Shabbat Parshat Pinchas The Israel Center family welcomes Rabbi Avi Berman to his new position as Director General of the OU in Israel This Shabbat is the 285th day (of 354); the 41st Shabbat (of 50) of 5766 LACHEIN EMOR HIN'NI NOTEN LO ET B'RITI SHALOM: (Bamidbar 25:12) We read/learn the FIRST perek of Avot (Chu"L: 6th perek) HALACHIC TIMES Candle Lighting and Havdala times - Regular and (earliest) WORD OF THE MONTH Hair cutting and shaving is not permitted (Ashkenazim) during the Three Weeks between 17 Tamuz and halachic noon of the 10th of Av. Women too should not cut their hair, but married women and girls of marriageable age may shave their legs, but not during the week in which 9Av falls. from Aveilut HaChurban by Rabbi Yoel Schwartz LEAD TIDBIT We've taken many opportunities in the pages of Torah Tidbits to address the issue of today's Meraglim. Today's Jews who would prefer the comfortable communities of today's Midbar to life in THE place where G-d wants us to be. This is BAYAMIM HAHEIM, BIZMAN HAZEH for Tish'a b'Av. We might not use this phrase on these fast days, but we must realize that it is there, heavily weighing upon us and challenging us to "do something about it". "Every generation in whose time the Beit HaMikdash is not rebuilt, it is as if it was destroyed in that generation." Why? Because Bayamim HaHeim Bizman HaZeh applies to calamities. Because we still do the same things that caused the destruction of Jerusalem and the Mikdash. Because we have the potential to "repair" the damage of previous generations and merit the Geula. To use today's terminology, we must be pro-active. Parshat Pinchas gives us a glimpse of the Geula, by showing us what should have always been: The daughters of Tzelofchad and their yearning for Eretz Yisrael. The Musafim of the Chagim, brought in the Beit HaMikdash. Pinchas 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 - 13 p'sukim - 25:10-26:4 From that point, all their descendants are kohanim from birth. Pinchas was not born to a kohen, since he was born before Elazar was anointed. He was not originally included in the Kehuna of his grandfather, father, and uncles. Pinchas became a kohen in the unique way - by G-d's decree. In other words, there are three ways to be a kohen. Five people were anointed as kohanim by G-d's command. One was given the kehuna by G-d. All other kohanim that ever existed or ever will exist are kohanim because they were born to a kohen. [Added points: Some people born to a kohen are NOT kohanim. The son of a kohein and a woman that a kohein is not allowed to marry because of his kehuna, is not a kohen. If the father is a kohen, the son might or might not be a kohen. But the father of a kohen is always a kohen - except for Aharon, whose father Amram was not a kohen.] [P> 25:16 (3.23)] Next, G-d tells Moshe to go to war against Midyan in revenge for their seduction of Israel to the worship of Baal Peor. (The battle does not take place until next sedra, the rest of Pinchas is a digression of sorts.) It is after the plague... [P> 26:1* (10.77)] (this parsha break comes in the middle of a pasuk - unusual, but not unique) G-d commands Moshe and Elazar that a new census be taken of the people. The counting of the people at this point has several functions. Rashi says that after the plague(s) that devastated the people, G-d wants to count them as a shepherd would count his sheep after wolves attacked the flock. Having just been commanded to prepare to fight against Midyan, a census of men of military age is necessary. Most significantly, it is these people who will fight for Eretz Yisrael, and it is to these people that the Land will be apportioned (but based on the original post-Exodus census). SDT: Moav was the partner of Midyan and should have been included in this avenging war. Some explain that Moav was spared this battle in the merit of Ruth. (Note that G-d can "give credit" not only for past deeds but for that which is only in the future.) Some commentaries explain that there was a significant difference between Moav and Midyan. Moav was afraid of Israel. They feared that their land would be conquered by them. That is why they wanted to fight against us. Midyan agreed to help Moav because of their desire to destroy the Jewish People. They went as far as using their women to seduce the Israelites to immoral and idolatrous behavior. G-d's command of revenge is directed at the latter type of enemy. Levi - Second Aliya - 47 p'sukim - 26:5-51 In addition to this information, it is interesting to note the "extra" material mentioned in this portion... Under Reuven, the Torah tells us about Datan and Aviram who, with Korach, were swallowed up by the ground. The Torah then makes a point of telling us that Korach's sons did not die. Korach was from Levi. The inclusion of the sons of Korach at this point is not of census value, but does teach us the power of T'shuva. Korach's sons did not follow in their father's ways. They were righteous. Generally, the family units of a tribe are based on the sons of the sons of Yaakov. In Reuven's case, we have Chanoch, Palu, Chetzron, and Karmi, giving Reuven a total of 43,730. Palu's son, Eliav, is mentioned because his sons were N'mu'el, Datan and Aviram. One more observation: Reuven is called B'CHOR YISRAEL. This is noteworthy in light of the fact that Reuven "lost" the status of first born to three younger brothers. The Kehuna went to Levi, the kingship was destined to go the Yehuda, and the double portion of the B'chor went to Yosef. Yet the Torah repeatedly calls Reuven the B'chor of Yisrael. Reuven’s count dropped 2770 since the first counting in the Midbar. (Expected because of their involvement in the Korach rebellion.) Shimon's family units are from N'mu'el (another one), Yamin, Yachin, Zerach, and Sha'ul. [S> 26:15 (4)] Gad: 40,500. Down 5150. The families are from Gad's sons Tz'fon, Chagi, Shuni, Ozni, Eiri, Arod, Ar'eili. [S> 26:19 (4)] Yehuda: 76,500. Up 1900. Yehuda's families are from sons Sheila, Peretz, Zerach. From Peretz come the families of Chetzron and Chamul. Yehuda's first two sons Er and Onan, who died childless, are mentioned at this point in the Torah. [S> 26:23 (3)] Yissachar: One of his sons is identified as Yashuv. Commentaries say that he is Yov, as recorded in Vayigash. Yov was an inappropriate (pagan) name. The extra SHIN that was added to his name is symbolically taken from his father's name - spelled with two S(H)INs but pronounced as if there is only one. The families of Yissachar are Tola, Puva (family name is Puni), Yashuv, and Shimron. Yissachar: 64,300. Up 9900. [S> 26:26 (2)] Zevulun: 60,500. Up 3100. Families are from sons Sered, Eilon, and Yachl'eil. [S> 26:28 (7)] Notice that the sons of Yosef are listed as Menashe and Efrayim - in that order. Although this is birth order, it is unusual to find Menashe mentioned first. Also note the great increase in the population of Menashe, and the decrease in the population of Efrayim. The increase in Menashe is considered to be related to the fact that their tribe was given land on both sides of the Jordan. They were not the ones who asked to settle on the east side of the Jordan — that was Reuven and Gad. Menashe was sent along, so to speak, to keep an eye on the other two tribes. It would therefore be unfair to give them a smaller portion of Eretz Yisrael (west side of the Jordan). Their increase in population got them a "regular" share on the west side in addition to their territory on the east side of the river. Menashe: here we are introduced to the five daughters of Tzelofchad. We will hear more from them shortly. Menashe: 52,700. Increase of 20,500. By the way, Efrayim was mentioned before Menashe in that earlier census. Menashe's sons/families are Machir, Machir's son Gil'ad, Gil'ad's sons I'ezer, Cheilek, Asri'el, Shechem, Sh'mida, Cheifer, and Cheifer's son Tzelofchad. [S> 26:35 (3)] Efrayim: 32,500. Down 8000. Efrayim's families are from Shutelach, Becher, Tachan. And Shutelach's son Eiran. The Torah then says again that these two (Menashe and Efrayim) are the children of Yosef. [S> 26:38 (4)] Binyamin: Families from sons Bela, Ashbel, Achiram, Sh'fufam, Chupam. Bela's sons Ard and Naaman. Binyamin: 45,600. Up 10,200. Note: Back in Vayigash, Binyamin is recorded as having 10 sons: Bela, Becher, Ashbel, Geira, Naaman, Eichi, Rosh, Mupim, Chupim, and Ard. [S> 26:42 (2)] Dan: One son, Shucham, family name Shuchami. Previously, Dan's son is called Chushim. Dan's total: 64,400. Up 1700. Note that Binyamin's ten sons produced a smaller tribe than the one son of Dan. This is considered as a(nother) lesson that we cannot second-guess G-d. He has an agenda, we do what we have to do, but He "calls the shots". [S> 26:44 (4)] Asher: Note the rare inclusion of a daughter — Serach bat Asher. Great longevity is attributed to her, and she is considered the bridge between Yaakov and his sons on the one hand, and the new nation of Israel which emerged from Egyptian slavery. Serach was alive throughout the entire Egyptian experience, and then some. Asher's total: 53,400. Up 11,900, comes from sons Yimna, Yishvi, B'ri'a. Bri'a's sons Chever and Malki'el. [S> 26:48 (4)] Naftali: Yachtz'eil, Guni, Yeitzer, Shileim. 45,400. Down 8000. Shlishi - Third Aliya - 19 p'sukim - 26:52-27:5 [S> 26:57 (9)] The Torah next details the family tree of Levi (whose Tribe does not receive land). Specific attention is paid to Amram's family — namely, his wife Yocheved (Levi's daughter), Moshe, Aharon and his sons, and daughter Miriam. The Torah next states that no one in this national census was in the previous census except for Kalev and Yehoshua. [S> 27:1 (5)] The daughters of Tzelofchad (identified here as 6th generation from Yosef, an unusually long ancestry to record) approach Moshe, Elazar HaKohen, the leaders of the Tribes, and the People, and petition for property in the Land of Israel for themselves because their father had no sons. They emphasize that their father was not part of Korach's rebellion but died for his own sins (Tradition tells us that Tzelofchad was the "wood- gatherer" who was executed for desecrating the Shabbat. Had he been part of Korach's rebellion, he would have been considered a MOREID B'MALCHUT, one who rebels against the king, and would have forfeited any claim to land.) Moshe appeals to G-d for a decision in their case. (Commentaries say that the details of the laws of inheritance momentarily escapes Moshe's memory, either as punishment for an inappropriate comment he had made, or to give honor to these "lovers of the Land" - Tzelofchad's daughters - by having the laws of inheritance presented "to them"... or both.) Clarification... Do not think that before Tz’lofchad’s daughters complained to Moshe, that only males were to inherit. And that when they made their claim, G-d changed or adjusted the rules to accommodate them. Not so. The Laws of Inheritance are part of Torah from Sinai, as are all mitzvot. The presentation of these laws to the people was held in abeyance, so to speak, until this moment, so they would be in response to the plea of the daughters. Moshe honored the occasion (and the people who came before him with the “requests”) by asking G-d, so to speak, to clarify the issues. This is not the only way to see matters, but it works. (Similarly, for Pesach Sheini.) R'vi'i - Fourth Aliya - 18 p'sukim - 27:6-23 Furthermore, the laws of inheritance [400,A248 27:8] are hereby set down as follows: A man's son(s) inherit from him. If there are no sons, his daughters inherit. (When a man has both sons and daughters, his sons inherit and are responsible to support the daughters, even if it means begging door-to-door.) A man without children is inherited by his father, then his brothers, and if there are no brothers,by the closest relatives along paternal lines on the family tree. [P> 27:12 (3)] G-d next tells Moshe to ascend Har HaAvarim and view the Land into which he (Moshe) will not go. Moshe is then to prepare for his death. Having just been commanded to divide the Land according to the census and lottery (and being physically in the territory of the 2½ tribes), Moshe might have thought that the decree against his entry to the Land was being rescinded. Therefore, his being told to view the Land and prepare to die comes as a poignant reminder that the decree banning him from Eretz Yisrael stands. [S> 27:15 (9)] "And Moshe spoke to G-d saying." This unique variation of the most common pasuk in the Torah (“And G-d spoke to Moshe saying” which occurs 70 times in the Torah - Sh’mot, Vayikra, and Bamidbar - not counting the many variations on that pasuk), creates a dramatic mood as we wait to see what he is about to ask of G-d. Will he ask for his life? Will he ask to be permitted even a brief excursion into the beloved Land of Israel? Moshe Rabeinu asks that a suitable leader be appointed to take his place. The true leader of the People is concerned first and foremost with his charges. This is part of the great legacy of Moshe Rabeinu. G-d's response to Moshe's request is immediate. Yehoshua is to be presented to the People as Moshe's successor and Moshe is to transfer to him some of his "majesty". Elazar has already taken over from Aharon, and it will be Yehoshua and Elazar who will bring the People into the Land. Chamishi - Fifth Aliya - 15 p'sukim - 28:1-15 [P> 28:9 (2)] Next the Torah speaks of the "Musaf Offerings" for Shabbat - two lambs [402,A41 28:9]. Correspondingly, we daven Musaf on Shabbat. [P> 28:11 (5)] The Musaf of Rosh Chodesh [403,A42 28:9] consists of two bulls, one ram, and seven lambs. In addition to these "Olot", a goat was to be offered as a communal "Sin Offering". Korbanot were accompanied by wine for libation (in varying amounts for the different animals) and fine flour & oil mixtures, known as MENACHOT. SDT: Rashi notes that G-d told Moshe to command the Children of Israel (all of them, not just Kohanim) to observe and preserve the mitzva of the daily sacrifices in the Mikdash. He explains that not only did kohanim have a role in the offering of korbanot, but so did Leviyim, and so did Yisra’eilim. Kohanim had their AVODA,the Leviyim were on the DUCHAN singing, and a representative of the rest of the people stood in the courtyard of the Beit HaMikdash and directed the AVODA to take place. Without the members of the MA’AMAD, both in the Mikdash and “back home” in the particular district responsible for the particular week, the sacrificial service could not take place. Says Rashi, we learn that from TZAV ET B’NEI YISRA’EL. Shishi - Sixth Aliya - 27 p'sukim - 28:16-29:11 [S> 28:26 (6)] Then, Shavuot - here referred to as Yom HaBikurim. The Musaf of Shavuot is counted as a mitzva here [404,A45 28:26] - that of Pesach has been counted already from Parshat Emor. [P> 29:1 (6)] Next comes Rosh HaShana, called here YOM T'RUA. Its Musaf has also been counted as a mitzva previously (in Emor), but the mitzva of blowing Shofar is counted here [405,A170 29:1]. Since Rosh HaShana is also Rosh Chodesh Tishrei, double musafim are brought. Mitzva Watch [S> 29:7 (5)] Next comes Yom Kippur's Musaf. All the Chagim are presented here and previously in Emor (aside from other places as well). Sh'vi'i - Seventh Aliya - 29 p'sukim - 29:12-30:1 Note that each day of Sukkot has an "identity", so to speak, of its own. There IS a third day of Sukkot in the Torah. In contrast, there is no mention of a third day of Pesach. On the other hand, the counting of the Omer gives Pesach what Sukkot has by virtue of the Musafim - a counting dimension. [S> 29:17 (3)] And on the second day, [S> 29:35 (6)] On (without “and”, because Shmini Atzeret is its own holiday, in addition to being the 8th day of Sukkot, sort of) the eighth day... The sedra concludes with references to other korbanot in the Mikdash. And finally, a summary/divider pasuk - And Moshe told the people all that HaShem had commanded. Rashi explains that Matot begins with Moshe speaking to the people, so the pasuk at the end of Pinchas has to restate that Moshe has been transmitting G-d’s words all along, and not just from the portion of Nedarim at the beginning of Matot. The last 6 p'sukim are reread for the Maftir. (6 p’sukim is the most for a regular maftir. Only one other sedra has a sixer - Nitzavim.) Haftara - 22 p'sukim - Yirmiyahu 1:1-2:3 The haftara consists of the opening words of the book of Yirmiyahu. Aside from the personal exchange between G-d and Yirmiyahu, we are told of his visions of an almond tree (which blooms early in the year, a sign that G-d's judgment is coming soon) and the "boiling pot", representing the enemy from the north (Bavel) who will come to destroy Jerusalem. This prophecy of destruction, because of idolatry and unfaithfulness, sets the tone for the 3 Week mourning period for the Beit HaMikdash and for the main part of the book of Yirmiyahu. The concluding pasuk of the haftara tell of the promise that G-d will punish those who rise against Israel, for Israel - despite its sins - is holy and special to HaShem. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean I will now set forth the holdings of a few of our greatest post-Talmudic scholars regarding these laws when the parties did not voluntarily confer the power on the Beth Din to adjudicate their dispute. We will be discussing concepts that do not exist today, the position of the Exilarch, the Reish Galuta (the political leader of the Jews). However, this may be the only time some of our readers will hear this term which was once a significant part of the Jewish history in the Iraq area. Rambam states that if one is a recognized expert or has received authorization from the Beth Din, then he may render a valid decision by himself, even though he does not constitute a court. In another place he states that any competent judge who is authorized by the Exilarch is authorized to judge anywhere in the world, and the parties are compelled to accept the jurisdiction of this type of judge. If a person is not qualified, either because he lacks knowledge, or because he is unworthy but nevertheless is authorized by the Exilarch or by the court, then his authorization is a nullity until he becomes competent, since such an appointment can only be the result of an error or of a violation of the halacha. Rambam, in this latter statement, seems to say that if one is not at least an expert, then his authorization is to no avail. This holding apparently conflicts with his other statement that authorization may confer jurisdiction on one who is not an expert.R. Abraham diBoton (1560-1616) in his Lechem Mishna commentary on Rambam, attempts to reconcile Rambam’s statements by making the authority of the judge and his receipt of authorization depend upon the willingness of the litigants to accept the judge. This explanation leaves many unanswered questions. Other commentators,in attempts to reconcile Rambam’s statements, combine various grades of judges into one level, so that there are fewer grades of judges. According to Rabbi Yonatan Eibeschutz (1690-1764) the first grade is the recognized expert who may judge without authorization; the second grade is the expert who requires authorization; and the third grade embraces the learned person and the layman who may not judge even with authorization. From the foregoing it is clear that there may be instance where an individual may judge cases by himself. However, a Mishna in Tractate Avot (4:3) states in the name of R. Yishmael “Judge not alone, for none may judge alone save One.” As explained by Bartinura, this Mishna contains a strong admonition to adopt the pious trait of not judging alone, since only the Lord judges alone. Tif'eret Yisrael adds that this applies even to an expert appointed by the community. Tosafot Yom Tov comments that the intent of this teaching is also to further the requirement that judges should discuss the matter fully and attempt to penetrate deeply the questions involved in a case. Lacking the provocative probing of fellow jurists, an individual judge may be unable to delve so deeply into the matter. In this respect it is interesting to quote from the Jerusalem Talmud (T. Sanhedrin 1:1) which relates the statement of R. Yehuda b. Pazi that “even the Holy One, blessed be He, does not judge by Himself, as it is written ‘and all the hosts of heaven stand by Him, to His right and to His left’ These incline toward the scale of merit and those incline toward the scale of guilt. Although He does not judge alone, He seals the decree alone.” On the basis of the Mishna in Avot, there seems to be a clearly accepted admonition against an individual judging a case by himself. Yet in the Talmud it was taught that certain great scholars judged cases by themselves. Tosafot answers that the Mishna merely provides the judge with sound advice, that he should not judge by himself lest he make a mistake in rendering a decision. Rambam in his code states that one who is a recognized expert my judge a case by himself. Although he may do so, the Sages have decreed that he should have others sit with him in judgment. R. Moses of Coucy (1200-1260) in his Sefer Mitzvot Gadol (states that according to Torah law one may judge by himself, as it is written “in righteousness shalt thou judge thy people” (Vayikra 19:15) However, the Mishna in Avot that one should not judge by himself is a wise counsel of the Sages. Moreover, Sefer Mitzvot Gadol says the principle applies even to a recognized expert. Rabbi Yosef Karo in Shulhan Aruch (Hoshen haMishpat 1:3) states that although a person who is a recognized expert may judge by himself, the Sages commanded that others should sit with him. R. Mordechai Jaffe (1536-1612) in his Levush says the principle applies even to a recognized expert, for although the Sages taught that one may judge alone, they nevertheless gave wise advice to the judge that he should not accustom himself from doing so. This view is also the view of the classical commentaries and codes such as R. Yoel Sirkis (1570-1641), R.Shabtai Cohen (1622-1663), R. David b. Samuel haLevi (1586-1667), and R. Yechiel Michel HaLevi Epstein (1829-1908) in his Aruch HaShulhan. We may conclude that in those situations where one judge may decide a case by himself, it is preferable, if possible to have others join the judge in judging the case. The subject matter of this lesson is more fully discussed in volume I chapter 1 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 TANACH "His anger was aroused by Rachel's curse saying that she would die if she did not give birth; even unintentionally, the words of tzaddikim are subtly effective. Yaakov's anger was intended to spare Rachel from her careless talk" (Or HaChayim). "He was zealous for the honor of G-d, since she implied that Yaakov was the determining factor in her having children, whereas childbirth is one of the keys that only G-d controls. Rachel's request should, however, not be taken as simply the normal desire of all people for children, either simply for their pleasure or as security for their old age. Rather, all the Matriarchs were prophetesses and therefore Rachel knew that Yaakov was destined to have 12 sons from whom would be descended G-d's Chosen People and it was her deep desire to participate in this holy endeavor that prompted her words. Her saying that otherwise she may as well be dead, was prompted by her feeling of uselessness and futility were she not to be able to do so, just as was Rivka's saying that if she would give birth to a evil son, then why should she desire to give birth. So Yaakov replied to her that her having sons was dependent on her own actions. Realizing that she could not rely on his prayers, she then prayed and then it is written: 'G-d heard Rachel'" (Daat Torah,Rabbi Yerucham Liebowitz). A chasid once came to Kotsk to ask the Admor Menachem Mendel to pray for him as he had no livelihood. To the Rebbe's comment that they should both pray together, the chasid admitted that he did not know how to pray. Thereupon the Rebbe dismissed him angrily, saying: "You are a fool for not asking me to teach you how to pray, since that is a greater deficiency than the lack of parnasa". "Yaakov was admonished by our Sages for his insensitive reply to Rachel as we read in the Midrash; "Is this the way one answers the cries of the afflicted ones? Indeed, your sons are destined to humble themselves before her son". However, although Yaakov did pray for Rachel, his prayers had not borne fruit. Therefore, his anger was meant to declare that sometimes the righteous are refused their requests" (Ramban). That is to say that when our prayers do not yield fruit it is not because He does not listen to our prayers, nor because they are valueless, nor because G-d is powerless to help but simply because His answer is NO and that NO, is also an answer. After Lavan had searched through the tents and belongings of Yaakov's family and attendants, Yaakov's anger poured forth. "Even though the 20 years of living in his father-in-law's home would normally make it difficult for somebody not to even mistakenly have taken some of Lavan's possessions, however, he found nothing of his in all Yaakov's camp, not even a needle or a hook" (B'reishit Rabba 74:8). "Yaakov's answer to Lavan's accusation of the theft of his household gods was: "With whomever you find your gods, he shall not live" (B'reishit 31:32). This angry answer is a sign of the ethical education that Yaakov gave to his family and to his servants so that he could be so certain that none of them would even consider theft" (Rabbi S. R. Hirsch). Yaakov's answer in later verses is the basis not only of some of the halakhic obligations of an employee but also an example of ethical behavior which is always beyond mere legal obligations. "Your ewes and she goats never miscarried [because of my negligence (Rashbam), or since I never hurried them but let them proceed at their own pace (Chizkuni). I did not eat rams of your flocks [even though legally, shepherds who were away from home and if there was not enough other food, were allowed to do so (Chizkuni). That which was torn by wild beasts I never brought to you [even though a shepherd is not required to risk fighting such beasts and therefore it is considered beyond his control (Ha'ameik Davar)], and I myself would bear the loss [paid to you for the damage, although I was not halakhically required to (Ramban)], whether it was stolen by day or by night [a paid watchman is liable for such theft (Choshen Mishpat 303]. Had not the G-d of my father- the G-d of Avraham and the Awe of Yitschak - been with me, you would surely have sent me home empty handed, but G-d saw the labor of my hands and He proved it last night [and saved me. From this our Sages learnt that deeds, active works, is worth more than the merit of ones forefathers, for the latter saved Yaakov's material wealth only while the former saved lives (Rabbi S. R. Hirsch)]" (B'reishit 31:35-42). Surely, Yaakov's behavior was an explicit application of the words of Micha that we read as the conclusion of the haftara of Parshat Balak. "G-d has told you what is good, and what He requires of you; only the doing of justice, the love of righteous deeds and walking humbly with your G-d" (Micha 6:8). This is installment #136 in Dr. Tamari’s series on “Tanach and its messages for our times” MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: We hired a contractor to do major home renovations. His prices for various jobs were relatively high, but he told us that he would throw in major parts of the work we asked for as a bonus. After doing about 75% of the total job but only around half of the “bonus,” he became sick and had to stop working. He now demands 85% of the set price, pointing to the line items he completed and their corresponding prices on the written work order. He promises to make up for the bonus items with jobs of similar value after he recovers. While we feel bad for him, his illness not only complicated our lives, but we also had to pay another contractor good money (more than 25%) to finish up. We do not want to settle for future services of questionable value to us. How much should we pay? A: We will answer your question with two reservations. First, we refer to the letter of the law, not to matters of compassion for a worker who got sick and the value of avoiding fights. We leave those elements to you. Also, we cannot rule conclusively on monetary matters without hearing both sides in the framework of a Din Torah. We can only discuss your apparent rights and obligations based on your depiction. Clearly, it is now common for salesmen of different types to present package deals as if you pay for one thing and get another for free. This is sometimes accurate, as in a case where one buys a car and receives a key chain as a present. However, if you clearly ask for, say, 12 projects done in your home and the contractor makes it worth your while by promising 4 of the major ones for free, it is clearly a package deal with one price for the total job. Thus, you do not have to pay the full list price of the work and can deduct for the undone work that was “free” in name only. What happens when people arrive at a package deal of which only part is carried out as designed? Consider a precedent in the realm of a sale. Reuven agreed to buy from Shimon land and date trees, but Shimon did not provide the trees. The Rambam (accepted by the Shulchan Aruch, Choshen Mishpat 216:5) says that, in such acase, the whole deal is off, and the buyer can return the field and does not have to agree to compensation for the trees. The Rama (ad loc.) accepts the opinion that the sale of the land stands. In certain cases, all seem to agree that half a sale does not stand alone. For example, if one tried to sell a large field but was actually capable of selling only part of it, the buyer can reject the part that should have worked (Shulchan Aruch, ibid. 182:8). The Netivot (ad loc.:8) makes some distinctions, including whether the parts of the sale form one unit or are more easily separated. However, your case does not lend itself to voiding the whole agreement. You cannot “return” the services you received but must reckon with the work that was done. Your case is similar to the Gemara (Bava Metzia 79a) about Reuven who rented a donkey from Shimon to transport wares and the donkey died along the way. Reuven has to pay Shimon for the part of the trip he made. The Rama (Choshen Mishpat 310:2) limits this to a case where Reuven can salvage the situation by selling the wares where they are or finding alternative transportation. Other- wise, he need not pay when the job was not completed and he received no benefit. However, if there was benefit, even if the alternative brought the total cost to more than was originally agreed to, if it is only moderately so, Shimon still gets paid for the work he did. We do not deduct the added cost when it was caused by matters out of his control (see Pitchei Choshen, Sechirut 3:(33)). In broad terms, the amount you halachically owe should be calculated as follows. Determine the relative market value of the work completed as a percentage of the whole job. Multiply that percentage by the total price agreed upon for the work (irrespective of whether it is the average market price). Use that number as a basis of arriving at an appropriate agreement. 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 Kli Yakar offers an interesting insight on an earlier verse (26:64) which states that "there was no man" from those counted at the time of the Exodus who was still alive for the count taken right before entering Eretz Israel. This verse implies, argues the Kli Yakar, that there were women, for the women were not punished for the sin of the spies. The Kli Yakar then delineates two reasons that the women merited entering Eretz Israel and even inheriting it. The first reason is that the women, due to their inborn modesty, and unlike the men, were happy to go to a land where modesty and chastity are essential; where the land vomits out those who are licentious. The second merit was that the women of Israel, who by nature are charitable, welcomed going to Israel where the people of Israel are obligated in charitable contributions to the kohanim, the Levites, and the poor. The Kli Yakar states that the men preferred Egypt where there were no laws of terumot, ma'aserot, pe'ah or leket, and they were not required to share their yields, whereas the women, who normally have no control over their husbands' money, were eager to move to Eretz Israel where the giving of charity would be compulsory. Living in Israel requires living on a higher and more demanding spiritual and ethical level than does living in Galut. The Kli Yakar suggests that the Daughters of Israel are worthy of the challenge. 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 R' Yoshe Ber consented. Along the way they passed the village of Ivnitz and stopped there. The leaders of the community came to R' Yoshe Ber with a request. It seemed that that day there was to be a public meeting of the community. Would he agree to attend? R' Yoshe Ber agreed. As R' Yoshe Ber, accompanied by his son Chaim, entered the hall, they were met by a tremendous din. There were shouts and counter-shouts. The more boorish came to the fore to press their own points. In the end, it was the more forceful group that won. After the meeting, R' Yoshe Ber said to his son: "Chaim, you can go back to Volozhin and I will travel on to Vilna." "But why, father?" wondered the young Chaim. "You told me you'd take me to Vilna." "Yes, I did," said R' Yoshe Ber."You wanted to see what the world was like, and you've already had your wish granted. What you saw in Ivnitz is what you'll find in Vilna and in the rest of the world. The boors are the ones who press forward and those who are the more forceful are the ones who win." 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 - PINCHAS THESE ARE THE ANSWERS 2) Tosafot answer that since Moshe had spent many years in Midian when he fled from Par'o, he felt he could not personally wage war against a nation that had helped him. 3) Rav Moshe Feinstein explains, based on Rashi, that their request had nothing to do with materialistic concerns. Rather, it was out of a love for the land of Israel. When people love something, they want to own it and posses it as their own. That is why they wanted their own portion in the Land. 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 For example Shimon's son is called Yemuel in B'reishit (46:10) and Nemuel in Parshat Pinchas. Yissachar's son is called Yov in B'reishit (46:13) and Yashuv in Bamidbar. And three of the descendants from the tribe of Gad are mentioned differently then they were in B'reishit: Tz'fon (Tzifyon), Arod (Arodi) and Ozni (Etzbon). The sages learn things from these changes that we might just have skipped over. On the difference of the names Ozni from Etzbon Rashi says "Ozni is the same family as Etzbon". What is the connection between these two names that seem so different? The Sh'lah HaKodesh says that the Sages relate that man was created with long thin fingers so that he could put them in his ears whenever something was said that wasn't appropriate to hear. Since it seems that the fingers were created for the ear then there is a direct connection between the two names Etzbon (fingers) and Ozni (ears). Actually the finger that we call pinky is also called auricular which means ear finger. There are two recipes this week has one for ears one for fingers. HERBED ROASTING EARS OVEN BUTTERED CORN FINGERS Roll out into a rectangle ½ inch thick. Cut into 1-inch thick strips. Roll in melted butter to coat and arrange in pan. Bake at 450° for 20-30 minutes or until golden brown. Tastes good with chili! Ed. note: Not that the SH'LAH needs confirmation for what he said about the finger and the ear, but it is interesting that a dictionary definition of auricular finger is the pinky, called this because "it can be readily introduced into the ear passage". [7] ...being of sound and disposing mind and memory... This piece is NOT going to be a survey or summary of the Jewish Laws of Inheritance. It will shortly focus on part of one mishna in Bava Batra that addresses one aspect of these laws. But before we get there, we must make a very important point. The simple, plain, straightforward application of the Torah's Laws of Inheritance often [this is difficult to put into words...] result in situations that can be taken unfair advantage of by heirs, that cause a terrible injustice, and pervert the intention of Torah Law. [Maybe this will get a little clearer as we proceed...] What has evolved is the concept of a Kosher Will that retains the intent of the Torah and also safeguards the interests of children and spouse of the deceased. In what follows here, we are going to stick to the simpler details of the Torah's Laws of Inheritance. [If we say, for example, that a wife does not inherit from her husband, and that only sons do, and not daughters (unless there are no sons), then resist the temptation to shout "unfair". The Laws of Inheritance provide for the wife and daughters of the deceased to be well cared for by the sons, even if they (the sons) end up with less than their mother and sisters. And today, as mentioned earlier, there are ways to handle the more complex realities of finance and society, within acceptable halachic boundaries, namely, the Kosher Will. But we are not discussing this here. See how hard it is to write this...] One more word of introduction: The Laws of Inheritance are referred to by the Torah with a rare term: CHUKAT MISHPAT. The implies that there are logical, common sense aspects to these laws, and aspects that will confuse and confound our understanding as only a CHOK can. Keep that in mind if you are tempted to say, "that doesn't make any sense". We do our best to understand G-d's laws, but some resist our logic. And that is as it is supposed to be. Now let's get to the mishnayot of Bava Batra, chapter 8. If a man says: "My son, so-and-so, shall not inherit from me", he has not said anything, since this contradicts the rule of the Torah that a man is inherited by his sons. If a man gives away his entire estate while he is still alive, and his intention is to thereby disinherit his son, then "what is done is done", in other words, the gifts during lifetime are valid and there is nothing left for the son to inherit, BUT, "the spirit of the Sages do not derive pleasure from him", meaning that he has behaved improperly, because the Torah wants the son to inherit and he, in effect, went against the Torah's wishes. What about a person with a wayward son? One who has gone off the proper path (married out, perhaps, become irreligious, or however you would define "not behaving straight"). What if you use the "gift during lifetime" to take away the inheritance from the wayward son, is that okay? Rabban Shimon b. Gamliel says, ZACHUR LATOV. Kol HaKavod. You did well, using this method to prevent such a bad person from inheriting. The Chachamim disagree. Their opinion is that the Torah never said that only good people inherit. If G-d says the son inherits, then he should. And we should not judge his worthiness. The Chachamim would not say Yasher Ko'ach to this father; they would apply the same language as before - What's done is done, but that is not the way we are supposed to behave. The halacha is not like Raban Shimon b. Gamliel; it is like the Chachamim. It is not up to us to judge the worthiness of heirs. Only G-d can. Some commentators add that to "freeze" out the wayward child would be to slam the door to T'shuva in his face. We dare not do that. There is a lesson here that goes beyond the specifics of inheritance. It goes to the tendency of some people to decide who is worthy of charity, perhaps, and who is not. Whom should we be nice to and whom do we con- sider less of a Jew. Not our place to do these evaluations. Though there might be limits to "Love your fellow as yourself", we should be generous as to whom we love and see the great value in every Jew and every human being, and act accordingly. [Again, it wasn't easy writing this, finding the right way to express one's thoughts, and there are certainly humans and even Jews who don't deserve our love and help. Just be extra careful and deliberate.] [8] Divrei Menachem We, as Jews, are not newcomers to foreign attempts to undermine our integrity and to destroy our moral fiber and physical existence. The first experience transpired in the Nile that drowned our babies and in Egypt's forced labor camps where we were persecuted daily. Amalek followed suit as he attacked our undefended flanks out of pure hatred and gave rise to the idea that, despite our Eternal Guardian, the Jewish people is vulnerable. No wonder that throughout the generations other nations used every possible ruse to poison our passion and to eliminate Jews and Judaism from the universal lexicon. No wonder that in our parsha Hashem commands Moshe to harass the Midianites and to smite them (Bemibar 25:17). For, as commentators note, we have always to identify our enemies, the extrinsic (such as Midian) and the intrinsic (such as lustful desires). Then having done so, it is our duty to wage war on both these adversaries. Towards Better Davening and Torah Reading - Reader Feedback SHEYIBANEH BEIT HAMIKDASH... Meir Hakohein at the Genealogical Research Department! Treat original records at all times with great respect and work with only a few records at a time, recognizing that they are irreplaceable and that each user must help preserve them for future use. This applies particularly to the information and certifications submitted by various Batei Din. Handle photographs properly. Never mark, mutilate or remove from the repository any original, printed, micro- form, or electronic document or artifact. Use only procedures prescribed by the repository for noting corrections to any errors or omissions found in published works. Learn the capabilities and limits of their equipment and software, and use them only when they are the most appropriate tools for a purpose. Do not accept uncritically the ability of software to format,number, import, modify, check, chart or report their data. Accept digital images or enhancements of an original record as a satisfactory substitute for the original only when there is reasonable assurance that the image accurately reproduces the unaltered original. Cite sources for data obtained on-line or from digital media with the same care that is appropriate for sources on paper and other traditional media, and enter data into a digital database only when its source can remain associated with it. Remember; "Whoever repeats a thing in the name of the person who said it bring sredemption to the world" (Pirkei Avot 6:5). As Meir was reading, the efficacious Department Director came over and introduced himself. He said, "Our resources are used primarily, though not exclusively, by Kohanim who need to prove that their maternal ancestry is unblemished. We explain to them that with our computers, the hundreds of thousands of rolls of micro-filmed genealogical records, and the electronic resources, the needed information is literally at their fingertips. We also have staffers to help the 'computer-challenged'. You know that a Kohein who wants to marry a Kohenet, a woman of priestly stock, must authenticate the flawlessness of her maternal decent four generations back. The maternal lineage of a woman of non- priestly stock must be checked for five generations back (Kiddushin 4:4). However, a woman whose father served in the Mikdash, or who was a member of the Sanhedrin or who had served in a public office, is accepted without any further search. We assume that his ancestry already has been thoroughly researched (Kiddushin 4:4,5). Usually we have no difficulties because most of the applicant's fathers have served in the Mikdash. Our job is even made easier because Kohanim usually marry women from other priestly families. A Kohein cannot marry a divorcee, a convert, or a freed woman and we keep records of all Kohanim who do. Illicit unions disqualify the children. Sometimes there is missing data that can only be provided by an authorized Beit Din abroad. Then we approach them. The spirit of cooperation among the Batei Din is proverbial!" Meir chuckled. The Director continued, "Even though Kohanim do not begin to serve in the Mikdash until the age of 20, usually when they reach the age of 18, they register with us and apply for a "Mikdash Service Permit" (MSP). Once we certify that the candidate's family tree is flawless, we prepare an abstract accompanied by any necessary supporting documents and submit it to the BDK. They evaluate it, interview the candidate, and add their impressions and recommendations. Needless to say, the candidate is thoroughly examined by Mikdash doctors to ensure that there are no disqualifying physical defects. The results are uploaded into the candidate's file and the completed file is presented to the Sanhedrin's Pirchei Kehuna Committee who examines it carefully and (hopefully) accepts it. Kohanim are seldom disqualified for physical or psychological reasons. Young Kohanim with obvious problems simply do not apply. When the applicant is 19, he must participate in the grueling "Introduction to the Avoda 101 Course" and his performance is carefully graded. Twice a year, all the successful candidates of the Mishmeret are invited to Lishkat Hagazit to receive their MSPs. "If in any priest a blemish was found, he clothed himself in black and veiled himself in black and departed and went his way. ("Theoretically maybe." the Director growled, "We weed out the ineligibles long before that stage!") He, in whom no blemish was found, clothed himself in white and veiled himself in white, and went in (into the Azara) and ministered with his brethren the priests. They kept it as a festival day, for no blemish was found in the seed of Aaron the Priest… They used to say, 'Blessed be G-d, blessed be He, for no blemish has been found in the seed of Aaron and his sons to stand and serve before the Lord in the House of the Holy of Holies" (Midot 5:4)." Meir Hakohein smiled. Josephus describes how the records of priestly descent were kept: 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 That leaves the nastalgic inclusion of one of the very first ParshaPixPuzzles. It reads from left to right. A candy CANE inside a musical NOTE. Which gives us KEIN B'NOT... Next is a sniper, TZALAF in Hebrew. Combined with the 1 gives us TZELOF-CHAD. The bear is a DOV and the piece of the multiplication table reminds us of the method by which many of us had to learn it - namely, by ROTE. All together, we have G-d's answer through Moshe to Machla, No'a, Chogla, Milka, and Tirtza: KEIN B'NOT TZELOFCHAD DO'V'ROT... TTRIDDLES... Last issue’s (BALAK) TTriddles: NachKwestion of the Week 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 NESTO Native English-Speaking Teen Olim Wanted: Madrichim and madrichot, ages 18-25. Jr. NESTO is for 7th, 8th, and 9th graders, Tiyulim and Shabbatonim Wall to Wall Friday, July 21st BOOKED Palmach Museum Sunday, August 13th BOOKED The next Israel Center In House Shabbaton - Shabbat Parshat Re'e (M'vorchim) - FRI-SHA August 18,19 - Special Guest: Rabbi Neil Winkler, Rav of Young Israel of Fort Lee, NJ - Mincha - 5:45pm (Early Shabbat - before Plag), Candle lighting - 6:00pm followed by Kabbalat Shabbat withRabbi Eddie Abramson, Friday night shiur by Rabbi Abramson, Shabbat davening (8:00am) by Chazan Binyamin Munk and Sons, Drasha by Rabbi Emanuel Quint, Shiurim by Rabbi Winkler; Divrei Torah, Tidbits... and more, Sign up by Rosh Chodesh Av at 220NIS p.p. (250NIS for non-members), Av prices 250/280, Call 566-7787 ext. 204 to reserve Wednesday, July 19th - A great day in a great place - Ein Gedi, Together we will IY"H bathe in the famous Ein Gedi Spa, enjoy a grand tour of the Botanical Gardens (highly praised in the National Geographic Magazine) and dine on a Mehadrin Buffet Lunch Meal in their air-conditioned guest house dining room, Leaving the Israel Center at 8:00am, return approx. 6:00pm, 180NIS (200NIS for non-members), Call the Travel Desk to sign up - 566 7787 ext. 261 ARAD - Special for Bein Hazmanim - Family timeat the Inbar Hotel, Sunday-Wednesday, August 6-9 (4 days, 3 nights), Mehadrin meals, Hashgacha T'miditof HaRav BenZion Lipsker, Chief Rabbi of Arad, meat & chicken - Rav Landau, all other products Badatz, Tours, Daily shuttle to Ein Bokek,separate beach on the Dead Sea, Spa and Pool on premises, Shiurim and lectures, Dance groups, Special evening activities, Children's activities: Tours, Jeep Rides, Magician, Puppet Theater, Atrs & Crafts, Surprises - 975nis p.p. dbl. occ. H/B, 1080nis p.p. dbl. occ. F/B, Transportation additional, Call the Travel Desk to register - Shulamit's tiyulim are always treats; Come- You will surely enjoy her delicious sweets! The Palmach Museum, Tel Aviv with Nachman Kupietzky, Sunday, Monday, August 28th - Check-in 12:05pm • Leave Center 12:15pm PROMPTLY • Return 5:00pm (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 The Back Page of TT723 Schedule for Erev Shabbat to Erev Shabbat, 18-25 Tammuz (July 14-21) Friday Friday Eve Shabbat day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday - N'SHEI LIBRARY 10:00-12:30 Tuesday Wednesday Thursday Friday Upcoming at the Israel Center Shabbat Parshat Matot-Mas'ei, July 22nd, 5:00pm (Mincha at 6:00) shiur by Rabbi Yaakov Moshe Poupko Sunday, July 23rd at 7:30pm: On the occasion of the Shloshim for HILDA FREEMAN a"h, Mother of Ruth Fogelman - Speakers: Rabbi Daniel Sperber and Dr. Henry Goldblum Monday, July 24th, 10:30am: The Agreement for Mutual Respect"Get" Refusal in Israel and its Prevention - Guest speaker: Rachel Levmore Rabbinical Court Advocate, Co-ordinator for matters of "Igun" and "Get" Refusal, Council of Young Israel Rabbis in Israel and the Jewish Agency Mon. July 24 12:30pm Marvelous Mini-Health Luncheon at the Center, sponsored by Moadon Sanhedria,an affiliate of the Jerusalem Municipality; Guest Speaker: Dr. Henry R. Hashkes, The expert doctor in Israel on high blood pressure - "High Blood Pressure and the Deadly Quartet: Hypertension, Cholesterol, Diabetes and Obesity" the latest medical news on these very important health issues... You will not want to miss this! Nutritious & delicious mini health luncheon, Call the Travel Desk - (02) 566 7787 x 261 to reserve, Shulamit, co-ordinator, 25nis Special for Rosh Chodesh Av, Yahrzeit of Aharon HaKohen - Tuesday evening, July 25, 8:00pm, SONS OF AHARON - IT’S IN THE DNA and Other Interesting Findings from Jewish Genetic Genealogy - Power-point slide presentation with Rabbi Yaakov Kleiman, Author of DNA & TRADITION - The Genetic Link to the Ancient Hebrews, Director, The Center for Kohanim, Old City Jerusalem - www.Cohen-Levi.org Wednesday July 26th - 8:00pm: Insider Tips On Finding Your Bashert Online - Presentation, Q & A, and mixer...With over 620 married, Derek Saker, visiting Director of Frumster.com will offer an insightful presentation, inspiring stories, and a practical workshop on maximizing your prospects of success! Videos in August: Repeats at different times - PAPERCLIPS (82 min.), TWO SHOWINGS: TUE Aug. 8 - 2:00pm AND 4:30pm; OPERATION THUNDERBOLT: TUE Aug. 22 - 7:00pm When Rabbi Eisen's shiur resumes IY"H on Wednesday, August 23rd,the following will be his new topic: "Truth Will Sprout from the Earth": How Many Truths? How Many Legitimate Pathways to G-d? (Is 'Pluralism' a Dirty Word?) - Watch TT for further details, as the date approaches Notice: OU ISRAEL CENTER [The Parshat Pinchas Homepage]
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Shabbat Parshat Balak (Chukat - Balak) This Shabbat is the 278th day (of 354); the 40th Shabbat (of 50) of 5766 ...KI IM ASOT MISHPAT V'AHAVAT CHESED V'HATZNEI'A LECHET IM ELOKECHA: (Micha 6:8) HALACHIC TIMES Candle Lighting and Havdala times - Regular and (earliest) Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times WORD OF THE MONTH Last opportunity this month for Kidush L'vana is Monday night, July 10, until 12:26am (of July 11). LEAD TIDBIT Except that G-d chose to include the episode of Balak and Bil'am in His prophecy to Moshe Rabeinu, known as the Torah. G-d wanted us to know what happened - what threat was directed towards us, and how He protected His people. 37 sedras of the Torah's 54 contain mitzvot. Some only 1 or 2; others as many as 50, 60, 70 and more. Of the 17 sedras with no mitzvot, most do actually have mitzvot that are counted elsewhere. Some contain moral lessons akin to mitzvot. Parshat Balak stands alone, and its message is fairly simple and straightforward, as expressed in the Sedra Summary on the next several pages. Just as the first (long) parsha of Balak shows us what happens (or doesn't) when G-d is "on our side", the second (short, 9-pasuk) parsha shows us what happens when He is not. Balak and Bil'am and a host of other enemies are powerless against us - because of our relationship with G-d and His protection of and partnership with us. But anger Him, as we did with the orgiastic idolatrous behavior as described towards the end of the sedra, and we become our worst enemy. Our choosiness is not unconditional. We are obligated, not just privileged. We need to know this and act accordingly. BALAK stats Mitzvot: Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 11 p'sukim - 22:2-12 How come Balak, a sworn enemy of Israel, rates having a sedra named after him? Commentaries suggest that Balak was an "honest enemy" of Israel. His antagonism was based on his fear of Israel; his intentions and actions were clear-cut. We have been plagued by many enemies throughout history who have hidden behind a smile, a mask of friendship, or a hand- shake and photo-op only to try to stab us in the back (or worse). Commentaries point out that Moav and Midyan were bitter enemies. Nonetheless, they put their differences aside and united to fight against Israel. This shows the power of anti- Semitism in this world. See what our enemies are ready to do because they hate us so much. But it also must teach us another lesson. We too must be prepared to set aside that which divides the Jewish People into fragments, so that we can fight our common enemy with greater strength. This is not to suggest that we must ignore, overlook, or forgive these differences. But we have to know when we should put our religious-secular battles "on hold", in order to be united against the enemies of the Jewish People. We must all work together - Ashkenazim & S'faradim, National Religious and Haredi, left and right, religious and secular, to strengthen our position against those who would harm us, take parts of Eretz Yisrael from us, and divide our capital. Rashi says that when G-d told Bil’am not to go with Balak’s emissaries, Bil’am asked if he could curse the People from home. G-d said no. So Bil’am offered to bless them (us). G-d said, keep your honey and your sting. Levi - Second Aliya - 8 p'sukim - 22:13-20 Why was Bil'am to be punished for going with Balak's delegation, when G-d permitted him to go? Sort of told him to go. Certainly, a person is held accountable for violations of G-d's prohibitions, but are we also responsible for things which are not specifically prohibited, although it is reasonable to assume that G-d does not want us to do them? The answer is YES. This is one of the concepts we actually derive from the episode of Bil'am. The Torah gives us a very good idea of what HaShem wants of us. Many sins are spelled out very clearly - in fact, there is a notion of "one will not be punished unless expressly warned"; yet we are warned that G-d will be angry, so to speak, if we do things that we (should) know are contrary to His wishes. This is something that exists in human relationships too. Parents, for example, expect children to behave a certain way, even without being specifically told. We are not programmed robots; we are human beings with the ability to reason. And G-d wants us to make the right decision in areas He left “open”, so to speak. In the straight reading of the Chumash, it seems that Bil'am is truly a man of G-d who only wants to do what G-d wants him to do. Tradition describes him differently, as one who knows that he is totally in G-d's control but tries to fight it at every step of the way. What a blow to Bil'am's ego to be thought of so highly among people, yet to know that G-d calls every shot. Shlishi - Third Aliya - 18 p'sukim - 22:21-38 (In Pirkei Avot it says that the "mouth of the donkey" was one of 10 special items that G-d created in the instant before He rested from further creation on the very first Shabbat. One of the lessons from this concept is SOF MA'ASEH B'MACHSHAVA T'CHILA, what happens in the end was in G-d's thought and plan at the beginning. We should not think that the "mouth of the Earth" that swallowed Korach & Co. or the talking donkey, or No'ach's rainbow, et al, were "afterthoughts" of G-d. No such thing.) Balak goes out to greet Bil'am, who tells Balak that he is powerless to act on his own and must say only what G-d "puts in his mouth". (This is the significance of the "mouth of the donkey" - viz. that it is G-d Who grants the gift of speech; one should not be arrogant about his ability to speak well. In the words of the beautiful prayer of the Shali’ach Tzibur on Rosh HaShana, OCHILA LAKEIL, the human being thinks thoughts in his heart, but from G-d comes the ability to express them with his mouth and lips... or the lack of the ability.) The favored weapon of the nations of the world is the sword. The "weapon" of Israel is "the power of speech" (prayer, divrei Torah, kind words, etc.). Bil'am arrogantly lays "his weapon" aside and attempts to harm the People of Israel with their (our) own weapon. G-d, so to speak, went against Bil'am with his abandoned weapon - the angel's drawn sword. And ultimately, the Torah tells us, Bil'am fell by the sword. - Rashi R'vi'i - Fourth Aliya - 15 p'sukim - 22:39-23:12 (All that is done is highly significant - e.g. the Torah records that our three Patriarchs offered seven korbanot at various times. Bil'am hoped to "neutralize" the effect of those sacrifices in G-d's eyes by repeatedly offering seven sacrifices of his own.) After meditation, Bil'am "speaks" about the People of Israel. He does not curse them, but rather beautifully describes the uniqueness of Israel. Balak is upset, but Bil'am reminds him that he (Bil'am) can only transmit that which G-d wants him to. Chamishi - Fifth Aliya - 14 p'sukim - 23:13-26 Rashi says that Balak chose Rosh HaPisga as a place from where Bil'am might succeed in cursing the people, because he foresaw that Moshe would die there. Rashi says that Balak knew this about the place but Bil'am didn’t - that Balak was a more gifted prophet. Twice we find, And Bil'am said to Balak, build for me "with this" seven altars and prepare for me "with this" seven bulls and seven rams (23:1 and 29). With this, BA'ZEH. We are taught that all the prophets of Israel prophesy with KOH (AMAR HASHEM), except Moshe, who prophesies with ZEH. Bil'am felt that he was on Moshe's level and kept throwing around the ZEH. G-d says to Bil'am, go back to Balak, and thus - KOH - you shall speak. Enough with the pretension to ZEH; you say KOH. Bil'am gets the message and switches to KOH when he speaks to Balak. Shishi - Sixth Aliya - 17 p'sukim - 23:27-24:13 Balak takes Bil'am to Rosh HaP'or. Having seen in a vision that Israel will soon fall at P'or, Balak mistakingly assumes that the cursing from there would be successful (Rashi). Targum Onkeles indicates that Bil'am was "reminding" G-d of the Golden Calf, so that He would allow the People to be cursed. However, when he saw the multitude encamped in such a special manner, he was endowed with "Ruach HaKodesh" and he blessed the People of Israel a third time. Balak had "had enough", spoke harshly to Bil'am, and "sent him packing". We quote the words that emerged from Bil’am’s mouth - MA TOVU... Sometimes it takes a non-Jew’s observation for us to appreciate something we might not see. Sh'vi'i - Seventh Aliya - 21 p'sukim - 24:14-25:9 [P> 25:1 (9)] Bil'am's final advice, his attempts to curse the People having failed, is to entice the People to idolatry and immoral behavior which will turn G-d Himself against them. This plan works, as 24,000 perish in a plague following the immoral and idolatrous worship of Baal Pe'or. Only the bold action of Pinchas b. Elazar b. Aharon HaKohen in defending G-d's honor, stops the devastating plague. This final lesson of the sedra must be learned well by us today. What Balak and Bil'am discovered is that if Israel is in G-d's favor, it will be invincible from outside attack. No nation can succeed against Israel, when we are "on good terms" with G-d. If we, however, incur G-d's anger, by being unfaithful to Him, by disregarding Torah and mitzvot, then we are extremely vulnerable to our enemies. And they might not even have to actually fight against us (as in terror attacks) - we can, G-d forbid, destroy ourselves (as in road accidents, and more). This was true more than 3000 years ago; it is no less true today. On a certain level, Parshat Balak is extremely simple and straightforward, with an extremely powerful message - because of that simplicity. For 95 p'sukim, we feel the protection of G-d as Balak and Bil'am fail time and again in what almost looks like a comical farce. The Gemara says that Bil'am was in some ways superior to Moshe Rabeinu, that when he was around, G-d Himself was extra vigilant in protecting us. For those 95 p'sukim, we beam with pride at the grudging admiration of a unique nation as expressed by Bil'am. And then comes the last 9 p'sukim of the sedra. Bil'am went back home. So did Balak. No danger anymore. WHAM! We did it to ourselves. G-d protected us from Bil'am by giving him his words. By not letting him speak on his own. And then we turned around and betrayed G-d. 24,000 fatalities. And the toll would have been greater, except for the bold action of Pinchas. The sedra is shouting its message to us. All we have to do is listen to it. Last 3 p'sukim are reread for Maftir. Haftara - 17 p'sukim - Micha 5:6-6:8 The haftara ends with the famous encapsulation of our responsibilities to G-d: "What does G-d demand of us, ONLY to behave justly, love chesed, and walk modestly (humbly) before G-d." This is the formula for the greatest protection we can have from the Balaks and Bil'ams of the world. And its disregard makes us terribly vulnerable. What a contrast between the end of the sedra and the end of the haftara! Again, we have the simple but powerful point. This is how we are supposed to behave. This is how we behaved... and what happened to us. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean Under what circumstances may a court consisting of less than three judges validly decide monetary cases without the necessity of the litigants conferring jurisdiction on the Beth Din? The question may be phrased another way: Are there situations where even a one-man Beth Din may compel the litigants to have their dispute decided by this Beth Din? The Talmud (T. Sanhedrin 4b) cites a Baraita which states that monetary disputes are judged by three judges. But if an individual judge is a recognized expert he may judge alone. The first part of the Baraita, stating that three judges may judge monetary actions is a reformulation of the Mishna we cited many times. The second part, however, introduces the novel concept that a single recognized expert has a status similar to that of three judges. As will be shown, according to some authorities there are limitations to the similarities; but basically the judgment of the individual expert judge is as enforceable as that of a Beth Din of three judges, and he may compel the litigants to appear in his Beth Din. According to Rashi, the Baraita permitting one recognized expert to judge monetary actions is reconcilable with the view in the Talmud (that of R' Acha) that according to Torah law one judge may judge monetary cases. (There is a dispute in the Talmud between R. Acha who holds that according to Torah law one judge may judge monetary cases. There is also the contrary view of Rava, that according to Torah law three ordained judges are required to judge monetary cases. According to Rava there was a Rabbinic enactment to permit three laymen (as distinguished from three ordained judges) or one recognized expert to judge monetary cases. Most commentaries reconcile the statement to both views set forth in the Talmud. According to R. Acha, although one ordained judge may judge monetary cases, this was relaxed to permit three laymen or one expert to judge monetary cases. This was done to promote commerce, for if one who had a commercial claim against another could not have an adjudication of his claim until an ordained judge could be found, he would not enter the commercial transaction. Also, as was stated in a prior lesson, there came a time in the middle of the 4th century c.e. when ordination lapsed. Thus in order to permit people to engage in every day affairs, especially commerce, there had to be a recourse in case of disputes, the enactment for three laymen or one expert to judge monetary disputes. According to the view of Rava that the Torah required three ordained judges to adjudicate commercial disputes, in order to promote commerce the requirement was relaxed to permit three non-ordained judges to adjudicate the disputes or else one expert. The expert was not ordained. The Talmud in defining the words recognized expert states that R. Nachman and R. Chiya were qualified as experts because they were “learned and capable of reasoning”. Rashi explains that the term “learned” means that the person learned the law from a qualified teacher, and that the term "capable of reasoning" means that the person is able to deduce conclusions from his knowledge. To be regarded as a “recognized expert” an individual, in addition, to being “learned” and “capable of reasoning” must also be an experienced judge whose decision have generally been free from error. There was a time when the individual, in addition to being a recognized expert also had to have received authorization from certain persons. While they were living in the Land of Israel the leader of the Jewish community was the Nasi. While the Jews were living in Babylonia, they were led by the Exilarch (Rosh Galuta). For the purpose of our discussions, there are four levels of authority. The judge with greatest jurisdictional scope is the recognized expert. Judges having lesser jurisdictional powers, listed here in descending order of authority are the expert judge, the learned person, and the layman. Not all the commentators use the terms in the same way. Thus, what one commentator may term an expert may be designated by another as a learned judge or a recognized expert. Accordingly, great cae is required in studying the sources to ascertain which type of judge is actually being discussed. In this and the next lesson three questions must be answered. First, what if any, is the relationship between these four levels of authority? Second, does authorization enhance the authority of the single judge? Finally, is authorization necessary for the single judge? The subject matter of this lesson is more fully discussed in volume I chapter 1 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 TANACH Anger, envy, pride etc. can be the impetus to great and good actions or can be the cause of much evil. "Rabbi Eleazar HaKapar taught, Envy, lust and the pursuit of honor drive a person from the world" (Avot 3:21). It is widely taught in Chassidic thought however, that there are no evil traits, only wrongful use of the traits that Hashem has given. "Speak to Elazar the son of Aharon, that he take up the fire-pans [of the congregation of Korach]… and let them be beaten, plates for a covering of the altar" (Bamidbar 17:15). The Admor of Kotsk said: "Their pride led them to want to serve as priests. When pride is used in God's service, it can even be transformed into a covering for His altar". In Biblical Hebrew, KIN'A, envy, does not have the same negative meaning as in Modern Hebrew, rather it has a same duality. "Kana when followed by words beginning with a BET as in VAT'KANEI RACHEL BAACHOTAH denotes a willingness to be like the one envied, without any anger or ill-will to them, as in the case of Rachel. However, when followed by ET thus relating to the person as in V'KINEI ET ISHTO, where a man warned his wife against infidelity or VAIKAN'U OTO P'LISHTIM, the Philistines were jealous of Yitschak, the man and not of his riches" (R' S. R. Hirsch, B'reishit 26:14; Bamidbar 25:11). It is in this positive way that the Midrash understands Rachel. "The verse 'and Rachel became envious of her sister' comes to teach us that she envied the good deeds of her sister, saying that if she was not righteous then she would not have given birth to four sons" (B'reishit Rabba 71:6). The next verse reads: "She said to Yaakov, Give me children - otherwise I am dead", " from this we learn that one who is childless may well be regarded as dead" (Nedarim 64b). Rabbi Eybeschutz finds an interesting halakhic explanation to these two verses. "Rambam writes that whereas all the prohibited marriages (Vayikra 19:11-17) are forbidden even after death, for example marriage to one's mother after the death of one's father, this is not the case with the prohibition against marrying one's late wife's sister. He explains that it is only with regard to two sisters that the Torah gave a reason for the injunction, jealousy, and since the jealousy disappeared with her death, now marriage with her sister is permitted. We have to say, in view of the above verse that there was jealousy between Leah and Rachel, the Midrash notwithstanding. So Rachel said that since Yaakov was not allowed to have married them both, he should give her children in order that she could overcome her jealousy, and the marriage would be permitted in accordance with the Rambam's ruling. Otherwise, the marriage to Leah would only be possible once she died when the jealousy would cease" (Divrei Yonatan). "In the name of Rabbi Shimon bar Yochai it is taught: From the day that the world was created, no one expressed their thanks until Leah came and said 'This time [after Leah gave birth to her fourth son] I will thank G-d'" (B'rachot 7b). Through prophecy, Leah knew that Yaakov was to have 12 sons; as there were four wives, each wife would thus have three sons. Since she had already given birth to three, she saw the 4th son as a gratuitous gift, something beyond her justified role, and for that she praised G-d. Her compassion is shown later when after her 6th child she was pregnant again. "She feared that if she bore a 7th, then her sister would be inferior to the two hand- maidens with their two sons each. So she prayed and G-d changed the sex of the child" (B'rachot 60a). "Rachel gave her hand-maiden to her husband, expressing the hope that she would be built up thereby. By her taking the initiative she contributed to the later discord between the Tribes. Sarah had similarly sowed discord between Ishmael and Yitschak by her intervention with the Divine Providence when she gave Hagar to Avraham. Yitschak and Rivka tried to hasten the Divine process with their prayers and caused a rift between Eisav and Yaakov. Leah alone trusted completely in G-d and so did not try to affect His Providence. Therefore, only she could truly give thanks for the good she received as she had done for the bad" (Baal HaDiyukim). "Now we understand why we bow at MODIM. The Midrash (B'reishit Rabba 71:5) tells us that Leah bequeathed this merit of praising Hashem, to her sons; Yehuda who said that Tamar was more righteous than he, and David who sang HODU, so did Daniel, Binyamin and Shaul. When benefits come as a result of one's actions there is no need for such thanks since they are earned benefits. However, Leah knew that she had done nothing to deserve G-d's gifts so she praised Him, as did Yehuda, whose name contains a DALET signifying a poverty of deeds. Usually we walk upright and straight resembling our Creator, but in MODIM we bow in recognition that what we receive is not a wage earned in justice but simply a gift from G-d "(Avraham of Sochochow, Avnei Nezer). This is installment #135 in Dr. Tamari’s series on “Tanach and its messages for our times” MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: I left my meal (including bread) to daven Ma’ariv. It turned out that there was a long sicha before Ma’ariv. By the time I was able to return to eat an hour and a half had passed. Could I still bentch (recite Birkat Hamazon) at that time? A: The mishna (B'rachot 51b) says that one must bentch before the food is digested. The Gemara (ibid. 53b) brings two opinions as to the signs of this cut off point. R. Yochanan says that it is until one becomes hungry. Reish Lakish says that it is as long as he is still thirsty from the eating or for 72 minutes, depending on how much he ate. We rule like R. Yochanan and assume that it refers to beginning to be hungry as the food is digesting (Shulchan Aruch, Orach Chayim 184:5). However, most poskim assume that R. Yochanan accepts a 72 minute minimum time limit, just that if one has not yet begun to become hungry, he can still bentch after that point (see Bi'ur Halacha, ad loc.). However, the problem is that this feeling is hard to quantify or determine with certainty (Magen Avraham 184:9). Therefore, one should be careful to bentch no later than 72 minutes after finishing eating. You did not succeed in doing so this time and probably entered the realm of safek (doubt). Ostensibly, your desired preference was the halachic preference as well. That is to continue your meal and bentch afterward; just be sure that the continuation of your meal includes at least a k’zayit of bread (Mishna Berura 184:20). Thereby, Birkat Hamazon is in any case appropriate, and there is a reasonable hope that it is in time to cover the original eating also. This, though, raises a new question. After taking a break possibly long enough for digestion to begin, making it too late for a b'racha acharona, does one require a new b'racha rishona? The Magen Avraham (ibid.) assumes that one requires a new beracha because the previous eating is a matter of the past. However, the Even Ha’Ozer (Orach Chayim 179) argues that there is no source to indicate that digestion breaks the continuity regarding a b'racha rishona. To the contrary, the Rambam (B'rachot 4:7) says that a beracha one makes when he begins eating can cover other foods “even if he breaks all day long” as long as he has not decided to stop eating. Although there are attempts to deflect the proof (see Tzitz Eliezer XII 1) and some poskim agree with the Magen Avraham, the Even Ha’Ozer’s opinion is the more accepted one (see Mishna Berura 184:17; Yechaveh Da’at VI, 11). Furthermore, in a case like yours where there is doubt whether digestion occurred, even the Magen Avraham (ibid.) suggests eating more without a new b'racha to get out of the doubt regarding Birkat Hamazon. Apparently, it is better to enter a situation where one might need to say HaMotzi and refrain from it because of doubt than to miss out on Birkat Hamazon which he might still be able to make (see Levushei S’rad, ad loc.). The only reservation we must address applies if you made a significant change of location (the parameters of which are beyond our present scope) between your first and second sittings. We rule like the Rama (Orach Chayim 178:2) that one does not need a new b'racha after moving locations in the midst of a meal that includes bread. As we discussed, we also rule like the Even Ha’Ozer that even a long break does not require a new b'racha as long as one intends to continue eating. However, the Tzitz Eliezer (ibid) tries to prove that when one both changes locations and waits a long time, then we would accept the Magen Avraham’s opinion that one requires a new b'racha. However, in our humble opinion, the case he presented is not convincing (beyond our scope). We accept that which is apparently the majority opinion that even with the combination of the passing of time and moving of location you can eat more bread without a new b'racha. Doing so would have been the best way to salvage bentching in the case of doubt that arose. 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) [4] A Touch of Wisdom, A Touch of Wit [5] Parsha Points to Ponder - BALAK THESE ARE THE ANSWERS 2) Rav Moshe Feinstein teaches that G-D allowed Bil'am to travel and attempt to curse the Jewish people to teach us the power of the evil inclination. Bil'am was a prophet and KNEW that G-D did not want him to curse the Jewish people. Nevertheless he went through every effort he could to try to curse the Jewish people. This demonstrates that we can never relax our guard and assume that we are beyond the temptations of our drives and desires. 3) The Kli Yakar answers that this was G-D's way of rebuking Bil'am and insuring that Bil'am did not become too conceited over the fact that he received prophecy. Bil'am learned that just like the donkey was able to see the angel because G-D needed that to happen to benefit the Jews, so, too, he only received prophecy because it was there was a benefit to the Jews. He, on his own, however, did not merit to receive prophecy. 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 Homemade Lollipops [7] MicroUlpan LOLLIPOP. In Hebrew, the straightforward, prosaic SUKARIYA AL MAKEIL. Avoid the Israeli slang, since it has other (improper) connotations [8] Review: SHECHYANU during the Three Weeks [9] G'matriyot Bil'am poetically said: TAMOT NAFSHI MOT YESHARIM... he admires the deaths of the UPRIGHT. Who are the YESHARIM (560)? They are AVOT HA-OLAM (560), i.e. Avraham Yitzchak, Yaakov. VA'YAAN BILAM VAYOMER EL BALAK HALO DIBARTI EILECHA LEIMOR KOL ASHER YEDABER HASHEM OTO E'ESEH: Here's a g'matriya for which we offer no comment - just the numbers. Bil'am & Balak (142+132) = Mordechai (274) [10] Torah from Nature [11] Pirkei Avot The sixth chapter is introduced with the statement: SHANU CHACHAMIM BILSHON HAMISHNA, our Sages taught in the style of the Misha, Blessed is He, Who chose them and their teachings. We acknowledge not only the greatness of the teachings of the Sages, but of the Sages them- selves. From whom you learn Torah is as important as what you learn. Our teachers are links in the Chain of Tradition, that began - as Pirkei Avot teaches us - with Moshe receiving the Torah from Sinai. The religious and moral character of our teachers is a factor in the transmission of Torah and Tradition throughout the generations. This is partially so because of the Oral Law. Even with printed Talmud and other holy books, the transmission of Torah is still essentially a process of oral teaching from parent to child, teacher to student. [12] Divrei Menachem Our parsha seems to confirm this latter aspect of our collective consciousness. For it describes two paradigms of gentile antipathy to the Jewish people. First, we encounter Balak ben Tzippor who openly condemns Bnei Yisrael and seeks a curse that will destroy them. So he calls upon his gifted neighbor, the evil soothsayer Bil'am. Bil'am represents the one who, seeing that his attempts to curse get him nowhere, covers up his guile by sweet-talking the Jewish people. His words are mostly full of praise deserved. But, cunningly, they also contain elements of disdain that sow the seeds of gentile unrest, such as the description of Israel as a nation that dwells in solitude (Bemidbar 23:9). Moreover, let us not be duped by the praises. For they emerge from the same man who claimed he could destroy a nation with his tongue but who threatened his she-donkey with a sword. Towards Better Davening and Torah Reading One more word of introduction: There are also phrases that a misplaced pause will not change the meaning, but the result is simply awkward. One does not say, my favorite baseball team is the New <pause> York-Mets. Assuming there is no such thing as York-Mets, old or new, then the phrase wont be misunderstood; it's just clumsy. So is Boston Red <pause> Sox. An example of a benign misplaced pause - commonly heard in shul - is the end of the second b'racha preceding Sh'ma in Maariv. Baruch ata HaShem, OHEIV <pause> AMO YISRAEL. G-d loves his nation Israel. Not OHEIV AMO <pause> YISRAEL, which would mean, He loves His nation... Israel. It means the same, sort of, but the former flows better. This one is easy to "correct". It just takes a little practice. The next examples are more difficult to correct, because of habit, because of what most other people do, because of the "melody" of davening. After Sh'ma, still at Maariv: Most people will pause before B'SIMCHA RABA and then say B'SIMCHA RABA V'A-M'RU CHULAM... It doesn't flow nicely. V'A-M'RU CHULAM really belongs to MI CHAMOCHA. The problem is that the way we (Ashkenazim) do CHAZAN and KAHAL davening, we pause (for a long time) after V'A-M'RU CHULAM, which attaches it to the previous sentence rather than to the following words, where it belongs. And we do this a lot in our davening. In a more CHAZAN KAHAL responsive style davening, the words in this example (and others) would flow much better. SHEYIBANEH BEIT HAMIKDASH... Present were the men of the Ma'amad who represented Am Yisrael. As these "suitable men and fearers of sin" stood in close proximity to the ministering Kohanim, they "prayed over the Korban of their brethren, that it may be favorably accepted(Hil. Klei HaMikdash 6:1). Meir HaKohein, Mikdash troubleshooter, stood on the side and watched approvingly. Recently appointed by the Segan "to act as his eyes and ears", Meir spent his days happily roaming around the Mikdash Complex, double-checking that everything was as it should be, whether it be crowd control, the state of the Levites' musical instruments, the Mikdash plumbing system, maintenance, etc. Though he reported to his boss directly, he was still surprised when a young Levite tapped him on the shoulder and whispered in his ear, "The Segan wants to see you in his office now!" Ensconced behind his massive desk, the Segan looked at Meir and said, "I'll get right to the point. We want to know how the Beit Din Shel Kohanim (the Kohanic Court, BDK) implemented the recommendations submitted by the Mikdash Joint Computerization Committee in their Genealogical Research Department." Meir knew that the BDK was a court comprised exclusively of Kohanim that supervised the day-to-day performance of the Avoda. Comparatively unknown outside the immediate "Mikdash community", the Kohanic Court's seat was "behind" - i.e. to the west of - Kodesh Hakodashim. The BDK based its authority to manage the internal affairs of the Mikdash on the verse, "You [Aaron] and your sons with you [the Kohanim] shall safeguard your priesthood regarding every matter of the altar… (Bamidbar 18:7). For example, as per the Mishna, on Erev Yom Kippur, the BDK taught the Kohein Gadol the intricacies of how to offer Ketoret in the Kodesh HaKodashim during the Avoda. However, Meir knew that the members of the BDK could be quite jealous of their prerogatives. He recalled that according to halacha, any Yisrael was "eligible" to escort the Sa'ir HaMishtalei'ach - the "scapegoat" - out of the Mikdash to the wilderness on Yom Kippur, but the BDK "established it as a custom not to permit a Yisrael to do so" (Yoma 6:3, Bartenura). Like many others in the "Mikdash community", Meir agreed that the most important contribution of the BDK was to facilitate the atonement process of the Mechusrei Kapara (those who were impure for one reason or another - e.g. women who had given birth - and who had already undergone the proper rite of purification but still had not brought the required Korban necessary to complete the process). Kohanim prepared "13 Shofar- chests" for their convenience and thereby spared thousands of Mechusrei Kapara the necessity of endless waiting to give birds and animals to the Kohanim for sacrifice. Instead, Mechusrei Kapara just deposited the correct sum of money which would cover the cost of their Korbanot (plus their names, circumstance, Korbanot required, etc.) into the appropriately labeled "Shofar" (i.e. containers narrow on top, wide on the bottom and constructed in a curved form similar to a Shofar - Bartenura, Shekalim 6:1,5). "It is a presumption that the BDK do not rise from there until the money [collected] in the Shofrot is finished" - i.e. expended on the prerequisite Korbanot and then offered on the Mizbei'ach that same day (Pesachim 90b). The BDK also based its authority to verify the genealogical records of Kohanim on the previously mentioned verse from Bamidbar. The Torah's ordinances designed to maintain the purity of the priestly line were quite strict. A Kohein could not marry a divorcee, a convert, or a freed woman (Vayikra 21:7). Usually, Kohanim married women from other priestly families. The family trees of all Kohanim were carefully scrutinized to ascertain that their unblemished lineage extended all the way back to Aaron, or more realistically, as far back as they were able to check. A Kohein who wished to marry a woman, known to be of priestly stock, was required to authenticate the validity of her maternal decent four generations back. The maternal lineage of a woman, not of priestly stock, had to be verified for five generations back (Kiddushin 4:4). A woman whose father served in the Mikdash, or who was a member of the Sanhedrin or who had served in a public office, was accepted without any further search. It was assumed that his ancestry already had been thoroughly researched (Kiddushin 4:4,5). The BDK enforced these "house laws" rigorously. Before serving at the Mizbei'ach, a Kohein was required to prove his priestly descent and, for this reason, the BDK scrupulously maintained accurate records.Even though Meir knew some of the judges of the Kohanic Court personally, he had never visited their center. Once inside, Mier was stunned. The inside of this grim, nondescript stone building had been completely gutted and remodeled into a state of the art genealogical center illuminated by graphic light diffuser panels of various designs. Looking around, he saw 100 patron computers, 210 microfilm readers, 25 microfiche readers,and 20 microfilm and microfiche copiers. Meir noted how the court's staff was efficiently uploading new data into the Mikdash Master Computer as it flowed in from "field" computers all over the world. The BDK's archives included hundreds of thousands of rolls of microfilmed genealogical records of Kohanim going back centuries;60,000 microfiche; tens of thousands of books, serials, and other formats; 250 electronic resources. There was a seating capacity for 125 at tables. Scores of Kohanim and representatives of various Batei Din were downloading data. The Genealogical Index (E.Y.) database contained the names of scores of thousands of Kohanim linked into families in Eretz Yisrael. Another database, the Pedigree Resource File (Chu''l) listed the names of tens of thousands of Kohanim and their families abroad. The Ancestral File (Niftarim) database contained the names of hundreds of thousands of deceased Kohanim. The files were amply cross- referenced and constantly being updated (i.e., births, marriages, deaths, etc.). All these names were either submitted by Kohanim and authenticated by their local Batei Din or extracted from valid birth and marriage records. Simply overwhelmed and thoroughly briefed, Meir Hakohein opened up his laptop and got to work. <TBC> 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 (CHUKAT) TTriddles: This week's TTriddles: NachKwestion of the Week: 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 More good news from the Yankel Winet z"l Torah Tape Lending Library, The Israel Center is pleased to announce the acquisition of the audiotapes of Rabbi Natan Lopes-Cardozo, Ph.D for borrowing by members of the Tape Library. If you are not a member, now is a great time to join! Information on joining the tape library, as well as Arnold Abroms Memorial Lending Library (books), is available at the Center's Reception Desk. In addition, Rabbi Cardozo's audiotapes are now available for purchase at the Center. 30NIS per tape. The list of titles is available at the Reception Desk. If you have any questions,please call Mark at 054-801-1957, We'll be adding even more tapes soon IY"H What else does the Israel Center do besides what takes place at 22 Keren HaYesod and Torah Tidbits? Read this article from IsraelNationalNews.com about one of several projects we have around the country. LOVE, LOVE, LOVE IN EILAT by Baruch Gordon; Yaakov Benesch contributed The Eilat Community Center offers a variety of activities and lectures including sports, health, and youth programs, but had never before hosted Torah educational programs. When the Eilat Hesder Yeshiva suggested the idea, the community center management responded with an enthusiastic "yes," and the trial study/lecture series evolved. Schwartz's lectures address popular issues from a Torah perspective, and his first lecture was entitled, "What is Love All About?" Some 50 participants - none of them religious - showed up for the love workshop. “They left with light in their eyes," says Schwartz, who directs the OU Israel Center's Kehillot Yisrael outreach program. "They said the evening afforded them a serious and captivating encounter with Jewish texts. They strongly identified with what they learned, and talked of internalizing the lessons into their daily lives.” Each evening opens with a lecture, followed by study and active discussion of ancient/ contemporary Jewish texts on the subject matter. The workshop even includes chavruta-style study. The program concludes with each participant stating what he gained from the evening. Atara Yisraeli, coordinator of the Eilat C.C. adult enrichment programs, said, "The participants were very enthusiastic. We see it as a success because most of the people who came were non-religious. Usually, every time you try to present a program by religious people, the non-religious say, 'Oh oh, they are going to try and make us religious.' However, this time, this was not the case. The non-religious people came because they were interested to hear Rabbi Meir Schwartz speak. When the audience left, they were asking, 'When is he coming again?'" "The special aspect of this study is that secular Israelis are encountering original texts, in the original Aramaic language of the Talmud," adds Schwartz. "They bring a very fresh perspective in their questions and answers, far different than the types of questions you would hear in a yeshiva study hall." "One question the group dealt with," says Schwartz, "is why the Talmud calls the relationship between Amnon and his half-sister Tamar (King David's children) 'love,' when, in fact, it resulted in rape and ensuing hatred. Using sources, the group reached the understanding that in Judaism, love is kindled with lust, but is then channeled to a higher level and understanding. Unlike Christianity and Buddhism, which see no holiness in lust, Judaism recognizes that G-d created man with lust for a purpose. Lust can be the beginning of something holy, but man must choose to channel that lust to positive or negative directions. For King David's son Amnon, it all started and ended with lust; he did not view physical attraction as a stepping stone to a complete relationship." Michal, the director of the Eilat Community Center, said that the evening was one of the most successful evenings that the center has had. The third lecture of the series will be delivered on July 4th. Former Israel Air Force pilot Yonatan Levinstein will talk about "Torah and the Desert - Is There an Inherent Connection?" Beyond occasional lectures, Meir Schwartz operates several centers which he calls Bayit Yehudi [Jewish Home]. He explains, "A Bayit Yehudi is a vibrant spiritual center where we offer people to come and encounter Judaism in ways they never have before. There are lectures, musical events, evenings of singing, one-on-one study, festive meals, and much more. It's a chance to experience firsthand a taste of Judaism without having to walk into a shul. The Bayit Yehudi is an open house that invites people.” There are currently Beyit Yehudi centers operating in Ramat Hasharon and Herzliya, Tiberias, Ariel, Moshav Lachish, Kibbutz Naan, and Beit Yehoshua near Netanya. Schwartz invites people who want to work and help to contact him, 050-794-8613, meirsc@gmail.com NESTO Native English-Speaking Teen Olim At the banquet, every chanich won the NESTO award in his own and personalized category! Our great chanichim also participated and made all the madrichim a special song and a unique greeting. Since these were our end of the year evenings, although they were great fun, they were also very sad. I cannot stand endings... so we won't say our final goodbyes until we really have to, because this summer NESTO has a full summer program! Get ready for our next activity! This coming Tuesday, the NESTO girls will be going to the Nordau beach in Tel Aviv. And same for the NESTO boys on Wednesday. For more details please me (Gili) at: 054-745-6060 or check the NESTO web site: www.mynesto.com Jr. NESTO is for 7th, 8th, and 9th graders, Tiyulim and Shabbatonim THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration. PLEASE NOTE NEW TIMES: 11:00am-4:00pm (and beyond*) LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18NIS will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (566-7787 ext. 261) to see if we have any tiyulim or Shabbatonim (call Ita Rochel ext. 204) that they might be interested in. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@israelcenter.co.il. Please be sure to include email or fax number for reply, in addition to phone number. New & Improved Travel Desk! The next Israel Center In House Shabbaton - Hold the date! Shabbat Parshat R'ei (M'vorchim) - FRI-SHA August 18,19 - Watch for further details...or, take advantage of our early-bird special: Sign up by Rosh Chodesh Av at 220NIS p.p. (250NIS for non-members). Av prices 250/280Special: First 20 to register - 200NIS (members only) - We are pleased to announce that our special guest speaker for the Shabbaton will be Rabbi Neil Winkler, Rav of the Young Israel of Fort Lee, NJ - Watch for further developments Wednesday, July 19th - A great day in a great place - Ein Gedi, Together we will IY"H bathe in the famous Ein Gedi Spa, enjoy a grand tour of the Botanical Gardens (highly praised in the National Geographic Magazine) and dine on a Mehadrin Buffet Lunch Meal in their air-conditioned guest house dining room, Leaving the Israel Center at 8:00am, return approx. 6:00pm, 180NIS (200NIS for non-members), Call the Travel Desk to sign up - 566 7787 ext. 261 BOOKED - CALL TO BE WAITLISTED - The Palmach Museum, Tel Aviv with Nachman Kupietzky, Sunday, August 13th - Check-in 1:15pm • Leave Center 1:30pm PROMPTLY • Return 6:00pm (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 BOOKED - CALL TO BE WAITLISTED - From Wall to Wall - From the southern end to the northern end, including the excavations at the south-western corner. The Western Wall is the longest of the four walls which support the Temple Mount with Yaacov Billig, Archeologist and Tour Guide, former Director of the Archeological Excavations of the Western Wall - Friday, July 21st, You must register in advance, Check-in just inside Dung Gate, entrance to Archeological Park, 7:45amOur tour begins promptly at 8:00 o'clock with a viewing of the virtual model of the Temple Mount area at the time of Jerusalem's peak of glory. The tour will end approx. 12:00 noon, 55NIS per person (non-members 65NIS) • Call the Travel Desk to register Special for Bein Hazmanim - Family time at the Inbar Hotel, Arad - Sunday-Wednesday, August 6-9 (4 days, 3 nights), Mehadrin meals, Hashgacha T'midit - meat & chicken - Rav Landau, all other products Badatz, Tours, daily shuttle to Ein Bokek, separate beach on the Dead Sea, Jeep Rides, Activities for children, Spa and Pool on premises, dance groups, shiurim and lectures, 975nis dbl occ half-board; 1080nis, dbl. occ. fullboard, Transportation additional • Call the Travel Desk to register, Shulamit's tiyulim are always treats; Come - You will surely enjoy her delicious sweets! The Back Page of TT722 Schedule for Erev Shabbat to Erev Shabbat, 11-18 Tammuz (July 7-14) Friday Friday Eve Shabbat day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday - N'SHEI LIBRARY 10:00-12:30 Tuesday Wednesday Thursday Friday Upcoming at the Israel Center Shabbat Parshat Pinchas, July 15th, 5:00pm (Mincha at 6:00) - Yaacov Peterseil & Co. Motza'ei Shabbat Parshat Pinchas, July 15th, 9:30pm SHARP: Another reason to mourn... Why the Bank of Israel was in the Holy Temple by Rabbi Ephraim Sprecher Sunday, July 16th, 8:00pm (lecture at the Israel Center) - : Har HaBayit - Yesterday & Today with Nachman Kupietzky On Mondays, beginning July 17th, Dr. Henry Goldblum's class on Jewish History will be in recess - until September. Watch for announcements of its resumption. Dr. David Luchins will be speaking on the following topics: Shabbat Parshat Matot-Mas'ei, 5:00pm (Mincha at 6:00)Rabbi Yaakov Moshe Poupko ICVC - Tuesday, July 18, 7:00pm - A very special evening - The ICVC is extremely pleased and proud to announce that Mr. Willy Lindwer, internationally acclaimed filmmaker, will be with us. He will present his Int'l Emmy award-winning documentary, “The Last Seven Months of Anne Frank”. Mr. Lindwer’s parents were among the 10% of Dutch Jews who survived the Holocaust... Anne Frank's diary ended three days before her family was discovered in that famous Amsterdam attic... Her fate was a mystery for decades. In the 1990s, Mr. Lindwer set out to solve that mystery. This film tells what happened to Anne after the family was captured through the testimony of seven women who survived the hell from which Anne never returned... “The Last Seven Months of Anne Frank” is the powerful and unforgettable completion of the most famous individual story to have emerged from the Holocaust. The ICVC is very fortunate to have Mr. Lindwer present his film. In addition, he has agreed to discuss the movie and take questions after its screening... Mon. July 24 12:30pm Marvelous Mini-Health Luncheon at the Center, sponsored by Moadon Sanhedria,an affiliate of the Jerusalem Municipality; Guest Speaker: Dr. Henry R. Hashkes, The expert doctor in Israel on high blood pressure - "High Blood Pressure and the Deadly Quartet: Hypertension, Cholesterol, Diabetes and Obesity" the latest medical news on these very important health issues... You will not want to miss this! Nutritious & delicious mini health luncheon, Call the Travel Desk - (02) 566 7787 x 261 to reserve, Shulamit, co-ordinator, 25nis Special for Rosh Chodesh Av, Yahrzeit of Aharon HaKohen - Tuesday evening, July 25, 8:00pm, SONS OF AHARON - IT’S IN THE DNA and Other Interesting Findings from Jewish Genetic Genealogy - Power-point slide presentation with Rabbi Yaakov Kleiman, Author of DNA & TRADITION - The Genetic Link to the Ancient Hebrews, Director, The Center for Kohanim, Old City Jerusalem - www.Cohen-Levi.org Wednesday July 26th - 8:00pm: Insider Tips On Finding Your Bashert Online - Presentation, Q & A, and mixer...With over 620 married, Derek Saker, visiting Director of Frumster.com will offer an insightful presentation, inspiring stories, and a practical workshop on maximizing your prospects of success! OU ISRAEL CENTER [The Parshat Pinchas Homepage]
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