MISC section - contents: Q: What does one do if he uncovers a mistake in a ketuba as it is read under the chupah? A: Different situations may have different appropriate responses. However, I will discuss a case in which I was involved. Hopefully, some general lessons can be learned from it. I was at a wedding where the mesader kiddushin was a respected scholar, and the families and guests were also relatively knowledgeable. As the ketuba was read under the chupah, I believed I had heard that the date was of the previous year. When no one reacted, I reasoned that I might have heard wrong; it was also possible that the person reading the ketuba might have read it wrong. The important thing is what is written, not read. What was I to do? Let us consider a little background. Documents that are predated are invalid (Shvi'it 10:5). This is because documents may be used to seize real estate from one who bought it from the obligated person, but only if they bought it after the obligation took place. One could misuse a pre-dated document to seize real estate from people who actually bought it before the obligation. A pre-dated ketuba cannot serve as a ketuba (Tashbetz (Bar Tzadok) 457), at least until it is fixed. A couple is not allowed to live together without a valid ketuba (Shulchan Aruch, Even Ha'ezer 66:1). Thus, it had to be determined whether the ketuba was in fact dated a year early. On the other hand, stopping the chupah would have been embarrassing and disconcerting to the mesader kiddushin and the families. (It was highly unlikely that an inconspicuous quick fix could have been made.) Could the inquiry wait? The Shulchan Aruch (ibid.) rules that a couple should not have yichud (be together in a secluded place) without a valid ketuba; Ashkenazi couples have yichud right after the chupah. However, the Rama (whose rulings Ashkenazim normally accept) seems to accept the opinion that yichud alone is permitted. Secondly, the Shulchan Aruch (ibid.) says that a valid ketuba document is not absolutely necessary if there are witnesses that the chatan obligated himself in the terms of a ketuba with a KINYAN SUDAR; this is regularly done at a wedding. Although the Rama (ad loc.) argues, he agrees that one can rely upon those witnesses in a case of need until there is an opportunity to write a proper ketuba. Therefore, I decided that it was halachically possible to wait until after the chupah crowd dispersed and I could inquire discretely. I felt that there was a serious issue of KAVOD HABERI'OT (human dignity), as people are under the impression that distinguished rabbis should not be making mistakes of this sort. (In fact, everyone is human, and high intelligence does not preclude careless mistakes). Unlike corrections during Torah reading, which are expected, an invalid ketuba uncovered under the chupah by a mere guest is a good story (i.e., lashon hara). In fact, the ketuba was invalid. Despite my efforts to avoid it, several people (but a small minority) found out about the mistake. This included the chatan and kallah, who were (unnecessarily, in my view) interrupted in the yichud room by a young “watchman.” Days after the wedding, I had second thoughts on my halachic reasoning. Some (including in this wedding) have the minhag to sign the ketuba only under the chupah after it is read. Thus, I could have prevented the witnesses from unknowingly signing a partially fallacious document (i.e. “do not bear false testimony”). MaybeI should not have let them sin unknowingly? I thought of four reasons that might justify my silence. As each one could be the topic of a full article, I will just hint at one. The Rambam and Rosh argue about a case where one finds a friend unknowingly wearing sha’atnez in public. Rambam (accepted by the Shulchan Aruch, Yoreh Deah 304:2) says to pull it off him. The Rosh (accepted by the Rama, ad loc.) says that since the sin is unintentional and removing the cloak would be embarrassing, one waits until the friend is in a private place to tell him. Ask the Rabbi Q&A is
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for Israel I once heard someone say, "That guy has rubber elbows." When I asked what that meant I was told, "He always makes room for others and makes sure to include everyone in his life." Could it be that God condenses Himself in the Mikdash to show us the importance of rubber elbows? Chazal tell us that despite the throngs that crowded into the Mikdash, there was always room for everyone to bow down to the ground. Rubber elbows seemed to have been the rule, not the exception. That is why the Mikdash had to be built in Israel, in Jerusalem. To teach us that just as God makes it possible for us to stand next to Him in the Mikdash, so too must we make room for everyone in Israel. We can't push anyone away or tell him that he's "not our kind of people." After all, God is Unique and still makes room for us. We, whose ancestors left Egypt together, shouldn't we make room for every Jew living in Israel and the Galut? Yaacov Peterseil,
Jerusalem 2) Why does the Torah say V'ASU (and you should make), in plural, regarding the making of the Aron, while for every other vessel it states V'ASITA, in singular? (See 25:10) 3) Why does the Torah
require the poles of the Aron to remain connected to the Aron at all
times? (See 25:15) 2) The Alshich answers that the Aron represents Torah and the plural language comes to teach us that Torah is something which is not given to any individual group in the Jewish people. Any Jew who wants to become great in Torah can do so. 3) The Chofetz Chayim
explains that the Aron represents those who learn Torah and the
poles used to carry the Aron symbolize those who support Torah.
Supporters of Torah should not think that they fulfill their
requirement of Torah study simply through supporting Torah. They,
too, must study Torah with Torah scholars as symbolized by the
requirement that the poles remain connected to the Aron at all
times. The LUCHOT (tablets of the law) are kept in the ARON, therefore it represents Torah. The Midrash tells us that G-d wanted all the Jews to participate in the making of the ARON, so they could merit the Torah. The Ramban explains that they could help by donating gold specifically for the ARON, by helping Betzalel a little in the construction, or just by directing their minds to the project. Another unique aspect about the ARON has to do with the laws related to handling it (25:13-15). The ark had two carrying poles made out of accacia wood, overlayed with gold. The poles were placed in rings which were on the side of the ARON. Three other utensils from the MISHKAN had carrying poles - the SHULCHAN (Table), and the two altars. What was different about the ARON was that there was a special command not to remove the poles from their rings. The carrying poles had to remain attached to the ARON, even when it was at rest. This command is even included in the list of 613 Divine precepts ,TARYAG MITZVOT,. What can we learn from this mitzva? When the ARON is moved from place to place it must be carried by people on their shoulders (Bamidbar 7:9) - it cannot be carried by an animal or a wagon. According to Sefer HaChinuch, since we might have to travel with the ARON in a hurry, and in the rush of the moment we might forget to check whether the poles were properly secured, the ARON might slip from our hold. If the poles are always secured in their place such a thing could never happen. This command is a way of giving reverence and respect to the ARON and its contents. Chizkuni says a similar idea. G-d wanted to minimize the handling of the ARON because of its holiness. If the poles were always in place, people wouldn't have to touch the ARON to put them in and out. He also suggests that from the verses we learn that the poles fitted very tightly into the rings. This way the ark couldn't slip out, no matter how difficult the way (e.g. going up a steep hill). He also teaches us a moral lesson in relation to the poles. The poles of the ark didn't need to be taken out of the rings because they weren't in anyone's way. The ark was stationed in the holy of holies and no one went there except the Kohen Gadol on Yom Kippur. The Altars and Table were in places where there was a lot of action and people moving around. the poles would have been in the way, Therefore they could be removed when they weren't needed. We can learn from here to be careful not to leave our things in a place where they might be bothering other people such as our own family members, our neighbors or our colleagues. R' Shimshon Raphael
Hirsch sees in this command an understanding of Jewish history. The
ARON, and the Torah inside it, was always ready to travel since the
carrying poles were always attached. This symbolizes the fact that
the Torah is not restricted to the particular country where the
Mikdash is situated. Whereas the Table and the Altars are tied to
the place of the Sanctuary, the ARON has independence of place. The
Torah has always accompanied the Jewish people to every exile and
has kept us going throughout. "I'm very careful", you say. "I only cross when it is obvious that I can make it across with plenty of room to spare. In fact, any car coming is far enough away, that the driver doesn't even get nervous, honk, or slow down - that's how safe it is to cross." Again, I say, I'm not discussing the fact that it is against the law to cross on red. Maybe I should. But I'm not. What I want to share with you is something that actually happened. Crossing Keren HaYesod has become a major challenge and time-consumer. I was waiting at the corner to cross from the Center's side towards the Dan Panorama. Not the two-way fast bus lanes, just the first one-way road. I looked to the left and saw that the only approaching car was far enough away for me to cross without problem. So I did. And so did a
lady standing at the same corner, a few seconds later. During those
few seconds, the car came much closer and the lady was almost hit.
She mumbled under her breath that she wasn't paying attention, she
just crossed because I did. Careless of her, for sure. But she
played follow the leader, and that makes it my responsibility too.
It's not enough to keep yourself safe - you have to think of others.
—Phil The Torah describes the process by which the people made their donations as, "taking for Me a portion of… gold, silver and copper…" (Sh'mot 25:1-2). The rabbis explain that the expression "to take," rather than "to give," indicates homiletically that when contributing to holy causes, a Jew really takes for himself spiritual satisfaction (and the accompanying reward). The rabbis also taught that a person is measured by what he does with his wealth. What better way to use one's resources than for the glory of Hashem? And for Chassidim, the contribution to the Mishkan of silver and gold was yet another example of how material objects can be elevated to new heights. For the Baal HaTanya, such giving of one's material resources brings the individual and Hashem closer to each other. For giving emulates Hashem's characteristic of "Chessed". And insofar as Chessed is the "right hand of G-d" (Tikunei Zohar, Introd. 17a), so does the human attribute of generosity constitute an abode for this Divine quality of Kindness. May we be blessed to contribute to that end. Shabbat Shalom, Menachem Persoff [The Parshat T'ruma Homepage]
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