Q: When, how, and why do we have to put something between the floor and us when performing the special "korim" (bowing) on Rosh HaShana and Yom Kippur? A: The gemara (Megila 22b) tells that when Rav arrived in Bavel, he refrained from "falling on his face" during Tachanun as the locals did. One of the gemara's explanations is that there was stone on the floor next to Rav, and, therefore, he was forbidden to fall on his face. (In those days, they bowed down on the floor during Tachanun (see Rivash #412)). The prohibition is found in Vayikra (26:1): "…you shall not place an EVEN MASKIT in your land to prostrate on it." This practice, which was used by idol worshippers, is forbidden (outside the Beit HaMikdash) even when one does so in service of Hashem. Commentaries differ widely on the exact meaning and etymology of EVEN MASKIT, but it applies to any stone floor (Rambam, Avoda Zara 6:6-7). The gemara continues that only Rav had a problem, because he used to prostrate his body fully during Tachanun. The Mishna Berura (131:40) summarizes the Rama (OC 131:8) and earlier authorities' opinions as follows. The Torah prohibition is only when one is totally prostrated (pishut yadayim v'raglayim = PYR) on a stone floor. The Rabbis instituted prohibitions in situations that are once removed from the Torah prohibition. Thus,one may not do PYR even on a non-stone floor. One may not do KIDA (having one's knees and head on the floor in a crouched position) on a stone floor. Each of these rabbinic prohibitions can be remedied by adding another element of leniency. One is to lean on the side when bowing down. (Many explain that this is the origin of our practice of leaning on our arm during Tachanun (see Beit Yosef, beginning of Orach Chayim 131)). Another is to place something in between the body and the floor. The Rivash (ibid.) cites R. Sherira, who says that the reason we forbid PYR on any floor is the fear that there is stone underneath. Magen Avraham (131:22) leans toward the following claim: Covering a stone floor with cut grass, as was customary for bowing on Yom Kippur, solves even the Torah-level prohibition. Yet, stone covered by earth is a problem according to R. Sherira, because the connected earth merges with the stone. Thus, it is not a halachic separation, and PYR is forbidden. In contrast, loose grass is a separate layer, and PYR is permitted. (According to many, any material that is fastened to the floor, e.g. carpet, is not a separation - see Machatzit Hashekel 131:22). However, not all agree that a covering allows one to bow in a way that would otherwise be a Torah prohibition (Sha'ar Hatziyun 131: 44). Note that this concern, which troubled poskim such as the Mishna Berura, no longer applies in our communities. This is because (in places we know of) we do KIDA, not PYR, even on Yom Kippur. Therefore, a separation suffices and no separation is needed for a non-stone floor (see Magen Avraham 131:22). What counts as stone? Bricks are not considered
like stone (Mishna Berura 131:41). However, Shevet HaLevi (I,23) says that
marble is like stone. Although one can claim that cement is closer to brick
than to stone, Piskei Teshuvot (131:27) cites Rav Elyashiv as saying that it
is like stone because of the small rocks it contains.There seems to be ample
room for leniency if one does KIDA on a carpet or linoleum that is on top of
concrete. However, most people use towels or papers anyway. (Who wants to
risk violating a prohibition during Yom Kippur davening?) May we spend Yom Kippur in the Beit Hamikdash,
where one may bow even on stone. A later gemara tries to reconcile one Amora's ruling with another's action. According to one account, Rav said that an Etrog that mice nibbled on is pasul. Yet, R. Chanina (believe it or not) bit from an etrog and then used it for 4M, which should be a problem of an etrog that is missing a piece (CHASEIR). The gemara explains that R. Chanina did so on the second day of Sukkot. Regarding the mice, there are two contrary suggestions. One is that Rav said it was pasul because it is particularly unseemly and unfit even on the second day. The other is that the nibbled etrog is sufficiently HADAR and is fit on the second day. From this gemara we see that CHASEIR does not make 4M unfit beyond the first day of Sukkot. Rambam (Lulav 8:9) seems to posit that the latter gemara supersedes the former and states broadly that any p'sul that is based on a blemish disqualifies 4M only on the first day. The Magid Mishneh (ad loc.) comments that problems related to the identification of the species (e.g. grafted Etrog, Hadas without tripled leaves)or its size item remain a problem. The Shulchan Aruch (Orach Chayim 649:5), whose rulings are accepted by the Sephardic community, accepts the Rambam's opinion. The Rosh (Sukka 3:3) incorporates both gemarot and says that the only differences between the first day of Sukkot and the rest are borrowed 4M and CHASEIR. Lack of HADAR always renders 4M pasul. He explains that the rabbis extended the p'sul of more central flaws of the species' status even to the days when the mitzva of 4M is only rabbinic. (Why HADAR, which the Torah mentions only in reference to Etrog, is more central than CHASEIR for all species is a good question. However, it is a fact, according to this approach.) The Rama (649:5), who reflects Ashkenazic practice, accepts the Rosh's opinion and disqualifies dry or blighted 4M.The Rama says that in the famous case where the PITAM (the Etrog's "flower") falls off, it is an example of CHASEIR. However, the Mishna Berura (ad loc. :35) cites an opinion that a removed PITAM is a matter of HADAR and is a p'sul throughout Sukkot. He suggests being stringent except where another Etrog is not available.Then one can rely on the combination of the opinions of Rambam, who permits even a non-HADAR, and Rama, who says it a fallen PITAM is only a problem of CHASEIR. Another interesting machloket is the status of the second day of Sukkot, outside Israel. On one hand, the mitzva of 4M is only rabbinic that day. On the other hand, in most ways we treat the second day as if it might be the first day (most classically, by treating it like Yom Tov). Once again, Rambam is lenient regarding the p'sulim that do not apply on the rest of Sukkot and the Rosh gives it all of the first day's requirements. The Shulchan Aruch and Rama treat it as a doubt (ibid.) and say that if that is all one has, he should take those 4M without a beracha. Ed. note: Something not covered in this Vebbe Rebbe piece is the distinction between HADAR and M'HUDAR. HADAR, as mentioned in the VR Q&A is part of the definition of an Etrog, and extends to the other three MINIM as well. If an Etrog or Lulav or Hadas or Arava is not a HADAR, it is invalid for the mitzva. M'HUDAR describes the extra beauty of the Etrog, etc. A M'HUDR is desire- able for the mitzva, but its lack does not disqualify the species in question. Very often, a Rav should be consulted to determine whether an Etrog (or the other MINIM) is kosher or not. An additional question, beyond whether it is acceptable for the mitzva is whether it is a M'HUDAR, or does it lack features that make it M'HUDAR. Ask the Rabbi Q&A is part of Hemdat Yamim, the
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Rebbe is partially funded by the Jewish Agency for Israel At first glance, it would appear that both mitzvot derive from the general mitzva of Torah study. This would explain why women are exempt from writing a Torah scroll, as they are, according to most authorities, exempt from Torah study (for its own sake). Why then are they included in the mitzva of Hak-hel which also appears to derive from the mitzva of Torah study? Furthermore, Hak-hel is a time-bound positive mitzva, from which women are generally exempt. On the other hand, the mitzvot of Torah study and, by extension, writing a Torah scroll are not time-bound and yet women are exempt (Kiddushin 34a). Perhaps there is a connection between a woman's
obligation in Hak-hel and the fact that Hak-hel applies only in Eretz
Israel. Sefer haChinukh says that failure to participate in Hak-hel carries
a very serious punishment since it is a "powerful pillar" of Judaism. Women
are unquestionably integral members of the Jewish nation. The Torah is the
foundation of all national life in Eretz Israel. It is, therefore, incumbent
upon all members of the nation to participate in Hak-hel, which underscores
the responsibility and privilege given to Am Israel to practice the Torah in
its most natural environment, in Eretz Israel. Hak-hel includes the personal
requirement of Torah learning for men (Chagiga 3a), but goes beyond to
include the national attachment to Torah and Eretz Israel, which applies
also to women. Immediately after Shacharit on Yom Kippur, the shamash pounded on the table and announced, "By order of the rabbis, everyone is required to return home and eat now." No one moved. Each looked down, not daring to look his friend in the face. Who could eat on Yom Kippur? R' Yisrael tried to reason with the people, explaining to them that the commandment "to protect one's life" (D'varim 4:16) was more important than any other. Still no one moved. Finally, R' Yisrael motioned to the shamash, who
brought out wine and poured a cup for the rabbi. In a broken voice R'
Yisrael recited the required blessing and drank the wine in full public
view. Everyone answered "Amen" tearfully, and one by one they slipped away
to their own homes to eat. It is written in Vayikra (23:32) "On Yom Kippur, VE'INITEM ET NAFSHOTEICHEM. This is usually translated as, "You shall afflict your souls." However, the word also has another meaning, as we find in reference to the mitzva of bringing the first fruits (Devarim 26:5) "And you shall answer and sing (V'ANITA) before G-d, when you bring the first fruits to the Temple." Therefore, in the context of Yom Kippur, the phrase VE'INITEM ET NAFSHOTEI- CHEM doesn't have to be translated only as "You shall afflict your souls". On the one hand, one can't hide the fact that Yom Kippur is spent looking deeply into one's soul, exposing weakness and shortcomings. That certainly causes one to be afraid of being found guilty on the Day of Judgment. But Yom Kippur is also the Day of Atonement, when all sincere Ba'alei T'shuva are guaranteed forgiveness by G-d. It is this most comforting element of Yom Kippur that allows us to rejoice during the festival of forgiveness. The verb V'INITEM, in addition to meaning that "you shall afflict your souls," can also be translated, "you shall allow your souls to sing". You shall free your soul of all of its usual bodily needs and desires and dedicate a 25-hour period to your soul and to G-d. Within the comforting embrace of the G-d of love and forgiveness on Yom Kippur, our bodily needs become of almost no account, as our souls take over our bodies, singing to G-d. Yom Kippur is a grand and unique opportunity for every Jew to receive a new beginning in life, a second chance. That's why the Talmud in Ta'anittells us that G-d gave us the second tablets on Yom Kippur, symbolizing that G-d always gives us a second chance to become better human beings. Judaism is an optimistic and forgiving religion that allows for change and the ability of a person to begin a new relationship with others and with G-d. The prayers of Yom Kippur reflect this perspective. More than ten times, we repeat that this day serves to atone for all our sins, to purify us and restore our holy character, because on Yom Kippur, by attaining repentance and forgiveness, our bond to the Creator is restored and renewed. The crucial message of the day is not just that the opportunity for a clean slate exists, it is how we realize that opportunity. We do this by concentrating on our soul. All year long there is tension and conflict between body and soul, between the physical, material needs and one's spiritual soul. In virtually all the battles between the forces of the spiritual and the physical, the physical desires win. We indulge our physical cravings, doing that which feels good, and that which brings us pleasure. On Yom Kippur, the day belongs to the soul, as our physical activities are diminished if not altogether eliminated. The soul, freed of its physical bonds, can now soar upwards, ascending to higher levels of kedusha, where it can express its deepest feelings and emotions. On Yom Kippur, we become like angels, who neither sleep, eat, nor have marital relations. So that we can, for one day out of the year, devote ourselves exclusively to singing the praises of G-d, dressed in white and confident that our true nature, the G-dly soul, is being fulfilled. Such an elevation of the spirit is true inner joy. The sounding of the shofar at the end of Yom
Kippur is directly linked to the shofar blast that once was sounded each
half century on the jubilee year. Just as that dramatic shofar blast
signaled freedom through a release from debts and an end to physical
slavery, so our own shofar blast symbolizes the ability of a Jew to rise
above material and physical desires, freeing the soul to bond with G-d.
Therefore, let us all accept the challenge to rejoice on Yom Kippur. G'mar
Chatima Tova 2) Moshe compares the Torah to rain (Matar) in 32:2. What is the symbolism of this comparison? 3) Why does the Torah revert back to Yehoshua's
old name, HOSHEA, in this week's Parsha? (32:44) 2) The GR"A explains that rain does not always lead to positive results. If someone were to plant something poisonous, then rain would cause that poison to grow. Rain cannot transform the essence of the produce, it just helps it grow. Similarly, Torah can only help transform someone in a positive way if the person has already concluded that he wants his Torah study to accomplish this goal. 3) Eben Ezra teaches that Hoshea was the name
which most of Israel was familiar with since Yehoshua was an emergency name
given to him before the mission of the spies. So, in the context of his
being their new leader, his original name, Hoshea, generated a sense of
comfort. MALBIM explains that Yona was certain that the people of Nineveh, capital of Assyria, would listen to his prophecy, repent, and then destroy Eretz Yisrael. He ran away from G-d's mission MILIFNEI HASHEM, in order not to be an accomplice to this destruction. Yona cared too much for G-d's nation, Israel, to follow G-d's command. He was willing to sacrifice himself for his people. DAAT MIKRA gives a different answer. Yona ran away because he did not understand G-d's mercy. For Yona b. AMITAI ( the son of truth) justice could not go together with forgiveness, mercy is truth (just). In verse (4:2) he tells G-d the reason he ran away - "I knew that You are a gracious G-d, and merciful, slow to anger and great in love and repents of the evil." Yona mentions the Divine attributes mentioned in Sh'mot (34:6) but leaves out the word ,nt (truth) from the list. Yona disagrees with G-d's idea of justice. He thinks that those who have sinned should be punished and shouldn't be given an opportunity to do T'SHUVA. The lesson from the book of YONA is that the world could not survive without G-d's mercy. Even Yona himself is a recipient of G-d's chesed. Yona, a prophet, should have known better then to run away from Hashem. He himself should have been punished immediately and yet G-d gave him many second chances. He sent him many messengers- the wind, the storm, the sailors, the captain, the GORALOT (lots), the male & female fish in order to get Yonah to repent. Why are all four chapters of the book of Yona read on Yom Kippur at Mincha time? Many commentators such as the Beit Yosef say that the book's theme is T'SHUVA and is read to wake us up to do T'SHUVA before Neila, just before the Gates of Repentance close. But there can be another reason. This book, which shows how Hashem has mercy even on those who don't deserve it, is read as a prayer to Hashem asking him to have mercy on us, and forgive us, even if we don't deserve it. It is a mitzva to eat on Erev Yom Kippur. In one
of your meals you can serve a big fish (to remember Yona being swallowed by
a big fish). If you want to be really extravagant you can also serve fish
roe (eggs) from salmon or herring since the midrash says that Yona was spit
out of a male fish DAG into a female fish DAGA. Her belly was full with eggs
which made Yona even more uncomfortable. This is what forced Yona to finally
pray to G-d. This Yom Kippur may we all have the proper atmosphere to pray
and may our prayers be answered. When an individual is defiled by a dead person, two stages of spiritual purification take place. The first is a sprinkling procedure conducted by a Kohen. The second demands of the individual to completely immerse his body in the Mikve. The first stage is passive. It is as if the impure individual needs shock treatment to stir him back to life. The second procedure is active and it begs Rabbi Akiva's question: "Before whom are you cleansed?" Rabbi Akiva stresses the active component of the ritual cleansing, even though it is technically the second stage. The dipping is the key element in restoring the individual to his previous state, notes Rabbi Yaakov Ariel. For here the person is pro- active; here he is completely surrounded by pure water, a symbol of G-d's living Torah. In the days leading up to Yom Kippur, we are called upon, more than ever, to immerse ourselves in the wellsprings of G-d's Torah. Having done so, we are ready to let Hashem sprinkle His blessings upon us. May we be worthy, speedily and in our days. G'mar Chatima Tova, Menachem Persoff [The Parshat Ha'azinu Homepage]
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