a fascinating opinion on this topic. Rather than Eretz Yisrael per se or the Mikdash being a pre-requisite for this mitzva (the blowing in times of national crisis aspect of the mitzva), it is Jewish sovereignty in Eretz Yisrael that activates the mitzva.Therefore, according to this opinion, we are dealing with a mitzva - maybe the only one - that reactivated for us in 1948.
May we be privileged to the reactivation of the full
mitzva of CHATZOTZROT, and may we soon hear their happy blasts in the Beit
HaMikdash, BIMHEIRA B'YAMEINU AMEN. [S> 10:29 (6)] Moshe informs his father-in-law Yitro (here called CHOVAV) of Israel's traveling plans and asks him to come along. Yitro declines the invitation and returns to his home.
The People travel from Sinai for 3 days, led by the Aron
which was searching for a resting place, so-to-speak. G-d's Cloud
accompanied and protected them. [P> 11:1 (15)] Next follows another "black period" in the early history of the Nation - the Complaints. The People complained and were punished by fire. Moshe pleaded for the people and G-d stopped the punishing fire. They complained about the Manna and demanded meat. With great chutzpa, they remembered the fish and other "fine foods" they ate in Egypt. And they disparaged the wonderful, miraculous sustenance from G-d. This angered G-d greatly. Even Moshe Rabeinu complained about G-d's anger with the People and expressed his difficulty in handling the People alone. Moshe also questioned where he would possibly be able to get enough meat to satisfy the People's demands. [P> 11:16 (7)] G-d told Moshe to gather 70 elders who would help ease the burden of leadership. G-d would instill in them the Divine Insight so that Moshe would not have to lead them alone. To the People, G-d promised meat (quail) which would descend in such great quantities for a sustained period of time (a month) until the People would become "sick of them". Moshe expressed doubt as to how so many people could be thus fed.
[P> 11:23 (13)] G-d reproaches Moshe for the doubt. Moshe
speaks to the People and gathers the Elders who were given the gift of
prophecy by G-d. [The g'matriya (numeric value) of ELDAD U'MEIDAD is 103, the same as N'VI'IM, prophets.] (Commentaries tell us that they prophesied Moshe's death and Yehoshua's accession to leadership.) Yehoshua, protective of his mentor Moshe, pleads with Moshe to punish them. Moshe assures Yehoshua that it is G-d's will that they should prophesy.
About 18 times in the Tanach, it says "And G-d got angry
with..." Yisrael / Bnei Yisrael / His people. When the People complained
about the Manna, etc., the Torah says VAYICHAR AF HASHEM M'OD, G-d got VERY
angry. Why? Kedushat Levi explains that usually when G-d got angry at the
People, Moshe would rise to their defense and pursuade G-d, so to speak, not
to punish them. This time, the Torah says that "and in Moshe's eyes it was
bad". Moshe Rabeinu was more upset with the people than usual. This
"angered" G-d all the more, and Moshe did not defuse G-d’s anger as in the
other instances. [P> 12:1 (3)] Miriam speaks critically against Moshe to Aharon by belittling Moshe's unique stature among prophets and people. [S> 12:4 (10)] G-d rebukes them and clearly states how unique Moshe is among all prophets, past and future. Miriam is stricken with Tzora'at. Moshe offers a short but eloquent prayer on behalf of his sister. [P> 12:14 (3)] The People delay their travels for the week of Miriam's isolation. [81 years previously, Miriam had stood by the Nile protectively watching over her baby brother Moshe in the basket. Her "reward-in-kind" is this 7-day delay. The Mishna points out that good deeds are thusly rewarded.]
On the other hand, the Torah in D'varim 24:9 tells us to
remember what G-d did to Miriam on our way from Egypt. This becomes a
warning against speaking LASHON HARA. The haftara contains Zecharya's vision of the Golden Menora flanked by olive branches. This serves as an appropriate counterpoint to the description of the Menora in the Mishkan at the beginning of the sedra. The Haftara also tells about a Kohen Gadol (Yehoshua in the haftara; Aharon in the sedra).
This vision of the Menora was borrowed by the State of
Israel to be the national emblem (not exactly, but close). Wouldn't it be
wonderful if our leaders would heed the words of the prophet in explaining
that vision: "Not by might nor by power, but by My spirit..." Only when we
act properly, which also means differently from other nations, then will we
merit redemption. There are certain objects that the purchaser may presume do not belong to the seller and are being sold without authority of the owner. It is prohibited to purchase such objects. Even if the purchaser does not suspect that this particular object being offered for sale is stolen by the seller, if it is in one of such classes, he may not purchase the object. If the seller sells the object in a concealed manner the purchaser should suspect that it may be stolen. If the purchaser is not sure whether the object is stolen he should obtain advice from Beth Din. The following classes of sale are set forth to show the Talmudic and halachic background. We may learn how to apply these examples in our own days when purchasing objects from individuals as distinguished from purchasing in most stores. Shepherds If a shepherd sells an object that the owner will likely know if it is missing, then it may be purchased. If it is the type of object that is noticeable if missing, it is assumed that the shepherd will not sell it if the owner will notice it is missing and realize that the shepherd is the cause of its loss. Thus one may purchase four goats or sheep or fleeces of wool from a small flock or five from a larger flock, since the owner will notice that they are missing, it is unlikely that they will be stolen without the owner knowing. Except as stated above, one should not purchase goats, sheep, wool or milk from shepherds even if the shepherds also own sheep of their own. However, if the sale takes place in a desert or some other faraway place where the owner realizes that the milk or cheese cannot be sent to market quickly, and be spoiled then they may be purchased since it is presumed that the shepherd is selling on behalf of the owner. Watchmen One may not purchase wood or produce from a watchman unless they sit and sell it and have the basket and scale in front of them. The transaction must be open and public and the objects are thus assumed to be owned by the seller and not stolen. If it is sold in this manner it is assumed that the seller owns or is the authorized agent for the owner. However, if he sells it surreptitiously, one my not purchase from him. Sharecropper One may purchase from a sharecropper since he has a share in the produce. This holds true only if the sharecropper has already made a division of the crops, for the sharecropper owns the share that is his. But prior to the division one may not purchase from the share- cropper for he may be selling a part that belongs to the owner and not give the owner his share of the proceeds. If one does not know if the sharecropper has already divided the crops, it is assumed that he has divided them. Similarly, if the sharecropper sells from his property, if it is assumed that he sells his own. Host Assume that Reuven comes to the home of Shimon. Shimon is not home and Levi invites Reuven in and serves Reuven some refreshments or a meal. Reuven should not eat what Levi offers to him because he may be doing so without authorization of Shimon. This holds true even if Reuven knows that Shimon will be pleased when he comes home and finds that Levi has served Reuven his food and liquor. However, if Levi is accustomed to acting as Shimon’s host when he is not present, then Reuven may partake of what is offered to him. Wives A person may not purchase objects from a woman in her house in her husband’s absence because the possibility exists that the husband owns all or part of the object. If it is the type of object that one knows belongs to the wife or women generally own such things, he may buy the object from her. If a wife works in a husband’s store and sells merchandise, there is no such fear that she is selling his merchandise without authorization since he set her up in the business. Processed foods It is permissible to buy olives or olive oil from olive press operators. This holds true only if the operator has a substantial amount; if the amount is small, it is suspected that perhaps he stole this from the owner. The foregoing is one example of many. The purchaser should examine each case. Kidnapping Whoever kidnaps a human being transgresses one of the Ten Commandments where it states, Thou shall not steal (Sh'mot 20:13). The mode of execution is by strangulation. A kidnapper, a man or a woman, becomes liable to the death penalty if he (1) kidnaps a Jew or proselyte, male or female, regardless of age; (2) takes him into his own property; (3) uses him for work; and (4) sells him to a non-relative. If the kidnapped person is still on his own property, there is no death penalty. Or if the kidnapper uses the victim and does not sell him or sells him without using him, there is no death penalty. There is no death penalty if he sells him to a relative of the victim, such as to his father or brother. There is no death penalty if one kidnaps his own son or his minor brother; or a guardian who abducts his ward; or a teacher who abducts his student. These are all prohibited and Beth Din should mete out proper punishment, but the automatic death penalty is not present. Residue situations Local custom is controlling as to what belongs to the owner and what belongs to the craftsman. A tailor is given fabric to sew clothes for the owner of the fabric. After he finishes the clothes there is enough fabric left to equal three by three finger breadths or large enough to draw a needle through it; he must return such residue to the owner. If less than that, he may keep it.
A carpenter is given wood to manufacture furniture. The
wood fragments that he planes off with an adze belong to him; those that he
removes with an axe belong to the owner. If the carpenter is working at the
owner’s home, everything belongs to the owner. Most often local knowledge
will prevail. The populace knows who the thieves are and which merchants are
suspect of selling stolen merchandise. I was told of the following incident
that happened in New York, in a Jewish neighborhood. A lady was walking past
a silver shop and saw what looked like her stolen candlesticks in the
window. She entered the shop and told the store owner that those
candlesticks looked like the ones stolen from her and she wanted to examine
them. The store owner said “Lady take them and please leave.”
Money Worries Conversely, normally a person is not allowed to ask a non-Jew to labor for him on Shabbat. But there is a leniency allowing someone who got delayed on the road to ask a non-Jew to carry his money. The reason is that "a person can't control himself when it comes to his possessions" and he would other- wise be tempted to carry it himself, involving a Torah prohibition. (Shabbat 153a, SA OC 266. This expression seems very similar to the expression "a person is panicked over his possessions.) The same principle applies to the assumption that "a person is in panic over his [relative's] corpse", and this principle also leads to both stringencies and leniencies. A parallel principle is that medical treatment for a minor ailment is forbidden because we are concerned that a person will become preoccupied with this health and prepare medicine in a forbidden way (See MB 303:49). In a previous column (as well as in the forthcoming book) we suggested that behind the concern for Shabbat desecration is another consideration: that Shabbat, a day of calm and delight, shouldn't become a day of panic or of preoccupation with worries. The object is not only to keep panic from leading to prohibitions, but also to avoid panic in the first place by creating clear guidelines as to what we may worry about. Here we will elaborate on this idea specifically regarding panic over money and possessions. The underlying idea is that the prohibition on saving food, as well as the leniency to ask a non-Jews help with a purse, are meant not only to prevent Shabbat desecration but also to keep a person from becoming preoccupied with his possessions on Shabbat, a day when we should must be free from money worries. Indeed, we learn from the words of Yishayahu (58:13) who blesses one who guards himself "from seeking his objects" on Shabbat that a person must avoid all such concerns on the holy day (SA OC 306). By permitting saving only as much food as a person needs for Shabbat meals, he is reminded that the true purpose is our possessions is enjoyment, not accumulation. Accumulating wealth is not forbidden or discouraged, but it is a weekday pursuit, that is - a means toward an end. Shabbat, which is likened to the world to come, is the end itself, and we are supposed to put accumulation out of our consciousness. In this way we can understand the view of Rebbe Yosi bar Yehuda who provides a loophole that a person may invite guests purposely in order to be able to save more food (See MB 335:11). It's hard to see how this will make a person less preoccupied with saving his possessions, but it does remind him that the proper use of his possessions is the sanctified enjoyment of Shabbat delight. This can also explain an apparent anomaly in the above approach. If the idea of all the special rulings made because a person is panicked or pre- occupied is to maintain Shabbat as a day of calm, we wouldn't expect to find this principle applied on a weekday. It is true that almost all the applications of this principleare on Shabbat or Yom Tov, but one (at least) is on weekdays as well. The gemara in Pesachim (11a) discusses the case of a first-born animal (bekhor). Such an animal is designated for a sacrifice, and so may not be slaughtered for eating unless it develops a blemish (SA YD 306); yet it is forbidden to deliberately cause a blemish (SA YD 313). According to Rebbe Yehuda, it is forbidden to leech a bekhor even when necessary to save its life; the concern is that out of panic to heal the animal the owner may induce a blemish. The Sages, by contrast, are concerned that if we do not permit saving the animal, panic over the loss will cause him to induce a blemish. In any case, all agree that the consideration of "money panic" applies also to a bekhor.
Although it is not forbidden to be occupied, even a
little preoccupied, with money matters on weekdays, this is inappropriate
regarding a bekhor. The commandment to sanctify the first-born animal is
intimately connected to the idea of the sanctified use of our possessions.
(This also was discussed at length in a previous column and in the book,
based on the explanation of Rav Natan of Breslav.) Animals are the primary
symbol of wealth; our sages say that even the name for cattle is cognate
with the word for wealth (Chullin 84b). The idea that the beginning of this
productive process is specially sanctified creates a precedent to remind us
that all productive economic activity is meant to be elevated and
sanctified. So the laws of bekhor, like those of Shabbat, are an appropriate
place to remind us that we should not be overly panicked over are
possessions, and should always keep in mind that wealth is not an end in
itself but rather the means to the end of sanctified enjoyment of our
possessions. "This is the Book of the generations of Man" (Gen. 5:1); said Ben Zoma, "This is a greater principle in Torah" (Yerushalmi Nedarim 9:4). "This is the only place in Tanach where the generations are spoken about, as a book" (Ramban); and that is what B'reishit is about, men and women. According to Rambam, originally Hashem considered Mankind to be a suitable vessel for His Holiness, and only when they were not capable of this did He narrow it done to the family of Avraham. B'reishit then is the story of that narrowing down to one special nation. Ramban argues that a priori Israel was chosen to be the vessel for the world to learn of Hashem and to keep His ways. The purpose of B'reishit was to show that Israel came from a pure and holy seed; so it is the story of how they came from Seth, Noah, Avraham, Yitzchak, Yaakov and his 12 sons. Irrespective, both Rambam and Ramban agree that B'reishit is an introduction to the other four books in which the central player is Am Yisrael, their meetings with Hashem, and their historical experiences which become spiritual revelations.
In B'reishit we are told of pious and saintly
personalities whose lives, stories and meetings with G-d have inspired and
served as religious models for millions of people, Jewish and others, for
thousands of years. They have sons and daughters, populate a physical world
and earn their livelihood. These are spiritual giants and even their
wrongdoings are those of people on a high spiritual level. They are exposed
to severe and trying moral and spiritual dilemmas, yet overcome them. Hashem
guides and teaches them, doing acts of Chesed to them, but also judges them,
albeit always in love. They in turn have spiritual and religious
experiences, pray to Him and He speaks with them and grants them glimpses of
His Glory. All this demonstrates conclusively and repetitively that human
men and women can reach the highest ethical and moral levels through being
in contact with HaShem, directly, without an intermediary in any form,
celestial, natural or human. The religiosity and spirituality of individuals that is a need and an achievement sufficient for all mankind, is not the purpose and mission of Judaism. Therefore, B'reishit is only an introduction, a necessary condition yet an insufficient one for Jews. For us there is," And I shall take you to Me [G-d] to be a nation" (Exodus 6:7). Rabbi S. R. Hirsch explains that in Judaism we do find also what is understood normally as religion; gods have temples, churches, priesthood and congregations, while the nations are built on utilitarian relationships between people and kings, rulers and governments. However, only in Judaism do we find religion as expressed through the social, political and commercial activities of a whole people. Judaism envisages an 'Am' creating on its destined Land a complete social structure devoted to G-d, beyond what 'Goyim', a collection of individuals, can achieve in their spiritual and moral strivings. Usually a faith is continued through disciples or through relatives but here it was to be carried on through children who would constitute a biological basis for Avraham's faith - 'Am'. That 'Am', like any other nation required a land. However, unlike all other nations, their chosen land preceded the formation of the people; "Hashem said to Avraham, 'Go unto a land that I will show you. And there I will make of you a great nation'" (Gen.12:1-2). At first the promise was a vague one but gradually, the specific country and its boundaries were identified step by step with the definition of the Abrahamic family-nation. When his nephew Lot separated from him, Avraham was told, "Look northward, southward, eastward and westward. All the land that you can see to you and your descendants I shall give it". When his disciple Eliezer was discarded, the boundaries of the land were given and Avraham was promised a son. A further refinement was made by the exclusion of Ishmael, the son of Hagar in favor of a son to be born to Sarah and to Avraham. Later, Eisav, envisaged by the mystics as the dross of Avraham and Yitschak, was cast off, and the land became the inheritance of the 12 sons of Jacob.
In all other religions and spiritual movements the
founders are given the teachings of that religion and then the faith is
spread to others. However, as befits the nation to G-d, our Torah was only
revealed to Am Yisrael after leaving Egypt and not to the Founder
Patriarchs. Even the promise "And I shall be a G-d to you" (Gen. 17:7) was
only revealed to Avraham, after the promises of a clearly defined land and
of the offspring that would constitute a nation.
This is the 86th installment in Dr. Tamari’s series on
“Tanach and its messages for our times” Q: It is important for my small children that we make “early Shabbos” (daven Ma’ariv an hour or so before sunset). I feel funny doing so, because it compromises the correct time of davening, which I am careful about. What should I do? Is it better to accept Shabbat early, make Kiddush, eat, and catch Ma’ariv with the late minyan? A: There is a machloket among Tanna'im whether the cut-off between the times of Mincha and Ma’ariv is nightfall or Plag haMincha (=PLAG - a proportional hour and a quarter before night) (Berachot 26a). There is also a post-Talmudic machloket whether night begins basically at sunset (G’ra) with bein hash’mashot (halachic twilight) or around an hour later (Rabbeinu Tam). Our communities primarily follow the G’ra that sunset is the main cut-off time. We regularly daven Mincha until sunset and Ma’ariv somewhat afterward. The gemara (ibid. 27a) is flexible regarding the earliest time for Ma’ariv, saying that one can follow either opinion in the machloket of whether the cut-off is night or PLAG. The Shulchan Aruch (OC 233:1) says that one should be consistent about which opinion he follows. Places that daven Mincha until night, should not daven Maariv at that time, barring a situation of specific need (sh’at had’chak). We admire that you try to avoid using a leniency that was accepted only in a sh’at had’chak. However, let us discuss your specific question. The Shulchan Aruch (267:2) says that at Shabbat’s entrance, we daven Ma’ariv earlier than during the week. The Mishna Berura (=MB) (ad loc.:2) explains that we rely on the lenient opinion regarding the earliest time for Ma’ariv to gain the halachic benefits of accepting Shabbat early. The Magen Avraham (ad loc.:1) suggests that because of changes on Shabbat in the service in the Beit HaMikdash that Ma’ariv mirrors, there is an inherent reason to daven Ma’ariv earlier. If we accept the concept that it can be done before halachic night, it should be permitted from PLAG. The MB (233:11) does warn that on a day that we allow Ma’ariv to be done from PLAG, we should be careful to daven Mincha before PLAG to avoid an internal contradiction (tarti d’satri). Even though he raises the possibility of allowing tarti d’satri in certain cases of need, especially on Shabbat, he objects to it being as early as we are discussing (MB 267:3). Let us move on to practical halacha. We believe that if starting one’s Shabbat early during the summer brings significant enhancement, this is sufficient grounds to make “early Shabbos.” If this is the only practical way to meaningfully include one’s children, this is reason to prefer, if not require, doing so. Every father, or probably better, mother, should decide what works for the family. Furthermore, realize that there is an old minhag to make Shabbat Ma’ariv relatively early and a wide- spread minhag in many communities to do so from PLAG. Just as we take a minhag of strictness seriously, so too we take one of leniency (or one with elements of leniency) seriously. Your idea of accepting Shabbat (after having davened Mincha), eating, and joining a late minyan for Ma’ariv will solve some time problems. (Why Kiddush can be done early is beyond our present scope). The MB (271:11) says that one may do this, if he starts eating a half-hour before night, as otherwise he should wait to daven Ma’ariv. (There is an issue for standard “early Shabbos,” of eating a half-hour before the time for Kri’at Shema, which one recited too early. However, there may be relatively more room for leniency there - see Shemirat Shabbat K’hilchata 47:(106). Other ideas for leniency in the matter are beyond our scope). Kaf HaChayim272:3 does cite the Ari’s kabbalistically-based objection to switching the order of Ma’ariv and Kiddush. To us, a greater issue is that the minhag in our communities is to do early Shabbat one way, and going out of one’s way to do it differently can potentially be divisive. If you want to use your system discretely, you have the right to do so, but we should not be the one’s to teach new minhagim. Ed. note: One taking Shabbat early should be meticulous in the saying of the Sh'ma in its proper time. We recommend saying it during the meal (after Tzeit HaKochavim) or at least right before benching, rather than waiting for later, risking forgetting it.
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Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel This week's haftara (Zecharya 2:14) tells of the revelation of a golden menora to Zecharya who served as a prophet during the period of Shivat Zion. The candelabra is surrounded by two olive trees which symbolize the two models of leadership - monarchy and priesthood. The connection with Parshat B'ha'alot'cha seems to involve the Menora that Aharon is commanded to light at the beginning of the parsha. Yet, the message of the Menora is also one of leadership that echoes the story of Kivrot Hata'ava - "Lo bechayil velo beko'ach ki im beruchi amar Hashem Tzevakot" - a message to Zerubabevel, the leader then - and to the leadership of the future: Hashem's strength is not in the physical, but once again 'in the ru'ach'.
As the State of Israel was established, the Menora and
its olive branches became the symbol of what our state and leadership is all
about. No one can deny, in the spirit of the past few national holidays (Yom
Ha'atzmaut, Yom Yerushalayim), that we survive not through 'basar' -
physical strength - but through "ru'ach Hashem." The parsha and haftara
emphasize to the leaders of the Jewish people that negative values must be
replaced with an ideology of ru'ach - one that today has been embodied
through the symbol of the State. May we merit proper leadership to live up
to these values. 2) Rashi comments that the section dealing with Pesach Sheni (9:6-12) should in reality have been initiated by Moshe. However, these men who came forward to ask to fulfill the Pesach offering merited to have it taught through them instead since they were the impetus for this mitzva. Why doesn't the Torah actually mention their names to truly give them the merit of having it taught "through their hands" in Rashi's words?
3) The Torah describes a conversation between Moshe and
Yisro regarding whether Yisro would join the Jewish people on their journey
to Israel. (10:29-32) Why doesn't the Torah actually relate whether Yisro
chose to join the Jewish people or not at the end of this conversation? Commentaries explain that the concept of going 'out' to war in the Torah refers not only to actual battles with our enemies, but also, to our personal battles with the yeitzer hara. Therefore, the notion of going out to war relates to all Jews since all Jews must do battle with their internal desires as well as the external temptations. In fact, they have the obligation to go out and confront them. The Leviyim, however, had another responsibility. They were charged with forging a constant connection to G-d, thereby serving as the spiritual spark for the rest of the people. Thus, they had the additional internal battle. This inner struggle is captured in the 'coming' to fight the war. (2) Rashi (6:2) teaches that the laws regarding the Nazir and the Sotah are placed adjacent to each other to teach that ONE WHO SEES THE SOTAH IN HER DISGRACE SHOULD ABSTAIN FROM WINE LIKE A NAZIR... Rav Yaakov Yitzchak Ruderman explains that the message of this Chazal is that if people are inspired to change they should not procrastinate assuming that at some future point they will draw from this inspiration. Instead, they must seize the moment and immediately do something tangible. That is why Chazal specify that the person who actually sees the sotah in her disgrace should become a nazir. 3) The Torah states simply ET KORBANO - HIS SACRIFICE WAS, regarding the sacrifices of the Princes (see, for example, 7:25). Why, however, when describing the sacrifice of the Prince of Yissaschar, does it add the extra word HIKRIV ET KORBANO meaning HE BROUGHT HIS SACRIFICE WHICH WAS... (7:19)? The tribe of Yisaschar represents Torah study. Chazal teach that for a person to truly grow in Torah learning he must be completely devoted to and immersed in this pursuit. Commentaries teach that the Torah alludes to this when it states HIKRIV connoting his completely giving himself over to his sacrifice, which, for the tribe of Yissaschar, symbolically refers to the learning of Torah.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman
of Beit Shemesh ppp@israelcenter.co.il • Answers will appear in the next
issue of TT The setting for each cycle is different, and each contributes to the way the chapters are studied. The first round, of course, is during the Omer, that period when we should relive the spiritual growth of the People from slave at a deep level of Tum'a until able to stand at Har Sinai - physically and spiritually - to receive the Torah. Pirkei Avot is a perfect choice to help us during that experience. This Shabbat, we begin round two, made up of 6 "regular" Shabbatot, when we can approach Avot as a text for learning for its own sake - without the extra "baggage" of the calendar. The following cycle will take us through the Three Weeks of Mourning the Churban and the first weeks of the Nechama, the comfort and the hopeful anticipation of the Geula. This setting gives us yet a fresh perspective with which to learn these special Mishnayot.
The fourth time around, we will be doubling up the
chapters to finish Avot before Rosh HaShana. This time, our setting is the
month of Elul and the imminent Days of Awe. Learning Perek again will not
just be repetition, but a new learning experience because of the period of
time - and mind set - in which we will find ourselves. For the Sifre, the days of rejoicing are the Shabbatot, clearly different from the Mo'adim. The Vilna Gaon, however, singles out the Shloshet Haregalim of Pesach, Shavu'ot and Sukkot and sees the appointed days as Rosh HaShana and Yom Kippur. In contrast, Ibn Ezra and many later Poskim citing Rabbeinu Tam, connect the verse above with that which precedes it, referring to the people going to war. Thus, for those rabbis, these special days actually commemorate the miraculous defeat of our enemies - days like Purim and Chanuka. Harav Yehoshua Ehrenberg, a former Chief Rabbi of Tel Aviv-Yaffa, consequently saw in the injunction to blow the trumpet on the days of rejoicing and the appointed days, a precedent to say Hallel, not only on these minor holidays but also on Yom Ha'atzma'ut (and Yom Yerushalayim).
In our days we have been privileged to witness the overt
hand of G-d saving us from the hands of our enemies. May we be blessed in
the near future to have many more reasons to say Hallel for such occasions.
Back to Basics, a Brief Description The "Mikdash Compound" was comprised of two large courtyards with adjacent buildings and chambers. The courtyard to the east was called the Ezrat Nashim, the "Court of the Women" but the Mizbei'ach (the altar) and the Bayit, the main Temple building (the "giant hall") were located in the larger western courtyard, the Azara,the "Temple Court". The Azara was divided into two parts. The much smaller part to the east was called the Ezrat Yisrael, the "Court of the Israelites". Unless a Yisrael had a valid reason (e.g. to offer a Korban), that was as far he could go. No one was permitted to enter the Mikdash compound unless they were in a state of ritual purity. The Ezrat Yisrael could be very crowded especially during the Shalosh Regalim, the three festivals when untold numbers of Am Yisrael came on pilgrimage. Masses of Olei Regel (pilgrims) waited patiently (?) in the Ezrat Yisrael with their sacrificial animals. There were no "seats and benches to sit on like a shul" because no one, including the Kohanim, were permitted to sit in the Azara, with the single exception of "kings from the House of David." Nor were there "carpets to prostrate on like, lehavdil, a mosque". The entire Mikdash compound was considered holy ground and everyone, Olei Regel and Kohanim alike, went barefoot. The whole point of putting something on the floor when we prostrate on Yom Kippur, is to differentiate between the shul which is not holy ground and the Beit HaMikdash which is holy ground. The Ezrat Yisrael was set off from much the much larger western portion of the Azara, the Ezrat Kohanim, the "Priest's Courtyard", by the Duchan, a step-like structure upon which the Levitical Choir stood. The Mizbei'ach and the Bayit were located in the Ezrat Kohanim, to the west of the Ezrat Yisrael. The Korbanot were offered from the early morning to the early afternoon. The first and last Korbanot of the day were the morning and afternoon Temidin which were completely burnt on the Mizbei'ach. (Only Korban Pesach was after the afternoon Tamid.) Once the morning Tamid was offered, the people were able to offer their own Korbanot. The Korbanot were divided into two groups, the Kodshei Kodashim, sacrifices of a higher level of sanctity, and Kodashim Kalim, sacrifices of a lower level of sanctity. The most well-known Kodshei Kodashim are the Olah and the Chatat. The Olah, the "burnt offering" or "elevating offering", was completely consumed on the altar. An Olah could be offered as a thanksgiving offering but it could also be offered as an atonement for inadvertently violating Mitzvot Asei. The most important Avoda associated with the Korbanot was the blood offering on the Mizbei'ach because that, together with repentance, is what effected atonement. A Chatat,a sin offering, expiated for sins committed inadvertently which, had they been done purposely, would have entailed the spiritual punishment of Kareit, "being cut off". Another Korban, which atoned for specific sins, was the Asham, the "guilt offering." Only part of the Chata'ot and Ashamot were burnt on the Mizbei'ach,the rest was given to the Kohanim to eat as part of the atonement process. "The Kohanim eat and the Ba'alei Hakorban, people who brought the Korban obtain forgiveness." Sh'lamim and the Korban Pesach were Kodashim Kalim, and unlike Kodshei Kodashim, could be slaughtered anywhere in the Azara. (The Kodshei Kodashim could be slaughtered only north of the Mizbei'- ach.) Sh'lamim were unique among all the Korbanot; part was burned on the Mizbei'ach, part was given to the Kohanim, and the rest was eaten by the Ba'alei Hakorban. They took the sacrificial meat home (Jerusalem only) and made a festive banquet inviting families and friends to join them. Once the Oleh Regel's personal Korban was offered, there really was no reason for him to remain. And since it was so crowded, it was in his interest to come early so he could leave relatively early.
The Bayit had two floors. The first floor was divided
into three parts. The entrance, leading into the Ulam ("entrance hall"), was
in the eastern side of the building. Further to the west was the Heichal,
the sanctuary. Part of the daily Avoda took place there; the Kohanim lit the
Menorah, offered Ketoret (incense) on the golden Mizbei'ach, as ordained in
the Torah. On Shabbat, new Lechem HaPanim, (the 12 loaves) were placed on
the Shulchan; what was removed was distributed among the Kohanim. With the
exception of Yom Kippur, the daily Avoda within the Bayit never varied. Non-Kohanim
were not permitted to enter the Bayit to view the proceedings. To the west
of the Heichal was Kodesh Hakodashim where only the Kohein Gadol was allowed
to enter during the Avoda of Yom Kippur. The highlight of the Avoda of Yom
Kippur was when the Kohein Gadol offered Ketoret in Kodesh HaKodashim. To
summarize. The Beit HaMikdash was just not a "big shul"; the Avoda of the
Beit HaMikdash was totally different from the "davening" in a Beit K'nesset.
Unlike the Avoda of the Mikdash, Kohanim had almost no special role to play
in the Beit Knesset service. And even though there was a Beit Knesset in the
Azara for the use of the Kohanim, and the Leviyim sang T'hilim while the
communal Olot were offered, the Avoda of the Mikdash, unlike the service of
the Beit K'nesset, was not marked by prayer. The Kohein sprinkling the
Ketoret upon the glowing coals on the Mizbach HaZahav did so in total
silence; he did not audibly recite a prayer of special supplication or even
say words of praise. Similarly, the lamps of the Menora were trimmed,
cleaned and then lit in silence. When the sacrificial animals were
slaughtered and the Kohanim received the blood, conveyed it to the
Mizbei'ach and performed the blood application, they chanted no prayers or
hymns. The Ba'alei Korban confessed sin and begged forgiveness but they did
not pray in the sense that we do today. While the Nisuch HaMayim - water
libation poured on the Mizbei'ach during Sukkot - was seen as a silent
prayer for rain, no one recited an audible prayer for rain. Nor is it
recorded that Kohanim prayed on behalf of the farmer who brought his Bikurim
to the Mikdash. They read with them the required P'sukim and afterwards
silently placed the fruit by the side of the Mizbei'ach. True, the Kohein
Gadol did say a "short prayer" on Yom Kippur but it was only after he had
exited the Kodesh Hakodashim. The author of the Letter of Aristeas, written
some 150 years before the destruction, notes the extreme awe felt by
visitors in the Mikdash because of the total silence of the ministering
Kohanim. Call your attention to v'hik-hal-TA. It is very easy to swallow the second HEI and say v'hikal-TA. It takes extra effort to pause very briefly after v'hik and then to say hal-TA. Call your attention to v'ha'mad-TA and v'ya-rad-TI. The SH'VA under the DALET in each is NACH, meaning it has no vowel sound at all. mad, rad. It is very common to give the DALET/SH'VA before a TAV a short vowel sound as if it were a SH'VA NA, which it is not. Takes practice. And we've got some of these in davening too, so don't think this is only a Baal Korei problem. E.g. in Sh'ma, we have va-a-vad-TEM.
Here's another "heads up" with verbs and their tenses. In
Bamidbar 9, we have the "report" of the first
annual celebration of Pesach with the bringing of the Korban Then in pasuk 5, the Torah tells us that they did it, V'Y'A'SU. The word YAASU is future tense and means "they will/shall do". With a VAV/SH'VA prefixed to the word, it remains future/command and means, "and they shall do". With a VAV/PATACH (and a DAGESH in the YUD), va-ya-a'SU, the word switches to past tense and means (and) they did. The rules for the tense-switching-VAV are different for past-future and future-past switches. For example, there is no accent shift with a future-past switch, as there is (in most cases) for the past-future switch.
Here's another B'HA-ALO-T'CHA pointer. The ASAFSUF were
the EIREV RAV, non-Jews who joined B'NEI YISRA'EL when we left Egypt. This
word appears only once in Tanach, in this week's sedra. v'ha-saf-SUF. The
ALEF is not heard at all (it has no vowel), so the word is pronounced
v'ha-saf-SUF (not v'ha-a-saf-SUF).
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972-2-5660156 for the attention of The Travel Desk or email to tiyul@israelcenter.co.il Logic says – "It's ridiculous to plant, soon everything will fall apart, our investment will be lost….".
But values, hearts and faith say otherwise: As we do every year, we will believe and plant, believe and plant." But – how? The banks and partners that used to extend credit have vanished. No one is backing the farmers. They are alone. With this situation in mind, Gush Katif residents generated the idea of turning to the wider public to request support. If every family mobilizes to finance loans for the farmers, to enable them to plant as they always do – then, if the expulsion degree is averted, God willing, the harvest will be sold and the money will be returned. If, God forbid, the worst happens, the loans will be re-classified as donations. Keren Ma'amin Vezorea is asking families to join the farmers' as "partners", by lending 1000š ($250). Remarkably, there has been an overwhelming response.
A gentleman from Ma'ale Adumim gave 100,000š – which, we
learned, is his pension! Moving from community to community, we sense faith and resoluteness everywhere. People say, "If they stand firm, there is a chance that we will win; but if they topple, God forbid, all is lost". This is the time to let our brothers know that we are behind them, that we will not abandon them at this ominous time. All of us, together, will believe and plant. The government expects us to go – but that's an idea that goes nowhere. Instead, Gush Katif will flower and grow green. To make a real difference, the Fund needs 20 million shekel as soon as possible. So far, the public has given over 3 million shekel; but collecting the rest is urgent. This past week, the first loans were given to farmers who grow tomatoes and peppers. No less important than money, they have received hope. They can lift their heads with pride and with the faith and knowledge that we are behind them.
Please join us in this enormous endeavor! [The
Parshat B'ha-alo-t'cha Homepage]
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