MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: What do we do if we find a mistake in the sefer Torah during the laining (reading)? A: Many problematic mistakes that once existed in Sifrei Torah have been caught by computer checks, which every shul should try to arrange. The halachot of when fading or cracking letters ruin a Sefer Torah even B'DI- AVAD are well beyond our scope (see Shulchan Aruch, Orach Chayim 143). There are four main approaches to deal with the case where a sefer Torah is discovered to be pasul during laining. The simplest opinion, held by most Rishonim, is that all the laining to that point was worthless (Beit Yosef, OC 143 in the name of the Rashba, Rosh, and others). Thus, we would return to the beginning of the parasha with all of its aliyot. However, this opinion is rarely followed these days, and the reason begins with the Rambam. The Rambam (Shut 294) says that the b'racha recited during an aliya read from a Sefer Torah pasul is valid because the main mitzva is to read the Torah’s content, not to read from a kosher Sefer Torah. The Rambam even allowed a place with only a Sefer Torah pasul to read from it with b'rachot. We do not accept this ruling (Shulchan Aruch ibid.:3), and there are even indications that Rambam retracted it (see Rambam, Sefer Torah 10:1). However, all the accepted opinions rely on his approach to a certain degree regarding situations of B'DI-AVAD. The Shulchan Aruch (ibid.:4, based on the Mahari Bei Rav) rules that whatever was read before the mistake was discovered is valid, B'DI-AVAD. How- ever, if this occurs in the middle of an aliya, we finish the aliya (including at least three p’sukim - Mishna Berura 143:18) from a kosher Sefer Torah before the oleh makes the concluding b'racha. Otherwise, we would be relying on the Sefer Torah, L’CHATCHILA. S'fardim and a few Ashkenazic communities follow this ruling. The Mordechai (Megila 793) objects to taking out a new Sefer Torah in the middle of an aliya. He proves from the Gemara (Yoma 70a) that when switching Sifrei Torah in the middle, a new b'racha is needed, but this is unnecessary according to the approach that the reading from a Sefer Torah pasul is valid. Therefore, he instructs to finish the aliya, if possible, at the point of discovery and recite the concluding b'racha on that which was read. If we cannot end the aliya there (e.g., we did not read three p’sukim or it is too close to a break in the Torah text), we continue reading from the Sefer Torah pasul until we can stop. Some important Ashkenazic poskim say that this is the correct and prevalent minhag (see the Magen Avraham (143:4), Sha’arei Ephrayim (5:2), and Aruch Hashulchan (143:5)). The third major minhag is based on the Rama’s (143:4) compromise between the Mahari Bei Rav and the Mordechai. It is best to stop where the mistake is revealed, like the Mordechai says. How- ever, if we did not yet read three p’sukim and thus cannot end the aliya, we take out a kosher Sefer Torah and read from it without making a b'racha before continuing (Mishna Berura 143:22). If three p’sukim were read, making a concluding b'racha appropriate, but we cannot stop for another reason, there is a further machloket. The Pri Megadim says that here the Rama agrees with the Mordechai that it is better to read from the Sefer Torah pasul until we can stop. However, the Mishna Berura (ibid.) says that here too the Rama instructs to continue reading from a kosher Sefer Torah. Unless the minhag is different, one should follow the Rama (ibid.:23) and Mishna Berura. We conclude with a few notes. Regarding a mistake uncovered in the last aliya or beyond, Ashkenazic minhag is complicated (see ibid.). Also, validation B'DI- AVAD applies to counting the previous aliyot toward the necessary seven as well, although having seven aliyot from a kosher sefer Torah may be preferable (ibid.:13). Finally, Ashkenazim return the Sefer Torah pasul to the Aron right away, whereas S'fardim leave it out until after Kri’at HaTorah. 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) The message of this week's sedra is different. The opening verse, "When you go forth to war against your enemies", teaches that war is an integral part of our Divine national mission. Seven out of the 613 mitzvot of the Torah deal with war. God Himself is called "The Master of War". Ramban explains that the commandment to wage war, milchemet mitzva, is part of the mitzva of dwelling in the Land of Israel and keeping it under Jewish sovereignty. Establishing national Jewish life in Eretz Yisrael is the way that we perform this mitzva, to be actively pursued by the Jewish People at all times. We do this with the Israel Defense Forces and with the aliya of every Jew to the Land of Israel. Not only with tanks and airplanes, but with every new Jewish house, stroller and washing machine. The Torah's commandments dealing with war teach us that even when enemy nations dispute our right to the Land, we must call up our inner fortitude and courage, and summon our readiness to sacrifice for the sake of our Land, our nation, and our God. We must take active steps to enter the Land of Israel, dwell in it, and establish God's Kingdom on earth, even at the price of personal hardship and war. The precept of defending the Jewish nation in the Land of Israel and developing Jewish settlement in all of its borders is the Divine command which beckons to all of world Jewry today, just as it did in the time of Joshua. As the Haftara says, "And your seed shall possess nations, and make desolate cities to be inhabited. Don't be afraid." 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 When R' Dovid-Moshe saw this, he asked him: "What made you change your clothing?" "Rebbe", the man apologized, "I live among non-Jews, who do not like Jews, and I was forced to change my clothes for the sake of peace." "And now," R' Dovid-Moshe asked him, "that you dress like they do, have they begun to like you?" A young man who was a tremendous Torah scholar, did not derive his living from his Torah knowledge, but owned a factory which produced soda water. This man and a number of others were sitting with R' Chaim of Brisk and discussing Torah. In the course of their discussion, this young man came up with a number of brilliant insights. "What a pity," said one of the others present, "that this young man isn't the Rav of a large city." 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 TEITZEI 2) Why does the Torah spell the word MOREH from BEN SORER U'MOREH with a VAV (21:18) and then without a VAV just two verses later? (21:20) 3) The Torah commands that one must help when someone else's donkey is falling (See 22:4). Why does this week's parsha refer to that someone else as YOUR BROTHER while in Parshat Mishpatim (Sh'mot 23:4) it calls the other person YOUR ENEMY? THESE ARE THE ANSWERS 1) The Vilna Gaon teaches that we see from here that there is a scenario where even though the loved wife gave birth first as the Torah relates, the child of the hated wife is the first born according to halacha. How can this be? It must be that the child of the hated wife was clearly conceived first and the child of the loved wife was born first. We learn from here that where one child was clearly conceived first, the birthright goes to that child even if another child is actually born first. 2) The Steipler Rav explains that the Torah is hinting to one of the problems which led to this rebellious child. In actuality, this child was completely and fully rebellious as connoted by the full spelling of the word MOREH with the VAV. However, the parents who are speaking in verse 20, only see him as somewhat rebellious as indicated by the incomplete spelling of the word MOREH. The Torah is teaching that this more positive perspective of the parents played a major role in his rebelliousness reaching this grave stage. 3) The Meshech Chachma points to the Gemara (Pesachim 113b) which explains that YOUR ENEMY refers to someone who has sinned and there is an allowance for a Jew to hate someone who has sinned. That, says the Meshech Chachma, only applied before the sin of the golden calf when Jews were on a much higher level and could feel sincere hate because of another person's sins. Now, however, we are on a much lower level and there is no situation where hate is allowed. Therefore, the Torah speaks simply of YOUR BROTHER. 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 Ramban explains that it can take her a month to empty her mind and heart from all her idols. Rabbi Chayim Zaitchyk points out that we can all learn an important lesson from these verses. We should always keep in mind that to really change a character trait it takes a thirty day period of intensive work. This is what Elul is for. It is a time for us to focus on our behavior and traits in order to make major improvements on ourselves. Sometimes people try to work on a trait for a couple of days and when they don't see any improvement, they become discouraged and give up. From these verses describing the 30-day period of weeping and change of the Y'FAT TO'AR, we can learn how we must act. The non-Jewish female captive who is contemplating converting to Judaism, must weep for 30 whole days. When we want to improve any trait we must give ourselves time. Some people may be able to make changes very quickly, but even they need a significant amount of time in order to ensure that the new habits become second nature. Even if we don't see any positive changes after a week or two, if we continue to persevere for an entire 30 days, then we will be able to see the fruits of our labor. Let us all not waste this Elul. Here's a great recipe to try during Elul. It takes thirty days to prepare the fruit for the cake if you are lucky enough to have a friend give you two cups of starter, otherwise it will take you an extra 20 days to make the starter. It sounds like a long time to make a cake but it's to bring home the point that worthwhile things, like T'shuva, take effort. This is a recipe for three cakes so you will really be ready for Rosh Hashana. Thirty Day Friendship Cake 20th day: 30th Day: FOR EACH CAKE: Starter ingredients: Directions: [7] Torah from Nature [8] Micro Ulpan [9] SDT's Some say that even though we officially observe the mitzva of ZACHOR on the Shabbat before Purim, there is also a fulfillment of the mitzva of sorts when we hear it on Shabbat Parshat Ki Teitzei. One should ask the Baal K'ri'a to have Kavana when he reads ZACHOR this Shabbat. [10] There's Nowhere I'd Rather Be! Loaded down with Friday shopping bundles, including a large plastic Keter storage container, I attempted to board a bus, just as the doors were closing. The container got trapped between the closing doors and broke. The driver, adding insult to injury, said: "Is that any way to get on a bus?!" We exchanged words, none too pleasant, and that was that. When the bus got to my stop, I decided to leave via the front door, so that I could wish the driver a Shabbat Shalom, with perhaps an unspoken "no hard feelings". He beat me to it. Saw me coming, turned, extended his hand, and asked for forgiveness. We then wished each other a Shabbat Shalom and I exited the bus with a broken box but a warm feeling in my heart for my fellow Jew. Towards evening, on the beach in Netanya, the lifeguard announces over the loud- speaker that his station was closing down and that parents should make sure their children were safely out of the water, etc. Routine. His parting words, however, brought on that warm feeling that has not dulled in almost 25 years of living in Israel. He signed off with, AM YISRAEL CHAI! Editor's note: For this column, I started things going with two recent personal experiences. They, together with the refrigerator magnet, inspired this column. Your turn. TTreaders are invited to submit personal stories for this column, which will appear as often as is warranted by reader participation. [11] Divrei Menachem As the descendants of Lot - a beneficiary of his uncle, Avraham - Ammon and Mo'av should have demonstrated gratitude towards Avraham's offspring as they trudged through the desert. However, they did not even offer Bnei Yisrael bread and water. Moreover, Mo'av conspired to curse the Jewish people. Consequently, Ammon and Mo'av may never enter (i.e. marry) into the congregation of Hashem nor may we even seek their peace or welfare (D'varim 23:4-7). Although Edom ("your brother") and Egypt both treated the Jewish people badly, we are enjoined not to treat them in kind (Artscroll). In contrast to Ammon and Mo'av, Egypt is singled out as having provided for Ya'akov and his family. As a sign of gratitude, the Torah admits their third generation to enter into the congregation of Hashem; we may not reject them (ibid 23:8-9). Today, we understand the significance of gratitude as a universal value. But it seems that it is still necessary to entreat Hashem to give us the wisdom to correspondingly distinguish between the various foes with whom we contend. [The Parshat Ki Teitzei Homepage]
|
