Shabbat Parshat Va'etchanan - Nachamu This Shabbat is the 306th day (of 354); the 44th Shabbat (of 50) of 5766 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 As Av enters, we diminish our joy. Mournful practices of the 3 Weeks increase, and even more so in the week in which 9Av occurs. Then there is Erev Tish'a b'Av, Leil Tish'a b'Av, and Tish'a b'Av day. Heavy, serious, mournful. With almost all the 9Av rule continuing until dark, and some continuing beyond. Yet after Kinot in the morning, after noon, there is a perceptible change in the flavor of the day. Aron and Shulchan decorative covers are back. So is the lighting. We're sitting on regular chairs, wearing Talit & T'filin, being blessed by the Kohanim. And we ask for and begin to feel the comfort of the promised Geula. Haftarot of Calamity transit to those of Nechama. TU b'Av symbolizes the joy of the month of Av. And that's the challenge. Av has the potential of being totally joyous. Let it be. A Sequence for Today Now take a look at this. We know that most commentaries support the opinion that EIN SEIDER MUKDAM UM'UCHAR BATORAH, that the Torah does not always present occurrences in chronological order. Each time that happens, though, we are entitled to ask why a particular episode is out of order. In the beginning of D'varim, we have a different manifestation of EIN SEIDER. Moshe Rabeinu is talking to the people, the new generation that is soon to cross the Jordan into Eretz Yisrael. He begins his talk with a summary of events that occurred in the previous 40 years. And he too, does not present them in the order in which they occurred. In last week's sedra, Moshe focused on the Sin of the Spies. In this week's sedra, he reviews the events of Matan Torah, Revelation at Sinai. Why did Moshe present these events out of sequence? Not second-guessing Moshe, perhaps we can say the following. The story of the Meraglim happened in the past, has lessons for us in every generation, but is best being only an unfortunate piece of history. It should not keep happening (although it sadly does). Matan Torah is a totally different thing. It is history that MUST keep on repeating itself in every generation, with every Jew, even daily. True, the first Matan Torah happened before the sin of the spies, but not so, the Matan Torah of that generation poised on the threshold of Eretz Yisrael, and not so the Matan Torah for each of us today. Moshe said it (D'varim 5:3): Not with our fathers (alone) did G-d make this covenant, but with us, here and now. VA'ETCHANAN 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 - 11 p'sukim - 3:23-4:4 SDT: The Baal Shem Tov commented that Moshe, who had learned the entire Torah, Written Word and Oral Law, from G-d Himself, used the term "You have begun to show me Your greatness..." The more one learns Torah, the more one learns about G-d, the more one will realize that he has just begun to understand Who G-d is. G-d refused this request and forbade Moshe to ask again. Moshe ascended a mountain from where he saw the Land. G-d then told him to transfer the authority of leadership to Yehoshua. According to the Vilna Gaon's analysis of D'varim, this ends the first section of Moshe's message to the People. [P> 4:1 (24)] He (Moshe) proceeds to review the laws and statutes (Torah and mitzvot) by which the people are now to live... in Eretz Yisrael. Another warning against idolatry follows. Then, "And you who cling to G-d are all alive today". (The Gemara teaches that this is one of the many references to T'CHIYAT HAMEITIM in the Torah.) MitzvaWatch: The twin prohibitions of neither adding nor subtracting from the Torah, are mentioned in Va'etchanan and again in R'ei (where they are counted among the 613). The Vilna Gaon points out that the plural form is used one time and the singular form is used in the other case. This, he says, alludes to two different aspects of these prohibitions. It is forbidden to add to or subtract from a particular mitzva - for example, one may not take 5 species or 3 species on Sukkot for the fulfillment of the mitzva of "Lulav & Etrog". Nor may one add or subtract to the total of the mitzvot. To treat a Rabbinic mitzva as a Torah law, or vice versa, would be an example of the other aspect of these prohibitions. The spirit of these prohibitions (if not the actual definitions) would include treating (and/or teaching) a CHUMRA as if it were required, or vice versa (claiming that something that is prohibited is "only" a chumra). Aside from people who intentionally do this (very wrong), it is more common to find people doing it one way or the other inadvertently, either because of ignorance or because of a sincere (but slightly misguided) desire to enhance the observance of mitzvot. This is especially important for parents and teachers of young children. Don’t say ASUR if you mean, strictly speaking it isn’t actually forbidden, but it is considered a proper thing to abstain for doing such and such. It sounds more complicated, but it is more “honest” and therefore it is the more proper way to transmit Torah to your children and students. Levi - Second Aliya - 36 p'sukim - 4:5-40 There is repeated reference in the book of D'varim, and especially in Parshat Va'etchanan, to Eretz Yisrael being THE reason for our having been taken out of Egypt, formed into a Nation, and given the Torah and mitzvot. Prolonged exile has taught us that the Torah can be kept, must be kept, no matter where a Jew finds himself. This was one of the reasons that the Torah was given at Sinai, prior to entry into the Land. On the other hand, one should not lose sight of the fact, repeated often by Moshe Rabeinu in D'varim, that G-d has always intended us to observe His mitzvot IN THE LAND OF ISRAEL. Are there more mitzvot to keep in Israel than outside? YES. But maybe more significantly, every mitzva - even those that are performed all over the world, can reach their full potential ONLY in Israel. This is a message that each of us has to realize, understand, and internalize. Then we must spread this message to family and friends abroad who feel that they "have everything we need to be fully Jewish" in their respective religious communities around the world. AND the vital significance of Torah AND Israel to our lives as Jews must be taught to those less committed Jews herein Israel and abroad. On the other hand, we must not forget that Israel today is not the realization of The Dream, but rather a step on the road to the Complete Redemption, the restoration of Zion and Jerusalem, the rebuilding of the Beit HaMikdash, and the coming of Mashiach. This idea helps us refocus after the mourning period that ends with the 10th of Av, and is an appropriate theme to usher in the period of consolation and repentance. Let’s put it like this: T’rumot and Maasrot - do not apply outside of Israel. They are observed in real but token fashion in Israel today. They will IY"H be able to be fully observed when Yovel comes back into active observance, when we will have a Sanhedrin, ability to become TAHOR from all forms of defilement, etc. Shabbat: Observance in Chutz LaAretz required. Potential maximum fulfillment of the mitzva 70%. In Eretz Yisrael today: max. possible fulfillment is 80-85% (percentages are made up for illustrative purposes only. Maybe the real numbers are 40% and 80%. The point is that Eretz Yisrael is where G-d has always wanted us to be. That means something even in our time). IY”H in the time of the Mikdash, etc. Max. potential of fulfillment of Shabbat and all other mitzvot - 100%. We must be careful to preserve and perform the mitzvot because (among other reasons) it is the mitzvot that project Judaism as an intelligent religion to the nations of the world. This in turn, sanctifies G-d's Name. We must be infinitely careful to remember and transmit to our children, the "Sinai Experience". Moshe describes for the new generation the details of Matan Torah. He includes a specific warning against the potentially idolatrous thoughts caused by the combination of the magnificent, tangible universe in which we live and the invisible, intangible G-d. A primary cause of idolatry is the natural human tendency to relate better with something concrete rather than something abstract. The Sun is in the sky. It's hot, full of energy, gives us light, and is responsible for life as we know it. People found Sun-worship easier to accept than the worship of He Who created the Sun and every- thing else, but cannot be seen. True worship of the One G-d was what Avraham and Sara taught many people. And, as OR LAGOYIM, a light unto the nations, it is what we are supposed to teach and show the world. G-d had taken us out of Egypt in order to make us His Nation. He got angry at me, says Moshe, and forbade me to enter the Land. Again, Moshe warns the People against abandoning the covenant with G-d after his (Moshe's) passing. [P> 4:25 (16)] The next portion is read on Tish'a b'Av morning... In spite of the many warnings against idolatry, Moshe prophesies (predicts) that there will come a time when the People will turn from G-d and be exiled from their Land. It will then come to pass that the People will seek out G-d and return to Him. Moshe emphasizes the uniqueness of the People of Israel and their special relationship with G-d and beseeches the People to remain faithful to Torah and mitzvot. One can hear a pleading in his voice, as if he is begging the people not to go in the direction of his prophecy. This theme is oft-repeated in the Torah. Do what G-d asks of you. Don’t turn away from Him. If you remain faithful to Him, wonderful things will happen to and for you. If you turn away from Him, terrible things will happen. You will turn away from Him; terrible things will happen; and then you will turn back to Him... The Torah keeps presenting this to us, many times. And we read through the entire Torah in a year and we read the Torah year after year, and we hear the prophecies and the challenges and the commandments. So... Shlishi - Third Aliya - 9 p'sukim - 4:41-49 These (the mitzvot about to be presented) were taught by Moshe to the People following the Exodus in the lands on the East Bank of the Jordan. (Note the detail in the description of the location of the people, the repetition of their successes in conquering the "east bank" lands. It seems meant to be encouraging to the people.) V'zot HaTorah... said when the Torah is lifted, comes from D'varim 4:44. In the Siddur, the words AL PI HASHEM B'YAD MOSHE are added. That phrase appears 4 times in Bamidbar, but 9:23 seems the one from which it is taken. R'VI'I - Fourth Aliya - 18 p'sukim - 5:1-18 MitzvaWatch: The most well-known difference between the two presentations of the Aseret HaDidrot is "Shamor v'Zachor" of Shabbat. Generally, "Zachor" is interpreted as referring to the positive mitzvot and aspects of Shabbat, whereas "Shamor" is taken as warning against violation of the prohibitions. The traditional minimum of two Shabbat candles (although one candle satisfies the halacha), are said to represent these two facets of Shabbat. It is the intertwined nature of the positive aspects of Shabbat and its prohibitions that is "responsible" for Kiddush on Friday night being obligatory upon women. Rather than treat Kiddush as a pure "time-related positive mitzva" which would (probably) mean that women would be exempt, we view Kiddush as part of the whole Shabbat package, which means full and equal obligation for men and women. The two sides of Shabbat were commanded B'DIBUR ECHAD and are inseparable. On a hashkafa level, we can see the prohibitions of Shabbat as more than a restrictive list of DON’Ts. Abstention from Melacha can be seen as Dayan Grunfeld puts it in The Sabbath — as laying G-d’s gifts of creative activity at His feet (so to speak) in homage to the Creator and Master of All. This, on a weekly basis, so that we will not take these gifts for granted nor assume that our abilities and talents are self-produced. There is a subtle difference between not doing Melacha and abstaining from Melacha. If we understand and appreciate the distinction, our Shabbat observance and enjoyment can be greatly enhanced. MitzvaWatch: The Aseret HaDibrot in Yitro contains 14 of the 613 mitzvot. (The 2nd commandment has 4 prohibitions related to idolatry, the 4th has two mitzvot related to Shabbat, and one each from the other 8.) The first 9 commandments in Va'etchanan contain the same 13 mitzvot as their counterparts in Yitro. Those mitzvot are counted from Yitro. The 10th is worded differently here and is counted separately (in addition to "Thou shalt not covet") against "lust and unhealthy desire" [416,L266 5:18]. The mitzva here deals exclusively with thoughts and feelings; its counterpart in Yitro involves acting on those feelings. V'LO TIT'AVEH in a way, completes a set of prohibitions, that starts with obviously sinful acts - murder, stealing, etc. to a feeling in the heart (LO TACHMOD) which can, and often does, lead to acts which are "milder", but nonetheless "problematic". For example, if a person is jealous of a friend's sweater, and comments about it often enough, the friend might just feel uncomfortable enough to give it to the jealous friend. Nothing wrong, per se, in complimenting someone's sweater, but in this case it is part of the prohibition of LO TACHMOD. And V'LO TIT'AVEH is the feelings even without anything else. The Aseret HaDibrot lay out in the following manner: Chamishi - Fifth Aliya - 15 p'sukim - 5:19-6:3 This is a very crucial episode in under- standing our Chain of Tradition and the method of transmission of the Oral Law. It made not only Moshe Rabeinu vital to our hearing and understanding of G-d's Word, but so too the Moshe Rabeinus of every generation. This is so for prophets, during the period of prophecy, and also extends to this day in the way Tradition is passed from one generation to the next. We can say that we have a serious obligation to accept Torah from our parents and teachers, precisely because those that stood at Sinai did not want to hear G-d's voice directly beyond the first two commandments. Moshe emphasizes that G-d agreed to the People's request. And yet again, Moshe links observance of mitzvot with the only proper environment for Jewish life - Eretz Yisrael. (This idea is actually expressed in THREE different ways in the final p'sukim of this Aliya.) Shishi - Sixth Aliya - 22 p'sukim - 6:4-25 Note that G-d's unity is also part of the mitzva to believe in Him [25,A1 Sh'mot 20:2], but warrants its own mitzva to emphasize this essential element of belief, in contrast to many religions. "Love" G-d with your entire being [418,A3 6:5]. (Many mitzvot, Jewish practices and attitudes are considered manifestations of Love of G-d.) We must study and teach Torah [419,A11 6:7] (for practical purposes AND purely for the sake of learning). We are to recite the Sh'ma twice daily [420,A10 6:7], wear T'filin on the arm [421,A13 6:8] and front-center on the head [422,A12 6:8], and put a mezuza on our doorposts [423,A15 6:9]. SDT: The mitzva of learning and teaching Torah can be fulfilled with one's head, one's intellect. Tell someone a Dvar Torah and you both have fulfilled V'SHINANTAM L'VANECHA. But, tell that same Dvar Torah in an animated way that shows love of G-d and that ignites the emotion of the listener, so that he not only adds to his knowledge of Torah, but his excitement and enthusiasm for Torah and Mitzvot has increased, then you have fulfilled an additional mitzva, V'AHAVTA ET HASHEM ELOKECHA, to love G-d with all your heart (Sefer HaChareidim). We can generalize this aspect of AHAVAT HASHEM to include all mitzvot. Shabbat, for example. Someone can go through all the motions and not violate the Shabbat; but do it with love and that fulfills V’AHAVTA. [S> 6:16 (40)] Do not test G-d... Understood as the prohibition of overly challenging a true prophet and demanding signs from him (beyond what is reasonable to determine his claim as a true prophet) [424,L64 6:16]. Keep the mitzvot... be straight with G-d... so that things will be good for you in Eretz Yisrael... [S> 6:20 (6)] When your child will ask you tomorrow... tell him “we were slaves to Par’o in Egypt and G-d took us out... and He commanded us... and it will do us good to listen... Sh'vi'i - Seventh Aliya - 11 p'sukim - 7:1-11 Regardless of how secure one is in one's belief, intermarriage and other close contact with alien cultures will have an adverse effect upon the individual Jew and on the Jewish People. In addition to the Torah- prohibition against intermarriage, there are many Rabbinic prohibitions geared to restrict social contact. We must destroy the idolatry in the Land. We must always keep in mind the basis upon which G-d has built His relationship with us. Know that G-d is trustworthy to keep His promises and reward those who properly follow His ways, as well as punish those who do not. Haftara - 26 p'sukim - Yeshayahu 40:1-26 THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean Can Reuven, one of the worshipers, place a wooden or other type of separation between his seat and the next seat occupied by Shimon? Shimon protests that if the partition is installed he will not be able to sit comfortably. Reuven may install the partition. Reuven’s partition must be low enough not to bloc out the light coming to Shimon’s seat. Reuven has a seat on a bench that has five seats and Shimon has the seat next to Reuven, the second seat from the aisle. Reuven wishes to add to the bench by placing another seat into the aisle and to add a partition between his new double seat and Shimon’s seat. Shimon protests that he will now be the third seat from the aisle instead of the second seat from the aisle. This assumes that the second seat from the aisle is more expensive to purchase or is more prestigious than the third seat. Shimon will be able to prevent Reuven from adding to the bench and from setting up the partition. Reuven will be so prevented although Shimon cannot prevent Reuven from sharing his seat with another person. Assume that Reuven is wealthy and has purchased many seats in the synagogue. The officers of the synagogue wish to add chairs and benches in some of the vacant spots in the synagogue and thus provide more seats for those who need them. Reuven protests such additional chairs saying it will interfere with his getting around the synagogue by making him take a longer route to reach the reader’s platform or making it too narrow for him to proceed around the synagogue. The better view is that Reuven cannot prevent such additional seats and benches if there are no longer any seats available to those who wish to purchase them. If there are seats available but not so well located then Reuven can prevent the additional seats and benches until all of the available seats and benches have been sold or distributed to members. In cases where the custom of the community is that if a member does not occupy his seat for a prolonged period the seat must be rented to one who will use it, then the custom of the synagogue must be followed. If any of the members of the synagogue wish to build another synagogue they may do so and may not be hindered by the members of the old synagogue, unless Beth Din determines that some untoward result will flow from building the new synagogue. Just a few word about partial partition: If a field owned by Reuven and Shimon is eighty square feet, the halacha will not compel partition since the division will leave them with less than forty-nine square feet each. Shimon cannot require that Reuven will receive by partition fifty square feet and that Shimon will receive an area of thirty square feet and that Reuven pay to Shimon for the additional twenty square feet that Reuven received. Reuven can demand that Shimon will either buy Reuven’s interest or sell to Reuven Shimon’s interest in the entire eighty square feet. However, if Reuven and Shimon jointly own a yard containing eighty square feet and Reuven owns a sixty-five percent interest in the yard and Shimon owns a thirty-five percent interest in the yard, Shimon may insist on partition since Reuven will then own the requisite amount for a partitioned area (fifty-two square feet). But Reuven may not insist on partition since then Reuven will own but twenty-eight square feet. The concept of the sell or buy option is based on a person doing “that which is right and correct in the eyes of the Lord.” (D'varim 6:16) TANACH Each son of Yaakov has his own name, each tribe has an individual flag and marched and camped around the Mishkan in a certain order during the travels in the desert, each tribe has his separate stone in the Eifod of the Kohein Gadol and each tribe has his month in the cycle of the year, a month that reflects his spiritual character and history. According to the order of the flags (Bamidbar 10:13), Yehuda's camp leads. Yehuda, whose name has all 4 letters of Hashem's Name and who like his mother knows how to praise Him, is the lion from whom the scepter shall never depart. With him are the flags of Yissachar and Zevulun, the last son of Leah. "Before their birth, the Torah tells us that G-d hearkened to Leah and she gave birth. This specifically dispels any notion regarding the efficacy of duda'im [mandrakes, that Reuven had brought to his mother since he knew her desire to have more of the Tribes] in promoting fertility. Rather, it teaches that children are the gift of G-d" (Radak; Rabbenu Chananel). "Yissachar was 9th in order of birth but the second to bring the offering at the dedication of the Mishkan [after Yehuda]. This was because they were Torah scholars; 200 heads of Sanhedrin came from them and the whole of Israel accepted their halakhot. Where did all this come from? It was possible because Zevulun engaged in trade and commerce and thereby fed Yissachar" (B'reishit Rabba 72:5). This should not be construed as creating a special class of Torah students as Zevulun always retains the obligation to also study Torah. Abarbanel understands their relationship as referring to a commercial partnership that flowed from the fact that Zevulun's portion was on the coast [between Haifa and Akko], with Yissachar's inland portion adjoining. Zevulun traveled the seas for commerce and then Yissachar distributed the goods that he brought. This order is fitting for the first 3 months of the year; Yehuda, Nissan, the first of months, month of our freedom, the beginning of spring. Zevulun, Iyar, the midst of the work of the harvesting and economic activity. Yissachar, Sivan the month of first fruits and the giving of the Torah. "The first three months of the year saw spiritual revelation and strength come from Heaven down to the Children of Israel; the miraculous redemption from Egypt, the Manna which came in Iyar and then Revelation at Sinai in Sivan. These were holiness from Above sent down so that Israel would thereby be able to send their holy thoughts and actions up to Heaven, during the next 3 months. However, that was not to be the case. Tammuz means lighting and burning and its sign is that of the scorpion, both of them a symbol of the passion and heat that lead to sin. The name Reuven comes from 'to see'; what one sees depends on the purity of the heart of the beholder. If that is pure then that influences the whole being of a person to goodness, the contrary leads to mistaken thoughts and inadvertent sins. Reuven sinned [inadvertently when he moved the bed of his father from the tent of Bilha where Yaakov had moved after the death of Rachel, as he saw that as an insult to his mother (Rashi; see Shabbat 55b)]. He then did t'shuva (Bamidbar Rabba 13, based on the open space in the verse telling of the incident (B'reishit 35:22)). Shimon also sinned inadvertently when Zimri took Cozbi thinking erroneously that she had renounced idolatry, however he did not repent [Leah had foreseen this when she said at his birth: G-d has given me this one also, but Pinchas who was born of her son Levi, would correct that error (B'reishit Rabba 71:4)]. Indeed because of the sins of Israel these months became months of destruction and suffering; the breaching of the walls of Yerushalayim started on the 9th during Bayit Rishon and on the 17th of Tammuz during Bayit Sheini and the siege until Tish'a b'Av. Because of t'shuva, these days will turn into a period of rejoicing; Shiva Asar be Tammuz and Tisha B'Av will be turned into festivals and the days between them into Chol HaMoed (Ta'anit 4a) " (Shem Mi Shmuel). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: I rent out an apartment, primarily for tourists for short stays. Often when I straighten up after they have left, I find articles of varying values left behind. I have spent numerous hours tracking down people and figuring out how to return items, many of which I know they do not care about. Do I have to continue expending funds (including mailing, writing checks instead of sending cash) and an excessive amount of time? A: First we commend you for doing the mitzva of hashavat aveida (returning lost objects) so diligently. It is possible that some of the returning was unnecessary (for reasons beyond our scope), but one of the major applications of acting beyond the letter-of-the-law is in this area (see Bava Metzia 30b). The letter of the law is open-ended, applying even to an object worth a p'ruta (a few cents) and not clearly limiting the amount of toil one needs to expend (see Pitchei Choshen, Aveida 8:1). You may demand compensation for related expenses and lost revenues (Shulchan Aruch, Choshen Mishpat 265:1), but we doubt you feel comfortable doing so. However, the essence of the mitzva is to help others, and at times the amount of effort is disproportionate to the recipient’s benefit, to the extent that he would not have wanted you to bother. It seems that in such cases, the spirit-of-the-law is that you should not have to bother. The only reason we bring up the spirit-of-the-law is that in cases it does not apply one need not feel bad about devising a valid halachic device to exempt himself from the mitzva, as we will discuss. Let us briefly explain the mechanism of this provision, something that the aforementioned poskim did not spell out. The gemara (Bava Kama 69a) discusses one who did not want the poor to be guilty of thievery if they took more produce than the laws of matnot aniyim allowed. He, therefore, wanted to declare in the morning that whatever extra they would take was hefker retroactively to the moment of the declaration. The complication is that it is not clear which pieces of produce would be the extra ones slated for hefker. Therefore, bereira (retroactive determination) is needed for the hefker to take effect, and this depends on the machloket among Tana'im whether bereira works (ibid.). We rule that bereira does not work in regard to Torah laws (Beitza 38a). How then can one be mafkir an undetermined object that will be lost to exempt from the Torah law of hashavat aveida? The answer is that bereira applies only when the matter must take effect retroactively. If the hefker can take effect on delay at the time the matter is determined, it works (Tosafot Bava Kama 69a; see Shut Harashba II, 82). We also included an exemption from hashavat aveida prior to the hefker so that you should not be required to make efforts on insignificant matters during the two weeks. This works based on the rule that the intended recipient of mitzvot between man and man can exempt another from performing the mitzva on his behalf (see Tosafot, Shavuot 30b; Shut Harashba I, 18). 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) Closer to our own time, R' Avraham Borenstein of Sochachov (1830-1910) dealt with the question of Aliya, and came to the following conclusions (Avnei Nezer 2:454). Dwelling in the Land enables the execution of the mizvot connected to the Land. Further, if people live in the Land and do the mizvot, this will enhance the sanctity of the Land. This will ensure that the Land becomes a source of blessing, which in the case of Eretz Yisrael is always the result of Divine Will. For the Sochachover, living in the Land was as great an imperative for him and those in his time as it was for Moshe Rabeinu. Perhaps Moshe's cry to be allowed to enter the Land was the ultimate rationale for the Sochachover in modern times. Rav Chaim Brovender, Rosh HaYeshiva, Yeshivat HaMivtar Orot Lev 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 While he was yet speaking, the Baal Shem Tov rose, called the community leader, and both left the shul. With them gone, everyone else followed suit, one by one. The maggid was forced to cut his speech short. The next day, the maggid came to greet the Baal Shem Tov and asked, "Why were you so angry at what I said?" "How dare you speak evil of the Jewish people?" said the Baal Shem Tov, with tears in his voice. "A Jew is forced to work the whole day to try to eke out a living, and then, just before sunset, he realizes he hasn't prayed. He runs into the shul and prays mincha in a rush. He doesn't concentrate on the words, yet his prayer makes a mighty impact in Heaven." 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 - VA'ETCHANAN THESE ARE THE ANSWERS 1) The Vilna Ga'on explains that these are actually two separate commands. This week's Parsha deals with adding to the 613 mitzvot. Thus, it is taught in plural since we are dealing with adding to all of the mitzvot. The command in Re'ei refers to adding components to individual mitzvot. Therefore, the Torah teaches that nothing should be added to each individual mitzva, in singular. 2) The Meshech Chochma answers that part of the reason why Moshe was punished with not entering` Eretz Yisrael as opposed to some other punishment related to idolatry. There was a fear that the next generation who would be settling Eretz Yisrael and did not experience Moshe in the contentious desert experience could begin to worship Moshe as a divine being. Idolatry is so horrific that this led to G-D denying Moshe the right to enter Israel. Thus, the insertion regarding Moshe's punishment which demonstrates the stringency of idolatry works in perfect consonance with the verses preceding and following this one. 3) The Chatam Sofer teaches that these are the two of the dibrot which people could think apply only in given situations. If one does not need rest, then he does not have to observe Shabbat. If one's parents did not treat him properly, one could rationalize that no honor is required. Therefore, the Torah specifies that we must adhere to these commands in all situations because G-D HAS COMMANDED YOU to do regardless of the circumstances. 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 The Admor from Kozmir sees an answer to this question from a verse in the portion of Balak. Bil'am was looking to find faults in the children of Israel so that he would be able to curse them. Balak gave him a suggestion to go to a place where Bil'am would only be able to see " a small section of the Israelite camp, and you will not have to see them all. From there you may be able to curse them for me" (Bamidbar 23:13). Balak explained to Bil'am that if he looked at the group as a whole he would not be able to find faults, but if he looked only at certain parts then he would find problems. Hashem was teaching Moshe the same lesson. If he truly wanted to see the good in Israel he couldn't just look at the good. By asking to see just the good it sounds like there is something bad as well. But if you look at the whole, any small badness that is around gets enveloped by the goodness and it is as if there is no bad because the majority is good. This is similar to how Hashem judges all of Israel - we are all in it together - HATOV UMEITIV LARA'IM V'LATOVIM - V'KOL'LAM YACHAD. "He does good to the bad ones and good ones, and judges them all together". May we all see the good within Klal Yisrael and may Hashem judge us all positively. Pickled Black-Eyed Peas [7] Torah from Nature [8] G'matriya Match [9] MicroUlpan [10] Tu B'Av If you will ponder the various reasons for Tu B'Av, you can see in each a message of consolation and promise... and joy. • In the aftermath of the "Sin of the Spies", G-d decreed that the entire adult male population of that generation should die out during 40 years of wandering. Not only was this decree handed down on Tish'a B'Av, but the "sentence" was carried out on Tish'a B'av each year. Tradition tells us that each year on the 9th of Av, the men of Israel would dig graves and sleep in them. In the morning, Moshe would announce "let the living live separate from the dead". Each year, approximately 15,000 men were thus buried, the others living on for at least another year. In the final year of wandering, none of the remaining 15,000 dies. Not on Tish'a B'Av eve, nor the next night, nor the next. The people thought they had erred in the calculation of the days of the month, but when the full moon of Av took its place in the sky, all joyously realized that the decree against the remaining men had been rescinded through G-d's mercy. The 15th of Av was thus marked as a day of joy. It marks the existence of forgiveness, even from very serious sins. • Tu B'Av was the end of the season for wood-gathering for the Mizabei'ach. After this date, the power of the sun begins to diminish due to the shortening of the day. Since it is essential that the wood for the fires of the Mizbei'ach be free of worms and insects, it was feared that after Tu B'Av the wood might not sufficiently dry out to avoid infestation. The end of the wood-gathering season was an occasion for special korbanot in the Mikdash, and Tu B'Av was celebrated as a family festival by those involved in this mitzva. Note that just as Tish'a b'Av and TU b'Av were opposite sides of the same coin vis-a-vis the Sin of the Spies, so too are they here in that Tish'a b'Av marks destruction of the Temple; TU b'Av celebrates wood gathering for the Beit HaMikdash. • Following the terrible episode of the "pilegesh from Giv'a", there was a ban on marrying into the tribe of Binyamin. This ban was lifted on a Tu B'Av. • For a long period of time, due to a misunderstanding in the rulings concerning who the daughters of Zelofchad should marry, there was little or no inter-tribal marriage. After a later Sanhedrin clarified the issue, inter-tribal marriages became commonplace. This reuniting of all of Israel, was associated with Tu B'Av, and the cause of great joy. • The mishna referred to above, tells us that the young maidens of Jerusalem would wear borrowed white dresses, so as not to embarrass one who had no dresses... and they would dance in the vineyards.. (so that eligible young men might choose their brides). The two items mentioned above, and the fact that there have not been weddings during the Three Weeks (or at least the Nine Days), combine to make Tu B'Av a special day for Shidduchim and marriages, and a truly joyous day. • Following the fall of Beitar about 65 years after the destruction of the second Beit HaMikdash (on a Tish'a B'Av, non-coincidentally), the Romans did not permit the bodies of the dead Jews to be buried, as a punishment for rebelling against and resisting Rome. A few years later, a new emperor allowed burial of the bodies. Tradition records that this was on the 15th of Av. The bodies were found not to have decayed in the years that they lay unburied. The Sanhedrin at Yavne declared this a miracle and composed the fourth bracha of Birkat HaMazon - HaTov V'ha'Meitiv, to thank G-d for His kindnesses, even in darkest of times. [11] Divrei Menachem The language that Moshe chooses to express this overwhelming desire to enter the Land seems to have special import for us today, as our eyes turn northward beyond our current borders. For Moshe, invoking G-d's greatness, strong hand and mighty acts (D'varim 3:24), implores Hashem to let him, "Cross the good Land… to the good mountain and the Levanon." From where Moshe stood, the mountain would refer to the hilly range in the center of the country and the Levanon to the northern mountains (R' Meyuchas). From a deeper perspective, however, the "good mountain" invokes the Temple Mount, also called Levanon from the root Lavan (white), because the Bet HaMikdash whitens sin (Sifri). Implicit for us is a strong message. For even while our eyes are turned to Lebanon and we pray that our army will prevail, we concurrently turn our thoughts towards the metaphysical Lebanon. We remind ourselves of the higher spiritual purpose for which, like Moshe, our people sometimes make the ultimate sacrifice. SHEYIBANEH BEIT HAMIKDASH... Dear Catriel, While sorting through old copies of your weekly columns (I save them), I see you write quite a bit about the Ptolemies, the Seleucids, Hellenists, the Chashmona'im, but not too much about Alexander who started the ball rolling. What is our attitude and the attitude of Chazal towards Alexander? Didn't he start the ball rolling by surprising everybody and defeating the Persians? A.C. of Beit Shemesh. The erudite Professor S. Angus wrote, "The appearance of Alexander forms a turning point in the history of the race… Alexander made all things new: the results of his work have affected all the religious history of the Mediterranean world and the civilizations descended therefrom." Like everyone else, the Jews were fascinated by the meteoritic rise of this extraordinary man from Lilliputian Macedon who succeeded in toppling the fifty-times larger Persian Empire with the greatest of ease. Not initially understanding the extent of Alexander's victories over the Persians, "each city and each tribe had to make a choice between the present anger of Alexander and the (possible) future retaliation of Darius" (Elias Bickerman). Alexander's ruthless destruction of Gaza and Tyre, who made the wrong choice, soon showed "each tribe and city" which "way the wind was blowing". After first "choosing" Persia, the Jewish leaders realized their mistake. Rectifying his error, the Kohein Gadol "went out in procession with the priests and the multitude of the citizens. The procession was venerable… Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothes in fine linen, and the High Priest in purple and scarlet clothing… having the gold plate wherein the name of G-d was engraved, approached by himself and adored that name… and saluted the High Priest" Josephus goes on to describe how Alexander offered a sacrifice "according to the High Priest's direction and how pleased Alexander was when shown a copy of Sefer Daniel which prophesied that "one of the Greeks should destroy the Empire of the Persians." (How a non-Jew could possibly offer a sacrifice in the Mikdash under the "direction" of this saintly Kohein Gadol is another question but this strange inclusion does show that Alexander treated the Temple with respect.) The Kohein Gadol requested of Alexander permission to live "by the laws of their forefathers" not forgetting to include the "Jews of Babylonia and Media". The tale of Josephus ends with Alexander inviting Jews to join his army; the Jewish recruits would be permitted to observe the "laws of their forefathers". Josephus concluded, "Many were willing to accompany him in his wars" (Antiquities, Bk 11:8). Whatever the historic basis of this dramatic encounter so lovingly painted by Josephus in such vivid color may have been, it would have been the height of folly if the High Priest, the titular leader of the Jewish people, had not immediately arranged a meeting with Alexander to make obeisance and assure the all-conquering Macedonian of his people's loyalty. Be it as it may, while hostile to the Samaritans who tried to incite the Macedonian against the Jews, Alexander did not disturb Am Yisrael's Torah way of life nor was the Kohein Gadol's authority or the Beit Hamikdash disturbed. Alexander the Great, who after his death "evolved" into a symbol of the wealthy and powerful yet capricious and unpredictable pagan world, became the hero of many later Jewish legends. One legend describes how the "Elders of the South" showed Alexander how to cross the "Mountains of Darkness". Having done so, he found a land inhabited only by women. He wanted to make war on them but they said, "If you fight with us, people will [disparage you and] say that you make war on women, and if we kill you, people will say that Alexander was the king killed by women." Then he asked for bread and they gave him a loaf of gold on a table of gold. He asked, "Do people [in your city] eat gold?" They responded, "You wanted [ordinary] bread? Have you no bread in your own country that you had to come here?" "When he left the place, he wrote on the gate of the city, 'I, Alexander of Macedon, was a fool until I came to the city of women… and learned wisdom" (Tamid 32a). Another legend pictures Alexander knocking on the door of the Garden of Eden. He was refused admittance but was given an eyeball as a memento of his visit. "He went and weighed all his silver and gold against it" The single eyeball outweighed all of Alexander's riches! "How could this be?" he asked the Sages. They replied,"It is the eyeball of a human being which is never satisfied. It is written, 'The nether-world and Destruction are never satisfied; so the eyes of man too are never satiated" (Mishlei 27:20). When the Sages covered the eyeball with dust, it ceased to outweigh Alexander's treasures. Only in the grave does man cease to lust for gold (Tamid 32b). In the same vein, we are told that King Katzia, a ruler of a country beyond the "Mountains of Darkness", invited the peripatetic Alexander to hear a lawsuit. The plaintiff claimed that he had bought a piece of land and while plowing found a treasure: he wanted to return the treasure to the original owner. He said, "I bought a field, not a treasure." The defendant retorted, "When I sold this man the field, I sold him everything in it." Then the King inquired of the plaintiff, "Have you a son?" "Yes", was the reply. Then the king inquired of the defendant, "Do you have a daughter?" "I do." The King said, "Let the son and daughter marry and let the treasure be theirs." Alexander laughed when he heard the ruling. The King inquired, "Did I judge incorrectly? Is my judgment wrong? How would have you decided the issue in your country?" Alexander replied, "I would have chopped off both of their heads and taken the money for the royal treasury. "Sadly, the king asked the great Alexander. "Does it rain in your country?" "Yes." "Do you have animals in your country?" "Yes." The King said, "Know for a surety that the rain falls and the sun shines in your country only for the sake of your animals and not for yours." Amazingly enough, thousands of years later, the spectacular career of Napoleon Bonaparte inspired a whole genre of similar Jewish "folk legends". Perhaps the most poignant tale of all (pertinent for this time of year) tells how the French conqueror passed through an Eastern European "shetle" on Tish'a B'av and found the Jews sitting on the ground and wailing. Curious, Napoleon sent over an aid to ask why. The aid soon returned and explained to the Emperor that the Jews were mourning over their destroyed temple. Shocked and angered that such a thing could happen in lands that he controlled, Napoleon himself went over to them and asked if they knew who the perpetrators were. "These evil-doers must be arrested and punished at once!" "You misunderstand, Your Excellency", the Jews replied, "Our Temple, the Temple of Jerusalem, was destroyed 1700 years ago." Taken aback, the resplendent Emperor thoughtfully gazed at the bearded disheveled Jews for a longtime. Finally, he said, "If you still feel the loss of your Temple so acutely after 1700 years, I have no doubt that sooner or later you will be privileged to rebuild it." Kein Yehi Ratzon 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 (D'VARIM) 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 Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 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 with Rabbi 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 LAST CALL: ARAD - Special for Bein Hazmanim - Family time at the Inbar Hotel, Sunday-Wednesday, August 6-9 (4 days, 3 nights), Mehadrin meals, Hashgacha T'midit of HaRav Ben Zion 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, Arts & 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! Tour of the world-famous Belz Synagogue - WED Aug 16, 3:00pm, 18NIS members (26NIS non-mem.), Advance registration & payment required, Participants will be informed of the meeting place upon registration Caring Gives Strength - Visits with Gush Katif “Expelees” - Tuesday, August 22 • 8:00am - 4:30pm, Guided by the famous "celery lady" - Anita Tucker The Palmach Museum, Tel Aviv with Nachman Kupietzky, 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 TT726 If our hoped-for festive meals and concerts will not be able to take place on the 9th of Av this year, then... Wednesday, August 2nd - Tish'a b'Av eve Thursday, August 3rd, Tish'a b'Av day Stop the Fire - End of Tish’a b’Av program with Dr. David Luchins at Aish HaTorah (meat dining room next to the Burnt House), Thursday, Aug. 3, 6:00pm For more details, call (02) 628-5666 Schedule for Erev Shabbat to Erev Shabbat, 10-17 Menachem Av (Aug. 4-11) Friday Friday Eve Shabbat day Shabbat NACHAMU, August 5th, 5:00pm (Mincha at 6:00) - Yaacov Peterseil & Co. Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday - N'SHEI LIBRARY closed until August 27 Tuesday Wednesday Thursday Friday Upcoming at the Israel Center Sunday, Aug. 13, 7:30pm - Rabbi Yaakov Moshe Poupko Monday, Aug. 14, 10:30am - Rabbi Neil Winkler OU TZAFONA 70 of our volunteers, dressed in their new OU T-shirts, spent the entire Sunday morning in the OU Israel Center's "back yard" packing up another 150 boxes for the north. These are the boxes that our other volunteers are giving out and using in the different bomb shelters that they are going to. (The cost before transportation is $150 per box) 75 graduates of our OU Course Martzim (Kiruv Training course) were asked by the directors of Mr. Gaydimak's tent cities (10,000 people in total) to come to the tent city and run their Shabbat programs, lead davening, teach classes, etc… It was a major hit and we were asked to come back for next Shabbat as well. 80 of our Kehilot Yisrael Tiberias branch participants joined Rabbi Meir Schwartz for a Shabbaton this past Shabbat. A main focus of the Shabbat was learning how to deal with the situation, Rabbi Schwartz came back extremely satisfied with the Shabbaton . 700 of our OU volunteers have been working with Rabbi Eliyahu Fargun (Director of Kehilot Yisrael in Ariel) on a daily basis going from bomb shelter to bomb shelter helping families and bringing them some happiness in these terrible times. I was given the privilege of speaking with JOLT 1 and TJJ this past Shabbat about what the OU in N.Y. and in Israel are doing to help the situation. It has been a true honor. May Hashem continue giving us all the vision and the strength to continue. B'virkat HaTorah, The following is part of a letter written by a Haifa resident (temporarily living elsewhere) to the former residents of Gush Katif. Friends and family members are being injured and killed. Some of us are without roofs over our heads. I closed my business since the beginning of the battle and I don't know what will happen. We are wandering between family and good people. Our family life has been impaired. I never thought that I, a Haifa resident for 30 years, would be a refugee in my own land. Everything that is happening now sounds so familiar from the recent past. For five years, you coped with bombs - and I didn't care. You buried family and friends - and I was indifferent. You found yourselves without a home, just like that... and you never had someone that listened to you. Even when you came to visit me in my house, to explain, to convince, to share your feelings with me - I refused to listen to you... ...I am out of my house, without my regular routine. It is very hard, but the empathy, support, and people identifying with our plight helps me go on. People from Gush Katif and the Shomron: FORGIVE ME. Forgive us for leaving you on your own. Forgive us for not understanding you. OU ISRAEL CENTER [The Parshat Va'etchanan Homepage]
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