Shabbat Parshat B'har - B'chukotai This Shabbat is the 229th day (of 354); the 33rd 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" Candle Lighting & Havdala (Israel Summer Time) - Regular & earliest Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times WORD OF THE MONTH Clarification: Yom Yerushalayim is the 28th of Iyar, regardless of what day of the week it falls. When it is on Thursday night Friday (as it is this year), national ceremonies are pulled back a day, but Yom Yerushalayim stays put. LEAD TIDBIT And don't be surprised to see it every once in a while, each time dressed up differently, but essentially making the same point. Why the focus? Because the more Jews who get this point - and do something about it - the better things will be for Klal Yisrael and the closer we will be to the Geula. [Bold statement, but I believe it with all my heart and soul - PC.] One of the colloquial expressions for "What does one thing have to do with the other?" is "What does that have to do with the price of tea (or rice) in China?" Hence, the title of this Lead Tidbit. If you look a little above the title (in the hard copy or PDF version of TT), you will see the famous quote from Rashi, what does Shmita have to do with Har Sinai? The question is prompted by the unusual introductory pasuk, which instead of just saying, And G-d spoke to Moshe saying, this time it has WHERE He spoke to him - Har Sinai. Weren't all mitzvot taught by G-d to Moshe at Sinai - why mention it here, at the beginning of Parshat B'har? And why specifically with the command of Shmita? Check Rashi for his answer. we'd like to suggest another answer to what Shmita is doing next to Har Sinai. (No replacement or even competition to Rashi's answer, just something else to ponder.) The first time that G-d spoke to Moshe Rabeinu was at the Burning Bush. G-d said that He was descending to Egypt to take the people out in order to bring them to a good and expansive land, a land flowing with milk and honey... G-d's purpose in taking us out of Egypt was to bring us to Eretz Yisrael. He never intended for us to live anywhere else. To make us His nation and Him our G-d, He gave us the Torah, which is to be our way of life. He could have waited for us to get to Eretz Yisrael first and then to give us the Torah. But He didn't. He purposely gave us the Torah BEFORE we entered the Land. G-d gave the Torah to the Jewish people in Chutz LaAretz. This is very significant. Even more so, since en route to Sinai we received several preliminary (so-to-speak) mitzvot, that could have been the case but with Matan Torah in Eretz Yisrael. And remember, it's not that we would need the Torah for the period of time before we would enter the Land; it wasn't yet going to be 40 years - only a matter of days. Let's say that one of the reasons G-d gave us the Torah both outside of Israel and before we got there, is to teach us that if it were to come to pass that we would be exiled from Eretz Yisrael- and sadly it did come to pass - that the Torah would still be ours and that we would still live by it in the farthest places of our dispersion. In hindsight, it was a good thing that we knew the Torah was to remain ours even in exile, because we have spent far too long outside of Eretz Yisrael. The problem is that we have done so well with creating a Torah context for our lives in Galut that we have psychologically minimized the significance of Eretz Yisrael to a Torah and a Jewish life. We have, in some instances, relegated Eretz Yisrael to singing "Next Year in Jerusalem" without the pain of its lack, or the commitment to our return to it. This, even though G-d's plan for us always was and is Torah and Eretz Yisrael. What does Shmita have to do with Har Sinai? It is a reminder of the Torah's connection to Eretz Yisrael. It is a statement that says: Even though we received the Torah outside of Eretz Yisrael, we were taught Shmita with all its details at Har Sinai, to emphasize the significance of Eretz Yisrael to all mitzvot. There's one other lesson from the specific choice of Shmita to represent the mitzvot of Eretz Yisrael. Shmita violation is a focus of the Tochacha in B'har's partner sedra of B'chukotai, to remind us that our hold on Eretz Yisrael is dependent upon our keeping the Torah, Shmita and all other mitzvot. So it really isn't only Aliya and Israel that these Lead Tidbits seen to harp on. It is a complete commitment to G-d, His Torah, and His Will for each of us and for all of Klal Yisrael. B'HAR-B'CHUKOTAI STATS Mitzvot (pos/prohib) 7/17 7/5 14/22 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 - 13+5 p'sukim - 25:1-18 The unusual nature of the pasuk is based on the rare additional words in the otherwise very familiar pasuk: And G-d spoke to Moshe saying. The mitzvot that follow deal with Shmita, the Sabbatical year. A basic element of our belief is that the whole Torah was revealed by G-d to Moshe (and by him to us) at Sinai (and not just the Ten Commandments, as many people - Jews and non-Jews - would claim). Why then mention the location of this particular set of commands? One of the principles by which the Talmud teaches us the Oral Torah is "when one issue is singled out for special treatment, the teaching not only applies to the one issue, but to the whole group from which it came". Here the teaching is this: Just as Shmita with its details was given at Sinai (it says so specifically right here), so too were all mitzvot given at Sinai with their details (and not just "chapter- headings"). This idea is an important feature of the Chain of Tradition, and is an essential component of "Emunat Chachamim", the trust, faith, and confidence we must have in each link of the chain. On another level we still can ask the question: "why was this particular set of mitzvot chosen by G-d, so to speak, to teach us the general rule?" One commentator offers the following insight: The mitzva of Shmita teaches us (among other things) that G-d in concerned with the mundane things of this world. He cares about us and our earthly fields and trees. And He exists, not only in the lofty realm of the heavens, but His Essence fills the world. G-d's choice of lowly Har Sinai as the venue for giving us the Torah, was meant to teach us the same idea. How appropriate that the Torah tells us that it was at Sinai that G-d commanded us the laws of Shmita. See the Lead Tidbit for other insights. "When you come to the Land..." The Land is to be rested each seventh year. For six years one works the fields, and on the seventh there is to be a Shabbat to HaShem for the Land; neither land [326,L220 25:4] nor trees [327,L221 25:4] may be worked. Even that which grows on its own, may not be harvested (in a normal manner) from the land [328,L222 25:5] or trees [329,L223 25:5]. (The Torah uses the term "vineyard", but means to include all trees.) Shmita year is for all to benefit from the land (without the usual sharp distinction between land- owner and others); and for the animals. (Shmita gives the land a chance to restore itself, and gives us a chance to put our relationship with the environment and with the other creatures who share the Earth with us, in perspective. It helps us get our priorities straight.) Shmita reminds us of who created and still rules. MitzvaWatch [P> 25:8 (17)] (When the majority of Jews are in Israel and the infrastructure of Torah life in Israel is intact,) the Sanhedrin is required to count seven successive seven-year cycles - 49 years [330,A140 25:8]. On the Yom Kippur of the 50th year, the Shofar is to be sounded (as we do each year on Rosh HaShana, and as we do in symbolic fashion at the conclusion of Ne'ila each year) [331,A137 25:9]. This 50th year is to be proclaimed "kodesh" as Yovel - the Jubilee year [332,A136 25:10]. Farming the land is forbidden [333,L224 25:11] (as during Shmita), as are harvesting that which grows on its own [334,L225 25:11] and gathering the fruit of the trees in a normal manner [335,L226 25:11]. Yovel is holy; we "eat of the land". During Yovel one returns to his estate. There is an important connection between the blowing of the Shofar on Yom Kippur of the Yovel year, and the annual Shofar-blowing on Rosh HaShana - the fact of the matter is that we learn about the blowing of Shofar on Rosh HaShana from that of Yovel. The word SHOFAR is not used in the Torah in the context of Rosh HaShana. Rosh HaShana is to be a T'RU'A DAY, but we would really have a difficult time knowing what to do on Rosh HaShana had it not been for the Oral Torah teaching us the parallels to Yom Kippur of Yovel. Comparing the texts of the two days, we find a Tishrei-Tishrei match and a T'RU'A- T'RU'A match. The Gemara teaches us that we answer the question as to how to make a T'RU'A in Tishrei (Rosh HaShana), by doing it the same way as the other Tishrei T'ru'a is produced - with a Shofar. This method of learning Rosh HaShana from Yom Kippur of Yovel is known as a G'ZEIRA SHAVA. It is one of the methods by which the Written Word and the Oral Law are linked. G"Sh is part of the Tradition passed down through the generations. In business with others, one must deal ethically [336,A245 25:14] (the mitzva is actually the command to the courts to carefully carry out the rules of business conduct); it is forbidden to cheat in business [337,L250 25:14] (since land returns to its original owners at Yovel, real estate purchases are only for a specific period. Prices therefore, should reflect the number of years remaining until the next Yovel. This is the context of the general mitzvot regarding proper business practices.) MitzvaWatch There is more than one way of explaining what a positive command adds to our observance of mitzvot, when the prohibition(s) are already on the books. This was one explanation. On another note... Let's say that an art dealer passes off a good-quality fake as an original master. To be sure, the art dealer has violated the halacha against cheating. But whose law has he violated? Is this type of cheating a rabbinic prohibition inspired by the Torah's statements regarding cheating vis-a-vis the years remaining until Yovel. No. It's more. Oral Law teaches that Yovel is the particular context for a wide category of prohibition. In other words, in this case, we are not dealing with Torah-inspired rabbinic extension of Torah Law. We are dealing with Talmudic DEFINITION of Torah Law. There's an important difference. Not only must one not take unfair advantage of his fellow in money- matters, he must be careful not to "oppress" or deceive others with words [338,L251 25:17]. This prohibition is very serious, as evidenced by the link the pasuk makes between it and the mitzva to revere (fear) HaShem. Safeguard and obey the statutes and laws of the Torah and dwell in security on the Land. (This link between observance of Torah and continued peaceful, secure living in Israel, is an oft-repeated theme, one that must be kept in mind in modern Israel.) Levi - Second Aliya - 6+4 p'sukim - 25:19-28 The land must not be sold forever [339,L227 25:23] since it is to return to its original owners during Yovel [340,A138 25:24]. MitzvaWatch Ramban takes the mitzva out of its context and explains the ban as forbidding the selling (or giving away, converging, consolidating...) of land in Eretz Yisrael to non-Jews, who we can assume will not abide by the Yovel rule of reversion of ownership. [S> 25:25 (4)] If a person were forced to sell off hereditary land because of poverty, he or a relative may redeem the land by paying a proportional amount (depending upon how many years remain until Yovel). If not redeemed before Yovel, the land reverts to its hereditary owners with Yovel. Shlishi - Third Aliya - 10 p'sukim - 25:29-38 [S> 25:35 (4)] We are obligated to help our fellow who has fallen on hard times. We may not take interest for personal loans made to help him out [343,L235 25:37]. "I Am G-d Who took you out of Egypt, to bring you to the Land, to be your G-d." (This emphasizes G-d's desire, so to speak, for His People to care about each other. Remember what I did for you. Now you be nice to your fellows.) R'vi'i - Fourth Aliya - 8,11, 3,4 p'sukim - 25:39-26:9 Jews (according to Torah law) may own non-Jewish slaves, who become hereditary property. They are not released at Yovel, but remain permanent property of their owners [347,A235 25:44]. [S> 25:47 (11)] If a Jew becomes a slave to a non-Jew, we may not permit him to remain so [348, L260 25:53]. Redemption should be by his close relatives, or himself if he obtains the means. Equitable calculation should be made for compensating his master. We must not let his master break his spirit. All this is because Israel is subservient to G-d, Who redeemed us from Egyptian slavery. We are to be committed to Him; we may not make false gods nor idols or sacred pillars; nor may we kneel on a "decorated stone" [349,L12 26:1]. "Keep My Shabbat and revere My sanctuary, I Am G-d. Shabbat here might refer to Sh'mita. If so, it makes a matched bookend with the beginning of the sedra. If however, Shabbat means Shabbat, then the juxtaposition to idolatrous prohibitions also makes the point that desecration of the Shabbat is tantamount to idolatry. [P> 26:3 (11)] If we keep the Torah and mitzvot, then HaShem will provide beneficent, timely rainfall and bountiful crops. The yield of the Land will be so great, that each agricultural season will blend into the next one. And we will have plenty to eat - on our own Land. The Gemara says that IM B'CHUKOTAI TEILEICHU is more that just stating the facts: If this, then that; if not this, then something else. The Gemara says that HaShem is asking us, pleading with us, to keep the mitzvot and immerse ourselves in Torah. If He asks, how can we not do what He wants - He created us, He put us into this world. The promises of prosperity from the opening p'sukim of the parsha are made for Jews who live in Eretz Yisrael. This, says Torat Kohanim, in analyzing the word - B'ARTZ'CHEM. Further reward for (or results from) following the Torah and keeping the mitzvot, will be peace and tranquility in the Land (of Israel). Both natural disasters (wild beasts) as well as human enemies (sword) will be kept at bay by HaShem. And when we do encounter our enemies, G-d will grant us the ability to vanquish them mightily. If we keep to our side of the deal (so to speak), we will be blessed with fertility and G-d will keep His covenant with us. Chamishi - Fifth Aliya - 37 p'sukim - 26:10-46 [P> 26:14 (13)] But then we get to the "Tochacha" containing G-d's detailed admonition to the People, warning of the dire consequences that will result from disregard of Torah and mitzvot. Because it is so painful to hear these terrible words - especially realizing how often they have come true - the custom developed to read this portion in a low voice. We are ashamed that G-d needs to threaten us in so graphic a way. The minhag is to call the Rabbi, Gabbai, or the Baal Korei himself for this portion, so that no one can feel slighted by receiving this harsh Aliya.) The Tochacha is always contained within one Aliya which begins and ends on "cheerier" notes. A significant theme of the Tochacha is the connection between the keeping of the laws of Shmita and our hold on the Land. We must always realize that we do not keep Eretz Yisrael without any strings attached. We have a clear commitment and responsibility to keep the Torah and fulfill the mitzvot as individuals AND as a community. Shmita was commanded in B'har. In B'chukotai, we are presented with the dire consequences of the disregard of this important mitzva. [S> 26:27 (20)] Continual reference is made of both physical and spiritual benefits from observance of mitzvot, and the opposite, for disregard of the mitzvot. This combination of promise of good and threat of bad, together with the body of mitzvot of the Torah, constitutes the covenant between G-d and the People of Israel at Sinai via Moshe. Shishi - Sixth Aliya - 15 p'sukim - 27:1-15 [S> 27:9 (26)] If a person pledges an animal to the Mikdash which qualifies as a korban, he may not exchange or redeem that animal (even for one of greater value) [351,L106 27:10]. If he attempts to do so, then both the original animal and its substitute (t'mura) are consecrated to the Mikdash [352,A87 27:10]. That means that he has not really done anything wrong, since the exchange doesn't work. It is the attempt that is the sin. And it's punishable in Sanhedrin with MAKOT. Further unusual, since no act was performed. An animal not fit for the Altar is to be evaluated by a kohen [353,A115 27:11], and can be redeemed by adding 1/5 of its valuation. A person can also offer the value of a house [354,A116 27:14], in which case a kohen (expert in matters of real estate) determines its value, and the house is redeemable by adding 1/5. Sh'vi'i - Seventh Aliya - 6,7,6 p'sukim - 27:16-34 If the property in question is not hereditary, but rather purchased, then the rules differ. The land is evaluated in the same way, but at Yovel it reverts to its original owners, and not to the Mikdash. A firstling is automatically sanctified to the Altar; one may not consecrate it as another korban [356,L107 27:26], because it is already Kodesh. This rule of not switching one sanctity for another, applies to other categories of korban as well. A non-kosher animal offered to the Mikdash is sold off. If something itself is consecrated to the Mikdash (rather than its value), it cannot be redeemed; it remains holy. Consecrated property goes to the kohanim [357,358,359; A145,L110, L111 27:29]. A person under a death penalty has the status of "Cherem" (non-redeemable items). The land's tithe (here referring to Maaser Sheni), is sacred; it is (either to be eaten in Jerusalem or) to be redeemed. The tithe of the animals (cows, goats, sheep) are to be separated by counting every tenth one regardless of the quality of the animal [360,A78 27:32]. These animals are sacred and must be eaten only in Jerusalem and under conditions of ritual purity. Maaser B'heima may not be redeemed [361,L109 27:33]. Violation of this rule results in both animals being considered holy. "These are the mitzvot... at Sinai." This final pasuk of the sedra (and book of VaYikra), closes the section that was opened by the first pasuk of B'har, the usual partner sedra to B'chukotai. Haftara - 17 p'sukim - Yirmiyahu 16:19-17:14 THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean If, however, the scholars see justification to her complaints, they can authorize a special Beth Din to summon the husband and have both parties, the husband and wife, and their attorneys and experts appear, and then Beth Din can have a full trial of the issues. If after such a trial Beth Din decides to grant her a divorce, it will instruct the husband to authorize the writing of the bill of divorce (the GET). What is unique in this situation is that the Beth Din consists of non-ordained judges who cannot under ordinary circumstances compel a husband to grant a divorce to his wife. If the non-ordained judges could not compel a divorce there would be situations where the only thing to do for the battered wife is to compel continue her life of drudgery. In these circumstance the Beth Din must have the authority to act. Every community, where there is no fixed Beth Din, whether by law or by custom, should make rules to have a Beth Din that can compel the husband, subject to the laws of the land, to authorize the writing of a divorce. There is another matter regarding marital cases where the Beth Din of non-ordained judges has jurisdiction. Of course they have jurisdiction over the ketuba which is an undertaking by the husband at the time of the marriage that he will pay to his wife a set sum of money in the event of a divorce. (The ketuba also contains stipulations that in the event of the death of the husband, the wife will be paid a set sum by the estate of the husband in addition to other rights that she has in the estate of the deceased husband.) That is marriage contact settlements. This is in addition to the ketuba. The husband and wife entered into pre-marital agreements settling upon the wife a set sum and other rights in case of a divorce. The Beth Din of three non-o ordained judges may adjudicate such cases in the event of a dispute. Ramban states that if the non-ordained judges did not have jurisdiction over marriage contracts (and the ketuba) and debts arising there from, a wife would be at her husband’s mercy. That is, he would be able to divorce her with impunity since she would have no Beth Din to turn to in order to collect the sum provided for in the ketuba and the marriage contracts. This might, in some cases, close the door to marriage, that is they were ready to get married and the bride-to-be inquired of her rights in case of a divorce or death of the husband and the husband refused to offer any contract to protect her. She learned from a friend of hers who was in that position and suffered as a result, and this bride to be does not desire to be in a similar position. Since as has been pointed out by the great authorities, the collecting of the money provided for in these agreements are of a frequent nature and certainly entail a potential loss of money for the wife if she cannot collect her ketuba and other money matters, she might be reluctant to marry this man. Consequently, non-ordained judges have been granted jurisdiction over marriage-contract and ketuba settlements. The subject matter of this lesson is more fully discussed in volume I chapter 4 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 It was not merely a shidduch trip but very much a step to galut, presaging the galut of his descendants as foretold in the Brit Bein HaBetarim. His was galut, slavery and oppression that atoned for the deception, suffering and fraud used to obtain the blessings; mida keneged mida. His deception was repaid by Lavan's substituting Leah for the beloved and promised Rachel; "Leah answered Yaakov's angry accusation against her for being part of Lavan's deception: "Did you not tell your father, 'I am Eisav your first born'" (Bereishit Rabba 70:18). The material bounty promised him in Yitschak's blessing, only came to him through his own labor, subjected to the fraud of Lavan's repetitive changes in his salary and to the physical suffering, as he tells Lavan (Ber. 31:38-43). "Instead of the realization of the prophecy that the elder son would serve the younger, he prostrated himself seven times before his older brother and called him, my lord "(Radak). For the fear and trembling that his deception caused Yitschak, Yaakov was filled with fear and sorrow at the sight of Yosef's bloodied coat that was also the subject of deception (Zohar). All this suffering served to purify and cleanse Yaakov, so that the blessings of Avraham of Nation and of Land he was to receive directly from Hashem Himself; once now before his first galut and later before going down to Mitzraim. The most direct way from Beer Sheva, where Yaakov lived together with his parents, to Haran lies to the South of the Dead Sea, however, he goes on the path Beer Sheva - Bet El - Haran along which Avraham had come from Haran some 150 years earlier; later he was to make the same way via Shechem back from Haran. However, it was not merely because that way was well known to them but rather out of desire to gain spiritual guidance from Bet El that Avraham had sanctified, the way that passed through Har HaMoria sanctified by the Akeida. Knowing that he was going into galut and needed religious strengthening, he broke his journey to spend 14 years there in the yeshiva of Shem and Ever (Pesachim 87b). We could understand what happened to Yaakov on coming to Luz, that he renamed Bet El, in the simple sense of the text: "He stopped at the place". "Makom is the name of the place set aside in the town for visitors" (Soforno) or "A place well known, as Bet El was already known as a holy place in the days of Moshe" (Ibn Ezra). However, Chazal (Hulin 96b) pointed out that Makom refers to Har HaMoria as we know from, "Avraham saw the Makom from afar" (Ber. 32:4), when he went to the Akeida on Har HaMoria; as evidence of reverence for 'Makom' used in this sense, it appears here 5 times. Furthermore, 'vayifga' translated as particular or chanced, is used elsewhere in Tanach to mean prayer; Rabbi Hirsch translates this as impressed. The spiritual aspects of this place, irrespective of how we understand its naming, made it appropriate for Divine Revelation "He dreamt and beheld a ladder set up towards the ground and the top reached to heaven, angels were ascending and descending the ladder. …And G-d stood beside him". At Sinai, at Matan Torah, we read that the people stood at the bottom of the mountain, the mountain was aflame until the very heavens, Moshe went up and then it is written and Moshe descended the mountain, and Hashem descended on Sinai. "The gematria of Sinai is sulam" (Bereishit Rabba 68:12) "The angels of Eretz Yisrael who came to take leave of Yaakov ascended and those of Chutz laAretz descended in order to accompany and protect him" (Bereishit Rabba 68:12); "Why do we say, go in peace to the angels on Shabbat? Shabbat itself is protection, so when the Jew comes home on Shabbat he has no need of the angels. So too, when Yaakov came back home after the accompanying angels of Chutz laAretz departed there were no angels, since Eretz Yisrael itself protects" (Shem MiShmuel). "The ladder was only set on the ground, nitzav, not fixed there, motzav, for this ladder man himself has to erect and then when it stands fully erect then he himself is the ladder, for his body is below and the root of his soul above" (Sefat Emet). "Angels ascend with our prayers and descend with Hashem's answers; as Yaakov said: 'this is the gateway to heaven'" (Abarbanel). In the Sifri (Bamidbar 119) Rabbi Elazar HaKapar taught that the ladder represents the Temple and the sacrifices reach heaven and G-d is above the altar. "Hashem showed him the four kingdoms - Bavel, Greece, Persia and Rome - that would persecute and oppress Israel, arising to great power and descending into oblivion, but Malchut Shamayim would always be eternal" (Tanchuma). "The gematria of Sulam is 130 which is equal to mamon. Wealth is merely a ladder, if one's making and using wealth is kasher, then one raises it to heaven, but if not, then one merely remains with it on the ground" (Aharonu of Belz). "The sulam characterizes the cause and effect of all that happens in the world [to individuals, to nations and to Israel] and shows the connection between the upper [spiritual] and lower [material] worlds. They are all held and united in His hands, for in His will they arise and in His will they fall, as it is written: And Hashem was above him" (Baal HaBiur). In this revelation G-d re-affirmed to Yaakov that He would give to him the promise made to Avraham and to Yitschak, of a great nation and of Eretz Yisrael but also that He would protect Yaakov in galut and return him to the land from his exile; promises that were later made to Israel before galut Mitzrayim and before the destruction of the Temple, and that have sustained us in all our galuyot. MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: We want to open a kosher slaughter house in South America and were wondering if it is permitted to sell the non-kosher parts of the animals to non-Jews. That makes economic sense, but is it permitted to benefit from forbidden foods? A: You are apparently early in the planning process. Obviously, in order to produce kosher meat, you will need an expert rabbinic staff not only to carry out the shechita but to ensure that the other necessary halachic steps are done properly. The head of that staff should be able to answer this and a host of other questions responsibly. We are glad to help with your feasibility check. Almost all forbidden food is permitted in benefit. Exceptions include meat and milk that were cooked together, chametz, and orlah (fruit from new trees). Nothing that is related to a slaughter house should be forbidden to benefit from, whether it is a neveila (an animal that died without proper shechita), tereifa (an animal with life-threatening blemishes), cheilev (certain fatty sections of cattle), blood, or gid hanashe (certain veins in the animal’s hind legs). However, it is prohibited to deal commercially with non-kosher food. The mishna (Shevi’it 7:4) says that hunters may sell non-kosher animals they chanced upon. The gemara (Pesachim 23a) derives this from the pasuk, “Vesheketz yihyu lachem (and they shall remain defiled for you).” In other words, one may benefit from mostnon-kosher foods (“for you”) and yet is forbidden to do so commercially (“remain defiled”). Most Rishonim posit that the prohibition of trading in forbidden foods is a Torah law (see Shut Chatam Sofer, YD 104-106, 108; Yabia Omer VIII, YD 13). The Rashba (Shut III, 223) says that the reason is to minimize the possibility of eating forbidden foods, while others say it is a gezeirat hakatuv (heavenly decree without a known reason). The practical distinction is that one may not purposely acquire food which is forbidden from the Torah. However, if the non-kosher food came into one’s possession accidentally or as a by-product of permitted activity, he may sell it (Shulchan Aruch, Yoreh Deah 117:1). The Rama (ad loc.) urges not to leave the food in his possession longer than necessary. It is not always clear whether a specific situation is considered purposely acquiring non-kosher food. However, in the case of a slaughter house, kosher, live animals come by necessity with non-kosher parts. Therefore, after shechita, when it is necessary to discard of much of the hind section of the animal and the udder (for a combination of absolute halachic reasons, minhagim and a desire to simplify the process) they can be sold to non-Jews. Even if a whole animal turns out to be not kosher, the Torah says explicitly that one can sell a neveila to a non-Jew (Devarim 14:21); the same is true of a tereifa. This arrangement enables producers to sell the meat of animals regarding which halachic questions arose rather than search for difficult solutions to prevent great loss. Must one be concerned that the non- kosher meat will end up being resold to Jews? The Torah law of lifnei iver, not to put a “stumbling block” before others, does not apply for a few reasons. Whoever ends up eating it could have obtained the same type of forbidden food elsewhere (see Avoda Zara 6b). Also, the food would go from one Jew to another only through an independent intermediary; this is too indirect to be lifnei iver. There is sometimes a rabbinic prohibition to sell non-kosher food to a non-Jew out of concern that it might end up by a Jew (see Pesachim 40b). However, that was said in cases where one might not realize the food is problematic (e.g., flour infested with bugs - Rama, YD 84:5). In our case, one may not buy meat without a hechsher. What would be problematic is to sell non-kosher food to a Jewish merchant to resell, for this would be aiding him to violate the prohibition of dealing commercially with non-kosher food. Under certain circumstances, there are grounds for leniency (beyond our present scope), but seeking a non-Jew is a simpler idea. 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) What is most striking about this Midrash is its historical accuracy. For close to 2000 years, Eretz Yisrael was in a state of ruins. No nation was able to make it flourish, until the Jews began to return around 150 years ago. In the mid 1200's, the Ramban wrote: "Ever since we left it, it has not accepted any other nation; and they all try to settle it, but are unsuccessful." And in the mid 1800s, Mark Twain described the Land as follows: "It is a hopeless, dreary, heart-broken land… Palestine sits in sackcloth and ashes… (The Innocents Abroad, chap. 56). The fact that this prophecy has come true in our times is more than just historically impressive. According to Chazal, the rejuvenation of Eretz Yisrael is the clearest sign of the imminent redemption (see the words of R. Abba, Sanhedrin 98a, and Rashi's comment, ad loc.) It is a great privilege to be living at a time when the clearest signs of redemption are coming to pass before our very eyes. This privilege, however, comes with some obligations, like appreciating what God has given us and returning to His Land to help it flourish even more. 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 "Don't worry," R' Shmuel told him, "you don't have to recite the grace because you never ate supper." R' Yaakov was astounded. He was sure that had eaten supper and had forgotten to recite the grace after meals. However,. out of respect for R' Shmuel he said nothing, and went home. As he entered his home, he went to the kitchen and saw his supper awaiting him on the table, uneaten. The next day he approached R' Shmuel and said to him: "Rebbe, I'm really sorry for having bothered you last night. You were right. I found my supper untouched on my table. You must have ru'ach hakodesh to have known that I hadn't eaten." "Nothing of the kind," R' Shmuel said. "I assumed that a God-fearing person such as yourself would not forget to recite the grace after meals after you ate, and if you didn't, it is proof that you hadn't eaten." 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 - B'HAR-B'CHUKOTAI THESE ARE THE ANSWERS They also had to be familiar with one another to enable a group effort to defend themselves if attacked. If sold homes in these cities were returned to the owners at Yovel like other homes, these cities would suddenly be infiltrated by new faces who hadn’t lived in them for years and were unfamiliar to the residents and to any physical changes. That would put the residents of these cities at great risk of an inability to properly defend themselves against attack. Thus, the Torah mandated a short time period for redeeming the sold homes, which would deter people from selling these homes, thus protecting the inhabitants of these cities. 2) The Alshich explains that when people are aware of others in need, they often rationalize that others should assist the needy. Rationalizations include that others are close relatives, others have more money, and the like. The Torah teaches this specific law in the singular to emphasize that each individual should view the responsibility to assist the needy as his own without deflecting the responsibility to others. 3) The Ohr Hachayim answers that the double language teaches that this curse means that when people first eat their child, they will not even feel regret and pain over the loss of their child and they will continue to eat the flesh of their other children without hesitation. 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 The verses in this weeks portion of BEHAR relate just such a fear (25:20). "In the seventh year, you might ask, 'What will we eat [in the jubilee year]? We have not planted nor have we harvested crops.'” One of our goals in life is to try to develop BITACHON, a trust in Hashem and a consciousness that G-d is actively involved in our lives. While true acquisition of BITACHON is the goal of every Jew, it is also very hard to achieve. We live in a world where our daily routines actually may lead us to forget about G-d. How many of us would quit our job for a year just because Hashem commanded us to? How many of us are truly able to trust that Hashem will provide?. For Shmita, Hashem gives us a promise that He will provide. "I will direct My blessing to you in the sixth year, and [the land] will produce enough crops for three years. You will therefore be eating your old crops when you plant [after] the eighth year. You will still be eating your old crops until the crops of the ninth year ripen" (25:21-22). The Lev Eliyahu (Rav Eliyahu Lopian) asks a question on these verses. It seems that since the people ask "what will we eat?", Hashem gives them a blessing. When they seem to have a lack in their trust in Hashem He gives them extra bounty. Would there be a bracha if they wouldn't ask? He explains that if Shmita is kept properly, Hashem would bless the produce no matter if the people fear where they will get food from or not. The difference would be in the type of blessing. Would it be a blessing of quality or quantity. If the nation has true trust in Hashem and doesn't worry what will be in the future, then the land will produce the normal amount but it will be of superior quality and will provide for all the people's needs until they are able to harvest again. They will be free to learn Torah. If, on the other hand, they worry about how they will survive (symbolized by the question of "what will we eat?") the produce will be blessed in quantity. The land will put forth more produce in the sixth year and therefore the people will have to work harder to harvest it, transport it, store it. They will have less time to learn. God always provides for us, but this provision comes in accordance with how much we have reached a level of true BITACHON. The Shaare Simcha says that this mitzva can help the rich be more sensitive to the poor. If they also have the feeling of “what will we eat?” “where will our food come from?” they will be more apt to take care of the needs of the less fortunate in the future. During the shmita year and the beginning of the eighth year, the nation ate "old" produce. Here is a sweet recipe to use up some of the old dry bread that we all are left with at home. This way we can also fulfill the mitzva of "bal tashchit" by not wasting. SWEET (OLD) BREAD PUDDING [7] MicroUlpan [8] ATZERES: Four weeks ago or two weeks hence? Or what? Hagaon Rav Mordechai Yoffen, Rosh Yeshivas Navaradok of NY asks the following question. It's a nice comparison, but the Torah explicitly calls the 7th day of Pesach ATZERES. Why the need to compare Shmini Atzeres with Shavuot, when the more obvious "candidate" for the role of ATZERES of Pesach is its final day? His answer is based on the famous dispute in the Talmud as to the meaning of the Mishna's instructions to us, that when we tell the story of the Exodus, we "start with G'NUS (demeaning description) and finish with SHEVACH (praiseworthy situation). Shmu'el says that we use a context of the physical experience of the Exodus: "We were slaves to Par'o in Egypt (G'NUT) and G-d took us out from there with a mighty hand and an outstretched arm (SHEVACH)." Rav says that it should be in a spiritual context: "Originally, our ancestors were idolaters (G'NUS) and now the Holy One Blessed Be He has brought us close to His service (SHEVACH)." As we know from the Hagada, we speak of both aspects of the Redemption. We say both AVADIM HAYINU and MIT'CHILA. The seventh day of Pesach, the anniversary of the Crossing of the Sea, represents the climax of the physical redemption. And the 7th day of Pesach is called ATZERES. Shavuot, with the receiving of the Torah, represents the climax of the spiritual Exodus. And Shavuot is the ATZERES of Pesach too. It is a SEGULA and Z'CHUS for a REFU'A SH'LEIMA to repeat and spread Torah which the person who is not well has taught. Please daven for a REFU'A SH'LEIMA for Mordechai Ze'ev ben Yocheved. Generations of Lomdei Torah have benefited from the Torah & G'milus Chesed of this eminent Torah family; let's do our best to restore his health. [9] Torah from Nature ...the characteristic strands, known as setae, that cover the crustacean's pincers are similar to those found on Chinese mitten crabs and some other crustacean species... "Whether these setae are for growing or cultivating bacteria, I've no idea, but that could be one explanation... The team that found the crustacean said that while legions of new ocean species are discovered each year, it is quite rare to find one that merits a new family. [10] Divrei Menachem In this respect, the Tiferet Yonatan distinguishes between the angels who are called "Omed" (Standing) and Man who has the Hebrew designation of "Holech" (the one who walks). Angels know and understand exactly what they have to do and expedite their tasks perfectly; but their reward is minimal. Man, in contrast, has to continually tread the path of Torah study to gain an understanding of what is expected of him. And even when those reasons are elusive, he nevertheless serves the King. For that Man receives a much greater reward. Rashi, commenting on the phrase, "If you keep My commandments," suggests that it refers to one's being immersed in Torah with a view to maintaining an observant lifestyle. To which the Chafetz Chaim noted that, unlike the material world that pays only by results, Hashem's world of Torah also bestows blessings for the effort expended in Torah study. Clearly, this is one of the principle means to walk in Hashem's ways and one of foremost reasons why Limud Torah is weighed against all the other mitzvot. Towards Better Davening and Torah Reading We did something like this a long time ago, but people still remember it and every so often we get a request for a reprint due to worn out or lost pages. This gives us an opportunity to redo it, rather than just reprint it. The essence of Kedusha are the p'sukim KADOSH KADOSH KADOSH, BARUCH K'VOD, (and YIMLOCH). N'KADEISH (or NAKDISHACH) and the Musaf equivalent is an invitation of the Shali'ach Tzibur (a.k.a. chazan, cantor, reader, leader, hereafter SHA"TZ) to the Kahal (congregation) to come together to say Kedusha (it being one of the things that require a minyan). As such, this opening statement of invitation was meant to be said by the SHA"TZ alone. Somewhere along the way, the Kahal started saying the SHA"TZ's parts either with him or, more commonly, before he says them. But essentially, they are for the SHA"TZ. The same goes for the SHA"TZ's introductions to each pasuk. Some people follow the opinions of the GR"A (Vilna Gaon), Aruch HaShulchan, and others, and say only the p'sukim of Kedusha, not the SHA"TZ's introductions for each pasuk. That is, SHA"TZ finishes M'CHAYEI HAMEITIM, then says N'KADEISH (or the equivalent) by himself, and then the Kahal says KADOSH KADOSH... And so on. The SHA"TZ, by the way, is supposed to say the p'sukim with - and prefer- ably louder than - the Kahal, or at least begin the p'sukim before the kahal finishes them. Leave that for now. Here's the point. If you say only the p'sukim, then they work equally well in all NUSCHA'OT. Ashekaz, S'fard, Eidot Mizrach, Yemenite. We all say the same p'sukim. But the SHA"TZ parts differ. And if you (as part of the Kahal) say them, you are supposed to use the text of the kahal rather than your own. That's why, on the other side of this page, you will find SHABBAT KEDUSHA for Ashkenazim, both Nusach S'fard and Nusach Ashkenaz. Shacharit (in the solid-line boxes), and Musaf (in the broken-line boxes). For Musaf of Shabbat (and Yom Tov), SH'MA YISRAEL joins the p'sukim of Kedusha and is said by all. The Kedusha on the other side of this page is useful for people who daven in shuls that have the other Nusach from their personal one, and especially if you daven in a Chazan-sets-the- Nusach kind of minyan so common in many neighborhoods. Also, if you begin your Amida with the SHA"TZ, then you say Kedusha with him, including all his parts (in his Nusach), even if you usually say just the main p'sukim. So the Kedusha page can be useful in that case too. SHEYIBANEH BEIT HAMIKDASH... Yehoshua bin Nun's Mizbei'ach! (Yehoshua 8:30,31) Over the years, I have written quite a bit about the "Mikdash Mizbei'ach" but the brutal truth is that not a recognizable pebble of it remains. All we have are the bare-boned reminisces of the Sages. Perhaps as a result of Kings Chezkiyahu and Yoshiyahu's zeal in destroying the Bamot - the notorious "high places" that were declared illicit after Shlomo HaMelech built Bayit Rishon (II Melachim 18:4,23), archeologists have succeeding in unearthing only two "field altars" in Israel. However, in 1985, archeologist Adam Zertal, after an extensive survey centering on Mt. Ebal north of Shechem, was able to announce the unearthing of the very altar that Yehoshua bin Nun erected on Har Eival when Am Yisrael entered Eretz Cana'an. Zertal comments, "The cultic site on Mt. Ebal satisfies the three criteria necessary to identify a biblical site: chronological (beginning of the Israelite settlement), geographical, and the nature of the site (a cultic center with a burnt-offeringaltar). In view of this analysis, the identity of the biblical story and this site as the first inter-tribal center of the Israelite tribes can hardly be doubted." Before his death, Moses charged Joshua and Bnei Yisrael to build an altar on Har Eival upon crossing the Jordan (Devarim 27). After Am Yisrael crossed the Jordan,"Then Joshua built an altar unto the Lord, the G-d of Israel, on Mt. Ebal, as Moses the servant of the Lord commanded the Children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man has lifted up any iron; and they offered thereon burnt-offerings unto the Lord, and sacrificed peace-offerings…" (Yehoshua 8:30, 31). (Centuries earlier, Avraham and Ya'akov had previously built altars in near-by Shechem [Ber. 12:6,7; 33:18-20]). Zertal writes, "The central feature of the site, found under the heap of stones, is a rectangular, nearly square structure. Today it stands to a height of almost nine feet. Since it is so beautifully preserved, we conclude that this is probably close to its original height. It is constructed of large, unhewn field stones.The outside measurements are 24.5' by 29.5'. Its walls are 5' (1.5m) thick… The strangest feature of the structure was the filling, which, together with the structure, formed a kind of stage. When we excavated the fill within the structure, we found that it consisted of deliberately laid strata or layers of field stones, earth and ashes, one layer on top of the other. The earth and ashes contained pieces of pottery, all from Iron Age I, and animal bones. A sort of terrace about a yard lower than the structure was built adjacent to it, surrounding the platform on three sides… Attached to the structure on the southwestern side were two adjacent, stone-paved courtyards. In each courtyard were stone-built installations, three in one and four in the other. Some of these installations were paved with crushed chalk. They contained either ashes and animal bones, or complete pottery vessels … one or the other, but not both. … What at first glance appears to be a wall separating the two courtyards outside the rectangular structure actually rises from the far side up to the main structure at an incline of 22 degrees. This is in fact a ramp leading up to the stage on top of the main structure. This ramp is a bit over 3' wide and 23' long. It is made of medium-sized field stones. The highest point of the ramp indicates that the main structure was one layer of stones higher than its present elevation, rising to a height of approximately 10'… Adjacent to the northern side of the ramp is another small, narrow wall, somewhat lower than the one beside it. It turned out that this smaller ramp, which greatly intrigued us since we could find no constructional logic for it, was intended as a means of ascent… to reach… the above mentioned terrace…" Zertal continues, "A friend of mine, a young archaeologist named David Etam visited the site, and I gave him a tour, I was explaining the site to him, especially the difficulty we were having understanding the function of the strange central structure that had been filled. David interrupted me: 'Why don't you think the opposite? Why don't you think that the filling is the important part, rather than the building?' For months, we had been trying to understand the structure by thinking of the filling as secondary. We were concentrating on the outside structure. David's insight stunned me. I grabbed a Bible and opened it to Exodus 27:8,which describes the portable Tabernacle altar the Israelites were commanded to build in the wilderness: 'Make it hollow, with boards. As you were shown on the mountain, so shall it be made.' … "That evening, after a long day of excavating and washing pottery, I took a piece of paper and pencil and drew a rough sketch of what I thought the structure would have looked like, assuming it was an altar. I showed my sketch to one of the staff. He was dumbstruck. He ran from the room and soon returned with a Mishna. He opened the Mishna to a passage in tractate Midot that minutely describes the Second Temple and surrounding structures. The particular edition he was using contained a drawing of the Second Temple altar as it was described in Midot. The drawing in the book was almost identical to the sketch I had drawn. Now it was I who was dumbstruck." <to be continued> 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 (EMOR) TTriddles: [2] Who actually carried this title? (Aharon did not) [3] OJO/KIJKER [4] Most immediate compliance - 31 [5] Don't work new blood and fat on Yom Kippur [6] Washington Melville, NY3, Tishrei (separate) [7] 2 visual TTriddles from the ParshaPix Not a TTriddle; a CHALLENGE (with prize):Sum of all numbers uttered in fulfillment NachKwestion of the Week This week's TTriddles: NachKwestion of the Week: Israel Center Miscellany Israel Center Chessed Fund - Special Appeal Help young couples (evacuees and children of evacuees) from Gush Katif get ready for the arrival of their newborn babies - Tzedaka - Matan B’Seter - The money collected will be used to buy carriages, cribs, layettes...Make checks out to the Israel Center. Write on the envelope:Gush Katif - Baby Fund, For more info. call Sara 0505-444-397 Camp Dror is back! Looking for Counselors - Machane Dror, July 4-17 Madrichot Positions Available 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 - Special Guest Speaker:Rabbi Yosef Adler, Rav of Cong. Rinat Yisrael, Teaneck, New Jersey, Principal, Torah Academy of Bergen County, IYAR: 225NIS members (250NIS non-mem); SIVAN 250NIS mem (275NIS non-mem) Reserve early (good for you and us) • We'll be taking Shabbat early (Mincha 6:03pm) Call 566-7787 ext. 204 to reserve, arrange for seating, dietary requests, etc. All BOOKED; call to be waitlisted and for future similar tiyulim: 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 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 FROM THE ISRAEL CENTER TO THE CENTER OF ISRAEL, Wednesday, June 14th - 3 exciting sites in close proximity from where you can see "all of Israel", Kibbutz Nachshon - Master artisan shows you how vitrage stained glass works of art are created in his workshop, which produces exquisite masterpieces which can be seen all over Israel and worldwide. The Back Page of TT715 Schedule for Erev Shabbat to Erev Shabbat, 21-28 Iyar (May 19-26) 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, This Week: How did Avraham usurp the Reward of EVERYONE before him? Did RaSHB"Y do the same (5:3) with R' Yaacov Yisroel Bar-Chaiim Friday evening Shabbat Day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday - N'SHEI LIBRARY 10:00-12:30 Tuesday Wednesday Thursday Fri. 9:00am • Special shiur in honor ofYom Yerushalayim, by Rabbi CHaim Eisen - "Seeking Out the Beit HaMikdash" accompanied with source sheets, based upon Talmudic and Midrashic sources and various rabbinical writings, primarily from Rabbi Yehuda HaLevi, Rambam, and Ramban, Participants: plan to bring refreshments, for an informal Yom Yerushalayim party to take place immediately following the shiur Upcoming at the Israel Center Leil Shavuot at the Israel Center - 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... Tuesday, June 6th at 7:30pm: "What's the Rush?The West and Terror", Dr. Eugene E. NarrettDirector, BA in Multidisciplinary Studies, Cambridge College, Cambridge, MA An Open Invitation to the Public: Save a Life:Save a World: Monday, June 12th • 8pm OU ISRAEL CENTER [The
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