MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Why do we recite the same special Kaddish both after a burial and at a siyum? After all, one is happy and one is sad. A: First we need to understand the basic idea of Kaddish. Then we can see where this special Kaddish (sometimes called Kaddish Hagadol) fits into the picture. To capsulize the idea of Kaddish in a sentence we would say as follows: We pray that Hashem’s prominence in the world should increase for our sake and, k’viyachol, for His. In so doing, we show our connection to Him and our commitment to sanctify His Name. Chazal instituted saying the various Kaddeishim primarily in the context of tefila and the public recitation of p’sukim, especially during tefila (see Mishna Berura 55:2). At the end of some Kaddeishim, we insert requests that our prayers will be accepted and that we will be blessed with peace. Kaddish is also appropriate after Torah study (one reading of Masechet Sofrim 19:12; see also Sota 49a), at which time we pray for those who teach and study Torah (Kaddish D’rabbanan). Hashem’s presence in the world will reach its height at the End of Days when Mashiach will help fix the world. The opening words of Kaddish appear in fact to be taken from Yechezkel’s (38:23) description of milchemet Gog U’Magog (the Apocalypse). Let us translate the beginning of Kaddish Hagadol. “Let Hashem’s great Name be exalted and sanctified in the world that He is destined to renew and to give life to the dead and raise them to eternal life, to build the city of Yerushalayim and complete its Temple in its midst, and uproot idol worship from the Land, return the service of the Heaven to its place, and the Holy One Blessed Be He shall rule in his majesty and splendor in our lives …” The themes of the End of Days: resurrection of the dead, the rebuilding of Yerushalayim and the Beit Hamikdash, and a world that will serve only Hashem are all added to the opening of Kaddish Hagadol. Where does this text come from, and when should it be said? Masechet Sofrim (ibid.) refers to it in discussing the Kaddish said by mourners as people consoled them after davening on Shabbat. It says not to insert the special opening, which was reserved, according to one version, for after the study of Torah. However, the Shulchan Aruch (Yoreh Deah 376:4) says that we do recite it after a burial, near the grave. This seems to follow the Ramban’s (Torat Ha’adam, Hatchalat Aveilut) version of Masechet Sofrim (ibid.) that Kaddish Hagadol is indeed for mourners but ideally only when the deceased had acted in a way that shows that he belongs to those who will take part in the World to Come. Besides the prominence of the Kaddish at the end of the burial, the reference to the resurrection of the dead, which should certainly be on the minds and lips of those at a funeral, is appropriate. Kaddish’s place in the context of a funeral is not to express sorrow but to sanctify Hashem’s Name even in difficult times, which brings merit to the deceased, and to pray for the grand days of the future. What does Kaddish Hagadol have to do with a siyum? Fascinatingly, the Rambam (Seder Tefilot Kol HaShana) uses Kaddish Hagadol’s text as the everyday Kaddish D’rabbanan, the Kaddish recited after learning and parts of the tefila which contain rabbinical exegesis. This was apparently his reading of Masechet Sofrim (ibid.), but it is not our minhag. The gemara (Nida 73a) says that whoever learns halacha every day will take part in the World to Come. One who makes a siyum shows his accomplishments in this regard. Thus, Kaddish Hagadol’s content is appropriate at that time, as the learning will help facilitate his participation in the World to Come. Irrespective of any homiletic connections between burial and a siyum, the simplest explanation is that both happen to have elements that make the topics of the World to Come, included in Kaddish Hagadol, appropriate. In neither case does it have to do with happiness or sadness. 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) Commenting on this verse, Rabbi Ovadia Seforno (Italy, 1475-1550) writes that according to Datan and Aviram, Moshe's teaching of the laws pertaining to the Land while the people were still in the desert, was itself a mockery. Moshe acted as if they had already entered the Land even though they had not. It was for this reason that they so emphatically stated that Moshe had not fulfilled his mission. Seforno may have been triggered by the reference to Egypt as the land of milk and honey. To Datan and Aviram, the purpose of the nation's Aliya is material enhancement. If the people escape bondage and reach a land flowing with milk and honey, the mission is successful. If the people's physical well being does not improve, then Egypt becomes the land of milk and honey and the mission is deemed a failure. If material enhancement is the key, then any talk of future mitzvot related to the Land of Israel, while still in the desert, is out of place. According to the Torah, however, the purpose of the nation's Aliya is spiritual enhancement. The study of the mitzvot is therefore relevant at all times: in the desert no less than after entering the Land. Milk and honey, rather than being the objective of Aliya, are the just reward for a people spiritually fulfilled. 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 "Rebbe", some of his friends said to him, "you are not in your own home, and it is not polite to recite the kiddush so loudly." R' Chaim of Brisk used to say: 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 - KORACH 2) Why does G-D say AND THERE WILL NOT BE LIKE KORACH AND LIKE HIS CONGREGATION (17:5) instead of simply saying LIKE KORACH AND HIS CONGREGATION? 3) G-D promises the tribe of Levi that they will consider the teruma they receive from the nation to be as significant as if it was crops from their own fields (see 18:27). Why did Levi need this blessing? After all, the Leviyim received 1/10 of the nation's collective crops through ma'aser rishon, while every other tribe received one twelfth of the land, so the Leviyim actually received more than everyone else? THESE ARE THE ANSWERS 1) The Meshech Chochma explains that this was really directed to Aharon since he could have chosen to use a frying pan belonging to the Mishkan. Has he done so, the rebels would have said that the fact that it was an anointed and holy frying pan enabled his offering to be accepted and not the fact that Aharon was chosen. Thus, they were instructed to make sure that all of the frying pans were personally owned.' 2) The Netziv teaches that there are two types of intents one can have in a dispute. There are those intentionally damage to accomplish a specific selfish goal for themselves. Others want to damage no one and see what they are doing as only for the good. Korach was in the first category. His congregation, which the Torah testifies included very good people, were swayed into believing that what they were doing was simply the right thing. The words AND LIKE refer to the intentions behind the dispute and indicate that G-D wants to insure that there will be a way of deterring both types of disputes in the future. 3) The Chasam Sofer answers that this blessing did not relate to the quantity of their crops which was, in fact, greater than the rest of the nation. Rather, it related to the fact that the Leviyim did not have to work for their crops which leads to less satisfaction and happiness with the crops. Thus, G-D blessed the tribe of Levi that they would feel as satisfied with what was donated to them as the rest of the nation felt with the results of their physical labor. Parsha Points to Ponder is prepared by Rabbi Dov Lipman Mashgiach Ruchani, Yeshivat Yesodei HaTorah in Bet Shemesh, author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be republished by Feldheim - ppp@israelcenter.co.il [6] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il Each tribe was asked to bring a stick (staff) and the name of the leader was written on the stick. Aaron's name was written on the stick for the tribe of Levi. All the sticks were placed in front of the Ark. The next day, Aaron's stick had leaves, was blossoming and almonds were ripening on it. Why did Aaron's stick grow almond's and not some other type of fruit? What lesson can we learn from G-d's choice of fruit? He said this is a hint to what happens in any dispute. There are two types of almonds. One kind is sweet at first and then it turns bitter. The other type is bitter at the beginning and then turns sweet. The same with any fight. A dispute at first seems sweet - we get really involved in the fight, all worked up about it. We want to keep it going and find it hard to stop it - and yet, the end is usually very bitter. Peace is the opposite. It is so difficult (and bitter) to give in to one's "enemy". But in the end when a person's Yetzer HaTov comes in and takes charge and the person gives in to create a peaceful relationship, then it is sweet for every- one involved. This lesson to prevent disputes is so important that Aaron's stick was kept by the Ark as a keepsake. Almond Bark [7] Divrei Menachem It seems that the label we have as a "stiff necked people" is well deserved. Even in the face of empirical proofs we desist. We are so sure that what we think and believe in terms of our liberal sensitivities is correct. We trust our own judgment; like Korach we claim that we all have equal rights, that we are an equal opportunity operation. And even when we entered Eretz Yisrael and Hashem provided us with prophets whose authority was guided by the word of G-d, the people cried to have a king, "like all the other nations." In this week's haftara, we see that with Hashem's consent, Shmuel accedes to the popular demand. Again and again, however, Shmuel emphasizes the need for the King of Israel to safeguard the righteousness of the nation and to be subservient to G-d's rulings. The people are equally exhorted not to follow after the, "futility that cannot avail" (Shmuel alef 12:21). This futility applies to idols - but surely also to false prophets and self-serving leaders. [The Parshat Sh'lach Homepage]
|
