Shabbat Parshat KI TAVO September 8-9, '06, 16 Elul 5766 This Shabbat is the 341st day (of 354); the 49th Shabbat (of 50) of 5766 V'AMEICH KULAM TZADIKIM L'OLAM YI-R'SHU ARETZ... (Yeshayahu 60:21) HALACHIC TIMES Candle Lighting and Havdala times - Regular and (earliest) WORD OF THE MONTH Note that astronomical full moon this month is THU 21:42 Israel Summer Time. Yet one may say KL for more than 4 hours after full moon, because our halachic deadline for KL is based on the average time it takes the moon to go through its cycle of phases - not the actual time (which can vary up to several hours before or after the average figure). Our deadline is midway between the previous molad and the upcoming molad. This is the standard rule: One can say KL until SOF ZMAN KL, even if it is after actual full moon. However... there will be a small/shallow partial lunar eclipse on Thursday night, approx. 9:00-10:30pm. One who sees the eclipse and understands its significance, namely that a lunar eclipse occurs only at full moon - such an individual may not (according to one opinion) say KL after the eclipse, even though the official deadline for KL (i.e. the average full moon) has not yet come. Apparently, the combination of the knowledge of the passing of the full moon, the knowledge that the moon is now beginning to diminish, together with the experience of the eclipse, makes the person unable to say the bracha. Mere knowledge of the time of the full moon does not prevent the person from saying KL later - especially because the moon still looks full. And if a person witnesses the eclipse, but is lacking the knowledge that the eclipse tells us that the moon is full (middle of the eclipse, that is), then he still can say KL until the halachic deadline. As indicated earlier, there are other opinions on this issue, specifically that we follow the average calculation and pay no attention to the actual details. The first opinion, though, is more interesting. 18 Elul is the 397th yahrzeit of the Maharal of Prague, Talmudic scholar, Jewish Mystic, and philosopher, prolific writer, commentator Peter Pan / Robin Hood The Torah quite frequently presents us with a two-sided deal or set of conditions from G-d. If we keep His word, harken to His voice, preserve His mitzvot... then all sorts of good things will come to us. If we do the opposite, then bad things will occur. The most dramatic form of this "deal" from G-d is found in Parshat B'chukotai and in this week's sedra of Ki Tavo, in the TOCHACHA. Both are very detailed, and extremely frightening and upsetting. This "deal" is also said by us (at least) twice daily, in the second passage of the Sh'ma. If you listen (keep) to the mitzvot, then you (we) will get beneficial rain in its time and bountiful crops in our fields. If not, if we turn to idolatry, then G-d will hold back the rain, etc. The "deal" is repeated in different ways, over and over again. Perhaps the major result of our awareness of the "deal" is our deep belief in Reward and Punishment. And in the accountability we each have for our deeds. Do the right things - reward; do the wrong things - punishment. This world, next world, or a combination, but there is no doubt about Reward and Punishment. But take a look at the beginning of R'ei. G-d says, I have presented to you this day (a choice of) BRACHA and K'LALA, blessing and curse. The BRACHA - that you listen to G-d's mitzvot that I command you this day. And the K'LALA - if you do not listen to the mitzvot, and you veer from the path that I command you to follow, and you go after other gods... It does not (in R'ei) say, if you keep mitzvot then you will receive the blessing of this or that. It defines the BRACHA as keeping the mitzvot. And defines K'LALA as not keeping them. Not, if you don't do the mitzvot, then this and that will happen. Just, not keeping mitzvot is the Curse. Keeping mitzvot is the Blessing. Significant difference. All the other times, good things are described as the reward for keeping the Torah. In R'ei, Keeping the Torah is the reward for Keeping the Torah. It is the BRACHA. And the opposite for the K'LALA. Interestingly, it is in Ki Tavo, that the topic of the Blessings and Curse and Har G'rizim and Har Eival is continued and elaborated upon. And in Ki Tavo, the BRACHA is defined by good things, and that which results in BRACHA is the observance of mitzvot. Similarly for the opposite. What does it all mean? The rule is: Reward and Punishment. There is ample text in the Torah to teach us that principle of faith. But there is another lesson to learn from the one time that the Torah speaks of Torah observance being its own reward, so to speak. S'CHAR MITZVA, MITZVA. The reward for doing a mitzva is the doing of a mitzva. (The Baal Shem Tov had a nice spin on that - he said, S'CHAR MITZVA, SIMCHAT MITZVA. The reward for doing a mitzva is the joy derived from the mitzva.) And a non-Torah way of Life is the Curse, not only what punishments result from that way of life. Perhaps it is the balance that Antig'nos Ish Socho was trying to teach. (Believe in Reward and Punishment, but) do not be like a servant who served his master in order to receive the reward, rather be like a servant who serves with no thought of the reward, save the reward of being the master's servant. His students drew a fatally flawed conclusion from the teachings of Antig'nos. We must always be mindful of the fact that mitzvot are rewarded (here or there) and sins are punished. But that should not be our motivation to do mitzvot. R'ei is not quite unique. At the end of Nitzavim G-d tells us that He has presented us with the Free Will to choose between Life, Good, and Bracha on the one hand, and Death, Evil, and Curse on the other. And you shall choose Life - to love HaShem, to listen to His voice, and to cling to Him - for this is our Life. Ki TAVO 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 - 11 p'sukim - 26:1-11 MitzvaWatch The first four p'sukim of the Bikurim recitation form the main text for the Pesach Seder; they summarize the Egyptian enslavement and subsequent Exodus. The fifth pasuk speaks of coming to Eretz Yisrael. This corresponds to the fifth term of redemption and is represented by Eliyahu's cup. We all bring Bikurim (including the Levi and the convert) with feelings of joy and thanks to G-d for all we have. SDT: If Lavan is the Arami referred to in the pasuk (as many commentaries hold), then the pasuk implies that Lavan was responsible for our going down into Egypt. Yet Yaakov returned to his father's house after the time spent with Lavan, and only many years later ended up in Mitzrayim. Commentators point out the following sequence: Lavan deceived Yaakov and gave him Leah as a wife instead of his beloved Rachel. When Yaakov subsequently married Rachel too, there developed a rivalry between the two sisters. This rivalry transferred to the next generation in the form of the problems between Yosef and his brothers. Yaakov's giving the Striped Coat led to Yosef being sold into slavery. His descent into Egypt later brought the whole family down there. Therefore, Lavan IS the appropriate beginning of that process that found us in Egypt, hence the pasuk: ARAMI OVED AVI, VAYERED MITZRAIMA. The Bikurim recitation is perfectly suited to form the heart of the story of the Exodus, more so than any of the original passages from Sh’mot. The editors of the Hagada found in ARAMI OVEID AVI the “whole” story in only four p’sukim - something we are all capable of handling at the Seder table. The original material is too copious. There are other factors that also favor the Bikurim parsha. Levi - Second Aliya - 4 p'sukim - 26:12-15 Vidui Maaser implies that there is something wrong in our performance of the mitzvot mentioned. Yet the statement specifically says that we did everything that we were supposed to do. In fact, a person who might have transgressed does not make the statement. Only someone who did not sin at all can make the declaration. Why then, do we get the impression that something was not 100%? Rav Soloveichik zt"l pointed to the word K'CHOL (like all), which is mentioned twice. The implication is that our performance was almost perfect, but not quite. Also, the statement implies that the individual did only that which he was required to do, and did not (often) go beyond the call of duty. Or perhaps we did a mitzva sort of like it is supposed to be done, but maybe without full KAVANA. These implications might be responsible for the title VIDUI. What an important message this is as we approach Rosh HaShana, when we have to answer for what - AND HOW - we do mitzvot. It is forbidden to eat Maaser Sheni (the second tithes of years 1, 2, 4, 5 of a Shmita cycle, which remain the owner's property but which must be eaten "with sanctity and ritual purity" in Jerusalem - or be redeemed) while one is a mourner (here it refers to the status of the mourner before burial of the dead - ANINUT) [608,L151 26:14] or in a state of ritual impurity [609,L150 26:14] (the person and/or the food). It is also forbidden to use the redemption money of Ma'aser Sheni for purposes other than food and drink in Jerusalem [610,L152 26:14]. The literal meaning of this prohibition is not to use the money for "the dead". This can narrowly apply to shrouds, casket, etc., but is also generalized to include all non-food uses. Many a Baal Korei raises his voice and emphasizes the word HASHKIFA. This is based on the Talmud Yerushalmi. Shlishi - Third Aliya - 4 p'sukim - 26:16-19 MitzvaWatch: To follow in G-d's footsteps means to develop and practice various traits that are attributed to G-d. As He is merciful, so too shall we BE merciful. As He is holy, so too must we behave in ways that lead to our becoming holy. From general traits, we can also use specific examples - as G-d clothed the naked, visited the sick, buried the dead, comforted the grieving... so too must we. There are mitzva-counters who define this mitzva as Bikur Cholim, visiting the sick, in addition to generalizing to include all types of acts of kindness. R'VI'I - Fourth Aliya - 10 p'sukim - 27:1-10 Subsequently, another set of pillars is to be erected and inscribed on Har Eval where a Mizbei'ach is to be built (of whole, uncut stones) and sacrifices are to be offered. [S>27:9-10 (2)] Moshe and the Kohanim next declare to the People that they have grown into complete nationhood at this point, with all the mitzvot of the Torah having been reviewed. Privilege of nationhood goes hand-in-hand with the responsibilities of keeping the mitzvot. Moshe, the Kohanim and Leviyim, say to all the people, "on this very day you have become G-d's nation". Rashi says that the Torah emphasized THIS VERY DAY, to teach us that our commitment to Torah and mitzvot should be as if we have entered into a covenant with HaShem on this very day - i.e. everyday. We are challenged to refresh our Judaism continually. This, of course, is not the only place this is learned from. But that fact just reinforces the significance of the idea. Chamishi - Fifth Aliya - 22 p'sukim - 27:11-28:6 Twelve curses are enumerated in this portion touching upon many diverse areas of Jewish life including "between Jew and G-d" as well as interpersonal mitzvot. Each K’LALA is a pasuk long and its own parsha stuma (almost). To each curse, the people are to respond AMEN... Shishi - Sixth Aliya - 63 p'sukim - 28:7-69 [The Torah's expression V'HALACHTA BID-RACHAV is repeated here - emulating G-d is defined as being kind, merciful, charitable, etc.] The nations of the world will see the special relationship we have with G-d, and be appropriately reverent towards us and fearful of us. G-d's heavenly treasure-house will open for us and we will flourish. G-d's blessings are conditional upon keeping the mitzvot. [P>28:15 (54)] "But, if we don't listen to G-d..." Thus begins the "Tochacha". The admonition against disobedience of Torah. There is a custom to read this part in a low voice because of how devastating it is to realize that G-d needs to warn us in such graphic terms, what will happen if the Jewish People do not remain faithful to Him. Unfortunately, we need these harsh words of reproach. Unfortunately, they have turned out to be prophetic more than once. The Tochacha is contained within one Aliya (resulting in the longest Aliya in the Torah) so as not to prolong the discomfort in hearing it. And it is sandwiched (so to speak) between "good" p'sukim, so the Aliya begins and ends on a good note. The first portion of the Tochacha is the negative mirror image of the blessings previously pronounced in the Torah. The p'sukim then proliferate and describe in shocking and grisly detail that which will occur if we do not remain faithful to G-d. The final pasuk of the Aliya reiterates the "simple" but eloquent covenant with G-d: Keep the Torah and all will be good, if not... The contrast between the "good times" that Bikurim brings to mind and the terrible times as described in the Tochacha is overpowering and frightening. It is the difference between contentment and respect on the one hand, and devastation, despair and degradation, on the other. Prosperity in our own Land vs. poverty and exile. The key to the difference is Torah & Mitzvot. SDT: One of the famous “sum it all up” p’sukim in the Tochacha is 28:47, which says that many of the terrible things will happen to us because we did not serve G-d with joy and a good heart (even while we still had all good things). The Kotzker Rebbe gives this pasuk an interesting spin. Because, not only did you not serve G-d, but the not serving Him was with simcha to you. When a Jew does mitzvot, there is the extra aspect of doing them “with a smile”. And, conversely, when a Jew sins, there is the extra aspect of sinning with a smile. Does one who eats non-kosher cry about his betrayal of G-d (probably not), or does he lick his fingers with relish and joy (sadly, probably yes). And if and when the joy of sinning leaves a person, or is driven out by him, then and only then will the person be on the path to T’shuva. Sh'vi'i - Seventh Aliya - 8 p'sukim - 29:1-8 Haftara - 22 p'sukim - Yeshayahu 60:1-22 The uplifting message of the haftara is the coming of the Geula, when G-d will restore His People to the Land and the nations and peoples of the world will flock to Jerusalem to pay homage to G-d and His People. The concluding words of the haftara are enigmatic: "...I Am G-d, in its (the redemption's) time, I will hasten it." Will the Mashiach come in his appointed time, or sooner? That depends upon us. If we enhance the overall conditions of Jewish Life, increase Torah observance, improve relations between Jew and his fellow -then we might be privileged to an "early" arrival of the Mashiach and the Geula. If we do not lay the proper groundwork for his coming, then he will come in his (pre-ordained) time. This is a major part of our Elul challenge. Let's put it this way — the first level of our Elul-time task is personal, individual. This adds another level, that of the community, of Klal Yisrael. Rambam in Hilchot T'shuva "suggests" that we each consider ourselves, and our community, and the entire world to be precariously balanced between merits and demerits. One tiny mitzva on our part cannot only tip our personal scale to the good side for us, but that of our community and that of the whole world as well. One person can make a difference. Each of us has the power to hasten the Mashiach. So, let's do it. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean The right of first refusal may be exercised only by Shimon, the contiguous neighbor to the land being sold by Reuven to Levi. Shimon must be the neighbor both during the time that the land is sold by Reuven and also when Shimon exercises the right. If he is the contiguous owner only when the land is sold but no longer the owner when the right of first refusal is sought to be exercised or if he is the contiguous owner when he attempts to exercise his right of first refusal but was not the contiguous owner when the land was sold by Reuven, he may not exercise the right of first refusal. For example, on January 1, Reuven sells his land, parcel#1 to Levi. On January 2, Shimon is the contiguous neighbor to Reuven’s land by virtue of the ownership of parcel #2. On January 2, Shimon before attempting to exercise his right of first refusal, sells parcel #2 to Jacob. Neither Shimon nor Jacob can exercise the right of first refusal, Shimon because he is no longerthe contiguous owner to parcel #1, and Jacob, because he was not the contiguous owner on January 1. Shimon did not, together with the sale of parcel #2, transfer to Jacob the right to exercise the right of first refusal that Shimon had on January 1. Levi does not have to act in a just and honorable manner to Shimon since Shimon sold his land, and not to Jacob because Levi bought parcel #1 before Jacob came into the picture. Shimon may not assign his right of first refusal to another person. There must be an immediate exercise by Shimon of the right of first refusal. That is, Shimon is given the amount of time that it takes for a purchaser to go to his bank and obtain the money to complete the purchase, and to go to Beth Din to get an order to rescind the sale from Reuven to Levi, and to request Beth Din to order a deed from Reuven to Shimon, if Reuven has already sold the real estate to Levi. If the sale has not yet been completed, Shimon is given sufficient time to go to his bank to get the funds and to go to Beth Din to obtain an injunction to stop the sale from Reuven to Levi. If Shimon does not immediately commence his lawsuit in Beth Din, he loses his right to exercise his right of first refusal. If Beth Din is closed or if there is a storm that prevents Shimon from going to Beth Din, or something similar, he does not lose his rights of first refusal until he has time to get to the Beth Din after it is in session again or after such storm abates. If the sale from Reuven to Levi is done surreptitiously, the time for Shimon to exercise his right to first refusal begins with the time that the sale is publicized to the people of the community or from the time that Shimon has actual knowledge of the sale, whichever is earlier. If there is a dispute between Levi and Shimon whether Shimon had knowledge of the sale, Shimon may take an oath that he had no knowledge and he will be believed. The price to be paid by Shimon to Reuven (or to Levi if the sale between Reuven and Levi has already been completed) is the price that Levi offered to Reuven and Reuven agreed to accept, or that Reuven offered to sell for and Levi agreed to pay (or actually paid to Reuven if the deal between Reuven and Levi was completed). If the value of the land appreciates between the time that Reuven sells the land to Levi and the time that Shimon exercise his right of first refusal, Shimon need pay only the price that Levi paid. If the land declines in value between the time that Reuven sells the land to Levi and the time that Shimon exercises his right of first refusal. Shimon must pay the price that Levi paid. Levi pays Reuven $100 for the land. The land is appraised as of the date of the sale at $200. If Reuven would have sold the land to any purchaser for $100, Shimon need pay Levi only $100. (Reuven was hard pressed for immediate cash and would have sold the land to any purchaser for $100.) However, if Reuven sold the land to Levi at a reduced price because of his special relationship with Levi and would have sold it to anyone else for $200, Shimon must pay Levi $200, if Shimon exercises his right of first refusal. Levi need not share the excess $100 with Reuven. In the event that there is a difference of opinion between Shimon and Levi as whether Reuven would have sold the land to others for $100, the burden of proof is on Shimon. Shimon may waive his right of first refusal either to Levi or Reuven. There are situations in which Shimon can waive to Levi his right of first refusal prior to the sale by Reuven to Levi. Levi consults with Shimon and advises him that Reuven is about to sell his field to Levi. Shimon advises Levi to purchase the field. Shimon has not waived his right of first refusal. Shimon can claim that he intentionally wanted Reuven to sell to Levi so that there would be established a realistic price for the field. Until now Reuven has asked Shimon for an exorbitant amount, knowing that Shimon wanted to buy the field contiguous to his. If Shimon waives to Levi his right of first refusal by a kinyan, then the waiver is binding on Shimon. Shimon advises Levi that he waives his right of first refusal and Levi hands a handkerchief to Shimon and Shimon takes it into his hand. Also if Shimon, in front of two witnesses advises Levi that Shimon waives his right of first refusal, the waiver is binding. Levi tells Shimon that he will purchase the land from Reuven and then transfer the land to Shimon. Shimon responds that he does not want Reuven’s land. Shimon may not thereafter exercise his right of first refusal against Levi. If Shimon waives his right of first refusal, then the waiver is binding in almost all situations, even if it would not have been so binding if requested by Levi. For example, Reuven consults Shimon and advises him that he wants to sell his land to Levi, and Shimon tells him to go ahead and sell to Levi. The waiver is binding on Shimon if he has been told of the proposed sales price. If Shimon has not been told the proposed sales price, it is not binding on Shimon. Shimon can plead that he advised Reuven to go ahead and sell to Levi so that he would then see the realistic purchase price. The subject matter of this lesson is more fully discussed in volume V chapter 175 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 Religious and Ethical Challenges of Money [1] by Dr. Meir Tamari "Without G-d's protection and the framework provided by Torah, people will give up their very beings to achieve material goals. Then in the pursuit of livelihood and social status, G-d is denied, morality is abandoned, a neighbor's property, life or honor is unprotected, and even respect for marriage and sexual purity is lost" (Rabbi S. R. Hirsch). This is a reflection of the power of the yetzer hara for money and wealth. "The yetzer for sex - the more one feeds it, the stronger is the desire, when one starves it then the less one desires" (Sanhedrin 107). Money is different - the less one has the more one wants and the more one has the more one wants; "One has 100 coins yet one still desires 200" (Kohelet Rabba 1:34). This is a lust that is not blunted by physical weakness or old age; rare is the person who truly believes that he has enough money or has acquired enough wealth. The world has never been as prosperous as it is today, so the economic needs can now be satisfied by legal and moral means more easily than at any other period in human history. Unfortunately while needs are relatively few, wants are unlimited; our consumer society which is geared to "more is better than less", to human greed, and to coveting what others have, constantly turns wants into needs. The inability to echo Yaakov's answer to Eisav: "I have enough", means that contemporary patterns of spending, ever-spiraling standards of living, and the social status expressed in conspicuous consumption, become minimum needs that exert constantly increased pressure on our halakhic and spiritual defenses against the yetzer hara of wealth. So, despite its legitimacy as the means of satisfying needs, the economic yetzer becomes the motivation, hidden or acknowledged, behind immorality, fraud and oppression. "Hashem provides each person with the wherewithal to support his soul, pay his debts to G-d through tzedaka, gemilut chesed, etc. However, the yetzer hara entices him to conduct his household affairs, clothing, and so forth in a fashion far above his means… Then when his income is insufficient…. he succumbs to theft, to robbery, to fraud and to the evasion of his debts" (Chafetz Chaim, Sefer Tamim 5). "In business dealings most people get a taste for stealing, whenever they permit themselves to make an unfair profit at the expense of somebody else, claiming that such profits are business not theft. So it is not merely obvious and explicit theft and fraud which needs to concern us, but any unethical transfer of wealth that may occur in ordinary and everyday economic activity" (Mesilat Yesharim). In our day, the growth of depersonalized economic state or quasi state institutions and corporations facilitates this rationalization of unethical business behavior. Exploitation of welfare benefits, the abuse of subsidies and government aid to development, bribery to achieve ideological aims or favorable business term and opportunities, and tax evasion become merely ways of doing business and hardly seem like aveirot. Employees' pilfering and private usage of employer's facilities and materials are often viewed as no more than acts against some depersonalized corporation. The same rationalization enables us to make excessive claims against insurance companies or to transfer rights to others who are not legally entitled them. It seems that because of the enduring power of economic lust and its pervasiveness, the Torah surrounded it with more mitzvot [over 100] than it did for kosher food [28], that is such a well- known hallmark of Judaism. Obviously, the disparity in no way reduces the importance of kashrut or any other aspect of Judaism; it simply shows that many guardians and much spiritual protection in the form of mitzvot are essential if this most powerful yetzer is to be made holy. "The nations, when they heard the first commandments, complained that G-d gave the commandments solely for His own glorification. Later, on hearing the social commandments, they confessed that the beginning was perfect truth" (Rashi, Kiddushin 31a). "They think that G-d commanded the rational mitzvot because they are a self-evident and logical truth. Israel, however, says: "You are a G-d of truth and there is no other truth". Therefore one may not steal because the G-d of truth forbade it, and one may not defraud as He has forbid- den it, and thereby these injunctions become truth (Admor Kalonymos of Pishiatsetna). "It is true that all nations have social laws but only with us are the mishpatim Avodat HaShem" (The Rebbe of Kotsk). "Torah expands the concepts of social morality and business ethics far beyond the grasp of human intelligence. Further- more, the Torah's insistence on Divine reward and punishment ensures that people know that there is no possibility of the secret crimes or grey area or hidden actions that constitute the mental framework for white collar crime, injustice, and exploitation, since there is nothing hidden from Him" (Abarbanel, Introduction to Shmot 21). "After shacharit, one should go about their commerce b'emuna, but one should always keep Torah study the main pursuit and their commerce secondary" (Shulchan Arukh, Orech Chayim 156). This is in keeping with the statement by Rabban Gamliel: "It is good to combine the study of Torah with having an occupation for the wearying toil involved in them both keeps all sin out of mind" (Avot 2:2). "Commerce b'emuna does not refer here to the injunction forbidding theft or fraud since they have their own halakhot. It refers to earning a livelihood having the emuna that Hashem satisfies all our needs [this makes having enough possible]" (Orech HaShuchan,Orech Chayim 156). "The Jewish role model, the Talmid Chacham, conducts his commerce in faith and in truth. His yes is yes and his no, 'no'. He forces himself to be exact in calculations when he is paying but is willing to be lenient with his debtors. He should keep his obligations in commerce even when the halakhah permits him to withdraw or retract, so that his word is his bond. He should be careful not to deprive his neighbor of his livelihood [even when this is legal] or cause hardship and anguish to others [either bodily or financially]. He who acts in this way is the one referred to by Yeshayahu, when he says in G-d's Name: 'You are My servant Israel, in whom I exult'." (Mishneh Torah, Hilkhot Deot 5:13). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: What do I do if I eat a meal and am unsure if I bentched (recited Birkat HaMazon)? A: The Shulchan Aruch (Orach Chayim 184:4) says that if one is unsure whether he bentched or not, he should bentch. Although usually one should avoid a b'racha when it might not be appropriate, when the potential obligation is from the Torah, he should take his chances and recite what might be an extra b'racha (based on Berachot 21a). However, this is only if he ate enough to be satiated (k’dei sevi’a), as the Torah mentions Birkat HaMazon in the context of “You shall eat and be satiated and bless Hashem…” (Devarim 8:10 - see Mishna B'rura 184:15). Otherwise, it is at most a rabbinic obligation and we revert to the regular rule not to make b'rachot out of doubt. There are many questions regarding whether one has had k’dei sevi’a. One is whether there is an objective amount or it depends whether the individual is full (see Mishna B'rura, ibid.:22 with Bi'ur Halacha). The most common question, which we will now focus on, is what one has to eat in the process of satiation. One is obligated in a full Birkat HaMazon only if he ate bread (Shulchan Aruch, OC 168:6), as only bread turns eating into a full meal. The question is whether one needs to eat bread and be satiated, or one needs to eat enough bread to be satiated from the bread. The Halachot Ketanot (II, 227) makes the following claim. When one eats a k’zayit of bread he no longer has to make b'rachot on other foods of the meal because they are attached to the eating of the bread, which sets the meal’s tone. If so, even if he became filled only because of the other foods, it is as if he was satiated from bread, and there is an obligation to bentch from the Torah. In contrast, the Pri Megadim (EA 184:8) assumes that the k’dei sevi’a must come from the bread for there to be an obligation from the Torah. If it were enough just to be full, why does one need even a k’zayit of bread? There are a few answers to the Pri Megadim’s question. One, which he hints at but rejects, is that it is necessary to fulfill the Torah’s first requirement of “you shall eat” with bread. (Regarding many Torah laws, a k’zayit is the cutoff point of what is considered significant eating.) Regarding being satiated, the important thing is the state at the end (see Bi'ur Halacha to 184:6 regarding one who was almost full before eating bread). Another possible answer is that if one ate less than a k’zayit of bread, it is likely that he must make a b'racha on subsequent foods (see Magen Avraham 177:1). If so, the Halachot Ketanot’s logic does not apply, and he would agree with the Pri Megadim that other food would not count toward k’dei sevi’a. (The Pri Megadim (ad loc.) feels that even less than a k’zayit of bread exempts other foods). Rav O. Yosef (Y'chaveh Da’at VI 10) suggests that this machloket existed among the Rishonim. The Gemara (B'rachot 48a) tells how Shimon ben Shetach ate very little, yet bentched on behalf of King Yannai and friends. Tosafot (ad loc.) says that this is difficult according to the BaHaG, who says that one who ate only enough for a rabbinic obligation cannot exempt those who were satiated, as the king certainly had a full meal. Rav Yosef suggests that Yannai ate a big meal with only a little bread. According to Tosafot, that would obligate him from the Torah and according to the BaHaG it would not. In any case, the more widely held position seems to be that the satiation need not come only from the quantity of bread (see Igrot Moshe IV 41; see sources in Piskei Teshuvot 184:(82)). There are additional halachic factors that indicate that in our case one should bentch out of doubt (Y'chaveh Da’at, ibid.). Therefore, one who ate at least a k’zayit of bread (within a relatively short time - Mishna B'rura 208:48) during a filling meal and is not sure if he bentched should bentch now. There is an open question whether a woman's obligation to bentch is from the Torah or is rabbinic (B'rachot 20b). Like- wise, there is a dispute whether a woman who is uncertain if she already bentched should do so now (Mishna Berura 186:3). At least in our case, considering the additional factors, it is likely better that she not bentch out of doubt. [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) It is well known that the conquest took 14 years to complete. The question that presents itself is why the mitzva of Bikurim did not go into effect after each section of Eretz Israel was conquered and as soon as each part was cultivated and bore fruit. After all, the mitzva of Bikurim is primarily a demonstration of Hakarat HaTov, appreciation and thanks to God for having granted us the privilege of living in Eretz Israel and enjoying its fruits. Why then was it necessary to wait until all of Eretz Israel was conquered and apportioned? The Gemara in Pesachim (36b) emphasizes that the mitzva of Bikurim is fulfilled between Shavuot and Sukkot because that is the time of the ingathering of the fruit, when the joy is greatest. Why were the Jewish people not required to give thanks for the land and its fruit during the first 14 years in the land? The Torah seems to be teaching us that our personal happiness cannot be complete until all of Eretz Israel is conquered and settled. While mitzvot pertaining to the land of Israel must be fulfilled on every inch of the holy land, the Bikurim, thankfulness and appreciation to God for having given us the fruit of the land, cannot be fulfilled until all of the land is ours and until all Jews dwell therein. To be complete, our personal happiness must be coupled with the happiness of Klal Israel. While the conquest of all of Eretz Israel may appear to be something in the distant future, Jews settling in the land which is already ours can be achieved right now. We hope and pray that all Jews will settle in the land and that God will grant us the privilege of possessing all of Eretz Israel in our own time. 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 A baal tekiya asked him, "Rebbe, please teach me what thoughts I must have when I blow the shofar." "Think that you are fulfilling your duty and that you are also acting for those who are listening", said R' Moshe. R' Dovid of Levov once came to Lublin to spend RH with his rebbe, the Chozeh. Just before they were due to blow the shofar, it became apparent that R' Dovid was not in the shul. Someone went back to his inn, and found him feeding a horse. The horse's owner had been so intent on praying that he had forgotten to feed the animal. 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 - KI TAVO THESE ARE THE ANSWERS 1) The Sfat Emet teaches that it is possible to do a mitzva without any real recognition of the fact that a mitzva is being done. We often do things by roe with not thought at all. The person here proclaims that he not only performed the mitzva but he also did not forget. He was conscious of what he was doing and performed these actions with focus and thought. 2) The Meshech Chachma answers that the new covenant being established here was only for those who nullified the first covenant through the sin of the golden calf. Since, the Leviim did not take part in that sin, they were not the recipients of this command and were free to assist in the giving of the command. 3) The Chatam Sofer explains that our Sages have the power to create fences around the Torah even if it means violating a command in the Torah on a temporary basis and we are bound to follow their orders. The Torah is teaching us here that the Sages cannot extend this power to enacting that one should perform some form of idolatry - even for the sake of preserving Torah. Idolatry is something which cannot be violated in any circumstance. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be re-published by Feldheim ppp@israelcenter.co.il [6] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il The commentators try to find meaning in the differences between the verses in Vayikra and those in D'varim. Ramban says that the curses in Vayikra refer to the devastation accompanying the destruction of the first Temple, while the verses in our portion refer to the time of the destruction of the second Temple. The Abarbanel has a different way of looking at our verses. He sees the verses in both sections referring to one continuous exile that started with the destruction of the first Temple and continues until today. Reading his commentary on our verses is a lesson on all the troubles that befell the Jewish people throughout our history. Another "blessing" that is found in the curses can be seen in verse 65. "Hashem will scatter you among the nations... and there will be no place for your foot to rest," We will never have peace in foreign lands. We will always have some problem with the goyim. This sounds like a curse, but in essence it is a blessing -because this way we can not fully assimilate and the Jewish people will continue to survive. Sweet & Sour Sauce [7] Torah from Nature [8] Micro Ulpan [9] Divrei Menachem Towards Better Torah reading and Davening SHEYIBANEH BEIT HAMIKDASH... Very early one morning in the Azara, as he watched the hustle and bustle around him, Meir Hakohein asked himself, "How did it get to be Elul already?" To Meir - like most members of the "Mikdash community" - Elul meant that Yom Kippur was on the horizon. And if Yom Kippur was on the horizon, could Sukkot, with its uncounted myriads of Olei Regel jamming the Mikdash and Yerushalayim be far behind? "Not only Sukkot! Increasingly large numbers of Olei Regel spend Yom Kippur in the Mikdash as well." As he observed a Levi leading a party of early-birds from Ramat Aviv with their sacrificial animals towards the Taba'ot north of the Mizbei'ach, Meir let his mind run free. "Does an Oleh Regel from say - Ramat Aviv or Ra'anana or Rechovot or wherever - have the slightest idea of the incredible work and planning that goes into preparing Yerushalayim and the Mikdash for the thrice yearly flood of pilgrims from all over the world? They need places to stay and facilities for purification. They need animals for Korbanot. The Shuk has to be well stocked so they can get them! Does one Oleh Regel out of a hundred know that during the week of Sukkot, four times the normal amount of food has to be brought into Jerusalem so the supermarkets won't be caught short? Olei Regel panic when they see empty shelves! A thousand things can go wrong. A week after Shavu'ot, a dozen committees and scores of sub- committees were already hard at work, each in its own area, preparing for Sukkot. How the Segan coordinates all this, I don't know!" Ever the perfectionist, Meir ruefully thought, "As refined as the system is, there still is the occasional bug." Meir shivered when he recalled how on one day during Chol Hamo'ed Sukkot four years earlier, they ran out of the Solet (fine wheat flour) required for the Menachot (meal offerings). "What a Balagan that was! If Achzaka (maintenance) hadn't brought some up from the emergency stores right away, I don't know what would have happened." That afternoon, Meir (at the request as the Segan) was going to sit in on a meeting between the Mikdash Gizbar (Treasurer) and the chairmen of all the Israeli banks. Temporary bank branches had to be set up in the airport, train stations, hotels, just about everywhere, for the convenience of the countless "Chutznikim" who needed to change their foreign money "for ritually acceptable coin" and there was no time to lose. Meir chuckled. "These swaggering bankers are a-m-a-z-i-n-g-l-y respectful to representatives of the Mikdash. Perhaps the fact that the Mikdash has hefty accounts in all their banks helps. But, I have to admit, the banks have become very efficient over the years and the number of complaints from Olei Regel has really dropped. Then there are the credit card companies. They are always pestering us with proposals for new deals. I still remember when I had to sit through a whole series of deadening meetings between the Mikdash treasurers, fidgety representatives of the Beit Din Shel Kohanim and overly aggressive know-it-all salesmen. Horrible!" With a start, Meir suddenly remembered that the Segan had dumped on his desk a whole pile of requests submitted by various Mikdash committees. Were they justified? One committee recommended that three new Mikva'ot be built for the Kohanim in addition to those they already had beneath Beit Hamokeid. One sub-committee claimed that Beit Garmu, the Kohanim who prepared Lechem Hapanim, needed a new stove. Hagros ben Levy (who "was over the singing") demanded that the Levitical choir be authorized to buy a couple of dozen new instruments 'immediately'". The advent of Elul also meant that Meir had to arrange his crazy schedule so he had time to meet the elders of Beit Avtinas and participate in their yearly conference. Since Beit Avtinas compounded the Ketoret and Ketoret played such an important role in the Avoda of the Mikdash and of Yom Kippur in particular, their conference was a priority. Though they could be difficult to deal with at times, and their salaries, as everyone in the "Mikdash community" knew, were grossly inflated, their work was flawless. "As soon as I get back to my office, I'll call their Mazkirut and set up an appointment." His wife Yehudit claimed that she knew exactly when he visited their perfumery high above the Sha'ar Hamayim. When he came home, he always smelt sooooo good. As Meir was musing, he suddenly heard his name called. "Meir, where HAVE you been?" It was one of the Katikolin, Kohanim who report directly to the Segan. "We've been looking all over for you! The new Kohanim are offering their Minchot Chinuch this morning!" Meir's mouth dropped open, "Ha'avoda! I almost forgot!" The two Kohanim moved as fast as they could in the direction of the Lishkat Hachavitin - the "Chamber of the Griddle Makers" in the Ezrat Yisrael, south of Sha'ar Nicanor. (When a Kohein appeared before the Mizbei'ach to inaugurate his service in the Mikdash for the first time, he was required to bring a special Mincha - meal offering - of twelve small unleavened loaves called Minchat Chinuch. [Vayikra 6:13, Ma'aseh Hakorbanot 13:4]) Upon reaching their destination and out of breath, they opened the door and were greeted by the most marvelous sight. The room was full of twenty year old white robed Kohanim, ever so carefully, ever so earnestly, preparing their Minchot Chinuch! The Minchat Chinuch loaves consist of Solet and olive oil, with salt and frankincense added later, and there were bins of these ingredients and (cooking utensils) lining the walls. The Kohanim first measured out an Isaron of Solet in a Mikdash vessel (thus sanctifying it) and mixed it with three Log of oil. They prepared each loaf separately so it could be mixed with oil before they kneaded it with warm water. Under the supervision of expert bakers, more experienced Kohanim showed the novices how to blanch the loaves in boiling water, bake them slightly, and then fry them in a Machvat - a griddle. Meir's heart melted. These beautiful children! It reminded him of long ago when he still had red hair! Soon the "children" would carry their loaves in Mikdash vessels to the Mizbei'ach, touch them to the southwest corner, thereby sanctifying them, and then burn them together with the Tamid. Even though these young Kohanim had all survived the very demanding Avoda 101 course, passed their brutal final exams, received their Mikdash Service Permits from the BDK, and had been duly certified by the Sanhedrin, they were still very nervous. Once a Kohein offered his Min- chat Chinuch, he took his place in his Mishmeret, and "like his brethren the Kohanim", served in the Mikdash when called. As the Levitical choir finished singing the Shir Shel Yom, the Segan took Meir aside. "There are five more groups of novice Kohanim who will be offering their Minchot Chinuch before Sukkot." Looking very serious, he added, "There is something else. It's an open secret that the Kohein Gadol is not well. It is likely that the Sanhedrin will declare him incapacitated and physically incapable of performing the Avoda on Yom Kippur. If the Kohein Gadol is incapacitated, you know who takes his place and does the Avoda." Meir reddened: he knew. "The Segan. YOU!" The Segan nodded his head, "Yes, me, and I want you at my side as much as possible if I do it." <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 (KI TEITZEI) TTriddles: And one more ParshaPix item... This week's TTriddles: Israel Center Miscellany 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 Israel Center Chesed Fund: As Rosh HaShana approaches, help us help families in need to celebrate the High Holidays. Your contributions are greatly appreciated by those in need who are unable to support themselves and their families due to illness. Please send contributions to: ‘Chesed Fund’, c/o Menachem Persoff, Israel Center, P.O. Box 37015 Jerusalem 91370 Make checks out to: “Chesed Fund” The OU has a very active program in Kharkov, Ukraine. It works with hundreds of Jewish youth and collegiates there. Many of its participants come on Aliya. Here, they participate in the OU Israel Center's Beit Kharkov, which provides a strong support network for the Olim, many of whom are in Israel without the rest of their families. NESTO Native English-Speaking Teen Olim Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 The Next Israel Center In-House Shabbaton - SHABBAT SHUVA Sept. 29,30 - Shiurim by: Rabbi Eddie Abramson, Rabbi Shimon Altshul, Rabbi Sholom Gold who will deliver the Shabbat Shuva Drasha, Timely Shiurim, mini-shiuring, Divrei Torah, Warm camaraderie, delicious meals, 5:51pm Candle lighting • Mincha 6:00pm, 225/250NIS p.p. - Participation limited, Registration for the whole Shabbaton only, Indicate dietary needs, seating preferences, housing situation, and other requests at time of registration, (registration for part of the Shabbaton accepted depending upon numbers, and after Rosh HaShana only), Call 566-7787 ext. 204 - Motza'ei Shabbat reminders: 9:00pm Rabbi Riskin's Drasha at Yeshurun Synagogue. 2:00am Turn the clocks back an hour Travel Desk Specials: Meridian, Dead Sea, September 14-16 - Thursday thru Shabbat - 1780NIS per couple, H/B Holiday Inn, Ashkelon - September 14-16, Thursday thru Shabbat - 1300NIS per couple, B/B Jerusalem Month by Month - TISHREI TOUR with exceptional licensed guide DAVID MAGENCE - "In the Footsteps of Nisuch HaMayim", Tuesday, September 26th; "Join" Kohanim in Bringing water from the Gichon Spring (ancient Jerusalem's major water source) via the Shilo'ach Reservoir (built originally by King Hizkiyahu, 2700 years ago) through the Hulda Gate of the Southern Wall of the Temple Mount to the Altar. Retrace the path of the WATER LIBATION Sukkot ceremony, which the Mishna describes as the greatest Simcha of all times, Visit the Gichon Spring and the Shiloach Reservoir in Ir David which has been highly developed and excavated in recent years, We will arrange for a ride back up to the Dung Gate ,Cost: 36/40NIS • Call the travel desk, 566-7787 ext. 261, Shulamit's tiyulim are always treats; Come - You will surely enjoy her delicious sweets! The Palmach Museum, Tel Aviv with Nachman Kupietzky • Sunday, October 16th, Check-in 11:30am • Leave Center 11:45am PROMPTLY • Return 4:30pm (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 Tour of the world-famous Belz Synagogue FOR MEN, FRI Oct 20, 10:30am, 18NIS members (26NIS non-mem.), Advance registration & payment required, Participants will be informed of the meeting place upon registration The Back Page of TT731 Schedule for Erev Shabbat to Erev Shabbat, 8-15 ELUL (September 1-8) Friday Friday Eve Shabbat day Shabbat Parshat Ki Tavo, September 9th, 5:00pm (Mincha at 6:00) - Parsha & Perek with Rabbi Binyamin Wolff Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday - N'SHEI LIBRARY 10:00am-12:30pm Tuesday Wednesday Thursday Friday Upcoming at the Israel Center Motza'ei Shabbat - First Slichot - Motza"Sh, September 16: 9:00pm Pre-Slichot Shiur by Rabbi Aharon Adler - 13 Divine Attributes: G-d's Special Gift to His Chosen; 10:00pm SLICHOT led by Rabbi Aharon Adler; 11:30pm Pre-Slichot Shiur by Rabbi Chaim Wasserman - To Better Understand Our Multi-Faceted Slichot; 12:35am (after chatzot) SLICHOT led by Chazan Binyamin Munk & sons, No charge • Seating on a first-come-first-served basis, Preference to those attending the pre-Slichot shiur. We are planning to limit attendance to the number of seats without over-crowding. We have Slichot booklets, but it will be helpful if you bring your own Sunday, Sept. 17 - 8:30pm - Off-the-Wall Comedy with David Kilimnick Tuesday, September 19th, 7:00pm- "The Pianist" True story life of Wladyslaw Szpilman, one of the finest pianists in pre-World War II Europe. A Jewish resident of Warsaw, first he is confined with his family in the Ghetto. When his family is deported to a death camp, he is able to escape. He remains in hiding, living in refuge after refuge of ever-decreasing quality, provided by Gentile friends. He has numerous encounters with Nazis, is forced to go without food for many days at a time, and is reduced to primitive living, scavenging morsels. Barely alive, he ultimately survives through acts of kindness from a most unlikely source... Powerful film... Considered by many film critics and viewers to be the best Holocaust film ever made and ranked on the Internet Movie Database as the 47th Best Film of all time. (2½ hours) New Mother-Daughter Bat Mitzva Series with Mrs. Pearl Borow. Mondays, starting after the Chagim. Call 671-3567 OU ISRAEL CENTER [The Parshat Ki Tavo Homepage]
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