Shabbat Parshat Acharei-K'doshim This Shabbat is the 215th day (of 354); the 31st Shabbat (of 50) of 5766 HALACHIC TIMES Note: When Israel switches to Summer time (DST), we include in the Candle lighting chart the earliest time one may light candles, in addition to the "official" time to light. This is useful to those who "take Shabbat early" Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute. WORD OF THE MONTH The molad of Iyar was early Friday morning of the first day of Rosh Chodesh. Minimum time to the first opportunity to say Kiddush L’vana is 3 full days (or 7, according to the other practice). That means MON morning (or FRI) morning. Therefore, first op for KL this month is Monday night, May 1 for Minhag Yerushalayim or Friday night - no, Motza’ei Shabbat Emor, for the 7-day people. LEAD TIDBIT The first part of this week’s double sedra focuses upon the Avoda (service) of the most special of days in the Mikdash - Yom Kippur. And this command is followed (and preceded) by many, many mitzvot that once again detail the chapter-headings that are the Ten Commandments. If in the Big Ten it suffices with two words - LO TIGNOV (Thou shalt not steal - 4 words in English), it is in K’doshim that we find not to steal, not to deal falsely with one another, not to lie, not to rob, not to defraud, not even to delay the paying of wages. So too do we find in K’doshim and the second half of Acharei, expansions and interactions of and among all of the Aseret HaDibrot, and more. G-d’s opening statement at Sinai of ANOCHI HASHEM... is echoed repeatedly throughout the Torah, but no where as often and obvious as in Parshiyot Acharei and K’doshim. The phrase ANI HASHEM, by itself or as ANI HASHEM ELOKEICHEM occurs 26 times in this double sedra. 26 just happens to be the numeric value of G-d’s name. Coincidence? (Is there such a thing as coincidence?) BTW, among the 26 occurrences of ANI HASHEM, half of them are followed by the word ELOKEICHEM. That makes 13, with is the g’matriya of ECHAD. One last word. The challenge/command to be holy cannot be accomplished by only “going through the motions” of mitzva observance. One’s attitude, enthusiasm, commitment, and passion for G-d, Torah and Mitzvot play a major role in our quest for K’dusha. Achrei-K'doshim STATS K'doshim's 51 mitzvot earn it 5th place on the Mitzva Chart. But if we take into account sedra size, it rises to first place, by far. Let's create a statistic to illustrate this. There are 613 mitzvot in the Torah. The Torah has 245 columns. (Variable, but we'll use 245 columns of 42 lines each. The average number of Mitzvot per column (M/C) is about 2.5. Vayikra the book has 247 mitzvot, with a Mitzva density of 6.75 M/C. That's the most for a book. Ki Teitzei with 74 mitvot has 14.6 M/C. That beats Emor and Mishpatim which have 12.3 and 12.0 respectively. B'har is the only other sedra with a M/C greater than 10. K'doshim averages 19.65 M/C! Aliya-by-Aliya Sedra Summary [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya -17+7 p'sukim - 16:1-24 Before the Service is described, kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there [184,L68 16:2]. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.) The entire Yom Kippur service, with all of its details, constitutes one mitzva [185,A49 16:3]. Aharon is to take a bull as a sin-offering and a ram as a burnt-offering. He is to wear his special garments (the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies). The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim. Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the scapegoat. SDT There are two very different styles of sin - rejecting what G-d says and distancing oneself from Him, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into the Kodshei Kodashim, and the other being sent completely away from the Beit HaMikdash. Both goats were identical. The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering when the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading. This next portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel. His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Oversimplified, to be sure, but there is a point here.) Levi - Second Aliya - 10+7 p'sukim - 16:34-17:7 [P> 17:1 (16)] It is forbidden to slaughter an animal that is to be offered as a korban, outside the area of the Beit HaMikdash [186,L90 17:3]. It is similarly forbidden to slaughter an animal for personal use within the precincts of the Temple. A korban slaughtered outside is invalid and must be burned, "personal" meat inside is likewise forbidden. Both are wasteful, hence sinful, acts which the Torah implies are akin to "bloodshed". Shlishi - Third Aliya - 14+16 p'sukim - 17:8-18:21 When one slaughters a bird or a "wild" animal (e.g. deer, wild goat — as opposed to the domesticated farm animal for which this mitzva does not apply), it is required to cover the first amount of blood with "dust" (sand, sawdust, etc.) [187,A147 17:13]. The prohibitions relating to blood are repeated and stressed. Blood of korbanot goes on the Altar as an atonement; blood of animals that are not eligible for korbanot must be covered. In our "everyday" experience, when a cow is slaughtered for food, the blood of the Sh'chita is not covered. When chickens are slaughtered, the additional mitzva of covering the blood (additional to the mitzva of Sh'chita) applies. It is forbidden to slaughter a chicken without covering the first gush of blood with sand or sawdust. [P> 18:1 (5)] Chapter 18 contains the many forbidden sexual relationships. First there is a general warning against copying the negative practices of Egypt (whence we came) and those of the peoples of Canaan (to where we are going). We have only to follow the laws and statues of G-d and live by them. SDT From the term V'CHAI BAHEM, "and live by them", we are taught two important concepts. Judaism is not just a religion; it is a way of life. Furthermore, this pasuk is (one of) the source(s) of the concept that many mitzvot are to LIVE by, not to die by, in other words, that for most mitzvot, we may violate them if it means saving a life (including our own). [S> 18:6 (1)] It is prohibited to be intimate with any of the forbidden relations [188,L353 18:6]. [S> 18:7 (1)] Homosexual relations are forbidden with one's father [189, L351 18:7] [189], (in addition to the general prohibition of homosexual conduct). One may not have sexual relations with his mother [190,L330 18:7] [S> 18:8 (1)] his father's wife (even if she is not his mother) [191,L331 18:8] [S> 18:9 (1)] his sister (from same father or mother or both) [192,L332 18:9] [S> 18:10 (1)] his granddaughter from a son [193,L334 18:10] or from a daughter [194,L335 18:10], his daughter [195,L336 18:10] This last prohibition is derived by KAL VACHOMER, the logical reasoning that works like this: If a man is forbidden to have relations with his grand- daughter, how much more so is he forbidden to his daughter. This is significant by being a full-fledged prohibition in the Torah that has no direct wording to point to, but is derived by one of the methods that connects the Oral Laws with the Written Word. It is as if G-d commanded this mitzva specifically this way, rather than spelling out the prohibition, as all the others are, in order to teach us that this prohibition is in no way less than all the others. [S> 18:11 (1)] The Torah singles out the daughter of one's father's wife and forbids relations with her [196,L333 18:10] although she is his sister, already being forbidden to him by mitzva #192. (Notice than in Rambam's count, sister and this prohibition, which is also sister, are consecutive.) There are different opinions as to the significance and ramifications of this "seemingly" extraneous prohibition. This prohibition is definitely not a father's wife's daughter that is not a child of the father, what in today's terminology is a step-sister, because halachically there is no prohibition in that case. [S> 18:12 (1)] One may not have relations with his paternal aunt [197,L340 18:12], [S> 18:13 (1)] nor his maternal aunt [198,L341 18:13], [S> 18:14 (1)] nor may a man have homosexual relations with his uncle [199,L352 18:14] nor may he have relations with his uncle's wife [200, L342 18:14]. [S> 18:15 (1)] One may not have relations with his daughter-in-law [201,L343 18:15], [S> 18:16 (1)] his brother's wife [202,L344 18:16] (except for the unique circumstances of YIBUM). [S> 18:17 (14)] A man is forbidden to have relations with his wife's mother or daughter [203,L337 18:17], or her grandmother or granddaughter from son or daughter [204,205;L338,339 18:17]. A man may not have relations with his wife's sister, during the wife's lifetime - even if he divorced her first [206, L345 18:18]. Relations with a woman in a state of NIDA is forbidden [207, L346 18:19]. Relations with a married woman is forbidden. (This prohibition is counted elsewhere, but restated here with all the other forbidden relationships. R'vi'i - Fourth Aliya - 9+19 p'sukim - 18:22-19:14 For you further edification: The Aliya arrangement of the seven pairs of combined sedras are all different. Acharei & K'doshim are the neatest pair, with each of the seven Aliyot being made up of two Aliyot from the single sedras. Homosexual acts are forbidden [209, L350 18:22]. Sexual behavior with animals is forbidden for men, women [210,211;L348,349 18:23]. Note: In addition to the Torah's prohibitions, there are many other relations that the Sages forbid in the spirit of the Torah's prohibitions. One must revere his parents [212, A211 19:3], yet keep the Shabbat, meaning (among other things) that if one's parents tell him to violate the Shabbat (or any other mitzva - Torah ordained or rabbinic), he may not listen to them. (Neither may he be disrespectful in his refusal to obey.) Parents and their children are all commanded by G-d to keep the Shabbat (and all mitzvot). We may not "turn towards" idolatry in thought or words [213,L10 19:4] nor may we make idols [214,L3 19:4]. This specifically prohibits making idols for others. Both these mitzvot are among the many that are designed to keep the Jew far away from idol worship. Korbanot must be offered in the Beit HaMikdash in a proper and pleasing manner. Specifically, one must keep to the time limits presented for eating sacred meat [215,L131 19:8]. Violation carries a death penalty from heaven. Stealing [224,L244 19:11], denying holding that which belongs to someone else [225,L248 19:11], and swearing to that effect [226,L249 19:11] are all forbidden. Swearing falsely [227,L61 19:12] is forbidden. Two observations: "A" lent his laptop to "B" and later B denies that he has A's laptop, and then swears (in Beit Din, let's say) that he doesn't have it. One might think that there are two violations here. But actually, there are three. Mitzva [226] overlaps both [225] and [227]. Second observation: Swearing falsely is different from swearing in vain. Both are serious prohibitions. Take the following example as an interesting distinction between the two. If some- one swears (with G-d's name) that a banana is an apple, that is NOT a false oath; it is an oath in vain. Of course, it is not true that the banana is an apple, but everyone knows that and can see it for himself. The oath did not falsely convince anyone that it was an apple. Such an oath is a frivolous misuse of G-d's name and the sanctity of an oath and is a violation of "Thou shalt not take G-d's name in vain". A false oath is one that people accept as truth, since they have no first-hand knowledge of the issue. When the lie deceives others, then there is falsehood. That the Torah says one who swears falsely disgraces G-d's name by doing so, is echoed by Rambam when he distinguishes between "serious" sins and "light" sins. Rambam puts into the serious category all sins that carry a death penalty... and swearing falsely. So destructive are false and vain oaths to the underpinnings of society, that it is placed with the capital offenses. Withholding someone's property [228, L247 19:13], robbery [229,L245 19:13], and delaying payment of a laborer [230,L238 19:13] are prohibited. Most people would probably rationalize the situation and not consider delaying payment as a form of theft. The Torah implies that one is (can be?) as serious as the other. It is forbidden to curse a fellow Jew [231,L317 19:14]; and one may not place a stumbling block before the blind [232,L299 19:14], meaning [not exclusively] that one may not mislead or entrap others. Care must be taken not to mislead anyone, even inadvertently. This can include stretching the truth or saying something that is not actually a lie, but it will convey to others that which is not really so. (Helping someone do the wrong thing is part of this prohibition - even if the other knows what he's doing and wants to do it.) Chamishi - Fifth Aliya - 8+10 p'sukim - 19:15-32 Technically, this positive command is directed to the judges and courts. However, the individual Jew must draw from these mitzvot the importance of being fair, and apply some of these rules on an informal basis, to everyday life. Most people find them- selves in the position of judge in many family, business, and social situations. Neither gossip nor slander (regardless of whether what you say is true or false) [236,L301 19:16]; do not stand by while your fellow is in danger of life, limb, or property [237,L297 19:16]. Do not hate your fellow Jew in your heart [238,L302 19:17]; reproach SENSITIVELY your fellow [239,A205 19:17] being careful to avoid embarrassing him [240,L303 19:17] (even while reproaching him). How much more so is it a terrible sin to embarrass people in "ordinary" circumstances. Do not take revenge [241,L304 19:18] nor bear a grudge [242,L305 19:18]; "Love thy neighbor..." [243,A206 19:18] Notice the constant reminder: "I am G-d", or words to that effect. Being nice to others is not just nice; it is part of Torah and the fulfillment of G-d's commandments. Next we find the complicated issue of the atonement for improper relations with a maidservant who is partially freed and partially still a slave. Protect your daughters from loose behavior. Keep the Shabbat and respect the place of the Mikdash (even when no Beit HaMikdash stands there) [254,A21 19:30]. Ov and Yid'oni (mediums and wizards) are forbidden [255,256; L8,9 19:31]. One must rise and otherwise respect the elderly and Torah scholars [257,A209 19:32]. This last parsha is presented here as one paragraph to give the flavor of the way these mitzvot "fly at you" without the parsha-breaks you might expect. One gets the feeling that there is something holding these diverse mitzvot together. K'doshim Tih'yu, Be Holy, perhaps. Shishi - Sixth Aliya -5+7 p'sukim - 19:33-20:7 [P> 20:1 (27)] The punishment for Molech (a perverse idolatrous practice involving child-sacrifice) is death by stoning. G-d will cut off the one who serves Molech. If society does not punish the violator, G-d will. So too for the practice of Ov and Yid'oni. Sanctify yourself and be holy. Sh'vi'i - Seventh Aliya - 15+5 p'sukim - 20:8-27 Cursing one's parents, even after their deaths, is forbidden [260,L318 20:9], a capital offense. The Torah reiterates the forbidden relationships that were presented at the end of Acharei. They are all capital offenses. The specific death penalties vary, but it is in this context that Rambam learns the command to Sanhedrin to carry out the punishment of "internal burning" when called for [261,A208 20:14]. Rambam holds that each of the four death penalties is counted separately among the 613 mitzvot. (Ramban considers them all part of one mitzva.) It is forbidden to follow the practices of the nations amongst whom we find ourselves [262,L30 20:23]. This ISUR applies to idolatrous practices, immoral acts, and that which has no apparent reason. IOW, there is no prohibition of following a non-Jewish practice that is reasonable and constructive and not forbidden for any other reason. In order to inherit the land of Israel, we must not behave in the abominable ways of nations who preceded us. We must distinguish between kosher and non-kosher animals (and life-styles); we must be holy and distinct from others. We are not automatically different from anyone else. Torah makes us different. Torah gives us our unique identities. Every Jew must play a dual role. We are each individuals and we are part of Klal Yisrael. We are exhorted to keep the Torah as individuals, but we are also "advised" to be faithful to G-d so that tragedies will not happen to the People of Israel as a whole. Ov & Yid'oni are punished by stoning. Maftir is the final 3 p'sukim. They make a powerful summary of all the mitzvot of Acharei-K'doshim. There is a repeat of the command to be holy, and the reason: that G-d is holy. And we find G-d's promise that He will keep us apart from the other nations, to be His. Rather than being its own mitzva, K'DOSHIM TIHYU is like a VAT on all mitzvot. It's the extra kavana, effort, attitude that makes mitzvot shine. Haftara - 9 p'sukim -Amos 9:7-15 Very short haftara THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean It was held that they should not go to the civil authorities. Rather the Rabbis should handle the matter themselves. As long as there was no reason to think that the Rabbinic court could not handle the matter, they should attempt to handle it and not invoke the jurisdiction of the secular courts. ven if the secular courts would follow halachic precedent, it is forbidden to go to these courts. He cites Shulhan Aruch Choshen Mishpat 26, without setting forth its provisions. I will set forth some of its provisions as follows: There it states that it is prohibited to invoke the jurisdiction of the Gentile courts to settle a dispute. Employing Gentile courts rejects the entire Torah Beth Din system. The prohibition extends even to those places where the Gentile law is similar to or even the same as halacha. The prohibition applies even if both parties agree to use the Gentile courts. The prohibition applies even if they had prior binding agreements to go to those courts. The prohibition applies even if their agreement agreeing to go to the secular courts provided for penalties if one of the parties refused to go. The penalties will not be enforced by the Beth Din. However, if the money paid as the penalty was to be given to charity, the agreement would not be enforced but the penalty to charity would be. The prohibition applies even if the judges of the Gentile courts are Jews. Every effort should be made by the friends of the litigants and by the Jewish community at large to avoid the litigants resorting to the Gentile courts. If a person invokes the jurisdiction of the Gentile courts and loses his case there, he may no longer commence an action in Beth Din. (There is also an opinion to the contrary that permits the Beth Din to hear his claims.) If the litigation in the Gentile court is discontinued before a final decision is reached there, then the action may be recommenced in a Beth Din if the plaintiff reimburses all the defendant’s expenses in the Gentile court, and upon such other terms and conditions as the Beth Din deems appropriate. There is an opinion that if the decision in the Gentile court is appealable and the time to appeal has not expired, the decision is not deemed to be final and the action may still be brought to Beth Din. The defendant is not precluded from instituting an action in the Beth Din even if he has appeared in the plaintiff’s action in the Gentile court. If a party invokes the jurisdiction of the Gentile courts and obtains a judgment larger than the one that he might have won in a Beth Din, then the overage must be returned to the defendant. He must also reimburse all the defendant’s litigation expenses. All that has been said notwithstanding, if two Jews do go to the Gentile courts, then the decision of the court will be recognized. The winning party’s penance for having gone to the Gentile courts should be compliance with the provisions of this paragraph. That which has been paid by the losing party to the winning party in the Gentile court is not considered unlawfully acquired property in the hands of the winning party. There are times that the Beth Din will give a party to litigation the right to invoke the jurisdiction of the secular courts. For example, the plaintiff commenced an action in Beth Din and the defendant has disregarded many summonses to appear before the Beth Din. There is authority that the summons to appear in Beth Din must be personally served upon the defendant by two persons who can testify that he was served, and he still refuses to come to Beth Din. If the defendant appears and asks for additional time to plead then he is certainly not a recalcitrant defendant. imilarly if the defendant states that he wishes to select a different Beth Din, in those situations where he may do so, he is not a recalcitrant defendant. The majority of authorities hold that if a community has appointed a lone person to be its judge, then his authority in granting permission to the plaintiff to invoke the Gentile courts is the same as that of Beth Din of three judges. If a plaintiff has a claim against a powerful person and the Beth Din is powerless to compel the defendant to appear before it, then the plaintiff must nevertheless commence an action before the Beth Din. If the defendant fails to appear, the Beth Din will give permission to the plaintiff to sue in the Gentile courts. Some authorities hold that permission will be granted only if the plaintiff is able to show to the Beth Din that he has a good case that is winnable. If Beth Din is not convinced that he is entitled to win the case, then they will refuse him permission to go to the secular courts. If Beth Din is convinced that he will surely win the case in the Gentile court, they may assist him in the Gentile court and may instruct witnesses to testify there on behalf of the plaintiff. If a party has obtained a judgment in the Beth Din and the other party refuses to abide by the terms of the judgment, then the winning party may apply to the Beth Din for permission to apply to the Gentile court to enforce the judgment or to commence his case anew there. If the parties to the litigation ask the Beth Din to decide the case according to the Gentile law, Beth Din may do so, if it does not transgress Jewish law. This would be the case where, for example, a Jew purchased a promissory note from a Gentile that provided that any dispute concerning the promissory note be brought to the Gentile court. Assuming that the Gentile court would give a more favorable result to the holder of the note than would a Beth Din, the holder of the note can insist that the Beth Din apply the Gentile law. Another example would be (when I was practicing law, I was involved in this type of case) a case in which a woman would not inherit property under halacha but would under Gentile law. If the property has been left to her by her deceased husband, the Beth Din will instruct the heirs who would have inherited under halacha to effect a compromise with her. The subject matter of this lesson is more fully discussed in volume I chapter 26 of A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores. Questions to quint@inter.net.il TANACH "Amalek in his TUM’A is the opposite of Yaakov's K’DUSHA. His very name reflects this essential TUM’A, since it is derived from deviousness and crooked - AKAKAL, whereas Yaakov is Yisrael and Yeshurun, both meaning straight and correct; even as we read, "You show truth to Yaakov" (Micha 7:20). In contrast, Amalek is thoroughly falsehood and concealment. [The punishment for falsifying weights and measures that is always done in secret is attacks by our enemies (Devarim 25:13-16, Rashi, explaining the sequence of the commandment to wipe out Amalek following that of just weights)]. Our sages taught that Amalek stood outside the Clouds of Glory that surrounded Israel in the Wilderness and announced out that he came to trade with them, when his real purpose was war" (Avnei Nezer). This falsehood and concealment was inherited from his grandfather, Eisav and bequeathed to his descendant Haman. After the episode of Yitschak's blessings, Eisav said secretly, "in his heart", that he would kill Yaakov. Haman too, concealing his intentions, said in his heart that there was nobody else that Achasverosh would desire to honor than himself. Eisav is likened by Chazal to the CHAZIR, who sleeps with its leg outstretched so that the sign of kasrut, the cloven hoof is visible to all, but with its mouth closed, hiding that it does not chew the cud, the other sign of kashrut. "When Yaakov was making his way to Eretz Yisrael, Eisav traveled all the way from Se’ir to do battle with him. So did Amalek come from afar to make a sneak attack on the stragglers on the edge of Israel's encampment" (Mechilta, Beshalach). Both Amalek and Yaakov had the MIDA of DA’AT, the ability to know the value of one’s self, yet simultaneously how far removed one is from Hashem. We see this ability in Moshe, who even though he built the Mishkan, nevertheless held himself apart from its holiness and only went there when he was summoned. However, Amalek used his DA’AT to spread spiritual coldness, despair and the equating of one’s self with negativism; his humility leading to nihilism and ultimately to nothingness. In regard to Amalek it is written, ASHER KORCHA, coldness, that is the absence of wonderment, ecstasy and spiritual fulfillment. His DA'AT does not bring with it the power, sovereignty and striving to control and master one's thoughts and passions, but rather arrogance and cheekiness, while his humbleness brings nihilism and despair, rather than a desire to draw closer to Hashem. So his DA'AT is the very converse of Ya'akov's. "Israel was commanded three mitzvot to be observed when they entered the Land; to appoint a king, to eradicate the memory of Amalek, and to build the Bet Hamikdash" (Sanhedrin 20b). First, the appointment of a king, then afterwards, war with Amalek and finally a House for G-d. This sequence was observed - king: Moshe, Shaul, Mordechai; war against Amalek: Yehoshua, Shaul, and David, and in the days of Purim; and then the Mishkan, Bayit Rishon and Bayit Sheni. "Eretz Yisrael is the trait of submission and modesty and the entry of Israel into the land created in them a desire to submit them- selves to Hashem and to draw close to Him. A king is rule and majesty, yet he is the heart of Israel, so he induces in them the trait of power and sovereignty to control and rule over their desires and emotions, while simultaneously submitting themselves to Hashem. Therefore, in order to be able to overcome the two traits of Amalek that are the essence of variance with those of Ya'akov and to transform them from TUM'A to K'DUSHA, the eradication of Amalek had to be preceded by the entry of Israel into the Promised Land and the appointment of a king. Furthermore, the Throne of Hashem is not complete as long as Amalek exists since he (Amalek) does not believe that Hashem intervenes in the affairs of mankind, and thereby separates Israel from Hashem. Therefore the building of a House for G-d that will be a meeting place between us and Him, can only take place after Amalek is destroyed. We still need to appreciate why the Purim reading concerning the war with Amalek (Shmot 17:8-16) should have to be preceded by Parshat Zachor. Aharon required the sprinkling of the blood and of the oil, whereas the Mishkan, its vessels and its utensils did not require sprinkling of blood at all. The oil symbolizes CHESED that draws people to K'DUSHA, and the blood, DIN that leads Israel from unholy things. CHESED creates love that in turn creates anger against that which disturbs K'DUSHA; the greater the love for the Divine, the greater will be the abhorrence of any one that comes to destroy or disturb it. So it is fitting to kindle the anger and the abhorrence against Amalek from the Shabbat before Purim, since Shabbat is the day of Israel's love of their Father in Heaven and as a result the hatred for Amalek and the desire for his eradication will grow" (Shem Mi Shmuel). Zecher Amalek: Our Torah presents a picture of Israel as a nation that avoids harming any of G-d's creatures and therefore observes the purest honesty in all dealings with our fellow-men. Amalek is the personification of an opposing philosophy, a continuation of the legacy of Nimrod, who sought to find renown by the force of arms, to the destruction of humanity. They used their power to pounce upon the stragglers, the weakest of the weak without mercy, to meet their plight with scornful mishandling. So long as humanity covers the heroes of the sword with glory; so long as those who throttle and murder the happiness of mankind are not buried in oblivion, so long will the generations desire to emulate these 'great ones' of violence and force. Only when the divine laws of morality have become the sole criterion of greatness, the demands of morality grow in proportion to the status and power of the great, and no lapse of morality is excused, only then will the reign of Amalek cease forever" (Rabbi Hirsch). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Someone made a standard Birkat HaGomel because his young grandchild was saved from danger without his father being aware. Does one make HaGomel on behalf of a child? A: Regarding a question on some- thing that already happened, we like to consider the matter from two perspectives: what is best to do if the matter arises again and if what was done appears to be less than optimal, can we legitimize it, after the fact? The first question is whether Birkat HaGomel applies to a katan (minor) who is old enough to perform mitzvot. The Maharam Mintz (5, accepted by the Magen Avraham, introduction to 219) says that it is inappropriate because of the beracha’s language. We say “…hagomel l’chayavim tovot (Who does favors for those who deserve punishment)." In other words, the one who makes the beracha acknowledges that had the danger been actualized, it would have been Divinely just because of his sins. However, a child is not culpable, and it is improper for him to suggest that it is his father who was guilty. The Maharam Mintz also did not expect the father to recite the beracha because it is far from clear that a tragedy, Heaven forbid, would have been his fault. Note that in our gemaras, HaGomel’s text omits the word, chayavim. Nevertheless, the Maharam Mintz did not deem it possible to alter the beracha’s form to give thanks while avoiding the issue of culpability. Despite the existence of dissenting opinions, the consensus of poskim is to not require a child who is saved to make a beracha (Mishna Berura 219:3) and even to discourage it (see Tzitz Eliezer XIV, 20). Furthermore, you refer to a child who is too young to be obligated, and the poskim do not obligate anyone in his stead. Realize that Birkat HaGomel is modeled after the Korban Toda (sacrifice of thanksgiving). Beyond specific halachic obligations, there are various ways to show thanks to Hashem. These include making a seudat hoda’a (meal of thanks) and giving tzedaka, which are appropriate here. On the other hand, some may feel a lack of fulfillment or fear a bad omen if no one recites HaGomel. It is not always wise to argue with people who feel this way. Thus, let us see if a voluntary beracha is possible. The gemara (Berachot 54b) tells that when Rav Yehuda recovered from illness, disciples who visited him noted their gratitude to Hashem for returning Rav Yehuda to them without using the HaGomel formula. Rav Yehuda responded that (as he had answered Amen) he was exempted from reciting HaGomel. The Rosh (cited by the Tur, Orach Chayim 219) explains that people other than the one who was saved are permitted to make a beracha. The Beit Yosef (ad loc.) does cite the Rashba that this is an exception for disciples regarding their rebbe. (Rav Ovadya Yosef, Yechave Da’at II, 25 thus rules that others should not recite HaGomel on behalf of those saved from Entebbe.) However, Ashkenazim should note that the Rama (OC 219:4) says that anyone who feels the happiness may make the beracha. The Mishna Berura (219:17) assumes that this is so even if the one who was saved is not present (or is too young to understand). While one should not make a rule of making berachot for others, one can justify the grandfather you mention. Admittedly, we saw that it is not clear one should change the beracha’s text However, one who makes HaGomel for others should ostensibly omit, “chayavim”, to avoid implicating others (Sha’ar Hatziyun 219:13). He also should change the text (composed in first person) and indicate who was saved (Mishna Berura, ibid.). However, there is some logic to keeping the standard text. The Taz (ad loc.:3) suggests that only one who feels the joy of the other’s salvation may make HaGomel. We then consider it that he is thanking Hashem on his own behalf for saving someone close to him. Therefore, he says, talk of culpability can refer to the blesser. In the same vein, use of the first person in describing the favor bestowed can also be justified. Thus, while not recommending the course of action taken, we need not reject it either. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) Midrash Rabba suggests an answer. The Midrash points out that the Kohen Gadol had to enter the holy place with, as the Midrash puts it, "bundles of mitzvot". Each "bundle" is a quote from Scripture which uses the word ZOT, "this." With each ZOT did Aharon enter the holy place to show God that the Jewish people merit forgiveness. The Midrash quotes verses which show that the word ZOT alludes to Torah, to circumcision, to Shabbat, and to many other meritorious activities of the Jewish people. Among all of the wonderful entities which will help G-d forgive the Jews is "Zot Yerushalayim", "this is Jerusalem", a quote from the prophet Yechezkel (5:5). Certainly through the merit of Jerusalem should the Jewish people be forgiven! But a closer look at the context of this phrase is puzzling. The full verse reads: "Thus says God: This is Jerusalem; I have set her in the midst of the nations, and countries are round about her." Why is this a verse about Jerusalem that will convince God to forgive us for our sins? Rashi solves the problem with his succinct comment on the verse: "In the middle of the world." In order for us - as a nation and as individual Jews - to retain our moral compass and our authentic identity, Jerusalem must be the center of our world. It is not only a wonderful place to visit or an important historical location; it is the focal point of our universe. How fitting is it, then, that when the Kohen Gadol entered (and will yet enter!) the holy place, Jerusalem itself pleaded our case, for we have made it the center of our existence. TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah [4] A Touch of Wisdom, A Touch of Wit [5] Parsha Points to Ponder - ACHAREI-K’DOSHIM THESE ARE THE ANSWERS 1) The Sfat Emet teaches that the introductory words come to forbid actions not mentioned in the list of prohibited activities which follows. The Torah is teaching that even when it comes to permissible activities, one must make sure not to follow in the ways of the cultures around us and to maintain our unique Jewish culture and identity. 2) The Ktav Sofer answers that this comes to teach that the command to fear one's parents doesn't only apply to the years when one is dependent on parents and in their domain. Even when one is an ISH - a grown adult, the command still applies. 3) Rav Yisrael Salanter explains that the ET comes to include the person himself. We tend to be ready to rebuke others for their flaws and improper actions and overlook the need to be critical of ourselves. Included in the command is the responsibility to rebuke oneself as well. Parsha Points to Ponder is prepared by Rabbi Dov Lipman Mashgiach Ruchani, Yeshivat Yesodei HaTorah in Bet Shemesh, author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be republished by Feldheim - ppp@israelcenter.co.il [6] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il Wheat and Barley Salad [7] MicroUlpan Do you know your polygons? M'TZULAIM, Triangle M'SHULASH; quadrilateral M'RUBA, pentagon M'CHUMASH, ; hexagon M'SHUSHE, octagon M'TUMAN. Among the quadrilaterals are the square RIBUA, rectangle MALBEN, parallelogram MAKBILIT; rhombus M'UYAN; and more. [8] Torah from Nature [9] Pirkei Avot [10] Divrei Menachem Towards Better Davening and Torah Reading SHEYIBANEH BEIT HAMIKDASH... The Cracked Mizbei'ach - A Story of the Future The receipt of this email inspired me to give my old friend Meir Hakohein, "Mikdash trouble shooter", a call that happily led to him inviting us over. It was always a pleasure visiting Meir and his gracious wife Yehudit. We would sit on their spacious veranda in the Upper City (aka "the Jewish Quarter") and eagerly drink in the most spectacular view in the world - the restored Beit Mikdash. We would feast our eyes on the gold and white form of the Bayit - the main structure of the Beit HaBechira - the Chosen House. Massive and magnificent, it soared high above the sacred complex of walls, courtyards, chambers, and columned porticos. "You know", Meir opened, "when the wind is right, we can actually hear the Leviyim and smell the Rei'ach Nicho'ach - the "sweet savor" - of the Korbanot from our Mirpeset. Why, we can even smell the Ketoret. Do you remember the Gemara? 'R. Eleazar ben Diglai used to say, "My father's house kept goats in the mountain of Machwar (east of the Dead Sea) and they used to sneeze from the smell of the compounding of the incense' (Yoma 39b)." I smiled. I did remember it. As we sat under the stars that hung over Yerushalayim like clusters of luminous grapes waiting to be picked, there was a soft breeze whispering in the verdant olive trees. It was eerie but at that very moment, I could have sworn that I did smell the perfumed fragrance of the Ketoret. It was then that Meir Hakohein, a veritable encyclopedia of Mikdash lore, began his story. "At the conclusion of every Aliyat Regel, after everyone returned home, the Bedek HaBayit Committee goes over the physical plant of the Mikdash with a fine-tooth comb to make sure that nothing was damaged. Five years ago, they found a loose stone in the Azara floor. If a Kohein had performed the Avoda while standing on that stone, it would have invalidated it. Fortunately, the loose stone was behind the Bayit in a corner, so there was no real problem. This year however, after a thorough inspection of the Mizbei'ach, they were surprised to find that three stones had developed tiny cracks. They immediately called the members of the Sanhedrin's" Mikdash Maintenance Committee", who are delegated to give Halachic guidance when questions like this arise. "If the Mizbei'ach is damaged, all sacrifices slaughtered there - in the Azara - are unfit" (Zevachim 59a). The construction or repair of the Mizbei'ach presents particular problems because iron tools are not permitted to be used in its construction (Sh'mot 20:25, D'varim 27:5). In fact, iron was forbidden to touch the very stones of the Mizbei'ach! "For iron was created to shorten man's days, while the Mizbei'ach was created to prolong man's days. What shortens man's life may not be rightly lifted up against what lengthens life." Ifiron did touch the Mizbei'ach stones, the Mizbei'ach would be disqualified. For this reason, an iron trowel was not used for re-plastering the Mizbei'ach (Midot 3:4)." "The Tanach gives an account of the building of Bayit Rishon. Constructed by King Solomon over four centuries after the completion of the Mishkan, I Melachim 6:7 reads, "For the house when it was in building, was made of stone made ready at the quarry; and there was neither hammer nor axe nor any tool of iron heard in the house while it was being built." We know that that the stones used to construct the Mikdash were hewn (I Melachim 5: 31), but they were cut to size at the quarry, not at the actual building site. They chiseled the stones to be used in the Mikdash exactly to size in the quarry and only then transported them to the building site (as per the opinion of R. Nechemia, Sotah 48b)." Sipping orange juice, Meir Hakohein continued, "The Torah's prohibition forbidding the building of the Mizbei'ach with hewn stones was expanded to include the entire Beit Hamikdash, but only partially. It was forbidden for iron to come into contact with the stones in the Mikdash area but not in the quarry. nd so the Rambam rules" (Hilchot Beit HaBechira 1:8). Shaking his head with admiration, Meir added, "Incidentally, one can only wonder at the skill of the engineers and masons who shaped the stones and were able to implement the specifications of the architectural drawings and plans with such exactitude at the quarry. 'All' that remained was 'merely' to fit the various elements together at the building site like a giant puzzle without recourse to iron tools. However, the Mizbei'ach was different. It made no difference whether the stones were touched by iron in the quarry, while being transported or in the Mikdash itself. The prohibition was all-encompassing. No iron. Period! The Mishna reads, "Both the stones of the ramp and the stones of the Mizbei'ach were (taken) from the valley of Beit Kerem where they were quarried from below virgin soil and brought up from there as whole stones upon which no tool of iron had been 'lifted' up." (Beit Kerem was a city in Judah 7 miles southeast of Beit Lechem. "The stones brought from there were smooth without defects." Midot 3:4, Tif'eret Yisrael 34). The Rambam suggests raising them up from the bottom of the sea" (ibid. 1:14). "Anyway, when the "Mikdash Maintenance Committee" arrived, the Kohanim showed them the cracks in the Mizbei'ach. The Sages from the Committee just about needed a magnifying glass to see them! It was a real sight. Shaking their heads, they took turns running their nails over the "damaged" stones and found that their fingernails stuck in the crack of only one of them. That was the sign.(ibid. 1:14-16). The offending stone had to be replaced and quickly! They immediately called the Mikdash Chief Engineer and explained the situation to him. Bringing their equipment (kept in a state of purity), the Chief Engineer and his efficient staff arrived within minutes and went right to work. Setting up their "cameras" and using the latest technology, they were able to take a computerized "CT scan" of the damaged stone. Instantly, the "specs" were emailed to the master computer in the "ironless", ultra hi-tech plus ritually pure "workshop". A duplicate stone for the Mizbei'ach would be prepared - not by using the fabled Shamir of King Solomon's day - but rather by using extra powerful computer controlled concentrated laser beams capable of cutting stone. At the same time that the Chief Engineer was removing the damaged stone from the Mizbei'ach by means of laser beams, his proficient assistant was preparing an exact duplicate in the "workshop" to replace it! Within the shortest possible time, the Kohanim were able to continue the Avoda." When Mier Hakohein finished his tale, I was silent. There, under the stars, gazing at the luminescent gold and white Bayit, opalescent under the silver moon, I thanked the Kadosh Baruch Hu that I was living in Yerushalayim and was worthy of seeing "the great and holy house" in its glory. Bimheira V'yameinu! Kein Yehi Ratzon! Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service Parsha Pix TTRIDDLES... Last issue’s (Tazri’a-M’tzora) TTriddles: NachKwestion of the Week This week's TTriddles: NachKwestion of the Week: Israel Center Miscellany Very special thanks to Abe & Sara Kriss, Mrs. Ruth Cohen, Rabbi Ephraim Sprecher, Mrs. Inge Saddon, Karen Singer, and I.R. for lending their videos to the Dr. Maurice E. Joseph Jewish Video Resource Center, If you have a video with a Jewish theme or of a Jewish personality and you would be willing to share it with the "JewishVideo and Lunch" program or the "Israel Center Video Club" (ICVC), the sister programs of the Dr. Maurice E. Joseph Jewish Video Resource Center, please call Markat 0548 01 1957. Thank you NCSY Birthright Summer 2006 - Looking for Israel madrichot to work with NCSY’s summer Birthright groups in the month of June, Please contact Menachem Persoff: 050-5701067 Camp Dror is back! NESTO Native English-Speaking Teen Olim Jr. NESTO is for 7th, 8th, and 9th graders, Tiyulim and Shabbatonim New & Improved Travel Desk! Next Israel Center In House Shabbaton - Celebrate the 14th anniversary of Torah Tidbits with us, Shabbat Parshat Shlach, Fri-Sha June 16,17 - Watch for details but reserve you place NOW Hamei Yoav Spa for women only - Come, enjoy and pamper yourselves; Try each of the geyser and sulfur mineral pools, the Jacuzzis, invigorating showers, and the Sauna, Aerobics with Galina - Sunday, May 28th, Check-in 3:30pm • Leave Center 3:45pm, Return approx. 10:00pm, 100NIS for members (non-members add 10NIS), MINIMUM 20 PARTICIPANTS, Sign up immediately with the Travel Desk, 566-7787 x261 Kibbutz Ein Gedi Everyone knows of the WESTERN WALL - Do you know there is also a SOUTHERN WALL through which people came to the BET HAMIKDASH? There is so much to learn about this unique area!!! Come with us on Monday, MAY 15th, 2:00-4:00pm approx., Register immediately at the Travel Desk 566-7787 Ext. 261 and get important details. The tour will be led by knowledgeable and inspiring tour guide ESTHER SHLISSER. 50NIS (60NIS for non-members), Shulamit’s tiyulim are always treats; Come, you will surely enjoy her delicious sweets Unique Tour of the Old City for WHEELCHAIR USERS (max. 5, with caregivers if nec.) guided by the inspiring, veteran resident REBBITZEN FEIGA KAHANA, Monday, May 22nd, 4:00-6:00pmExact details upon registration. Call Travel Desk, 566-7787 Ext. 261to be among the FIVE participants. 36INIS p.p. • Coordinated by Shulamit WALKING TIYUL – NEW SITES IN THE OLD CITY - Guided by the inspiring veteran resident, Feiga Kahana; Monday, May 29th, 4:00-6:00pm, 36NIS per person. Call Travel Desk to register NOW 566-7787 Ext.261, Tour limited to 25 participants, Shulamit’s tiyulim are always treats; Come, you will surely enjoy her delicious sweets The Palmach Museum, Tel Aviv with Nachman Kupietzky • WED, May 31, Check-in 1:45pm • Leave Center 2:00am PROMPTLY • Return 6:30pm (approx.), See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 85NIS (100NIS non-members) • must pay in advance • Limit: 25 people, Call Travel Desk (ext. 261) to reserve L.A. Mayer Museum for Islamic Art - All You Don't Know About Islam, History, Faith,Customs · Shiites, Sunnis, Druze, Bahai, Lecture by Nachman Kupietsky followed by Tour of the Museum (in English), Sunday, June 11th, Check-in at 9:50 · Ending at 12:30 (approx.), 36NIS (50NS non-mem), Details & reservation, Travel Desk (ext. 261) Shavuot Spectacular - 5 days, 4 nights, Wednesday, May 31 – Sunday, June 4 at the Kinar Classic, Scholar-in-Residence: Rabbi Dr. Tzvi Hirsh Weinreb, Executive Vice President of the Orthodox Union, Lectures & Shiurim • Guest Speakers, Thursday morning tiyul • Mehadrin cuisine Rich and varied Yom Tov & Shabbat menu, Separate swimming and health club, Entertainment, 1800NIS per person, double occupancy, Non-members add 100NIS per person, Single supplement available, Round trip transportation included in price, For further details, call Naomi at the Israel Center Travel Desk (02) 566-7787, ext. 261, Reservations confirmed only upon payment The Back Page of TT713 Schedule for Erev Shabbat to Erev Shabbat, 7-14 Iyar (May 5-12) Friday 9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen 10:15-11:30am (separate seating) Nesivos Shalom on Avos and the Omer, Join us as this contemporary chassidic classic (back of Vayikra and on the Mo’adim) brings this special season to life with R' Yaacov Yisroel Bar-Chaiim Friday evening Single Men & Women, mid-30s and up... Tell a friend, bring a friend! You're invited to an Oneg Shabbat, May 5th, 9:45pm (Parshat Acharei-K’doshim) featuring Great Nosh and a Terrific mini-Shiur (in English) by Rabbi Ephraim Sprecher No RSVP necessary - Questions? Call Andy 052-673-3704 groups.yahoo.com/group/OnegShabbatattheOU Shabbat Day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday - N'SHEI LIBRARY 10:00-12:30 Tuesday Thursday Thursday Fri. 9:00am • Overview of Pirkei Avot • Rabbi Chaim Eisen 10:15-11:30am (separate seating) Nesivos Shalom on Avos and the Omer, Join us as this contemporary chassidic classic (back of Vayikra and on the Mo’adim) brings this special season to life with R' Yaacov Yisroel Bar-Chaiim Upcoming at the Israel Center Shabbat Parshat Emor, May 13th, 5:00pm (Mincha at 6:00) shiur by Yaacov Peterseil & Co. NLP Jerusalem - "Motivation, Decisions, and Goals" - NLP Seminar in Personal Development given by Shlomo Kory, NLP master-practitioner,Overcome indecisiveness!, Learn how to stop procrastinating!, Get unstuck & follow through on your goals!, Break unwanted habits!, Feel more self-confidence! 5 weekly sessions beginning IY"H May 17 from 6-9pm at the Israel Center, Jerusalem, visit us at www.nlpjerusalem.com, For details and registration call Shlomo Kory (02) 537-3690 An Overview of the Laws of Ritual Purity by Catriel - For most people, the laws of purity and impurity ordained in Vayikra and Bamidbar, elucidated in the Mishna and codified by the Rambam are a total mystery... Can these seemingly arcane Torah laws be made comprehensible...? Communicating his knowledge in a highly effective way, Catriel Sugarman, noted lecturer on Mikdash-related subjects, has done virtually the impossible; he has brought an extremely complex and potentially boring subject to life! In a lavishly illustrated hour-and-a-quarter PowerPoint lecture replete with diagrams and pictures, Catriel walks the viewer through the intricacies of these complicated Halachot... Catriel concludes his presentation by suggesting a fascinating rational as to why these Chukim were ordained., Thursday, May 18th, 8:00pm - Available for speaking engagements, Catriel may be reached at acatriel@netvision.net.il Back by popular demand! Friends and relatives of singles! Educators of young adults! Members of shidduch committees. Matchmakers! People who want to make a difference in another Jew’s life! The Art of Being a Dating Mentor with Tips: How To Be A Better Shadchan, Tuesday, May 23 - 6:45 to 10:00pm , Admission 75NIS - includes materials and ongoing “technical support” featuring Rosie Einhorn, L.C.S.W. and Sherry Zimmerman, Esq., RSVP preferred - contact info@jewishdatingandmarriage.com Seymour J. Abrams - Orthodox Union Jerusalem World Center - Israel Center - Third Annual Yom Yerushalayim Dinner Keter Torah Award: Chief Rabbi Yisrael Meir Lau Shlita, Lifetime Community Service Award: Ruby Davidman, Eshet Chayil Award: Pearl Borow, Keter Shem Tov Award: Akiva Tekuzener If you want to go away for Shavuot, have a mini-vacation and a special Yom Tov and Shabbat...then see the Tiyul section, But if you are staying home for Chag and you live near the Center or will be a guest at someone's home in the "hood", here's what we have in store for you at the Israel Center... OU ISRAEL CENTER [The
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