MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: What do I do if I forget to drink one of the seder’s cups of wine while reclined? A: Our main focus will be on Ashkenazi men. (Many Ash- kenazi women do not drink while reclining in the first place. Even one who does recline has more room for leniency if she forgot - see Rama, Orach Chayim 572:4. We will present the simpler instructions for S’faradim at the end.) The Gemara (Pesachim 108a) says that, in principle, one needs to recline only for two of the four cups of wine. However, since it could not conclude whether they are the first two or the last two, it instructs to recline for all four. The Rosh (Pesachim 10:20) says that if one was supposed to recline (for matza or for wine) and did not, he did not fulfill the mitzva properly and must eat or drink again. (One does not repeat the element of the seder related to the cup, just the drinking.) However, the Rosh wonders whether it is proper to repeat the third or fourth cup for the following reason. Chazal instituted drinking four cups, not more. Since one is not allowed to drink wine after the third or fourth cup (see Shulchan Aruch, Orach Chayim 479:1 & 481:1), drinking more looks like he is adding a fifth official cup of wine. On the other hand, the Rosh reasons that since he who drank without reclining did not fulfill the mitzva properly, that cup did not count, and one can and should drink another. Therefore, he leaves the question open. The situation is more complex nowadays for Ashkenazim. The reason to eat and drink while reclined is that it is a manner of showing we are a liberated people, as important people at leisure eat in that manner. The Ra’avya (cited in the Tur, OC 472) says that since, nowadays, important people eat sitting erect, reclining no longer accomplishes the correct effect. The Rama takes this argument seriously. He uses it to explain the minhag of women in his time not to recline (472:4) and as a reason to not require a man who forgot to recline to repeat the eating or drinking. However, the Rama concludes that one should implement the Rosh’s distinction. For the first two cups, where one loses little by drinking more, he should repeat. For the latter cups, where there is a problem of looking like adding on cups, one should rely on the Ra’avya that drinking erect is sufficient and avoid further drinking which would thus be improper. The Magen Avraham (ad loc.:7) raises another issue. We discussed that drinking a cup of wine which he normally should not be drinking makes it look like a mandatory cup. It is logical that if one makes an additional beracha on the wine, it looks formal. Even though one may drink wine between the first two cups, we no longer do so (see Shulchan Aruch 473:3). Therefore, one’s intention with the beracha over the first cup is on that cup alone. Since repeating the cup would entail making another beracha, we should rely on the Ra’avya rather than repeat the cup with an additional beracha. Regarding forgetting to recline for the second cup, if one had any thoughts of drinking wine during the meal, another beracha would not be necessary, and it would be preferable to repeat the cup (ibid.). The Magen Avraham says that it is best when drinking the first cups, to have in mind that the beracha should apply to any further drinking. The Mishna Berura (ad loc.:21) seems to endorse the Magen Avraham’s thinking. Given that the Magen Avraham’s criteria are subjective and hard to determine and since the matter is a rabbinic one with a few mitigating doubts, one can resolve ambiguity on the side of leniency (not to repeat). For S’faradim, the situation is simpler. The Shulchan Aruch does not rely on the Ra’avya regarding women and/or one who forgot to recline. S’faradim also have the b’racha on the 1st and 3rd cups exempt the b’racha on the 2nd and 4th. Therefore, a S’faradi who forgets to recline always repeats and does not need a new b’racha, at least on the first three cups. (If and when one does repeat, drinking grape juice is a wise choice.) 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 From "A Candle by Day" by Rabbi Shraga Silverstein Now available at 054-209-9200 [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) We don't find this equation with any of the other Mitzvot? Why is it true for sacrifices? The Maharal (Tiferet Yisrael, Ch. 70) explains that a sacrifice elevates man beyond the purely material, animalistic dimension of his existence, thus bringing him closer to G-d. The study of Torah, which is Divine wisdom, has this elevating power. So, when man is unable to actually bring a sacrifice, he can achieve similar results through the Torah study of that sacrifice. The Maharal teaches in numerous places that Eretz Yisrael is a land which transcends the purely material dimension of existence, which is why living there brings man closer to G-d. If one is not able to actually fulfill the Mitzva of living there, Torah study of the laws of that Mitzva should provide some compensation for what is lost by living outside of Eretz Yisrael. And as the study of those laws elevates man above the purely material dimension of existence, he may find the barriers preventing him from living in Israel aren't as insurmountable as they originally seemed.Rabbi Shaya Karlinsky, JerusalemTORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah [4] A Touch of Wisdom, A Touch of Wit Ed. note: We who live in Eretz Yisrael and perhaps especially in Jerusalem, should also be embarrassed, because we sing/pray that next year we will be in Yerushalayim HaB’nuya, rebuilt Jerusalem. It is not enough to be embarrassed; we must do our share to improve ourselves as individuals and as Klal Yisrael, so that we will be privileged to be part of the Geula that will find us all next year in rebuilt Jerusalem.Rabbi Meir of Lublin was once asked by a Gentile why Jews eat hard-boiled eggs on Passover. He answered: "The reason is that we are compared to an egg. The more an egg is cooked, the harder it gets. Similarly, the more Jews are persecuted, the more stubborn we become."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). Excerpted with the permission of the copyright holder [5] Parsha Points to Ponder - TZAV 2) The command to remove ashes from the altar in the morning (see 6:3) is understood by our Sages to mean that a single scoop of ashes from the previous night’s sacrifices is put on the side of the altar in the morning. Why was this necessary considering the fact that it wasn’t to clean all of the previous day’s ashes from the altar? 3) The Torah describes that, as part of their inauguration ceremony, the blood was put on Aharon’s ears, thumbs, and toes and then this procedure was repeated with his sons (see 8:23-24). Why did they veer from the original command in Parshat T’tzaveh (S’hmot 29:20) where it teaches that the blood was to be put on Aharon’s ears, then his sons’ ears, and then on the toes and thumbs of all three in unison? THESE ARE THE ANSWERS 2) Rav Hirsch explains that this was a symbolic act to show that today G-D is going to be served exactly as He was the day before. It is all one big continuous act as the seemingly meaningless scoop from yesterday’s ashes indicates. 3) The Netziv answers that when the original command was issued, Aharon had not done anything special to distinguish himself from his sons and he was only Kohein Gadol because of his seniority in age. Thus, the three of them were not dealt with so differently in this consecration ceremony. However, through his actions during the episode of the golden calf, Aharon showed mesirat nefesh in trying to temper and regulate the negative drives of the people. That distinguished Aharon to the point where Moshe chose to complete his inauguration process first and only then begin the procedure for his sons.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 Pesach in the Spring The chart relates to this year, and any year when the first day of Pesach is Thursday. The schedule of readings is slightly different for other years. Day Portion in first Torah If we examine the list we will see that they don't go exactly in the order that the sections appear in the Torah. Why is that? The portions are actually read in the order they appear in the Torah unless there is a specific reason to change the order. The first day’s reading follows the reading we had for Maftir of Shabbat HaChodesh. But on the second day of Pesach the reading relates to the Omer offering and counting the Omer which begin that day and night. That's why the reading is from Vayikra and not Sh’mot. Shabbat Chol HaMoed traditionally has the reading of the portion with the 13 Divine Attributes, so the order is not adhered to. The fourth day of Pesach (third day of Chol HaMoed) picks up where we left off on the first day. On the seventh day we read about the splitting of the sea because historically that happened on the seventh day of Pesach, which is why we didn’t use this reading earlier, even though it follows what was read on the fourth day. An interesting thing to note when listening to these readings is the repetition in a number of them of the fact that Pesach happened in the Aviv (Spring). (Sh’mot 13:4, 23:15, 34:18) "Eat matza... during the prescribed time in the month of Aviv, since this is when you left Egypt". The Torah mentions the season that we left Egypt numerous times in conjunction with the other laws of Pesach because it is so important for us to remember that Pesach should be in the Spring. One of the names that we call Pesach is Chag HaAVIV (the Spring holiday). We are even told to guard (l'shmor) that Pesach will be in the Aviv, meaning that sometimes we add a whole month to our year (Adar in a Shana M’uberet - fulfilling the mitzva of Ibur HaShana) to insure that Pesach will not fall too early but will be during the Spring. One reason for this could be to insure that there is ripe barley for the Korban Omer. Rav Hirsh gives another reason. He says this is to show us that Hashem controls both nature (Spring and the barley harvest) and history (the Exodus). Everything is in His hands. While we are all enjoying our Pesach holiday in the spring weather, we should remember Hashem's kindness to take us out of Egypt at a time of year the is neither too hot or too rainy (Mechilta). Chag Same’ach. Chocolate Covered Spring Fruit [7] MicroUlpan [8] Feedback - Clarification [9] Torah from Nature [10] Shabbat HaGadol The Midrash tells us of the unusual miracle that occurred on the original Shabbat HaGadol. The Egyptians asked the Jews what they were doing with the lambs. When the Jews told them that they were going to sacrifice them to G-d, the Egyptians would have been expected to react with outrage and anger at the "desecration" of their deity. But they didn't. They took the news calmly. This is considered a great miracle, in addition to other miracles of that Shabbat day; this led to identify the day throughout the generations as Shabbat HaGadol. Since the people of Israel entered into the realm of mitzvot by fulfilling the command to take the K.P. into their homes, they changed their status from KATAN to GADOL, much like a Bar Mitzva boy or Bat Mitzva girl do when they receive upon his shoulders the yoke of mitzvot. Hence, Shabbat HaGadol. Even after Moshe got Shabbat from Par'o for the people as a day of rest, when Shabbat ended, it saw the Jews back into slavery and oppression. Not so the Shabbat prior to the Exodus. That was truly a Shabbat HaGadol. The Torah calls the first day of Pesach Shabbat (because of the forbidden activities on Yom Tov, it qualifies to be called Shabbat, a day of rest), as in, "on the morrow of the Shabbat you shall begin counting". The Tzedokim claimed that Shabbat refers only to Saturday. Traditional Judaism claims that there is a "minor" or small Shabbat (Yom Tov) in contrast with Shabbat HaGadol, when all Melachot are prohibited. It is the Shabbat right before the Yom Tov day in question that got the name Shabbat HaGadol - because of its closeness to the first day of Pesach, the contrast between the two Shabbats is highlighted. Of course, the famous pasuk in the Haftara, telling us that G-d will send Eliya(hu) HaNavi before the coming of G-d's Day, the great (haGadol) and terrifying one. Until this pre-Exodus Shabbat, Shabbat only possessed the aspect of acknowledging G-d for His Creation of the world. With the preparation for K.P. and for leaving Mitzrayim, Shabbat took on the extra dimension of commemorating the Egyptian experience and the Exodus. Shabbat increased in significance and scope and became then a Shabbat HaGadol. [11] Divrei Menachem One explanation given for the severity of the instructions relates to the notion that the Kohanim, in performing the ceremony of the Olah, sustained a relatively high monetary loss (cf. Rashi). This could arise from the fact that all the meat of the Olah was burned on the altar. And Ramban reminds us that the Kohen was also expected to bring a meal offering on his first day of service in the Temple. One outcome of these personal priestly "sacrifices" is that the Kohanim would have less motivation to perform the Olah offering. Consequently there was a need to communicate the command with clear and strict directions. Moreover, note the commentators, the tone of this directive was to continue throughout the generations. Allegorically, suggests Rabbi Yaakov Kaminetsky, the ruling concerning the Olah applies even to a situation where the Beit HaMikdash no longer exists. For then, the rabbis tell us, our table replaces the altar (cf. Chagiga 27b). The family table is a rich source for transmitting our Torah values; it is where we practice our Tzedaka and Chessed. Clearly, the Torah demands vigilance in its upkeep. Shabbat Shalom V'chag Kosher V'sameach, Menachem Persoff [The Parshat Tzav Homepage]
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