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. In that case the notion of admonishing the adults seems particularly harsh. For the Lubavitcher Rebbe, however, Rashi's term "Lehazhir" derives from the word "Zohar," meaning radiance or spiritual enlightenment. Thus the adults are encouraged to set positive goals for themselves and then for the children. The rest, it seems, are the means that bring this radiance into the world. Shabbat Shalom, Menachem Persoff [The Parshat Emor Homepage]
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