MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Is it permitted to learn Torah with your sefarim on the bimah, given that it is a place meant for a sefer Torah? A: In general, your concern is correct. A Sefer Torah has a higher level of kedusha than simple sefarim from which we learn. The halacha is that one cannot use something set aside to serve an article with a certain level of kedusha (tashmish kedusha) for something with a lower level (Megila 26b). To be more accurate it is not the bima (podium) itself but the table that the Torah sits on and especially the table's covering, which comes in direct contact with it, which are tashmishei kedusha. (The Mishna Berura (154:10) says that the table is a tashmish kedusha because at times the covering is (partially) removed and the sefer sits directly on the table.) Yet, that is only when the kedusha is allowed to take full effect. There is a concept of making a condition to limit kedusha and allow use for other purposes. A source for this concept is the Yerushalmi (4th perek of Megila, cited by the Rosh, Megila 4:11). The Yerushalmi talks about various items that service Sifrei Torah on/in which mundane things were placed. It explains that there was a condition made from the outset to allow such joint use. Other sources take the matter a step further and indicate that no explicit condition is needed to limit the scope of kedusha in cases where circumstances indicate an implicit condition. For example, there is no violation of me'ila (misappropriating) for the holy garments of the kohanim because the 'Torah was not given to angels', who could be careful to use them only for their service and not at all beyond it (Kiddushin 54a). Terumat Hadeshen (I, 273) used these ideas to explain the common practice that people use objects that serve a Sefer Torah for personal use. In regard to holy articles that are under the auspices of the community, he says that we can apply the concept of lev beit din matneh aleihem (literally, the heart of the court makes a condition about them). In other words, when dealing with matters that affect the masses and it is difficult to avoid use of the tashmish kedusha for other purposes, the normal 'rules of engagement' that enable mundane use can be assumed without stipulation. In contrast, we must be concerned that an individual who owns a holy article may want full kedusha, which he may be capable of adhering to (Mishna Berura 154:35). Only when the individual has in mind to promptly transfer it to the community do we say that he intends to incorporate their needs (Bi'ur Halacha on 154:9). One should be aware of a few limitations on the application of the rule of lev beit din matneh. Firstly, it must be a case where the practice of using the holy article for lesser kedusha is clear (Mishna Berura 154:36). Even in such a case, the Terumat Hadeshen was not enthusiastic about relying on the leniency. Therefore, it is preferable to state explicitly when donating the object or starting to use it that its kedusha will be limited (Magen Avraham 154:15). One should in any case not use the holy article in a disgraceful manner (ibid. 151:14). Lev beit din matneh can work to allow even mundane use of the object and the leniency can be quite broad. However, there are strong indications that a given object may be permitted for certain uses, which are customary in its regard, but not in other uses, which are conspicuously different (see Yabia Omer VII, OC 26). Going back to your question, the Terumat Hadeshen (ibid.) already addressed the matter of putting sefarim on the BIMA and even leaning on it. He said that the widespread practice was permitted because of lev beit din matneh. Since that time, it does not appear that the practice has become less prevalent. Therefore, one may still learn at the bima. 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) The Zohar explains that the leaders were afraid that they would lose their jobs once they entered Eretz Yisrael, and therefore they tried to prevent the people from entering. This is very difficult. These great individuals slandered Eretz Yisrael, because they were concerned about job security?! The Rosh HaYeshiva of Kerem B'Yavne, HaRav Chayim Yaakov Goldvicht ??"?, gave the following explanation: Am Yisrael's way of life in the desert was totally spiritual: manna from heaven, water from Miriam's well, the Clouds of Glory surrounding and protecting them – in essence, a life similar to Olam Haba. All that was about to change upon their entrance into Eretz Yisrael. The manna would cease, they would have to start digging wells and planting food, and if they wanted protection, they would have to establish an army. It was this transition that worried the leaders. This is what the Zohar means when it explains that they were afraid of losing their jobs. They knew that this new lifestyle would require a new type of leader. They didn't care about their own personal status. They were expressing their concern for the entire nation's wellbeing. But God put us in this world, where our job is to live a “normal” life, and incorporate His Holiness into that life. The ideal place to accomplish that goal is in the Holy Land. When a tree is planted in Eretz Yisrael, various mitzvot pertaining to that tree help us make it holy. The army in Israel is God's army, protecting Am Yisrael in Eretz Yisrael. Through Torah and mitzvot, we are able to sanctify every- thing we do in this world. The spies didn't see it this way, and therefore, acted as they did. Every generation must somehow correct the spies' mistake. This past year has been a very difficult year for Am Yisrael in Eretz Yisrael. We must stand up to the challenges and overcome the difficulties. Just as Yehoshua and Kalev didn't give up, but convinced the people otherwise, so must we follow in their footsteps. May God give us the strength to spread the true message of Eretz Yisrael: “Aloh Na'aleh Ki Yachol Nuchal La.” TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] A Touch of Wisdom, A Touch of Wit "On Pesach", said R' Eizel, "we are required to eat both matza and maror. If we do not eat either, we have not fulfilled our obligation. Yet there is a difference between the two. The matza that we use is prepared carefully, weeks and weeks before the festival. We make sure and doubly sure that no water ever touches the flour before it is baked, and when we finally bring the matza home, we take scrupulous care of it, guarding it in a safe place. As far as the maror is concerned, though, we don't do anything about it until the very last minute. Then, on the day of the seder, we grind up the horse- radish one two three - and we have maror. The reason for this is that we do not eat the maror because we like it; in fact it is really bitter. We nevertheless force ourselves to partake of the maror because it is a positive commandment, a decree by the King." Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Parsha Points to Ponder - Sh'lach THESE ARE THE ANSWERS 1) Rabbi Moshe Feinstein teaches that these people had only seen G-D's supernatural miracles - the Ten Plagues, the splitting of the sea, the manna, etc. They had never seen G-D's clear hand and miracles in more natural circumstances as the wars and battles with these nations would be. Since they had not seen this kind of miracle, they could not fathom of G-D functioning in this fashion. 2) The Meshech Chochma explains that the reason the people were afraid was because of the prophecy they heard from Eldad and Meidad that Moshe was going to die prior to their entry into Israel. Without Moshe as their leader they could not believe that they would be successful. (A different approach than that of Rav Feinstein mentioned in #1) Yehoshua, who would be replacing Moshe as the leader, could not join in to reassure the people that G-D would continue to help them after Moshe's death since this could have been taken as self-aggrandizement and self-serving. Thus, it was left to Kalev alone to reassure the people that they would be victorious even under their new leader. 3) The Ohr HaChayim answers based on the Gemara in Masechet Shabbat (96) which teaches that the violation of this Shabbat desecrater was carrying four amot in a public domain. A desert is only viewed as a public domain in halacha if the Jewish people live there. Thus, it was critical to emphasize that the Jews were living in the desert thereby designating it as a public domain which sets the stage for his Shabbat violation. 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 - Are the cities where they live open or fortified? Is the soil rich or weak? Does the land have trees or not? Make a special effort to bring back some of the land's fruits." (12:18-20) What was the purpose in sending out the spies? Was it a usual way of armies before conquering a land in order to prepare the best battle plan? Or was there another reason? Hashem wanted to show the nation that the land of Israel is a special land that is supernatural, i.e. that the fruits and inhabitants were unusually large. He wanted them to understand that this land isn't governed by the normal rules of nature but has the unique supervision of Hashem. He wanted to awaken and ignite their desire to enter and conquer the land. The spies did as they were told. They toured the whole land and even brought back some of its fruits. They cut a cluster of grapes that according to tradition was so big it required eight men to carry (Sotah 34b). They also brought back some pomegranates and figs. They came back to the people showed them the fruit and gave their report about the land: They seem to be telling the truth, so what was their great sin? They turned everything upside down. What G-d had intended to be a benefit of the land - that it wasn't governed by regular natural laws, they thought of as a detriment. They couldn't understand how they could possibly conquer a land that was so strange and wasn't ruled by the laws of nature. Hadn't G-d made the world to be managed by natural rules? They slandered the land HOTZI DIBA, by labeling a good trait of the land as a bad trait. How many times are we guilty of a similar sin whether about the land or people around us? (Iturei Torah) The Ari HaKadosh says that our TIKUN, repentance (repair) for this sin is by bringing BIKURIM - first fruits. The mishna in Bikurim says (3:1) "when a man goes into his field and sees the first fig, the first cluster of grapes, or the first pomegranate he should tie a string around it and say this is the first fruit. This will be BIKURIM." These three fruits are the three fruits brought back by the spies and that they used as a reference to speak badly about the land. We bring the same fruits to the Temple to tie us back to our land and see its greatness. Here's a recipe for a pie made from grapes. You can serve it with pomegranate nectar and figs for the whole effect. Grape Pie Ed. note: Since one of the points Rakel raised in her column was the basis of the Lead Tidbit of the first Torah Tidbits from 14 years ago, this week - and several anniversary issues since then - allow us to elaborate. If the essence of the Sin of the Spies is that they discouraged Bnei Yisrael (to put it mildly) from going into Eretz Yisrael, then any mitzva that is linked to the Land, that can only be observed in the land, can be seen as our TIKUN for that great sin. However, the ARI Z"L's choice of BIKURIM is particularly appropriate to single out from among the Mitzvot Hat'luyot ba-Aretz. That mitzva uniquely requires doing some of what the Meraglim did - up to a certain point. They took fruits from the land - so does the Bikurim bringer. They made a statement; so does the Bikurim bringer. They referred to the fruit that they brought in their statement, and so does the Bikurim- bringer. But they slandered the land. They panicked the people into not wanting to live - or even enter the Land. The Bikurim-bringer uses his power of speech, that same power that was so terribly misused by the Meraglim, to say before G-d, that he is thrilled and delighted to be living in Eretz Yisrael. And he expresses his joy at the blessed bounty of the Land that he is privileged to benefit from. How different his demeanor and words are from those that condemned a generation to die out in the Midbar. It was Rabbi Menachem Zemba HY"D, of the Warsaw ghetto, who made the connection between the fruit mentioned in the Mishna in the context of Bikurim and the fruit that the Torah tells us the Meraglim brought back with them. This strengthens to notion that the mitzva of Bikurim is the TIKUN for CHEIT HAMERAGLIM. May we merit the Geula Sh'leima, the building of the Beit HaMikdash, and the bringing of Bikurim, so that we can express our gratitude and joy to G-d for all that He does for us. [7] Torah from Nature [8] Divrei Menachem Hashem tells Moshe that certain categories of offerings must now be accompanied by gifts of meal-offerings and libations. These include voluntary offerings such as the elevation offering (Olah) and Zevachim or feast-offerings (such as peace- and thanksgiving- offerings) and compulsory, private offerings brought in celebration of the festivals. The meal offering consisted of fine flour mixed with oil, while wine was used for the libation (cf. Bemidbar 15:1-16). The elements of grain, oil and wine correspond to Dagan, Yitzhar and Tirosh, the three essential categories that incorporate the seven species identified with the Land of Israel. Although, only relevant 39 years later, this command was given to Bnei Yisrael immediately after that generation was told that they would die in the wilderness on account of the misplaced trust they gave to the spies who returned from touring the Land. According to Ibn Ezra and Ramban the timing was crucial: What better way to console the younger generation and to indicate that, despite the grave situation, Hashem still intended to give them Eretz Yisrael. Shabbat Shalom, Menachem Persoff [The Parshat B'ha'alot'cha Homepage]
|
