Shabbat Parshat Emor This Shabbat is the 222nd day (of 354); the 32nd 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 Generally, we don't say KL on Leil Shabbat or Yom Tov. If it is the last op, then we do. But watch the deadline. KL can be said only until 10:58. 20th of Iyar is the day that Bnei Yisrael first traveled away from Har Sinai after close to a whole year. Obviously, Sinai was a special place for the people who came out of Egypt. The first 6 weeks out were on the move and filled with adventure and fear. Then arrival at Sinai, and everything that happened there. LEAD TIDBIT Nonetheless, Emor's mitzvot tell us a lot. In the Sedra Summary beginning on page 3, you will find details of the mitzvot and other content of Emor. They are: The prohibition against desecrating G-d's name and the positive command to sanctify His name. These mitzvot shouldn't even be numbered among the 613, because their observance often involves all the other mitzvot and the way we perform the positives and avoid the prohibitions. Every mitzva we do, every act we perform, has the potential of being a Kiddush HaShem. EMOR STATS Mitzvot: 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 - 15 p'sukim - 21:1-15 [P> 21:1 (9)] Following Parshat K'doshim, which focuses on the challenge to the individual Jew and the whole Jewish community to rise to higher levels of sanctification, Emor begins with the special sanctity of the kohein, and the even higher sanctity of the Kohein Gadol. These higher levels of k'dusha are concomitant with stricter rules of personal religious conduct. A kohen is not to become ritually defiled due to contact with a dead body [263,L166 21:1], except for his seven closest relatives: wife, mother, father, son, daughter, brother, and (unmarried) sister. This is more than permission; a kohen is required to participate in the funeral and burial of his close relatives, becoming "Tamei" [264,A37 21:3]. Kohanim (and all Jews) are forbidden to afflict the body in any way as a sign of grief. [This is an example, among many, of a mitzva that appears in a particular sedra, but is counted elsewhere. In other words, Emor has even more than the "official" count of 63 mitzvot.] MitzvaWatch Kohanim must be holy and avoid desecrating His Name, because they perform sacred service. This mitzva for the kohein is also taken to refer to the prohibition of doing Temple service after purification in a mikve, but before the day has completely passed (i.e. stars-out) [265, L76 21:6]. (Such a person is known as a T’VUL YOM. His complete purification only lacks time.) A kohen may not marry a "zona" (a non-Jew and/or a Jewish women who has had relations with a man who is forbidden to her) [266,L158 21:7], a "chalala" (the daughter of a kohen from a woman to whom he is forbidden because he is a kohen) [267,L159 21:7], nor a divorcee [268,L160 21:7]. Because of the sanctity invested in the kohen by HaShem, we are commanded to honor the kohen [269,A32 21:8]. Calling him to the Torah first is one manifestation of this honor. So is having him lead Birkat HaZimun. We may not "use" a kohen to serve us. [S> 21:10 (6)] The Kohen Gadol has even more restrictions because of his higher sanctity. He may not defile himself to any dead person (even his parents - the only exception is a body that has no one to tend to it. This is known as a MEIT MITZVA) [271,L168 21:11] nor enter under a roof with a dead body [270,L167 21:11]. The Kohen Gadol's sanctity derives from the anointing oil and/or the special garments. He is to marry a previously unmarried woman [272,A38 21:13]. He may not marry a widow [273,L161 21:14] nor any of the types of women that the regular kohen is forbidden to marry. He is further forbidden to have relations with a widow [274,L162 21:15], as this would contravene his sanctity. The Kohen Gadol should (preferably) be smarter (better educated, wiser) than his fellow kohanim, bigger (taller) in build, and wealthier. One of the Chassidic Masters gave a different spin to the phrase HaKohein HaGadol Mei'Echav (plain meaning is the Kohein who is greater than his brothers, viz. the Kohein Gadol). He said it is the Kohein whose greatness comes from his brothers (Mei'Echav), a Kohein respected and honored by his fellow kohanim. Levi - Second Aliya - 25 p'sukim - 21:16-22:16 Clarification: A kohen baal mum (with a disqualifying blemish) is barred from the area of the Mikdash from the (external) Altar and inward, but may enter the outer area of the courtyard of the Mikdash, and may even perform some tasks. [P> 22:1 (16)] Furthermore, a kohen who becomes "tamei" is temporarily barred from the Mikdash [278,L75 22:2], nor may he "approach" sacred foods. He may not eat T'ruma [279, L136 22:4] or other "kodoshim" while "tamei" from any of various sources. On the day of impurity (for the 1-day type) or on the last day (for the 7-day type), the kohen immerses in a mikve and, "with stars-out", he once again is allowed to eat T'ruma. Not only may one not eat non-kosher meat, it also renders a kohen "tamei". A non-kohen may not eat T'ruma [280, L133 22:10] (or other sacred foods specifically designated for the kohanim). Jewish servants and laborers of a kohen may not partake of T'ruma [281,L134 22:10]. OTOH, an "eved K'naani" who is considered part of the kohen's possessions, may eat his master's T'ruma. An uncircumcised male may not eat T'ruma (even if he has valid medical reasons for being uncircumcised) [282,L135 22:10]. This rule is not expressly stated in the text, but is learned by "parallel texts" from korban Pesach. It is nonetheless one of the 613 mitzvot, noteworthy, in that it is a mitzva with no direct "chapter & verse" to point to. A kohen's daughter (and any woman) who has relations with someone to whom she is forbidden, may no longer eat T'ruma [283,L137 22:12]. This mitzva also includes the situation of a kohen's daughter who marries a non-kohen. During her marriage, she may not eat T'ruma. If her husband dies or divorces her, she may return to her father's home and eat T'ruma - if she has not had children. With children the fear is she might feed them (her children are NOT kohanim) from the T'ruma. Hence, she too is barred. A person who inadvertently eats T'ruma must compensate the kohen by paying the value plus an amount which equals 1/5 of the payment. Eating "tevel" (produce from which none of the required separations was taken) is forbidden for all to eat [284,L153 22:15]. Violation constitutes a disgrace of the sacred. Shlishi - Third Aliya - 17 p'sukim - 22:17-33 [S> 22:26 (8)] From this point through chapter 23, is the Torah reading for the first day of Sukkot (second day as well, outside of Israel) and the second day of Pesach (our first day of Chol HaMoed. Second day Yom Tov in Chutz LaAretz) A new-born animal stays with its mother for 7 days and only thereafter may be used as a korban [293,A60 22:27]. It is forbidden to slaughter (as korban or for personal use) an animal and its offspring on the same day [294,L101 22:28]. The Torah, once again reminds us that korbanot to be eaten have time limits which must not be exceeded. Until this point in the sedra, the Torah has dealt with the sacrificer (kohein) and the sacrifice (animals). It now changes gears and we find another meaning of the word sacrifice, as in being willing to die in sanctification of G-d's Name. We may not desecrate G-d's Name [295,L63 22:32]; we must sanctify His Name [296,A9 22:32]. These mitzvot have many facets. A Jew is required to give up his life rather than violate one of the "big three": murder, incest/adultery and idolatry. In times of "forced conversion", martyrdom is required even for the "least" violation. MitzvaWatch R'vi'i - Fourth Aliya - 22 p'sukim - 23:1-22 [P> 23:4 (5)] On the 14th day of Nissan, the Korban Pesach is brought. On the 15th, begins the Matza Festival (which we call Pesach), “requiring” matza for 7 days. The first is a holy day with most forms of "melacha" forbidden [297,298;A159,L323 23:7]. (In each case of a Yom Tov, there is a positive command to abstain from "melacha", and a prohibition against doing "melacha"). Korban Musaf is to be brought on the 7 days of Pesach [299,A43 23:8]. The seventh day is Yom Tov [300,301; A160,L324 23:8]. [P> 23:9 (6)] Following the 1st day of Pesach, the Omer (barley-offering) is brought [302,A44 23:10]. Special korbanot are offered on the day of the Omer. One may not eat different forms of new grains until the bringing of the Omer [303,304,305;L189,190,191 23:14]. [S> 23:15 (8)] We are to count from the day of the bringing of the Omer a period of 7 weeks - 49 days [306, A161 23:15]. The Torah says 50 days, but we understand it to mean "up to but not including" (because it also says 7 full weeks, and 50 is not divisible by 7, but 49 is). Following the 49th day, a special offering of two loaves from the new wheat is to be offered [307,A46 23:16] [307,A46]. This is on the holiday of Shavuot which has "melacha" restrictions [308,309;A162,L325 23:21]. This Aliya ends with the reminder of the gifts of the field that must be left for poor people. Why mention these mitzvot in the midst of the portion of the Holy days? Rashi quotes R’ Avdimi: He who gives gifts to the poor in a proper manner is considered equal to one who builds the Beit HaMikdash and offers the Festival sacrifices therein. Chamishi - Fifth Aliya - 10 p'sukim - 23:23-32 Zichron T'ru'a is the term we associate with RH when it falls on Shabbat and we do not blow the Shofar by rabbinic decree. It fits then that Shofar should not be counted as a mitzva here in Emor. Furthermore, one commentator suggests that the silent Shofar came first because the first Rosh HaShana after Matan Torah was a Shabbat. [P> 23:26 (7)] The 10th of Tishrei is Yom Kippur. One must fast [313,A164 23:27]. There is a Korban Musaf to be brought on Yom Kippur [314,A48 23:27], (in addition to the Yom Kippur service described in "Achrei"). Eating or drinking (without a valid excuse) is punishable by excision (death and more, from Heaven). Similarly, ALL "melacha" is forbidden [315,L329 23:28], as are eating and drinking on Yom Kippur [316,L196 23:29]. We must abstain from (Shabbat-like "melacha on Yom Kippur [317,A165 23:32]. "...On the ninth of the month in the evening, from evening to evening, observe your Shabbat." From here the Gemara teaches up the concept of Tosefet Shabbat and Yom Tov, which we partly observe by counting the time from sunset to stars-out as Kodesh on both ends of the day. Shishi - Sixth Aliya - 12 p'sukim - 23:33-44 These are the Holidays, besides the Shabbatot of the year and other offerings to the Beit HaMikdash. It is at the harvest time in the fall that Succot is to be celebrated. On the 1st day we are required to take the 4 species ( lulav, etrog, hadasim, aravot) [324,A169 23:40]. During the holiday of Sukkot, we are to dwell in sukkot [325,A168 23:42]. This is in order to instruct all generations about the aftermath of the Exodus when we were privileged to Divine protection in the wilderness. Sh'vi'i - Seventh Aliya - 23 p'sukim - 24:1-23 SDT The juxtaposition of the Festivals and the lighting of the Menora is taken as a hint to Chanuka from the Torah. What even makes the point stronger is the Torah's stress on the concept that the lights of the Menorah are constant, eternal, always, through the generations. The Menorah of the Beit HaMikdash has not made it through the generations. The Chanuka lights have! [P> 24:5 (5)] We are also to take fine flour and bake 12 loaves (matza rules) which are placed on the Shulchan in the Mikdash. This too was a permanent fixture in the Beit HaMikdash. The loaves were exchanged weekly, on Shabbat (having been baked on Friday, unless it was a Yom Tov - then the baking was on Erev Yom Tov). The kohanim on duty would share the loaves that were replaced by the new ones. This mitzva was counted back in Parshat T'ruma, when the Shulchan was first described. [S> 24:10 (3)] The Torah next tells us of the son of a Jewess and an Egyptian who "blessed" G-d's name. He was incarcerated pending word from G-d on how to punish him. The command was to stone him to death. This is to be the punishment for "blessing G-d". The Midrash says that the Egyptian father of the blasphemer was the one that Moshe killed and hid in the sand. So too, murder is a capital offense. Killing an animal requires compensation to the owner. Causing injury to a person requires compensation based on factors resulting from the injury. The execution of the "curser" was carried out, as commanded by G-d through Moshe. The three last p’sukim are repeated for the Maftir. Haftara - 17 p'sukim - Yechezkeil 44:15-31 In addition to the obvious Kohein, Beit HaMikdash, Tum'a/Tahara connections between sedra and haftara, there is yet another connection. The haftara charges the kohanim with teaching the people and clarifying for them G-d's laws. Specific mention is made of the laws of the Holidays and Shabbat - the topic of a major part of the sedra. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean In our kollel we have a few gentlemen who come from the deep South in the United States, and it is reputed that they still have slaves on their plantations, that they visit once or twice a year. Every time we have a question in the Gemara about slaves we turn to them for guidance. They have neither newspapers nor radio nor television in their plantations so that the slaves do not know that they were freed by President Lincoln. The question arose whether a master can force his slave off his property, whether after his term of servitude was over if he freed the slave in the middle of the term of servitude, or with the advent of the Jubilee year that frees all slaves. The Gemara in Baba Kama (28a) says that the master may employ self-help and forcibly evict the slave if he refuses to leave. That is one of eight cases cited by the Gemara in evidencing the ability, under certain circumstances to employ self-help. The halacha system is structured on the assumption that most disputes will be adjudicated in Beth Din. There are, however, situations where a claimant (whose property it is) may protect her or his interests without resorting to the Beth Din to obtain their property from the one illegally holding it (the “holder”). In this day and age, with modern methods of transportation and communication, there is usually no necessity to employ self-help. Self-help may be employed for the purpose of self-defense, whether one’s person or one’s property is threatened. For example, it may be employed if the claimant sees property that was stolen from him in the hands of the thief. It may also be employed to recover a chattel that was deposited by the claimant as a bailment with another party (the holder) who now refuses to return it. The claimant may seize the property if he fears that the holder of the property will leave the jurisdiction so that he cannot sue him; or the holder will secrete his assets; or that the holder will fail to appear before Beth Din. In all of these and similar situations the claimant, after seizing the property should institute a claim in the Beth Din against the holder and deposit with the Beth Din the assets that he seized. All self-help, whether carried out by an individual or by a community is subject to judicial review upon request of either party, the claimant or the holder. Self-help should be used sparingly. If the free and easy use of self-help were to be permitted, lawlessness in the guise of self-help would be the result. The strong would be in a more favorable position than the weak. Thus the employment of self-help is subject to judicial review. Was it properly used? Was excessive force used? Should the person who employed self-help have waited to go to Beth Din? These and many other questions can be raised by either or both of the parties. Furthermore, once the matter is before Beth Din, the Beth Din may raise many questions of its own. Most important, the Beth Din may not only undo the self-help, but it also has he right to fine and otherwise punish the claimant who used self-help if he overstepped the rules of law. Anyone who employs self-help must realize that there are consequences for it use. The authorities cover the entire spectrum of ideas in the area of self-help. Some are very liberal in permitting self-help. Others would limit it severely, such as to cases protecting the very article that is in the process of being stolen. And many authorities find themselves between the two extremes. It is to be realized that self-help is in derogation of the principle that the judicial system is the arbiter of the law and the method of settling disputes. Thus a legalist may severely restrict use of self-help, while a psychologist might permit the alleged victim of wrongs to use self-help to enhance his self-image, even if the victim might have obtained the same result, if not a more favorable one, in Beth Din. Finally, a system that permits self-help relies to some extent on the principle that might makes right, since the stronger the person, the more likely he is to be successful in availing himself of self-help. Rabbi Karo in the Shulhan Aruch holds that self-help may be employed to seize property only when the seizer has a clear right of claim it. Self-help may not be used to satisfy any other claim, whether exact or not. According to this view, a person may employ self-help only if he has a claim that he can prove in Beth Din. If there are no witnesses to the act of self-help, then the one who has employed it is believed if he claims he seized his own property, even though he is not able to prove it in Beth Din. (He should have been silent since there are no witnesses to the seizure.) Self-help has several aspects. Self-help can be an end in itself; that is, the final action in the dispute between the parties unless either party seeks judicial review of the self-help. There is also the right of a party to seize or to ask Beth Din to seize the property so as to enable the parties to be secure in the judgment to be rendered at the end of the trial. The is also the concept of the Beth Din asking a party to post security to ensure compliance with the judgment of the Beth Din. If an individual, whether a member of the community or not, contests a tax assessment, the community may insist that he post security to ensure compliance with the judgment of the Beth Din. The burden of proof rests with the individual to show that his position was the correct one. The most common type of self-help employed by a community is the seizure of property or money for the payment of taxes when there is a dispute between the community and the taxpayer. The community stands in the position of electing to come forward with irrefutable proof, or it may insist that the individual come forward with his proof, which the community will be able to overcome. The community also has the choice of selecting the law most favorable to its position if there is a choice of various authorities. Also there are times that the community may employ self-help even if it does not have a claim that can be proved in Beth Din. This might occur either because the members of the community are ineligible to testify on the basis of self-interest, since they will derive benefit from their testimony if the community is successful, or because no one in the community wants to undertake the burden of instituting a lawsuit on behalf of the community. 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 Before he crossed the Yabok we learn, "And Yaakov was greatly afraid and was distressed (Ber. 32:8); greatly afraid that he would be killed together with his whole family, and distressed that he would kill others" (Rashi). We may consider it strange that Yaakov should have been afraid, rather we would have expected him to simply trust in Hashem to deliver him. However, true tzadikim consider themselves unworthy of so much chesed and are always apprehensive that maybe they have in error sinned in some way (Ramban); only the spiritually arrogant consider themselves perfect. Many commentators, in the wake of Chazal's saying (Berachot 4a) that he feared that his sins would abrogate the promise of Divine Protection, sought to see what particular sin was involved: "He had been remiss in KIBUD AV for 20 years and during that same period Eisav had been serving their father diligently" (Ber. Raba 76b); "Eisav honored his father, for which the reward is longevity" (Baalei Hatosafot). "He had made a covenant with an idolater, Lavan" (Ramban). "He flattered the rasha by calling Eisav, my lord; Rabbi Eliezer taught (Sotah 41b), that one who is obsequious to an evil person becomes his victim" (Kli Yakar). Perhaps he feared that he had sinned against Eisav with regard to the blessing as he did to Lavan when he left suddenly and stealthily. He feared from Eisav because his very fear made him deficient (Sfat Emet). So he made a threefold preparation for the meeting, T'FILA (32:10-13), DORON - gifts [bribery] (32:14-17), and warfare (32:8-9) (Torat Kohanim, Vayishlach 6); just as his descendants would have to do in their own meetings with enemies. In his prayer, he recalled Hashem's material benevolence to him during the 20 years and His promise to him while still in Haran. However, relying neither on his own merit nor on miraculous redemption he made two further steps to defend himself and his. Firstly, he sent messengers, angels or human, with herds of sheep, cattle and camels together with male and female servants as a large bribe to placate his brother. Furthermore, they were a sign that he had not benefited materially from Yitschak's blessings but had earned them all; it would also show that he had no need to encroach on or threaten Eisav in any way so that they could be reconciled. Then he divided all he had into two separate camps since he had no idea from which direction Eisav would come, so that in any case one of them would not be taken by surprise and could either fight or run away. "In doing so he taught that a person should not place all his money in one place (Rav Chiya in Bereishit Raba); [and] a person should divide his wealth in three, one third in real estate, one third in goods for resale and one third in cash" (Kiddushin 30a). The Netziv points out that bearing in mind a Jewish value system, we see from the text that Yaakov placed himself in the camp of his wives and children rather than in the camp with his flocks, herds and possessions. While there is a consensus regarding the t'fila and the warfare, our Sages are divided in the opinions concerning the delegation to Eisav and particularly Yaakov's humbling himself before Eisav. "And Yaakov sent messengers to Eisav": to find favor in his eyes and appease him (Radak), to find out what his intentions wereas Yaakov was going to pass near him (Soforno, Rabbi Hirsch), and to ascertain his military strength and to get permission from him to pass into Eretz Yisrael (Torah Shleima). On the other hand: "Hashem said to Yaakov, 'Eisav goes on his way and has no intention of challenging you and yet you send delegations to him saying, 'my lord Eisav'. This is like one who grasps the ears of a dog" (Bereishit Raba 75:2). The Ramban adds that similarly we started our own destruction by Rome-Edom, when the Hashmonean Yehuda ben Mattityahu sent a delegation to passive Rome and made a pact with them. Yaakov prostrated himself before Eisav and called him lord; the commentators saw thereby two ways in which Israel should deal with their oppressors: "Because Yaakov flattered Eisav this way, we live dispersed among Eisav (Maharam MiRotenburg). "Hashem said to Yaakov, you have debased yourself before him and called him lord 8 times, therefore surely I will appoint 8 kings from his house before there shall be a king in Israel "(Bereishit Rabbah 75,11). At the same time we read, "Rabbi Yehuda HaNasi told them to write in his name to his lordship Marcus Aurelias, the Roman emperor, from your servant Yehuda. When they objected to Rabbenudebasing himself in this way, he answered that he did not see himself as being more worthy than Yaakov" (Bereishit Raba). At that time, Rabbi Yehuda had excellent relationships with the Roman Emperor that succeeded in bolstering the little independence that the Jews enjoyed after the failure of Bar Kochba. "Rabbi Yochanan said that whoever wants to learn how to influence kings should retain this parsha before him" (Lekach Tov). "And Eisav ran forward, embraced and kissed him. Hashem changed him from enemy to friend (Malbim). His heart was changed by Yaakov's submission. If that message had been heeded at Bayit Sheni the Temple would not have been destroyed" (Soforno). What is the future of the twin brothers? "Rabbi Shimon bar Yochai taught, it is a halakha from Sinai that Eisav hates Yaakov and that kiss was only temporary" (Sifre B'ha'alotcha), [or] "The descendants of Haman the Amalekite study Torah in Bnei Brak" (Gittin 57a). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: If I start a meal in one place and want to leave in the middle or continue eating elsewhere, what do I do about Birkat HaMazon? A: You have made the question easier to respond to by asking about a meal. The answer depends on what one is eating. Even so, we will not be able to address all of the many details. The gemara (Pesachim 101b) posits that when one moves from the place where he was eating, he requires a new beracha before resuming eating. However, Rav Chisda rules that a new beracha is needed only if the food(s) he was eating is the type whose beracha acharona need not be recited in the place he ate. However, if he is in the midst of a meal, for which Birkat HaMazon must be recited where he ate, we say that even after leaving, he is drawn back to the place he ate and does not require a new beracha when he returns. (All agree that one needs to recite Birkat HaMazon in the place he ate and that one can make the b'racha acharona on foods that require Borei Nefashot elsewhere. There is a not-fully-resolved machloket regarding grain products other than bread and regarding fruit from the “seven species.” We leave that issue out of this response and relate to a meal that includes bread.) Rav Sheshet rejects this distinction and says that a b'racha is necessary even upon leaving a meal unless one was part of a group eating together of which at least one person stayed behind to be rejoined later. The Shulchan Aruch (Orach Chayim 178: 1-2) rules like Rav Sheshet. We would discuss the ramifications of his opinion for the benefit of S'fardim, who generally follow the Shulchan Aruch. However, Rav Ovadya Yosef and other S'fardic poskim (see Yalkut Yosef 178:(1)) do not accept his position in this matter (in order to avoid questionable b'rachot), so we will concentrate on the Rama’s opinion. The Rama (OC 178:2) limits the need for extra b'rachot after leaving the place of eating in a couple of ways. First, he understands that leaving the place is the equivalent of hesech hada’at (taking one’s mind off eating) and thus when one returns, he requires at most a new b'racha rishona, not a b'racha acharona. Secondly, whether one leaves a friend behind (see Mishna Berura ad loc.: 18) or whether one was eating a meal, he does not require any b'racha upon resuming eating at the original place. We must address two remaining topics. The Rama writes that although one does not require a b'racha before resuming his meal, he should normally not leave with the plan to return without first bentching. The reason is the concern he might forget to return (ibid.) or might return too late for Birkat HaMazon to relate to his original eating (see Beit Yosef). However, if one plans to leave for a short time, this is not a problem (Mishna Berura, ibid.:34). The Biur Halacha points out that while one may be stringent and not leave in the middle, it is problematic to recite a potentially superfluous Birkat HaMazon before leaving if he plans to resume the meal and recite it again soon thereafter. One may rush out to minyan or another passing mitzva if necessary (Rama, ibid.). Another question is whether one can continue the meal elsewhere and not return for Birkat HaMazon. The original b'racha of HaMotzi enables further eating without a b'racha even in a new place (Rama, ibid.). The Birkat HaMazon that he recites in the new place also covers the eating in the first location provided he eats some bread there as well (Shulchan Aruch, OC 184:2; see Mishna Berura ad loc.:9). Otherwise he would have to return to bentch in the original place of eating. Either way, it is preferable not to leave without bentching unless when he started his meal, he intended to continue it elsewhere (Mishna Berura 178:40). If he were eating Borei Nefashot food in a defined place, he would need a new b'racha upon moving to a new place but would not require a b'racha acharona, which he could recite whenever he finishes eating wherever he is (Rama 178:2). 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) My father once commented that this verse teaches us that true sanctity can be achieved only "in the midst of the Children of Israel," and only when the People are united. One who separates him/herself from the People cannot achieve true sanctity. Our verse is followed by others which present the holidays, thereby teaching us that man is obligated to sanctify himself and only afterwards to sanctify time, because only after man has sanctified himself does he have the power to sanctify time as well. There is a third realm of sanctity, that of place. As the Mishna teaches us, Eretz Israel is holier than any other land (Kelim 1:6). Our Sages under- stand the verse "And who is like Your people, like Israel, a nation one in the earth" (Sh'muel bet 7:23) to mean that it is the Land of Israel which truly and fully unites the Children of Israel. Rambam cites, as halacha, our Sages' comment that one who dwells outside the Land Israel is as if he is an idolater (Hilchot Melachim 5:12). Thus, our ability to sanctify ourselves and to sanctify time ultimately depends upon the People of Israel being in its own land. David Magence, Jerusalem 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 "Please come with me to the well," said one to the other, "I am very thirsty and I'm afraid to go alone." "If you're thirsty," the other replied, "go by yourself." "Please come with me," begged the first one. "I am very thirsty. I will even give you ten kopeks to come with me." The other refused to budge. R' Yisrael rose, went to the well and brought water for the thirsty man. "What you, did, my son," said R' Yisrael to the other, "was not proper. One must be merciful and feel the distress of another. If your friend, who is one of the poorest of the poor, was willing to pay you ten kopeks to go with him, it is clear that he was in very great misery." When R' Levi Yitzchak of Berdichev would hear a Jew slandering another Jew, he would approach him and say, "My dear friend, aren't you afraid of slandering Hashem's tefillin, in which are written, 'Who is like Your people, Israel?"' 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 - EMOR THESE ARE THE ANSWERS 1) The Ktav Sofer explains that most of the people required to bring this sacrifice had just survived a difficult situation such as one who was seriously ill and recovered. Such people might not be completely thankful for what they experienced since they wish they never had the hardship in the first place. Thus, the Torah emphasizes that the Todah sacrifice must be offered willingly - something which they, themselves, desire to bring and not because it is mandated. They must work on recognizing that G-D knows what is best for them and that the entire experience, including the hardship, was for the good. 2) The Vilna Gaon understands that these verses do not refer to the Shabbat which we observe every week. Rather, they are a general introduction to all of the holidays. SIX DAYS YOU SHALL LABOR refers to the six holidays on which one may do melacha to prepare food - Rosh Hashana, Sukkot, Shemini Atzeret, the first day of Pesach, the seventh day of Pesach, and Shavuot. The SEVENTH DAY refers to the seventh holiday which is Yom Kippur. On this day, no melacha is allowed at all. 3) The Meshech Chachma teaches that the insertion of these laws here teaches us an important lesson. The Torah is about to describe the holiday of Shavuot. Many people might think that we celebrate the giving of the Torah because the Torah teaches us the laws which we would not have kept on our own. However, basic laws between man and his fellow man such as feeding the poor would have been observed regardless and, therefore, are not included in the laws we celebrate on Shavuot. The insertion of these laws here teaches us that were it not for the Torah, we would not be able to live up to the standards expected of us even in the moral areas such as charity and we celebrate those laws as well on Shavuot. 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 The Omer was cut on the night of the 16th of Nissan, the second night of Pesach, with great fanfare. The people would go to a barley field near Jerusalem the minute it became dark and would cut 3 se'ah (an eifa) of barley stalks. These were brought to the Beit HaMikdash and the barley kernels were removed. The fresh kernels were still soft and damp and could easily have become chametz (which isn't allowed on Pesach or for most mincha offerings.) So they were then roasted in a perforated vessel and finally ground into a course meal without the bran. This ISARON of meal (approx. 2 liters) was sifted in 13 sifters, each one finer then the other.What remained was the best grade of barley flour - equivalent to semolina from wheat. This was mixed with olive oil and a handful of frank- incense. The kohen waved it up and down and in all four directions. Until this offering, no one was allowed to eat from the new grain harvest. What lessons can be learned from the Omer offering? Pesach, in the spring, when things are beginning to bloom, is a time when the world is judged on the produce of that year. Hashem tells us to bring the first of our grain harvest to Him at this time. This is like the Bikurim (first fruit) offering. At a time when we are happy with the product of our hard work, we think of Hashem who made it all possible. We bring the choicest flour from this first harvest as a small way to show thanks to Hashem for the success of the harvest (Sforno). It is also a prayer that Hashem will watch over the other produce still growing in the field. The Omer is waved in all directions - up and down, to show that Hashem is in charge of the Heavens and earth, to all four directions to show that Hashem controls the winds that could destroy the crops. We also see the kindness of Hashem. The Midrash points out that when Hashem provides for us, He gives us a lot, e.g. in the desert, He gave each person an omer of manna each day - but He asks us to do very little - He only asks for a single Omer of barley for all of the nation once a year. We should always remember that we are asked to do very little for Hashem compared to all the things that Hashem does for us. Barley sunflower crackers [7] MicroUlpan [8] Pesach Sheni This year, the KP2 has to be roasted before Shabbat, since roasting KP does not push aside Shabbat (as does the actual offering of the Korban in those years when the 14th - either one - is Shabbat). Some people have the custom of eating matza either on the 14th or the night following the 14th (which would be the time that KP2 would be eaten, with matza & maror. Details aside, we learn a tremendous lesson from Pesach Sheni and the context in which we find its mitzvot. And that is that KP is so special and precious to us, that G-d made an exception to the rule of "no korban may be offered beyond its time", in order to give us a second chance. That is significant beyond this mitzva alone. [9] Divrei Menachem Technically, suggests the Ibn Ezra, this repetition denotes a review of previously taught material and the introduction of new, special commands that are enumerated in this parsha. Ramban posits that the double use of the term stresses the critical nature of the upcoming commandments since their observance ran contrary to established local custom. Rashi uses the following language in his interpretation: "Lehazhir Gedolim al Haktanim," which translates as, 'To admonish the adults about their child- ren.' This could mean that the Kohanim were to begin instructing their children at an early age regarding the pitfalls of impurity. Or perhaps Rashi is suggesting that the Kohanim, as the teachers of the nation, should teach all the children to avoid becoming spiritually contaminated. Towards Better Davening and Torah Reading SHEYIBANEH BEIT HAMIKDASH... "Loose Stones" in the Mizbei'ach - Questions Therefore, R. Kahana derives from the "terminology" employed in Zechariah's prophecy that the Karnot Hamizbei'ach were hollow and formed a receptacle capable of holding blood just as a Mizrak, (a Kli Shareit, a Mikdash service vessel) can (Zevachim 54b). Basing himself on the Gemara, the Rambam rules, "The height of each Keren was five Tefachim and they were one Ama square and hollow (Hil. Beit HaBechira 2:8). What was the importance of the Karnot Hamizbei'ach? After the slaughter of the Chatat (the sin offering) and the receiving of its blood in a Kli Shareit, a Kohein carried the blood-filled vessel to the Mizbei'ach and ascended the small ramp. This small ramp was to the east of the Kevesh, the larger central ramp that led to the top of the Mizbei'ach. However, in contradistinction to the Kevesh, the small ramp led to the Soveiv, the circuit ledge that ringed the Mizbei'ach only "half way up" (Midot 3:1). For a Kohein standing on the Soveiv, the higher Karnot Hamizbei'ach would be roughly eye level. As he walked along the Soveiv, the Kohein circumambulated the altar and made the required four blood applications on the Karnot Hamizbei'ach. The Kohein's meticulous placing of blood on the four Karnot Hamizbei'ach was unique to the atonement rites of the Chatat (Zevachim 5:3). In answer to Adair Adair - "How were the presumably vast quantities of ashes generated in the Beit Hamikdash disposed of? They certainly had an element of Kedusha." As the Korbanot were burnt on the Mizbei' ach, the Kohanim continually pushed the residue into the middle and gradually a large pile of ashes accumulated. This mound of ashes was called the Tapu'ach. The Mishna reads, "Sometimes there were about three hundred kor of ashes on [the Mizbei'ach]", however, the Gemara (Tamid29b) points out that this enormous figure was an exaggeration. During the Shelosh Regalim, the Kohanim did not clear the ashes away because the large pile was considered an "adornment for the Mizbei'ach". They were a silent testimony that Am Yisrael offered many Korbanot (Tamid 2:2). However, during the year, when the Kohanim did remove the ashes from the Mizbei'ach, they utilized large vessels called Pesachterin. The Mishna comments, "The Pesachter was a large container… there were two chains attached to it; a Kohein pulled on one of them to lower it while another Kohein held it firm from above by means of the other [chain] thereby, preventing it from it rolling" (Tamid 5:5). The chains were necessary because the Kohanim lowered the Pesachter "down the Kevesh - the slanted ramp [leading from the top of] the Mizbei'ach [to the floor of the Azara]" (ibid. Bartenura). They disposed of the ashes outside of Jerusalem in a "clean" place that was protected from the wind and was inaccessible to animals, probably in sealed caves or cisterns. Even the Tif'eret Yisrael is stumped! The Gemara asks, "How did they build the Mizbei'ach? They brought a frame 32 [Amot] square and one Ama deep; and they brought round smooth stones - large and small. Then they brought plaster, molten lead, and pitch, melted them down and poured [the resultant mass into the frame] …" (Zevachim 54a). Tif'eret Yisrael in his Introduction to the Third Chapter of Midot expresses his astonishment that the Mizbei' ach could actually be constructed as described. How could they possibly mix molten lead with pitch and wet plaster? The lead would immediately harden into lumps and not mix with the other components. He could only conclude, "They must have had amazing specialized knowledge which has been forgotten in recent generations." The fact that large fires were constantly kept burning on this mixture of pitch and molten lead, also struck the Tif'eret Yisrael as miraculous. Why didn't the pitch and molten lead melt? Moreover, would not the Kohanim, scraping the top of the Mizbei' ach with their "shovels and hooks" day after day, year after year, damage the top layer of stones and thereby invalidate them? He can only conclude, "The secrets of G-d (are revealed) to those who fear Him." Elsewhere, in the same vein, Tif'eret Yisrael asks (Midot 3:4; TY 46), "Every morning the Kohanim cleared away unburned flesh from the Mizbei'ach. "They used shovels and hooks. If you tell me that they were made of copper, in any case, they still used iron knives. How was it possible that these [iron] knives never touched the stones of the Mizbei'ach?" Tif'eret Yisrael could only conclude, "The Kohanim had to be very careful indeed." A very apropos Midrash! "Food for thought" The events of the last couple of weeks made me recall one of the most powerful, beautiful, intriguing, and yes, apropos Midrashim of them all. Because IMHO this Midrash is so timely, I wanted to "share" it. "It is written, 'Who can bring a pure thing out of an impure thing? Not one" (Iyov 14:4). The Midrash Rabbah (Bamidbar,Chukat 19) translates this Biblical reference ("not one") somewhat differently, and, as a question. "Who can bring a pure thing out of an impure thing? Not the Unique One in the Universe?" Only He who is the Unique One in the Universe is capable of "bringing pure out of impure." The Midrash continues, "Abraham came from forth from Terach, Hezekiah (the righteous) from Ahaz (his wicked father)… Yisrael from the nations, the world to come from this world. Who made this? Who commanded this? Who ordained this? Not He who is the Unique One in the Universe?" This wonderful Midrash gives a number of other examples and finally touches on the mysteries of the Para Aduma. "Anyone who is involved in the preparation of the Para Aduma and the Mei Nida, their clothes are made impure, nevertheless, the Mei Nida itself purifies." Though there are great paradoxes involved in the rite of the Para Aduma, nevertheless, "I have instituted a law; I have decreed a decree and you are not at liberty to disapprove of the validity of what I have done." 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 (Acharei-K'doshim) TTriddles: NachKwestion of the Week This week's TTriddles: Not a TTriddle; a CHALLENGE (with prize): 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 With this box, this week's TT #714 is done. Several TTreaders have speculated as to who would reach Babe Ruth homerun mark of 714 first - Barry Bonds or Torah Tidbits. As of this moment, Bonds has 713 career homers. So TT got there first. Technically, there is time for Bonds to homer before the first copy of TT is collated and folded. We shall know that in the next several hours. Camp Dror is back! NESTO Native English-Speaking Teen Olim MAZAL TOV To Michelleon becoming an ISRAELI, After this long way, you made it! We are so proud of you and wish you luck with your new life as Israeli NESTO Shavuot Celebration in the Old City of Tzfat 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, Further details to come • Reserve early - others already have 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 BOOKED - call to be waitlisted - 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 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 TT714 Schedule for Erev Shabbat to Erev Shabbat, 14-21 Iyar (May 12-19) 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 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 • 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 B'har-B'chukotai, May 20th, 5:00pm (Mincha at 6:00) - Post-Galut: Resurrection or Recovery? shiur by Rabbi Yaakov Moshe Poupko 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 Tue. May 23, 7:00pm - "The Life and Times of Hank Greenberg" - When America Needed Heroes, A Jewish Slugger Stepped To The Plate, The story of Baseball Hall-of-Famer Hank Greenberg is told through archival film footage and interviews with Jewish and non-Jewish fans, his former teammates, his friends, and his family. As a great first baseman with the Detroit Tigers, Greenberg endured anti-Semitism and became a hero and source of inspiration throughout the Jewish community, not incidentally leading the Tigers to Major League dominance in the 1930s ...with Walter Matthau, Alan Dershowitz, and others. Plus Mandy Patinkin's rendition of "Take Me Out to the Ball Game" -- in Yiddish! (90 minutes) 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 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... OU ISRAEL CENTER [The
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