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
[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 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 R' Chananya b. Akashya says: G-d wanted to give merit to Israel, there- fore he "heaped upon them" Torah and mitzvot. Not, He gave them Torah and mitzvot, but HIRBA LAHEM, He gave them (us) many, many mitzvot. Of course, in order for that to benefit us, we have to observe them. If not, them we are talking about demerits. But we get credit for doing positive mitzvot AND for no violating prohibitions. And sometimes a single act is a multiple mitzva. That is one of His gifts to us. Let us be worthy of it. [10] Divrei Menachem Previous accounts ascribe the death of the sons to the strange fire and incense that they offered. In any event, one aspect of their behavior is clear: they were over zealous in their desire to serve Hakadosh Baruch Hu. For at the end of an arduous day of intense service to Hashem, amidst much pomp and rejoicing, the High Priest will return directly to his home. It seems then that, like the Kohen Gadol, our most zealous efforts to achieve the highest levels of piety must be tempered by our involvement in the relatively mundane matters of the real world. For it is through the routine and bidden tasks of our daily lives that we truly serve Hashem. [The Parshat Acharei-K'doshim Homepage]
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