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. Even within the bitterness of these verses, some commentators try to find a bit of sweetness. This is done by understanding that all the terrible things that befall the Jewish people are the natural consequence of sin. Rav Nachshoni brings a parable. A doctor tells his patient, "If you smoke cigarettes you will get sick". He is not cursing the person that he will definitely get sick; rather he is trying to prevent him from getting sick by warning him about the ill effects of smoking. The same with Hashem. He doesn't want all these bad things to happen to us. He is trying to warn us so they won't happen to us. The remedy is to follow in Hashem's way and if for some reason we didn't - then to do Teshuva. 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 The Torah uses an unusual term to describe this special relationship: "You have distinguished (He'emarta) Hashem today to be a G-d for you… and Hashem has distinguished you (He'emircha) today to be for Him a treasured people" (Devarim 26:17-18). The active form of the Hebrew word for "saying" (Amar) implies that both Hashem and Bnei Yisrael proclaimed this special relationship and, as one translation has it, vouch for each other. The parallelism of this unique expression suggests that we have chosen to serve Hashem no less than He has chosen us to do His will on this Earth. Thus, our act of embracing Hashem is clearly an act of immense spiritual proportions. This mutuality between the Jewish people and Hashem is unique to Judaism. It implies that Hashem cares for us, as we yearn to serve Him. The rabbis express this idea beautifully by describing how in their respective Tefillin, Hashem and Bnei Yisrael praise each other. For in our Tefillin is written, "Shema Yisrael, Hashem is our G-d, Hashem is One." And in His Tefillin is written, "And who is like your people Israel, a nation, one in the earth!" (cf. Bavli, Brachot 6a). [The Parshat Ki Tavo Homepage]
|
